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Matthew 5:33-37 Reasoning about oaths - yes no
1. Oaths and vows and wells
John 4:11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? [kjv]
λεγει αυτω κυριε ουτε αντλημα εχεις και το φρεαρ εστιν βαθυ ποθεν ουν εχεις το υδωρ το ζων [gnt]
In John 4, Jesus talks to the woman at the
"well" at Ber-Sheba. The history and name of that well is related to
"oaths" "vows", and the number "
seven".
The ancient Greek word
"φρέαρ" ≈ "artificial well, tank, cistern". It is cognate with the Latin word
"ferveo" ≈ "be hot, burn, boil" and the English words
"burn" and
"brew".
The Greek word for
"oath" is related to the Greek word for
"shoulder".
2. Matthew 5:33-37 Reasoning about oaths - yes no
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: [kjv]
5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
A reasoning about
"oaths" and
"swearing" is covered here. The
"head" and
"hairs" are covered separately.
3. Sermon on the Mount : Matthew 5:1-20
 |
5:17. Not come to reside in the law
5:18. Jots and tittles of the law
5:19. Birdhouse rules
5:20. Birdhouse righteousness
7:21. Not everyone will enter
7:22 Many works will not count
7:23 I never knew you. Depart !
|
|
 |
[7 RC + 7 KP + 7 B + 7 + 7 = 35 ARMS, plus more]
4. Sermon on the Mount: verse model
Matthew 5:1-2 Introduction of Jesus and disciples on the mountain, the crowd down further away.
Matthew 5:3 to 7:23 Body of the Sermon an the mount (103 verses).
Matthew 7:24-27 Summary of the house on rock and house on sand.
Matthew 7:28-29 Commentary after the Sermon on the Mount.
[spread spectrum communication]
Here are some more connections in the Sermon on the Mount. The 103 verses that form the body of the Sermon on the Mount form six sequences of seven ideas that match rather well the Kingdom Parables and the Seven Churches in Revelation. Some sequences are top-down backward-chaining while others are bottom-up forward-chaining.
5. Deceptive oath verses
6. Ephesus: sower
[non-verbal communication]
At each stage, there are both positive and negative aspects of the connections.
7. Smyrna: weeds
Theme: The good and bad seeds start to grow.
At each stage, there are both positive and negative aspects of the connections.
8. Pergamus: tree
Theme: The good and bad seeds (two mutually exclusive choices, yes-yes no-no, etc.) become a tree with religious and secular power. Mammon represents confidence in one's own ability to do things. For example, take an oath thinking that one can fulfill the oath and that one is not being deceived by the oath taken.
At each stage, there are both positive and negative aspects of the connections.
9. Matthew and Luke
1 Jesus teaches people
2 Matthew writes Gospel
3 Luke writes Gospel
Luke records and correctly reports what people remembered as to the meaning of what Jesus said, sometimes using other words. This often loses the additional meanings as recorded in Matthew.
10. Differences
Many of the differences between Matthew and Luke can be explained by the context in which each was written.
Jesus: Jew, spoke Aramaic and Greek.
Matthew: Jew, spoke Aramaic and Greek, eyewitness, took notes.
Luke: Greek, spoke Greek, interviewed eyewitnesses about their memory.
11. Stair analogy
A
stair analogy can be used to help understand
top-down design and
bottom-up implementation.
The goal is the top of the stairs.
The start is the bottom of the stairs.
Identifying the
goal is most important! You do not want to climb the wrong stairs to get to the wrong goal.
Implementation:
Do it: 1 to 2 to 3 to 4 to 5 (same either way)
Design: When it works,
top-down tends to be
better.
Think bottom-up: 1 then 2 then 3 then 4 then 5 (start forward to goal)
Think top-down: 5 if 4 if 3 if 2 if 1 (goal backward to start)
Gospels:
Bottom-up: Matthew, Mark, Luke (goal not clear, a lot of extra material)
Top-down: John (goal clear, no extra material)
12. Synoptic Gospels
Someone started the following and it got repeated enough times that people accept it without thinking. On just a little thought, it does not really make sense.
Matthew was written to the Jews.
Mark is the Gospel of a servant.
Luke was written to the Gentiles.
John is the Gospel of a mystic.
Synoptic means "
same" and "
view" where the "
same" is not an analogy but, rather, "
together". Matthew, Mark, and Luke are the "
synoptic" gospels.
The synoptic gospels are Matthew, Mark and Luke.
Matthew: bottom-up (chronologically, in Greek, recorded what Jesus said)
Mark: bottom-up (chronologically, from what Peter told Mark and what Mark remembered)
Luke: bottom-up (chronologically, historically, by Luke, from what people remembered some 20 years later, could be, with Acts, required documentation for trial of Paul in Rome)
John: organized very differently. Why?
13. Synoptic Gospels
Matthew was a tax collector and is written to the Jews. The skills of a tax collector included remembering details and taking shorthand, so many believe that Matthew's discourses of what Jesus said are close to the actual words of Jesus. In writing to the Jews, Matthew provides many Old Testament prophecies of Jesus.
Mark is the writer of the Gospel as related to Mark by Peter for publication. Mark appears to add a few personal touches, as was usually done, and probably with the permission of Peter. The Gospel of Mark is often taken as a Gospel of servant-hood, laking a genealogy as in Matthew and Luke. My personal preference is that Peter thought like a scientist, making many observations, making conclusions based on those observations, and leaving out parts that were either assumed to have been known or not relevant for what he was trying to say.
Luke was a physician for Paul. Medical practice was not like we know it today. As a physician, one could often not do much to help the patient. What one could do is ask questions, listen, console, and do limited things to help. Such skills made for an excellent historian. Luke appears to have sought out, questioned, and collected stories that he could verify. If a story is in the other Gospels but not Luke, it does not mean they are untrue. It means that Luke either did not know about them or could not personally verify their validity.
