Feb. 3, 2025

Sermon on the Mount: Audience

Sermon on the Mount: Audience

A discussion about Matthew 5:1

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A discussion about Matthew 5:1

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Looking at our world from a theological perspective. This is

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the Theology Central podcast making Theology Central. Good morning everyone.

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It is Monday, February third, twenty twenty five. It is

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currently eleven thirty one am Central Time, and I'm coming

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to you live from the Theology Central studio located right

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here in Albilene, Texas, where, ladies and gentlemen, Well, winter

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has ended, summer is here. It's going to be almost

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ninety degrees here in West Texas. That's the way it

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was meant to be. That's the way it should be.

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That horrible thing known as winter it was. It was scary.

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I didn't think we were going to survive. I think

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it got down to, you know, maybe thirty one day.

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You know, it was almost the end of the world.

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It's over, ladies and gentlemen. Summer is back. I know. Yes,

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yesterday was like I think it was eighty eight, was

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over eighty something. Today I think is supposed to be

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close to ninety degrees. So yes, I am happy about that.

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I'm sorry for the rest of you who live in

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horrible places where the winter just seems to never leave.

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It's just like the way it works in other states

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or well, other, well, your states. I live in a

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country named Texas. You live in states, but in states. Right,

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for those of you who live in states and other places,

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y'all wake up when they go, oh, summer is here.

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It's seventy degrees. Make the most of it. Everybody run outside.

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It's seventy degrees. We have twenty four hours, and then

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the next day there's a blizzard. Okay, So all right,

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maybe that's a little hyperbole all right, let's not talk

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about the weather. It's not the only reason I even

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came to my mind is I was thinking, it's not

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too it's not too bad up here in the studio currently,

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and I'm thinking, well, I better hurry up and get

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done because that's going to change soon, and it's going

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to be it's going to be too hot to do

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anything up here. So or it's time to turn on

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the air conditioning in February. I guess that's that's what

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we're going to do. All right, So are you ready?

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Let's get to something more serious, something more serious. It

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was May of twenty twenty three. Let me look here,

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Let me look here. I've got to go back and check.

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I believe it was May. Now May of twenty May

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of twenty twenty four, May the twenty third, May the

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twenty third, twenty twenty four, So the twenty third of

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May twenty twenty four, that's the exact date. That was

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the last time I did a message, did an episode

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that went into our series that we call Sermon on

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the Mount. All right. We started that series Sermon on

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the Mount because the Sermon on the Mount is one

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of those passages of scripture, very you know, a large

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section of scripture that no one seems to agree on

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how to interpret it, right, So we have talked about

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all the different ways people interpreted. So again, it was

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May the twenty third, twenty twenty four when I did

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my last episode in that series. And today I was like,

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so do I broadcast? Do I not broadcast? I was

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going to review the audio of a video that was

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posted on YouTube where they were criticizing you know, you

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know you you know Christian YouTube, right, all of the

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Christian YouTubers, and and there's this like little gimmick they

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all use to try to get more downloads and streams

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and listens and views, and it's kind of just get

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it gets tiring. So I was going to review this

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kind of discussion about Christian YouTubers. But I decided, well,

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maybe I'll get to that at some other point. And

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then I was like, well, go to the sermon's two point. Oh,

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app let's look. And what did I find? I found

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a sermon that was preached yesterday entitled Introduction to the

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Sermon on the Mount. And I was like, well, there

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we go. That looks like something I should consider, because oh,

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we did the series on the Sermon on the Mount,

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twenty five sermons, twenty five episodes in that series, and

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again the last one was made the third twenty twenty four.

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I'm like, okay, it's it's been a while, let's let's

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do this. So I downloaded it, found out that the

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audio wasn't loud enough. I corrected that, and then I

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was like, okay, so what do I want to achieve

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by reviewing another sermon on the Sermon on the Mount? Well,

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I think the main thing I want to achieve, and

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I'm gonna do this by asking you a question. And

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this is a serious question here, right, and I really

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want you to think about it. How do you feel,

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as a Christian who reads the Bible studies the Bible,

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probably as a Christian who will tell everyone the Bible

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is the final authority and doctrine in theology. The Bible

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is the authority, not us. The Bible's the authority, not

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the Church. It's the infallible and errant word of God.

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We are to study it, we are to interpret it,

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because it tells us what we are to believe in,

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what we are to do. Except you know, the basic

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things that you would probably say if someone asks you

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about the Bible and its authority and all of that,

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you would lift up the Bible as the authority and that.

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And there is at least some I guarantee you in

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your mind, whether you are very vocal about this, in

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some way, shape or form, you believe that not only

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you can read it, not only do you believe you

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can study it, but you believe you can understand it,

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and you believe that you can come to a correct

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interpretation of it. You believe you have that authority, that right,

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and that power. Some of you may go so far

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to believe that God helps you come up with the

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right interpretation. Now, you know, I'm very critical of a

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lot of this, but so but I won't get into

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my criticisms. Let's let's step back and do this. Let

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me ask you the question. Someone who believes that you

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can read it and study it in interpret it, someone

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who believes that you can, that you can understand it properly,

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how do you feel? How does it make you feel?

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How do you process in your mind this reality that

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just the Sermon on the Mount, just that section of

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scripture there in Matthew, you know, go five, six and seven,

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just in the Sermon on the Mount, just when it

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comes to that section of scripture. There are at a

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minimum eleven different ways of interpreting the Sermon on the Mount,

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at a minimum eleven different ways of interpreting it. And

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these ways of interpreting it have been present throughout Church history.

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We have the literal ethical approach, we have the the

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interim the I think it would be called the interim

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ethic approach. I was going to call it something else.

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The interim ethic approach saying that that this that the

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Sermon on the Mount was for an interim period of time,

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a very specific period of time. That's the interim ethical approach.

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The monastic or or councils of Perfection approach. The monastic

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are counsels of Perfection approach We have the Lutheran law

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gospel distinction approach. We have the Reformed or Kingdom ethics approach.

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We have the dispensational approach. We have the social Gospel approach.

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We have the existentialist or neo orthodoxy approach. We have

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the Anabaptist or radical discipleship approach. We have the ethical

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eschatology approach, and of course we'll throw in in there

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just to get to a good clear eleven. We have

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the lordship salvation approach. These are just I mean I

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just went with eleven just right there, just just right there,

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and and and that. I mean, I don't how does that?

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What does that do for you? What? What does that?

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Does that bother you? Do? You not care? It's just

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weird how Christians are, like, my interpretation is right, everyone

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else is wrong. And it's like, but there's thirty other interpretations,

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doesn't matter. They're all wrong. They don't know how to

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read the Bible. They don't how to study the Bible.

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I do. But doesn't it bother you to some level?

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If there's so many different approaches, well one, does this

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not completely destroy the idea that God is leading us

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into all truth and He's opening our eyes, and he's

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helping us interpret scripture. Because if God is helping us

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in the interpretive process in any way, shape or form,

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there wouldn't be at a minimum eleven different interpretations of

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the exact same passage.

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That would not happen.

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So I think we can just that this is just

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another piece of evidence that proves God is not involved

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in the interpretive process. He's not helping you, guiding you.

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He's not doing anything, because if he was, there wouldn't

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be at a minimum eleven different interpretive systems that are

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applied to the sermon on them. There would not be,

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and these systems completely contradict one another. They it would

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not be that way, So I think we can. I

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think that's the case. Second, I think it begins to

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at least raise the question, well, wait a minute, if

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there's all these different systems and nobody can quite figure

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it out, then can the Bible even be accurately interpreted?

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I mean, clearly God is not assisting in it, So

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then well, can the Bible be even accurately interpreted? If

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there's throughout two thousand years of church history, at a minimum,

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eleven different ways of approaching and interpreting the sermon? On

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the Mount exists, and that's just eleven. We probably could

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come up with more. Well, then can it even actually

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be interpreted? If they can come up with this interpretation,

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I can come up with this interpretation, we're looking at

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the same text. Then either the issue is no one.

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Either it shows that people lock them the ability, right,

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so the issue is with people, or it demonstrates that

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the text itself just cannot be interpreted. And then you

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can't really say, well, your interpretation is wrong and your

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interpretation is wrong. If no one can come up with

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the same interpretation, maybe it's because people lack the ability

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and we just can't do it, or the text cannot

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be actually interpreted. That raises a serious question. Or maybe

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so I so, I mean, you know, I think this

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raises God obviously is not assisting in any way shape

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performer too. The problem is either people can't do it,

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or the text just can't be interpreted. Maybe number three,

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maybe the problem is maybe the problem is is that

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every single person approaches the text to say, the Sermon

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on the Mount, we can go with any other text,

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and they interpret it not in light of the text,

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they interpret it in light of a philological syst that

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they're imposing on the text. So since Noah, since people

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don't have the same theological system, we get different theological

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we get different interpretations. I mean that is a fact.

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And if you take thirty Christians, they all come at things.

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They all have a thiological system that they're operating from,

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whether they have named it, whether they can identify it

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that you start listening to them going oh you're covenant theology.

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Oh you're dispensational, Oh you're this. You just listen to

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them start talking about passages of scripture, you can tell

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the philological system that they have been handed. So I

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think all Christians are all constantly handed a thiological system

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that becomes our glasses. We put on the glasses, and

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so everyone has a different theological system. Therefore everyone comes

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up with a different interpretation, and all the interpretations are

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consistent with the thiological system. Meaning we don't actually study

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the Bible. We actually simply study our things logical system

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that we read into the scripture and then we read

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it out as if we discovered it there. But where

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are the ones who actually put it there? So number one,

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God is clearly not helping us in the interpretation. Since

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no there's no agreed upon way to interpret someone on

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the mount two, the problem is either we just lack

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the ability to interpret scripture, so therefore we're never going

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to ever come to a maybe a correct interpretation. Maybe

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the scriptures themselves just can't be interpreted that raises serious questions.

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Or maybe the problem is everyone interpret scripture in light

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of their theological system. They have their theological system, they

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read the scripture through that lens. Therefore they read their interpretation,

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their theological system into the text and interpret it that way.

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All of that is None of that is good news.

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All of that is depressing, discouraging, and should make you

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want to scream. Right, all of that should make you

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just as irritated as you go outside today and it's

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you know, fifteen degrees and snow coming down, and you

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hear that someone else is doing a broadcast from where

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it's going to be eighty five, eighty six, eighty eight

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degrees today, and you're like, wait a minute, that's just

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right as irritating as that could be, Well, this should

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be just as irritating, and obviously in a much more

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serious way. Now, I can't speak for you, but it

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drives me crazy that we can't come up with and

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agreed upon interpretation on literally anything. That's one of the

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things like if you look on Christian social media, if

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you look at comments under a Christian article, everyone's like,

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da da da da da. The quote a scripture and

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it means this, and someone to go, no, no, it

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doesn't mean this. No, you're not reading it right now.

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You're not reading it. You're not reading into context. I

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know how to read in context.

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You do da and.

