[73] De Wette, exeget. Handb., 1, 1, s. 99 f. 1, 2, s. 61. 1, 3, s. 220; Theile, zur Biogr. J., § 24. For the contrary opinion, see Neander, L. J. Chr., s. 498 f. [↑]
CHAPTER VI.
THE DISCOURSES OF JESUS IN THE THREE FIRST GOSPELS.[1]
§ 76.
THE SERMON ON THE MOUNT.
In reviewing the public life of Jesus, we may separate from the events those discourses which were not merely incidental, but which stand independent and entire. This distinction, however, is not precise, for many discourses, owing to the occurrences that suggested them, may be classed as events; and many events, from the explanations annexed to them, seem to range themselves with the discourses. The discourses of Jesus given in the synoptical gospels, and those attributed to him in the fourth, differ widely both in form and matter, having only a few isolated sentences in common: they must, therefore, be subjected to a separate examination. Again, there is a dissimilitude between the three first Evangelists: Matthew affects long discourses, and collects into one mass a number of sayings, which in Luke are distributed among various places and occasions; each of these two Evangelists has also some discourses peculiar to himself. In Mark, the element of discourses exists in a very small proportion. Our purpose will, therefore, be best answered, if we make Matthew’s comprehensive discourses our starting point; ascertain all the corresponding ones in the other gospels; inquire which amongst them has the best arrangement and representation of these discourses; and, finally, endeavour to form a judgment as to how far they really proceeded from the lips of Jesus.
The first long discourse in Matthew is that known as the Sermon on the Mount ([v.–vii.]). The Evangelist, having recorded the return of Jesus after his baptism into Galilee, and the calling of the fishermen, informs us, that Jesus went through all Galilee, teaching and healing; that great multitudes followed him from all parts of Palestine; and that for their instruction he ascended a mountain, and delivered the sermon in question ([iv. 23 ff.]). We seek in vain for its parallel in Mark, but Luke ([vi. 20–49]) gives a discourse which has the same introduction and conclusion, and presents in its whole tenor the most striking similarity with that of Matthew; moreover, in both cases, Jesus, at the termination of his discourse, goes to Capernaum, and heals the centurion’s servant. It is true that Luke gives a later insertion to the discourse, for previous to it he narrates many journeyings and cures of Jesus, which Matthew places after it; and while the latter represents Jesus as ascending a mountain, and being seated there during delivery of his discourse, Luke says, almost in contradiction to him, that Jesus came down and [[335]]stood in the plain. Further, the sermon in Luke contains but a fourth part of that in Matthew, while it has some elements peculiarly its own.