John is sometimes considered a mystic. On the other hand, John approaches problems and explains them in what today is considered a top-down backward-chaining approach that is embodied in the computer/information science of today.
14. Greek language translation
The Bible dictionary used by pastors, etc. is often explained away as being a different Greek, the Koine Greek, that the people spoke, with special idioms of Greek. Changes are often attributed to:
☐ Koine Greek being different than Ancient Greek.
☐ Originally written in Aramaic. Koine Greek had many idioms.
☐ English changing over the years.
A problem arises when ancient, medieval and modern Greek, as one continuous language, have the same meaning for the same word but the Koine Greek definition is different and matches the Latin word used to translate that Greek word in the 4th century. This happens with many important words but not so much with less important words. Suspicion arises when the common Greek meaning makes more sense in the Bible text than the English word based on the Latin word.
[Amplified Bible, Berean Bible, Bible Hub]
[language
ambiguity,
preciseness of Greek language fallacy]
15. In the beginning
16. Genesis 1:1
KJV: In the beginning God created the heaven and the earth.
Hebrew: בראשית ברא אלהים את השמים ואת הארץ׃
Greek: εν αρχη εποιησεν ο θεος τον ουρανον και την γην
17. Reflexive fixed point build
1 Program run
2 Program compile
3 Compiler compile
4 Self-compile
Here is a review of the steps.
To achieve this reflexive fixed point (last step), one can use what is called an iterative boot-strap process.
The field of programming language theory is largely that of programs that write programs (including writing itself).
18. Boot-strap formatter build
A
formatter is a program that takes
text as
input and outputs modified or transformed
text as
output (which could be
code).
... more to be added ...
19. John 1:1-2 Fixed point progression
John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. [kjv]
1:2 The same was in the beginning with God. [kjv]
20. Thinking, saying, doing
Thinking is abstract with ideas and potentiality.
Talk is saying and spoken words, which might be idle.
Doing is concrete with actions and actuality.
What is the difference between "
thinking" and "
saying" and "
doing"?
Can you "reason" without "saying" anything?
Can you "reason" without "doing" anything?
Matthew 5:33-37: Jesus expresses the distinction between "
thinking", "
saying" and "
doing" in the "
swearing", "
oaths" and "
yes yes no no" verses.
Matthew 5:38-42: Jesus then provides a more concrete example of how one might resolve differences between "
thinking", "
saying" and "
doing" in the "
turn the cheek", "
garment separation", "
walk a mile" and "
loan" verses.
Matthew 5:43-48: Since this resolution may create "
enemies", Jesus continues on "
loving" "
enemies".
As usual, translations from the Greek through the Latin serve to obscure these connections.
21. Matthew 5:37 Communication
Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν [gnt]
Let us use a top-down backward-chaining approach to the oath verses. Jeopardy: What are the questions for which
"yes" "yes" "no",
"no" are the answers?
[non-verbal communication, hand gestures, Linus Torvalds]
The Greek for "communication" is that of "reasoning". One need not give a verbal answer.
The "reasoning" should be "yes" "yes" "no" "no". There are no filler words.
The Greek for "evil" is that of "oppression by toils" (including doing it to yourself through deception). The goal of being "greater" or "more" than someone else is the source of much, if not all, "evil". The idea of "of the evil" can be either from the "evil one" or a more generic "evil".
From where might the
"yes" "yes" "no" "no" originate? Perhaps these are answers to questions that Jesus is explicitly or implicitly asking. Where would be check? How about inspecting the previous verses to this verse?
22. Matthew 5:37 Translations
Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν [gnt]
NIV (New International Version):
All you need to say is simply ‘Yes’ or ‘No’ anything beyond this comes from the evil one.
NLT (New Living Translation):
Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.
Good News Translation:
Just say 'Yes' or 'No'--anything else you say comes from the Evil One.
Berean Literal Bible:
But let your statement 'Yes' be 'Yes,' and 'No,' 'No.' Anything more than these comes from evil.
Discuss: Are translations that add
"more" "words" or
"reasoning" "out" of
the "evil"? Note that the Greek word means
"reasoning" and need
not mean what you
"say".
23. Matthew 5:33 Setup again
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
The ancient Greek word
"πάλιν" ≈ "again, once more" and can mean
"back in time" and is related to the ancient Greek word
"παλιά" ≈ "old". The modern Greek word
"πάλιν" (PA-leen) ≈ "again".
The English word
"palindrome", from 1638, comes from
"πάλιν" ≈ "again, once more" and
"δρόμος" ≈ "race course" (the first part of
dromedary) and means, literally, "
running back again".
The word
"πάλιν" ≈ "again, once more" can be a play on words with
"πάλη" ≈ "wrestling, fight" .
24. Matthew 5:31,33 Again
Matthew 5:31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: [kjv]
ερρεθη δε ος αν απολυση την γυναικα αυτου δοτω αυτη αποστασιον [gnt]
5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
To understand what Jesus means by
"again" one needs to go back (one or more verses) and see to what the
"again" might refer. The phrase
"it hath been said" appears two verses earlier in the same introductory part of the verse group.
Those verses had to do with "
attacks" by someone (e.g. a "
bird"), with "
desire" to take advantage of someone (e.g., a "
sheep")
25. Matthew 5:31,33 Two parts
Matthew 5:31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: [kjv]
5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
There are two parts of each verse. In each verse, the first part is what was, in same way, ordained (from God). The second part is what was added to the law (as a horn).
| verse |
first part |
second part |
| 5:31 |
(do not) put away the wife |
give writing of divorce |
| 5:33 |
do not swear oaths |
swear/perform oaths to the Lord |
In the verses on
"oaths", Jesus will say the first part (each of two parts). One then needs to add the second part (each of two parts). Non-verbal communication would could have made this clear during the discourse.
