Have you ever wondered why the famous Sermon on the Mount took place on a mountain? Why not a beach or a plain? After all, before the sermon, Jesus was near the Sea of Galilee, walking along the shore, calling his first disciples. So, why did he deliberately go up the mountain?
The reason lies in the deeper symbolism that Matthew, the author of this Gospel, wanted us to understand. Mountains have always been special places in Scripture, often tied to encounters with God. Think back to Moses and Mount Sinai. Just like Jesus went up a mountain to deliver his sermon, Moses went up Mount Sinai to receive the Ten Commandments from God. Matthew is drawing a clear connection here, showing us how Jesus is like Moses but also how he goes beyond him.
And seeing the multitudes – The great numbers that came to attend on his ministry. The substance of this discourse is recorded also in Luke 6. It is commonly called the “Sermon on the Mount.” It is not improbable that it was repeated, in substance, on different occasions, and to different people. At those times parts of it may have been omitted, and Luke may have recorded it as it was pronounced on one of those occasions. See the notes at Luke 6:17-20.
Went up into a mountain – This mountain, or hill, was somewhere in the vicinity of Capernaum, but where precisely is not mentioned. He ascended the hill, doubtless, because it was more convenient to address the multitude from an eminence than if he were on the same level with them. A hill or mountain is still shown a short distance to the northwest of the ancient site of Capernaum, which tradition reports to have been the place where this sermon was delivered, and which is called on the maps the Mount of Beatitudes. The hill commonly believed to be that on which the sermon was delivered is on the road from Nazareth to Tiberias, not far from the latter place. The hill is known by the name of Kuran Huttin, the Horns of Huttin. Of this hill Professor Hackett (Illustrations of Scripture, pp. 323, 324) says: “Though a noontide heat was beating down upon us with scorching power, I could not resist the temptation to turn aside and examine a place for which such a claim has been set up, though I cannot say that I have any great confidence in it. The hill referred to is rocky, and rises steeply to a moderate height above the plain. It has two summits, with a slight depression between them, and it is from these projecting points, or horns, that it receives the name given to it. From the top the observer has a full view of the Sea of Tiberias. The most pleasing feature of the landscape is that presented by the diversified appearance of the fields. The different plots of ground exhibit various colors, according to the state. of cultivation: some of them are red, where the land has been newly plowed up, the natural appearance of the soil; others yellow or white, where the harvest is beginning to ripen, or is already ripe; and others green, being covered with grass or springing grain. As they are contiguous to each other, or intermixed, these particolored plots present at some distance an appearance of joyful chequered work, which is really beautiful.
“In rhetorical descriptions of the delivery of the Sermon on the Mount, we often hear the people represented as looking up to the speaker from the sides of the hill, or listening to him from the plain. This would not be possible with reference to the present locality; for it is too precipitous and too elevated to allow of such a position. The Saviour could have sat there, however, in the midst of his hearers, for it affords a platform amply large enough for the accommodation of the hundreds who may have been present on that occasion.”
And when he was set – This was the common mode of teaching among the Jews, Luke 4:20; Luke 5:3; John 8:2; Acts 13:14; Acts 16:13.
His disciples came unto him – The word “disciples” means “learners,” those who are taught. Here it is put for those who attended on the ministry of Jesus, and does not imply that they were all Christians. See John 6:66.
Let’s break it down in simpler terms
Both Jesus and Moses start their stories with miraculous rescues from danger. Moses was saved from Pharaoh, who wanted to kill all Jewish baby boys. Jesus was rescued from King Herod, who also ordered the death of young boys in Bethlehem. Both Moses and Jesus had to flee to Egypt and eventually returned to Israel.
But the parallels don’t stop there. Moses spent forty years leading the Israelites through the wilderness. Jesus spent forty days fasting in the wilderness before beginning his ministry. And just as Moses gave the Israelites the Ten Commandments, Jesus gave the people the Sermon on the Mount—his teachings about how to live a godly life.
By choosing the mountain for his sermon, Jesus was doing something profound. He wasn’t just picking a spot with a good view or better acoustics. He was showing that he is renewing and fulfilling the role of Moses. Moses started the line of prophets in Israel, delivering God’s word to the people. Jesus is the new Moses, but he’s also much more—he’s bringing God’s presence and teachings directly to us in a way that transforms lives.
When you think about the Sermon on the Mount in this way, it’s not just a collection of wise sayings. It’s a moment where Jesus shows us that he’s carrying forward God’s work in a powerful and intentional way. He’s reminding us to connect with God’s holy presence and live out these teachings in our everyday lives.
So, the next time you hear about the Sermon on the Mount, remember: the mountain isn’t just a backdrop. It’s a symbol of God’s divine plan unfolding, where Jesus steps into his role as the new Moses, guiding us to a deeper understanding of faith and life.
Minister A Francine Green
February 2026
Bibliography
- Hackett, Horatio B. Illustrations of Scripture. New York: Harper & Brothers, 1860, pp. 323–324.
- The Holy Bible, King James Version. Relevant passages: Luke 4:20; Luke 5:3; John 8:2; Acts 13:14; Acts 16:13; John 6:66.
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