belongs to the most beautiful of His teaching. Eerdmans Publishing. Rather, Jesus’ instructions are for all disciples, to be carried forth in every area of life. Frank Leslie Cross, Elizabeth A. Livingstone, eds. The Kingdom of God cannot be any more identified with God’s special care and legislation for only one nation, as in the Old Testament theocracy. . The latter does not abolish the former, but confirms it. Even as with John the Baptist, no soldier was required by Jesus to leave his service (Matt. The blessings come first; it is because of the blessings, because of God’s gifts that followers are commanded and enabled to do any of Jesus’ words. Instead, the call of Jesus’ Sermon is to live out the realities of the coming kingdom in the present.Affirming the universal nature of the Sermon’s teaching, Ridderbos also identifies the challenge of showing how the Christ’s multi-national kingdom fulfills (and supersedes) the parochial Law of Moses.
Jesus therefore imposed no civil or political law, as Moses did. Moreover, it fits with Matthew’s focus on “fulfillment,” and it explains how the radical commands of Christ are worked out in the believers life—they are not legal demands given without grace; they are also gifts given to those who are in Christ’s kingdom.With this fulfillment lens, we can see how the kingdom of God has come in the person, work, and teaching of Christ. Instead it is forgiveness.

For instance, “parables, proverbs, unexpected and pointed sayings enjoyed special preference, as reference to rabbinical literature will show” (27). In truth, the Sermon does not deny one’s life or tell us that life only comes at some point in the future. As Matthew 7:28 records, the overwhelming impact of his teaching was that he did not teach like the other scribes, for he taught as one with authority.Even in this response of His listeners it appears that a higher reality, co-existent with the Person of Jesus, became apparent in His teaching.

Or as Ridderbos concludes, “The Kingdom of God is the restoration of life and it is the Sermon on the Mount which indicates the road towards this restoration” (43). (27)Often called “Rabbi,” Jesus displays manners of speech that reflect the rabbinical practices of his day. . The Sermon is the longest continuous discourse of Jesus found in the While the issue of the exact theological structure and composition of the Sermon on the Mount is subject to debate among scholars, specific components within it, each associated with particular teachings, can be identified.In almost all cases the phrases used in the Beatitudes are familiar from an There are two parts in this section, using the terms "salt of the earth" and The teachings of the Sermon on the Mount have been a key element of The teachings of the sermon are often referred to as the The issue of the theological structure and composition of the Sermon on the Mount remains unresolved.The high ethical standards of the Sermon have been interpreted in a wide variety of ways by different Christian groups and While Matthew groups Jesus' teachings into sets of similar material, the same material is scattered when found in Luke.Although modern parallels between the teachings of Jesus and "Beatitudes." 11:19). "Blessed are the poor in spirit . In many ways, Jesus' teachings during the Sermon on the Mount represent the major ideals of the Christian life. Frank Leslie Cross, Elizabeth A. Livingstone, eds.
. Of utmost importance, the idea of “fulfillment” is a key to understanding the sermon.Matthew 5–7 and Luke 6:20–49 both refer to the Sermon on the Mount.


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