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Matthew 6 25-34
The significance of the sermon on the mount
The significance of the sermon on the mount
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Recommended: Matthew 6 25-34
The Sermon on the Mount
Allegedly given by Jesus, the Sermon is taken as an instruction manual for Christian living. First, Matthew 5:1, Jesus ascends the mountain to preach the sermon keeping the tradition of Moses ascending and giving sermons on Mt. Sinai to the people. Taking a closer glance at the sermon, we get the opportunity to inquire what Jesus taught his disciples, and whether he also abided by his own teachings. Jesus proclaims that the poor in spirit are blessed because they will get to the kingdom of heaven. While it does not explain spirit poorness, it can be assumed to be a general situation of sadness. While it does not explain the connection between spiritual poverty and the Heaven Kingdom, such verses have been used to calm
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Some Christians believe in an absolute meaning of these words. Nevertheless, the New Testament supports an accurate elucidation. Matthew 19:12 talks of men who have to undergo castration so as to avoid being tempted by their physical bodies and actually, some Christians have taken this message plainly with truly terrible results. Jesus ' views on Hell are also interesting. The most appalling act of barbarity and/or odium that can possibly be done against humans in Christianity is being compelled to Hell, to never ending torture. Yet, Jesus, a man of never-ending love, compassion and sympathy, allowed the existence of hell where he himself would send people. In Matthew 5:29-30: He says it is better to lose an eye or cut off your hand rather than end up in hell. Later he banishes all residents of a city named Capernaum. He did not make any consideration for the young and pregnant women. This brings to fore many questions and doubt on whether Jesus failed to remember about his commandment to his Christians to love their enemies. This beats the logic of the commandment since he contradicts
Metanarrative Essay The Biblical metanarrative can be explained by a Christian as the true and triumphant story from the beginning in Genesis until the future is prophesied in Revelation. Others who may not be a Christian do not understand the true power and love God has over us and for us and may just simply see it as a story or a rule book that they don’t want to follow. They see the Bible and all the things and plans God has for us and our lives and just think they don’t want any part of it and instead they live in sin. It is important that these people not only learn the true story but understand it as well.
When reading The Sermon on the Mount, it is important to note who the intended audience was, the crowds of people who were there to witness Jesus. These crowds of people most likely were not the most educated; however, Jesus attempted to educate them about the Word of God. To facilitate his teaching, Jesus employed rhetorical techniques such as the metaphor. This crowd required simple and relatable ideas to become educated on his teachings of the Word of God. Many of Jesus’s teachings during The Sermon on the Mount were symbolic in nature, and not meant obeyed explicitly; Jesus merely employed these rhetorical devices to help the followers understand the underlying message, which was to be obeyed.
N.T. Wright: During my first semester at Northwestern College, I was assigned the book, “The Challenge of Jesus” by N.T. Wright for one of my Biblical Studies courses. This book and every other book Tom Wright has written has dramatically impacted my Christian faith. Dr. Wright has not only defended the basic tenants of the Christian faith, but also has shown how an academically-minded pastor ought to love and care for his or her congregants. N.T. Wright was previously the Bishop of Durham and pastored some of the poorest in the United Kingdom. His pastoral ministry has helped shape his understanding of God’s kingdom-vision which he is diagramming within his magnum opus “Christian Origins and the Question of God”. This series has instructed myself and countless other pastors to be for God’s kingdom as we eagerly await Christ’s return. Additionally, I have had the privilege of meeting with N.T. Wright one-on-one on numerous occasions to discuss faith, the Church, and his research. I firmly believe Tom Wright is the greatest New Testament scholar of our generation and he is the primary reason why I feel called into ministry.
DS9010 Research Methods and Design Aung, James Hatun Summary (Yaghjian, Chapter 1) January 24, 2013 Lucretia B. Yaghjian’s book, “Writing Theology Well: A Rhetoric for Theological and Biblical Writers” consists of three parts. The first part contains four chapters, the second part has two chapters and the third part has four chapters.
Our readings from Luke’s Gospel portray those in poverty as the people who will inherit the earth and be by Christ’s side in the kingdom of heaven. In the Gospel of Luke, it states, “Blessed are you who are poor, for the kingdom of God is yours” (6:20). Our readings from scripture paint a picture that suggests that those who are suffering in the world during their lifetime, will be
Statement # 1(From The Cradle, The Cross, and The Crown Chapter 20, Loc 25622 of 28382, 1st Paragraph)
I chose to elaborate on two of Karen Armstrong’s themes from the first chapter of A History of God as I felt they were both very strong ideas. The first explains how cultural differences between North Africa and Europe during the Romantic Period affected white society’s failure to realize that Islam indeed worshipped the same deity. The second explains how Delacroix’s audience desired the imagery in the painting because people were, during this time, losing their concept of God.
