Hello everybody, it's MrToll23 back in our video, just going to do a quick sound check
to make sure the sound is working, so I get the notification, okay so the sound is working
for this video.
So in this video I want to talk about the Sermon on the Mount which is the common
title for the sermon that's given by Jesus in Matthew 5, Matthew 6 and Matthew 7.
A lot of people misunderstand the purpose of the teaching of Christ in this sermon that
He gives and why He said most of the things that He said.
It seems to me like the book of Matthew is one of the most twisted by people who
teach a false gospel, who teach that you have to do works in order to be saved, or
who don't understand that salvation is by faith alone, and that's especially demonstrated
by the twisting of several statements by Jesus Christ during the Sermon on the Mount
which I'm going to be talking about today.
They'll take a verse out of context of the whole sermon or just out of the whole
context of scripture itself.
The book of Matthew is not the only book in the New Testament, it's not the only
book in the Bible, it's not the only gospel.
We shouldn't just isolate certain gospels and prefer one another because that's what
some people do.
Some people will just take the book of Matthew and they'll say well I want to use this
over the book of John or the book of Luke or the book of Mark, and this is the gospel
that I focus on.
But the thing is that they're all the same story, they're all about the same person.
The same Jesus preached the Sermon on the Mount, it's the same Jesus that spoke in
the book of Mark and the book of Luke and the book of John, all of those books
are about the same person and it's the same person that's in the book of Revelation
too.
They're just told from different perspectives and different details are highlighted in His
ministry.
So if one contradicts another and they don't contradict each other, but you can't just
isolate one of the gospels and just say well I'm going to stick with this, I'm going
to interpret it the way I want to interpret it without using Jesus' other statements and
other gospels as a light to interpret these scriptures, they'll just kind of single
out the book of Matthew or whatever.
But Jesus didn't contradict himself, you can't just say well Matthew just says this and
your interpretation contradicts verses in the book of John which say otherwise.
The doctrines of Christ are all in agreement.
So what I'm going to be talking about in this video is the main purpose of the Sermon
on the Mount, what He was speaking about, what the purpose of the sermon was.
It's actually a common theme in the book of Matthew and that is that we cannot be
saved by our own righteousness because if we are saved by obedience we would need to be
perfect because everything that Jesus taught is right and is holy and we as saved Christians
should understand these things that He taught in the Sermon on the Mount, we should apply
them to our lives but they're not how we get saved and that's where people misunderstand
the purpose of this sermon.
So let's look at what He said during this Sermon on the Mount.
First I want to start with Matthew 5.48 because it's a good summary of the purpose of
this sermon.
The Bible says in this verse, be therefore perfect even as your Father which is in heaven
is perfect.
Now Jesus is telling those people who are hearing Him to be perfect.
God does not accept half-hearted obedience or worship, rather we're told to be perfect
like God the Father is.
The Bible tells us cursed is everyone that continueth not in all things that are in
the book of the law to do them in Galatians 3.10.
In James 10 it says that for whosoever shall keep the whole law and yet offend at one
point he is guilty of all.
So the only way that we can be righteous by obeying the law or by obeying the commandments
of God is if we were to obey every single point of the law, every single commandment
because if we don't continue in all things that are written in the book of the law
we are cursed.
And just read Deuteronomy chapter 28 verse 15 it tells us that God expects us to obey
all the commandments and statutes that He has instituted.
That's the only way we can be justified through our obedience.
And the Bible tells us that if we offend in just one of those points, if we break one
of the commandments it doesn't matter what it is, we're guilty of all.
Therefore just as Jesus says in Matthew 5 we're expected to be perfect.
Obedience to God means obedience in all things.
If you mess up even once in your life you're still a transgressor because sin is a transgression
of the law and therefore anytime you offend against God's commandments you're a sinner.
Notice that Jesus says in verse 48, be ye therefore perfect.
The word therefore means for this reason.
Now I started with this verse because it summarizes the whole purpose of what Christ
is saying that the only way that you can be righteous by what you do, meaning the
only way that you can make yourself righteous, the only way that you can do something to
be righteous is by perfect obedience.
