the Words of Jesus - Reflections for every Week 4

The Sermon on the Mount

The sources of the Sermon on the Mount are not straight away obvious. Nothing like some further parts the Synoptic Gospels (Gospels of Matthew, Mark and Luke), it appears to be obligated little to the Gospels of St Mark. Some scholars suggest that the Gnostic Gospel Of Thomas (see below) is one of the sources and that Q (a hypothetical collection of sayings on which the writers of the gospels were reputed to depend on) was another. Whatever the genuineness of these assumptions, the Sermon’s innermost message of love, humility and charity was worldwide and from it, in addition, came some of Jesus’ most important knowledge, such as the Beatitudes and Lord’s Prayer.

It is only organic, then, that we should begin our examination of Jesus’ teaching with some aspects of the Sermon on the Mount.

There was maybe nothing absolutely new in Jesus’ declaration that ‘whatsoever ye would that man should do to you, do ye even so to them’ (Matthew 7:12). This principle, often called the ‘Golden Rule’ is found in many religions. And does the catchphrase whosoever shall smite thee on thy right cheek,Become to him the supplementary also’ (Matthew 5:39) go every extra than simple pacifism? Possibly not, but Jesus’ teaching soon took a revolutionary turn.

For example, he not only preached forgiveness but as the Son of God he was able to lobby it: ‘the Son of Man hath power on earth to forgive sins’ (Matthew 9:6). What was even more upsetting for several was that he said that God’s kingdom possibly will be entered by sinners as considerably as the righteous. John the Baptist had demanded regret above all. But Jesus received sinners even before they had repented. In the parable of the prodigal son, for instance, there is greater rejoicing over the son that ‘was lost, and is found’ (Luke 15:24) than the son who stayed behind: ‘thou art ever with me’ (Luke 15:31). Similarly, when Jesus was asked why he ate and drank with ‘publicans and sinners’, he answered ‘They that are the whole need, not a physician; but they that are sick’ (Luke 5:30, 31).

According to Jesus, ‘sinners’ could take precedence over the ‘righteous’. In a parable, he tells of a Pharisee who does all is required of him, but only for outward show, and a publican 9tax-collector) who knows he is a sinner: ‘God be merciful to me a sinner’ (Luke 18:13). The publican is more exalted than the Pharisee in the eyes of God. Jesus was telling people to look into their hearts, for merely observing the outward form of the religious laws was not enough.

The Forgiveness of Sins

As we have seen, Jesus had the power to forgive sins. This sometimes resulted in the person being physical, as well as spiritually, cured: ‘and Jesus...said unto the sick of the palsy...thy sins be forgiven thee’ (Matthew 9:2). Healing occupied a central position in Jesus’ ministry. During his lifetime it was thought that the battle between good and evil was fought by angels and demons. While angels were there to protect and intercede, caring for the welfare of mankind, demons were constantly lurking in the shadows, ready to snare soul. Many believed that the sick were possessed by devils so it is understandable that a number of so-called healers and miracle workers claimed to be able to cast them out.

It is not surprising, therefore, that much of Jesus’ healing was recorded as being the casting out of devils: ‘they brought him many that were possessed with devils: and he cast out the spirits with his word’ (Matthew 8:16). It was a concept that could readily be understood by the people of that time. Within the Gospels, the faithful was often healed by a touch:’If I may touch but his clothes, I shall be whole’ (Mark 5:28). Jesus’ growing reputation disturbed the Pharisees, though, and they responded by linking him with Satan:’He casteth out devils through the prince of the devils’ (Matthew 9:33,34).

Although Jesus’ outlook was apparently conditioned by the Torah, he ‘healed on the sabbath day’ (Luke 13:14) causing A large amount ‘righteous anger’, Predominantly between the Pharisees. However, his critics had no answer Once he asked them, with unsolvable common sense, whether they would rescue an ox or an ass from a pit on a matching day.A number of Jews, including Jesus, alleged there was a universal spiritual law. He clearly thinking it was right to go not in favour of the Torah and heal on the Sabbath if the Result was Necessary.

Jesus also offered the hope of surviving death: ‘If a man keeps my saying, he shall never see death’ (John 8:51). There are three instances in the Gospels in which the dead are brought back to earthly life.

The rising of Lazarus is perhaps the best-known example: ‘And he that was dead came forth’ (John 11:43, 44). The supreme sacrifice of the Crucifixion and the Resurrection that followed perhaps made believers think that the promise of eternal was just as real.