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Matthew 5:43-48 Love your enemies
1. Matthew 5:43-48 Love your enemies
2. Animal analogies
Exodus 21:24 Eye for eye, tooth for tooth, hand for hand, foot for foot, [kjv]
Matthew 5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: [kjv]
Why does Jesus stop with just "
eye" and "
tooth"? Why not continue with "
hand" and "
foot" and others from Exodus? The animal analogy goes as follows.
"sheep" are the true believers.
"birds" sit in the seat of the scornful and are the false leaders or "eyes".
"pigs" get in the way of sinners wanting to repent and work (influence, rend, etc.) for the "birds" as the "hands".
"fish" of the "sea" (humanity) walk/swim in sin and are attracted to the false light as the "feet".
Perhaps the four verses that follow relate more to the "
birds" or "
eyes" or false leaders and not to the "
pigs" as "
hands" or "
fish" as "
feet" roles. In those verses, it appears that the "
you" refers to "
sheep".
3. Matthew 5:39 Paraphrase
Matthew 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. [kjv]
εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπιζει εις την δεξιαν σιαγονα σου στρεψον αυτω και την αλλην [gnt]
5:39:
But I say to you. Do not stand in place of the evil (get in the way of the adversary). But whoever [bones, enemy] shall cause thee to strike (false start) on your [but a shadow] of a right jawbone (offensive weapon) [the (evil) contest, competition] turn from that to the other [(true) contest, competition].
Example: Paul, under orders from the religious establishment, sought to strike out (false start) on a (evil) contest or competition, but was directed to turn from that contest or competition to the true contest or competition. Interestingly, this example of Paul will fit the next few verses as a continuation of the analogy or story.
This verse relates to both the "
altar" verse back in 5:23-24 and the "
agree" with the "
adversary" verse back in verses 5:25-26.
4. Matthew 5:40 Paraphrase
Matthew 5:40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. [kjv]
και τω θελοντι σοι κριθηναι και τον χιτωνα σου λαβειν αφες αυτω και το ιματιον [gnt]
5:40:
and the (evil religious institution, judger's) (who) desire to separate (judge) you and take your cloke (outer body), and so forgive or let go them (evil religious institution, judger's) (their) garment (of unrighteousness)
This idea will now be continued in the following verses. Is there
precedent for
"forgiving" others their
"garments" of
"unrighteousness"?
This idea will then be repeated in another way in a few more verses in terms of "
love your enemies".
How would you define an "enemy"?
How would you define a "neighbor"?
What is the difference?
 |
Details are left as a future topic.
|
5. Matthew 5:41 Paraphrase
Matthew 5:41 And whosoever shall compel thee to go a mile, go with him twain. [kjv]
και οστις σε αγγαρευσει μιλιον εν υπαγε μετ αυτου δυο [gnt]
… quicumque … angariaverit mille passus … cum illo … duo [v]
5:41:
Whosoever compels (you) to be a messenger with a message one mile [with an indistinct message] go away with the message two (of God).
Example: Paul was compelled as a messenger of the religious institution to go one mile (with an indistinct message). Instead, he changed course and went two miles (and more) with a message of God.
6. Matthew 5:42 Paraphrase
Matthew 5:42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. [kjv]
τω αιτουντι σε δος και τον θελοντα απο σου δανισασθαι μη αποστραφης [gnt]
Here is a
bottom-up English written paraphrase from the
top-down spoken Greek.
5:32 paraphrase:
Do not turn back/away from anyone desiring a loan from you (without repayment) for giving (dedicating) that person to the requesting (of) it (message/messenger of God).
In the top-down (spoken) Greek the later references are clear when spoken. In the bottom-up English, the references are not defined until later so they may need to be moved earlier in the paraphrase. That is, a look-ahead is required.
7. Context
The previous group of verses culminate in doing what the Lord wants you to do or, loaning (without repayment) to those who are doing the work requested by the messenger (Holy Spirit). How should you approach that work
asked for by the Holy Spirit messenger/message? The next verses (below) appear to help answer that question. The
TR (Textus Receptus) adds or
changes a number of words.
8. Matthew 5:43-48 Love your enemies
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; [kjv]
5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. [kjv]
5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? [kjv]
5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect. [kjv]
9. Matthew 5:43
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου [gnt]
This statement is not in the
OT (Old Testament). It was, however, found in the writings of the Essenes in the Dead Sea Scrolls. Thus, the people would have heard of this.
Are "love" and "hate" opposites? In what ways?
Is there something between "love" and "hate"? What might that be?
Who is your "neighbor"? Who is your "enemy"?
The ancient Greek word
"πλησίον" ≈ "near, neighbor". A
"neighbor" is someone who is
"near" according to some
"nearness" criteria.
10. Matthew 5:43
KJV: Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
Greek: ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου
11. Usage - hate
*G3404 *40 μισέω (mis-eh'-o) : from a primary misos (hatred); to detest (especially to persecute); by extension, to love less:--hate(-ful).
 |
Words: εμισησα εμισησαν εμισησας εμισησεν=2 εμισουν μεμισηκασιν μεμισηκεν μεμισημενου μισει=7 μισειν μισεις μιση μισησει=2 μισησεις μισησουσιν=2 μισησωσιν μισουμενοι=4 μισουντες=2 μισουντων μισουσιν μισω=2 μισων=5
|
The ancient Greek word
"μισέω" ≈ "hate" and is from
"μῖσος" ≈ "hatred, hate" and appears to be pre-Greek in origin.
