Day by day, Day by day,
Oh Dear Lord, Three things I pray.
To see thee more clearly, Love thee more dearly,
Follow thee more nearly, Day by day. 

Oh… Day by day, Day by day,
Oh Dear Lord, Three things I pray.
To see thee more clearly, Love thee more dearly,
Follow thee more nearly, Day by day. 

Day by day, Day by day,
Oh Dear Lord, Three things I pray.
To see thee more clearly, Love thee more dearly,
Follow thee more nearly, Day by day.
— Stephen Schwartz, from “Day by Day,” from “Godspell” (1971)

For my whole life, I have struggled to ever better comprehend what Jesus actually meant by all the things that He said during the three and a half years when He taught on earth two thousand years ago. Almost as soon as I was able to read such sophisticated language as is in the Bible, I was attempting to read the four Biblical Gospels in a little copy of just the Gospels that some Mormon visitor had given to each of the children in my Congregational Church’s Sunday School. And even as a young child, almost every time that I attempted to read those Gospel words, I seemed to be finding new shades of meanings in what Jesus was saying there to us. So to deepen my perspective, by the age of eleven I had graduated to reading the whole Bible through, from Genesis right through Revelation, just a couple of pages every night. I wanted to see what added perspective all the rest of the Bible might add to what Jesus was saying there in just His four Books. And then of course I went on to major in early Christian history in college.

One of the things that I learned in college was that if I hoped to understand my treasured Jesus’s deepest thoughts, I would have to deal with some additional complications. For one example, Jesus spoke Aramaic while He was on earth, but His teachings were first written down in ancient Greek some sixty or so years after His resurrection. So there would be His first translation. And later on, of course, would come a second translation from Greek into Latin in the early Middle Ages. Then after additional centuries had passed would come yet more translations, into English and into other modern languages. And with each translation, additional fallible human translators had to make decisions which sometimes did at least some level of violence to what Jesus originally had said in the lyrical and emotional language that was His original Aramaic. The classic example often used to illustrate this problem is the ancient Greek word “Metanoia”. What Jesus almost certainly first said in Aramaic, which then was translated into Greek as “Metanoia”, was “transform your mind.” But the early Medieval Christian monk who first saw that word “Metanoia” in Greek is known to have translated it into the Latin command that we must “repent”. And that is how the insistence that we must “repent!” ended up as a command from Jesus throughout the first Latin translations of His spoken words. Even though it surely was nothing that Jesus ever said, or indeed that He ever would have said!

But remember that by the Middle Ages, that monk who was Jesus’s first translator from the Greek into Latin was a member of the Roman Emperor Constantine’s fear-based Christian religion, which is the Christianity that still prevails in the world today. That monk never knew the genuine Jesus, nor did he have any idea of what the genuine Jesus actually had taught. And the Christian religion of that Medieval monk who was privileged to translate the words of Jesus was built not around love, of course, but instead his Christianity was centered on the ancient Hebrew religious idea that Jesus had come to die as a pure sin-sacrifice to redeem us from God’s judgment for our sins. Jesus had been a sin-sacrifice without blemish. That whole pure sin-sacrifice idea had been a concept central to the religion of the ancient Hebrews, and well known to the Apostle Paul. It was familiar as well to the Councilors at the Council of Nicaea who had created Constantine’s Christian religion. The monk who created that translation therefore readily believed that the Jesus he was sure must have founded the Christianity that he so devoutly followed very much later on would of course have ordered us all to “repent”!

But Jesus was not the founder of what eventually became modern Christianity. What Jesus Himself created was “The Way,” which was the beautiful and simple love-based spiritual way of life that He taught to His disciples. The Way then grew rapidly for the first two hundred years after Jesus’s death and resurrection, all around the Mediterranean Sea until it had amassed millions of followers as far away as Rome. And our great tragedy as we try to more deeply understand the true Jesus now is the inexorable fact that human history is written by its winners. The Romans decided that they could use The Way, but not in its original form. So they ruthlessly persecuted it, and they crushed it and nearly wiped it out. By the early 300s, there was almost nothing left of Jesus’s original Way but its scriptures, which still had the name of Jesus attached to them when Constantine resurrected The Way in 312, and it then was formalized as Roman Christianity at the First Council of Nicaea in the year 325 CE. By then, The Way had allowed all sorts of spiritual side-theories and dogmas to develop; and in order for it to be useful to Rome, Constantine’s version of Christianity needed to be transformed from a spiritual movement and way of life into a fear-based religion that would make it an efficient means of mass human control. Nicaea’s formal version of Christianity was therefore built around a lesser dogma that had developed within The Way, which was that Jesus’s death on the cross had been a sin- offering required by God to cleanse us of our sins.