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Everybody just and everybody thinks they're right. And sometimes you

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just want to scream, going, don't you see how foolish

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we look. I mean, I know I can do a

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broadcast boom, get an email you're wrong, you're wrong, you're wrong,

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you're wrong, you're wrong, Thank you, congratulations, and of course

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you are right. So it drives me crazy. So those

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are all. Those are just like eleven different ways of approaching.

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If you want me to go through those quickly, maybe

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we'll talk about these. And sometimes the literal ethical approach

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the interim ethic approach. For some reason, interim always throws

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me off. The interim ethic approach. I think that's and

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I think that's the best way to call it. So

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there's there's a period of time and an interim period

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of time where basically it's applicable. The monastic or Councils

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of Perfection approach. You can kind of see where that's going,

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all right. Number four, the Lutheran Gospel approach, which we've

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talked about countless times, the Reformed or Kingdom ethics approach,

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the dispensational approach, the the Social Gospel approach, the existentialist

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or neo Orthodoxy approach, and the Anabaptist approach, the ethical

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eschatology approach, and of course the lordship's salvation approach. And

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I think the lordship salvation is probably the most influential

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way you hear it, Todd. So now we could go

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through each one of those systems, we could go through everything,

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But as I said, I found this sermon on the

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Sermon on the Mount, So you know what our goal is?

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I think I think after fifteen minutes, you know where

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I'm going. Right, We're gonna listen and try to find

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out what what approach do they offer? Is it one

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of these eleven or is it is it number twelve?

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Which way is this going to go?

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Now?

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I did I did? I did offer AI the possibility

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I said, Okay, hey, I got this sermon that was

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preached on February the second, twenty twenty five. It's on

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the Sermon on the Mount. Give me your predictions about it.

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And it gave me its predictions. Now in some cases,

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now in some ways, I want to go through all

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of its predictions first, but that's just going to take

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too much time. I may come back and read to

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you if it. If it's predictions are correct, it definitely uh,

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because I gave I didn't give a lot of information.

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I gave the name of the sermon, the date it

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was preached. At first, I didn't even give it the

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name of the church. So AI was kind of like, well,

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it could be one of these eleven different approaches. Once

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I said it was a Baptist church, then it kind

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of it kind of modified its prediction and kind of

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went a certain direction. But we'll see if AI even

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gets it right. I'm not too much worried about AI

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today in this particular case. What I'm more worried or

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not really worried. What I'm focused on here is just, well,

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what interpretation are we going to be handed in the

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sermon on the Amount? What I want you to just

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think about is how does it how do you process

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the fact that no body can agree? I mean that

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that reality you should never you can't hide from that reality.

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It drives me crazy. It just drives me to the

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point of going, so what does it even matter? If

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nobody can agree? Then does it even matter? Because can

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I say you're wrong and say you're wrong? If there's

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I mean, it just raises so many questions, so many,

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so many problems. But here we go, let's jump in.

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The sermon itself is fifty minutes. If we review the

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whole thing, we know where that's going, that's going to go,

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you know, five hours of I don't want to necessarily

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do that unless we stumble upon something here really interesting.

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What we're really going for is just trying to get okay,

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do they give us the basic framework? Since this is

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an introduction to the sermon, they're going to have to

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give us some kind of framework and how it should

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be interpreted. Right, which one do they go with? Let's

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see if we can discover.

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My granddaughter told me that I was only half baked.

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Because of my age, and I said, well, this was

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two or three years ago, and I says, well, how

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long do I have to be before I'm fully baked.

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You want me to turn that on. I'm just given

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a little thing here, not that important.

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So she says, well, Pops, when you get to be seventy,

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then you'll be fully baked. Well, I'm going to be

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seventy and I said, well, how long is it before

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I'm burnt?

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She says eighty five? So I'll see if I can

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keep going till I'm burnt. How is that at least?

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I want to keep going that long?

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Hey? Pretty cool? If you can still preach and teach

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at seventy, I mean, you know, that's nothing but positives.

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If you can. If you can do that, I mean,

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you know, not everyone makes it. There a lot of people. Okay,

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I've talked about it before. No one in my entire

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history of my family line ever came made it close

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to seventy. Okay, no one, zero, zilch nowhere, none for

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whatever reason. So if you can still be teaching at seventy,

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that is great. Let's see how uh now does age matter? Now? Sometimes?

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I think age matters? And when you when you listen

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to a sermon, because sometimes you'll hear people talk and

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it's kind of like they start they either are still

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complaining and condemning things like the Beatles, and you're like,

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what are you talking about? Ladies in general, the Beatles

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or Elvis Presley, like what are you talking about? Or

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they'll mention, you know, cities they'll mention or condemning things

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are like, We've moved way past all of that. Okay.

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So sometimes I think it leads to references that are

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way outdated, and so in some cases it matters. Maybe

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maybe sometimes they do a lot of You know, back

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in my day, we walked into school uphill and back uphill,

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two miles and the snow, and we liked it. What

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is wrong with you people today? Sometimes you get a

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little of the whole generational difference gap thing. But ultimately,

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when it comes to the scriptures, it shouldn't matter right now.

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Could it be that someone who is older, right, seventy,

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maybe their approach to the Sermon on the Mount may

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reflect and understanding based on something how many Christians handled

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it many years ago, maybe versus how many Christians handle

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it today. I don't know. We'll see, but let's find out.

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Yeah, something like that. All right, turn your attention to

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the Book of Matthew, if you will Matthew chapter four,

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and I'm going to embark on a series on the

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Sermon on the Mount, and this morning will just simply

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be an introduction to that sermon. I believe that this

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sermon is one of the most important sermons for the

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Lord's Church.

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Okay, now I've seen now for me from my theological background,

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immediately that that makes my ears kind of you know,

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stand up. Oh, okay, I know where that's going. So

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he believes the Sermon on the Mount is one of

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the most important sermons for the Lord's Church. That means

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he believes then that the Sermon on the Mount is

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applicable and pertains to the church today. This would go

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We went through some of those different ways of interpreting it.

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Some of them place the Sermon on the Mount in

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a specific historical setting or for a specific time. So

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this seems that he's going with the fact it's it's

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for today. So that means there's some of those interpretations.

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I can already see he's moving away from. He's already

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moving away from. We'll even mention those others. I don't know,

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so we will see now if it's important for the

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Lord's Church. Now this becomes the interpretive question, right, and

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what way is the Sermon on the Mount important or

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the most important for the Lord's Church today? Well, what

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makes the Sermon of the Mount Sermon on the Mount

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so important for the Lord's Church today? Now, Typically it's

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going to go because it tells us what we need

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to do, and you gotta do this, you gotta do this,

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you gotta do it. It's gonna be very law based.

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Some may go, oh, because the Sermon on the Mount

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is the thing that proves whether you're saved or you're

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not saved. So typically most people when they say that,

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it goes in a very legalistic type of approach, a

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lordship type approach, very works based type approach. We'll see

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if that's the direction he's going to go. That's my

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if I'm putting, if I'm betting right, and I'm not

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saying I am, but if we were gambling, I would

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probably put the money down. Oh, he believes it's important

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to the Lord's Church because it's going to tell us

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how to be good little boys and girls and how

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to act right and do right, and all we have

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to do is obey. And I'm most likely it's going

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to go with the idea that you and I can

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obey the Sermon on the Mount, which, okay, all right,

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that's the direction I think I could be wrong. I

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could be wrong, but that's that's what I'm feeling. I

399
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could be wrong. Feelings don't really mean anything, Okay, So

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I can be wrong, but I'm just basing it, really

401
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on all the different sermons I've listened to. On the

402
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Sermon on the Mount. Here we go.

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It is the very first instruction that he gave to

404
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his church.

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Very first thing that he taught his church was this discourse.

406
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Okay, now, please note he uses the term these are

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the first instruction Christ gave to his church. Oh, here's

408
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a philological question. Was this instruction given to the church

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at first? Or was it given to someone else? Because

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if you'll know, Chapter five, verse one, and seeing the multitudes,

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he went up into a mountain, and when he was set,

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his disciples came unto him, and he opened his mouth

413
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and taught them. Is that them the multitudes? Or does

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he separate himself from the multitude and this is only

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for the disciples. That's a good interpretive question. Remember we

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talked now about a week ago about asking good questions.

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So let's go ahead and pose this question. Let's pose

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this question, right, He says, it's for the church. This

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is the first instructions given to his church. Was the

420
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Sermon on the Mount.

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Delivered to the multitudes or just the disciples?

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All?

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Right, here we go now immediately gets what Ai says.

424
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The audience of the Sermon on the Mount has been debated.

425
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So just think about we already started with, Hey, what

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do you do with the fact that there are eleven different,

427
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at a minimum, eleven different ways of intern putting the

428
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Sermon on the Mount? Doesn't that bother you? And we

429
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talked about some of the implications. Ladies and gentlemen. There

430
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is not even agreement on who the audience was. The

431
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audience of the Sermon on the Mount has been debated.

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Matthew five ' one two suggests that while Jesus was

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primarily addressing his disciples, the multitudes were also present and listening.

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Textual analysis look at THEESV seeing the crowds. He went

435
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up on the mountain, and when he sat down, his

436
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disciples came to him, and he opened his mouth and

437
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taught them, say Matthew seven eight through twenty nine the

438
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conclusion of the sermon, and when Jesus finished these sayings,

439
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the crowds were astonished at his teaching, for he was

440
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teaching them as the one who had authority, not as

441
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their scribes. Now the end of Matthew I'm gonna look

442
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at Matthew seven eight through twenty nine. I'm going to

443
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look at it in the King James see Matthew twenty

444
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seven or Matthew seven, I'm sorry, twenty eight and twenty nine.

445
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And it came to pass when Jesus had ended these things,

446
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the people were astonished. So it seems to imply I

447
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think if you take the beginning of Matthew five and

448
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the end of Matthew seven, the beginning and the end

449
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of the sermon, that the multitudes were there. I think

450
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that seems to be clear. So the multitudes were there,

451
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But who was the primary audience? Right? The disciples were

452
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the primary audience. The disciples came to him. Jesus teaching

453
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is specifically directed towards those following him, calling them to

454
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a higher righteousness. Is how some people would understand it.

455
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The multitudes were also present. Matthew seven twenty eight explicitly

456
00:27:49.920 --> 00:27:54.680
states speaks of the crowd or the crowds. This suggests

457
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that while Jesus may have been teaching the disciples directly,

458
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the larger crowd heard the message as well. Right, So

459
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interpretive implications the sermon was given to believers, but hardly

460
00:28:07.359 --> 00:28:10.680
but heard by all. Jesus teaching was primarily for those

461
00:28:10.720 --> 00:28:14.680
committed to following him his disciples. However, the multitudes also

462
00:28:14.720 --> 00:28:18.400
heard it, meaning its ethical and theological implications extended beyond

463
00:28:18.519 --> 00:28:21.960
just the twelve. Okay, that's what some people say that

464
00:28:21.960 --> 00:28:25.640
the sermon was given to believers. It's for believers. Number two,

465
00:28:26.160 --> 00:28:30.200
Jesus was presenting the kingdom's standards. The sermon describes the

466
00:28:30.279 --> 00:28:33.799
kind of righteousness required in God's kingdom, which is why

467
00:28:33.839 --> 00:28:36.960
it contrasts with the Phariseic legalism of the day. The

468
00:28:36.960 --> 00:28:39.240
fact that the multitudes heard it suggest that this was

469
00:28:39.279 --> 00:28:43.079
not exclusive to the disciples, but intended to challenge all

470
00:28:43.359 --> 00:28:48.720
who heard it. All right, So a lot of people.