12. McDonald's Lovin' it
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου [gnt]
When was the McDonald's slogan "I'm lovin' it" and song by the same name introduced?
November 2003. Song co-wrote by Pusha T, sung by Timberlake.
The original German words were
"Ich Liebe Es" ≈ "I'm loving it". The music was then added to the slogan.
You should
"love" your enemy and not "
slug" or "
slay" the enemy with "
slew" of "
slogans".
13. Slogans
Matthew 21:35 And the husbandmen took his servants, and beat one, and killed another, and stoned another. [kjv]
… of-slogen… [wes]
… slowen … [wy]
21:39 And they caught him, and cast him out of the vineyard, and slew him. [kjv]
… of-slogen … [wes]
… slowen … [wy]
… slewe … [ty]
22:6 And the remnant took his servants, and entreated them spitefully, and slew them. [kjv]
The English word
"slogan" comes from the Middle English word
"slugharne" ≈ "battle cry" that has Scottish and Gaelic roots. The hard "
g" softened so that the "
slug" became "
slew".
You might say that we have "
struck gold" and "
hit" on a "
slew" of variations of "
slap" or "
beat". Can you "
beat" that with a "
stick"? Have we "
struck out"? Can we make a "
slogan" out of these "
hit" ideas?
14. Matthew 5:43
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου [gnt]
From what Jesus says, here and elsewhere, It appears that one should view everyone else in one of two categories of
"fellow believer" or
"neighbor".
"Fellow believer" who is loved unconditionally
"Neighbor" who is loved as yourself (in that one does nothing that for the neighbor or outside culture that violates God's laws)
Thus,
"believers" are a subset of
"neighbors". An
"enemy" appears to be a subset of
"neighbor" and,
hopefully, not in the set of
"believers". The "
weeds", however, are mixed in with the
"believers".
15. Enemies and hate
The ancient Greek word
"ἐχθρός" ≈ "hateful, hostile, enemy" and appears to be pre-Greek. The modern Greek word
"εχθρός" (ehkh-THROS) ≈ "enemy".
The Greek word would apply to anyone who is
"hateful" or
"hostile" to you. You may not even consider them an
"enemy". Perhaps, just "
annoying". This will be in line with the "
stupid things" verses right after the Lord's Prayer.
By the English definition, an
"enemy" is someone or some entity (e.g., government, civil authority, etc.) who is "
against" you.
Provide examples of the following.
☐
Actual enemies
☐
Perceived enemies
Historical example: Totalitarian regimes often need to create enemies to keep the people focused on fighting the outside
"enemy" rather than inside
"enemy" (i.e., the oppressive regime in power).
16. Deceptions
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου [gnt]
Provide examples for the following common deceptions.
Make people think that friends are enemies.
Make people think that enemies are friends.
Discuss:
Is the enemy of your enemy your friend?
Can you be your own worst enemy?
Can you oppress yourself?
17. Matthew 10:16 Animal crackers
In Matthew 10:16, Jesus uses four creatures in one verse:
sheep,
wolves,
serpents and
doves (
pigeons) as
"birds".
Matthew 10:16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. [kjv]
ιδου εγω αποστελλω υμας ως προβατα εν μεσω λυκων γινεσθε ουν φρονιμοι ως οι οφεις και ακεραιοι ως αι περιστεραι [gnt]
"
Wolves" operate in groups and look for any weakness in their prey. Wolves and dogs can interbreed. A "
wolf-dog" is in contrast to a "
sheep-dog".
The "
serpents" are
not "
wise" in the English sense. They are
opportunistic and
prudent. So, no "
wise crackers" here!
The
"doves" or
"pigeons" (same bird) or
"birds" are
not "
harmless" in the English sense. They are without frills (insect antennas). Is this how
"birds" of "
prey" or
"pray" want to appear?
18. Matthew 10:16
KJV: Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.
Greek: ιδου εγω αποστελλω υμας ως προβατα εν μεσω λυκων γινεσθε ουν φρονιμοι ως οι οφεις και ακεραιοι ως αι περιστεραι
19. Matthew 24:8-10
In the
Olivet Discourse in Matthew 24, Jesus tells the disciples (at their request) about the
End Times (or
All of It).
Matthew 24:8 All these are the beginning of sorrows. [kjv]
παντα δε ταυτα αρχη ωδινων [gnt]
24:9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. [kjv]
τοτε παραδωσουσιν υμας εις θλιψιν και αποκτενουσιν υμας και εσεσθε μισουμενοι υπο παντων των εθνων δια το ονομα μου [gnt]
24:10 And then shall many be offended, and shall betray one another, and shall hate one another. [kjv]
και τοτε σκανδαλισθησονται πολλοι και αλληλους παραδωσουσιν και μισησουσιν αλληλους [gnt]
The Greek translated as
"nations" is that of
"people" or
"ethnics".
The Greek translated as "
offended" is that of "
entrapped" or "
misinterpreted".
20. Matthew 24:11-12
Matthew 24:11 And many false prophets shall rise, and shall deceive many. [kjv]
και πολλοι ψευδοπροφηται εγερθησονται και πλανησουσιν πολλους [gnt]
24:12 And because iniquity shall abound, the love of many shall wax cold. [kjv]
και δια το πληθυνθηναι την ανομιαν ψυγησεται η αγαπη των πολλων [gnt]
The Greek translated as "
iniquity" is that of, literally, "
against the law". God has two main laws, love God and love neighbor
as yourself.