Still, the core of Jesus’s teachings when He was on earth had not been focused on sin. And the Councilors who were creating this new religion of Christianity under Constantine’s direction, and were assembling their new religion’s sacred Book, held a sufficient reverence for the teachings of Jesus that fortunately they left nearly all of His teachings just as they had received them, and they put what they added in the course of building their new religion just at the back of each of their chosen four of the many accounts of Jesus’s words that were then in circulation. Thomas tells me now that He and some of Jesus’s other followers not then in bodies were influencing the minds of many of the Councilors at First Nicaea, and at the six other first millennium councils. So they were able to shape to a considerable extent what happened at all of those councils, especially with regard to the selection and preservation of those four Biblical Gospels.

The way that the Christian Bible was assembled at First Nicaea with what we now know was spiritual guidance, and then carefully preserved thereafter, allowed the precious words of Jesus to be largely preserved. Yes, there are some contradictions within the Gospels themselves as to what we are told that Jesus said, but those contradictions come largely from translation concerns, from Christian dogma-based contradictions, from some First Nicaea Councilors’ additions, and from the frank fact that as they invented their religion, the Councilors never thought to check to see whether they were going directly against any of the spoken teachings of Jesus, the Prophet that they were claiming as their nominal founder. Here are examples of each of these problems

• Translation Concerns. Some older Biblical translations still show Jesus calling on us to “Repent,” when what He really said was that we should “Reform or renew our minds.” Modern English translations are generally freer of this kind of distortion.
• Jesus had to speak circumspectly because He was often speaking directly against the prevailing religion. And in fact, Jesus came to free us from all religious restrictions! It is important to keep these facts in mind. For example, since the prevailing Hebrew religion when and where Jesus taught on earth was largely focused on sin, and perhaps we might even say that it was in some ways obsessed with sin, Jesus often has to responds to the issue of sin, although in His own teachings, Jesus never focuses on sin. Instead, His teachings focus on love and forgiveness. That is a crucial distinction! Jesus is often quite casual about disregarding sins. For example, consider this passage: “At that time Jesus went through the grain fields on the Sabbath, and His disciples became hungry and began to pick the heads of grain and eat.But when the Pharisees saw this, they said to Him, ‘Look, Your disciples do what is not lawful to do on a Sabbath.’ But He said to them, ‘Have you not read what David did when he became hungry, he and his companions, how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat nor for those with him, but for the priests alone? Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? But I say to you that something greater than the temple is here. But if you had known what this means, ‘I desire compassion, and not a sacrifice,’ you would not have condemned the innocent. For the Son of Man is Lord of the Sabbath.’” (MT 12:1-8)
• The Councilors Added a Number of Things That They Likely Wished That Jesus Had said. And what they added often directly contradicts what Jesus did say, and what is objectively true! For example, when Jesus asked His disciple, Simon, who Simon thought that Jesus was, the disciple is reported to have said, “You are the Christ, the Son of the living God.” Jesus then reportedly said to him, “Blessed are you, Simon, because flesh and blood did not reveal this to you, but My Father who is in heaven. I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven” (MT 16:16-19). This is obviously one of the Councilors’ later additions! Note: “Petros” means “rock” in Greek, but Jesus spoke Aramaic; Jesus did not build a “church”; hades does not exist, and anyway it would not have gates; the kingdom of heaven has no keys; and Jesus could give no human being the power to bind or to loose anything in heaven.
• Some of what the First Nicaea Councilors Left in the Gospels That Was Said by Jesus Directly Contradicts the Core Dogma of Their New Christian Religion. This really confused me when I was a child! The most notable of these problems is that the Christian religion as the Romans designed it has Jesus dying as a pure sin-sacrifice. But Jesus tells us right there in the Biblical Gospel of John that neither God nor Jesus ever judges us. Jesus says, “For not even the Father judges anyone, but He has given all judgment to the Son, so that all will honor the Son even as they honor the Father” (JN 5:22-23), and “If anyone hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world” (JN 12:47). Therefore, no sin-sacrifice is needed! And if no sin-sacrifice is necessary, then Jesus didn’t need to die as a sin-offering, did He? His death and resurrection were, after all, just what He said at the time that they were: His own triumphant demonstration of our eternal life.

