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{|style="float: right;"|-|. Christians believe that Jesus is the mediator of the New Covenant (see Hebrews 8:6). His famous Sermon on the Mount representing Mount Zion is considered by many Christian scholars to be the Typology (theology) See also Expounding of the Law#Antithesis of the Law. of the proclamation of the Ten Commandments by Moses from Mount Sinai.] , a particular Sermon (oration) given by Jesus (estimated around 30) on a mountainside to his Disciple (Christianity) and a large crowd.

The best-known portions of the Sermon comprise the Beatitudes, found at the beginning of the section. The Sermon also contains the Lord's Prayer and the injunctions to "Non-resistance" and "turn the other cheek", as well as Jesus' version of the Ethic of reciprocity. Other lines often quoted are the references to "Salt and Light," "light of the world," and "judge not, lest ye be judged."

Many Christianity believe that the Sermon on the Mount is a form of commentary on the Ten Commandments. To many, the Sermon on the Mount contains the central tenets of Christian discipleship, and is considered as such by many religious and moral thinkers, such as Leo Tolstoy and Mahatma Gandhi.

Origin Those accepting the ancient Church tradition of Gospel of Matthew#Authorship authorship take the Sermon on the Mount as what it purports to be, namely the words of Jesus. For the many scholars, however, who consider one or other of the modern source hypotheses of the Gospels more credible (cf. Synoptic Problem), the source of the Sermon on the Mount is uncertain. It contains only a handful of parallels with Gospel of Mark, but does have a number of loose parallels with Luke's Sermon on the Plain. The parallels indicate to those who hold the Two source hypothesis that much of this text likely came from the hypothetical Q document. Furthermore, some of the sayings can be found in the apocryphal Gospel of Thomas. However, McArthur argues that the parallels in Luke tend to be very loose, and that there are a considerable number of verses having no parallel, thus theorising that there was an extra step between the sources Matthew and Luke used.

Location There are no actual mountains in this part of Galilee, but there are several large hills in the region to the west of the Sea of Galilee, and so a number of scholars do not feel "the mountain" is the most accurate understanding of the phrase. Gundry feels it could mean "mountainous region," while France feels it should be read as "went up into the hills". Less clinical academic analysis amongst some modern Christians has suggested the location as a mountain on the north end of the Sea of Galilee, near Capernaum.

.

One possible location of the sermon is on a hill that rises near Capernaum. Known in ancient times as Mt. Eremos and Karn Hattin, this hill is now the site of a twentieth century Roman Catholic Church chapel called the Church of the Beatitudes, see also .

The reference to going up a mountain prior to preaching is considered by many to be deliberate reference to Moses on Mount Sinai, and though Hill disagrees, arguing that the links would have been made far clearer, Lapide feels that the clumsy phrasing implies that this verse is an exact transliteration from the Hebrew passage describing Moses. Augustine of Hippo in his commentary on the Sermon on the Mount supported the Moses parallel, arguing that this symbolism showed Jesus is supplementing the precepts of Moses, although in his later writings, such as the Reply to Faustus, he backs away from this view.

Comparisons with the Sermon on the Plain 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. Some scholars believe that they are the same sermon, others that Jesus frequently preached similar themes in different places. However, a number of scholars believe that at least one sermon never took place but was a conflation created by the author to frame the primary teachings of Jesus recorded in the Q document.Ehrman 2004, p. 101

That Matthew has Jesus sit down might indicate this is not meant to be a public address, and Jewish leaders in schools and synagogues would always sit when delivering a lesson. Matthew also appears to indicate that the disciples were intended to be the main recipients of the address, and so the traditional view, as depicted in art, is that the disciples sat near Jesus, with the crowd beyond but still able to hear, while Lapide feels that Jesus' sermon is directed at three circles of listeners, his disciples, the crowd, and the world in general. John Chrysostom was of the opinion that the sermon itself was delivered to the disciples, but that it was intended for wider distribution, which is why it was written down.