21. Enemies and hate
The Greek word translated as "
enemy" has a primary meaning of "
hate".
Do people who display a sign saying that
hate has no home here (or something similar) have any
hate towards those they consider
hateful?
This paradox is related to the
toleration paradox in that some people consider
hate anything that they do not agree with. In that sense, they are as
hateful as those that they claim to
hate (though they do not want to use that word).
Saying:
One person's freedom fighter is another person's terrorist. [Star Wars example]
22. Enemies and hate
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου [gnt]
The idea of
"hate" appears not to always go both ways (i.e., it is not always commutative).
Discuss:
What are some examples of A does hate B but B does not hate A?
Do pastors, etc., ever consider people "hateful" because those people prefer to go along with what the Bible says rather than what the pastor, etc., says? Note: They will not use the word "hateful" but their actions are often in line with that word.
Can one act hateful towards someone without ever using the words hateful (or similar words)?
In previous verses (e.g., four verses earlier), Jesus used a play on words for
"enemy" or those who are
"hostile". That play on words is
not used here.
23. Matthew 5:39 Whosoever
Matthew 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. [kjv]
εγω δε λεγω υμιν μη αντιστηναι τω πονηρω αλλ οστις σε ραπιζει εις την δεξιαν σιαγονα σου στρεψον αυτω και την αλλην [gnt]
The Greek word translated as
"whosoever" is used in this exact form
16 times in Matthew,
15 by Jesus. and just
10 other times in the
GNT (Greek New Testament).
There is a possible play on words here in both Greek and Latin..
"ὅστις" ≈ "whoever".
"ὀστέον" ≈ "bone" is in the first part of the English word "osteoporosis".
The English word "hostile" comes, through French, from the Latin word "hostis" ≈ "enemy" which is similar to how the Greek word would be pronounced.
24. Matthew 5:43 Friedrich Nietzsche
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
The man of knowledge must be able not only to love his enemies but also to hate his friends. Friedrich Nietzsche (German philosopher, culture critic)
Man is his own worst enemy because he has no other choice Friedrich Nietzsche (German philosopher, culture critic)
25. Matthew 5:43 Teddy Roosevelt
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
If you could kick the person in the pants responsible for most of your trouble, you wouldn't sit for a month. Teddy Roosevelt (26th President of the United States)
People don't care how much you know until they know how much you care Teddy Roosevelt (26th President of the United States)
26. Matthew 5:43 Enemies
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
The enemy of a good plan is the dream of a perfect plan. Carl von Clausewitz (Prussian military theorist)
Never interrupt your enemy when he is making a mistake. Napoleon Bonaparte (French Emperor and military leader)
Napoleon did this again and again as his prey fell into his traps.
Austerlitz is an excellent example.
27. Love and the world
John 15:17 These things I command you, that ye love one another. [kjv]
ταυτα εντελλομαι υμιν ινα αγαπατε αλληλους [gnt]
Living a life of love is NOT going along with everyone's point of view.
Some will claim this is the most important command from Jesus and that it "
changes everything".
Jesus is talking to believers (his disciples).
Some will extend this to the world without constraints.
The constraint is "
love your neighbor as yourself". The "
as yourself" is constraint is often omitted. Those who promote this (deceptive) idea ignore the next two verses.
28. Hate and the world
29. Matthew 5:43 Hate
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου [gnt]
The (people in the) "
world" will
"hate" the
believer because the "
world"
"hates" Jesus.
The ancient Greek word
"ἐχθρός" ≈ "hateful, hostile, enemy" and appears to be pre-Greek. The modern Greek word
"εχθρός" (ehkh-THROS) ≈ "enemy".
That is, you should
"love" those who are
"hateful" or
"hostile" towards you without doing anything that would violate God's laws.
30. Matthew 5:44 Love
Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; [kjv]
εγω δε λεγω υμιν αγαπατε τους εχθρους υμων και προσευχεσθε υπερ των διωκοντων υμας [gnt]
If everyone is either a fellow believer or a neighbor, then one should pray for your neighbors. These would include any
"enemies".
Love your "neighbor" (as yourself).
Love your "enemy".
Can a religious institution be your "enemy"? That is, be "hateful". Are there any historic examples?
How might you love your "neighbor" doing something that you might not do for an "enemy"?
The ancient Greek word
"διώκω" ≈ "pursue" in the sense of
"going after" or, in
context,
"persecuting".
31. Philippians 3:6,14 Pursing persecution
The ancient Greek word
"διώκω" ≈ "pursue" in the sense of
"going after" or, in
context,
"persecuting". The Greek word "
blameless" is "
without spots".
Philippians 3:6 Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless. [kjv]
κατα ζηλος διωκων την εκκλησιαν κατα δικαιοσυνην την εν νομω γενομενος αμεμπτος [gnt]
Paul was
"pursuing" in the
wrong direction in a
"physical" way according to
man's "righteousness". The Greek for "
zeal" is that of "
competing with others for the same goal".
Paul is now
"pursuing" (same word) in the
right direction in a
"non-physical" way.
3:14 I press toward the mark for the prize of the high calling of God in Christ Jesus. [kjv]
κατα σκοπον διωκω εις το βραβειον της ανω κλησεως του θεου εν χριστω ιησου [gnt]
32. Parthian shot
Should you take "
pot shots" at your enemy while being "
pursued"?
