This morning, I have several private messages and texts requesting additional explanation, based on sound biblical exegesis, of the morning post on "judgement" and "judging others."
I will now attempt to do this. My aim is to clarify the post in view of the key inspirational passage taken from the Sermon on the Mount (Matthew 7:1-5).
First, the context for the key text is the Sermon on the Mount. This sermon is generally considered to explicate the "kingdom manifesto" by which the citizens of the kingdom are to live. The content cannot be relegated to a future dispensation in my mind. Although the ethical principles and demands rise to the pinnacle of ethical expression in human relationships, these realities are to be actualized in
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It can be translated as "to separate," "to approve," "to determine," "to pronounce an opinion of right and wrong." Consequently, the text cannot be forbidding all judgments or discernment regarding ethics and the determination of right from wrong. Perhaps we can group the various translations and their meanings into two basic understandings- 1) "to analyze or evaluate so as to make wise decisions" and 2) "to avenge, to condemn." The former is an absolute necessity of human life, and the latter is here expressly forbidden by Jesus. He speaks here of a critical, judgmental spirit that is censorious, standing in opposition to the spirit of grace, lacking nuance, jumping to hasty conclusions based on superficial evaluations- all resulting in the condemnation of human beings rather than the evaluation of their …show more content…
2. The Foolishness of Judgment (7:3)- here Jesus employs hyperbole by drawing a comparison and contrast between one who is unable or unqualified to remove the speck (karphos- small speck of sawdust) from their brother's eye while ignoring the plank or log that is in his own eye. Our attention is drawn to the nature of the fool's blindness, as they "pay no attention" to their own weaknesses and sins, but operate as self-appointed spiritual optometrists who are in all actuality functionally blind!
3. The Blindness of the Judgment in Regard to Assisting Others (7:4)- the listener is able to extract a third characteristic of the blind- they are especially focused on the sin's of others, and their outward focus prevents them from the necessary self-awareness to assist others with their own problems. Jesus is warning us that unbridled criticism is not productive in the Body of Christ or the greater
...e type of what has seared his inmost heart! Stand any here that question God's judgment on a sinner! Behold! Behold, a dreadful witness of it!? (232-233)
The book of Matthew chapter 5 through 7 was known as, “The Sermon on the Mount”. Which were words spoken by Jesus Christ. The purpose of this Sermon was to show representation of the normative foundation of Christian Morality. For instance, this passage was more so fixated on whole hearted benevolence towards others around you and genuine devotion to God.
When it comes to making judgements on the merits of others, it seems as though Jesus is quite set on relaying to his disciples the dangers of hypocrisy. One’s own actions must be accounted for before trying to account for the actions of others. Lessons of this kind would have helped to empower early Christians to better apply some sort of objective consistency to their lives. Jesus conveyed such concepts
...hat have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1Cor 5:10-13)
(4) We can be happy if we are willing to suffer for what we believe is
Allegedly given by Jesus, the Sermon is taken as an instruction manual for Christian living. First, Matthew 5:1, Jesus ascends the mountain to preach the sermon keeping the tradition of Moses ascending and giving sermons on Mt. Sinai to the people. Taking a closer glance at the sermon, we get the opportunity to inquire what Jesus taught his disciples, and whether he also abided by his own teachings. Jesus proclaims that the poor in spirit are blessed because they will get to the kingdom of heaven. While it does not explain spirit poorness, it can be assumed to be a general situation of sadness. While it does not explain the connection between spiritual poverty and the Heaven Kingdom, such verses have been used to calm
...ers too little appraisal, he shall suffer through the wrath of God (1 Cor. 3:12-15).
An instructive and stirring string of verses, this passage from the Bible holds great relevance not only for the Ancient Israelites to whom it was spoken, but also acts as a herald to Christians today. This passage forms part of Moses great oration; his instructive teaching, advice and counsel narrated to the second generation of Israelites who required redirection before moving forward into what God had for them. Similarly, it is also relevant for all Christians as we remember what our faithful, loving and powerful God has done in the past, and what he requires of us to move forward.
The Psalms were written by several Authors under the inspiration of the Spirit of God. The Oldest psalm preserved for us is Psalm Ninety. Other Authors of the Psalms include: David, who is attributed to writing Seventy Three of the Psalms. Asaph was the music director during the reigns of David and Solomon. He wrote twelve psalms. They wrote twelve psalms. Solomon is the Author of two of the Psalms. He composed Psalm Seventy-two and Psalm One Hundred and Twenty-Seven. Heman a singer in the time of Asaph and David wrote the Eighty-Eighth Psalm. Ethan was a companion of Asaph and Heman in the worship at the temple. He wrote the Eighty-Ninth Psalm. Fourty-Eight of the Psalms are written anonymously.
Lloyd-Jones, David M. Studies in the Sermon on the Mount. Grand Rapids, Mich: Eerdmans, 1976. Print
This paper is a philosophical exploration of some aspects and implications of the "second great commandment", to "love thy neighbor as thyself", which Kierkegaard called the "royal command". This is often thought to be the heart of Christian ethics [Wattles, p.8].
...Today as a Christ follower, we will never be satisfied if our life is not bearing lasting fruit because we are not fulfilling the purpose for which we were “grafted “into the Vine. Let’s examine the “fruit” of our lives. Is it the kind of fruit that reveals the character of Christ? Let’s not settle for fruitless Christianity. God will do the work of making us fruitful – we must only abide, surrendering our lives to His mission of making disciples of all nations through us. The whole notion of mission is to stretch out to work the work of evangelism not through hierarchy, sovereignty, rather through humbleness, hospitality, affection love for the others. That is what Jesus who portrayed as the one who we do not deserve to untie His sandals straps in the first Chapter of John, later become feet washer, intimate with humanity leaving His equality with God.
Authority of Scripture reconciles the community with God and can transform our lives. To participate in the fuller blessing of understanding, it is important to view Scripture with historical and literary sensitivity, interpret theocentrically, ecclesially, and contextually. I realize each of these can be overwhelming to the average person who is seeking direction for a specific concern in their life. Therefore, Migliore reminds us, interpreting Scripture is practical engagement in the living of Christian faith, love, and hope in a still redeemed world. When we listen carefully to the voices of the past, from a worldwide culture, and guided by the Holy Spirit, we will open ourselves to those transformational opportunities.
The Bible student, laymen, or pastor will find the principles presented by Fee and Stuart helpful despite the weaknesses presented. The author’s contribution on how to interpret each of the different genres is especially beneficial. The Bible Student will have more knowledge of how to interpret God’s Word when finished with the work. Fee and Stuart achieve their goal helping the reader not only with interpretation, but with application.
The relationship between religion and ethics can be chronicled as how religion relates to the use of experience and critical reasoning to study morality. Many of those who practice religion believe that there is no need to understand why their religion believes in particular morals because all they need to know is what God says is morally correct. It doesn’t matter to them the reasoning behind why certain things are morally good, while other things are bad. This rejection of critical reasoning, however may prevent those who feel this way from truly understanding all the particulars of their own religion.