“But at the judgment,
It will be
Than for you.”
πλὴν Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ κρίσει ἢ ὑμῖν.
Luke indicated that Jesus said that at the judgment (ἐν τῇ κρίσει), it would be more tolerable (ἀνεκτότερον ἔσται) for Tyre (πλὴν Τύρῳ) and Sidon (καὶ Σιδῶνι), than for Chorazin and Bethsaida (ἢ ὑμῖν), using the second person plural. Matthew, chapter 11:22, also indicated the same, perhaps because of a common Q source. Matthew had Jesus utter this solemn pronouncement that the non-Jewish cities of Tyre and Sidon would be more tolerated on the day of judgment than the Galilean towns of Chorazin and Bethsaida. Jesus was upset at these 2 towns for their lack of repentance, despite his many teachings and deeds there. Are there certain towns that you do not like?
To the crowds
That came out
To be baptized
‘You brood of vipers!
Who warned you
From the wrath
Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ’ αὐτοῦ Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς;
Luke then presented the teachings of John that can be found in all 4 gospel stories. Notice how this teaching lines up with what Jesus would say. Matthew, chapter 3:8, has something similar but it was directed at the Pharisees and the Sadducees who were coming to be baptized by John. Mark and John do not have anything about this “brood of vipers.” Luke indicated that John spoke to all the crowds who were coming out to be baptized by him (Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ’ αὐτοῦ), not just a select few people. John told them that they were like a group of vipers (Γεννήματα ἐχιδνῶν) who would kill young people. Vipers were poisonous snakes or reptiles. Who warned them to flee from the wrath to come (τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς)? This might be a saying from the so-called Q source, since both Matthew and Luke have the exact same wording. It might also be an allusion to the prophet Amos, chapter 5:18-20. Amos saw the day of Yahweh as an angry day of judgment.
Matthew had 3 chapters devoted to Jesus and his preaching on the mount or hill. This Sermon on the Mount is a collection of sayings and teachings of Jesus that emphasize his moral teaching, the first of his 5 discourses. early in the ministry of Jesus. Luke had something similar in his sermon on the plain. This sermon is the longest continuous section of Jesus speaking in the New Testament, containing the central tenets of Christian discipleship. Thus, it had become the most widely quoted and best known of the teachings of Jesus, with the Beatitudes and the Lord’s Prayer. These Jesus sayings echo the highest ideals of Jesus’ teachings on spirituality and compassion with acts of mercy, providing both temporal and spiritual benefits. Jesus also used many metaphors in his sermon. He reinterpreted the Ten Commandments, particularly about lying, killing and adultery. The teachings of this sermon have been a key element of Christian ethics with its demanding high moral standards. Christians were to be perfect with a Christian righteousness. There have been many different interpretations of this demanding ethical life. Was this only for clergy and monks? Is it only an impossible ideal? Should we take this literally? Is this only an interim ethic or a future ethic? Is this the basis of the social gospel and Christian existentialism? What value do these ideals have for our lives today?
For Christian Catholics there is a formation of conscience that is a lifelong task. This development of a moral sense of right and wrong starts in the family with your parents. This conscience formation continues as you have contacts with Church leaders and teachers. Finally, the role of peers leads to a personal synthesis. What should I do in this particular case? I will act based on what my conscience has decided. If it is poorly formed, I must still follow it. If I differ from the teachings of the Church, I must try to figure out why I differ from the group. We always need an informed conscience.
After the death and resurrection of Jesus, his followers expected him to return at any moment, certainly within their own lifetime. There was little motivation to write anything down for future generations. However, as the various eyewitnesses began to die, there was more concern. The missionary needs of the church grew, so that there was a demand for written versions of the founder’s life and teachings. The stages of this process included this first oral tradition stage. Then the stories and sayings of Jesus were passed on largely as separate self-contained units, but not in any order. There were some written collections of miracle stories, parables, and sayings, with the oral tradition continuing alongside these. Finally, there were the written proto-gospels that served as the sources for the canonical gospels. The final gospels were formed by combining proto-gospels, written collections and still-current oral tradition. All four gospels use the Hebrew Jewish scriptures, by quoting or referencing passages. They interpreted texts or alluded to various biblical themes. Their source was the Greek version of the scriptures, called the Septuagint, since they did not seem familiar with the original Hebrew.