TheSermon on the Mount is a collection of the best known sayings and teachings ofJesus theChrist, which emphasizes his moral teaching found in theGospel of Matthew. TheSermon is the longest continuous discourse of Jesus found in the New Testament.

Statements ofJesus as recorded inGospel of Matthew Chapters 5 - 7; currently using only quotes form the King James Version; this begins "And seeing the multitudes, he went up into amountain: and when he was set, his disciples came unto him: And he opened his mouth, and taught them, saying":

• Blessed are the poor in spirit: for theirs is thekingdom of heaven.
  Blessed are they that mourn: for they shall be comforted.
  Blessed are themeek: for they shall inherit theearth.
  Blessed are they which do hunger and thirst afterrighteousness: for they shall be filled.
  Blessed are the merciful: for they shall obtainmercy.
  Blessed are thepure inheart: for they shall seeGod.
  Blessed are thepeacemakers: for they shall be called thechildren of God.
  Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
  Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
  Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
  • 5: 3- 12 (KJV)

• 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 neighbour, 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 ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
  For if ye love them which love you, what reward have ye? do not even thepublicans the same?
  And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
  Be ye therefore perfect, even as your Father which is in heaven is perfect.
  • 5: 42 - 48

• Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
  Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men.Verily I say unto you, They have their reward.
  But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
  And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
  But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
  • 6: 1 - 6

• Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
  But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
  • 6: 16 - 18

• Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
  And why beholdest thou the mote that is in thy brother's eye, but considerest 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, a beam is in thine own eye?Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
  • 7 : 1 - 5

• Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
  • 7 : 6

• Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent?If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
  • 7 : 7 -12

• Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • 7 : 13 -14

• Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them.
  • 7 : 15 - 20

• Not every one that saith unto me, Lord, Lord, shall enter into thekingdom of heaven; but he that doeth the will of my Father which is inheaven. Many will say to me in that day, Lord, Lord, have we notprophesied in thyname? and in thy name have cast out devils? and in thy name done many wonderfulworks? And then will I profess unto them, I neverknew you: depart from me, ye that work iniquity.Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto awise man, which built his house upon arock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
  • 7 : 21 - 28

• If any one will piously and soberly consider the sermon which our Lord Jesus Christ spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life: and this we do not rashly venture to promise, but gather it from the very words of the Lord Himself. For the sermon itself is brought to a close in such a way, that it is clear there are in it all the precepts which go to mould the life. … He has sufficiently indicated, as I think, that these sayings which He uttered on the mount so perfectly guide the life of those who may be willing to live according to them, that they may justly be compared to one building upon a rock.
  • Augustine of Hippo, inOn the Sermon on the Mount, as translated by William Findlay (1888), Book I, Ch. 1

• What, then, does He say? "Blessed are the poor in spirit, for theirs is thekingdom of heaven."We read in Scripture concerning the striving after temporal things, "All is vanity and presumption of spirit"; but presumption of spirit means audacity and pride: usually also the proud are said to have great spirits; and rightly, inasmuch as the wind also is called spirit. And hence it is written, "Fire, hail, snow, ice, spirit of tempest." But, indeed, who does not know that the proud are spoken of as puffed up, as if swelled out with wind? And hence also that expression of the apostle, "Knowledge puffs up, but charity edifies".And the poor in spirit are rightly understood here, as meaning thehumble and God-fearing, i.e. those who have not the spirit which puffs up. Nor ought blessedness to begin at any other point whatever, if indeed it is to attain unto the highest wisdom; "but the fear of the Lord is the beginning of wisdom"; for, on the other hand also, "pride" is entitled "the beginning of all sin." Let the proud, therefore, seek after and love the kingdoms of the earth; but "blessed are the poor in spirit, for theirs is the kingdom of heaven."
  • Augustine of Hippo, inOn the Sermon on the Mount, as translated by William Findlay (1888), Book I, Ch. 1