But there's a problem with that because the scriptures say all have sinned and come
short of the glory of God.
It says that there's not a just man upon earth that doeth good and saith not.
We've all broken or transgressed God's commandments.
The Bible says in Galatians chapter 3 verse 21 to 22, is the law then against the promises
of God?
God forbid, for if there had been a law which could have given life, verily righteousness
should have been by the law.
But the scripture hath concluded all under sin that the promise by faith of Jesus Christ
might be given to them that believe.
The fact that we cannot have righteousness through the law is expressed here because
as it says in verse 22, the scripture hath concluded all under sin.
Therefore the promise by faith of Jesus Christ.
We're justified by faith without the deeds of the law, the Bible says.
It's through Jesus Christ who was the perfect Lamb of God.
He was the one without spot or blemish who alone is righteous.
That's why the Bible says in Romans 5 19 that by the obedience of one, talking about
Jesus Christ, many shall be made righteous.
So as it says here in Matthew 5 48, let's just look at what Jesus says before this
because he says therefore.
So what is leading up to that verse?
Why does he say that?
Why is that the conclusion of the chapter?
Well verse 17 to verse 20, Jesus said, think not that I'm come to destroy the law or the
prophets.
I'm not come to destroy but to fulfill.
For verily I say unto you, till heaven and earth pass, one jot or one tittle shall
in no wise pass from the law, till all be fulfilled, whosoever therefore shall break
one of these least commandments and shall teach men so, he should be called the least
in the kingdom of heaven.
But whosoever shall do and teach them, the same shall be called great in the kingdom
of heaven.
Christ saying to you that except your righteousness shall exceed the righteousness of the scribes
and Pharisees, you shall in no case enter into the kingdom of heaven.
Jesus establishes the purpose of his coming which was to fulfill the law and prophets
and not to destroy it.
Some people misunderstand what this whole passage means, especially those in like the
Hebrew roots movement who will twist the first two verses, verse 17 and verse 18.
I know that because I used to be in the Hebrew roots movement and this was one of
my main passages that I used to defend my doctrine.
This was like my favorite passage, these were my favorite verses.
But Jesus said that he did not come to destroy the law of the prophets.
What those in the Hebrew roots movement ignore is the phrase the prophets.
The law and prophets was a combined way of referring to the Old Testament scriptures
based on both the law of Moses founded the Pentateuch or the first five books of the
Bible and the remainder of the Hebrew Bible referred to as the prophets.
And we see that on several occasions such as in Matthew 7, 12, 22, 40, Luke 16, 16,
24, 44, John 1, 45, Acts 13, 15, Romans 3, 21.
I'm not going to read those scriptures but if you look them up, they're all mentioned
the law and the prophets and it's a combined way to refer to the Old Testament or the
Tanakh as some people will call it.
So just as an example out of those verses, I'm going to read Acts 13, 15.
It says, and after the reading of the law and the prophets, the rulers of the synagogue
sent unto them saying, ye men and brethren, if you have any word of exhortation for
the people, say on.
So one might notice that in verse 18 of Matthew 5, Jesus just says the law.
Even though he said the law and the prophets, now he's just saying the law.
And then in verse 19, he mentions the commandments.
Therefore it's assumed that Jesus is simply talking about the instructions of God given
in the Torah.
But seeing that Jesus begins identifying the subject as the law or the prophets, why
would he change to only be talking about the law?
We see in the Bible the phrase the law is sometimes used as a shorthand way of
just saying the law and the prophets.
For example, Jesus said in John 10, 34, is it not written in your law I said ye are
gods?
And that's a quote from Psalm 82, 6, which is not part of the Torah.
It's not part of the commandments of God, yet Jesus still calls it your law.
Other examples in John 12, 34, when the people say we have heard out of the law that Christ
abideth forever.
Again, there's no direct mention of the Christ in the Torah, although many prophecies
in the Old Testament prophets which talk of the Messiah ruling forever, such as in
Ezekiel 37, 25, which talks about how David my servant will sit upon the throne forever.