In the parables and teachings of Jesus in the book of Matthew, when Jesus is faced with describing how one should judge others he states, “Do not judge so that you will not be judged. For in the way that you judge, you will be judged…” (Matthew, pg. 179). To Jesus withholding judgement was crucial to stemming hypocrisy and empowering his followers to self-reflect. When thinking of the philosophical implications of Jesus’ teachings it is important to ask what the principles upon which he defines goodness are. How might his teachings differ from the works of Aristotle when it comes to defining relationships and defining what makes people good or bad?
Simply stated, “the word "gospel" means simply good news.” With that definition, then the good news would summarize all of the information found in the New Testament and the teachings of Jesus Christ. The Apostle Paul recaps the most basic components in the gospel message. These are found in 1 Corinthians 15:1-8, specifically listed in 15:3-4 (NRSV) “For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures,”. “These verses, which were an early Christian confession, give us the heart of the gospel” and show the importance of three incidents; that Christ died
Christology: A Global Introduction Veli-Matti Kärkkäinen is associate professor of systematic theology at Fuller Theological Seminary and holds a teaching post at the University of Helsinki and Iso Kirja College in Finland. He is the author of Christology: A Global introduction, Pneumatology: The Holy Spirit in Ecumenical, International, and Introduction to Ecclesiology: Ecumenical, Historical, and Global Perspectives (Back Cover). Veli-Matti Kärkkäinen presents the latest, comprehensive introduction to the various opinions about Christology from around the world.
In Luke, we see that Jesus’ purpose in ministry is to “proclaim good news to the poor.” At many points throughout the gospels, Jesus instructs his disciples and followers to care for the poor. One such passage appears in Matthew 19. In this passage we see a young man questioning Jesus on the way to gain eternal life. Jesus responds with, “If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.” Here, we see a direct example of what can be done to care for the poor. We see that a person’s attachment to their possessions leads to blocked generosity to the poor. Jesus’ example certainly portrays a concern for, and responsibility to the
On September 25, 2016 a sermon was preached by Rev. Dr. Nathaniel Phillips at Red Clay Creek Presbyterian Church in Wilmington, DE where he serves as a co-pastor. His sermon titled There is a monster at the end of this sermon incorporated descriptive language to engage the listeners and encourage the congregation whom he serves to live out their missional goal to strengthen current community connections and to further new connections.
The Messiah left the people hopeful by explaining how easy it is to enter the kingdom of Heaven. According to Matthew 5:3-12, the people with righteous hearts will definitely inherit the kingdom of Heaven. Jesus inspires everyone to be humble, merciful, peaceful, and kind to one another, and he also mentions the importance of forgiveness and love several times, portraying his loving nature. Christ warns the nations to not fear persecution, because their reward in heaven will be great. Jesus mentions that Christians are to be the salt of the earth and the light of the world. However, salt without saltiness is worthless; hence, Christians without spiritual knowledge won’t get far in life. Christ motivates Christians to stand out by being loving, kind, compassionate; a reflection of Jesus so that unbelievers are eager to become Christians as well (New International Version, Matt.5:13-17). Additionally, he mentions the consequences of murder, adultery, and divorce. He talks about the sincerity of oaths and the importance of loving your enemies and giving to the poor. Jesus preaches about the importance of prayer because it is the way of communicating with the Lord. The Lord favors intimate and personal prayers over hypocritical prayers in public (New International Version, Matt.5.21-33,43, 6.1-5,25). Christ mentions the
The Bible describes Hell as a place of darkness, a lake of fire and brimstone. Matthew 25:41, describes Hell as a pit of fire that is prepared for Satan the devil, his demonic cohorts, and the other souls that chose to serve him during the trials of life on earth. The citizens of Hell will be populated with the souls of those who died without accepting Jesus Christ as their Lord and Saviour. These souls will experience the nashing of teeth, endless pain from the tortureous fire, and ultimately eternal death. The citizens of Hell will not reunite with God`s presence. The Bible states in Luke 16:19-28, that souls cannot pass from Hell to Heaven or vice versa. Fire is not the only form of eternal punishment. Eternal thirst and great pain are other forms of punishment that will be experienced by the citizens of Hell. Christians believe that the souls in Hell will be able to see the souls that are in Heaven and vice versa. The souls in Hell simply chose a life of sin, non-repentance, and rebellion against God Word. Revelations 20:12-15, states the following: "And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for aeons of aeons."
To sum it up, the word of God in the Sermon on the Mount, is distinct from the one in the Quran because it focuses more on the avoiding to be a hypocrite, and be secretive, and suggests a believer to refuse to physically defend and love their enemies whereas the passages from the Quran, focus on being more descriptive about the rules and importance of its fulfillment defending oneself and their religion from enemies and slaying them in return as long as its done in the way of God. It seems like whatever the Quran doesn’t cover in these passages about certain topics is covered in the passages in the Sermon on the Mounts because in Islam, there’s also the saying of not letting the left hand know what the right hand is doing while giving money