• I believe blindly in those words of Christ that I clearly understand and still more in those that were expressed by Him in the Sermon on the Mount for I find them literally repeated in theBuddhist sermons of Gautama, in theDhammapada and in the Sastras of Siddhartha Buddha, as well as theEgyptian Book of the Dead.
  • H.P. Blavatsky, The Letters of H. P. Blavatsky: Volume 1 1861-1879, ISBN-13: 978-0835608367

• Jesus taught the world nothing that had not been taught as earnestly before by other masters. He begins his sermon [on the Mount] with certain purelyBuddhistic precepts that had found acceptance among theEssenes, and were generally practiced by the Orphikoi, and theNeo-platonists... Every word of His sermon is an echo of the essential principles ofmonastic Buddhism.
  • H.P. Blavatsky inIsis Unveiled Vol. 2, (1877)

• The Christian virtues inculcated by Jesus in the Sermon on the Mount are nowhere exemplified in the Christian world... Meanwhile the vices which coarse-mouthed slanderers have attributed toPaganism, are current everywhere among Christian Fathers and Christian Churches.
  • H.P. Blavatsky inIsis Unveiled Vol. 2, (1877)

• And it came to pass, whenJesus had ended these sayings, the people were astonished at his doctrine: For he taught them as one having authority, and not as the scribes.
  • Gospel of Matthew,7 : 28 - 29

• Gandhi also said that“the teaching of the Sermon was meant for each and every one of us.” ProfessorHans Dieter Betz recently noted:“The influences exerted by the Sermon on the Mount generally far transcend the borderlines ofJudaism andChristianity, or even Western culture.” He added thatthis sermon has “a peculiarly universalistic appeal.”
  • Is There a Creator Who Cares About You? (2006), p.152.[1]

• Gandhi andLord Irwin, former Viceroy to India, were friends. On their return from the Round Table Conference atLondon, Lord Irwin paid a visit to the Mahatma in his ashram. During the conversation Lord Irwin put this question to his host: "Mahatma, as man to man, tell me what you consider to be the solution to the problems of your country and mine." Taking up a little book from the nearby lampstand, Gandhi opened it to the fifth chapter of Matthew and replied, "When your country and mine shall get together on the teachings laid down by Christ in this Sermon on the Mount, we shall have solved the problems not only of our countries but those of the whole world."
  • About Gandhi. Frank E. Eden, reporting what was related to him "by a friend who has traveled through India in the interest of mission work", inTreasury of the Christian Faith (Association Press, 1949),p. 43

• But when I came to theNew Testament and the Sermon on the Mount, I began to understand the Christian teaching and the teaching of the Sermon on the Mount echoed something I had learnt in childhood and something which seemed to be a part of my being and which I felt was being acted up to in the daily life around me.”... “I may say that I have never been interested in ahistorical Jesus. I should not care if it was proved by someone that the man called Jesus never lived, and that what was narrated in theGospels was a figment of the writer’s imagination. For the Sermon on the Mount would still be true for me.”
  • Mahatma Gandhi, Christmas Day, 1931. Collected Works of Mahatma Gandhi, Volume 48 pp. 437-433. Quoted from Goel, S. R. (2016). History of Hindu-Christian encounters, AD 304 to 1996. Chapter 14

