No one can seek revenge on his own. An eye for an eye and a tooth for a tooth must be observed under the rules of the nation. If someone strikes you on the right cheek, turn to him the other also.
- Beyond the Law: Living the Sermon on the Mount?
- Japprends le roumain (French Edition).
- Love Me Good.
- Beyond the Law : Living the Sermon on the Mount by Philip K. Clemens (2007, Paperback).
And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you. Non-Christians often use this verse to taunt Christians: If I hit your right cheek, you should give me your left cheek, too. If I hit you with a stone, then you must give me bread.
If I want something from you, you must give it to me. I tell you, if you do this, people will take you for a fool.
The central thought of this passage is: willingness to give up our rights. Originally, we have a right to all these, but for the Lord, we become willing to lay them down. This is the way of the cross. Jesus teaches us that we must learn to give up our own rights for the sake of the Lord. Most of us are very willing to help. But many times, it angers us when people take advantage of our kindness and compassion. When we see so-called Christians take advantage of Christian love, we become so angry. Some people would come to church and ask for help. They would narrate a sad story, making us unable to bear not helping them.
But when we are willing to help, may the Lord also give us discernment and wisdom. One time a man came into the church. He said he had nothing to eat and asked us for some money to buy food. Please wash the church vans first. He who does not work must not eat. We had all been deceived before, but may the Lord help us, may we not lose our hearts of compassion and willingness to help just because we had been tricked before.
Jesus said: Give to the one who asks you, and do not turn away from the one who wants to borrow from you.
No such verse can be found in the whole Old Testament. Love your neighbor — for them, not only did neighbor meant only the Jews, it was narrowed down to only the people they love. Towards un-loveable people, such us the tax collectors, they showed no love. All of us would agree that loveable people are easy to love, because they are loveable; but it is a real challenge to love un-loveable people.
Jesus said love your enemies and pray for those who persecute you. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? Jesus said even the tax collectors had their own friends, people they love. If I love only those who love me, what is the difference between me and the tax collectors?
You may think that he is but using high sounding words, for how can we pray for those who persecute us, how can we love our enemies? But no, Jesus truly lived this out in his life.
He became our example. When he was nailed to the cross, when he suffered great injustice, he said in a loud voice: Father, forgive them for they do not know what they do.
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See all 4 pre-owned listings. Buy It Now. Add to cart. Sold by thrift. Clemens , Paperback. Be the first to write a review About this product. Clemens offers what he calls "a layperson's guide to discovering how God lives and moves among ordinary people.
Sermon on the Mount - New World Encyclopedia
Clemens illustrates how the Sermon on the Mount opens new avenues of discipleship when received not as law but as Jesus' generous welcome to people from all walks of life. Additional Product Features Dewey Edition. Clemens questions why the Sermon on the Mount is the best-known, but least-followed text in the New Testament.
Approaching this task from a perspective beyond mere observence of the law, he offers an enthusiastic and at times very entertaining exposition on the ultimate attractiveness and winsomeness of the gospel message. Show More Show Less. Pre-owned Pre-owned. No ratings or reviews yet. Thus, Jesus was quite serious when he declared:.
Do not think that I have come to abolish the Law or the Prophets ; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heaven. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven Another key debate over the sermon is how literally it was meant to be applied to everyday life.
Almost all Christian groups have developed non-literal ways to interpret and apply the sermon. Biblical scholar Harvey K.
Background on Sermon on the Mount
McArthur lists 12 basic schools of thought on this issues:. 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 —49 , which occurs at a similar moment in Luke's narrative, although Luke first provides additional details about Jesus' work in and around Nazareth. In Luke's version, Jesus ascends a mountain to pray with his disciples and then comes down and delivers his sermon to a large crowd in a level place.
Some scholars believe that this is simply Luke's account of the same sermon, while others hold that Jesus simply gave similar sermons in different places, as do many preachers. Still others hold that the two "sermons" represent the two authors; different ways of presenting a number of sayings of Jesus recorded in the Q document as if they were part of a single sermon Ehrman , The Sermon on the Plain is generally shorter and pithier than the Sermon on the Mount. One exception to this is that in Luke's version, Jesus adds four "woes" to the blessings of the Beatitudes, cursing those who are rich, those who are fed, those who laugh, and those disciples who are praised by the general population.
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