Sermon on the
Mount山上寶訓
Advanced
Information 先進的信息
The Sermon on the
Mount is the discourse of Jesus in Matt.山上寶訓是話語耶穌在馬特。 5-7, containing the epitome of his
ethical teaching. 5-7 ，其中載的縮影，他的倫理教學。 The shorter but parallel sermon in Luke
6:20-49 is usually known as the Sermon on the Plain, because of a different
description of the setting.越短，但平行的說教，在路加福音6:20-49
，通常被稱為教會的講道，對平原的一個，因為不同的描述設置。 No other block of Jesus' teaching has
enjoyed such wide influence and intense
examination.沒有其他座的耶穌'教學有著如此廣泛的影響和激烈的考試。 Its uniqueness derives not only from
its impact as a whole, but also from the fact that some of its parts have
attained classical status on their
own.它的獨特性源自不僅是因為它的影響，作為一個整體，但也從一個事實，即它的一些部件都達到經典地位，對自己的。
The sermon has
been called anything from essential Christianity to Jesus' manifesto, but it is
best seen as the height of Jesus' ethical demands on his disciples occasioned by
the nearness of the
kingdom.在講道中，被稱為什麼必要基督教耶穌的宣言，但它是最好的，被視為高度耶穌的道德要求，對他的弟子的情況，由相近的王國。
Since Matt.自從馬特。 portrays Jesus as seated in rabbinic
posture teaching his disciples, the term "sermon" is an unfortunate, though now
unavoidable, one.描繪耶穌坐在rabbinic姿態教學，他的弟子中，
"布道"是一個不幸的，雖然現在不可避免的，其中一個。
Contexts of the
Sermon背景布道
Matthew馬修。
(1) Structure. （ 1 ）結構。
The body of Matt.身體的馬特。
is organized around five discourses of
Jesus, each ending with a transitional formula beginning, "When Jesus
finished...."主要是圍繞五個話語的耶穌，每結束一項過渡性公式，一開始， "當耶穌完畢… … 。 The sermon is the first of these
discourses, and, coupled with the narrative section which follows in
chs.布道會是首次在這些論述，並加上敘述一段這是繼在社區衛生服務。 8-9, forms a characterization of Jesus'
early Galilean ministry. 8-9日，形成了一個表徵耶穌的早期伽利略部。 Some of the Beautitudes have
corresponding woes in ch.一些對beautitudes具備相應的疾苦在CH 。 23, whereas in Luke these appear in the
sermon itself. 23 ，而在這些盧克出現在講道本身。
(2)
Theology. （ 2 ）神學。 The sermon meshes well with the
theology of Matt.布道網格以及與神學的馬特。 in several respects, especially in
parallels with the Pentateuch and emphasis on the
kingdom.在好幾個方面，特別是在平行線與pentateuch並著重於英國。 The initial verse calls to mind early
statements in Gen., and as he presents Jesus' preadult life, certain
similarities with Moses are quite
striking.最初的詩句呼籲想起早期報表上將，並為他介紹了耶穌的preadult生活中，有某些相似之處摩西是相當驚人的。
The sermon is set on a mountain, and
Jesus comes to fulfill the law (5:17) and sets himself up as the authoritative
interpreter of its true meaning in the antitheses of ch.布道會定於山，耶穌再來履行法律（
5時17分） ，並提出把自己樹為權威的詮釋者，它的真諦在antitheses甲烷。 5. 5 。 The kingdom theme combines with that of
righteousness in 5:20 and 6:33, but its importance is seen above all in the
Beatitudes, which begin and end with a promise of the kingdom, thus indicating
that this is their overriding
focus.王國主題相結合，與正義的，在5時20分和6時33分，但它的重要性是看到以上都在beatitudes
，開始和結束與一個承諾的王國，從而表明這是他們的首要工作重點。
Synoptic
Gospels天氣福音
Various attempts to place the sermon
precisely in Jesus' ministry have proven problematic, but it certainly belongs
early.各種嘗試把說教，正是在耶穌'部已經證明有問題，但它肯定是屬於早期。 That it bears some relationship to
Luke's Sermon on the Plain is evident, especially from the overall agreement in