Then too, of course, there is the fact that Jesus never was speaking in a vacuum. His words always were at least in part dependent on what was going on around Him, who He was addressing, and what the stage of His ministry was at the time. This point is especially important! Jesus was always sensitive to His listeners, and He spoke very differently, for example, to clergymen, for whom He had very little use, than He spoke to poor widows perhaps, or to earnest young seekers, or to his closest disciples and intimates. Modern Christians will often pluck a few of Jesus’s words from the Gospels and cite them just in sentence-fragments, as if they had been great proclamations. And if you do that, you might misunderstand Jesus’s Mind pretty severely!

As the religion that the Roman Emperor Constantine created seventeen hundred years ago is falling apart around us now, it is fragmenting pretty severely. I recall that when The Fun of Dying was first published in 2010, I was astonished to learn that there were then some ten thousand denominations of Christianity in existence. And now, just fourteen years later, amazingly, there are more than forty-five thousand forms of Christianity extant worldwide. Unbelievable. Yet still, there is just one patient and infinitely loving Jesus! Amazingly, there is enough of Him for all of us to share. And Jesus has one clear message preserved for us in one set of four Gospels by Him, by my Thomas, and by the rest of Jesus’s faithful minions. All the struggles of the past two thousand years are now nearly altogether past! And Constantine’s Christianity is looking pretty hopeless at this point. So Jesus does ask that we try to all begin to come together and resume The Way again now, dear ones, if we possibly can? 

Day by day, Day by day,Oh Dear Lord, Three things I pray.
To see thee more clearly, Love thee more dearly,
Follow thee more nearly, Day by day by day by day…
Stephen Schwartz, from “Day by Day,” from “Godspell” (1971)

Holy, holy, holy! Lord God Almighty!
Early in the morning our song shall rise to thee.
Holy, holy, holy! merciful and mighty!
God in three Persons, blessed Trinity.

Holy, holy, holy! all the saints adore thee,
Casting down their golden crowns around the glassy sea.
Cherubim and seraphim, falling down before thee,
Who was and is and evermore shall be.

Holy, holy, holy! though the darkness hide thee,
Though the eye of sinful man thy glory may not see,
Only thou art holy; there is none beside thee,
Perfect in pow’r, in love, and purity.
Reginald Heber (1783-1826), from “Holy, Holy, Holy” (1826)

We ought to complete our study of what are the core of Jesus’s most important teachings, so today we augment our four-week review of His Sermon on the Mount by now considering His Sermon on the Plain. But first, briefly, to orient our reading, the Christian Bible’s New Testament begins with four Gospels which tell the story of Jesus’s life and work, with an emphasis on His teachings. Three of them are called the Synoptic Gospels (which means “seen together” in Greek). They clearly have similar sources. And two of these, the Gospels of Matthew and Luke, are near-mimics of one another. So, here in Luke, we find Matthew’s Sermon on the Mount in near-parallel, and called the Sermon on the Plain. We are perhaps not very surprised to find many of Jesus’s words from The Sermon on the Mount being reported again in the Gospel of Luke, given how many people were there to hear Him that day! There were many there who would have been eager to pass these teachings down in their families. But it is given to us here as a different sermon, this time delivered in abbreviated form and on a flat plain. This modified re-use of such an important sermon, and the details of the way that it was re-used, should fascinate us. Note the reference here again to the vast size of the crowd, and the distances that they had walked, just to come on that day and hear Jesus speak.

(As you read these words from the Gospel of Luke, a few things will become evident to you. First, it’s clear that the writer of this Gospel had The Sermon on the Mount in hand in something near its final form. He entitled this speech the Sermon on the Plain, and he pointedly had Jesus come down and deliver it on a flat place for contrast; and in addition, he added some of his own moody flavor here. Note that in Luke’s Beatitudes, we have only four “Blesseds” and not eight; and they are harshly balanced at once by four “Woes”. When you read these Beatitudes beside those in Matthew’s Sermon on the Mount, you find that their tone is altogether different, as if they are said by two different people: while Matthew, like Jesus Himself, is entirely positive; here Luke, like the later religion of Christianity, carries the sense that the good times now must inevitably be balanced by pain later on.)  

            ¹⁷ Jesus came down with them and stood on a level place; and there was a large crowd of His disciples, and a great throng of people from all Judea and Jerusalem and the coastal region of Tyre and Sidon, ¹⁸ who had come to hear Him and to be healed of their diseases; and those who were troubled with unclean spirits were being cured. ¹⁹ And all the people were trying to touch Him, for power was coming from Him and healing them all. 

(As an aside, in reference to all these healings, Jesus routinely used the faith of the person being cured to perform what were often quite miraculous healings. He would say something like, “Do you believe that I can heal you?” And when the sick or lame person said, “Yes,” Jesus would touch him and say, “Be healed!” and that worked!)