The "
them" is ambiguous but not important here.
26. Strongs - ancients
- *G744 *11 ἀρχαῖος (ar-khah'-yos) : from G746; original or primeval:--(them of) old (time).
- αρχαιων *4
- Luke 9:8 ... that one of the old prophets was risen again.
- Luke 9:19 ... say, that one of the old prophets is risen again.
- Acts 15:7 ... how that a good while ago God made choice among ...
- Acts 15:21 For Moses of old time hath in every ...
- αρχαιοις *2
- Matthew 5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; ...
- Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, ...
- αρχαιος *2
- Revelation 12:9 And the great dragon was cast out, that old serpent, called the Devil, ...
- Revelation 20:2 And he laid hold on the dragon, that old serpent, which is ...
- αρχαιω
- Acts 21:16 ... one Mnason of Cyprus, an old disciple, with whom we should lodge.
- αρχαια
- 2 Corinthians 5:17 ... Christ, he is a new creature: old things are passed away; behold, all things ...
- αρχαιου
- 2 Peter 2:5 And spared not the old world, but saved ...
27. Usage - ancients
*G744 *11 ἀρχαῖος (ar-khah'-yos) : from G746; original or primeval:--(them of) old (time).
 |
Words: αρχαια αρχαιοις=2 αρχαιος=2 αρχαιου αρχαιω αρχαιων=4
|
Matthew 5:21 and 5:33 are the only verses in the
GNT (Greek New Testament) that use the exact word Jesus uses for
"of old time" as in
"the ancients". The
TR (Textus Receptus) adds this phrase in Matthew 5:27 which breaks the pattern.
28. Matthew 5:27 By them of old in the TR
Matthew 5:27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: [kjv]
ηκουσατε οτι ερρεθη ου μοιχευσεις [gnt]
The "
by", "
them" and "
of old time" were added in the
TR.
This commandment to not "
commit adultery" stands by itself and is from God.
As often is the case, the changes in the
TR tend to
break the pattern or model established by other verses or the context of those verses.
29. Matthew 5:33 By them
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
| * |
Masc.
Sing. |
Masc.
Plural |
Fem.
Sing. |
Fem.
Plural |
Neuter
Sing. |
Neuter
Plural |
| Nom. |
ὁ |
οί |
ἡ |
αί |
τό |
τά |
| Gen. |
τοῦ |
τῶν |
τῆς |
τῶν |
τοῦ |
τῶν |
| Dat. |
τῷ |
τοῖς |
τῇ |
ταῖς |
τῷ |
τοῖς |
| Acc. |
τόν |
τούς |
τήν |
τάς |
τό |
τά |
Who is meant by
"them"?
The ancient Greek pronoun
"τοῖς" ≈ "them" in the
dative case is
plural and can be
masculine or
neuter as in
"them"
30. Matthew 5:33 By them ambiguity
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
The context determines whether it is
"by them",
"to them",
"from them",
"with them", etc. One can think of it as
"with respect to them". If God had said this, it would probably be
singular.
Who was saying the
additional part?
☐ Were the
people of old saying this (e.g.,
to themselves)?
☐ Was the
religious establishment saying this
to the
people of old?
☐ Were the
people of old saying this to the
religious establishment?
☐ Or something else?
31. Matthew 5:33 Unto the Lord
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
| * |
Masc.
Sing. |
Masc.
Plural |
Fem.
Sing. |
Fem.
Plural |
Neuter
Sing. |
Neuter
Plural |
| Nom. |
ὁ |
οί |
ἡ |
αί |
τό |
τά |
| Gen. |
τοῦ |
τῶν |
τῆς |
τῶν |
τοῦ |
τῶν |
| Dat. |
τῷ |
τοῖς |
τῇ |
ταῖς |
τῷ |
τοῖς |
| Acc. |
τόν |
τούς |
τήν |
τάς |
τό |
τά |
The
KJV (King James Version) translates as
"unto the" "Lord" what, in the Greek, is the
dative case of
"with respect to the " "Lord".
32. Matthew 5:33 Unto the Lord
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
Discuss: Do religious establishments ever
deceive people into thinking that they are doing something
"unto the" "Lord" when, in reality, it is to their own personal benefit?
This reminds one of Daniel and Bel in the apocryphal book of Bel and the Dragon.
[corban]
33. Daniel: Bel
The "
Bel" part of the Apocryphal book "
Bel and the dragon" is about how Daniel skillfully and tactfully demonstrates convincingly to his superior, the King, that he is being deceived by the religious elite who are using the required sacrifices to their own benefit.
Discuss:
Has this happened at other times through history?
Does this ever happen today?
Is Jesus and God tired of the Bar-B-Que?
Daniel sprinkled dust on the floor so that the footprints of deception became obvious in the morning. Has Jesus sprinkled dust with what he said such that the footprints of the deception become obvious at a later time?
34. Matthew 5:21
Matthew 5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: [kjv]
ηκουσατε οτι ερρεθη τοις αρχαιοις ου φονευσεις ος δ αν φονευση ενοχος εσται τη κρισει [gnt]
The first part of this verse is
thou shalt not kill and comes directly from the Ten Commandments. The words translated as "
in danger" are that of "
liable for".
The second part is from somewhat convoluted arguments based on "
the mark of Cain", the "
cities of refuge", etc. In that sense, they are added "
jots" as
spots or
opinions and/or "
tittles" as
horns or
added rules (
three verses earlier).
