10. Chapter 10:His Discourses

Chapter 10 His Discourses Under what circumstances is it proper for a teacher to lecture?

Think of the right answer to this question. Is the lecturing that leaves the group passive and impressed justifiable? Is it proper to lecture on material with which the group is already acquainted? Is it best to lecture to a small and informal group? To what extent can you give another man an idea?

“No impression without expression” is an educational principle. How would this principle affect lecturing?

If we could discuss these questions together, we might conclude that lecturing is justifiable when the lecturer has something new to say; when the group is large, too large for question and answer and for discussion; when the occasion is consequently somewhat formal. But in all these cases, if possible, the lecture should be followed by discussion and conference.

One is sometimes forced into lecturing because of the unpreparedness of the group, though small, to ask, to answer, or to discuss. If there are any such groups! Social habit in any community also has something to do with the passive or active attitude of the auditors. Can you think of other circumstances under which one should lecture—e.g. when immediate information is demanded as a basis of judgment? Did Jesus ever make use of the lecture method? Preaching is, of course, one form of this method. The difference probably between an academic lecture and a sermon is that the former appeals mainly to the intellect, while the latter appeals mainly to the emotions and the will; that is, the former communicates ideas and the latter awakens impulses. Were the discourses of Jesus academic or practical in character?

It is easy to begin by thinking of the places where Jesus spoke his discourses.

Recall all you can now. Do this before you read on.

Among these places are: The mountain; the lakeside; the synagogue in Nazareth, also in Capernaum and in many other towns and cities; the Mount of Olives, from which the Lament over Jerusalem was uttered; Bethesda, in Jerusalem; private homes; the open country; and the Temple. Can you add to this list? in what place, if any, would Jesus be unwilling to speak?

Think next of the occasions of his discourses. What were some of these?

Among such occasions are: The sight of the multitudes; a question asked by one of the crowd, receiving a longer answer than usual; a criticism passed upon some wonderful work of healing done; the sending forth of the twelve, and also of the seventy; the calumny that he had a devil, requiring refutation; the synagogue service on the Sabbath day; the departure of the messengers of John; the charge that he cast out devils by the prince of devils; the demand for a sign; a question from the disciples, requiring a full answer, concerning, say, the meaning of one of the parables, though only disciples heard such explanations.

Add to this list of occasions when Jesus used the method of public discourse. You will have little difficulty in doing so.

Think about the length of these discourses. Which is the longest one recorded? Where may it be found? How many minutes would it require to read this entire utterance aloud in a deliberate manner? Why not do so and see? (Is it Matthew 5-7, or John 14-17?) Do you get the impression that the evangelists give us the full discourse in each case or only portions? (See the remarkable statement in John 21:25.) Are there instances of their referring to preaching journeys without stating his utterances? (See Matthew 4:23.) Why do you suppose his discourses were not more fully recorded? Do you suppose that on different occasions Jesus spoke similarly on similar themes? Of course our answers to many questions must remain in the realm of opinion. Do you think the report in Matthew of the Sermon on the Mount, taking about twenty minutes to read aloud deliberately, may be a condensation of what Jesus actually said at greater length? Or, may it contain parts of different discourses? For this last question compare Luke 6:20-49 with Matthew 5:3 to Matthew 7:27, noting how much more material Matthew reports than Luke.

Some think that the spoken discourse of Jesus may have occupied a longer time through his addressing only those near him, say, as he sat on the mount, and these in turn passing back his words to the others. What do you think of this? Would it be a good method, psychologically? To what audiences did Jesus speak publicly? Recall for yourself.

These audiences were differently composed at different times.

Regularly some of the twelve disciples were present, though what makes his discourse “public” is that others than the twelve disciples heard him at some length on a given theme. These others were at times some of his followers, the apostles; or more or less sympathetic men, women, and children from the neighboring towns or even countries; or at times hostile critics from Jerusalem; or assembled guests at a social dinner. His audiences thus were groups mixed in various ways, from the standpoints of social standing, sex, sympathy with him, and age.

