When was sermon on the mount

While large volumes have been written on the subject, sometimes a slimmer response is helpful. What follows is a summary of his insightful article, a few observations on the Sermon itself 1—4 and what it means for us today 5— Matthew 5—7 and Luke —49 both refer to the Sermon on the Mount.

On the differences, Ridderbos observes,. The Matthean version is a more detailed and architectural construction than that of Luke.

The distinction is especially noticeable in the great passage Matthew —48, where Jesus elucidates the law and presents His interpretation thereof in contrast with that of the scribes and Pharisees. Another point of difference is the proverbial sayings and expression in the Sermon on the Mount, while in Luke these are scattered and used on different occasions. These two passsages book end four chapters that contain teaching and healing, or as Ridderbos notes,.

This justifies the conclusion that Matthew construed these chapters in accordance with a literary principle; and it may give a partial explanation of the phenomenon, that the scattered presentation of words and sayings in Luke forms an impressive whole in Matthew. In [the Sermon on the Mount] we come to learn the typical form of teaching which Jesus employed. There are many ways in which the Gospels reveal Jesus as God Incarnate e.

As Matthew records, the overwhelming impact of his teaching was that he did not teach like the other scribes, for he taught as one with authority. Even in this response of His listeners it appears that a higher reality, co-existent with the Person of Jesus, became apparent in His teaching.

Jesus spoke from inherent power and authority. In other words, any interpretation of the Sermon that truncates or fails to emphasize the power and divine nature of Christ will go astray. To my mind there are not sufficient grounds to defend the thesis the exhortations of the Sermon have only such a negative tendency, namely, to make it clear that nobody is able to meet the demands of God and to bar the road of self-righteousness for a sinner.

There is no question of straining the moral demands ad absurdium. We must avoid both the absolutely negative approach the Sermon and any unqualified positive approach. The former, tends towards antinomianism or cheap grace; the latter towards legalism or works righteousness. Rather, it is message that proclaims the fulfillment of the law found in Christ. Herein is revealed the ordo salutis of the Kingdom of Heaven. Then your Father, who sees what is done in secret, will reward you. BO 12 And forgive us our debts, as we also have forgiven our debtors.

BP 13 And lead us not into temptation, [ j ] BQ but deliver us from the evil one. BS 15 But if you do not forgive others their sins, your Father will not forgive your sins.

CB 21 For where your treasure is, there your heart will be also. If your eyes are healthy, [ l ] your whole body will be full of light. If then the light within you is darkness, how great is that darkness!

Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money. Is not life more than food, and the body more than clothes? CG Are you not much more valuable than they? CH 27 Can any one of you by worrying add a single hour to your life [ n ]? See how the flowers of the field grow. They do not labor or spin.

CL 33 But seek first his kingdom CM and his righteousness, and all these things will be given to you as well. CN 34 Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. CP 2 For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.

How should they pray? Not by using pointless repetitions, just for the sake of making lots of words and noises for God. Just fast in private and present a normal countenance to the world, because God will know that you are observing your fast and reward you accordingly. As with his earlier comments on prayer and fasting, Jesus is here addressing the subject of hypocrisy. Ask for what you need and it will be granted to you, seek it and you will find it, knock and the door will be opened.

It has been suggested that this is a reference to the fact that Jesus or Matthew, at least is addressing his message specifically among Jews, and not among Gentiles or non-Jews.

In such an interpretation, Jesus is saying that the message of God would be wasted upon Gentiles, like giving pearls to pigs. We will be judged on what we do, rather than what we pretend to do, or what we say. And this parable of the two men who built very different houses brings the sermon to an end. Much of the Sermon on the Mount as it is commonly known sees Jesus referring back to Old Testament teachings such as the Ten Commandments.

Thy will be done in earth, as it is in heaven. If therefore the light that is in thee be darkness, how great is that darkness! Ye cannot serve God and mammon. Is not the life more than meat, and the body than raiment?