471
00:28:48.799 --> 00:28:53.880
There's a lot of disagreement over it. Now I would

472
00:28:53.960 --> 00:28:57.519
argue whether it was the multitudes, whether it is the disciples.

473
00:28:57.799 --> 00:29:00.759
Do we say that this was the first instruction to

474
00:29:00.880 --> 00:29:05.279
the church. Now this comes into where where does the

475
00:29:05.359 --> 00:29:08.319
church begin? We can get into all kinds of theological issues.

476
00:29:08.359 --> 00:29:10.160
Let's see where he takes us.

477
00:29:13.960 --> 00:29:17.799
Let's start in chapter four and begin with verse twenty

478
00:29:17.839 --> 00:29:22.640
three to chapter five. Verse one, he says, and Jesus

479
00:29:22.680 --> 00:29:27.799
went about all Galilee, teaching in their synagogues and preaching

480
00:29:27.880 --> 00:29:31.839
the Gospel of the Kingdom, and healing all manner of

481
00:29:31.960 --> 00:29:35.920
sickness and all manner of diseases among the people.

482
00:29:36.880 --> 00:29:40.039
And his fame went throughout all Syria.

483
00:29:40.680 --> 00:29:43.559
And they brought unto him all sick people that were

484
00:29:43.599 --> 00:29:48.359
taken with divers diseases and torments, and those which were

485
00:29:48.400 --> 00:29:53.240
possessed with devils, and those which were lunatic, and those

486
00:29:53.279 --> 00:29:58.680
which had palsy, and he healed them. And there followed

487
00:29:58.759 --> 00:30:03.640
him great the multitudes of people from Galilee, and from

488
00:30:03.720 --> 00:30:09.160
the capitalists, and from Jerusalem, and from Judea, and from

489
00:30:09.240 --> 00:30:14.400
beyond Jordan. And seeing the multitudes, he went up into

490
00:30:14.559 --> 00:30:19.200
a mountain, and when he was set, his disciples came

491
00:30:19.759 --> 00:30:23.440
unto him. Let us pray together, Father, I want to

492
00:30:23.440 --> 00:30:28.039
thank you for thy great grace. Oh Father, how good

493
00:30:28.079 --> 00:30:33.720
it is that you should teach us thy word. I

494
00:30:33.799 --> 00:30:40.920
asked that you would come upon the preacher, that he

495
00:30:41.039 --> 00:30:45.720
might properly articulate and disseminate that which is found in

496
00:30:45.759 --> 00:30:49.559
the Word of God, that thy people will have ears

497
00:30:49.599 --> 00:30:55.680
to hear and hearts to believe, and that if there

498
00:30:55.799 --> 00:30:59.000
be one among us who is not a believer, that

499
00:30:59.119 --> 00:31:03.599
today of God should move upon their heart, and that

500
00:31:03.640 --> 00:31:08.240
they should be born from above and become a believing

501
00:31:08.359 --> 00:31:12.039
one and trust in Christ and confess Him.

502
00:31:12.160 --> 00:31:14.519
As their savior. Father.

503
00:31:14.640 --> 00:31:18.000
Thy word is precious, it is good, and I pray

504
00:31:18.039 --> 00:31:20.599
that we should learn from it today those things that

505
00:31:20.640 --> 00:31:21.880
we ought to learn.

506
00:31:22.200 --> 00:31:24.200
In relationship to thy churches.

507
00:31:24.279 --> 00:31:30.160
In Jesus' name, Amen, we have before us one of

508
00:31:30.200 --> 00:31:35.039
the longest recorded discourses of our Lord, and I hope,

509
00:31:35.160 --> 00:31:38.079
by God's tender mercy, to preach the whole of it

510
00:31:38.240 --> 00:31:48.319
over a course of several Sundays, which could be interpreted months.

511
00:31:47.680 --> 00:31:47.920
Now.

512
00:31:47.960 --> 00:31:52.519
In all my years as a believer and attending many churches,

513
00:31:52.960 --> 00:31:56.920
I've yet to hear a complete discourse or a complete

514
00:31:57.000 --> 00:31:59.640
set of sermons on this discourse.

515
00:32:01.000 --> 00:32:04.720
I have heard portions of it taught, but not the whole.

516
00:32:05.279 --> 00:32:07.799
And most of the time when it's taught, it deals

517
00:32:07.839 --> 00:32:10.240
with the moral implications of.

518
00:32:10.119 --> 00:32:11.400
That particular subject.

519
00:32:13.240 --> 00:32:21.279
This sermon is far deeper than just mere moral implications.

520
00:32:22.319 --> 00:32:25.079
Oh wow, Okay, that's good. Now it is crazy. He's

521
00:32:25.119 --> 00:32:27.279
never been in a church that's taught the entire Sermon

522
00:32:27.319 --> 00:32:31.680
on the Mouth. That seems weird to me. I do

523
00:32:32.000 --> 00:32:34.599
agree that even people who teach all of it almost

524
00:32:34.680 --> 00:32:37.720
teach the moral implications more than anything. And he says

525
00:32:37.759 --> 00:32:40.799
it's much deeper than the moral implications, which, okay, that

526
00:32:40.839 --> 00:32:43.359
makes me excited because that could actually go in a

527
00:32:43.400 --> 00:32:45.759
direction that I can be like, Amen, I think it's

528
00:32:46.319 --> 00:32:50.680
that's crazy. I mean, I mean, every church I think

529
00:32:50.680 --> 00:32:53.480
I've ever been in has at least taught all the

530
00:32:53.480 --> 00:32:55.839
sermon of them. I don't think I've ever I think

531
00:32:55.839 --> 00:32:57.559
I don't think I've ever been in one that hasn't.

532
00:32:57.880 --> 00:33:00.440
Have you ever been in a church that never taught

533
00:33:00.440 --> 00:33:03.799
the whole Sermon on the Mount? Now I think all

534
00:33:03.839 --> 00:33:05.519
of us have been in church is that they taught

535
00:33:05.519 --> 00:33:09.319
the whole Sermon on the Mount, but implicize, emphasized, if

536
00:33:09.319 --> 00:33:12.960
I can speak correctly, the moral part of it, the

537
00:33:13.000 --> 00:33:20.279
moral implications. All right, let's continue.

538
00:33:25.240 --> 00:33:27.720
If we don't preach the whole of it, we will

539
00:33:27.759 --> 00:33:33.319
lose the context and continuity of the meaning of this text,

540
00:33:33.839 --> 00:33:36.680
of the meaning of the sermon to whom it was preached,

541
00:33:36.839 --> 00:33:39.680
we lose the scope of its purpose and the application

542
00:33:40.039 --> 00:33:44.880
to whom this discourse was intended. Therefore, it's necessary to

543
00:33:45.000 --> 00:33:49.240
preach it as a whole. Now, this discourse needs to

544
00:33:49.279 --> 00:33:53.559
be preached because it has a vibrant message for the

545
00:33:53.720 --> 00:33:57.759
churches of Jesus Christ. It needs to be preached because

546
00:33:57.960 --> 00:34:02.400
it teaches us what Christian can character looks like that

547
00:34:02.559 --> 00:34:05.720
we that should be common of course among the members

548
00:34:05.920 --> 00:34:08.000
of the churches of the Lord Jesus Christ.

549
00:34:08.119 --> 00:34:12.000
It is about character, who you are in Christ Jesus.

550
00:34:14.559 --> 00:34:17.679
Okay, now he talked about it's more than the moral implications,

551
00:34:17.719 --> 00:34:20.800
but he's really focusing on the moral implications. This is

552
00:34:20.840 --> 00:34:24.079
about how we should live. This is about our character.

553
00:34:24.280 --> 00:34:26.000
This should be common of all of us. So the

554
00:34:26.039 --> 00:34:30.800
implication is this is for us, and come on, there's

555
00:34:30.800 --> 00:34:33.400
no other way to get around this. The implication, even

556
00:34:33.400 --> 00:34:36.119
though he's not been explicit yet, you can do it.

557
00:34:37.559 --> 00:34:41.840
You can keep it, you can keep it. Now this

558
00:34:41.920 --> 00:34:45.400
is this has been proven so far my entire Christian life.

559
00:34:45.639 --> 00:34:48.719
Every every time I go to here in a church

560
00:34:48.800 --> 00:34:51.119
or a sermon or in a church and hear a

561
00:34:51.159 --> 00:34:53.599
sermon on the Sermon on the Mount, and they imply

562
00:34:53.760 --> 00:34:57.679
that we can do it. Inevitably for that to hold true,

563
00:34:57.920 --> 00:35:00.719
it will be you can do it, how Ever, see

564
00:35:00.719 --> 00:35:02.840
the small print. You can't do it perfectly or how

565
00:35:03.079 --> 00:35:05.920
or they'll get to certain sections, well Jesus didn't really

566
00:35:06.000 --> 00:35:08.199
mean it this way, or he didn't. They have to

567
00:35:08.280 --> 00:35:12.039
water it down to some level to make it possible.

568
00:35:13.920 --> 00:35:16.320
So whenever I hear that we can do it, then

569
00:35:16.679 --> 00:35:19.039
I'm like, oh boy, here we go, because it's going

570
00:35:19.079 --> 00:35:21.880
to run into that. It's going to be you can

571
00:35:21.920 --> 00:35:23.360
do it, but you can't do it perfectly. Well, if

572
00:35:23.400 --> 00:35:25.079
I can't do it perfectly, then I can't do it.

573
00:35:25.960 --> 00:35:27.880
And if I'm not doing it perfectly, then I'm of

574
00:35:27.920 --> 00:35:30.840
a perpetual state of disobedience to it. So either I

575
00:35:30.880 --> 00:35:32.559
can or I can't. You can't tell me I can,

576
00:35:32.679 --> 00:35:36.480
but I can't because that's ridiculous. And if I can't, hmm,

577
00:35:37.119 --> 00:35:39.880
there what a way? And and why do you have

578
00:35:39.960 --> 00:35:43.519
to try to water down some of what most in

579
00:35:43.639 --> 00:35:48.400
church history would claim are radical and extreme demands?

580
00:35:48.800 --> 00:35:49.000
Right?

581
00:35:49.440 --> 00:35:53.199
Why do you have to try to soften that? Well,

582
00:35:53.239 --> 00:35:54.840
you have to soften that because you're trying to tell

583
00:35:54.840 --> 00:35:57.039
people they can do it. And if anyone's even remotely

584
00:35:57.079 --> 00:35:59.400
honest with this sermon. They're gonna be like, come on, now,

585
00:36:00.400 --> 00:36:04.320
come on now, we can't because we can't. Let's see

586
00:36:04.360 --> 00:36:05.320
which direction he goes.

