Significance Of The Sermon Of The Mount Religion Essay

In this essay, I am traveling to explicate the significance of the Sermon of the Mount and how it relates to the remainder of the instructions of Jesus. I will get down by specifying the significance of the term “ Sermon of the Mount ” , the significance of the discourse of the saddle horse and the construction of the Sermon of the Mount in Matthew 5:3 – 7 ; 27. Furthermore, I will discourse the cardinal theological subjects in the Sermon of the Mount. I will reason by reflecting on the centrality of the Sermon of the Mount to the other instructions of Jesus in the Gospels.

WHAT IS THE SERMON OF THE MOUNT?

The term “ The Sermon of the Mount ” originated from the rubric of Augustine ‘s commentary on Matthew 5 – 7, De Sermone Domini in Monte, which was published in 391 – 396 AD.

Matthew 5 – 7 became good known as the Sermon on the Mount in the sixteenth Century. The modern term of Matthew 5 – 7 is “ Sermon on the field ” . This term is used chiefly to distinguish between Luke ‘s shorter version of the discourse of the saddle horse from Matthew ‘s version. There are two versions of the Sermon on the Mount:

– Levi ‘s version

Matthew 5: 3 – 7:27 which consists of 106 poetries.

– Luke ‘s version

“ Sermon on the field ” Luke 6:20-49.[ 1 ]

THE SIGNIFICANCE OF THE SERMON ON THE MOUNT

ETHICAL Teaching

The Gospel of Matthew provided the Judaic Christians with groundss to determine their religion in Jesus as the Messiah. Jesus in the Gospel of Matthew introduced the land of Eden. Hence, the discourse of the saddle horse is of great significance because it expounds the moralss of the Kingdom of Eden which was introduced by Christ Jesus. Therefore, the discourse of the saddle horse summarised the codification of behavior in this new land of Eden. Furthermore, the discourse of the saddle horse set the criterions of discipleship in the land of Eden. In this discourse, Jesus showed his adherents how to populate the life of the land. This kingdom manner of life ballads great accent on the interior life which is in contrast to the outward workings of spiritual activities of the Sadducees and the Pharisees.[ 2 ]In add-on, Jesus stated that, the ethical behavior of the adherents must transcend that of the Scribes and the Pharisees before they can come in the land of Eden ( Matthew 5:20 ) . Henceforth, the adherents of Jesus are called to a superior ethical behavior which is by the Grace of God. This ideal character of

Discipleship in the land of Eden is accomplishable by the extract of the gift of righteousness in the spirit of the New Testament truster.

THE STRUCTURE OF THE SERMON OF THE MOUNT

The Beatitudes forms the chief debut of the discourse of the saddle horse. The cardinal subdivision of the discourse is from Matthew 5:17 to Matthew 7:12. This subdivision opens and closes with Reference to The Law and The Prophets. The sermon terminals by an epilog in Matthew 7:13 – 27.[ 3 ]

THE KEY THEOLOGICAL THEMES OF THE SERMON OF THE MOUNT

1 ) The Beatitudes ( Matthew 5:3 – 12 )

The Beatitudes are named from the Latin word Beatus significance blessed. These are the wagess from the approvals and duties of discipleship. The Grecian term means “ happy, fortunate ”[ 4 ]. In Matthew, there are nine blessednesss and four in Luke ‘s version of the Sermon on the Mount. The word Makarios is at the beginning of the blessednesss. It means felicity which is as a consequence of God given redemption[ 5 ]. Jesus revealed in the blessednesss, the indispensable nature of true felicity. This felicity is achieved by trusting and depending entirely on God.[ 6 ]

Andrew Perriman points out that the blessedness described a marginalized group within Israel that will profit from future bend of events. His position established the eschatological dimension of the wagess of true discipleship in the land of Eden[ 7 ]

Matthew 5:14 provinces “ You are the visible radiation of the universe. A metropolis that is set a hill can non be hidden ” . In John 8:12, Jesus said “ I am the visible radiation of the universe, he that follows me shall non walk in darkness but shall hold the visible radiation of life ” This instruction in the Sermon of The saddle horse has a direct comparing with Jesus ‘ instruction in the Gospel of John. Jesus expects His adherents to reflect in the thick of the darkness of this universe. Hence, as Jesus is the visible radiation, the adherents will finally go the visible radiation of the universe.