Structure of the sermon The sermon comprises the following components:

==Interpretation==One of the most important debates over the sermon is how directly it should be applied to everyday life. Almost all Christian groups have developed nonliteral ways to interpret and apply the sermon. McArthur lists twelve basic schools of thought on these issues:
  • The Absolutist View rejects all compromise and believes that, if obeying the scripture costs the welfare of the believer, then that is a reasonable sacrifice for salvation. All the precepts in the Sermon must be taken literally and applied universally. Proponents of this view include St. Francis of Assisi, Dietrich Bonhoeffer and in later life Leo Tolstoy. The Oriental Orthodox Churches fully adopt this position; among heterodox groups, the early Anabaptists came close, and modern Anabaptist groups such as the Mennonites and Hutterites come closest.
  • One method that is common, but not endorsed by any denomination, is to simply Modify the Text of the sermon. In ancient times this took the form of actually altering the text of the Sermon to make it more palatable. Thus some early copyists changed Matthew 5:22 from "whosoever is angry with his brother shall be in danger of the judgment" to the watered-down "whosoever is angry with his brother without a cause shall be in danger of the judgment." "Love your enemies" was changed to "Pray for your enemies" in Oxyrhynchus Gospels 1224 6:1a; Didache 1:3; Polycarp 12:3. tells the disciples to "Love one another". The exception for divorce in the case of porneia may be a Matthean addition; it is not present in Luke 16:18, Mark 10:11, or 1 Cor 7:10–11; and in 1 Cor 7:12–16, Pauline privilege. Additions were made to the Lord's Prayer to support other doctrines, and other prayers were developed as substitute. More common in recent centuries is to paraphrase the Sermon and in so doing make it far less radical. A search through the writings of almost every major Christian writer finds them at some point to have made this modification. This claim is presumably from the book by McArthur cited for this entire section, however, a page reference would be nice here, as would examples of this claim.
  • One of the most common views is the Hyperbole View, which argues that portions of what Jesus states in the Sermon are hyperbole, and that if one is to apply the teaching to the real world, they need to be "toned down." Most interpreters agree that there is some hyperbole in the sermon, with being the most prominent example, but there is disagreement over exactly which sections should not be taken literally.
  • Closely related is the General Principles View that argues that Jesus was not giving specific instructions, but general principles of how one should behave. The specific instances cited in the Sermon are simply examples of these general principles.
  • The Double Standard View is the official position of the Catholic Church. It divides the teachings of the Sermon into general precepts and specific counsels. Obedience to the general precepts is essential for salvation, but obedience to the counsels is only necessary for perfection. The great mass of the population need only concern themselves with the precepts; the counsels must be followed by only a pious few such as the clergy and monks. This theory was initiated by Augustine of Hippo and later fully developed by St. Thomas Aquinas, though an early version of it is cited in Didache 6:2, "For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able to do this, do what you are able" (Roberts-Donaldson), and reflected in the Apostolic Decree of the Council of Jerusalem (). Geoffrey Chaucer also did much to popularize this view among speakers of English with his Canterbury Tales (Wife of Bath's Prologue, v. 117-118)
  • Martin Luther rejected the Catholic approach and developed a different two-level system McArthur refers to as the Two Realms View. Luther divided the world into the religious and secular realms and argued that the Sermon only applied to the spiritual. In the temporal world, obligations to family, employers, and country force believers to compromise. Thus a judge should follow his secular obligations to sentence a criminal, but inwardly, he should mourn for the fate of the criminal.
  • At the same time as the Protestant Reformation was underway, a new era of Biblical criticism began leading to the Analogy of Scripture View. Close reading of the Bible found that several of the most rigid precepts in the sermon were moderated by other parts of the New Testament. For instance, while Jesus seems to forbid all oaths, Paul is shown using them at least twice; thus the prohibition in the Sermon may seem to have some exceptions; though in fairness to Paul, it should be pointed out that he was not present at the Sermon on the Mount and may not have been aware of all of its teachings. See also Pauline Christianity.
  • In the nineteenth century, several more interpretations developed. Wilhelm Hermann embraced the notion of Attitudes not Acts, which can be traced back to St. Augustine. This view states that Jesus in the Sermon is not saying how a good Christian should behave, only what his attitude is. The spirit lying behind the act is more important than the act itself.
  • Albert Schweitzer popularized the Interim Ethic View. This view sees Jesus as being convinced that the world was going to end in the very near future. As such, survival in the world did not matter as in the end times material well-being would be irrelevant.
  • In the twentieth century another major German thinker, Martin Dibelius, presented another view also based on eschatology. His Unconditional Divine Will View is that the ethics behind the Sermon are absolute and unbending, but the current fallen state of the world makes it impossible to live up to them. Humans are bound to attempt to live up to them, but failure is inevitable. This will change when the Kingdom of Heaven is proclaimed and all will be able to live in a Godly manner. A similar view is also described in Dostoevsky's The Brothers Karamazov, written in the late nineteenth century.
  • Closely linked to this is the Repentance View, which is that Jesus intended for the precepts in his Sermon to be unattainable, and through our certain failure to live up to them, we will learn to repent or that we will be driven to faith in the Law and Gospel.
  • Another Eschatological View is that of modern dispensationalism. Dispensationalism, first developed by the Plymouth Brethren, divides human history into a series of ages or dispensations. Today we live in the period of Divine Grace where living up to the teachings of the sermon is impossible, but in the future, the Millennium will see a period where it is possible to live up to the teachings of the Sermon, and where following them will be a prerequisite to salvation.