So Jesus does the same shorthand in Luke 16, 16 to 17, beginning in verse 16 by
saying the law and the prophets, but then simply just saying the law in verse 7, all
the law and the prophets in Matthew 22, 40.
So even though the commandments are not in the prophets, Jesus refers to these two
sections of scripture in unison.
Therefore, Matthew 5 is not even talking about the law, meaning the commandments or
the Torah, the actual commands that are given by the Lord to Moses for Israel to
obey.
Rather, he's saying that he did not come to destroy the scriptures, the Old Testament,
meaning what we call the Old Testament, not the Old Covenant, but the Old Testament,
the Hebrew Bible, that which is before the book of Matthew, the book of Genesis
to the book of Malachi.
That's evident by the statement that he makes where he says he's come to fulfill
the law and the prophets.
Now, there are multitudes of prophecies which Christ fulfilled during his ministry, which
are based on promises given from judges to Malachi, so the prophets, rather than
Genesis to Deuteronomy.
So Jesus starts off first by establishing that his ministry's purpose was not to get
rid of the Old Testament.
But then he emphasizes in verse 19 the importance of keeping the commandments.
And in verse 20, he says that except your righteousness shall exceed the righteousness
of the scribes and Pharisees, you shall in no case enter into the kingdom of heaven.
Notice that he's talking about entering into the kingdom of heaven.
He's essentially saying that you're not saved if your righteousness does not exceed
the righteousness of the scribes and Pharisees.
Now, what he means by this can be shown by what he says concerning the Pharisees in
other places.
In Matthew chapter 23, verse 25 to 28, he says, woe unto you, scribes and Pharisees,
hypocrites, for you may clean the outside of the cup and of the platter, but within
they are full of extortion and excess.
Where am I?
Thou blind Pharisee, cleanse first that which is in the cup and the platter, that
the outside may be clean also.
Woe unto you, scribes and Pharisees, hypocrites, for you are like unto whited sepulchres,
which indeed appear beautiful outward, but are within full of dead men's bones and of
all uncleanness.
Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy
and iniquity.
Notice how he uses this imagery of cleansing the outside of the cup and the platter, although
the inside is full of extortion and excess, or that outward they appear beautiful,
outward they appear righteous, but inwardly they're filled with dead men's bones.
They're filled with uncleanness.
He said you're righteous outwardly, but within you're full of hypocrisy and iniquity.
You're wicked.
So the point that Jesus is trying to make in Matthew 5 20 is that it's not about the
outside.
It's not just the outside or whether or not you're perfectly righteous on the outside,
but also what's on the inside, what's in the heart.
And that's exactly what Jesus goes into in the following verses, which I'll discuss
shortly.
There's notice in verse 19 that he says these commandments.
Now what commands is, what commandments is he referring to?
The commandments that he's about to speak of, which are the righteous teachings that
he's given in his sermon.
Most of these are about inward obedience and falling after God in your heart and not
just doing things outwardly.
Notice what he says in verses 21 to 30, Matthew 5 21 to 30 says, you have heard that
it was said of them of old time, thou shall not kill and whatsoever shall kill shall
be in danger of the judgment, but I say unto you that whosoever is angry with his brother
without a cause shall be in danger of the judgment and whosoever shall say to his brother
Raca, I'll be in a danger of the council, but whosoever shall say that fool shall be
in danger of health fire.
Therefore if thou brings thy gift to the altar and there remembrance that thy brother
hath ought against thee, leave there thy gift before the altered go thy way.
First be reconciled to that brother and then come and offer thy gift.
Agree with an adversary quickly while as I were in the way with him less at any time the adversary
deliver thee to the judge and the judge delivered thee to the officer and thou be cast
into prison.
Verily I say unto thee, thou shalt die no means come out thence till thou has paid the
uttermost farthing.
