(60) Kingdom blessing and witness - Matt. 5:3-12; Lk. 6:20-26

But if the reader is of opinion that the two sermons are the same, because this in Luke comes immediately after the election of the twelve apostles, as that in Matthew comes after the calling of the four disciples, Simon, Andrew, James, and John, let him consider, in the first place, that the calling of the four disciples, which precedes the sermon in Matthew, is without doubt a fact entirely different from the election of the twelve apostles preceding the sermon in Luke, and happened long before it.

(61) Kingdom visibility and righteousness - Matt. 5:13-16

Though the need to be doers rather than just hearers is found in both Matthew and Luke, James goes on to tie this obedience to . There is a far closer parallel with Matthew than with Luke. The word James uses for freedom, (eleutheria), is not a common one and its use in the Septuagint is always in connection with the freedom of a slave or slaves ( or freedom from the yoke of a foreign power . That Christ indeed set his followers free is a central tenant of the New Testament . However, when Moses set Israel free, the newly freed people required a legal system. They received their law of liberty at Sinai, in the form of the ten commandments. It was those same commandments on which Jesus was teaching ) when he delivered the the Sermon on the Mount, the legal judgements concerning which he said .


(67) Grace; Not Retributioin - Matt. 5:38-42

It is particularly notable how James sees dealing with anger as an issue pertinent to achieving God-like righteousness. The teaching on anger in Matt 5:21-22 follows directly from Jesus exhortation concerning the need to exceed the righteousness of the pharisees . Moreover, when the Sermon returns to the topic of animosity toward brothers in Matt 5:43-4, it explains that love for enemies is required if the disciple is to be like their Father in heaven, i.e. to have the righteousness of God.


6 antithesis sermon mount | MGBR - Fórum

The argument, that the disciple will be judged by their actions and not their confession of faith alone, is developed through Jas 2:14-26. represented an emphatic statement of commitment to Jesus. However it is not those who make such strong statements, even accompanying them with all the signs of great faith (through prophecy, exorcism, and mighty exploits), as in Matthew, who are saved, but those whose works are consistently in tune with God’s will. It is also in Matthew that ones finds the story of the sheep and the goats, with its strong emphasis that works are important at the last judgement . The version in the Sermon on the Plain lacks such a strong emphasis that entry into the kingdom is conditional upon obedience.

Sermon on the Mount - SoundFaith

James could simply be drawing upon Isa 40:7-8 , but the mention of the agent of scorching is alien to those passages. Amongst the gospels, the main themes occurs only in the Sermon on the Mount, however the sun is portrayed as an agent of scorching elsewhere in Matthew with a parallel passage in Mark. The mention of the rich man ties in well with Matt 6:29’s reference to Solomon.

The Sermon on the Mount, a traditional outline

A primary tool of religious oppression has been the moralistic and ethical use of the law. In the old covenant God had given the Law to Moses for man's benefit so that he could recognize the character of God and his own inability to enact such. The Law was not intended to be a legalistic club to be used by religionists to beat mankind into conformity and slavery, but Jewish religion began to use the Law for selfish and destructive purposes. In the first century A.D. Pharisaic Judaism tended to equate the Law with God, but at the same time interpreted it with self-serving traditions and found hypocritical loopholes to avoid compliance. Since the Law had been deified and absolutized (much like how fundamentalistic and evangelical religion treats the Scripture today), it needed to be relativized by being made relative to the Person and Being of Jesus Christ, but at the same time without denigrating what God had done by giving the Law in the old covenant.