    • The author Christopher Knight asserts in his book Hiram Key, that the 'Sermon on the Mount' did not happen. He theorizes that Matthew's ability to create a story of teachings had run dry, and that he simply 'stuck all kinds of passages together as though they were spoken one after another to a crowd on a mountain top.' Knight believes that 'the teachings were drafted into this one 'occasion' to avoid interrupting the flow of the overall story.' The Hiram Key was a joint adventure between Christopher Knight and Robert Lomas.

    E. Earle Ellis (Professor of Theology at SWBTS) says that this sermon is an Eschatological Invitation in which Jesus is inviting believers to live according to an ethic that will be standard in the future kingdom of God. As Ellis says, we are to speak Jesus' words, think his thoughts, and do his deeds. Since this will be the ethic of the future kingdom of God, believers should go ahead and adjust their lives to this ethic in this age.

    See also

    External links Notes References

    {|style="float: right;"|-|. Christians believe that Jesus is the mediator of the New Covenant (see Hebrews 8:6). His famous Sermon on the Mount representing Mount Zion is considered by many Christian scholars to be the Typology (theology) See also Expounding of the Law#Antithesis of the Law. of the proclamation of the Ten Commandments by Moses from Mount Sinai.] , a particular Sermon (oration) given by Jesus (estimated around 30) on a mountainside to his Disciple (Christianity) and a large crowd.

    The best-known portions of the Sermon comprise the Beatitudes, found at the beginning of the section. The Sermon also contains the Lord's Prayer and the injunctions to "Non-resistance" and "turn the other cheek", as well as Jesus' version of the Ethic of reciprocity. Other lines often quoted are the references to "Salt and Light," "light of the world," and "judge not, lest ye be judged."

    Many Christianity believe that the Sermon on the Mount is a form of commentary on the Ten Commandments. To many, the Sermon on the Mount contains the central tenets of Christian discipleship, and is considered as such by many religious and moral thinkers, such as Leo Tolstoy and Mahatma Gandhi.

    Origin Those accepting the ancient Church tradition of Gospel of Matthew#Authorship authorship take the Sermon on the Mount as what it purports to be, namely the words of Jesus. For the many scholars, however, who consider one or other of the modern source hypotheses of the Gospels more credible (cf. Synoptic Problem), the source of the Sermon on the Mount is uncertain. It contains only a handful of parallels with Gospel of Mark, but does have a number of loose parallels with Luke's Sermon on the Plain. The parallels indicate to those who hold the Two source hypothesis that much of this text likely came from the hypothetical Q document. Furthermore, some of the sayings can be found in the apocryphal Gospel of Thomas. However, McArthur argues that the parallels in Luke tend to be very loose, and that there are a considerable number of verses having no parallel, thus theorising that there was an extra step between the sources Matthew and Luke used.

    Location There are no actual mountains in this part of Galilee, but there are several large hills in the region to the west of the Sea of Galilee, and so a number of scholars do not feel "the mountain" is the most accurate understanding of the phrase. Gundry feels it could mean "mountainous region," while France feels it should be read as "went up into the hills". Less clinical academic analysis amongst some modern Christians has suggested the location as a mountain on the north end of the Sea of Galilee, near Capernaum.

    .

    One possible location of the sermon is on a hill that rises near Capernaum. Known in ancient times as Mt. Eremos and Karn Hattin, this hill is now the site of a twentieth century Roman Catholic Church chapel called the Church of the Beatitudes, see also .

    The reference to going up a mountain prior to preaching is considered by many to be deliberate reference to Moses on Mount Sinai, and though Hill disagrees, arguing that the links would have been made far clearer, Lapide feels that the clumsy phrasing implies that this verse is an exact transliteration from the Hebrew passage describing Moses. Augustine of Hippo in his commentary on the Sermon on the Mount supported the Moses parallel, arguing that this symbolism showed Jesus is supplementing the precepts of Moses, although in his later writings, such as the Reply to Faustus, he backs away from this view.