The Beatitudes

²⁰ And turning His gaze toward His disciples, He began to say, “Blessed are you who are poor, for yours is the kingdom of God. ²¹ Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh. ²² Blessed are you when men hate you, and ostracize you, and insult you, and scorn your name as evil, for the sake of the Son of Man. ²³ Be glad in that day and leap for joy, for behold, your reward is great in heaven. For in the same way their fathers used to treat the prophets. ²⁴ But woe to you who are rich, for you are receiving your comfort in full. ²⁵ Woe to you who are well-fed now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep. ²⁶ Woe to you when all men speak well of you, for their fathers used to treat the false prophets in the same way.

(The three paragraphs that follow Luke’s “balanced” version of the Beatitudes are a marvelous summary of many of Jesus’s teachings, all gathered here and thrown together in a quick summary. So many, many lessons given to us all at once! You could  write an explanatory paragraph or two about each separate sentence in each of these paragraphs, which makes the Sermon on the Plain a brief study bible all by itself.)  

²⁷ “But I say to you who hear, love your enemies, do good to those who hate you, ²⁸ bless those who curse you, pray for those who mistreat you. ²⁹ Whoever hits you on the cheek, offer him the other also; and whoever takes away your coat, do not withhold your shirt from him either. ³⁰ Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. ³¹ Treat others the same way you want them to treat you.  ³² If you love those who love you, what credit is that to you? For even sinners love those who love them. ³³ If you do good to those who do good to you, what credit is that to you? For even sinners do the same. ³⁴ If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners in order to receive back the same amount. ³⁵ But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. ³⁶Be merciful, just as your Father is merciful.

³⁷ “Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned. ³⁸ Give, and it will be given to you. They will pour into your lap a good measure—pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.”

³⁹ And He also spoke a parable to them: “A blind man cannot guide a blind man, can he? Will they not both fall into a pit? ⁴⁰ A pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher. ⁴¹ Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? ⁴² Or how can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye. ⁴³ For there is no good tree which produces bad fruit, nor, on the other hand, a bad tree which produces good fruit. ⁴⁴ For each tree is known by its own fruit. For men do not gather figs from thorns, nor do they pick grapes from a briar bush. ⁴⁵ The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart.

Builders and Foundations

(With this summary below, Jesus borrows one more thing from His Sermon on the Mount, He takes the comparison of the man who built his house on the rock and the man who built his house on the sand, and we here see that comparison reinterpreted as building with or without any foundation, after he has first begun this final paragraph with a question clearly brought in from elsewhere. So, again, we know that this Sermon on the Plain in the Gospel Book of Luke was all brought in from elsewhere, and assembled here from incorporated parts once the Gospel of Matthew, at least, already had been written.)

⁴⁶ “Why do you call Me, ‘Lord, Lord,’ and do not do what I say? ⁴⁷ Everyone who comes to Me and hears My words and acts on them, I will show you whom he is like: ⁴⁸ he is like a man building a house, who dug deep and laid a foundation on the rock; and when a flood occurred, the torrent burst against that house and could not shake it, because it had been well built. ⁴⁹ But the one who has heard and has not acted accordingly, is like a man who built a house on the ground without any foundation; and the torrent burst against it and immediately it collapsed, and the ruin of that house was great” (LK 6:17-49).

We read all this astonishing spiritual wisdom of Jesus presented freshly here, very similar to The Sermon on the Mount and yet not the same because our angle is different since this Gospel’s author is different. And we read it with hearts full of delight! When Jesus’s teachings are given to us so compressed, it is possible to make this entire Sermon tonight’s quick bedtime reading.  Or, we might do that with just those three summary paragraphs in the middle, each of them so densely laden with the richness of Jesus’s wisdom brought to us straight from God. Or, what about just that more balanced version of the beatitudes? Let’s only read and ponder that, and then commune with God awhile?

Jesus’s profound teachings on gratitude, forgiveness, and love, whether you find them scattered throughout all four Gospels, or given to you here in very condensed form, are much more than just words. As we know, if you can ever more perfectly live your life in the dynamically peaceful and loving way that Jesus taught, then you can choose to make this your last necessary earth-lifetime, even if you are now in the later part of your life. Jesus’s teachings really do work amazingly well!