Parthia was fond of shooting arrows at the enemy as they retreated or faked a retreat. This was
before the invention of
saddles (about 365 A.D.) and
stirrups (China 4th century, westward to Europe in the Middle Ages).
Was it a retreat or a trick to lure one into a trap? The "
Parthian shot" become known as the "
parting shot".
[currant jelly, no saddles, no stirrups, Arthur Conan Doyle, Crassus and Carrhae]
With the Parthian shot, one never knew if this was an actual retreat or a deceptive retreat to lure one into a trap. This technique is most famous in the Parthian victory over Roman general Crassus in the battle of Carrhae.
33. Matthew 5:44
KJV: But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
Greek: εγω δε λεγω υμιν αγαπατε τους εχθρους υμων ευλογειτε τους καταρωμενους υμας καλως ποιειτε τους μισουντας υμας και και προσευχεσθε υπερ των επηρεαζοντων υμας και διωκοντων υμας
34. Matthew 5:44 Praying
Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; [kjv]
εγω δε λεγω υμιν αγαπατε τους εχθρους υμων και προσευχεσθε υπερ των διωκοντων υμας [gnt]
You should
"pray" for those who are
"hostile" towards you.
You should not be like a
bird and
prey on others. Some
birds prey on others in the manner in which they
pray.
The ancient Greek word
"προσεύχομαι" ≈ "pray, vow, request" as in a request as a wish.
35. Prayers and wishes
Matthew 21:22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. [kjv]
και παντα οσα αν αιτησητε εν τη προσευχη πιστευοντες λημψεσθε [gnt]
The ancient Greek word
"προσεύχομαι" ≈ "pray, vow, request" as in a request as a wish and comes from two Greek words.
"πρός" ≈ "to".
"εὔχομαι " ≈ "pray, vow" and which means, literally, a "good wish".
A double-meaning here is that it can refer to the common idea of a "
prayer" but also to a request or bid for something as a "
good wish".
The idea of a "
prayer bead" or "
prayer prayer" goes back to the English word
"bid" as in a request or "
prayer". The actual "
bead" is a reminder of a needed "
bid" or "
prayer".
36. Matthew 5:44 Enemies
Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; [kjv]
εγω δε λεγω υμιν αγαπατε τους εχθρους υμων και προσευχεσθε υπερ των διωκοντων υμας [gnt]
The ancient Greek word
"προσεύχομαι" ≈ "pray, vow, request" as in a
"request" as a
"wish". What should you
"pray" for?
Should you give the
"enemy" the following?
☐
bread to
eat
☐
water to
drink
Might this include the "
bread" of "
life" and/or "
living" "
water"?
Sign:
If you don't eat of the bread of life, you are toast!
37. Matthew 5:44 Enemies
Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; [kjv]
εγω δε λεγω υμιν αγαπατε τους εχθρους υμων και προσευχεσθε υπερ των διωκοντων υμας [gnt]
What if the
"enemy" is a religious institution that thinks they already have the "
bread" of "
live" and the "
living" "
water" and think that you do not?
That is, the religious institution considers themselves as "
wheat" and you as a "
weed". What if you are the "
wheat" and they are the "
weeds"? This is, in part, the point of the second kingdom parable in Matthew 13. By stating the problem the way Jesus does, it provides an approximate fault-tolerant approach to the toleration paradox.
38. Proverbs 25:21-22 Heap of coals
39. Romans 12:20 Heap of coals
Romans 12:20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. [kjv]
αλλα εαν πεινα ο εχθρος σου ψωμιζε αυτον εαν διψα ποτιζε αυτον τουτο γαρ ποιων ανθρακας πυρος σωρευσεις επι την κεφαλην αυτου [gnt]
The ancient Greek word
"ἀνθρακιά" ≈ "pile of charcoal, charcoal fire".
Might this cause a
"heap" of trouble?
Discuss: Is Paul using the words for
"hunger" and
"thirst" in a literal or figurative sense (or both)? Explain.
☐ "
bread" of "
life"
☐ "
living" "
water"
40. Decision procedure
A "
decision procedure" in computer science is a method or algorithm that, given some input, makes a decision that can be though of as "
yes" or "
no".
A "
decision tree" rotates the tree and has more nodes to make decisions, things to happen, etc.
If the accounting for "
idle words" does not resolve the issue, a
decision procedure is needed to break the deadlock on the decision (i.e., a tie-breaker rule).
41. Decidable words
Matthew 12:36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. [kjv]
λεγω δε υμιν οτι παν ρημα αργον ο λαλησουσιν οι ανθρωποι αποδωσουσιν περι αυτου λογον εν ημερα κρισεως [gnt]
A "
decision procedure" in computer science is a method or algorithm that, given some input, makes a decision that can be though of as "
yes" or "
no".
Is a word an
"idle" "word" if that word is
clearly "
for Christ"? Does one need to account for such a word in the day of judgment?
Is a word an
"idle" "word" if that word is
clearly "
against Christ"? Does one need to account for such a word in the day of judgment?
Such words are here called "
decidable words" or "
decidable silences". There is no question as to whether "
decidable words" or "
decidable silences" are "
for Christ" or "
against Christ". Some "
false Christs" deceive by omitting words.
42. Matthew 5:45 Under the weather
Matthew 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. [kjv]
οπως γενησθε υιοι του πατρος υμων του εν ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους [gnt]
The Greek word translated as "
be" is that of "
coming into being".
