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Reading the Sermon on the Mount: Character Formation & Decision Making in Matthew 5-7
The Sermon on the Mount is one of the most familiar passages in the New Testament. In this concise and clearly-written introduction to and commentary on the Sermon, Charles Talbert pays particular attention to its role in character formation and ethical decision making.
After introductory chapters on reading the Sermon on the Mount, the book offers a section-by-section commentary. Talbert points out structural highlights, provides illuminating cross-references to Jewish and Greco-Roman literature, and concludes each section with a consideration of how it contributes to character formation and how it can be used with the rest of Scripture for ethical decision-making. The book is packed with insights that will be of great use to students as well as those who preach and teach the Sermon.
After introductory chapters on reading the Sermon on the Mount, the book offers a section-by-section commentary. Talbert points out structural highlights, provides illuminating cross-references to Jewish and Greco-Roman literature, and concludes each section with a consideration of how it contributes to character formation and how it can be used with the rest of Scripture for ethical decision-making. The book is packed with insights that will be of great use to students as well as those who preach and teach the Sermon.
- GenresTheologyBiblical Studies
192 pages, Paperback
First published October 31, 2004
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Displaying 1 - 3 of 3 reviews
January 29, 2013
A long standing debate seems to exist between whether the Sermon on the Mount (SM) relates primarily to character formation or ethics. In this text written by Talbert, we are encouraged to consider the possibility that the SM does not cater to one or the other, but both. In other words, Jesus' teaching effects both formation of character and ethical discernment in the life of the believer. I had difficulty processing this notion at first, wondering whether this was simply Talbert's way to dodge the tension. Could we presume such a complex theological construct from a teaching which Jesus seems to have hoped would be understood by the crowds - such that he used illustrations of salt and sparrows and specks?
In spite of these difficulties, Talbert sells his thesis through his examination of the SM. Talbert breaks down the text into small chunks, interpreting each passage through a consistent process. First, he examines the passage exegetically and in context of the SM, and then in relationship to the rest of the canon. He partners these two sections to his thesis of joining character formation and ethics, aligning the former with his exegesis of the text and the latter with his examination of the issue across the Bible.
Though at times this process comes across as forced, by the end of the book the overall value of Talbert's "both/and" thesis is apparent. On the one hand, it is clear that Jesus espoused an extremely high standard of righteousness in these texts. At various climaxes and cruxes of the teaching, Jesus proclaimed that "unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven" (5:20); "be perfect, as your heavenly Father is perfect" (5:48); "whatever you wish that others would do to you, do also to them" (7:12). Many conclude that he could not actually expect such obedience from Christians who still struggle with a sinful flesh. This shows support toward the argument that Jesus' true purpose in his teaching was character formation. By showing the true ethic that God requires, it forms in his followers the realization of our ineptitude without God's help and gratitude for his grace.
Still, everything that Jesus says does not quite fit this conclusion. Jesus also seems to imply in several places that he expects that people will be able to live up to his teaching! Jesus concludes the SM by comparing those who enact his teachings to a wise man whose house stands in the midst of a storm, and those who do not enact his teachings to a foolish man whose house collapses (7:24-27). Furthermore, in many instances Jesus immediately follows his commands with further illustrations that nuance the absolute nature of the introductory imperative. For example, Jesus plainly says not to swear any oath at all, yet the following teaching implies that the oath itself is not the issue, rather the manipulative use of divine euphemisms and the need for everyday truthfulness (5:33-37). In another place, Jesus teaches us not to judge and then immediately infers that the "proper" way to judge is to first conduct adequate self-assessment and confession (7:1-5). These points suggest that the ethical ramifications of the SM do matter. Jesus sought to coach his audience on how to put these larger theological principles into practice.
If you are able to follow Talbert into the tension of the "both/and," as I did, you will find this book a helpful resource on how to not only interpret the SM, but apply it to the everyday life of the Christian.