I know that from personal experience. In 2011, my beloved Thomas, my spirit guide, put it into my mind to try to live the Teachings of Jesus, literally. I was then an ego-obsessed hard case, as I have written for you elsewhere. But with Thomas’s help and coaching, and above all with his insistence that I abandon my old ways of thinking and instead that I only live and breathe the Lord’s teachings on constant gratitude, radical and complete forgiveness, and the love that naturally flows from always thinking as Jesus taught us to think, then omigod, my transformation was radical! And over just a couple of years, it was complete. I could talk to you for days about the absolute and permanent, the peaceful and joyous difference that living Jesus’s teachings has made in my life! It was as if, forevermore, there was a soft barrier of peace and joy imposed between me and every possible issue, every conceivable care. The proof for me of the power of those teachings was when, unexpectedly, in 2020 I believe it was, my Thomas told me that I had raised my spiritual vibration sufficiently that I am now living my last necessary earth-lifetime. And I believed him. I can feel it to be true.

So then, I had to attempt to teach what I had learned with such amazing ease!  Two years ago, I experimented with teaching two Zoom courses on “making this your last necessary earth-lifetime”.  And for some who took those courses, the effort was such a success that I got to watch many similar wonderful transformations! Even to this day, a core of us continues to meet each week in a community of love that is worldwide. Of late, I have been receiving emails from others who are hoping that we will again offer those courses. My time is pretty well taken up now, but perhaps in 2027? We will have to see where God guides us on this.

But my dear ones, every Christian Bible contains The Sermon on the Mount (MT 5-7) and The Sermon on the Plain (LK 6:17-49). If you will very closely follow the teachings in either Sermon, then you yourself have the power on any day that you choose to begin your own two-year course of study that can lead you to making this earth-lifetime your own last necessary earth-lifetime, so then you, too, can achieve sufficient spiritual growth to leave this earthly spiritual grade-school behind, and from after this earth-lifetime you can then grow rapidly toward ever greater eternal perfection. Thomas wants me to assure you that you can do it! And it won’t even be very hard!!

Holy, holy, holy! Lord God Almighty!
All thy works shall praise thy name, in earth, and sky, and sea;
Holy, holy, holy! merciful and mighty!
God in three Persons, blessed Trinity.
Reginald Heber (1783-1826), from “Holy, Holy, Holy” (1826)

(Many photos are from Vecteezy.com)

We gather together to ask the Lord’s blessing;
He chastens and hastens His will to make known;
The wicked oppressing now cease from distressing;
Sing praises to His Name; He forgets not His own.

Beside us to guide us, our God with us joining,
Ordaining, maintaining His kingdom divine;
So from the beginning the fight we were winning;
Thou, Lord, were at our side, all glory be Thine!

We all do extol Thee, Thou Leader triumphant,
And pray that Thou still our Defender will be;
Let Thy congregation escape tribulation;
Thy Name be ever praised! O Lord, make us free!
– Adrianus Valerius (1575-1625), from “We Gather Together” (1597)

With Chapter 7 of the Gospel Book of Matthew, which constitutes the core of our post today, Jesus closes His Sermon on the Mount. Of course, we know that Jesus didn’t speak in discreet Gospel chapters, and nor does it seem very likely to me that these words were first spoken all together by Jesus in such a tidily organized way. Yet, the Bible is considered to be a holy book. So for all of its history, there has been no other truth than that God spoke, and this sacred Book was received from God and from God’s Son, Jesus, just as we have it now. But in truth, we know as a historical fact that the parts of what became the Christian Bible, which were in main part the Hebrew Torah; the scrolls of the Prophets; the various versions of the words of Jesus plus the story of His life; and also the letters of Paul to the first communities of Jesus’s followers: all the pieces arrived at the Roman Emperor Constantine’s First Council of Nicaea in the year 325 CE. There the Councilors set about assembling from these materials their first Christian Bible for what would become the very first followers of the Roman Emperor Constantine’s new Christian religion. What seems likely is that those Councilors received as a part of this trove a whole pile of sayings of Jesus that had been carefully passed down within families and groups for decades, then written down after sixty to eighty years, and thereafter preserved by Apostles and Teachers, with probably no precise circumstances any longer attached to many of these bits of sayings. So, I assume that the Councilors did the sensible thing. They organized some of Jesus’s sayings by topic and by type, and then they cut them into three chapters of the Book of Matthew, since one chapter would have been overlong, et voila! They had The Sermon on the Mount.