2 ) The Law and the Prophets ( Matthew 5: 17 – 20 )

The new ethical criterions put frontward by Christ trades with the motivations behind the actions of work forces. In conformity with Christ ‘s Standard, wickedness Begins in the head and in the will of work forces[ 8 ]

In add-on, Jesus said he has come to carry through the Law and the Prophets. His ethical instructions uncover how the Law of the Torah will run under the land of Eden. Therefore, the Law and the Nebiims are fulfilled in the interior life of motivations behind the actions of work forces. The land of Eden is within the bosom of the New Testament truster. This land is expected to bring forth corresponding actions that reflects the interior life of peace and joy in the Holy Ghost.

3 ) The Antitheses ( Matthew 5: 21 – 48 )

The construction of the expressions of Jesus within Matthew 5: 21 – 48, have the same form: “ You have heard that it was said ( by God ) to those of old aˆ¦ but I say to youaˆ¦ ” The manner of Jesus words repeats itself in six paragraphs. Three of the six paragraphs have similar analogues with Luke ‘s Sermon on the Plain. The phrase “ but I say to you ” seems to propose that the expressions of Jesus is in resistance to the Bible of the Torah. Therefore, Matthew 5: 21 – 48 is frequently referred to as the “ Antitheses ” . Matthew is known for the antithetical construction of his Hagiographas. However, this antithetical manner of authorship can besides be found in Luke 6: 27 “ But I say to you who hear aˆ¦ . ” Harmonizing to Davies and Allison, the antithesis has two primary maps:

– It shows the sort of attitude and behavior that is required by Jesus in the life of His adherents.

– The demands of the ethical criterions of Jesus surpassed those of the Torah without beliing the Torah. For illustration, one can abstain from perpetrating criminal conversation and still lusts in his bosom[ 9 ]

4 ) The Golden Rule and the Greatest commandment ( Matthew 7:12, Luke 10:25 – 28, Matthew 22: 34 – 40 ) .

“ Whatever you wish that others do to you, do so to them ” . This statement has been known as the Golden Rule since the eighteenth century. There are assorted analogues to this statement in Greco – Romans, oriental and Judaic Hagiographas. The Aureate Rule in Matthew 7: 12 harmonizing to Jesus is Law and The Prophets. That is, it sums up the whole kernel of the Law and The Prophets in the Torah. The instruction of Jesus on the two greatest commandments in Mark 12: 28-34 “ love God and love your neighbor as yourself ” . In Matthew 22:40, Jesus said “ on this two commandments hang all the Law and The Prophets ” . The Golden regulation and the love commandments are the really kernel of the biblical instructions of Jesus. Furthermore, the Golden Rule in the discourse of the saddle horse is the bedrock of all the instructions of Jesus as it is revealed in the gospel history of Luke, Mark, and John. In drumhead, the Golden regulation in the discourse of the Mount has direct relationship to the major instructions of Christ in the Gospels.[ 10 ]

THE EPILOG: TWO WAYS

The Epilog of the Sermon Of the Mount contains a series of contrasts. It starts with the contrast between the gate and the manner which leads to decease or life. There are other illustrations of contrast between “ two ways ” in Deuteronomy 11:26, 30:15, Jeremiah

21:8 and many Jewish and Christian Hagiographas. The Epilog summarizes the image of the beauty in the life of anyone who makes the right determination in life.[ 11 ]

Decision

In this essay, I have attempted to demo the significance of the Sermon Of the Mount and its relationship with the other instruction of Christ in the Gospels. I approach this essay by researching the theological subjects in the Sermon on the Mount. The Aureate Rule in the Sermon on the Mount is the foundation of the Law and the Prophets. This regulation parallels with the two greatest commandments, which is Love the Lord your God with all your bosom and love your neighbor as yourself. In decision, the Sermon on the Mount summarizes the entirety of the ethical instructions of Christ in the Gospel.