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according to the Gospels
The Sermon on the Mount (anglicized from the Matthean Vulgate Latin section title: Sermo in monte) is a collection of sayings and teachings of Jesus Christ, which emphasizes his moral teaching found in the Gospel of Matthew (chapters 5, 6, and 7).It is the first of the Five Discourses of Matthew and takes place relatively early in the Ministry of Jesus after he has been baptized by John the Baptist, finished his fasting and meditation retreat in the desert, and begun to preach in Galilee. The name and location of the mountain is unstated; the Mount of Beatitudes is the traditional interpretation.
The Vulgate is a late-4th-century Latin translation of the Bible that was to become the Catholic Church's officially promulgated Latin version of the Bible during the 16th century, and is still used fundamentally in the Latin Church to this day.
The Gospel According to Matthew is the first book of the New Testament and one of the three synoptic gospels. It tells how the promised Messiah, Jesus, rejected by Israel, is killed, is raised from the dead, and finally sends the disciples to preach the gospel to the whole world. Most scholars believe it was composed between AD 80 and 90, with a range of possibility between AD 70 to 110. The anonymous author was probably a male Jew, standing on the margin between traditional and non-traditional Jewish values, and familiar with technical legal aspects of scripture being debated in his time. Writing in a polished Semitic "synagogue Greek", he drew on the Gospel of Mark as a source, and likely used a hypothetical collection of sayings known as the Q source, although the existence of Q has been questioned by some scholars. He also used material unique to his own community, called the M source or "Special Matthew".
Matthew 5 is the fifth chapter of the Gospel of Matthew in the New Testament. It contains the first portion of the Sermon on the Mount, which will also take up chapters 6 and 7. Portions are similar to the Sermon on the Plain in Luke 6, but much of the material is found only in Matthew. It is one of the most discussed and analyzed chapters of the New Testament. Warren Kissinger reports that among Early Christians no chapter was more often cited by early scholars. The same is true in modern scholarship.
The Sermon is the longest continuous discourse of Jesus found in the New Testament, and has been one of the most widely quoted elements of the Canonical Gospels.It includes some of the best known teachings of Jesus, such as the Beatitudes, and the widely recited Lord's Prayer. The Sermon on the Mount is generally considered to contain the central tenets of Christian discipleship.
The New Testament is the second part of the Christian biblical canon, the first being the Old Testament. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity. Christians regard both the Old and New Testaments together as sacred scripture.
The Beatitudes are eight blessings recounted by Jesus in the Sermon on the Mount in the Gospel of Matthew. Each is a proverb-like proclamation, without narrative. Four of the blessings also appear in the Sermon on the Plain in the Gospel of Luke, followed by four woes which mirror the blessings.
The Lord's Prayer, also called the Our Father, is a venerated Christian prayer which, according to the New Testament, Jesus taught as the way to pray:
The Sermon on the Mount occupies chapters 5, 6 and 7 of the Gospel of Matthew. The Sermon has been one of the most widely quoted elements of the Canonical Gospels.
Matthew 6 is the sixth chapter of the Gospel of Matthew in the New Testament. This chapter contains the middle portion of the Sermon on the Mount, including the Lord's Prayer.
Matthew 7 is the seventh chapter of the Gospel of Matthew in the New Testament. The chapter is the last of the three chapters which comprise the Sermon on the Mount.
This is the first of the Five Discourses of Matthew , the other four being Matthew 10, Matthew 13 (1–53), Matthew 18 and the Olivet discourse in Matthew 24.
In Christianity, the term Five Discourses of Matthew refers to five specific discourses by Jesus within the Gospel of Matthew.
Matthew 10 is the tenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Matthew 10 comes after Jesus had called some of his disciples and before the meeting with the disciples of John the Baptist. This section is also known as the Mission Discourse or the Little Commission, in contrast to the Great Commission. The Little Commission is directed specifically to the Jewish believers of the early church, while the Great Commission is to all nationalities. The Pulpit Commentary suggests that Jesus' message in this discourse "was hardly likely to have been remembered outside Jewish Christian circles".
Matthew 13 is the thirteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Verses 3 to 52 of this chapter form the third of the Five Discourses of Matthew, called the Parabolic Discourse, based on the parables of the Kingdom.
The Sermon is set early in the Ministry of Jesus, after he has been baptized by John the Baptist in chapter 3 of Matthew's Gospel, gathered his first disciples in chapter 4, and had returned from a long fast and contemplation in the Judaean Desert where he had been tempted by Satan to renounce his spiritual mission and gain worldly riches.