My Thomas tells me that he and Jesus were present as disembodied Beings at the First Council of Nicaea in the year 325 CE; and critically, in significant ways, they influenced the minds of the Councilors who were putting together the first Christian Bible. He tells me that, yes, at Constantine’s instruction, those Counselors did add some nonsense about hell and Armageddon to the Gospels, but he and Jesus were able to mind-influence them to put such religion-inspired errors mostly at the backs of each Gospel book, where they could influence other minds in much later generations to find and pluck such errors out again. So, then I also have asked my dear Thomas, well, and of course The Sermon on the Mount is a compilation of Jesus’s sayings, right? Jesus didn’t just give The Sermon on the Mount all at the same time, on an actual hill, as perfect as that Sermon is? But Thomas won’t answer my question! All he will tell me is that Jesus did actually say all that is said in The Sermon on the Mount. These are all His teachings, so it doesn’t matter when or where He gave us these teachings.

Chapter 7 is especially full of wonderful sermon-fodder for far-future preachers! It nicely pulls together themes from the earlier parts of The Sermon on the Mount, and it gives us these teachings straight from the Lord in such a beautiful, colloquial way that if you have read the previous three posts in this series, there is little more that Thomas and I can add here. These words sing from Jesus’s heart to our own hearts.   

And for me, whenever I read the beautiful Sermon on the Mount, the soft tone of Chapter 7 somehow shifts me from sitting on that hill and listening directly to Jesus, and lets me feel that I also am seeing into the room where they likely put it all together. You almost can see those First Nicaean Councilors, quill-pens in hand and busily bent to their work, and of course working efficiently, because their Emperor himself is stalking around their big planked table impatiently, already wearing his armor and requiring them to produce his finished religion right away so he can be out there and be about his conquering! A great many sayings of Jesus here! What to do? What to do? When you envision The Sermon on the Mount having been put together this way at the First Council of Nicaea, from many sayings of Jesus collected and then organized roughly by topic and by type, then it all makes a lot of sense. It is hard to envision, though, even the Son of God simply sitting down on a rock on the side of a hill one day and randomly giving such a lengthy, well-organized, and beautiful speech, entirely without any notes.

(Again, these headings are not from the speech, but they appear in the Bible for our ease of reading. And in this first section, note that to the Hebrews of Jesus’s day, dogs were not pets, but they were herding and guard animals; and swine were unclean and never eaten.)

Judging Others

7 “Do not judge so that you will not be judged. ² For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. ³ Why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? ⁴ Or how can you say to your brother, ‘Let me take the speck out of your eye,’ and behold, the log is in your own eye? ⁵ You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

⁶ “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces.

(My dear ones, the first two sentences below have guided my entire life! They were the touchstone of my fifty years of afterlife research, and they have been what I have put before Jesus in supplication whenever I have needed information as I have been doing this work.)

(And notice how Jesus tells us below that “treat people the same way you want them to treat you” literally replaces all the religious rules of the entire Old Testament, including all Ten Commandments!)

Prayer and the Golden Rule

⁷ “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. ⁸ For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. ⁹ Or what man is there among you who, when his son asks for a loaf, will give him a stone? ¹⁰ Or if he asks for a fish, he will not give him a snake, will he? ¹¹ If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!

¹² “In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets.

(Jesus gives us below the reason why so many people make so little spiritual progress in each earth-lifetime! That “narrow gate” is devoid of earthly distractions and composed of love alone; the “wide gate”, on the other hand, is composed of all this world’s often pretty distractions.)

The Narrow and Wide Gates

¹³ “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. ¹⁴ For the gate is small and the way is narrow that leads to life, and there are few who find it.

(When I was young, the second paragraph below distressed me very much. How could someone cast out demons and perform miracles in Jesus’s name, and yet be rejected and called lawless by Jesus? For the answer to that question, we are told that we must look to the first paragraph below. Jesus is telling us that it is not enough to simply appear to be a true prophet, to look like one, but we must be able to produce the fruit of a prophet, which is perfect lovingkindness. He is comparing a flashy TV preacher who is out for money to a true servant of God seeking just to do God’s work.)

(Do you see how Chapter 7 pulls so much of the rest of the earlier parts of The Sermon on the Mount together?)

A Tree and Its Fruit

¹⁵ “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. ¹⁶ You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? ¹⁷ So every good tree bears good fruit, but the bad tree bears bad fruit. ¹⁸ A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. ¹⁹ Every tree that does not bear good fruit is cut down and thrown into the fire. ²⁰ So then, you will know them by their fruits.

²¹ “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. ²² Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ ²³ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness.’

(So here just below Jesus summarizes the whole reason why His listeners really must take all of what He has been saying in His Sermon on the Mount to heart! Enter through that narrow gate of pure lovingkindness; build using just solid stones of truth and forgiveness and rightness, and the strong cedar logs of spiritual certitude, and your house will be on a foundation that can withstand any possible storm that life might throw at it. His way is the only right way to Life.  