Ye have heard that it was said by them of all time, thou shalt not commit adultery,
but I say unto you that whosoever looketh on a woman to lust after her hath committed
adultery with her already in this heart and if thy right I offend thee pluck it out and cast
it from thee for it is profitable for thee that one of thy members should perish and
not that thy whole body should be cast into hell and if thy right hand offend thee cut
it off and cast it from thee for it is profitable for thee that one of thy members should
perish and not that thy whole body should be cast into hell.
Notice what Jesus constantly refers to in this passage.
He says hell and hell fire, but also the two sins which he particularly talks about
are both inward.
They're sins of the heart.
There's a bug in here for some reason.
He teaches that it's not just about whether or not you're a murderer, whether or not
you actually kill somebody, but even if you're angry with your brother, it's a sin.
Likewise the law tells us not to commit adultery.
Thou shall not commit adultery, but Jesus says whosoever looketh on a woman to lust
after her hath committed adultery already in his heart.
Earlier in the sermon, Jesus tells his disciples and all the others who listen that they
must exceed the righteousness of the scribes and Pharisees in order to enter the kingdom
of God.
So the Pharisees, they were outwardly righteous, but inwardly they were full of
hypocrisy and iniquity.
So Jesus comes to tell them that obedience to the law is not just about obeying the
commandments outwardly, it's about obeying them inwardly as well.
It was indeed possible to walk in all the commandments and obey them outwardly, but
that wasn't enough.
Even if a man did not physically commit adultery, any lustful thought was still counted
as adultery.
He would still be reckoned as a sinner in the eyes of God and would still be
faced with the damnation of hell.
So that goes back to verse 48 where Jesus concludes by saying, be therefore perfect
in order to be justified by the law.
One needs to be observant of every commandment, both outwardly and in their heart.
They need to be perfect or otherwise they will still face hellfire.
So that's why Jesus says in verse 29, right after talking about adultery in one's heart
to cut off anything which would cause you to cast into hell fire.
In Revelation 21 eight it says, but the fearful and unbelieving and the invomitable
and murderers and whoremongers and sorcerers and idolaters and all liars shall have
their part of the lake, which burneth the fire and brimstone, which is a second
death.
Remember, even if you commit adultery in your heart, it mentions whoremongers here.
Even if it's not outward, you're still sinning according to Jesus Christ in Matthew five.
That alone is enough to send you to hell, saying to your brother, thou fool in anger
is enough to send you to hell fire.
So the point Jesus is making here is that if we are saved by obedience, we should
be perfect.
And that's why he gets down to even things like like this, things that every person
is tempted with, which everybody will eventually do in their life.
Now he even says the next verse in verse 31 to verse 32, it says, it has been said
whosoever shall put away his wife, let him give her a writing of divorce, man.
But I say unto you that whosoever shall put away his wife saving for the cause of fornication
causes her to commit adultery, and whosoever shall marry her that is divorce
comitteth adultery.
So not only is it true that one commits adultery if they lust after woman, but they
also commit adultery if they divorce and remarry, or if one marries a divorce woman.
So Jesus gets even more specific.