In spite of these difficulties, Talbert sells his thesis through his examination of the SM. Talbert breaks down the text into small chunks, interpreting each passage through a consistent process. First, he examines the passage exegetically and in context of the SM, and then in relationship to the rest of the canon. He partners these two sections to his thesis of joining character formation and ethics, aligning the former with his exegesis of the text and the latter with his examination of the issue across the Bible.
Though at times this process comes across as forced, by the end of the book the overall value of Talbert's "both/and" thesis is apparent. On the one hand, it is clear that Jesus espoused an extremely high standard of righteousness in these texts. At various climaxes and cruxes of the teaching, Jesus proclaimed that "unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven" (5:20); "be perfect, as your heavenly Father is perfect" (5:48); "whatever you wish that others would do to you, do also to them" (7:12). Many conclude that he could not actually expect such obedience from Christians who still struggle with a sinful flesh. This shows support toward the argument that Jesus' true purpose in his teaching was character formation. By showing the true ethic that God requires, it forms in his followers the realization of our ineptitude without God's help and gratitude for his grace.
Still, everything that Jesus says does not quite fit this conclusion. Jesus also seems to imply in several places that he expects that people will be able to live up to his teaching! Jesus concludes the SM by comparing those who enact his teachings to a wise man whose house stands in the midst of a storm, and those who do not enact his teachings to a foolish man whose house collapses (7:24-27). Furthermore, in many instances Jesus immediately follows his commands with further illustrations that nuance the absolute nature of the introductory imperative. For example, Jesus plainly says not to swear any oath at all, yet the following teaching implies that the oath itself is not the issue, rather the manipulative use of divine euphemisms and the need for everyday truthfulness (5:33-37). In another place, Jesus teaches us not to judge and then immediately infers that the "proper" way to judge is to first conduct adequate self-assessment and confession (7:1-5). These points suggest that the ethical ramifications of the SM do matter. Jesus sought to coach his audience on how to put these larger theological principles into practice.
If you are able to follow Talbert into the tension of the "both/and," as I did, you will find this book a helpful resource on how to not only interpret the SM, but apply it to the everyday life of the Christian.
July 20, 2019
Talbert's commentary is, on the whole, rather helpful. Its brevity is both a strength and a weakness. A weakness because there are a number of issues he does not treat, but a strength in that he keeps it readable while still hitting on most of the key issues. Important here is that Talbert (contra Betz) does not treat the sermon as a stand alone unit but recognizes the need to set it into its overall narrative framework.
A particular strength is Talbert's extensive use of both Second Temple Jewish and Greco-Roman sources, and his knowledge of both is apparent.
A particular weakness is Talbert's relatively weak understanding of the very large way that the scribes and Pharisees loom in the background of the sermon, especially in light of the contrasts set by Matt 23.
Overall, I agreed with the majority of Talbert's judgments, and his exegetical approach was sober and helpful. A good book that I will revisit many times.
A particular strength is Talbert's extensive use of both Second Temple Jewish and Greco-Roman sources, and his knowledge of both is apparent.
A particular weakness is Talbert's relatively weak understanding of the very large way that the scribes and Pharisees loom in the background of the sermon, especially in light of the contrasts set by Matt 23.
Overall, I agreed with the majority of Talbert's judgments, and his exegetical approach was sober and helpful. A good book that I will revisit many times.
March 17, 2018
Talbert posits that in the SM Jesus expounds what the surpassing righteous life is like. He examines each of Jesus's statements in its Jewish and Greco-Roman contexts (the parallels and cross-references comprise the bulk of the exposition), and regards each of Jesus's didactic statements as a "verbal icon" that reveals God's will. These verbal icons allow thus the reader to discern what character God desires. Consequently, rather than serving as new laws to follow, Jesus's words form the reader's character in accordance with God's full will as authoritatively revealed in and through Jesus. Talbert's chapter on divine enablement in Matthew's Gospel for living out Jesus's teachings is also valuable, and one of the best parts of the book. My only qualms are that the structure was repstitive, and the writing dry.
Displaying 1 - 3 of 3 reviews