35. Matthew 5:21,33 Of old time
Matthew 5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: [kjv]
ηκουσατε οτι ερρεθη τοις αρχαιοις ου φονευσεις ος δ αν φονευση ενοχος εσται τη κρισει [gnt]
5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
Matthew 5:21 and 5:33 are the only verses in the
GNT that use the exact word Jesus uses for
"of old time". Since Matthew 5:33 starts with
"again", a word used infrequently by Jesus in Matthew, it appears that Jesus wants these two ideas connected.
In both verses, the additional part ofter the beginning part appears to be "
jots" as
spots or
opinions and/or "
tittles" as
horns or
added rules.
36. Usage - pay
*G591 *48 ἀποδίδωμι (ap-od-eed'-o-mee) : from G575 and G1325; to give away, i.e. up, over, back, etc. (in various applications):--deliver (again), give (again), (re-)pay(-ment be made), perform, recompense, render, requite, restore, reward, sell, yield.
The ancient Greek word
"ἀποδίδωμι" ≈ "give back, render what is due, return" and many other associated meanings. The Greek word translated as
"pay" is that of, literally,
"turning over" as in the saying
"fork it over". This exact form of the word appears two times in the
GNT. The Luke verse in what people remembered about what Jesus said as recorded by Matthew.
Matthew 5:26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. [kjv]
αμην λεγω σοι ου μη εξελθης εκειθεν εως αν αποδως τον εσχατον κοδραντην [gnt]
Luke 12:59 I tell thee, thou shalt not depart thence, till thou hast paid the very last mite. [kjv]
λεγω σοι ου μη εξελθης εκειθεν εως και το εσχατον λεπτον αποδως [gnt]
37. Matthew 5:33-34 Swearing and oaths
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: [kjv]
εγω δε λεγω υμιν μη ομοσαι ολως μητε εν τω ουρανω οτι θρονος εστιν του θεου [gnt]
An
"oath" is a
"promise" to do something as in an
"oath of office". The Hebrew word for
"oath" is related to the word "
seven". The Greek word for
"oath" is related to the Greek words for "
fence" and
"shoulder".
The Greek word for
"swear" is related to the Greek word for "
shoulder" and can be a play on words with "
Moses".
The ancient Greek word
"ἀποδίδωμι" ≈ "give back, render what is due, return" and many other associated meanings. It is here translated as
"perform".
38. Matthew 5:33 Fork over
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
The Greek word translated as
"perform" is the word used
seven verses earlier as in
"pay" as in the "
last" "
farthing" or "
quarter" (Roman coin).
Might the "again" refer to that verse?
Might the "quarter" or "forth" (e.g., the farthing) correspond to making "prayers" in the "corners" of the "plaza" or "wide area"?
39. Review: Filling in the patterns
 |
 |
 |
 |
 |
 |
1. preying
on others
|
1. candle of
the candlestick
|
2. swimming
in sin
|
2. light of
the world
|
3. blocking
the way
|
3. salt of
the earth
|
1.
False life: 15:
You are the kingdom of heaven/air. If the kingdom is a false kingdom, how shall the kingdom be kingdomed, with "
negative consequences" (
birds).
2.
False truth: 14:
You are the light of the world. If the light is false light, how shall the light be lighted. with "
negative consequences" (
fish).
3.
False way: 13:
You are the salt of the earth. If the salt is false salt, how shall the salt be salted, with "
negative consequences" (
pigs).
Let us elaborate the "
negative consequences" of each verse for use as a
model.
40. Matthew 5:33 Two parts
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
Note that there are two parts to this setup
distractor verse in which nothing
new is said.
1. Do not swear an oath for yourself.
2. Swear to give/pay to the Lord your swearing/oaths.
Note that in
part 1 you are not to
"swear" an
"oath" but yet, in
part 2, the
religious establishment will try to get you to
"swear" an
"oath" that is to their own benefit.
In the
salt verses (13-16), Jesus started with a thought then, on successive verses, left part of the previous verse unstated - to be
filled in.
Here, the second part that is
included in this verse is
omitted in the following phrases and needs to be filled in.
[deceptive oaths, church going against Jesus, creeds and oaths]
41. Matthew 5:33 Deceptive oaths
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
παλιν ηκουσατε οτι ερρεθη τοις αρχαιοις ουκ επιορκησεις αποδωσεις δε τω κυριω τους ορκους σου [gnt]
Will the birds (religious establishment) ever ask you to take an oath or promise to do things that Jesus said not to do.
One problem with oaths is that one can be
deceived into an oath. The quandary is then how to get out of the oath without being on oath-breaker, etc.
Some pastors will deceive their followers (and perhaps themselves) by calling a set of oaths (to the church) a creed and getting the church followers to recite those oaths (as a creed).
42. Aristotle: Oaths and paradoxes
In his Sophistic Refutations,
Aristotle uses, as an example,
"oaths", to talk about what some 2,000 years later would become known as the
Russell Paradox summarized as the following self-referential sentence.
This sentence is false.
English: Nor if a man keeps his oath in this particular instance or in this particular respect, is he bound also to be a keeper of oaths (for he who swears that he will break his oath, and then breaks it, keeps this particular oath only; he is not a keeper of his oath)... (Barnes 1984, p. 307)
Greek: οὔτ´ εἰ εὐορκεῖ τόδε ἢ τῇδε, ἀνάγκη καὶ εὐορκεῖν ὁ γὰρ ὀμόσας ἐπιορκήσειν εὐορκεῖ ἐπιορκῶν τοῦτο μόνον, εὐορκεῖ δὲ οὔ. Aristotle: Sophistic Refutations [181a]
Aristotle points out some strange problems associated with the
"swearing" and then breaking of
"oaths" while being bound to an
"oath".
43. Matthew 5:33-36 Oath problems
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: [kjv]
5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
Some problems with
oaths:
☐ One can be
deceived into
"swearing" an
"oath".
☐ One cannot get out of a
deceptive "oath" except by
breaking the oath.