Here's another thing that Jesus says, verse 33 to verse 47 says, again, you have heard
that it has been said by them of all time, thou shalt not forswear thyself, but shall
perform it to the Lord thine oaths, but I say unto you, swear not at all, neither
by heaven, for it is God's throne, nor by the earth, for it is a footstool, neither
by Jerusalem, for it is the city of the great King, neither shalt thou swear by thy
head, because thou canst not make one hair white or black, or let your communication
be yay, yay, nay, nay, for whatsoever is more than these cometh of evil, ye have
heard that it hath been said, an eye for an eye and a tooth for a tooth, that I say unto
you that ye resist not evil, but whosoever shall smite thee on thy right cheek, turn
to him the others also, and if any man will soothe thee at the law, and take away thy
coat, let him have thy coat also, and whosoever shall compel thee to go a mile, go
with him twain, give to him that asketh thee, and from him that would borrow of
thee, turn not thou away, ye have heard that it hath been said, thou shalt love thy
neighbor and hate thine enemy, but I say unto you, love your enemies, bless them
that curse you, do good to them that hate you, and pray for them which despitefully
use you and persecute you, that you may be the children of your father which is
in heaven, for he maketh his son to rise on the evil and on the good, and
sendeth rain on the just and on the unjust, for if you love them which
love you, what reward have ye, do not even the publicans the same, and if you
salute your brethren only, what are you more than others, do not even the
publican so? Not only is it not commanded by God to not lie, but Jesus
says that people should not even take an oath, they should not even swear by
something holy and end up breaking that promise. Instead he says let your yay be
yay and your nay be nay. If you're going to do something it's I will do it and
then you must do it. Jesus says whatsoever is more than these cometh of
evil. Now another teaching of this passage is that you should not resist
evil. So if somebody persecutes you, if somebody attacks you or curses you,
slaps you, takes away your things, etc, Jesus teaches that we should not
repay them with the same thing. The Bible says vengeance is mine, I will
overpay, saith the Lord. Instead we should turn the other cheek, we should
give them more, bless them, etc. So Jesus teaches also that any opposition
to wickedness, or even just opposition to yourself when somebody is your own
enemy, or opposition of wickedness when wicked people attack you, or opposition
to yourself when somebody is your enemy, not God's enemy, but your enemy, when
they attack you personally, we're expected to control ourselves. Remember
what Jesus taught earlier, that even being angry with their brother or saying
thou fool counts as killing. So unrighteous anger is a sin in the eyes
of God. We should not repay wickedness with wickedness but pray for
the wicked and bless them. And remember it's not just about the
outside, it's about the inside, and we shouldn't even get angry with them. So
Jesus lays all this out just to conclude in the chapter with this in
Matthew 5 48. Be ye therefore perfect even as your Father which is in heaven
is perfect. The point of the sermon is that we can't expect to be righteous
simply by what we do on the outside. Many have tried to justify themselves
and they think they're righteous because they've obeyed the letter of the
law as the Bible calls it. The Torah does not specify the truths that Jesus
lays out here. It says do not commit adultery and thus the
Jews assume that if they were not physically committing adultery, if they're
not physically unfaithful through their spouse, then they were still
righteous in the eyes of God even though in their hearts they still
had lustful thoughts. Now God is saying here it's not just about the
outside, it's about the thoughts of the heart as well. The Bible says the heart
is deceitful above all things and desperately wicked who can know it. I
want to look at a few more important statements and passages in the Sermon on
the Mount which hammer in this point a bit more. Firstly at the end of the
chapter, the next chapter, Romans, or not Romans, Matthew 6, it says in verse 33
but seek ye first the kingdom of God and his righteousness and all
these things shall be added unto you. All these things are referring to the
daily food and necessities that God promises if we trust in him for these
things that are mentioned in the preceding verses. But notice what Jesus
says. He says to seek the kingdom of God and his righteousness. So whose
righteousness is it? It's the righteousness of God. Remember that Jesus
said in Matthew 5, accept your righteousness and exceed the
righteousness of the scribes and Pharisees. You shall by no means enter
into the kingdom of heaven. But the question is how does your righteousness
exceed their righteousness? By our own works of righteousness? No, because the
Bible says but not by works of righteousness which we have done but by
his mercy he saved us in Titus 3 5. The scripture makes it clear if righteousness
has come by the law then Christ is dead in vain in Galatians 2 21. Jesus
came to save us from our sins and in doing so our sins are washed away no
longer imputed but Christ's righteousness is imputed unto us. The
Bible says in Philippians 3 verse 8 to 9, yea doubtless and I count all