    Comparisons with the Sermon on the Plain 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. Some scholars believe that they are the same sermon, others that Jesus frequently preached similar themes in different places. However, a number of scholars believe that at least one sermon never took place but was a conflation created by the author to frame the primary teachings of Jesus recorded in the Q document.Ehrman 2004, p. 101

    That Matthew has Jesus sit down might indicate this is not meant to be a public address, and Jewish leaders in schools and synagogues would always sit when delivering a lesson. Matthew also appears to indicate that the disciples were intended to be the main recipients of the address, and so the traditional view, as depicted in art, is that the disciples sat near Jesus, with the crowd beyond but still able to hear, while Lapide feels that Jesus' sermon is directed at three circles of listeners, his disciples, the crowd, and the world in general. John Chrysostom was of the opinion that the sermon itself was delivered to the disciples, but that it was intended for wider distribution, which is why it was written down.

    Structure of the sermon The sermon comprises the following components:

    ==Interpretation==One of the most important debates over the sermon is how directly it should be applied to everyday life. Almost all Christian groups have developed nonliteral ways to interpret and apply the sermon. McArthur lists twelve basic schools of thought on these issues:
  • The Absolutist View rejects all compromise and believes that, if obeying the scripture costs the welfare of the believer, then that is a reasonable sacrifice for salvation. All the precepts in the Sermon must be taken literally and applied universally. Proponents of this view include St. Francis of Assisi, Dietrich Bonhoeffer and in later life Leo Tolstoy. The Oriental Orthodox Churches fully adopt this position; among heterodox groups, the early Anabaptists came close, and modern Anabaptist groups such as the Mennonites and Hutterites come closest.
  • One method that is common, but not endorsed by any denomination, is to simply Modify the Text of the sermon. In ancient times this took the form of actually altering the text of the Sermon to make it more palatable. Thus some early copyists changed Matthew 5:22 from "whosoever is angry with his brother shall be in danger of the judgment" to the watered-down "whosoever is angry with his brother without a cause shall be in danger of the judgment." "Love your enemies" was changed to "Pray for your enemies" in Oxyrhynchus Gospels 1224 6:1a; Didache 1:3; Polycarp 12:3. tells the disciples to "Love one another". The exception for divorce in the case of porneia may be a Matthean addition; it is not present in Luke 16:18, Mark 10:11, or 1 Cor 7:10–11; and in 1 Cor 7:12–16, Pauline privilege. Additions were made to the Lord's Prayer to support other doctrines, and other prayers were developed as substitute. More common in recent centuries is to paraphrase the Sermon and in so doing make it far less radical. A search through the writings of almost every major Christian writer finds them at some point to have made this modification. This claim is presumably from the book by McArthur cited for this entire section, however, a page reference would be nice here, as would examples of this claim.
  • One of the most common views is the Hyperbole View, which argues that portions of what Jesus states in the Sermon are hyperbole, and that if one is to apply the teaching to the real world, they need to be "toned down." Most interpreters agree that there is some hyperbole in the sermon, with being the most prominent example, but there is disagreement over exactly which sections should not be taken literally.
  • Closely related is the General Principles View that argues that Jesus was not giving specific instructions, but general principles of how one should behave. The specific instances cited in the Sermon are simply examples of these general principles.
  • The Double Standard View is the official position of the Catholic Church. It divides the teachings of the Sermon into general precepts and specific counsels. Obedience to the general precepts is essential for salvation, but obedience to the counsels is only necessary for perfection. The great mass of the population need only concern themselves with the precepts; the counsels must be followed by only a pious few such as the clergy and monks. This theory was initiated by Augustine of Hippo and later fully developed by St. Thomas Aquinas, though an early version of it is cited in Didache 6:2, "For if you are able to bear the entire yoke of the Lord, you will be perfect; but if you are not able to do this, do what you are able" (Roberts-Donaldson), and reflected in the Apostolic Decree of the Council of Jerusalem (). Geoffrey Chaucer also did much to popularize this view among speakers of English with his Canterbury Tales (Wife of Bath's Prologue, v. 117-118)
  • Martin Luther rejected the Catholic approach and developed a different two-level system McArthur refers to as the Two Realms View. Luther divided the world into the religious and secular realms and argued that the Sermon only applied to the spiritual. In the temporal world, obligations to family, employers, and country force believers to compromise. Thus a judge should follow his secular obligations to sentence a criminal, but inwardly, he should mourn for the fate of the criminal.
  • At the same time as the Protestant Reformation was underway, a new era of Biblical criticism began leading to the Analogy of Scripture View. Close reading of the Bible found that several of the most rigid precepts in the sermon were moderated by other parts of the New Testament. For instance, while Jesus seems to forbid all oaths, Paul is shown using them at least twice; thus the prohibition in the Sermon may seem to have some exceptions; though in fairness to Paul, it should be pointed out that he was not present at the Sermon on the Mount and may not have been aware of all of its teachings. See also Pauline Christianity.
  • In the nineteenth century, several more interpretations developed. Wilhelm Hermann embraced the notion of Attitudes not Acts, which can be traced back to St. Augustine. This view states that Jesus in the Sermon is not saying how a good Christian should behave, only what his attitude is. The spirit lying behind the act is more important than the act itself.
  • Albert Schweitzer popularized the Interim Ethic View. This view sees Jesus as being convinced that the world was going to end in the very near future. As such, survival in the world did not matter as in the end times material well-being would be irrelevant.
  • In the twentieth century another major German thinker, Martin Dibelius, presented another view also based on eschatology. His Unconditional Divine Will View is that the ethics behind the Sermon are absolute and unbending, but the current fallen state of the world makes it impossible to live up to them. Humans are bound to attempt to live up to them, but failure is inevitable. This will change when the Kingdom of Heaven is proclaimed and all will be able to live in a Godly manner. A similar view is also described in Dostoevsky's The Brothers Karamazov, written in the late nineteenth century.
  • Closely linked to this is the Repentance View, which is that Jesus intended for the precepts in his Sermon to be unattainable, and through our certain failure to live up to them, we will learn to repent or that we will be driven to faith in the Law and Gospel.
  • Another Eschatological View is that of modern dispensationalism. Dispensationalism, first developed by the Plymouth Brethren, divides human history into a series of ages or dispensations. Today we live in the period of Divine Grace where living up to the teachings of the sermon is impossible, but in the future, the Millennium will see a period where it is possible to live up to the teachings of the Sermon, and where following them will be a prerequisite to salvation.