In making decisions, one should take into consideration what one does
not know. That is, a
deception.
Discuss: Has any church throughout history ever required followers to go against what Jesus said? If so, provide some examples.
44. Matthew 23:8 Rabbi
Matthew 23:8 But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren. [kjv]
υμεις δε μη κληθητε ραββι εις γαρ εστιν υμων ο διδασκαλος παντες δε υμεις αδελφοι εστε [gnt]
Since Jesus says
not to do this, one should
not be surprised that throughout history some have wanted to be
"called" "
Rabbi".
The word "
Master" is that of "
teacher". Who is that
one "
teacher"?
45. Matthew 23:9 Human tendency
Matthew 23:9 And call no man your father upon the earth: for one is your Father, which is in heaven. [kjv]
και πατερα μη καλεσητε υμων επι της γης εις γαρ εστιν υμων ο πατηρ ο ουρανιος [gnt]
… patrem … terram … Pater … caelis … [v]
… padre … tierra… Padre… cielo. [es]
Since Jesus says
not to do this, one should
not be surprised that throughout history some have wanted to be called "
Father". The
TR adds "
which is in" instead of "
heavenly Father".
There is a human tendency to take what the Bible says, and then pervert it or take it in an unintended way. Some churches have pastors that are addressed as "
father" and act as an agent between the "
Father" and the ordinary person.
When this is pointed out, the organization with that policy may go to great length to point out why what they are doing is not what is says not to do.
The Spanish word
"padre" ≈ "father" as in the Major League Baseball team name San Diego Padres.
The Catholic word Pope comes from the word for "father" as "pappa".
46. Matthew 23:10 Teachers
Matthew 23:10 Neither be ye called masters: for one is your Master, even Christ. [kjv]
μηδε κληθητε καθηγηται οτι καθηγητης υμων εστιν εις ο χριστος [gnt]
Since Jesus says
not to do this, one should
not be surprised that throughout history some have wanted to be
"called" "
Master". The Greek word used here for
"Master" is the modern Greek word for
"professor".
This word only appears here in verse 10. It also appears back in verse 8 in the
TR.
The ancient Greek word
"καθηγέομαι" ≈ "direct, guide, teach".
The modern Greek word
"καθηγητής" (ka-thee-gee-TEES) ≈ "professor, language tutor".
47. Matthew Peacemaker review
Matthew 5:9 Blessed are the peacemakers: for they shall be called the children of God. [kjv]
μακαριοι οι ειρηνοποιοι οτι αυτοι υιοι θεου κληθησονται [gnt]
beati pacifici … vocabuntur [v]
The Greek word translated
"blessed" means
"happy" or
"content".
[Pax Romana, anarchy vs. peace]
Jesus does not say whether being a "peacemaker" is a good or bad idea.
Jesus does not say who will call such a "peacemaker" the "children of God".
As such, this Beatitude is an
ambiguous statement that can be taken in multiple ways.
Paraphrase: Those who make peace or appeasement (in this world) are happy/content with themselves as they are named or called (by the world) children of God.
48. Matthew 5:34 Heavenly thrones
Matthew 5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: [kjv]
To save space on the diagrams, the "
birds" represent the
religious establishment that has built a
nest to
reside in the
law and takes advantage of the faithful believers.
The second part is
omitted by Jesus and needs to be filled in.
Included: Jesus says that you should not agree to swear by ...
Omitted: The birds say you should agree to swear by (seat, council, etc.) ...
49. Matthew 23:2 Sitting to teach
Matthew 23:2 Saying, The scribes and the Pharisees sit in Moses' seat: [kjv]
λεγων επι της μωυσεως καθεδρας εκαθισαν οι γραμματεις και οι φαρισαιοι [gnt]
At the time,
teachers usually
sat to
teach. An "
endowed chair" in an academic school has that notion of "
sitting" as a "
teacher". A king or queen would rule from the "
throne" in a sitting position.
The Latin phrase
"ex cathedra" ≈ "from out of the chair" is used for the Pope to make "
infallible" pronouncements.
50. Matthew 5:22 Council
Matthew 5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. [kjv]
εγω δε λεγω υμιν οτι πας ο οργιζομενος τω αδελφω αυτου ενοχος εσται τη κρισει ος δ αν ειπη τω αδελφω αυτου ρακα ενοχος εσται τω συνεδριω ος δ αν ειπη μωρε ενοχος εσται εις την γεενναν του πυρος [gnt]
The ancient Greek word
"συνέδριον" ≈ "council" as in an
"advising body" or
"governing body". This is a man-made organization. The word comes from two words and means, literally,
"sitting together".
"σῠν" ≈ "with, together" and "ἕδρα" ≈ "seat".
The last part of the Greek word for
"council" as in "
seat" is the source of the last part of the Latin phrase
"ex cathedra" ≈ "from out of the chair". This phrase is used to refer to the Pope making "
infallible" pronouncements from "
the out of the chair". This takes God's "
throne" (12 verses away) and puts it under human power.
51. Matthew 5:35 Earthly footstools
Matthew 5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
The chapter and verse divisions were done in the Middle Ages. In this verse are two parts to the four part analogy. Each part needs to omitted part inferred and answered.
52. A candle under the footstool
Matthew 5:15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. [kjv]
ουδε καιουσιν λυχνον και τιθεασιν αυτον υπο τον μοδιον αλλ επι την λυχνιαν και λαμπει πασιν τοις εν τη οικια [gnt]
What is "
under" a
"bushel"? How might it relate to a
"footstool"?
[magician putting the rabbit
into the hat]
A play on words in Greek appears to be with "
under a bushel" and "
under the foot" as in "
footstool". This topic appears 20 verses later in the Sermon on the Mount.