587
00:36:09.280 --> 00:36:11.239
It needs to be preached because of the work of

588
00:36:11.280 --> 00:36:16.480
the ministry. The ministry is not encoded. If any ministry

589
00:36:16.559 --> 00:36:19.800
that's not encoded with the character of this discourse is

590
00:36:19.840 --> 00:36:23.400
a blight, a sin, and is not characterized with the

591
00:36:23.480 --> 00:36:27.159
nature of the Lord Jesus Christ. Everything that we do

592
00:36:27.239 --> 00:36:31.079
out of the enthused with what we learn here in

593
00:36:31.199 --> 00:36:33.559
this great discourse from our Lord.

594
00:36:36.559 --> 00:36:37.039
It's not.

595
00:36:38.760 --> 00:36:46.760
Be attitudes we teach our Sunday school kids the be attitudes.

596
00:36:47.880 --> 00:36:51.519
It is not an attitude. It is the character of

597
00:36:51.559 --> 00:36:58.760
the person that it deals with, and we'll get to those.

598
00:37:01.719 --> 00:37:03.599
So I guess we're saying he's saying that we can

599
00:37:03.639 --> 00:37:10.280
basically have perfect character. Oh, it's funny that he was saying,

600
00:37:10.280 --> 00:37:12.920
this goes beyond the moral and it's turning. It's this

601
00:37:12.960 --> 00:37:15.360
is going to turn into straight up morality, and moralism

602
00:37:15.400 --> 00:37:17.559
is where I feel like this is going. I can

603
00:37:17.599 --> 00:37:20.639
already tell you which interpretive system he is not going out.

604
00:37:20.679 --> 00:37:23.760
You can probably already identify out of those eleven I

605
00:37:23.840 --> 00:37:26.159
gave you you can already see this is starting to

606
00:37:26.239 --> 00:37:31.639
lean towards maybe the lordship concept, and it's definitely not

607
00:37:31.840 --> 00:37:36.440
going the historic law gospel distinction way. It's definitely not

608
00:37:36.519 --> 00:37:39.360
going that way. Let's just see where. Let's see if

609
00:37:39.360 --> 00:37:42.280
he gives us the definitive way to understand the sermon

610
00:37:42.320 --> 00:37:42.840
on the Mountain.

611
00:37:46.360 --> 00:37:50.559
Now, before I can properly preach this discourse, it needs

612
00:37:50.599 --> 00:37:54.960
to be understood to whom this discourse is intended. Who

613
00:37:55.039 --> 00:37:57.320
are the You know, there are simple tools that we

614
00:37:57.400 --> 00:37:59.679
need to use and apply when we study the word

615
00:37:59.719 --> 00:38:01.599
of God. A lot of times we just read the

616
00:38:01.599 --> 00:38:04.880
Word of God and we just read it and we

617
00:38:05.079 --> 00:38:08.039
glean from it. But a lot of times we don't

618
00:38:08.159 --> 00:38:11.119
understand it because there's things that we need to apply

619
00:38:11.360 --> 00:38:12.199
in our study.

620
00:38:13.639 --> 00:38:18.320
I like the four ws and the H rule, Who want, when, where?

621
00:38:18.960 --> 00:38:19.599
And how.

622
00:38:21.079 --> 00:38:25.480
You get those right? And then one other thing, comparing

623
00:38:25.559 --> 00:38:30.760
scripture with scripture, and you will go far in your studies,

624
00:38:31.599 --> 00:38:33.760
and you need to go far in your studies. You

625
00:38:33.880 --> 00:38:36.880
need to ask the question to whom is the Word

626
00:38:36.920 --> 00:38:37.880
of God speaking?

627
00:38:40.239 --> 00:38:42.519
Many things are applied.

628
00:38:42.440 --> 00:38:46.480
Or misapplied because we do not understand the person or

629
00:38:46.559 --> 00:38:49.440
people to whom the word of God is being spoken to,

630
00:38:50.840 --> 00:38:54.320
and we wonder where some false doctrines come from because

631
00:38:54.360 --> 00:39:00.519
we don't ask the simple question who, what, when, where

632
00:39:00.920 --> 00:39:01.519
and how.

633
00:39:04.360 --> 00:39:08.000
Now, I completely agree, who, what, where, when how? Absolutely

634
00:39:08.000 --> 00:39:10.079
great questions. What a week ago, I did all that

635
00:39:10.119 --> 00:39:13.280
about asking good questions, So I'm in complete agreement. But

636
00:39:13.360 --> 00:39:16.079
let's make it very clear. You can have two people

637
00:39:16.400 --> 00:39:19.280
asking who, what, where, when how and still come to

638
00:39:19.440 --> 00:39:24.400
completely contradictory interpretations. I mean, that's just the reality. It's

639
00:39:24.400 --> 00:39:26.960
not like, well, their interpretation is different, mind, because they

640
00:39:27.039 --> 00:39:30.920
just won't ask who, what, where when? How? I ask what? Who? What, where?

641
00:39:31.000 --> 00:39:34.039
When how? All the time. I have a strong feeling

642
00:39:34.519 --> 00:39:39.480
we don't have the same, uh, the same interpretation. I'm

643
00:39:39.559 --> 00:39:43.159
all about hermoneutics, I'm all about checking scripture, I'm all

644
00:39:43.199 --> 00:39:48.719
about Bible study methods, hermeneutics, interpretive principles. So knowing that

645
00:39:49.280 --> 00:39:52.239
and asking who, what, where, when how does not mean

646
00:39:52.400 --> 00:39:55.239
in any way, shape or form, we're coming to the

647
00:39:55.280 --> 00:39:59.039
same interpret interpretation. Why not? I mean, that's really the

648
00:39:59.119 --> 00:40:03.400
question we can ask. But let's see using his system,

649
00:40:03.880 --> 00:40:05.800
and he's going to tell us, well, first of all,

650
00:40:05.880 --> 00:40:09.079
let's see if he's going to determine who this was two,

651
00:40:09.440 --> 00:40:12.840
because remember there's a disagreement about who it is to

652
00:40:12.960 --> 00:40:16.480
in church history. All right, So but don't forget that

653
00:40:16.679 --> 00:40:20.239
the end of Matthew seven. Whichever direction he goes, he

654
00:40:20.239 --> 00:40:23.320
can't forget the end of Matthew seven because the crowd responds.

655
00:40:23.320 --> 00:40:26.559
So it means the crowd was there. The crowd was there.

656
00:40:26.639 --> 00:40:29.440
I don't think it's I think it's for well, the crowd,

657
00:40:29.480 --> 00:40:32.199
for the disciples. It's for everyone. I think that's what

658
00:40:32.280 --> 00:40:34.400
you take from Matthew five to one. And the end

659
00:40:34.440 --> 00:40:38.880
of Matthew seven is it's for everyone, everyone or to

660
00:40:38.920 --> 00:40:42.599
hear these words, it's for everyone. And I think it's

661
00:40:42.639 --> 00:40:46.559
for everyone because it has the same purpose for everyone.

662
00:40:46.639 --> 00:40:51.000
But I'll let him see what he comes up with.

663
00:40:53.239 --> 00:40:55.079
You got to write all those down, and every time

664
00:40:55.119 --> 00:40:59.000
you read the scriptures, you apply and ask those questions.

665
00:41:00.000 --> 00:41:02.480
You will go far in your learning of the scripture.

666
00:41:05.079 --> 00:41:08.519
Now when now, first we should consider to whom, and

667
00:41:08.559 --> 00:41:12.199
we'll answer all these questions here today, to whom.

668
00:41:12.159 --> 00:41:14.079
Are these words addressed?

669
00:41:15.480 --> 00:41:21.800
We have several possibilities before us, the first being the multitudes,

670
00:41:22.639 --> 00:41:26.880
the multitudes of Jewish people, or we.

671
00:41:26.880 --> 00:41:28.320
Might ask, is it.

672
00:41:29.760 --> 00:41:33.320
Is it a multitude of Jewish people who are believers,

673
00:41:33.920 --> 00:41:37.280
or is it a mixed multitude of Jewish people being

674
00:41:37.360 --> 00:41:44.320
believers and unbelievers, or as the common modern thought is,

675
00:41:44.480 --> 00:41:50.400
as that these teachings is all Christians in general, and

676
00:41:50.559 --> 00:41:56.119
lastly the disciples. So what does our Bible teach us?

677
00:41:56.920 --> 00:42:00.880
To whom did the Lord address these things?

678
00:42:00.920 --> 00:42:01.159
Too?

679
00:42:02.280 --> 00:42:03.360
Notice in our texts?

680
00:42:03.400 --> 00:42:06.000
And verse five it says, and seeing the multitudes, he

681
00:42:06.079 --> 00:42:09.119
went up into a mountain colon.

682
00:42:10.679 --> 00:42:18.440
You see, markings are important. When we see commas and

683
00:42:18.519 --> 00:42:20.840
periods and colons, they're important.

684
00:42:22.960 --> 00:42:27.920
Remember the commas, colons, and periods were not in the original.

685
00:42:28.519 --> 00:42:32.280
That are the translators placing it there where they think

686
00:42:32.320 --> 00:42:36.360
it belongs. That punctuation is not in the original. Let's

687
00:42:36.400 --> 00:42:39.159
make this Just get that out of the way. Okay,

688
00:42:39.199 --> 00:42:42.199
just because a punctuation mark, you can't determine everything based

689
00:42:42.239 --> 00:42:44.599
off that punctuation mark. Way you can determine is what

690
00:42:44.719 --> 00:42:49.559
the translator is trying to demonstrate, what the translator thinks. Okay,

691
00:42:49.559 --> 00:42:53.639
because that just needs to be that needs to be

692
00:42:53.679 --> 00:42:54.719
clearly established.

693
00:42:57.840 --> 00:43:01.320
A colon in grammar is he's used to mark a

694
00:43:01.559 --> 00:43:06.079
pause greater than that of a semi colon and but

695
00:43:06.280 --> 00:43:11.039
less than that of a period, or rather, it is

696
00:43:11.199 --> 00:43:14.400
used when the sense of a division of a period

697
00:43:15.000 --> 00:43:18.039
is complete, so as to admit the full point.

698
00:43:18.880 --> 00:43:21.840
But then again sometimes see is the way the English is,

699
00:43:21.880 --> 00:43:24.039
It could be used in a whole bunch of ways.

700
00:43:26.360 --> 00:43:31.360
Anybody here Grammarians, all right, so you can fact check

701
00:43:31.400 --> 00:43:31.800
me later.

702
00:43:31.800 --> 00:43:32.400
How's that.

703
00:43:34.400 --> 00:43:36.599
I appreciated a church where one of the ladies was

704
00:43:36.599 --> 00:43:39.119
a Grammarian, but not only that a student of the

705
00:43:39.119 --> 00:43:43.119
Greek and had I looked at her, said.

706
00:43:42.920 --> 00:43:48.239
Did I get that right? But sometimes it is.

707
00:43:49.880 --> 00:43:51.599
He said, he's going to go all in on this,

708
00:43:51.760 --> 00:43:53.719
just so that you know this all right, here we go.