How otherwise would you characterize his audiences? Would you regard Jesus as a master of assemblies? By the way, of what church was Jesus pastor? And to what denomination did he belong? Was he a member of the congregation of a Jewish synagogue? If so, where? Did he cease to be such? If so, when? What difference to us do the answers to such questions make?

Upon what themes did Jesus speak? Or, did he rather give expository sermons on Old Testament texts? Did he ever do the latter? (Cf. Luke 4:16-22.) Among his themes note the following: The Meaning of the Parable of the Tares, Matthew 13:36-52. The Leaven of the Pharisees, Matthew 16:5-12. His Church, Matthew 16:13-20. His Coming Death, Matthew 16:21-28. His Coming Death (again), Matthew 17:22-23. His Coming Death (still again), Matthew 20:17-19.

Elijah’s Having Come, Matthew 17:9-13. The Mission of the Seventy, Luke 10:1-24.

Prayer, Luke 11:1-13. The Unjust Steward, Luke 16:1-13.

Occasions of Stumbling, Luke 17:1-4.

Unprofitable Servants, Luke 17:5-10.

Faith, Matthew 21:21-22.

Humility, John 13:12-20. The Lord’s Supper, Matthew 26:26-29. The Suffering of the Christ, Luke 24:17-27. The Preaching of Repentance, Luke 24:36-49.

Feeding the Lambs and Sheep, John 21:15-23. The Great Commission, Matthew 28:16-19. The nineteen discourses listed above are short and were delivered to a portion of the Twelve, or to all the Twelve, or to these with still others of his followers present. These could not strictly be called “public” discourses, as outsiders did not hear them. Some of these discourses may have been longer than reported. The following four discourses were delivered to the same chosen groups as above, but are reported at greater length: The Mission of the Twelve, Matthew 10:1-42.

True Greatness, the Sinning Brother, and Forgiveness —one complex discourse, Matthew 18. The Second Coming, the Ten Virgins, the Talents, and the Last Judgment—one discourse, Matthew 24, 25. (Cf. “all these words,” Matthew 26:1.) The Farewell Discourse and Prayer, John 14-17. (Is this the longest recorded continuous utterance of Jesus?)

Upon the following eight themes he spoke to mixed audiences, apparently small, of disciples and others: Fasting, Luke 5:33-39.

Sabbath Observance, Matthew 12:1-8.

Following Him, Luke 9:57-62.

Eternal Life and the Good Samaritan, Luke 10:25—37.

Divorce, Matthew 19:3-12. The Peril of Wealth, Matthew 19:16-30. The Laborers in the Vineyard, Matthew 20:1-16. His Death and Glory, John 12:20-26.

Upon the following (how many?) themes he spoke briefly to mixed audiences, apparently large, of disciples and others: Blasphemy, Matthew 12:22-37.

Signs, Matthew 12:38-45.

Signs (again), Matthew 16:1-4.

Signs (still again), and Demons, Luke 11:14-36.

Traditions, Matthew 15:1-20.

Denunciation of the Pharisees, Covetousness, Trust, Watchfulness, the Faithful Steward, Division, and interpreting the Time—one discourse, Luke 12.

Repentance, and the Barren Fig Tree, Luke 13:1-9. The Good Shepherd, John 10:1-18. His Messiahship, John 10:22-38.

Sabbath Healing, the Mustard Seed, and Leaven, Luke 13:10-21. The Elect, Luke 13:23-30. The Lament over Jerusalem, Luke 13:34-35.

Counting the Cost, Luke 14:25-35. The Rich Man and Lazarus, Luke 16:14-31. The Coming of the Kingdom, Luke 17:20-37.

Prayer, the importunate Widow, the Pharisee and Publican, Luke 18:1-14. His Authority, Tribute to Caesar, the Resurrection, the Great Commandment, the Son of David—public replies to critics in the Temple, Luke 20.

