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Introduction to the Sermon on the Mount - Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he.
Table of contents
He taught about the gospel and how to be righteous disciples of Christ. A portion of these teachings are referred to as the Beatitudes, and they are outlined here. To read the rest of the sermon found in Matthew chapter 5, order a free copy of the Bible. We will face challenges and problems that will test us. As we mourn over loss or trial, we are promised that we will be blessed as we endure. I believe it would be impossible to produce strong, noble, generous, compassionate human beings if suffering were eliminated from their lives. The meek are those who are gentle, kind, patient, tolerant; not proud, mighty, or conceited.
Our Savior at all times was willing to submit to the will of God. We can show our love for God by keeping His commandments.
Chapter The Sermon on the Mount
Said R. Josiah to him: This passage as well as that one deals with both the Passover of Egypt and the Passover of subsequent generations. Isi the son of Akiba says: This ordinance prescribed for the Passover applies only to the body of the paschal lamb. In the above example, the rabbis have used the thesis-antithesis method to help interpret another body of scripture text by providing multiple explanations.
This is a common method found throughout these later Jewish texts. Revelation versus primacy of law. While the above discussion has demonstrated that Christ innovated on recognized teaching methods, these innovations functioned primarily to highlight the fact that Christ was the authority on the doctrines presented. This explains the astonishment of the people mentioned in Matthew but also reveals the reason for the astonishment in the first place: that the Old World audience had lost an understanding of the relationship between the law and its fulfillment and the true way for divine instruction—continuing revelation.
The law as revelation was established back in Exodus, when God met with Moses following the deliverance from Egypt. Unfortunately, the first law was taken from Israel because of wickedness, and Israel was given another set of stone tablets:.
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And the Lord said unto Moses, Hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at the first on the tables which thou brakest; but it shall not be according to the first, for I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them.
But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment; for I have sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of their pilgrimage. This neglect was one of the central criticisms of the Old Testament prophets. Malachi, the last of the Old Testament prophets, chastised the priests for performing impure sacrifices with the wrong intent and with insincerity see Malachi 1: 6— Following Malachi, centuries of apostasy further corroded the understanding of the law as a vehicle to greater spiritual insight, let alone greater revelation; the performance of the law apparently became a series of rote actions that one could engage in without much thought.
Moreover, the concept of continuing revelation was completely lost from the Jewish worship system. According to Josephus, writing in the first century AD, the Pharisees believed that prophetic revelation such as found in the Bible had come to an end with the last prophet, Malachi Against Apion I, 38— Similarly, in 1 Maccabees we find that at least some elements of Jewish teachings recognized the loss of prophetic leadership and revelation.
Among the Pharisees, the interpretation of sacred texts had succeeded prophetic revelation.
As a supplement to Mosaic law—also called written law—they had also begun the development of the oral law. A passage from the Talmud of Babylon, written long after the life of Jesus, provides a good illustration of rabbinic conceptions of the law. Eliezer, seeing that in all matters the halachah agrees with him!
After the majority must one incline. The fundamental difference between the teaching of the scribes and the wise men and the teachings of Jesus, as shown in the above narrative, is that the authority of the former rested on acceptance of historical tradition whereas the authority of the Lord rested on revelation. The very way Jesus spoke testified—to those among the audience who were able to understand—that direct revelation from heaven was not extinguished but alive and functioning again through Christ.
Jesus sought neither to justify his words nor the authority by which he pronounced them. Frank F.
BibleGateway
Judd Jr. According to him, the New Testament speaks on the one hand of the fulfillment of the sacrificial portions of the law, and on another hand of the fulfillment of the ethical portions of the law. In fact, nowhere did Christ break the law of Moses—the laws of the elders, yes, but not the law of Moses. The technique of the antithesis Jesus employs in the Sermon on the Mount reveals the contrast between the law as understood and practiced by the Jews and the law in its fullness as Jesus invited his audience to practice it.
Similarly, in the Beatitudes Jesus taught the audience, using his authority to bless, in order to raise their spiritual awareness of the ethical dimension of the law.
Both are necessary requirements to individual revelation. Jesus sought to raise the law to a higher level: that of the spirit of the law. Law is fulfilled when it takes on its full dimension and passes from the horizontal level facts that may be seen by everybody to include the vertical level thoughts and intents known by God alone. Humans may go beyond external and apparent perfection toward a true perfection, that of the whole being, both external and internal.
The higher law Jesus taught not only prevents humans from sinning but also leads them unto individual perfection. It highlights his unique role as the only qualified authority to provide this instruction and restore the true power of the law of Moses after centuries of apostasy. Thus the combination of these things created the astonishment in his listening audience.
Yet the reasons for the New World astonishment are different. First, the Nephites understood the purpose of the law of Moses; second, they believed in the principle of continuing revelation; and third, unlike the Jews, the Nephites upon reception of the sermon no longer lived the law of Moses. The Nephites, the law of Moses, and continuing revelation. Like the Jews of the ancient world the Nephites lived the Mosaic law, but it seems clear that the function of the law of Moses to point people toward Christ was clearly understood by the righteous in the Book of Mormon. But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them.
As these three references demonstrate, the law of Moses was understood to lead one to Christ, [16] a doctrine that had been lost in the Old World. Another factor influencing the difference in astonishment between the Matthean and Nephite audiences is the role of revelation in the spiritual lives of the two communities.
Whereas the Old World appears to have lost the importance of personal and continual revelation, the Nephites had a continual understanding of the role of authority that comes from the spirit of prophecy and from revelation see Alma Russell Shaw November 1, Public domain. Collection of teachings Rather than being the text of a single discourse by Jesus, the sermon is a collection of his teachings.
Pope St. Rather, they speak of basic attitudes and dispositions in life and therefore they do not coincide exactly with the commandments. On the other hand, there is no separation or opposition between the Beatitudes and the commandments: both refer to the good, to eternal life. The Sermon on the Mount begins with the proclamation of the Beatitudes, but also refers to the commandments cf. Mt At the same time, the Sermon on the Mount demonstrates the openness of the commandments and their orientation towards the horizon of the perfection proper to the Beatitudes.
An extraordinary opportunity to explore the life and teachings of Christ This weekend, the Church celebrates the 17th Sunday in Ordinary Time, and we finally have….
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No plaster saints: God gives grace to live holy lives, pope says Catholic News Service November 1, Close this module. In the encyclical Veritatis Splendor , Pope St.