In an introductory summary Matthew had reported that Jesus went about the whole of Galilee, ‘teaching in the synagogues, preaching the gospel of the kingdom, and curing whatever illness or infirmity there was among the people’ (4:23 = 9:35). Now, at the opening of his story of Jesus, he will relate how Jesus taught (chapters 5–7) and healed (chapters 8–9). His doctrine, the ‘gospel of the kingdom’, is contained in the Sermon on the Mount. Especially over the last two decades the Sermon on the Mount has become a central text, exercising a fascination far beyond denominational boundaries. Even today it kindles longing and hope for a new breed of humankind and a better world.

FOR WHOM IS THE SERMON ON THE MOUNT INTENDED?

Is the Sermon on the Mount a new ethic for the world? Or is it an ethic solely for the community, intended to be practised by Christians alone and not, as Martin Luther maintained long ago, by persons holding secular office?

One clue is likely to be found in the backdrop against which Matthew set the Sermon on the Mount. Jesus climbs to the top of the mountain ‘when he saw the crowds’ (5:1). Why? To escape them, or the better to be understood by them? The disciples gather round him; apparently what he is about to teach is intended for them (5:2). But the crowds listen as well.