5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
μητε εν τη γη οτι υποποδιον εστιν των ποδων αυτου μητε εις ιεροσολυμα οτι πολις εστιν του μεγαλου βασιλεως [gnt]
53. Matthew 5:35 Cities and rulers
Matthew 5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
Jerusalem (city of peace) of the great king is included.
The omitted part of
Babylon (city of confusion) and the
great queen or
whore is supplied in Revelation and provides some more support for the "
birds" as a model of
false leaders.
54. Cities of the king and queen
The
woman or queen is associated with
Babylon.
Revelation 17:18 And the woman which thou sawest is that great city, which reigneth over the kings of the earth. [kjv]
και η γυνη ην ειδες εστιν η πολις η μεγαλη η εχουσα βασιλειαν επι των βασιλεων της γης [gnt]
The
king is associated with
Jerusalem.
Matthew 5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
μητε εν τη γη οτι υποποδιον εστιν των ποδων αυτου μητε εις ιεροσολυμα οτι πολις εστιν του μεγαλου βασιλεως [gnt]
Revelation 17 and 18 help fill in the
missing part of the verse in Matthew 5:35.
| Jerusalem |
Babylon |
| city of peace |
city of confusion |
| great king |
great queen/whore |
55. Matthew 5:36 Heads and hairs
Matthew 5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
These same verses indicate that
the "
head" of yours is
Jesus and that
believers are the "
hairs" which can be of two types.
"white" or "light" (appearance) or "distinct" (sound)
"black" or "dark" (appearance) or "indistinct" (sound) which is a play on words for "miles one" five verses later as well as a play on words with "millstone" (around the neck).
56. Matthew 5:32 Cause
Matthew 5:32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. [kjv]
εγω δε λεγω υμιν οτι πας ο απολυων την γυναικα αυτου παρεκτος λογου πορνειας ποιει αυτην μοιχευθηναι και και ος εαν απολελυμενην γαμηση μοιχαται [gnt]
There is a Greek word for
"cause" or
"reason" and that word is
not used here.
"αἰτία" ≈ "cause, reason" as in the four "causes" of Aristotle.
"λόγος" ≈ "rational explanation, reasoning" and can, in context, mean "word".
How does this change the meaning of the verse? (Greek word order is flexible)
KJV: ... saving for the cause of fornication ...
Paraphrase: ... except (that) of reasoning of fornication ...
Paraphrase: ... except (that) of fornication of reasoning ...
What is the difference between a
"cause" and a
"reasoning"? Can a
false "
leader", such as a "
bird", use
false "reasoning" to
deceive the "
woman" or "
bride" or "
church"? [think Balaam]
57. Matthew 5:37 Unspoken reasoning
Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν [gnt]
The
KJV translates as
"communication" the Greek word that has a primary definition of
"reasoning".
"ῥῆμα" ≈ "spoken word" and is the source of the English word "rhetoric".
"λόγος" ≈ "rational explanation, reasoning" and is the source of the English word "logic"
What is the primary application of what Jesus
says in this verse?
☐
Communication as in what you
say.
☐
Reasoning as in what you
think.
☐
Actions as in what you
do.
Discuss: Provide historical examples of where the church persecuted believers based on what they said that did not agree with their opinion.
58. Moral homily
1 Corinthians 15:33 Be not deceived: evil communications corrupt good manners. [kjv]
μη πλανασθε φθειρουσιν ηθη χρηστα ομιλιαι κακαι [gnt]
… seduci corrumpunt mores bonos conloquia mala [v]
"κακός" ≈ "bad, worthless, useless". Jesus uses this word for those needing the "Good News". The KJV often translates this word as "evil". The more common Greek word for "evil" is that of "oppression".
"ὅμῑλος" ≈ "crowd, gathering of people" who would invariable do a lot of talking.
"ὁμιλία" ≈ "speech, communication", but could have sexual connotations, and is the source, through Latin and French, of the English word "homily".
59. Reasoning summarization
Summarize your overall
reasoning for each request to agree (i.e. "
oath").
The ancient Greek word
"λόγος" ≈ "rational explanation, reasoning". In
context, it can mean
"sentence",
"word", etc. The meaning of
"communication" is usually associated with
"speaking" and
"spoken words" as in "
idle words".
If Jesus had meant
"spoken words", he might have used the Greek words to indicate that (as he did elsewhere).
60. Matthew 5:37 Reasoning summarization
 |
Jesus gives the answers "yes" "yes" "no" "no".What are the questions?
|
Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
Additional English words are
not needed for
"yes" "yes" "no" "no" to make sense. Anything
"more" (rationalizing, quibbling, etc.)
is "out" of
the "evil" or
"oppression".
61. Oaths build
62. Yes and no
Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν [gnt]
"ναί" ≈ "yes" as in "yea"
"μη" ≈ "not, no" with something more abstract and potential. For example, of a thought or wish.
"ου" ≈ "not, no" with something more physical and actual. For example, an objective statement of fact.
The
"nay" used in this verse appears to have to do more with ultimately "
doing" than with just "
saying". That "
doing" may result from how one "
thinks".
63. Birds
A "
bird" that wants you to "
do" what you should not be "
doing" might be called a "
dodo" "
bird".
If the "
bird" wants your money, it might be called a "
dough" "
dough" "
bird"?
Instead, one should "
do" "
do"
good works.
If not, you might end up in big "
doo-doo".
If you end up baptized by sprinkling, you might be "
dew" what you are "
due".
64. Matthew 5: Yes and no answers
The words
"yes" and
"no" are associated with digital communication where a "
bit" consists of two (and only two) distinct values.
Have you ever been asked to give a
"yes" or
"no" answer to a question? How many times do you give a "
maybe" or are not very clear in your answer?
Do you minimize information entropy by providing definitive answers to questions?