Belief and Unbelief, John 12:44-50.

Upon the following themes he spoke at length to mixed audiences of disciples and others: The New Kingdom, Matthew 5-7. (“The Sermon on the Mount.”) His Relations with the Father, John 5:19-47.

John the Baptist, Matthew 11:7-30. The First Group of Parables, Matthew 13:1-53. The Second Group of Parables, Luke 15:1 to Luke 17:10. The Bread of Life, John 6:22-65. His Mission, John 7-8.

Denunciation of the Pharisees, Matthew 23:1-39. (Was this his last public discourse?) Upon the following themes he spoke to others than the disciples, whose presence is not clearly implied:

Forgiveness, the Two Debtors, Luke 7:36-50.

Tradition, Matthew 15:1-20.

Denunciation of Pharisees and Lawyers, Luke 11:37-54.

Modesty, Giving Feasts, the Great Supper, and Excuses, Luke 14:1-24.

Salvation to Zacchaeus, with Parable of the Pounds, Luke 19:1-27.

Reviewing the main themes^[1] upon which Jesus spoke, what is your impression as to (1) their comprehensiveness; (2) their adaptation to the needs of his day? How many different themes do you estimate there are? Anticipate here the later question: What may we learn from the discourses of Jesus?

[1] For these classifications of themes I am indebted to the article by E. C. Dorgan, in “Dictionary of Christ and the Gospels,” on “Discourse.”

Recall also the many references to discourses of his with little or no mention of themes. (Cf. Matthew 4:17; Matthew 4:23-24;Luke 5:17; Luke 8:1-3; Mark 6:1-6; Matthew 9:35-38; Matthew 11:1; Luke 13:10; Luke 13:22; Mark 11:17.) To appreciate both the form and the content of the discourses of Jesus, take one of the longer ones, and make an outline of it, indicating the main points. The following will serve as an example of such an outline. No two outlines made by different persons will be exactly alike. You will note here that in addition to the main points the outline provides an introduction and a conclusion from the record itself, and also introduces a summary not in the record. Note whether the outline is strengthened or weakened by these additions.

How would you modify this outline?

Outline of the Sermon on the Mount I. Introduction: the Multitudes, the Disciples, the Master, Matthew 4:25; Matthew 5:1-2.

II. The Main Points:

A. Beginning: The nine Beatitudes: a new set of values, Matthew 5:3-12.

B. Middle:

1. His disciples are salt and light, Matthew 5:13-16.

2. Jesus fulfills the law and the prophets, Matthew 5:17-48.—Five illustrations: Murder, adultery, oaths, retaliation, enemies.

3. Righteousness before God, not men, Matthew 6:1-18.—Three illustrations: Almsgiving, prayer, fasting.

4. The true treasure is heavenly, Matthew 6:19-24.

5. Anxiety not for disciples, Matthew 6:25-34.

6. Judgment of others condemned, Matthew 7:1-5.

7. Reverence for sacred things, Matthew 7:6.

8. Seeking and finding, Matthew 7:7-11.

9. The Golden Rule, Matthew 7:12.

10. The two gates, Matthew 7:13-14.

11. Warning against false prophets, Matthew 7:15-23.

C. Application: The two foundations, Matthew 7:24-27.

III. Summary: Jesus sets forth the constitution of the Kingdom of Heaven.

IV. Ending: The multitudes are astonished and follow, Matthew 7:28 to Matthew 8:1. A friend kindly provides me with this suggestion about condensing the several main points:

“Does it not naturally fall into two big heads? The first part of the material has to do with how Jesus’ standard of morality is different from that current. ‘Ye have heard’ and ‘I say unto you.’ The second part deals with how Jesus’ emphasis in religion was different. The Pharisees emphasized the trinity of virtues, almsgiving, prayer, and fasting, and criticized those who did not conform. Jesus insisted upon reality (doing things in secret), charity (judge not that ye be not judged), deeds (not every one that saith unto me).