things but loss for the excellency of the knowledge of Christ Jesus my Lord
for whom I have suffered the loss of all things that do count them but dung that
I may win Christ and be found in him not having my own righteousness which
is of the law but that which is through the faith of Christ the
righteousness which is of God by faith. It's not our own righteousness which is
of the law it's the righteousness of God which is by faith. So that's how
we're made righteous through the righteousness of Christ that's why
Romans 4 tells us in verses in verse 6 and in verses 22 to 25 that
righteousness is put on to us or imputed if we believe on Christ if we
believe with on them that justifies the ungodly. So therefore when it says in
Matthew 6 33 to seek the righteousness of God it literally means to seek his
righteousness and not our own. Jesus just explained that we can only be
righteous in the eyes of God if we cleanse all of our mind and our body
that it's not even being angry with your brother we shouldn't even be angry
we shouldn't even lust after a woman that's enough to send us to hell we
should be perfect. So in the next chapter Jesus says the following in
Matthew 7 verse 1 to 5 judge not that you be not judged for with what
judgment you judge you shall be judged and with what measure you meet
it shall be measured to you again and why beholdest thou the mote that is
in my brother's eye but consider is not the beam that is in thine own eye
or how wilt thou say to thy brother let me pull out the mote out of
thine eye and behold the beam is in thine own eye thou hypocrite first
cast out the beam of out of thine own eye and then thou shalt see
clearly to cast out the mote out of thy brother's eye. Some people will misquote
this passage by just ignoring completely verses 2 to 5 they'll just say
judge not that you be not judged but again the point being established is
that we should not judge hypocritically because we've all sinned it's the same
thing that Paul writes of in Romans chapter 2 verse 1 to 3 says therefore
thou art inexcusable oh man whosoever thou art that judges for wherein thou
judges another thou condemnest thyself for thou that judges doeth the same
things but we are sure that the judgment of God is according to truth against
them which commits such things and thinkest thou this oh man that judges
them which do it such things and do it's the same that thou shalt escape
the judgment of God. In Romans 2 Paul begins by referring back to the list
of unrighteous things and sins given at the end of Romans 1 and he asks the
important question to those who judge thinkest thou this that judges them which
do it stuff such things and do it's the same that thou shalt escape the
judgment of God so if we continue reading into Romans 2 and then later
into chapter 3 we know that the purpose of Paul writing this is that
everybody's a sinner that he singles out the Jews from verse 17 onwards who
rest in the law they think they're justified simply because they have the
law yet Paul says in verse 13 it's not the hearers of the law which are
justified but the doers of the law thus we should not judge hypocritically
meaning if we ourselves are unrighteous we shouldn't judge and condemn
others because we do the same things that they're doing we're all sinners
that's the point that Jesus is also making in Matthew 7 that we should remove
first the beam on our own eye before removing the moat out of our brother's
eye now a beam is a large plank of wood as opposed to a moat that's just
like a little speck of dust or a little splinter so he's not saying
don't judge at all because Jesus commanded in John 7 24 to judge not
according to appearance but judge righteous judgment so he is
commanding us to judge righteous judgment but pointing out and
condemning your brother for a small moat while having a greater sin yourself is
not righteous judgment but this ties in with the fact that we're all sinners
that if you look upon others and think of yourself as more righteous and
judge them then in reality thou condemnest thyself for thou that
judges do with the same things therefore thus far Jesus has
established that we are expected to be perfect by God and any sin can send us
to hell and that we shouldn't even judge another because we likewise are
sinners and oftentimes are much worse than the people that we judge and
therefore we get to where Christ says in verse 13 to 14 enter ye in at the
straight gate for wide is the gate and broad is the way that leadeth to
destruction and many there be that which go in there at because straight
is the gate and narrow is the way which leadeth unto
life and few there be that find it notice that he mentions the way which
leadeth unto life Jesus said I am the way the truth in the life no man
cometh unto the father but by me the only way that one can have life is
through Jesus Christ who is called the Prince of Life or as he says I am the
resurrection and the life he that believeth in me though he were dead yet
shall he live and whosoever liveth and believeth in me shall never die
unless you put all of your trust in Jesus to save you you will not have
life the Bible says in Romans 4-5 to him that worketh not but believeth on
him that justifies the ungodly his faith is counted for righteousness
that's why Jesus says that the way into life is narrow and few there be
that find it if you don't enter in by Jesus who said I am the door then you