In the Christian gospels, the ministry of Jesus begins with his baptism in the countryside of Roman Judea and Transjordan, near the river Jordan, and ends in Jerusalem, following the Last Supper with his disciples. The Gospel of Luke states that Jesus was "about 30 years of age" at the start of his ministry. A chronology of Jesus typically has the date of the start of his ministry estimated at around AD 27–29 and the end in the range AD 30–36.
The baptism of Jesus is described in the gospels of Matthew, Mark and Luke. John's gospel does not directly describe Jesus' baptism.
John the Baptist was a Jewish itinerant preacher in the early first century AD. Other titles for John include John the Forerunner in Eastern Christianity, John the Immerser in some Baptist traditions and "the prophet John (Yaḥyā)" in Islam. He is sometimes alternatively called John the Baptizer.
Before this episode, Jesus had been "all about Galilee" preaching, as in Matthew 4:23, and "great crowds followed him" from all around the area. The setting for the sermon is given in Matthew 5:1-2. Jesus sees the multitudes, goes up into the mountain, is followed by his disciples, and begins to preach. The Sermon is brought to its close by Matthew 8:1, which reports that Jesus "came down from the mountain followed by great multitudes".
Galilee is a region in northern Israel. The term Galilee traditionally refers to the mountainous part, divided into Upper Galilee and Lower Galilee.
Matthew 4:23 is the twenty-third verse of the fourth chapter of the Gospel of Matthew in the New Testament. Jesus has just recruited the first four disciples, this verse begins a brief summary of and introduction to Jesus' ministry in Galilee that will be recounted in the next several chapters.
While the issue of the exact theological structure and composition of the Sermon on the Mount is subject to debate among scholars, specific components within it, each associated with particular teachings, can be identified.
Matthew 5:3–12 discusses the Beatitudes. These describe the character of the people of the Kingdom of Heaven, expressed as "blessings". The Greek word most versions of the Gospel render as "blessed," can also be translated "happy" ( Matthew 5:3–12 of Young's Literal Translation for an example). In Matthew, there are eight (or nine) blessings, while in Luke there are four, followed by four woes.
In almost all cases the phrases used in the Beatitudes are familiar from an Old Testament context, but in the sermon Jesus gives them new meaning.Together, the Beatitudes present a new set of ideals that focus on love and humility rather than force and mastery; they echo the highest ideals of Jesus' teachings on spirituality and compassion.
In Christian teachings, the Works of Mercy, which have corporal and spiritual components, have resonated with the theme of the Beatitude for mercy.These teachings emphasize that these acts of mercy provide both temporal and spiritual benefits.
Matthew 5:13–16 presents the metaphors of salt and light. This completes the profile of God's people presented in the beatitudes, and acts as the introduction to the next section.
There are two parts in this section, using the terms "salt of the earth" and Light of the World to refer to the disciples – implying their value. Elsewhere, in John 8:12 , Jesus applies Light of the World to himself.
Jesus preaches about hell and what hell is like: "But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother " Raca (fool)" shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire." (Matthew 5:22 KJV)
The longest discourse in the Sermon is Matthew 5:17–48 , traditionally referred to as the Antitheses or Matthew's Antitheses. In the discourse, Jesus fulfills and reinterprets the Old Covenant and in particular its Ten Commandments, contrasting with what "you have heard" from others. For example, he advises turning the other cheek, and to love your enemies, in contrast to taking an eye for an eye. According to most interpretations of Matthew 5:17, 18, 19, and 20, and most Christian views of the Old Covenant, these new interpretations of the Law and Prophets are not opposed to the Old Testament, which was the position of Marcion, but form Jesus' new teachings which bring about salvation, and hence must be adhered to, as emphasized in Matthew 7:24–27 towards the end of the sermon.
In Matthew 6 Jesus condemns doing what would normally be "good works" simply for recognition and not from the heart, such as those of alms (6:1–4), prayer (6:5–15), and fasting (6:16–18). The discourse goes on to condemn the superficiality of materialism and call the disciples not to worry about material needs, but to "seek" God's kingdom first. Within the discourse on ostentation, Matthew presents an example of correct prayer. Luke places this in a different context. The Lord's prayer (6:9–13) contains parallels to 1 Chronicles 29:10–18.
The first part of Matthew 7, i.e. Matthew 7:1–6 deals with judging. Jesus condemns those who judge others before first judging themselves: "Judge not, that ye be not judged."