• We are called upon at the beginning of thetwentieth century to decide the question propounded in the Sermon on the Mount as to whether we will worshipGod orMammon. The present day is aMammon-worshipping age.Socialism proposes to dethrone the brute-god Mammon and to lifthumanity into its place. I beg to submit in this very imperfect fashion the resolution on the Paper, merely promising that the last has not been heard of the Socialist movement either in the country or on the floor ofthis House, but that, just as sure asRadicalismdemocratized thesystem of government politically in the last century, so will Socialism democratize the country industrially during the century upon which we have just entered.
  • Keir Hardie, 23 April 1901, as quoted inThe Penguin Book of Modern Speeches (2013), p. 39
• Moreover, given the increasing diversity of America's population, the dangers ofsectarianism have never been greater.Whatever we once were, we are no longer a Christian nation — at least, notjust; we are also a Jewish nation, aMuslim nation, a Buddhist nation, aHindu nation, and a nation of nonbelievers. And even if we did have only Christians in our midst, if we expelled every non-Christian from the United States of America, whose Christianity would we teach in the schools? Would we go withJames Dobson's, orAl Sharpton's? Which passages of Scripture should guide our public policy? Should we go withLeviticus, which suggestsslavery is ok and that eating shellfish is abomination? How aboutDeuteronomy, which suggests stoning your child if he strays from the faith? Or should we just stick to the Sermon on the Mount - a passage that is so radical that it's doubtful that our ownDefense Department would survive its application? So before we get carried away, let's read ourbibles. Folks haven't been reading their bibles.
  • Keynote speech:Call to Renewal's Building a Covenant for a New America conference - Washington, D.C., June 2006.
  • Partially quoted out of context as "Whatever we once were, we are no longer a Christian nation." in a Focus on the Family political mailer, reproduced inHamby, Peter (31 October 2012), "Anti-Obama mail piece: ‘We are no longer a Christian nation’", CNN 

• In theSermon on the Mount, Jesus makes a prediction that to this day few people have understood. He says, “Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5, New Revised Standard Version). In modern versions of the Bible, “meek” is translated as humble. Who are the meek or the humble, and what does it mean that they shall inherit the earth? The meek are theegoless. They are those who have awakened to their essential true nature as consciousness and recognize that essence in all “others,” all lifeforms. They live in the surrendered state and so feel their oneness with the whole and the Source. They embody the awakened consciousness that is changing all aspects of life on our planet, including nature, because life on earth is inseparable from the human consciousness that perceives and interacts with it. That is the sense in which the meek will inherit the earth.
  • Eckhart Tolle, inA New Earth: Awakening to Your Life’s Purpose, Chapter 10, (2005)

• The man who persisted in calling himself the "son of God" — he later acknowledged that he had many brothers — was demanding nothing less than that themilitaryruler of allEngland should forthwith disavow all violence and allcoercion, makeChrist'slaw oflove the supreme law of the land, and substitute the mild dictates of the Sermon on the Mount for the Instrument ofGovernment by which he ruled.In a word, Fox would have him makeEngland a kind of pilot project for theKingdom of Heaven. Fox was a revolutionary. He had no patience with the relativities and compromises of political life.His testimony was an uncompromising testimony for the radical Christian ethic of love and non-violence, and he would apply it in the arena of politics as in every other sphere of life. It is not recorded that Cromwell took his advice. Neither is it recorded that Fox ever receded an inch from his radical perfectionism.
  • Frederick B. Tolles, in his address"Quakerism and Politics" (9 November 1956)

• Some of you may know that I am neitherChristian norJewish norBuddhist, nor a conventionally religious person of any sort.
  I am ahumanist, which means, in part, that I have tried to behave decently without any expectation of rewards or punishments after I'mdead. My German-American ancestors, the earliest of whom settled in our Middle West about the time ofour Civil War, called themselves "Freethinkers," which is the same sort of thing. My great grandfather Clemens Vonnegut wrote, for example, "If whatJesus said wasgood, what can it matter whether he wasGod or not?"
  I myself have written, "If it weren't for the message ofmercy andpity inJesus'Sermon on the Mount, I wouldn't want to be ahuman being. I would just as soon be a rattlesnake."
  • Kurt Vonnegut, inGod Bless You, Dr. Kevorkian (1999); inA Man Without a Country (2005) p. 80–81 Vonnegut makes a very similar statement:

How do humanists feel about Jesus? I say of Jesus, as all humanists do. "If what he said is good, and so much of it is absolutelybeautiful, what does it matter if he was God or not?"
But if Christ hadn't delivered the Sermon on the Mount, with its message of mercy and pity, I wouldn't want to be a human being.
I'd just as soon be a rattlesnake.

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