“Might it not be better to classify this material of eleven points in a couple of big heads?”

What do you think of this suggestion?

Thinking over the whole range of the discourses of Jesus, how would you characterize them in a general way? Are they interesting? profound? original? authoritative? serious? practical? formal? academic? convincing? persuasive? self-conscious? full of variety? monotonous? personal? direct? self-assertive? novel? thoughtful? searching? scientific? artistic? literary? social? moral? spiritual? entertaining? amusing? diverting? simple? uplifting? transforming? intellectual? emotional? truthful? gracious?

Check off in this list of possible characteristics the ones you regard as applicable to the discourses of Jesus. You may want to reread some of them before doing so. In what manner do you picture Jesus as uttering these addresses? It is very difficult to say for sure, for the gospel writers do not portray the addresses of Jesus as a Greek or Roman rhetorician would surely have done. They say next to nothing about his manner. Our own answer must be mainly by means of the imagination. In particular, as Jesus spoke, was he quiet? impassioned? dignified? enthusiastic? self-forgetful? sympathetic? sensitive to changes in his audience? choked at times with emotion? with or without gestures? with or without flushed countenance and flashing eyes as he denounced the Pharisees? tender? winning? with a natural tone of voice? thrilling?

How else would you describe his manner of presenting truth in discourse? Do you feel it improper to try to realize the very speaking presence of Jesus in this way? If so, how would you account for this feeling? Would you justify it?

Turn to the effects of his discourses. How did they affect his disciples? the multitudes of common people? the religious leaders? the Nazareth synagogue congregation? those sent by the Pharisees to take him? Why did the common people hear him gladly? Why did his would-be captors testify: “Never man spake like this man”? (John 7:46.) Why did great multitudes follow him after the Sermon on the Mount? What so amazed and angered the Nazareth group? Why were the Pharisees offended? Can you recall still other effects of his discourses?

Jesus once said to the disciples who had asked him to explain the parable of the sower: “Know ye not this parable? and how shall ye know all parables?” (Mark 4:13.) Does this suggest that he did or did not then have in mind other parables to speak? What does this suggest as to whether Jesus prepared, himself in advance for some of his discourses? How are the eighteen silent years related to this question? Undoubtedly much that he said was uttered spontaneously out of a full soul. Does this apply to all he said? Recall his promise to the disciples that in the hour of persecution it should be given them what to say. If you concluded that for certain of his discourses Jesus Bad prepared himself in advance, would that, in your judgment, detract from him as a teacher? A topic for investigation: Did Jesus discourse more or converse more? Which do the evangelists report more, his conversations or his sermons?

We are near the end of our review of this most fertile field of study. Finally, then, what may we learn from Jesus about discourse, lecture, or sermon? Write down as many answers as you can to this question. Look through the preceding material again with this thought in mind. If we, according to our poor ability, would imitate the Master Teacher in public address, what should we do?

What would be our preparation? In what places would we be willing to speak?

Before what groups?

Under what circumstances?

Upon what great themes would we speak? Would these themes be problems near to or remote from the lives of those addressed? Would we repeat the old or herald the new? In what manner would we speak? Would we be rather prophets or priests? Would we trim the truth to suit? Would we at times antagonize? Would we “cry aloud and spare not”?

What else? At the conclusion of one of these studies do you get the same impression as the author that there is a great deal more in these topics than we had thought in advance, and also a great deal more than we have thought yet?

Finally, thinking back over the past three chapters, did Jesus prefer to ask questions, to answer questions, or to use the discourse? How can we tell? Judging by the following quotation, what would Stanley Hall say?

“As one who loved to sharpen wits by dialogue and discussion in the sense in which Plato commends this method of investigation, and took pleasure in discourse with strangers, both men and women, although he preferred as a teacher to communicate his own and God’s truth, he still took a true and pedagogic pleasure in answering questions and meeting objections.” [2] [2] “Jesus, the Christ, in the Light of Psychology,” p. 423. Do you agree with this view?