709
00:43:53.920 --> 00:43:57.639
I'll just give you an example. The original manuscripts or

710
00:43:57.679 --> 00:44:02.199
autographs of scripture did not contain punctuation. Ancient Greek and

711
00:44:02.239 --> 00:44:06.639
Hebrew texts were typically written in continuous script, without space

712
00:44:07.079 --> 00:44:15.239
between words, without punctuation marks, or without lowercase letters. Right,

713
00:44:16.440 --> 00:44:20.039
So just make sure we understand that ancient Hebrew did

714
00:44:20.039 --> 00:44:26.440
not have vowels, punctuation, or spaces in the earliest forms. Right,

715
00:44:27.239 --> 00:44:31.519
So what is the implication for interpretations? Sentence breaks are

716
00:44:31.559 --> 00:44:38.559
interpretive decisions. Modern punctuation choices, periods, commas reflect translators interpretations

717
00:44:39.000 --> 00:44:47.840
rather than original divisions. You have to understand that. You

718
00:44:47.920 --> 00:44:51.199
have to understand that he can go all in about, hey,

719
00:44:51.840 --> 00:44:54.320
it's this mark, or it's this mark, it's this mark.

720
00:44:54.920 --> 00:44:58.400
You're just making an argument based off what the translator thinks.

721
00:44:58.760 --> 00:45:01.559
You can't derive that it's not coming from the original.

722
00:45:01.880 --> 00:45:06.000
So you gotta so here that that translator is placing

723
00:45:06.000 --> 00:45:10.760
the punctuation mark. And if that in any way impacts interpretation,

724
00:45:11.400 --> 00:45:15.000
well then your interpretation is being driven by the translator's

725
00:45:15.039 --> 00:45:20.280
grammatical decision, not on the original text. That it has

726
00:45:20.360 --> 00:45:21.760
to be understood.

727
00:45:23.199 --> 00:45:27.119
It's added by way of illustration, or the description is

728
00:45:27.199 --> 00:45:31.679
continued by an additional remark without a necessary without a

729
00:45:31.840 --> 00:45:36.079
necessary dependence on the foregoing members of the sentence. In

730
00:45:36.119 --> 00:45:40.159
other words, it can stand alone by itself. Says, seeing

731
00:45:40.159 --> 00:45:42.519
the multitudes, he went up into the mountains in Colon,

732
00:45:43.480 --> 00:45:46.559
and when he was set his disciples came unto him.

733
00:45:46.800 --> 00:45:50.960
There's more information available to us. This is called this

734
00:45:51.599 --> 00:45:54.360
is one of the Synoptic gospels. There's something about it

735
00:45:54.360 --> 00:45:57.400
here in Matthew, something about it in Mark, and something

736
00:45:57.440 --> 00:46:00.880
about it in Luke. And when we combine them we

737
00:46:00.920 --> 00:46:04.440
get more details. So we're going to do that this morning.

738
00:46:04.440 --> 00:46:08.599
There's additional information that we can go glean by comparing

739
00:46:08.679 --> 00:46:13.360
this with other scriptures. Now, the sequence of events. I

740
00:46:13.440 --> 00:46:15.960
believe the scriptures lay before us, and we ought to

741
00:46:16.039 --> 00:46:17.679
learn the sequence of events.

742
00:46:17.960 --> 00:46:18.719
First, there was a.

743
00:46:18.679 --> 00:46:22.760
Great multitude of people that were seeking the Lord because

744
00:46:22.800 --> 00:46:25.519
of of the mighty miracles that he performed.

745
00:46:25.679 --> 00:46:28.000
He had gone out and he was healing a whole.

746
00:46:27.880 --> 00:46:30.440
Bunch of people, and of course that got to stir

747
00:46:30.599 --> 00:46:37.719
everybody wanted to follow this miracle worker. And in verse

748
00:46:37.760 --> 00:46:42.119
twenty four it says that his fame went throughout all Syria,

749
00:46:42.679 --> 00:46:45.519
and they brought all sorts of people to him. And

750
00:46:45.559 --> 00:46:50.519
they says multitudes from Galilee, and from the capitalists, and

751
00:46:50.599 --> 00:46:53.800
from Jerusalem, Judea, and from beyond Jordan.

752
00:46:54.280 --> 00:46:55.920
They were gobs of people.

753
00:46:56.519 --> 00:46:58.960
I don't know how many a gob is, and I

754
00:46:59.000 --> 00:47:03.480
don't know how many multitude is, but it isn't just multitude,

755
00:47:03.599 --> 00:47:05.639
is plural multitudes.

756
00:47:06.599 --> 00:47:08.639
There were thousands most likely.

757
00:47:11.440 --> 00:47:14.679
Now, our Lord did not take did not take to

758
00:47:14.719 --> 00:47:19.679
the mountain to teach the multitudes of people, as suggested

759
00:47:19.840 --> 00:47:24.559
by most preachers. He didn't take all those multitudes up

760
00:47:24.639 --> 00:47:28.320
into the mountain so he could have proper acoustics so

761
00:47:28.400 --> 00:47:30.760
it would echo forth his voice, and so that all

762
00:47:30.800 --> 00:47:31.559
the people.

763
00:47:31.239 --> 00:47:34.559
Could hear him. We need to find out what the

764
00:47:34.559 --> 00:47:37.039
scriptures say.

765
00:47:37.199 --> 00:47:40.599
We need to stop and examine why the translators placed

766
00:47:40.679 --> 00:47:44.320
that colon in that place. There is additional information that

767
00:47:44.440 --> 00:47:48.320
needs to be gleaned to get the sequence of events right.

768
00:47:48.159 --> 00:47:51.480
To discover who this text was taught to.

769
00:47:52.519 --> 00:47:56.199
Now Luke chapter six, Now keep your finger over there,

770
00:47:56.199 --> 00:47:58.559
in Matthew, you need to go over to Luke chapter six.

771
00:48:01.880 --> 00:48:11.719
In Luke chapter six, verse twelve and thirteen. And it

772
00:48:11.800 --> 00:48:14.760
came to pass in those days that he went out

773
00:48:14.800 --> 00:48:19.480
into a mountain to pray and continued all night in

774
00:48:19.559 --> 00:48:20.480
prayer to God.

775
00:48:21.079 --> 00:48:23.599
And when it was day, he called unto.

776
00:48:23.400 --> 00:48:27.440
Him his disciples, and of them he chose twelve, whom

777
00:48:27.480 --> 00:48:29.119
he named apostles.

778
00:48:29.679 --> 00:48:31.400
Now we have a little more information.

779
00:48:32.239 --> 00:48:37.239
When Jesus left the multitudes there, and we're going to

780
00:48:37.320 --> 00:48:39.679
see when we go over to Mark, that he left

781
00:48:39.719 --> 00:48:44.719
them on the plains down near the sea, and Jesus

782
00:48:44.840 --> 00:48:49.159
alone went up into the mountain to pray, and he

783
00:48:49.239 --> 00:48:52.000
continued there all night in his prayer, praying.

784
00:48:52.079 --> 00:48:53.360
Because his prayer.

785
00:48:53.199 --> 00:48:57.719
Had special significance. He was about to select twelve men

786
00:48:59.239 --> 00:49:02.360
that he was going to to call apostles or sent

787
00:49:02.440 --> 00:49:07.280
once and commissioned them for gospel ministry, bearing the authority

788
00:49:07.840 --> 00:49:13.199
of their commission before the Jewish people. The next day,

789
00:49:13.239 --> 00:49:16.800
it says, he called unto them a certain number of disciples.

790
00:49:18.079 --> 00:49:22.280
Doesn't tell us how many. We know that there were

791
00:49:22.280 --> 00:49:25.800
more than twelve. Because of them of that multitude, he

792
00:49:25.880 --> 00:49:26.920
chose twelve.

793
00:49:28.119 --> 00:49:29.000
To join him.

794
00:49:29.559 --> 00:49:32.960
Now he called many disciples up to the up onto

795
00:49:33.000 --> 00:49:36.599
the mountain, but it was not the multitude. Now I

796
00:49:36.639 --> 00:49:39.280
believe the Lord then taught this discourse to them, and

797
00:49:39.400 --> 00:49:41.760
later in the day returned to the plain the minister

798
00:49:41.880 --> 00:49:43.840
to the great multitude.

799
00:49:43.320 --> 00:49:45.800
That he had gathered. Now we need to go, oh,

800
00:49:46.159 --> 00:49:50.079
see verse six, verse seventeen, he says, and he came

801
00:49:50.280 --> 00:49:54.280
down with them, that is, with those disciples that he called.

802
00:49:54.159 --> 00:50:00.039
Up on the mountain, and stood in the plane, and

803
00:50:00.119 --> 00:50:03.280
the company of his disciples, and a great multitude of

804
00:50:03.320 --> 00:50:06.960
people out of Judea, Jerusalem, and from the sea coast

805
00:50:07.079 --> 00:50:10.119
and from Tyron Sidon which came to hear him, and

806
00:50:10.199 --> 00:50:14.440
he healed to be healed of his disease, of their diseases.

807
00:50:14.639 --> 00:50:17.280
And they that were waxed with unclean spirits, and they

808
00:50:17.320 --> 00:50:20.079
were healed. And the whole multitude sought to touch him

809
00:50:20.079 --> 00:50:23.719
for the for the virtue out from him, and he

810
00:50:23.719 --> 00:50:24.559
healed them all.

811
00:50:24.719 --> 00:50:26.079
You see, he came back.

812
00:50:26.039 --> 00:50:29.760
Down with his disciples after he had come down and

813
00:50:29.800 --> 00:50:32.360
called them and went back up. Then they came down

814
00:50:32.519 --> 00:50:35.880
and ministered to the multitude that was there.

815
00:50:35.719 --> 00:50:39.000
Along the shore of Galilee.

816
00:50:39.119 --> 00:50:44.079
Now I believe that the apostles also healed at this

817
00:50:44.239 --> 00:50:47.880
time and cast out devils, because that's what the commission

818
00:50:48.159 --> 00:50:51.039
that God gave them, that Christ gave them to do.

819
00:50:51.320 --> 00:50:51.800
They did.

820
00:50:51.880 --> 00:50:55.840
So let's go over to Mark chapter three. There's more information.

821
00:50:59.440 --> 00:51:03.280
Okay, cross referencing is I'm getting a little confused here

822
00:51:03.639 --> 00:51:06.280
because he's now trying to go to Luke and saying, no,

823
00:51:06.519 --> 00:51:08.599
this is where the teaching occurred. I don't know if

824
00:51:08.599 --> 00:51:10.599
there's anything in the text to do that. Let's just

825
00:51:10.639 --> 00:51:14.000
make it very clear. He seems to want. Did Jesus

826
00:51:14.039 --> 00:51:17.000
have nothing to do with teaching the multitudes the sermon

827
00:51:17.039 --> 00:51:19.440
on the Mount? I cannot stress this enough. Let me

828
00:51:19.519 --> 00:51:23.159
go back to Matthew chapter seven. The end of the sermon,

829
00:51:23.679 --> 00:51:26.440
it is said, and it came to pass when Jesus

830
00:51:26.440 --> 00:51:32.679
had ended these sayings, the people were astonished. The crowd

831
00:51:33.400 --> 00:51:36.400
is there, and the fact that it says he went

832
00:51:36.559 --> 00:51:41.199
up into a mountain, right this could I mean, I

833
00:51:41.199 --> 00:51:45.719
think this fits. I think that there's a possible symbolic

834
00:51:46.239 --> 00:51:50.320
idea here because he goes up into the mountain to teach.