Is no your answer to this question?
65. Matthew 5:37 Repetition
Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
εστω δε ο λογος υμων ναι ναι ου ου το δε περισσον τουτων εκ του πονηρου εστιν [gnt]
The repetition of the word
"yes" "yes" or
"no" "no" could be emphatic in that it should be definitely in one direction or the other, not in the middle, in addition to being a natural part of the sentence.
The modern Greek for "
early morning" is, literally, "
morning morning".
If you cannot determine
whether to answer
"yes" or
"no", you may be "
under the whether".
66. A digital world
We live in a digital world of
0 and
1,
no and
yes,
off and
on, quantum mechanics, etc.: ways of representing "
information" (and "
randomness").
0111011011001100101000000010011001010101001101000111101001000011
0010110101101010000011100100110100101111100000100001100010011110
0010001011110001001010110110010101101000010110111101001100000010
0100111000110111000011010100011111111010101111000010001100111010
1111000010010010101100101011110101101011001010001110110111000110
0000010101101010101010011010010111000111110110110100010001100110
1001100101100000101011100110000010101111010101000000011101000010
0100000111111010001011111001000100110110110110001011010010111001
67. Claude Shannon and information
Claude Shannon did his master's thesis in 1939. It was on how to build a working digital computer - none had ever been built before.
Claude Shannon, in the 1950's, used the term "
information" to describe the statistical properties of data transmitted from one place to another. He was working for the telephone company AT&T at Bell Labs in order to improve the quality of phone calls. He founded the modern field of (statistical) information - he was not overly concerned with the meaning of the "
data" that he called "
information".
Previously, the term "
information" was used as the verb "
to inform". That is, one is "
informed" that such and such is true - what we now call "
information".
68. Matthew 5:37 Claude Shannon
Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
The verse Matthew 5:37 was used on presentation slides by the founder of modern information theory, Claude Shannon, as he presented his new theory of information to interested groups.
Source: Gleick's book
The Information: A history, a theory, a flood.
69. 2 Corinthians 1:17-19 Paul and yes-yes no-no
2 Corinthians 1:17 When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay? [kjv]
τουτο ουν βουλομενος μητι αρα τη ελαφρια εχρησαμην η α βουλευομαι κατα σαρκα βουλευομαι ινα η παρ εμοι το ναι ναι και το ου ου [gnt]
1:18 But as God is true, our word toward you was not yea and nay. [kjv]
πιστος δε ο θεος οτι ο λογος ημων ο προς υμας ουκ εστιν ναι και ου [gnt]
1:19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. [kjv]
ο του θεου γαρ υιος χριστος ιησους ο εν υμιν δι ημων κηρυχθεις δι εμου και σιλουανου και τιμοθεου ουκ εγενετο ναι και ου αλλα ναι εν αυτω γεγονεν [gnt]
Paul appears to be referring to what Jesus said in three successive verses in 2 Corinthians 1:17-19. Paul adds "
and" between "
"yes""
"yes" and "no" "no". The wording of the last verse appears to agree with what Jesus was actually saying in Matthew 5 which can explain the added "
and" in the previous two verses.
70. 2 Corinthians 1:17
KJV: When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?
Greek: τουτο ουν βουλευομενος μη τι βουλομενος μητι αρα τη ελαφρια εχρησαμην η α βουλευομαι κατα σαρκα βουλευομαι ινα η παρ εμοι το ναι ναι και το ου ου
71. 2 Corinthians 1:18
KJV: But as God is true, our word toward you was not yea and nay.
Greek: πιστος δε ο θεος οτι ο λογος ημων ο προς υμας ουκ εγενετο εστιν ναι και ου
72. 2 Corinthians 1:19
KJV: For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.
Greek: ο γαρ του θεου γαρ υιος ιησους χριστος ιησους ο εν υμιν δι ημων κηρυχθεις δι εμου και σιλουανου και τιμοθεου ουκ εγενετο ναι και ου αλλα ναι εν αυτω γεγονεν
73. James 5:12 Yes yes and no
James 5:12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. [kjv]
προ παντων δε αδελφοι μου μη ομνυετε μητε τον ουρανον μητε την γην μητε αλλον τινα ορκον ητω δε υμων το ναι ναι και το ου ου ινα μη υπο κρισιν πεσητε [gnt]
James appears to be referring to what Jesus said, but without any secondary or hidden meaning. James does not appear to understand what Jesus was really saying.
Jesus: "yes" "yes" "no" "no"
James: "yes" "yes" "and" "the" "no" "no" (adds words to what Jesus said)
There are many other logical (i.e., bad logic) and theological issues (i.e., not following from what Jesus said) in James.
74. James 5:12
KJV: But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.
Greek: προ παντων δε αδελφοι μου μη ομνυετε μητε τον ουρανον μητε την γην μητε αλλον τινα ορκον ητω δε υμων το ναι ναι και το ου ου ινα μη εις υποκρισιν υπο κρισιν πεσητε
Latin: ante omnia autem fratres mei nolite iurare neque per caelum neque per terram neque aliud quodcumque iuramentum sit autem vestrum est est non non uti non sub iudicio decidatis
75. Revelation 3:15-16 Zesty hot and frigid cold
Revelation 3:15 I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. [kjv]
οιδα σου τα εργα οτι ουτε ψυχρος ει ουτε ζεστος οφελον ψυχρος ης η ζεστος [gnt]
… frigidus … calidus … frigidus … calidus [v]
3:16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. [kjv]
ουτως οτι χλιαρος ει και ουτε ζεστος ουτε ψυχρος μελλω σε εμεσαι εκ του στοματος μου [gnt]
Jesus would prefer that the church be either
"hot" or
"cold" rather than "
lukewarm" (neither
"hot" nor
"cold", shown as "
?"). In this case, both
"hot" and
"cold" are good (e.g., refreshing).