the ordering of parallel
material.它帶有一定的關係，以路加福音的說教，對平原是顯而易見的，特別是從整體協議，在訂購的平行材料。 The greatest difference is the absence
in Luke of the Palestinian Jewish or OT background to the sayings and of the
whole block of material where Jesus' teaching is set over against some of
contemporary Judaism
(5:17-6:18).最大的不同是沒有在路加的巴勒斯坦猶太人或職能治療背景的格言和整個塊的材料，耶穌的教學是一套針對以上的一些當代猶太教（
5:17-6:18 ） 。 Of the various
explanations of the relationship between the two sermons, the most satisfactory
one is that they represent two separate teaching occassions reflecting different
versions of a discourse Jesus gave on several occasions, but adapted to each
situation.上述各種解釋兩者關係的說教，最令人滿意的，其中一個是他們所代表的兩個不同的教學場合反映了不同版本的話語耶穌了好幾次，但適合每一種情況。
This allows for the redactional
activity in Matt., but ascribes the basic sermon as it stands to Jesus
himself.這使得為redactional活動馬特，但賦予的基本說教，因為它主張以耶穌自己。
NT as a
Whole新台幣作為一個整體
The position of the sermon on the
continuum of NT theology may be seen in light of the commonly perceived
extremes, James and Paul.立場與說教，就連續新台幣神學的，可視為針對常見的知覺趨於極端，詹姆斯和保羅。
There are more close parallels between
the sermon and James than with any other NT writing, and both of them belong in
the Wisdom tradition.有更多接近的平行線之間的說教和詹姆斯比任何其它新台幣寫作，他們都屬於智慧的傳統。
Because of the widespread belief that
Paul and Jesus, in the sermon, taught faith-righteousness versus
works-righteousness, the two are often seen as poles apart
theologically.因為人們普遍相信，保羅和耶穌，在講道中，教信仰的正義與工程-義，兩國常常被看作是南轅北轍theologically
。
Theological
Assessment神學評估
Famous
Sections著名章節
Three parts of the sermon have wielded
considerable influence in their own right on Christian consciousness and
liturgy.三個部分的說教，已揮起了相當大的影響力，他們自己的權利，對基督教的自覺性和禮拜儀式。 The Beatitudes have the kingdom as
their primary theme, but they also introduce other of the sermon's
emphases.該beatitudes有英國作為自己的首要主題，但它們也引進其他的講道中的重點。 In contrast to their consoling nature
in Luke, in Matt.相比之下，以告慰其性質在路加，在馬特。 they assume the character of ethical
demands, and the focus of the blessings themselves is
eschatological.他們假設性質的道德要求，以及重點的祝福，本身是eschatological 。 The Matthean version of the Lord's
Prayer is poetic with beautiful symmetry and has heavily influenced Christian
liturgy.該matthean版的主禱文是詩意美麗的對稱性，並已嚴重影響基督教的禱告儀式。 Jesus uses it as an illustration of the
need for simplicity in prayer, and some of its words suggest his follow-up
principle of reciprocal
forgiveness.耶穌用它作為一個例子，表明我們需要簡單的禱告，和它的一些話顯示他的後續行動的原則，相互寬恕。 The Golden Rule (7:12) brings to their
apex the sermon's earlier teachings on interpersonal relations.金科玉律（
7時12分） ，使他們的頂端就講道中的較早的教誨對人際間的關係。 Its interpreters have often stressed
Jesus' positive mode of formulating this principle in contrast to the negative
way by other great religious
teachers.其口譯經常強調耶穌的積極方式，制定這個原則相反，以消極的方式，由其他偉大的宗教教師。 In the context of Jesus' thought as a
whole, the Golden Rule is his way of expressing
Lev.在這個背景下耶穌的思想，作為一個整體，金科玉律是他的表達方式列弗。 19:18b, which he elsewhere calls the
second great commandment (Matt. 22:39), for he sees both as the epitome of the
law and the prophets. 19時18分b ，即他呼籲其他地方的第二大誡命。 （ 22時39分）