The "sun" rises on the "evil" and the "good". Are these opposites?
It "rains" on the "just" and the "unjust". These are, by definition, opposites.
At the end of the Sermon on the Mount, the "
rain" will fall on
both the "
house" built on the "
rock" and the "
house" built on "
sand". Only
one will
fall.
Jesus will speak many verses having to do with "
evil" and "
good". Are these
opposites?
43. Matthew 5:45 Under the weather
Matthew 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. [kjv]
οπως γενησθε υιοι του πατρος υμων του εν ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους [gnt]
If this situation as described did not exist, there would be a
statistical test (e.g., the Chi-squared test for the testing of independence) or, in computer science terms, a
decision procedure, to determine who was evil and who was good, and who was just and who was unjust.
What does Jesus say about this? Does Jesus provide any examples?
☐ Tragedies of local reality here on earth in this world.
☐ Tragedies of eternal significance.
44. Luke 13:1-3
45. Luke 13:4-5
One type of
mourning is from events that have (seemingly) natural causes.
Luke 13:4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? [kjv]
η εκεινοι οι δεκα οκτω εφ ους επεσεν ο πυργος εν τω σιλωαμ και απεκτεινεν αυτους δοκειτε οτι αυτοι οφειλεται εγενοντο παρα παντας τους ανθρωπους τους κατοικουντας ιερουσαλημ [gnt]
13:5 I tell you, Nay: but, except ye repent, ye shall all likewise perish. [kjv]
ουχι λεγω υμιν αλλ εαν μη μετανοησητε παντες ωσαυτως απολεισθε [gnt]
The English "
repent" as in
"changed mind" or
"changed behavior" is from the Latin. The Greek is that of
"after thought" as in
"think about this" and
"change" if needed.
Discussion question: What is the meaning of "
perish" as used here? Contrast a physical perish with a spiritual perish.
46. Aristotle: Categories
Matthew 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. [kjv]
οπως γενησθε υιοι του πατρος υμων του εν ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους [gnt]
There are different Greek words for what as translated as "
evil".
Jesus uses the Greek word for "oppression" for "evil". Is "oppression" an opposite of "good"?
Aristotle uses the Greek word for "bad" for "evil". Jesus uses this word for the "harmed".
English: The contrary of good must be evil, and this can be proved by induction. (Loeb#325, p. 97)
Greek: Ἐναντίον δέ ἐστιν ἀγαθῷ μὲν ἐξ ἀνάγκης κακόν, τοῦτο δὲ δῆλον τῇ καθ' ἕκαστον ἐπαγωγῇ, … Aristotle: Categories [14a]
e
47. Matthew 7:24,26 House built on sand
48. Matthew 7:25,27 House built on sand
House on
rock of Christ:
Matthew 7:25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. [kjv]
και κατεβη η βροχη και ηλθαν οι ποταμοι και επνευσαν οι ανεμοι και προσεπεσαν τη οικια εκεινη και ουκ επεσεν τεθεμελιωτο γαρ επι την πετραν [gnt]
House on
sand of man:
7:27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. [kjv]
και κατεβη η βροχη και ηλθαν οι ποταμοι και επνευσαν οι ανεμοι και προσεκοψαν τη οικια εκεινη και επεσεν και ην η πτωσις αυτης μεγαλη [gnt]
The "
rain", "
rivers" and "
wind"
"falls" on the "
house" built on the "
rock". However, the "
rain", "
rivers" and "
wind"
"cut off" (different word) the "
house" built on "
sand". The ancient Greek word
"προσκόπτω" ≈ "cut towards/off". The "
house" is
"cut off". Perhaps they "
cut off" themselves as in separating themselves from the love of Christ - as the lost sheep that goes on the mountain.
49. Matthew 7:27 House built on sand
Matthew 7:27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. [kjv]
και κατεβη η βροχη και ηλθαν οι ποταμοι και επνευσαν οι ανεμοι και προσεκοψαν τη οικια εκεινη και επεσεν και ην η πτωσις αυτης μεγαλη [gnt]
The "
house" built on "
rock" does
not "fall". However, the "
house" built on "
sand" is
"cut off" and has a
"great" (size or number)
"fall". The ancient Greek word
"πτῶσις" ≈ "falling" and, in grammar, is a case or inflection. The ancient Greek word
"πίπτω" ≈ "fall". A related word is
"πτωχός" ≈ "beggar" and means, literally, one who has fallen. Jesus often refers to the
"poor" as those who are
"fallen" and need the
"Gospel" or
"Good News" which is the source of the English word
"evangelical".
Might there be a play on words of the "
great"
"fall" with the "
many" or "
city" in the (false) "
house" on the "
mountain" following the (false) "
light" who need the
"Good News" but, due to "
birds" and "
pigs" (who work for the "
birds") get
"cut off" and never got to hear (or were misled about) that
"Good News"?
50. Matthew 5:45
KJV: That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
Greek: οπως γενησθε υιοι του πατρος υμων του εν ουρανοις οτι τον ηλιον αυτου ανατελλει επι πονηρους και αγαθους και βρεχει επι δικαιους και αδικους
51. Matthew 5:43,46 Hateful rewards
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου [gnt]
5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν [gnt]
The Greek word for
"reward" could be a play on words with the Greek word for
"hate".