The ancient Greek word
"ζεστός" ≈ "seethed, boiled, hot" and is the source of the English word
"zesty".
The ancient Greek word
"ψυχρός" ≈ "cold, frigid, cold-hearted, lifeless, ineffectual"
Is there a pattern to how
"hot" and
"cold" are used in the Bible as far as being "
good", "
bad", etc.?
76. Matthew 21:28-30
Matthew 21:28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. [kjv]
21:29 He answered and said, I will not: but afterward he repented, and went. [kjv]
ο δε αποκριθεις ειπεν εγω κυριεκαι ουκ απηλθεν [gnt]
21:30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. [kjv]
προσελθων δε τω δευτερω ετερω ειπεν ωσαυτως ο δε αποκριθεις ειπεν ου θελω υστερον μεταμεληθεις απηλθεν [gnt]
Note: Some Greek versions switch the meaning of parts of two verses.
The ancient Greek word
"μεταμέλεια" ≈ "change of purpose, regret, repentance" which is the modern idea of the Latin-based
"repent". This word has to do with
observed behavior and
not inferred attitude.
77. Matthew 21:31-32 Conclusions
Matthew 21:31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. [kjv]
τις εκ των δυο εποιησεν το θελημα του πατρος λεγουσιν ο υστερος λεγει αυτοις ο ιησους αμην λεγω υμιν οτι οι τελωναι και αι πορναι προαγουσιν υμας εις την βασιλειαν του θεου [gnt]
Is
anyone going into the "
Kingdom of God"?
21:32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him. [kjv]
ηλθεν γαρ ιωαννης προς υμας εν οδω δικαιοσυνης και ουκ επιστευσατε αυτω οι δε τελωναι και αι πορναι επιστευσαν αυτω υμεις δε ιδοντες ουδε μετεμεληθητε υστερον του πιστευσαι αυτω [gnt]
The ancient Greek word
"μεταμέλεια" ≈ "change of purpose, regret, repentance" which is the modern idea of the Latin-based
"repent". This word has to do with
observed behavior and
not inferred attitude.
78. Logical analysis: Build
Matthew 21:31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. [kjv]
τις εκ των δυο εποιησεν το θελημα του πατρος λεγουσιν ο υστερος λεγει αυτοις ο ιησους αμην λεγω υμιν οτι οι τελωναι και αι πορναι προαγουσιν υμας εις την βασιλειαν του θεου [gnt]
Matthew uses
"kingdom" of
"God" rather than
"kingdom" of
"heaven/air". Is there a difference? If so, is it important?
Many attribute this saying to
hyperbole or, essentially, an
opinion. A
logical analysis of this verse is that, with probability approaching certainty,
no religious elite who mislead the faithful for their own greatness will enter the
"kingdom" of
"God".
In particular, if there is even one tax collector or harlot that does not get into the kingdom of God, then neither do any of the religious elite to which Jesus refers.
79. Kingdom of heaven build
1 Groups
2 Line up
3 Enter
4 Stop
Are any of man's "
righteous" (without God) going in?
Sinners who have changed.
Sinners who have not changed.
Birds (religious elite) who have oppressed others. These are the "first" that will be "last".
Sinners who entered the Kingdom of God. These are the "last" that will be "first".
How many "
sparrows" will fall "
without God"?
80. Saying and doing build
Jesus says that it is more important as to what you "
do" than as to what you "
say" or, by implication, "
think".
An analysis of the decision tree shows that it is irrelevant what one "
says". It is only important what one "
does". This is in line with what Jesus says.
Discuss: How might this conclusion differ from various traditional and contemporary theological viewpoints?
81. Matthew 5:34-36 Comparison
Matthew 5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: [kjv]
5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
The Greek word translated as "
by" is the following.
... neither in the heaven/air ...
... nor in the earth/ground ...
... neither into Jerusalem ...
... nor in the head of yours ...
It is not clear if the "
in" and/or "
into" is important.
82. Comparison
83. Sermon on the mount overview
Here are some patterns on the start and end of the Sermon on the Mount.
Matthew 5:1-9: Beatitudes as introduction.
Matthew 10-12: persecution verses to round out the connection with the first seven beatitudes and match with the "salt" verses following.
Matthew 5:13-16: "salt" and "pigs", "mountain" and "fish", "house" and "bird" verses.
Matthew 5:17-20: not "residing" in the "law", "jots" and "tittles", birdhouse rules and righteousness to match with the "oath" verses.
Matthew 5:21-42: "anger", "adultery", "divorce", "oaths" and "eye for eye" verses on how one should resolve "thinking", "saying" and "doing".
... middle part of the Sermon on the Mount.
Matthew 7:21-23: those who may "think" and/or "say" but not "do"
Matthew 7:24-27: "houses" on "rock" and "sand" and the "rain" as "pigs", "rivers" as "fish", and "wind" as "birds".
To fit the pattern discovered so far, the part before the houses on rock and sand should have something about "
thinking", "
saying" and "
doing".
84. Matthew 5:33-37: Hairs of the head - yes no
Matthew 5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: [kjv]
5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: [kjv]
5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. [kjv]
Here we look at the
"head" and the
"hairs". The
"oaths" and
"swearing" are covered separately.
85. End of page
Genesis 1:1 In the beginning God created the heaven and the earth. [kjv]
John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. [kjv]
1:2 The same was in the beginning with God. [kjv]
1:3 All things were made by him; and without him was not any thing made that was made. [kjv]
1:4 In him was life; and the life was the light of men. [kjv]
Matthew 5:34 But I say unto you, Swear not at all; neither by heaven; for it is God's throne: [kjv]
5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. [kjv]
5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. [kjv]