，因為他看見兩個作為縮影律法和先知。
Troublesome
Passages麻煩通道
Several of Jesus' precepts are
presented in such an absolute form that many interpreters have questioned the
sermon's applicability to the average
Christian.幾位耶穌的戒律，是在這樣一個絕對的形式，許多口譯員質疑講道中的適用性，以平均基督徒。 Tolstoi, on the other hand, while
failing to recognize Jesus' use of such techniques as hyperbole, found here
maxims the serious person must literally observe. tolstoi
，在另一方面，雖然還沒有認識到耶穌的使用這種技巧的誇張，在這裡找到格言嚴重的人必須從字面上遵守的。 Certainly the person who literally
destroys an eye or a hand (5:29-30) has not solved his problem, because he still
has another left.當然人從字面上摧毀了一個眼睛或手部（ 5:29-30 ）沒有解決他的問題，因為他還有另一個離開。
Hyperbole here serves to underscore the
urgency of radical action to remove the source of a
temptation.誇張在這裡只是為了強調問題的緊迫性的激進行動，清除來源誘惑。 Jesus' forbidding of judging (7:1) has
led some to conclude that a Christian cannot be a judge or serve on a jury;
however, he is not giving the word a legal meaning, but is talking about being
judgmental in interpersonal relations.耶穌'不許判斷（ 7:1 ）
，已導致有些人得出結論，即基督教不能算是一個法官或服務作為一個法官，但他就是不給一詞的法律含義，但在談論被批判的人際交往關係。 The prohibition against swearing (5:34)
has led some to refuse to swear, even in court, but Jesus' words are best seen
against the background of the elaborate rabbinic system of loopholes that
precluded simple honesty in personal dealings.禁止宣誓就職（ 5時34分）
，已導致有些人拒絕宣誓，即使是在法庭上，但耶穌的話是最好的背景來看待精美rabbinic系統的漏洞，排除了簡單的誠實在個人交易的情況。 Jesus himself took an oath (Mark
8:12).耶穌自己拿了宣誓（馬克8時12分） 。 Finally, Jesus' principle of
nonresistance (Matt. 5:39) has been applied even to military and police force,
whereas, again, Jesus relates it to interpersonal
relationships.最後，耶穌'的原則，不抵抗。 （ 5時39分）一直甚至適用於軍事和警察力量，而同樣，耶穌涉及到人際關係。
Influence and
Interpretation的影響力和解釋
Influence影響力
Since the second century no block of
Scripture of comparable size has exerted as great an influence as the
sermon.自公元二世紀，沒有座的經文可比的規模，已經作為一個大的影響力，因為說教。 In the pre-Nicene period, passages from
this discourse were quoted or alluded to more than from any other part of the
Bible.在預nicene期間，機票，從這個話語被引用或提及多於任何其他部分的聖經。 To the present day these words still
profoundly challenge Christians and non-Christians
alike.到今天這句話仍是深刻的挑戰基督徒和非基督徒一樣。 They caused Tolstoi to change
completely his social theory and influenced the development of Gandhi's use of
nonviolence as a political force.他們造成tolstoi
，以徹底改變他的社會發展理論和發展的影響甘地運用非暴力主義作為一種政治力量。 Even Nietzche, who objected to the
teachings of the sermon, did not ignore
them.甚至尼采，他們反對的教誨，布道，並沒有忽視他們。
History of
Interpretation歷史的詮釋
The arresting nature of the sermon has
produced numerous diverging efforts to explain, or even explain away, Jesus'
words.在抓獲的性質以及講道中產生了諸多分歧的努力來解釋，甚至解釋，耶穌的話。 Many have resisted efforts to limit the
sermon's applicability.許多有抵制的努力，以限制講道中的適用性。 One approach sees Jesus teaching an
obedience-righteousness that cannot be reconciled with
Paul.一個辦法是將耶穌教學中的一個順從-正義無法調和與保羅。 Anabaptists did not go so far, but
insisted that Jesus' words are so absolute that their obedience precludes
Christian participation in certain social and political institutionss.