The ancient Greek word
"μισθός" ≈ "wages, pay, recompense, reward". This word is related to the German word
"Miete" ≈ "rent".
The ancient Greek word
"μισέω" ≈ "hate" and is from
"μῖσος" ≈ "hatred, hate" and appears to be pre-Greek in origin.
52. Usage - reward
*G3408 *29 μισθός (mis-thos') : apparently a primary word; pay for service (literally or figuratively), good or bad:--hire, reward, wages.
 |
Words: μισθον=18 μισθος=7 μισθου=4
|
53. Tot for tat
Exodus 21:24 Eye for eye, tooth for tooth, hand for hand, foot for foot, [kjv]
οφθαλμον αντι οφθαλμου οδοντα αντι οδοντος χειρα αντι χειρος ποδα αντι ποδος [lxx]
Matthew 5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: [kjv]
ηκουσατε οτι ερρεθη οφθαλμον αντι οφθαλμου και οδοντα αντι οδοντος [gnt]
This idea is repeated in various forms in the
OT. The ancient Greek phrase
"ἴσα πρὸς ἴσα" ≈ "tit for tat" which is, literally, "
equals for equals".
The game theory idea is that of "
tit" for "
tat" as in "
this" for "
that" (in various languages). The idea here is that of
"eye" "in place of" "eye", etc. And that's the
truth (i.e.,
"tooth").
54. Matthew 5:46 Rewards
Matthew 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν [gnt]
Is a
"reward" always "
good"? Can it be "
bad"? Is a
"recompense" always "
good"? Can it be "
bad"?
To
"love" them that
"love" you is a variation of "
tit" for "
tat" referred to by Jesus six verses earlier as "
eye"
"in place of" "
eye".
55. Matthew 5:43,46 Love and hate
Matthew 5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. [kjv]
ηκουσατε οτι ερρεθη αγαπησεις τον πλησιον σου και μισησεις τον εχθρον σου [gnt]
5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν [gnt]
Jesus uses the "
heathen" or "
ethnics" to refer to the "
sea" of "
humanity" or "
fish" and uses the "
publicans" collectively to refer to both the "
birds" or "
eyes" and the "
pigs" or "
hands".
The ancient Greek word
"μισθός" ≈ "wages, pay, recompense, reward" and, as a play on words,
"μῖσος" ≈ "hatred, hate".
If you love them which love you, what reward have you?
If you love them which love you, what hate (for others) have you?
Can you imagine what a
"hateful" "
bird" or
false "
leader" or "
eye" might be like? They would always have the faithful under a
"watch" or
"prison" as if in a
"cage".
56. Wasps
Is this wasp spray good for wasps?
No. It kills them.
God is good. Is God good for you?
(discuss)
Might this change the meaning of "
God will take care of you"? Is that "
reward" good or bad? What is a "
just reward"? What is "
recompense"? Do you get "
stressed" thinking about just "
desserts"? How are the words "
stressed" and "
desserts" related?
57. Matthew 5:46 Rewards
Matthew 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν [gnt]
Do you get "
stressed" thinking about just "
desserts"? How are the words "
stressed" and "
desserts" related?
Does Jesus have a "
Loyalty Rewards Program"? Do you need to apply to get it?
Why do many businesses have a "
Loyalty Rewards Program"? What do they get for giving you a "
discount"?
58. Matthew 5:46 Rewards
Matthew 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν [gnt]
At West Point there was the official
Dean's List for students ranking at the top of the class. Students who ranked at the bottom of the class talked about the
Dean's Other List.
Discuss: Does Jesus, like Santa or the Dean, have a "
naughty" and a "
nice" list?
What are the wages of sin? (being not a good witness for God)
59. Romans 6:23
60. Romans 6:23
KJV: For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
Greek: τα γαρ οψωνια της αμαρτιας θανατος το δε χαρισμα του θεου ζωη αιωνιος εν χριστω ιησου τω κυριω ημων
61. Strongs - wages
- *G3800 *0 ὀψώνιον (op-so'-nee-on) : neuter of a presumed derivative of the same as G3795; rations for a soldier, i.e. (by extension) his stipend or pay:-- wages.
- οψωνιοις *2
- Luke 3:14 ... and be content with your wages.
- 1 Corinthians 9:7 Who goeth a warfare any time at his own charges? who planteth a vineyard, ...
- οψωνια
- Romans 6:23 For the wages of sin is death; but the gift ...
- οψωνιον
- 2 Corinthians 11:8 I robbed other churches, taking wages of them, to do you service.
62. Usage - wages
63. Matthew 5:46 Taxing collectors
Matthew 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν [gnt]
In the Sermon on the Mount, the disciples as "
sheep", "
pigs" (bad salt) and "
birds" (bad bird houses) are there.
A model that considers the "
pigs" and "
birds" together as "
publicans" or "
tax collectors" fits well.
Was the religious establishment a "
tax collector" agency with a "
yoke" of "
compulsion"? Has that "
yoke" of "
compulsion" continued to the present times?
This "
yoke of compulsion" was a theme in the verse on a "
gift" at the "
altar", some 20 verses earlier.
64. Matthew 5:46
KJV: For if ye love them which love you, what reward have ye? do not even the publicans the same?