In the last part in Matthew 7:17–29 Jesus concludes the sermon by warning against false prophets.
The teachings of the Sermon on the Mount have been a key element of Christian ethics, and for centuries the sermon has acted as a fundamental recipe for the conduct of the followers of Jesus.Various religious and moral thinkers (e.g. Tolstoy and Gandhi) have admired its message, and it has been one of the main sources of Christian pacifism.
In the 5th century, Saint Augustine began his book Our Lord's Sermon on the Mount by stating:
The last verse of chapter 5 of Matthew (5:48 ) is a focal point of the sermon that summarizes its teachings by advising the disciples to seek perfection."The Greek word telios used to refer to perfection also implies an end, or destination, advising the disciples to seek the path towards perfection and the Kingdom of God. It teaches that God's children are those who act like God.
The teachings of the sermon are often referred to as the Ethics of the Kingdom: they place a high level of emphasis on "purity of the heart" and embody the basic standard of Christian righteousness.
The issue of the theological structure and composition of the Sermon on the Mount remains unresolved.One group of theologians ranging from Saint Augustine in the 5th century to Michael Goulder in the 20th century, see the Beatitudes as the central element of the Sermon. Others such as Bornkamm see the Sermon arranged around the Lord's prayer, while Daniel Patte, closely followed by Ulrich Luz, see a chiastic structure in the sermon. Dale Allison and Glen Stassen have proposed a structure based on triads. Jack Kingsbury and Hans Dieter Betz see the sermon as composed of theological themes, e.g. righteousness or way of life.
The high ethical standards of the Sermon have been interpreted in a wide variety of ways by different Christian groups and Craig S. Keener states that at least 36 different interpretations regarding the message of the Sermon exist, which he divides into 8 categories of views:
Anabaptist groups would hold the Sermon on the Mount to be the primary section of the Gospels that gives direction to how a Christian should live. For example, Matthew 6:24 says "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon." For this reason, certain Anabaptist groups such as the Bruderhofand Hutterites share all their possessions.
While Matthew groups Jesus' teachings into sets of similar material, the same material is scattered when found in Luke.The Sermon on the Mount may be compared with the similar but more succinct Sermon on the Plain as recounted by the Gospel of Luke (6:17–49), which occurs at the same moment in Luke's narrative, and also features Jesus heading up a mountain, but giving the sermon on the way down at a level spot. Some scholars believe that they are the same sermon, while others hold that Jesus frequently preached similar themes in different places.
Although modern parallels between the teachings of Jesus and Buddhist philosophy have been drawn (by the 14th Dalai Lamafor example), these comparisons emerged after missionary contacts in the 19th century, and there is no historically reliable evidence of contacts between Buddhism and Jesus during his life. Modern scholarship has almost unanimously agreed that claims of the travels of Jesus to Tibet, Kashmir or India (see Unknown years of Jesus) and the influence of Buddhism on his teachings are without historical basis. The similarities between the teachings of Buddha and Jesus have been noted. On this subject, Bible scholar Marcus Borg and Buddhist Jack Kornfield collaborated on a book, Jesus and Buddha: The Parallel Sayings'.'
According to perennialist author Frithjof Schuon, the message of the Sermon is a perfect synthesis of the whole Christian tradition. The text has the largest number of perennial and universal doctrines, and spiritual advice of all Scripture. Much of what Bible readers remember from Scripture derives from the Sermon. Source of spiritual and moral instructions, the Sermon on the Mount is regarded by the Perennial Philosophy "as the quintessence itself of religion".Perennialism considers the injunctions of the Sermon on the Mount as belonging to the esoteric dimension of Christianity.
The Olivet Discourse or Olivet prophecy is a biblical passage found in the Synoptic Gospels in Matthew 24 and 25, Mark 13, and Luke 21. It is also known as the Little Apocalypse because it includes the use of apocalyptic language, and it includes Jesus' warning to his followers that they will suffer tribulation and persecution before the ultimate triumph of the Kingdom of God. The Olivet discourse is the last of the Five Discourses of Matthew and occurs just before the narrative of Jesus' passion beginning with the anointing of Jesus.
In Christianity, Jesus is believed to be the Son of God and the second Person of the Holy Trinity. Christians believe that through his crucifixion and subsequent resurrection, God offered humans salvation and eternal life. He is believed to be the Jewish messiah prophesied in the Hebrew Bible and Christian Old Testament. These teachings emphasize that as the Lamb of God, Jesus chose to suffer on the cross at Calvary as a sign of his obedience to the will of God, as an "agent and servant of God". Jesus died to atone for sin to make us right with God. Jesus' choice positions him as a man of obedience, in contrast to Adam's disobedience.