835
00:51:50.639 --> 00:51:54.920
This mirrors Moses going up in the mount Sinai in

836
00:51:54.920 --> 00:51:59.119
Exus Exodus nineteen and twenty, right where he's going to

837
00:51:59.280 --> 00:52:04.719
receive the law. And this reinforces the symbolic significance of

838
00:52:04.840 --> 00:52:10.440
Jesus here basically expounding the law, giving the law to

839
00:52:10.719 --> 00:52:15.480
the people, because before he can be presented as savior,

840
00:52:15.920 --> 00:52:18.880
they must be broken under the law. So if you

841
00:52:18.880 --> 00:52:21.280
want to start doing cross references, we can. We can

842
00:52:21.320 --> 00:52:26.880
all go cross reference anything we want. But it's a

843
00:52:27.119 --> 00:52:30.400
fact according to Matthew that when he was done, the

844
00:52:30.599 --> 00:52:34.320
entire crowd reacts, not just the disciples. The crowd meaning

845
00:52:34.360 --> 00:52:36.559
the crowd could hear. So if he's gonna say he

846
00:52:36.639 --> 00:52:38.760
went into a mountain to get away from the people,

847
00:52:39.000 --> 00:52:41.840
then he taught the disciples in private, then they came

848
00:52:41.880 --> 00:52:45.039
back down the mountain a minister to the people. Matthew

849
00:52:45.159 --> 00:52:47.639
seven would if you're going to cross reference, you gotta

850
00:52:47.679 --> 00:52:50.360
go to Matthew seven. Right, that's the end of the sermon.

851
00:52:51.760 --> 00:52:53.920
If you want to know the who, want, where, when, how,

852
00:52:54.199 --> 00:52:55.800
don't you have to look at that. I don't know

853
00:52:56.039 --> 00:52:58.320
the very words at the end of the sermon that

854
00:52:58.400 --> 00:53:02.239
tells you exactly whose respon doesn't even mentioned the disciples

855
00:53:02.280 --> 00:53:09.000
response here. All right, let's see, he's gonna go to Mark.

856
00:53:10.960 --> 00:53:13.559
This is it. This is I had no idea this

857
00:53:13.719 --> 00:53:18.679
was gonna turn into who was the audience? We're gonna

858
00:53:18.760 --> 00:53:21.039
we're now see just just this, this is such? Is

859
00:53:21.119 --> 00:53:25.679
this not the perfect example of Christianity? We can't even

860
00:53:25.760 --> 00:53:29.000
agree on the audience of the sermon on the mount.

861
00:53:29.440 --> 00:53:31.239
Yet we will take the sermon in the mount and

862
00:53:31.320 --> 00:53:33.599
yell at people, you can't do this, you can't do that.

863
00:53:33.800 --> 00:53:36.320
You're wrong, You're wrong. We can't even agree in the

864
00:53:36.360 --> 00:53:38.519
meantime who the audience was.

865
00:53:42.199 --> 00:53:45.719
See, this is the importance of comparing scripture with scripture.

866
00:53:46.480 --> 00:54:05.039
Mark chapter three and verse fourteen, verse thirteen, And he

867
00:54:05.119 --> 00:54:09.320
goeth up into a mountain and calleth unto him whom

868
00:54:09.320 --> 00:54:09.800
he would.

869
00:54:11.719 --> 00:54:14.800
Okay, are you seeing what's happening here? Okay, he's talking

870
00:54:14.800 --> 00:54:17.519
about comparing scripture with scripture. I've said this so many

871
00:54:17.559 --> 00:54:21.159
times that principle comparing scripture of scripture is thrown out

872
00:54:21.199 --> 00:54:26.239
in churches, but sometimes it's actually detrimental for people learning

873
00:54:26.239 --> 00:54:29.679
what the scripture say, because what he's doing is well,

874
00:54:29.719 --> 00:54:33.599
and Matthew five, he went up into a mountain. Now

875
00:54:33.639 --> 00:54:35.639
he's just looking for phrases where he says he went

876
00:54:35.760 --> 00:54:38.760
up into a mountain, and then he's correlating, well, he

877
00:54:38.800 --> 00:54:40.840
went up into a mountain. Here, this has to be

878
00:54:40.880 --> 00:54:43.840
the same event. He could have gone up into a

879
00:54:43.840 --> 00:54:47.360
mountain multiple times. What are you utilizing to say that

880
00:54:47.480 --> 00:54:54.960
this was the same event. That's just because the phrase

881
00:54:55.079 --> 00:54:58.360
is used, doesn't mean it's the same event, doesn't mean

882
00:54:58.400 --> 00:54:59.440
it's the same time.

883
00:55:04.800 --> 00:55:08.639
And they came unto him, and he ordained twelve that

884
00:55:08.719 --> 00:55:11.840
they should be with him, and that he might send

885
00:55:11.880 --> 00:55:15.320
them forth to preach. And here's their commission, and to

886
00:55:15.679 --> 00:55:19.239
have power. He sent them forth to preach and to

887
00:55:19.280 --> 00:55:22.920
have power to heal sickness and to cast out demons

888
00:55:23.039 --> 00:55:27.119
or devils. So that was their commission that Christ gave

889
00:55:27.199 --> 00:55:40.519
them when he appointed them as apostles. Now, our Lord

890
00:55:40.599 --> 00:55:48.880
graciously taught the doctrines of this great of this discourse,

891
00:55:50.239 --> 00:55:55.159
and when they came down off of the mountain, he

892
00:55:55.239 --> 00:56:00.079
taught again. And there was a practical application of the

893
00:56:00.280 --> 00:56:03.760
things that he taught over back in Luke chapter six.

894
00:56:05.960 --> 00:56:07.880
So I know I've got you going back and forth,

895
00:56:07.880 --> 00:56:10.119
but this is this is important that we get.

896
00:56:09.920 --> 00:56:13.320
This he brought.

897
00:56:13.400 --> 00:56:16.840
He came down with his disciples off of the mountain.

898
00:56:17.280 --> 00:56:22.719
They came to the multitude along the shore of the sea.

899
00:56:23.039 --> 00:56:25.880
Okay, I'm trying to follow his cross reference. Hey, why

900
00:56:25.920 --> 00:56:29.039
is he not going to Matthew seven? I don't understand it. Okay,

901
00:56:29.199 --> 00:56:32.400
So I asked artificial intelligence here because I was just like,

902
00:56:32.440 --> 00:56:35.679
what is going on? AI says, it is not correct

903
00:56:35.679 --> 00:56:39.199
to assume that Mark uh Mark three? Was that Mark three?

904
00:56:39.280 --> 00:56:42.039
Or was that Mark four? Hang on? Let me, I

905
00:56:42.079 --> 00:56:46.199
think maybe I gave it the wrong reference on that

906
00:56:46.199 --> 00:56:47.960
that would be on me. I gotta I gotta check

907
00:56:48.000 --> 00:56:51.239
myself here. Now I'm getting I'm getting confused. Okay, hang on,

908
00:56:51.800 --> 00:56:56.320
is that Mark four? No, it's Marks Mark three. Okay,

909
00:56:56.360 --> 00:56:59.079
all right, so Mark uh it is? So AI is

910
00:56:59.119 --> 00:57:02.119
emphatic here it is not correct to assume that Mark three,

911
00:57:02.239 --> 00:57:04.840
thirteen through eighteen and Luke six describe the same event

912
00:57:04.880 --> 00:57:08.760
as Matthew five. They use some they share similarities Jesus

913
00:57:08.760 --> 00:57:11.199
going up into a mountain and addressing the disciples. They

914
00:57:11.239 --> 00:57:15.639
occur in different contexts and serve different purposes. So then

915
00:57:15.679 --> 00:57:23.039
AI compares the passages, gives the context, gives the differences. Right,

916
00:57:23.599 --> 00:57:25.559
Matthew five to one, beginning of the Sermon in the

917
00:57:25.599 --> 00:57:30.239
mount teaching Kingdom, ethics, disciples and crowds, Mark three and

918
00:57:30.320 --> 00:57:36.159
Luke six. Appointment of the twelve selecting leaders the twelve apostles. Conclusion,

919
00:57:36.360 --> 00:57:38.440
Matthew five to one is not the same event as

920
00:57:38.480 --> 00:57:41.320
Mark three or Luke six. Mark and Luke describe the

921
00:57:41.320 --> 00:57:44.239
selection of the twelve, whereas Matthew describes Jesus teaching the

922
00:57:44.239 --> 00:57:48.159
disciples and the crowds. While all three passages involve Jesus

923
00:57:48.239 --> 00:57:51.679
going up in a mountain, the timing, purpose, and audience

924
00:57:52.159 --> 00:57:55.960
is different. It would be incorrect to conflate these events

925
00:57:56.280 --> 00:58:00.199
as the same. AI did that in five seconds. Once

926
00:58:00.199 --> 00:58:05.480
again we have AI winning. Right once again. That's see,

927
00:58:06.239 --> 00:58:09.719
ladies and gentlemen, you don't cross reference by going wait

928
00:58:09.880 --> 00:58:12.559
up in the mountain. Let's look at anywhere where Jesus

929
00:58:12.559 --> 00:58:15.320
goes up in the mountain and just conflate these. They

930
00:58:15.320 --> 00:58:19.960
are different time event aud they're different. Who want where when?

931
00:58:20.039 --> 00:58:23.440
How it's different. If you want to know if the

932
00:58:23.480 --> 00:58:26.320
crowds were there, and go to Matthew seven, the crowds

933
00:58:26.320 --> 00:58:28.920
are there at the end of the sermon. How is

934
00:58:28.960 --> 00:58:37.199
this so complicated? Okay, all right, we gotta get we

935
00:58:37.280 --> 00:58:38.239
gotta go a little further.

936
00:58:40.639 --> 00:58:43.719
And he preached to them.

937
00:58:43.800 --> 00:58:47.719
He healed them, and so did his disciples along with Christ.

938
00:58:48.039 --> 00:58:50.559
Healed them because that was their commission to do so.

939
00:58:51.800 --> 00:58:54.280
And it says then the whole multitude sought to touch

940
00:58:54.360 --> 00:58:56.280
him for virtue, went out and to heal. In then

941
00:58:56.360 --> 00:59:02.440
verse twenty, and he lifted up his eyes on his disciples,

942
00:59:03.679 --> 00:59:04.199
those that.

943
00:59:04.199 --> 00:59:07.800
Were up with him in the mountain, and brought down.

944
00:59:08.280 --> 00:59:09.519
And he said to his.

945
00:59:09.519 --> 00:59:13.440
Disciples, lifted upos eyes and his disciples, he said, blessed

946
00:59:13.639 --> 00:59:18.599
be ye poor, for yours as the kingdom of heaven.