Greek: εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν
65. Cheers
Matthew 5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? [kjv]
και εαν ασπασησθε τους αδελφους υμων μονον τι περισσον ποιειτε ουχι και οι εθνικοι τοαυτο ποιουσιν [gnt]
There are (at least) two ancient Greek words for what some would call
"cheers" or
"greetings". The ancient Greek word
"ἀσπάζομαι" ≈ "cheers, salute" and is less formal and less serious sense. The word for the general
"ethnic" population at large is in most manuscripts rather than the more specific "
publican" or "
tax collector" (which has a special meaning when used by Jesus).
1 Thessalonians 5:16 Rejoice evermore. [kjv]
παντοτε χαιρετε [gnt]
5:17 Pray without ceasing. [kjv]
αδιαλειπτως προσευχεσθε [gnt]
The ancient Greek word
"χαίρετε" ≈ "greetings, rejoice" and is usually in a more formal, sincere and positive sense. The modern Greek word
"χαίρετε" (HEH-reh-teh) ≈ "greetings" as a more formal greeting.
66. 1 Thessalonians 5:16
67. 1 Thessalonians 5:17
KJV: Pray without ceasing.
Greek: αδιαλειπτως προσευχεσθε
68. Usage - cheers
*G782 *60 ἀσπάζομαι (as-pad'-zom-ahee) : from G1 (as a particle of union) and a presumed form of G4685; to enfold in the arms, i.e. (by implication) to salute, (figuratively) to welcome:--embrace, greet, salute, take leave.
 |
Words: απησπασαμεθα ασπαζεσθαι ασπαζεται=11 ασπαζομαι ασπαζονται=9 ασπαζου ασπασαι=2 ασπασαμενοι=3 ασπασαμενος=3 ασπασασθε=24 ασπασησθε=2 ησπαζοντο ησπασατο
|
69. Matthew 5:47 Cheers
Matthew 5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? [kjv]
και εαν ασπασησθε τους αδελφους υμων μονον τι περισσον ποιειτε ουχι και οι εθνικοι τοαυτο ποιουσιν [gnt]
The
KJV (King James Version) translates as
"salute" the Greek word that might better be thought of as
"cheers".
The ancient Greek word
"ἀσπάσομαι" ≈ "welcome, embrace" as in a
"greeting" such as
"cheers". The modern Greek word
"ασπασμός" (a-spa-SMOS) ≈ "kiss, hug".
70. Holy kiss
1 Corinthians 16:20 All the brethren greet you. Greet ye one another with an holy kiss. [kjv]
ασπαζονται υμας οι αδελφοι παντες ασπασασθε αλληλους εν φιληματι αγιω [gnt]
2 Corinthians 13:12 Greet one another with an holy kiss. [kjv]
ασπασασθε αλληλους εν αγιω φιληματι [gnt]
The ancient Greek word
"φίλημα" ≈ "kiss". In the plural the meaning is that of
"cosmetics". If the meaning of
"greet" meant
"kiss", then it would
not be necessary to add the
"holy" "kiss".
KJV: "with" a "holy" "kiss".
Greek: "in" a "holy" "kiss".
The Greek "
in" makes sense when one thinks of
"greeting" "
in" a "
holy" "
embrace".
The
"one another" considers the
"others" to be of a
similar type and
not a
different type.
71. 1 Corinthians 16:20
KJV: All the brethren greet you. Greet ye one another with an holy kiss.
Greek: ασπαζονται υμας οι αδελφοι παντες ασπασασθε αλληλους εν φιληματι αγιω
72. 2 Corinthians 13:12
KJV: Greet one another with an holy kiss.
Greek: ασπασασθε αλληλους εν αγιω φιληματι
73. Strongs - greet
- *G783 *10 ἀσπασμός (as-pas-mos') : from G782; a greeting (in person or by letter):--greeting, salutation.
- ασπασμους *4
- Matthew 23:7 And greetings in the markets, and to be called ...
- Mark 12:38 ... in long clothing, and love salutations in the marketplaces,
- Luke 11:43 ... in the synagogues, and greetings in the markets.
- Luke 20:46 ... long robes, and love greetings in the markets, and ...
- ασπασμος *4
- Luke 1:29 ... and cast in her mind what manner of salutation this should be.
- 1 Corinthians 16:21 The salutation of me Paul with mine own hand.
- Colossians 4:18 The salutation by the hand of me Paul. Remember my ...
- 2 Thessalonians 3:17 The salutation of Paul with mine own hand, which is ...
- ασπασμον
- Luke 1:41 ... that, when Elisabeth heard the salutation of Mary, the babe leaped ...
- ασπασμου
- Luke 1:44 ... as soon as the voice of thy salutation sounded in ...
74. Usage - greet
*G783 *10 ἀσπασμός (as-pas-mos') : from G782; a greeting (in person or by letter):--greeting, salutation.
 |
Words: ασπασμον ασπασμος=4 ασπασμου ασπασμους=4
|
The ancient Greek word
"ἀσπάσομαι" ≈ "welcome, embrace" as in a
"greeting" such as
"cheers".
75. McCarthy: Teamwork
...most people's superficial notion of "teamwork" is that it is equivalent to some namby-pamby consensus and bogus good cheer. The only consensus worth having is a creative one achieved in the combat of fully engaged intellects. Such a consensus is born of sleepless nights, fear of rejection, and trials of personal courage. Conflict, which usually presages growth, is the hallmark of such consensus. McCarthy, J. (1995).
Dynamics of Software Development. Redmond, WA: Microsoft Press., p. 44.
Sometimes this idea of ignoring conflict is called a "
mutual admiration society".