The Two Foundations

²⁴ “Therefore everyone who hears these un of Mine and acts on them, may be compared to a wise man who built his house on the rock. ²⁵ And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. ²⁶ Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. ²⁷ The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell—and great was its fall.”

²⁸ When Jesus had finished these words, the crowds were amazed at His teaching; ²⁹ for He was teaching them as one having authority, and not as their scribes (MT 7:1-29).

The sun is setting beyond the fringe of trees growing along the top of that long-ago Galilean hill. Jesus has completed His Sermon on the Mount. Water jugs have been passed around all day long among the thousands of people who have been listening, sitting in groups below us on the hill and strung all down the valley; but everyone is hungry now. Jesus is growing hoarse. And we who had traveled here briefly from the far future are relieved to remember that we can simply turn around twice, close our eyes and open them again, and we are home! My beloved friends, this post concludes our walk together through The Sermon on the Mount, which is arguably the centerpiece of Jesus’s teachings. I urge you to read it often. Doing that takes little time, simply reading the Gospel Book of Matthew, Chapters 5-7. And I have found that often reading it brings you much closer to the living Jesus. 

We all do extol Thee, Thou Leader triumphant,
And pray that Thou still our Defender will be;
Let Thy congregation escape tribulation;
Thy Name be ever praised! O Lord, make us free!
– Adrianus Valerius (1575-1625), from “We Gather Together” (1597)

 (Many photos are from Vecteezy.com)

Swing low, sweet chariot,
Comin’ for to carry me home.
Swing low, sweet chariot,
Comin’ for to carry me home.

I looked over Jordan, and what did I see,
Comin’ for to carry me home?
A band of angels comin’ after me,
Comin’ for to carry me home.

Swing low, sweet chariot,
Comin’ for to carry me home.
Swing low, sweet chariot,
Comin’ for to carry me home.

If you get there before I do,
Comin’ for to carry me home,
Just tell my friends that I’m a comin’ too!
Comin’ for to carry me home.
– Wallace Willis, former slave (ca 1820-1880), from “Swing Low, Sweet Chariot” (1863)

Just listening passively to the words of Jesus is a far different matter from truly and deeply, actually hearing what Jesus is saying as He speaks directly from His heart to our hearts! After all, many of the sayings of Jesus are famous. And when you hear His words used, and even misused often enough, they begin to lose their deep significance in your mind. Especially since the religion that carries Jesus’s name has in some cases distorted what seem to have been the Lord’s intended meanings for some of the things that He said, this can be a very big problem!  This is why Thomas and I have asked you to imagine for our series of blog posts about The Sermon on The Mount that you are quite literally sitting with us now on that Galilean hill. We urge you to stretch your mind to believe that you are listening to the itinerant preacher who is Jesus Himself, and hearing His words literally the very first time that they were spoken. Think of these words as not tied to any religion at all just yet, but as instead coming directly from God to you by way of God’s living Son and True Messenger.

The Gospel Book of Matthew, Chapter 6, comes next in The Sermon on the Mount, and it deals with our personal relationship with God, and also with some of the more mundane-seeming aspects of our internal lives. Jesus is gently trying to wake us up to the notions that what we are thinking about, and the way that we think, both are really all-important! For us to talk to God every day is important as well. Jesus teaches us in this Gospel Chapter how best to handle these most private aspects of our lives, and even our most intimate daily thoughts. It may surprise you to learn that some scholars now believe that in Jesus’s day, a lot of these ideas in Chapter 6 which seem only normal to us may actually have been heard by their first listeners as brand-new, and even as radical!  Back then, all these people were farmers and laborers, and most of them were illiterate; so for nearly all of them, and throughout nearly all of human history, there was pretty much nothing going on upstairs. And this was a more complete nothing going on than anything that we can imagine today: we are told that before electronics, before even literacy, it is suspected now that these people literally did not think much at all, when compared to the way that we think today. I can recall seminar discussions about this problem in college. Our modern minds are encyclopedias chock-full of interesting stuff to think about in every moment of our lives, when compared to the empty minds of those ten thousand people around us, sitting and listening to the words of Jesus on that Galilean hill.

