Sermon Tone Analysis

WELCOME AND INTRODUCTION

9:53 - 11:23

9:53 - 11:23

9:53 - 11:23

· Welcome to new people

Welcome and Introduction

· Welcome to new people

Welcome and Introduction

· Welcome to new people[AM1]

· Welcome to new people

· mention connect cards.

· mention connect cards.

· Prayer requests

· Prayer requests

SERIES EXPLANATION AND MESSAGE INTRODUCTION

9:55 - 11:25 ( 3 mins)

9:55 - 11:25 (3 mins)

Series Explanation

Series[AM2] Explanation

Jesus is not just giving moral commands.

He is unveiling a whole new way of being human.

No wonder it looks strange.

But Jesus himself pioneered it, and invites us to follow.

Jesus is not just giving moral commands.

He is unveiling a whole new way of being human.

No wonder it looks strange.

But Jesus himself pioneered it, and invites us to follow.

New Series Building on what we discovered about the Kingdom of God in the Blessed series.

Walking through the sermon on the mount.

New Series Building on what we discovered about the Kingdom of God in the Blessed series.

Walking through the sermon on the mount.

Wright, T. (2004).

Matthew for Everyone, Part 1: Chapters 1-15 (p.

49).

London: Society for Promoting Christian Knowledge.

New Series Building on what we discovered about the Kingdom of God in the Blessed series.

Walking through the sermon on the mount.

Recap Series Messages

Recap Series Messages

Two key principles for living in the Kingdom

Two key principles that help us understand how we should live this out.

We[AM3] were meant to affect the world around us

We were meant to affect the world around us

Heart[AM4] transformation is the key to living in the Kingdom of God

A radical heart transformation is required

we are looking at 5 situations that demonstrate what a radically transformed heart looks like and that turn the way we operate as humans upside down.

What a radically transformed heart looks like

A heart that sees the value of people and seeks reconciliation

A heart that is radically pure because of what we are for

Connect this week’s message

Connect this week’s message

This we we are looking at the third of these 5 situations that deal with out words.

We find it in .

5 Antithesis situations that Jesus begins to apply this principle of the heart to their understanding of the law

Our hearts[AM5] need to be re oriented towards the value of people and reconciliation

9:58 - 11:28

2 mins

Main Scripture

9:58 - 11:28 (2 mins)

Main Scripture

Main Scripture

Matthew[AM6] 5:27–30 (ESV)

27 “You have heard that it was said, ‘You shall not commit adultery.’

28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.

29 If your right eye causes you to sin, tear it out and throw it away.

For it is better that you lose one of your members than that your whole body be thrown into hell.

30 And if your right hand causes you to sin, cut it off and throw it away.

For it is better that you lose one of your members than that your whole body go into hell.

27 “You have heard that it was said, ‘You shall not commit adultery.’

28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.

29 If your right eye causes you to sin, tear it out and throw it away.

For it is better that you lose one of your members than that your whole body be thrown into hell.

30 And if your right hand causes you to sin, cut it off and throw it away.

For it is better that you lose one of your members than that your whole body go into hell.

The Context of this Scripture

The Context of this Scripture

A confrontation of the ways oaths were viewed in the Jewish faith.

There are oaths which are consistent with God’s character and demands even in the New Testament (e.g., 2 Cor 1:18; Gal 1:20), but given the casuistry (an elaborate hierarchy of laws) of first-century Judaism on oaths (cf. the entire Mishnaic tractate Shebuoth), Jesus declares that it would be best to avoid them altogether.

The situation described is one in which many Jews viewed swearing by “heaven,” “earth,” “Jerusalem,” or “one’s head” as less binding than swearing “by God.” Jesus stresses that each of these items belongs to God in an important way (cf.

Isa 66:1) so that the conventional Jewish distinctions are spurious.

Even one’s head, which might be thought to be uniquely under an individual’s control, has divinely predetermined features, such as hair coloring (temporary dyeing is not in view here!).

Oaths were meant to validate words.

Not every oath was as valid as others.

Main Idea

who looks at a woman (v28)

2. blepo (βλέπω, 991) is also used of (a) bodily and (b) mental vision, (a) “to perceive,” e.g., ; (b) “to take heed,” e.g., , ; it indicates greater vividness than horao, expressing a more intent, earnest contemplation; in , of “beholding” the mote in a brother’s eye; , of “beholding” the linen clothes in the empty tomb; , of the gaze of the disciples when the Lord ascended.

The greater earnestness is sometimes brought out by the rendering “regardest,” .

See beware, heed, lie, look, perceive, regard, see, sight.

[1]

2. blepo (βλέπω, 991) is also used of (a) bodily and (b) mental vision, (a) “to perceive,” e.g., ; (b) “to take heed,” e.g., , ; it indicates greater vividness than horao, expressing a more intent, earnest contemplation; in , of “beholding” the mote in a brother’s eye; , of “beholding” the linen clothes in the empty tomb; , of the gaze of the disciples when the Lord ascended.

The greater earnestness is sometimes brought out by the rendering “regardest,” .

See beware, heed, lie, look, perceive, regard, see, sight.

[1]

with lustful intent

with lustful intent

1. epithumeo (ἐπιθυμέω, 1937), “to fix the desire upon” (epi, “upon,” used intensively, thumos, “passion”), whether things good or bad; hence, “to long for, lust after, covet,” is used with the meaning “to covet evilly” in , of “coveting money and apparel”; so in ; .

See desire, fain, lust.[2]

1. epithumeo (ἐπιθυμέω, 1937), “to fix the desire upon” (epi, “upon,” used intensively, thumos, “passion”), whether things good or bad; hence, “to long for, lust after, covet,” is used with the meaning “to covet evilly” in , of “coveting money and apparel”; so in ; .

See desire, fain, lust.[2]

If your right eye causes you to sin (v 29)

If your right eye causes you to sin (v 29)

skandalizo (σκανδαλίζω, 4624), from skandalon (offense, No. 1), signifies “to put a snare or stumblingblock in the way,” always metaphorically in the NT, in the same ways as the noun, which see.

It is used 14 times in Matthew, 8 in Mark, twice in Luke, twice in John; elsewhere in (twice) and .