In Christianity, disciple primarily refers to a dedicated follower of Jesus. This term is found in the New Testament only in the Gospels and Acts. In the ancient world a disciple is a follower or adherent of a teacher. It is not the same as being a student in the modern sense. A disciple in the ancient biblical world actively imitated both the life and teaching of the master. It was a deliberate apprenticeship which made the fully formed disciple a living copy of the master.
In Christianity, the Great Commission is the instruction of the resurrected Jesus Christ to his disciples to spread his teachings to all the nations of the world. The most famous version of the Great Commission is in Matthew 28:16–20, where on a mountain in Galilee Jesus calls on his followers to make disciples of and baptize all nations in the name of the Father, the Son, and the Holy Spirit.
The life of Jesus in the New Testament is primarily outlined in the four canonical gospels, which includes his genealogy and nativity, public ministry, passion, resurrection and ascension. Other parts of the New Testament – such as the Pauline epistles which were likely written within 20–30 years of each other, and which include references to key episodes in Jesus' life, such as the Last Supper, and the Acts of the Apostles, (1:1–11) which includes more references to the Ascension episode than the canonical gospels - also expound upon the life of Jesus. In addition to these biblical texts, there are extra-biblical texts that Christians believe make reference to certain events in the life of Jesus, such as Josephus on Jesus and Tacitus on Christ.
Matthew 6:9 is the ninth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the opening of the Lord's Prayer, one of the best known parts of the entire New Testament.
Matthew 5:1 and Matthew 5:2 are the first two verses of the fifth chapter of the Gospel of Matthew in the New Testament. The verses introduce the Sermon on the Mount that will be recited in the next several chapters. The previous verse mentioned the large crowds "from Galilee, and from the Decapolis, Jerusalem, Judea, and beyond the Jordan" who followed Jesus to witness him healing: these verses present Jesus as seeing the crowds and going up onto a mountain to begin teaching.
In Christianity, the Sermon on the Plain refers to a set of teachings by Jesus in the Gospel of Luke, in 6:17–49. This sermon may be compared to the longer Sermon on the Mount in the Gospel of Matthew.
The New Testament narrative of the life of Jesus refers to a number of locations in the Holy Land and a Flight into Egypt. In these accounts the principal locations for the ministry of Jesus were Galilee and Judea, with activities also taking place in surrounding areas such as Perea and Samaria.
Matthew 7:12 is the twelfth verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This well known verse presents what has become known as the Golden Rule.
Luke 6 is the sixth chapter of the Gospel of Luke in the New Testament of the Christian Bible. Jesus' teaching about the Sabbath enrages the religious authorities and deepens their conflict. The selection of twelve apostles is recounted and this is followed by the "Sermon on the Plain", where key aspects of Jesus' teaching are presented.
Luke 14 is the fourteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records one miracle performed by Jesus Christ on a Sabbath day, followed by His teachings and parables. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke composed this Gospel as well as the Acts of the Apostles.
In Christianity, the Confession of Peter refers to an episode in the New Testament in which the Apostle Peter proclaims Jesus to be the Christ. The proclamation is described in the three Synoptic Gospels: Matthew 16:13-20, Mark 8:27–30 and Luke 9:18–20. Specifically, Peter declares, "You are the Christ, the Son of the living God."
In Christian theology the name of God has always had much deeper meaning and significance than being just a label or designator. Christian belief states that the name of God is not a human invention, but has divine origin and is based on divine revelation. Respect for the name of God is one of the Ten Commandments, which some Christian teachings interpret to be not only a command to avoid the improper use of God's name, but a directive to exalt it through both pious deeds and praise. This is reflected in the first petition in the Lord's Prayer addressed to God the Father: "Hallowed be Thy Name".
Jesus and the rich young man is an episode in the life of Jesus in the New Testament that deals with eternal life and the world to come. It appears in the Gospel of Matthew 19:16–30, the Gospel of Mark 10:17–31 and the Gospel of Luke 18:18–30.
The most widespread and notorious of these strategies was the double standard approach which developed by the time of the Middle Ages, requiring the sermon to be taken seriously by only some members of the Church.
Whereas Luther emphasized salvation by faith and grace alone, the Anabaptists placed emphasis on the obedience of faith.
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