won't have life trying to get into heaven through any other way but faith
in Jesus Christ will result in failure because everybody's a sinner and you
have to be perfect it's no wonder because Jesus has already driven in you
need to be perfect you can't be justified you can't justify yourself by
obedience to the law unless you obey all the law that even being angry with
your brother is enough of a sin to send you to hellfire as James 2 10 says
whosoever shall keep the whole line yet offended one point he's guilty of all
Bible declares that all have sinned and come short of the glory of God that's
all offended in a pointable and the point of law and they're guilty of all
Galatians 3 10 says cursed it is the man that continueth not in all things
in the book of the law to do them it's not just some it's all things that
are written the book of the law but since we've all broken God's law the
only way to life is through the narrow way which is Jesus Christ he says
that many will go to destruction that they take the broad way rather than the
narrow way many have rejected Christ and even some of those who claim the
name of Christ even they will not be allowed in the kingdom and explains why
toward the end of the chapter verse 21 to 23 it says not everyone that saith
unto me Lord Lord shall enter to the kingdom of heaven but he that doeth
the will of my father which is in heaven many will say to me in that day
Lord Lord have not we prophesied in thy name and thy name have cast out
devils and thy name done many wonderful works and then while I
profess unto them I never knew you depart from me ye that work iniquity
Christ makes it clear that only those who do the will of the Father will
enter into heaven what the will of the Father is is made clear in John 6
39 to 40 it says and this is the Father's will which hath sent me that
of all which he hath given me I should lose nothing but should raise it up
again at the last day and this is the will of him that sent me that
everyone that seeth the Son and believeth on him may have everlasting life
now raise him up at the last day that's because it's a commandment from God to
believe on the Lord Jesus Christ 1st John 3 23 it says and this is his
commandment that we should believe on the name of his son Jesus Christ or
as it says in Acts 17 30 that God commandeth all men everywhere to
repent unless you repent and believe the gospel turning to Jesus Christ in
faith who is the narrow way you're not going to enter into the life
you're going to go the way of destruction but thus we see in Matthew
7 22 people who boast about their works they call Jesus Lord they acknowledge
that they've done great works in his name and hourly they confess the
name of Christ but Christ said I never do you meaning that they never been
saved they were never Christians no matter how much they thought they did
for Christ these people are trusting in their works to get them to heaven
they're boasting about the works that they did so Christ says depart from me
ye that work iniquity because they're trying to justify themselves instead of
trusting in Jesus for the justification and thus as all men do they fail the
scriptures say that no man is justified by the law in the sight of
God it is evident for the just shall live by faith because these people are
trying to justify themselves by their own righteousness they're not getting
into heaven their sins have not been forgiven because they're not trusting
in Christ so that's what the Sermon on the Mount is all about a lot of
people will kind of teach the opposite and it's strange it's like they just
ignore the larger context of Scripture as I explained at this the beginning of
this video some people will just refuse to use other books of the Bible
and really it's just kind of goes back to just ancient heresies will people
where if you look at just historically for example and I know this is kind of
off topic but it just came to my mind that there were Gnostics and groups like
that and the the first and the second the third centuries who preferred one
gospel over the other there were some groups like the Ebionites who are
basically like the ancient version of the Hebrew roots movement they only use
the Gospel of Matthew that you kind of ignore the rest of the New
Testament. Markianus Sinope he only used the Gospel of Luke they ignored
like half of the books of the New Testament they ignored parts of the
Old Testament or whatever that's really where a lot of heresy comes
from that they just want to ignore certain parts of Scripture and
therefore they don't compare spiritual with spiritual as the Bible tells us to
do if you do that if you don't interpret Scripture in the light of other
Scripture sometimes you're going to get messed up so these people who teach
the work salvation and twist the book of Matthew they don't understand the
purpose of the Sermon on the Mount because they're spiritually blinded
these things are spiritually discerned if they don't have a Spirit of God it
says the natural man receiveth not the things of the Spirit of God their
foolishness unto him neither can he know them for their spiritually
discern they don't have the power to spiritually discern it because the
Spirit of God then they're not going to interpret it right so that's what the
purpose of the Sermon on the Mount is I thank you buddy for watching and
goodbye God bless you