anabaptists沒有跑那麼遠，但堅持認為耶穌的話是這麼說，絕對服從其禁止基督徒參與，在一定的社會和政治institutionss 。
Bonhoeffer reacted against those who
would analyze and interpret but fail to do the
sermon.朋霍費爾反應，對那些將分析和解釋，但不這樣做講道。 It must be done, but the power to do it
comes only from the cross.這是一定要做的，但有權這樣做，它只能從十字架上。 Luther attempted to avoid what he
regarded as the extremes of both the Roman and Anabaptist interpretations and
stressed the obligation to keep the sermon's
commandments.路德企圖，以避免他被視為極端都羅馬和anabaptist表述，並強調了義務，保持講道的誡命。 Liberal Protestantism has seen the
sermon as the heart of the gospel and as Jesus' program for reforming
society.自由新教也已經看到了布道為核心的福音，並為耶穌的改革方案中的社會。
Others have
attempted to limit the sermon's applicability.別人都試圖限制講道中的適用性。
The predominant Lutheran view, though
not of Luther himself, is that the sermon presents an impossible ideal which
cannot be realized, so its function is to show man his inadequacy so he will be
prepared for the
gospel.最主要路德認為，雖然不是路德本人，是因為說教，是一個不可能的理想不可能實現，因此，其職能是向人顯示自己的不足，因此，他將準備為福音。
What is sometimes called the
existential position sees Jesus as attempting to change attitudes, not
actions.什麼是有時被稱為存在主義的立場，認為耶穌是企圖改變態度，而不是行動。 The medieval Catholic interpretation
called these precepts "evangelical counsels" for the few who would seek
perfection, rather than commandments for every
Christian.中世紀天主教的解釋稱，這些戒律"福音派律師" ，為少數人會追求完美，而不是誡命，為每一個基督徒。 Two approaches limit the full
applicability of the sermon to the breaking in of the kingdom, but with
different results: Schweitzer saw Jesus primarily as an eschatological figure,
so he coined the term "interim ethics" to emphasize that the stringent
requirements of the sermon could apply only to the stress-packed times
immediately before God introduced his kingdom, an event which never occurred, so
the sermon does not apply to our modern
situation.兩種辦法限制充分的適用性布道，以打破中的王國，但各具不同的結果：施魏策爾看見了耶穌主要是作為一個eschatological數字，所以他所創造的術語"臨時道德"
，強調的是，嚴格要求的說教，可只適用於應力包裝的時候，立即在真主面前介紹了他的王國，一個事件，其中從未發生過，所以說教，並不適用於我們現代的情況。
Dispensationalists also limit the
sermon's focus to the kingdom, so for them Jesus' teachings will fully apply
only at its future coming.
dispensationalists也限制講道中的重點，以王國，讓他們為耶穌的教誨，將充分運用，只有在今後的到來。
Meaning of the
Sermon含義布道
Jesus concludes the sermon by setting
up certain requirements that relate directly to one's being saved or
lost.耶穌結束講道中，設立一定的要求，直接關係到一個人的得救或票據遺失。 He divides mankind into three classes:
those who (1) follow him (7:13-14, 17, 21, 24-25), (2) do not follow him (vss.
13-44, 26-27), and (3) pretend to follow him (vss. 15-20,
21-23).他劃分人類分為三個檔次：那些（ 1 ）跟他（ 7:13-14 ， 17 ， 21 ， 24-25 ） ， （ 2 ）不要跟他（
vss. 13-44 ， 26-27 ） ，並（ 3 ）假裝跟他走（ vss. 15-20 ， 21-23 ） 。 To be saved one must actually follow
the teachings of the sermon, but Jesus does not say they must be performed
perfectly.為了挽救一個必須真正按照教義的說教，但耶穌不說，他們必須表現完美。 The saved are those who accept and
actually attempt to direct their lives by the sermon; the lost are those who
pretend to follow or who reject these
teachings.節省下來的，是那些接受，並企圖以此來直接他們的生活由說教;失去的是那些假裝跟隨或拒絕這些教義。 Is this any different from Paul's man
of faith?這有什麼不同，從保羅的人的信仰呢？ Was Paul not scandalized by the notion
that a person may live the way he
wants?保羅不scandalized由概念，即一個人可以生活的方式，他希望嗎？ The person who rests his faith in Jesus
determines to follow him.人落在他的信仰耶穌，決定跟他走。 This is Jesus and
Paul.這是耶穌和保羅。 Mere profession of belief, without the
following, will secure Jesus' condemnation, "I never knew you. You evildoers,
depart from me" (vs. 23).僅僅界的信仰，如果沒有以下，將安全耶穌的譴責， "我從來不知道，你惡，偏離我的" （相對於23
） 。 An unfortunate
feature of much post-Reformation Christianity has been the interpretation of
Jesus in light of Paul rather than the
converse.一個不幸的特點，許多後期的改造基督教已經解釋耶穌根據保羅，而不是相反。 One of the contributions of
Bonhoeffer's treatment of this sermon is his insistence on reading Paul in light
of Jesus and, hence, his stressing the necessity of doing the
sermon.貢獻之一朋霍費爾的標準對待這一說教，是他堅持讀保羅在輕耶穌的，因此，他強調要做好講道。 Perfection is not demanded and aid is
provided, but still the true disciple is "the who does the will of the Father"
(vs. 21).完美是沒有要求，並提供援助，但仍是真正的大弟子，是"誰的意志之父" （相對於21 ） 。
GT Burke (Elwell
Evangelical Dictionary) GT的伯克（ Elwell宣布了福音字典）
Bibliography
參考書目
Augustine, Our
Lord's Sermon on the Mount; M. Luther, The Sermon on the Mount; HK McArthur,
Understanding the Sermon on the Mount; WS Kissinger, The Sermon on the Mount; A
Dictionary of the Bible, extra vol., 1-45; K. Grayston, IDB, IV, 279-89; G.