947
00:59:19.159 --> 00:59:23.920
Blessed are ye that hunger? It changed said, blessed are they?

948
00:59:25.880 --> 00:59:27.840
Blessed? Are the poor? Blessed?

949
00:59:27.880 --> 00:59:31.480
Are ye poor? Blessed are they that hunger? There's blessed

950
00:59:31.519 --> 00:59:36.760
are ye that hunger? It changed the pronoun and it

951
00:59:36.800 --> 00:59:40.960
wasn't just they anymore. But it was ye, because there

952
00:59:41.039 --> 00:59:44.880
was a practical application for them to serve the Lord

953
00:59:45.039 --> 00:59:47.800
and be obedient to those things that he had commanded

954
00:59:47.840 --> 00:59:52.159
them to do, and that he had just taught them.

955
00:59:52.360 --> 00:59:57.840
Blessed are ye that we or ye shall laugh, And

956
00:59:57.880 --> 01:00:01.639
he's speaking to his disciples. Now I don't know that

957
01:00:02.199 --> 01:00:05.320
I didn't. I don't have every commentator that there is

958
01:00:05.400 --> 01:00:07.000
out there in my library.

959
01:00:07.039 --> 01:00:11.199
But the ones I read didn't agree with me. But

960
01:00:12.000 --> 01:00:12.559
I don't care.

961
01:00:14.320 --> 01:00:17.440
A lot don't and that's fine. But this is from

962
01:00:18.000 --> 01:00:22.079
reading the scriptures. They all apply to the same event.

963
01:00:25.039 --> 01:00:28.800
They don't apply to the same event. Okay, what do

964
01:00:28.840 --> 01:00:31.599
you You may want to go back and agree with

965
01:00:31.639 --> 01:00:34.519
your comment the commentaries if nobody is agreeing with you,

966
01:00:34.559 --> 01:00:37.519
and look, it's okay. I got no problem. If to

967
01:00:38.039 --> 01:00:40.800
go against all the commentaries, I got no problem. But

968
01:00:40.920 --> 01:00:43.800
when you are going against commentaries that are saying who

969
01:00:43.800 --> 01:00:47.840
whoa wha wait, don't conflate these different events, different audience,

970
01:00:48.039 --> 01:00:51.960
different time, different contexts, different purpose, then you may want

971
01:00:52.000 --> 01:00:56.360
to go, Okay, what am I missing here? What you're

972
01:00:56.400 --> 01:00:58.400
doing is you're just like, oh, up in a mountain,

973
01:00:58.679 --> 01:01:02.119
so it has to be the same. There's no that's

974
01:01:02.199 --> 01:01:05.880
not how you do cross referencing. That's not how you

975
01:01:05.920 --> 01:01:09.679
do cross referencing. That's that's the that's the literally the

976
01:01:09.840 --> 01:01:14.280
example of death by cross referencing. We we I I've talked,

977
01:01:14.320 --> 01:01:16.639
We've talked. I've talked about it here on the podcast,

978
01:01:16.840 --> 01:01:20.119
talked about it in church, I've talked about it. There

979
01:01:20.239 --> 01:01:23.039
was discussions about this in Bible college and in seminary.

980
01:01:23.280 --> 01:01:25.920
It's there's always those people. And we used to make

981
01:01:25.920 --> 01:01:28.199
the joke that sometimes the most dangerous Christian was the

982
01:01:28.239 --> 01:01:30.920
one carrying around the strongs concordance, because they're just like, oh,

983
01:01:31.119 --> 01:01:33.199
this word is used here, and this word is used here.

984
01:01:33.280 --> 01:01:36.400
Oh look, look, look, look, and you're like, you're just

985
01:01:36.440 --> 01:01:40.719
connecting random versus He's just connecting random things. One up

986
01:01:40.760 --> 01:01:44.480
in a mountain has to be the same event. And

987
01:01:44.559 --> 01:01:47.800
somehow this is supposedly proving that only the disciples were there.

988
01:01:48.000 --> 01:01:52.760
Will look at the end of the serment, look at

989
01:01:52.800 --> 01:01:56.599
the end of the sermons. And it came to pass

990
01:01:56.639 --> 01:02:01.039
when Jesus had ended these things, the people were astonished,

991
01:02:01.360 --> 01:02:03.960
for he taught them as one having authority and not

992
01:02:04.239 --> 01:02:08.480
as the scribes. It doesn't say, and the disciples were astonished,

993
01:02:08.480 --> 01:02:12.440
it says the people. The people clearly could hear. The

994
01:02:12.519 --> 01:02:16.599
people were clearly present, and obviously there had to be

995
01:02:16.719 --> 01:02:21.519
somewhat close to him because he wasn't broadcasting via the internet,

996
01:02:22.039 --> 01:02:28.039
via radio, via television. And the fact that he went

997
01:02:28.119 --> 01:02:32.280
up into a mountain is perfect connection to Moses going

998
01:02:32.360 --> 01:02:35.039
up in the mountain, who received the law. Now Jesus

999
01:02:35.119 --> 01:02:38.480
is going up in the mountain to expand and expound

1000
01:02:38.639 --> 01:02:40.679
and to teach the true meaning of the law, so

1001
01:02:40.800 --> 01:02:44.159
that the people will understand their inability to keep the law,

1002
01:02:44.320 --> 01:02:46.840
so then he can be presented as the Savior. I

1003
01:02:51.599 --> 01:02:55.079
listening to sermons, man, listening to sermons? What a great idea.

1004
01:02:55.119 --> 01:02:57.360
Who came up with the idea of listening to sermons?

1005
01:02:59.159 --> 01:03:00.760
So we must understand them.

1006
01:03:00.800 --> 01:03:03.400
This the same event in the context some people say

1007
01:03:03.519 --> 01:03:06.119
that when he came down the plane and gave the

1008
01:03:06.159 --> 01:03:09.320
beatitudes again, that was a different event. No, it's the

1009
01:03:09.360 --> 01:03:14.079
same events happened at the same time. The reason why

1010
01:03:14.079 --> 01:03:16.920
I give you the sequence of events is to narrow

1011
01:03:17.079 --> 01:03:19.639
up to whom the Lord.

1012
01:03:19.400 --> 01:03:20.960
Preached this discourse too.

1013
01:03:22.079 --> 01:03:27.159
I believe it was to his church, his the first church,

1014
01:03:27.440 --> 01:03:30.199
the very beginning of the church. Some people the church

1015
01:03:30.239 --> 01:03:33.320
started at Pentecost. I say, no, it wasn't. It was

1016
01:03:33.840 --> 01:03:36.360
on the shore of Galiles. It was at this.

1017
01:03:36.320 --> 01:03:40.239
Event that he started his church. How do I know that?

1018
01:03:40.440 --> 01:03:43.199
Because the scripture says, and God set some in the

1019
01:03:43.400 --> 01:03:46.199
church first apostles.

1020
01:03:47.119 --> 01:03:50.960
And where did he set them first as apostles? Right here?

1021
01:03:51.199 --> 01:03:54.800
In Luke chapter six and Mark chapter three, it clearly

1022
01:03:54.880 --> 01:03:57.639
tells us that he called up his disciples, and of

1023
01:03:57.880 --> 01:04:02.360
them he named twelve apostles, and then he gives us

1024
01:04:02.599 --> 01:04:09.239
the names of them. If the word of God is truth,

1025
01:04:09.920 --> 01:04:12.599
and I believe it to be so, then this was

1026
01:04:12.639 --> 01:04:17.079
the very first New Testament church meeting. And our Lord

1027
01:04:17.320 --> 01:04:23.719
was its pastor, and he was the originator, the origin,

1028
01:04:24.800 --> 01:04:28.000
it is, of the Lord's churches of divine origin.

1029
01:04:28.880 --> 01:04:31.320
God the Sun started his church.

1030
01:04:35.039 --> 01:04:38.840
This would mean that this discourse was never intended or

1031
01:04:38.920 --> 01:04:40.880
purposed for the masses.

1032
01:04:41.800 --> 01:04:45.039
The masses read this, and you know what they get.

1033
01:04:45.639 --> 01:04:51.360
They get a sermon on morality.

1034
01:04:52.079 --> 01:04:55.239
Okay, So he's saying that. In Luke's six, when Jesus

1035
01:04:55.239 --> 01:04:58.000
comes down and it says he lifted up his eyes

1036
01:04:58.039 --> 01:05:02.280
on his disciples, said blessed be ye, poor yours is kame.

1037
01:05:02.320 --> 01:05:05.800
We'll blessed are ye the hunger. He says, it's the

1038
01:05:05.880 --> 01:05:08.719
same event I just asked Ai. The giving of the

1039
01:05:08.760 --> 01:05:11.760
beatitude and Luke six and Matthew five are similar but

1040
01:05:11.880 --> 01:05:14.800
not the same event. They share common themes. Key difference

1041
01:05:14.880 --> 01:05:18.679
in setting, audience, wording, and content suggest that these are

1042
01:05:18.719 --> 01:05:22.119
two distinct sermons rather than two accounts of the same moment.

1043
01:05:22.519 --> 01:05:25.559
All right. The sermon on the mount the location Jesus

1044
01:05:25.599 --> 01:05:28.519
went up on a mountain, Matthew five to one audience

1045
01:05:28.639 --> 01:05:32.920
primarily disciples, but crowds were present. Number of beatitudes eight style,

1046
01:05:33.079 --> 01:05:37.440
more spiritual focus. Woes included no structure of the sermon,

1047
01:05:37.559 --> 01:05:41.599
a long structured discourse, and Luke six Jesus stood on

1048
01:05:41.679 --> 01:05:44.639
a level place, a large crowd of disciples and people

1049
01:05:44.679 --> 01:05:48.960
from various regions, four beatitudes and four woes more more

1050
01:05:49.039 --> 01:05:54.639
physical social focus. Jesus included corresponding woes, a shorter and

1051
01:05:54.760 --> 01:05:59.159
more direct teaching. So Ai breaks down that similarities and

1052
01:05:59.280 --> 01:06:04.599
the differences. Most scholars see these as separate sermons, different locations,

1053
01:06:05.119 --> 01:06:11.320
different focus. Luke has the additional woes. Jesus often repeated teaching,

1054
01:06:11.440 --> 01:06:15.199
so that would make sense, all right. Some will argue

1055
01:06:15.239 --> 01:06:18.480
that this is the same event. A minority of scholars

1056
01:06:18.599 --> 01:06:20.960
argue that Matthew and Luke described the same sermon, but

1057
01:06:21.079 --> 01:06:24.079
from different perspectives. They suggest the mountain and level place

1058
01:06:24.159 --> 01:06:26.519
are not contradictory, as a mountain could have a plateau

1059
01:06:26.679 --> 01:06:29.320
or a level spot where Jesus spoke. They argue that

1060
01:06:29.440 --> 01:06:32.679
Jesus gives a longer, more detailed version, while Luke provides

1061
01:06:32.719 --> 01:06:35.960
a condensed summary. However, this view struggles to explain why

1062
01:06:36.079 --> 01:06:40.320
Luke's version includes woes and emphasizes physical conditions rather than

1063
01:06:40.360 --> 01:06:43.719
spiritual characteristics. It is best to see Matthew five and

1064
01:06:43.800 --> 01:06:49.119
Luke six as two distinct sermons. The difference in location, audience, wording,

1065
01:06:49.239 --> 01:06:53.480
content suggests that gave Jesus gave similar teaching and different settings,

1066
01:06:53.840 --> 01:06:56.679
but he wants to make thee His whole reason is,

1067
01:06:56.840 --> 01:06:59.280
I've got to get Jesus away from the multitudes. It

1068
01:06:59.440 --> 01:07:02.000
has to be the disciples. And just note he made

1069
01:07:02.000 --> 01:07:06.400
a big emphasis in this sermon on Luke six where

1070
01:07:06.440 --> 01:07:11.079
he says blessed, be ye blessed, are ye blessed? Notice

1071
01:07:11.239 --> 01:07:13.920
he switched it, he says, ye. Remember he said he

1072
01:07:14.079 --> 01:07:19.199
switched it. We'll go back to Matthew five, Matthew five,

1073
01:07:20.480 --> 01:07:23.599
where Jesus says, blessed are the poor and spirit for

1074
01:07:23.719 --> 01:07:27.039
theirs as he came, blessed are they? Blessed are the meek?