The "
peer-review" system used in many academic areas falls prey to the idea of a "
mutual admiration society". Any really new or useful idea tends not be seen by those in such a group.
The term "
group think" can apply to such groups.
76. Groups
The "
sea" of "
people" are the "
fish". In the Sermon on the Mount, the disciples as "
sheep", "
pigs" (bad salt, bad hands) and "
birds" (bad bird houses, bad eyes) are there.
77. Matthew 5:47 Ethnic heathens
Matthew 5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? [kjv]
και εαν ασπασησθε τους αδελφους υμων μονον τι περισσον ποιειτε ουχι και οι εθνικοι τοαυτο ποιουσιν [gnt]
The
KJV often uses the word
"heathen",
"pagans" or
"gentiles". Here, the
TR changes this word to "
tax collectors". The Greek word is that of
"ethnicity" having to do with people in general. The ancient Greek word
"ἐθνικός" ≈ "national" and comes from the ancient Greek word
"ἔθνος" ≈ "tribe, family, nation" but can mean any group such as a group of animals (flock, herd, etc.).
In Jewish and Christian terminology, this word often means gentiles. Does it always mean gentiles? Jesus tends to use the word to refer to the "
fish" in the "
sea" of humanity and calls on disciples to be "
fishers" of "
men" (i.e., "
fish").
78. Matthew 5:46-47 Groups
Matthew 5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? [kjv]
εαν γαρ αγαπησητε τους αγαπωντας υμας τινα μισθον εχετε ουχι και οι τελωναι το αυτο ποιουσιν [gnt]
5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? [kjv]
και εαν ασπασησθε τους αδελφους υμων μονον τι περισσον ποιειτε ουχι και οι εθνικοι τοαυτο ποιουσιν [gnt]
The
TR uses use
"publicans" rather than
"heathen" or
"ethics" or
"people" which fits in with
"brethren". This destroys the symmetry and completeness of what Jesus has said. Do not the following groups do the same:
"Love" (superficial): "publicans", tax collectors, birds (eyes) and pigs (hands) as part of the birdhouse (organization). This is done to members of the birdhouse.
"Cheers" (superficial): "heathen", "ethnics", fish (feet) as part of humanity. This is done to others in the "world" (that "hates" Jesus and anyone who associated, or glues, themselves with Jesus).
79. Matthew 5:47
KJV: And if ye salute your brethren only, what do ye more than others? do not even the publicans so?
Greek: και εαν ασπασησθε τους αδελφους υμων μονον τι περισσον ποιειτε ουχι και οι τελωναι ουτως εθνικοι το αυτο ποιουσιν
80. James 1:4 Patience and perfection
James 1:4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. [kjv]
η δε υπομονη εργον τελειον εχετω ινα ητε τελειοι και ολοκληροι εν μηδενι λειπομενοι [gnt]
The ancient Greek word
"τέλειος" ≈ "purposed, complete, perfected" and
not the modern English idea of "
perfect" as "
without error".
For Aristotle there was the added meaning of
"purpose" as in an
"end" as
"τέλος" ≈ "end, purpose, complete" and is the source of the English word
"teleology" as the "
logic" or "
reasoning" about the "
end times". Aristotle sometimes uses the word in the sense of
"mature" as in "
ripe" (fruit, etc.) in contrast to "
raw".
81. Matthew 5:48 Perfection
Matthew 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect. [kjv]
εσεσθε ουν υμεις τελειοι ως ο πατηρ υμων ο ουρανιος τελειος εστιν [gnt]
The ancient Greek word
"τέλειος" ≈ "purposed, complete, perfected" and
not the modern English idea of "
perfect" as "
without error".
For Aristotle there was the added meaning of
"purpose" as in an
"end" as
"τέλος" ≈ "end, purpose, complete" and is the source of the English word
"teleology" as the "
logic" or "
reasoning" about the "
end times". Aristotle sometimes uses the word in the sense of
"mature" as in "
ripe" (fruit, etc.) in contrast to "
raw".
☐
Be perfect as your father ... is perfect.
☐
Be complete as your father ... is complete.
☐
Be purposeful as your father ... is purposeful.
☐
Be mature as your father ... is mature.
82. Matthew 5:48
KJV: Be ye therefore perfect, even as your Father which is in heaven is perfect.
Greek: εσεσθε ουν υμεις τελειοι ωσπερ ως ο πατηρ υμων ο εν τοις ουρανοις ουρανιος τελειος εστιν
83. End of chapter
This ends chapter 5. The chapter and verse divisions were established in the middle ages.
In what manner should one do "
good" to both "
neighbors" and to "
enemies"?
This is addressed at the start of chapter 6. The same word for "
reward" appears in these verses.
84. Matthew 6:1-4 The right secret left with alms
Matthew 6:1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. [kjv]
6:2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. [kjv]
6:3 But when thou doest alms, let not thy left hand know what thy right hand doeth: [kjv]
6:4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. [kjv]
The
TR changed the Greek word for
"righteousness" to
"alms" to match the following three verses, The last
"reward" is not the same Greek word as the
"reward" in previous verses.
Doing what is
"right" is what is
"righteous" and is related to "
opinion", "
glory" and "
law". One must always determine if what is meant is God's
"righteousness" or man's
"righteousness" (or both).
These verses are a setup for the Lord's Prayer
five verses later in Matthew 6:9.
85. End of page