Friedlander, The Jewish Sources of the Sermon on the Mount; CG Montefiore,
Rabbinic Literature and Gospel Teachings; D. Bonhoeffer, The Cost of
Discipleship; AN Wilder, IB, VII, 155-64; J. Jeremias, The Sermon on the Mount;
WD Davies, The Setting of the Sermon on the Mount and The Sermon on the Mount;
RM Grant, "The Sermon on the Mount in Early Christianity," Sem 12:215-31; R.
Guelich, The Sermon on the Mount; JRW Stott, Christian
Counter-Culture.奧古斯丁的，我們的主的山上寶訓;米路德，山上寶訓;港元麥克阿瑟，了解山上寶訓;是基辛格，山上寶訓;字典中的聖經，課外卷，
1 - 45的K. grayston ，美洲開發銀行，四， 279-89 ; g.大衛，猶太人的來源山上寶訓;的CG montefiore ，
rabbinic文學與福音的教義;四朋霍費爾，成本的門徒;狂放，興業，七， 155-64的J. jeremias
，山上寶訓;萬泰戴維斯，定山上寶訓和山上寶訓;馬幣補助金， "山上寶訓中，在早期基督教的"掃描電鏡12:215-31 ;傳譯guelich ，山上寶訓;
jrw斯托特，基督教反文化。
Sermon on the
Mount山上寶訓
Advanced
Information 先進的信息
After spending a
night in solemn meditation and prayer in the lonely mountain-range to the west
of the Lake of Galilee (Luke 6:12), on the following morning our Lord called to
him his disciples, and from among them chose twelve, who were to be henceforth
trained to be his apostles (Mark 3:14,
15).在花費了夜晚，在莊嚴的冥想和祈禱，在寂寞的山區範圍內，以西方的湖加利利（路加福音6:12 ）
，於翌日早上我們上帝叫他的弟子，並從其中選擇了12人要在今後的訓練是他的門徒（馬克3時14分， 15歲） 。 After this solemn consecration of the
twelve, he descended from the mountain-peak to a more level spot (Luke 6:17),
and there he sat down and delivered the "sermon on the mount" (Matt. 5-7; Luke
6:20-49) to the assembled
multitude.經過這一莊嚴consecration的十二個月，他的後裔，從山頭峰向更現貨（盧克6時17分）
，並在那裡，他才坐下，並發表了"山上寶訓" 。 （ 5-7 ;盧克六日:20 - 49 ） ，以組裝千頭萬緒。 The mountain here spoken of was
probably that known by the name of the "Horns of Hattin" (Kurun Hattin), a ridge
running east and west, not far from Capernaum.山在這裡發言的，大概說，眾所周知"的名義，抹哈廷" （
kurun哈廷） ，脊線運行的東方和西方，不遠處的迦百農。 It was afterwards called the "Mount of
Beatitudes."這是後來被稱為"摩的beatitudes " 。
(Easton
Illustrated Dictionary) （伊斯頓說明字典）
Also, see:此外，見：
Beatitudes
beatitudes
This subject
presentation in the original English
language這一主題演講，在原有的英語
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The main BELIEVE
web-page (and the index to subjects) is at http://mb-soft.com/believe/beliechu.html主要相信網頁（和索引科目）
，是在http://mb-soft.com/believe/beliechu.html