1075
01:07:27.159 --> 01:07:31.639
For they blessed are they? Well he acknowledged that Jesus

1076
01:07:31.679 --> 01:07:34.280
switched it in Luke six. Well he didn't switch it.

1077
01:07:34.440 --> 01:07:38.599
Switch it at the same event. It's a separate event.

1078
01:07:39.119 --> 01:07:42.920
One is ye, one is they, and the they in

1079
01:07:43.039 --> 01:07:46.599
Matthew five demonstrates that it wasn't just for the disciples,

1080
01:07:46.760 --> 01:07:49.840
it was for the crowd, who is mentioned in Matthew

1081
01:07:49.920 --> 01:07:54.239
seven as responding, what in the world is happening? How

1082
01:07:54.360 --> 01:08:05.719
in the world, ladies and gentlemen. We can't even worry

1083
01:08:05.760 --> 01:08:08.360
about how to interpret the Sermon on the Mount because

1084
01:08:08.400 --> 01:08:14.679
we can't even as Christians agree on the who, what, where? When?

1085
01:08:15.480 --> 01:08:15.800
And how?

1086
01:08:17.680 --> 01:08:20.520
Do you can you wrap your mind? We can't even

1087
01:08:20.880 --> 01:08:23.000
we don't agree on how to interpret the Sermon on

1088
01:08:23.079 --> 01:08:29.359
the Mount in church history. We don't even agree on who, what, where, when? How?

1089
01:08:29.640 --> 01:08:33.119
And we don't even agree on how to do cross referencing.

1090
01:08:33.359 --> 01:08:35.800
If you want to do a cross reference, what verse

1091
01:08:36.039 --> 01:08:38.159
would be the most helpful and understanding?

1092
01:08:39.039 --> 01:08:40.039
Who? What? Where? When?

1093
01:08:40.199 --> 01:08:42.960
How? Of Matthew five to one, would it not be

1094
01:08:43.119 --> 01:08:46.760
Matthew seven or it tells us who reacts to the

1095
01:08:46.920 --> 01:08:50.079
sermon and who is described as reacting to the sermon

1096
01:08:50.600 --> 01:08:55.720
not the disciples, but the crowd, meaning the crowd could

1097
01:08:55.880 --> 01:09:01.119
hear everything to such an extent that they able were

1098
01:09:01.159 --> 01:09:05.840
to respond and contrast it with other teaching that they

1099
01:09:05.960 --> 01:09:06.520
had heard.

1100
01:09:11.399 --> 01:09:14.760
This sermon goes far deeper than morality.

1101
01:09:16.800 --> 01:09:20.039
It is not addressed to Christians in general, but Christians

1102
01:09:20.079 --> 01:09:22.119
in general would do well to obey it.

1103
01:09:25.000 --> 01:09:27.439
There you have it, so he he is approaching it

1104
01:09:27.600 --> 01:09:31.960
that it's to it's to the church, not directly to Christians,

1105
01:09:32.000 --> 01:09:35.039
but we would do well to obey it. He implies

1106
01:09:35.159 --> 01:09:40.159
right there that we can obey it a completely different

1107
01:09:42.079 --> 01:09:44.399
So trying to figure out who want where, when, how

1108
01:09:44.680 --> 01:09:49.800
doesn't help us, and how to interpret the passage. Well,

1109
01:09:49.920 --> 01:09:51.920
we'll stop there because we're sixty nine minutes. I guess

1110
01:09:51.960 --> 01:09:53.479
we're gonna have to come back to this. I guess

1111
01:09:53.520 --> 01:09:55.800
we'll have to come back to this. I didn't want to,

1112
01:09:56.159 --> 01:09:58.800
we'll have to. We're gonna have to come back because

1113
01:09:58.840 --> 01:10:00.680
we didn't even get to how to enter. So I'm

1114
01:10:00.720 --> 01:10:05.119
going to change the title of this too. Sermon on

1115
01:10:05.199 --> 01:10:09.279
the Mount audience. I guess I had no idea that

1116
01:10:09.319 --> 01:10:11.439
I was going to spend an hour debating on who

1117
01:10:11.479 --> 01:10:13.680
the audience was for the Sermon on the Mount. I mean,

1118
01:10:13.880 --> 01:10:17.279
could you have me? Isn't that crazy? That in Christianity

1119
01:10:17.520 --> 01:10:19.479
when it comes to Bible study, when it comes to

1120
01:10:19.560 --> 01:10:25.159
Bible interpretation, that is it. There is just it's insanity

1121
01:10:25.560 --> 01:10:31.920
how there is just no agreement on literally anything like

1122
01:10:32.479 --> 01:10:37.920
the smallest detail who's the audience? Even though Matthew seven

1123
01:10:38.399 --> 01:10:41.960
tells you who the audience is by giving you our reaction,

1124
01:10:42.720 --> 01:10:45.640
that is not even sufficient enough to give us the answer.

1125
01:10:45.920 --> 01:10:48.319
We have to go to other passages just because they

1126
01:10:48.439 --> 01:10:51.720
use the word mountain and somehow conflate those with this

1127
01:10:51.840 --> 01:10:54.560
one when even Ais know then try to say, in

1128
01:10:54.720 --> 01:10:58.119
Luke six, those beattitudes are the same as the ones

1129
01:10:58.319 --> 01:11:01.840
in Matthew five, even though he himself says it's flipped. Well,

1130
01:11:01.880 --> 01:11:06.439
why did he flip it if it's the same the

1131
01:11:06.520 --> 01:11:07.079
whole thing?

1132
01:11:15.079 --> 01:11:15.239
Man?

1133
01:11:21.520 --> 01:11:27.640
And you know what's so sad. I've dedicated my entire

1134
01:11:28.840 --> 01:11:35.760
life to Biblical studies. I mean my entire, my entire,

1135
01:11:35.920 --> 01:11:39.720
my entire adult life. All the schools I've gone to,

1136
01:11:40.079 --> 01:11:45.079
all the degrees I have in biblical studies, theological theology, whatever.

1137
01:11:45.720 --> 01:11:49.720
And you're after all of these years of listening to sermons,

1138
01:11:49.760 --> 01:11:51.399
and what do I do I find a sermon where

1139
01:11:51.720 --> 01:11:54.199
we don't agree on who the audience is you, just

1140
01:11:54.439 --> 01:12:01.680
like we're in Matthew five one and we don't even

1141
01:12:01.760 --> 01:12:06.399
agree on how to interpret Matthew five one. We haven't

1142
01:12:06.399 --> 01:12:09.039
even gotten to the beattitude. We don't even agree on

1143
01:12:09.119 --> 01:12:13.560
how to interpret he went up into a mountain crowds disciple,

1144
01:12:13.720 --> 01:12:16.079
we don't even agree. Oh, this is for the church,

1145
01:12:16.119 --> 01:12:18.079
and when did the church? This even brings up the

1146
01:12:18.239 --> 01:12:23.079
entire theological debate. He believes the church started in Matthew five. Well,

1147
01:12:23.119 --> 01:12:25.960
this is so. If that's the church, then you have

1148
01:12:26.119 --> 01:12:29.520
a completely un a church that's not baptized. Does this

1149
01:12:29.640 --> 01:12:36.279
not he's baptist, doesn't he believe that church membership. Baptism

1150
01:12:36.399 --> 01:12:39.199
is a requirement for church membership. Well, now he supposedly

1151
01:12:39.239 --> 01:12:44.319
has a church. Have they been baptized yet or maybe

1152
01:12:44.319 --> 01:12:46.520
I'd have to look at the chronogle maybe they have been.

1153
01:12:46.600 --> 01:12:48.800
Maybe they have all been baptized. No, he's well, no,

1154
01:12:48.920 --> 01:12:51.640
he conflated it with the choosing of the disciples. If

1155
01:12:51.680 --> 01:12:54.439
he just chose the disciples that hadn't been baptized yet, right,

1156
01:12:54.880 --> 01:12:56.800
But he's saying this is the church. All this gets

1157
01:12:56.840 --> 01:13:00.920
into lots of eccles ecclesiology, a lot of issues with

1158
01:13:01.000 --> 01:13:04.800
the church. I don't know, that's a whole different problem.

1159
01:13:06.319 --> 01:13:08.920
All right, Who do you think the audience was to

1160
01:13:09.000 --> 01:13:09.920
the sermon on the mount?

1161
01:13:10.279 --> 01:13:10.399
Now?

1162
01:13:10.760 --> 01:13:15.760
Don't allow you see my law gospel approach gives me

1163
01:13:16.359 --> 01:13:19.800
a push to go a certain direction. But I think

1164
01:13:19.960 --> 01:13:22.840
to be fair, the multitudes are mentioned in Matthew five

1165
01:13:22.840 --> 01:13:25.960
to one, and it's the crowds that respond to the

1166
01:13:26.039 --> 01:13:29.880
sermon in Matthew seven, not the disciples. It is the crowd,

1167
01:13:30.600 --> 01:13:33.640
meaning they had to hear it enough. And you said, well,

1168
01:13:33.680 --> 01:13:36.159
that wasn't the intended audience. Does the text tell you

1169
01:13:36.279 --> 01:13:39.039
the intended audience? It just seems to say they were all.

1170
01:13:39.279 --> 01:13:42.880
I think the point is everyone, disciple and the crowds,

1171
01:13:42.920 --> 01:13:47.159
because the law is applicable and needed by everyone, the

1172
01:13:47.279 --> 01:13:53.600
crowds and disciples. That's my estimation. But all right, we'll

1173
01:13:53.600 --> 01:13:56.079
stop there. Thanks for listening. Everyone, have a great day. Hey,

1174
01:13:56.119 --> 01:13:58.920
go listen to some sermons because it always makes your

1175
01:13:59.000 --> 01:14:04.840
day so much better. A little sarcasm, God bless