    • The author Christopher Knight asserts in his book Hiram Key, that the 'Sermon on the Mount' did not happen. He theorizes that Matthew's ability to create a story of teachings had run dry, and that he simply 'stuck all kinds of passages together as though they were spoken one after another to a crowd on a mountain top.' Knight believes that 'the teachings were drafted into this one 'occasion' to avoid interrupting the flow of the overall story.' The Hiram Key was a joint adventure between Christopher Knight and Robert Lomas.

    E. Earle Ellis (Professor of Theology at SWBTS) says that this sermon is an Eschatological Invitation in which Jesus is inviting believers to live according to an ethic that will be standard in the future kingdom of God. As Ellis says, we are to speak Jesus' words, think his thoughts, and do his deeds. Since this will be the ethic of the future kingdom of God, believers should go ahead and adjust their lives to this ethic in this age.

    See also

    External links Notes References



    Sermon on the Mount - Wikipedia, the free encyclopedia
    In the Gospel of St. Matthew, the Sermon on the Mount is a compilation of Jesus' sayings, epitomizing his moral teaching. [2] According to chapters 5-7, Jesus of Nazareth gave this ...

    The Sermon on the Mount
    Joachim Jeremias, The Sermon On The Mount. The Ethel M. Wood Lecture delivered before the University of London on 7 March 1961. London: The Athlone Press, 1961.

    SERMON ON THE MOUNT
    Read the Liberty University Bible Commentary on the Sermon on the Mount. It has been said that the Sermon on the Mount is a presentation of Christian discipleship that can be ...

    Amazon.co.uk: The Sermon on the Mount: The Message of the Kingdom ...
    Amazon.co.uk: The Sermon on the Mount: The Message of the Kingdom (Preaching the Word): R. Kent Hughes: Books

    Sermon on the Mount - Hutchinson encyclopedia article about Sermon on ...
    In the New Testament, the summary of Jesus' teachings recorded in Matthew 5-7. It forms the basis of Christian teaching on discipleship, and includes the Beatitudes (Matthew 5:3-11 ...

    Preach The Word - The Sermon On The Mount Study Series
    Preach The Word' exists to provide sound Bible teaching to all through the ministry of David Legge, an evangelist, preacher and Bible teacher from Belfast, Northern Ireland.

    Welcome Message from SOTM
    Copyright © 2008. Sermon On The Mount. All Rights Reserved. 101 Rodeo Drive | Spring Creek, PA 16436 | (814) 664-7673

    Category:Sermon on the Mount - Wikimedia Commons
    Media in category "Sermon on the Mount" The following 15 files are in this category, out of 15 total.

    The Sermon on the Mount
    A concise presentation of our Lord's Sermon on the Mount, it's entire text, as well as a short interpretation of the Sermon for the faithful today as it is pronounced by the ...

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    The complete Sermon on the Mount. ... Next Introduction Beatitudes New Laws Lord's Prayer Money Warnings: Sermon on the Mount

     

    Sermon On The Mount



     
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