So listening to Jesus is, for the very simple people of His day, even that much richer and more amazing as a life-experience than anything that you and I can imagine. No wonder so many of them would follow Him for days, eager to hear even much more of what He was saying! It would have been for them almost as if an alien from space had landed in your city and started spouting some truly amazing things. So after that wake-up jolt of the second part of Chapter 5, now we move into the comforting and love-filled spiritual guidance that makes up Jesus’s Chapter 6 of The Sermon on the Mount:

(Quick aside as you begin your reading of Chapter 6: there is a wonderful story in the early-twentieth-century afterlife literature about a woman who had obviously read The Sermon on the Mount, and she had taken to heart Jesus’s command that we be secretive in our charity and not let our left hand know what our right hand is doing [see MT 6:3 below]. This woman made a practice of secretly doing something good for someone else every day of her adult life; and if a kindness of hers was discovered, then she made herself do some other secret kindness to replace it, that same day. When this woman died, she was given a gigantic celebration and parade in the afterlife which was said to be like nothing else ever seen there! We know about it only because a man who had died around the same time described it to his family through deep trance medium Gladys Osborne Leonard, and it was preserved in a contemporary book written about that medium.)  

6 “Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven.

² “So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. ³ But when you give to the poor, do not let your left hand know what your right hand is doing, ⁴ so that your giving will be in secret; and your Father who sees what is done in secret will reward you.

⁵ “When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. ⁶ But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.

⁷ “And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words. ⁸ So do not be like them; for your Father knows what you need before you ask Him.

(As we can see, a lot of this is about transforming what was the simple and outward-focused very public religious life that prevailed prior to Jesus’s day and was managed by the smug and dominant clergy into a more personal and individual spiritual life that is inward-focused and private, since our relationship with God is meant to be internal. It is no wonder that the clergy soon came to hate Jesus, and were always testing Him!)

 “Pray, then, in this way:

‘Our Father who is in heaven,
Hallowed be Your name.
¹⁰ ‘Your kingdom come.
Your will be done,
On earth as it is in heaven.
¹¹ ‘Give us this day our daily bread.
¹² ‘And forgive us our debts, as we also have forgiven our debtors.
¹³ ‘And do not lead us into temptation, but deliver us from evil.
For Yours is the kingdom and the power and the glory forever. Amen.’

¹⁴ For if you forgive others for their transgressions, your heavenly Father will also forgive you.

¹⁵ But if you do not forgive others, then your Father will not forgive your transgressions.

Fasting; The True Treasure; Wealth (These titles appear in the Bible only and were, of course, not spoken.)

¹⁶ “Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full. ¹⁷ But you, when you fast, anoint your head and wash your face ¹⁸ so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.

¹⁹ “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. ²⁰ But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; ²¹ for where your treasure is, there your heart will be also.

²² “The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. ²³ But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness!

²⁴ “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth.

(This beautiful summary of what human goodness is, and what it means to put the pure love of God first in your inner life, could be read again and again, as each word sings in your heart!)

The Cure for Anxiety

²⁵ “For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing? ²⁶ Look at the birds of the air, that they do not sow, nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they? ²⁷ And who of you by being worried can add a single hour to his life? ²⁸ And why are you worried about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin, ²⁹ yet I say to you that not even Solomon in all his glory clothed himself like one of these. ³⁰ But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith! ³¹ Do not worry then, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear for clothing?’ ³² For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. ³³ But seek first His kingdom and His righteousness, and all these things will be added to you. ³⁴ “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.

(This is the most glorious exhortation and call to faith and trust in God that I have ever read! Some who have taken courses that I have given in how to rapidly raise your personal spiritual vibrations enough to make this your last necessary earth-lifetime, which essentially teach how to love and trust God enough that you can live by the beautiful paragraph just above, have told me that paragraph is perfectly true! If you completely trust God and live your whole life spiritually in the shelter of God’s perfect love, truly God does indeed provide, and miracles do happen. And my own life-experience has been amazingly the same as theirs has been.)  

The treasured wisdom of Matthew’s Chapter 6 is all so beautifully said, dear much-beloved Jesus! Thank you, Dear Heart! We look now toward Chapter 7 of the Gospel Book of Matthew, where Jesus sums up for the quiet crowd of many thousands spread sitting all along this narrow valley below us  the rest of what He has been teaching all along the way as He walked through Galilee with His disciples, while the sun begins to sink toward the farthest hills. We will complete our four-part study of The Sermon on the Mount next week.

Swing low, sweet chariot,
Comin’ for to carry me home.
Swing low, sweet chariot,
Comin’ for to carry me home.

I’m sometimes up and sometimes down,
Comin’ for to carry me home.
But still my soul feels heavenly bound!
Comin’ for to carry me home.
– Wallace Willis, former slave (ca 1820-1880), from “Swing Low, Sweet Chariot” (1863)

(Many photos are from Vecteezy.com)