Interpretive Study of Matthew's Gospel-5,6.

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, God.

Matthew Chapter 5

links to sentences in this chapter:

C5-S1 (Verse 1-3), C5-S2 (Verse 4), C5-S3 (Verse 5), C5-S4 (Verse 6), C5-S5 (Verse 7), C5-S6 (Verse 8), C5-S7 (Verse 9), C5-S8 (Verse 10), C5-S9 (Verse 11), C5-S10 (Verse 12), C5-S11 (Verse 13), C5-S12 (Verse 13), C5-S13 (Verse 14), C5-S14 (Verse 14), C5-S15 (Verse 15), C5-S16 (Verse 16), C5-S17 (Verse 17), C5-S18 (Verse 18), C5-S19 (Verse 19), C5-S20 (Verse 20), C5-S21 (Verse 21-22), C5-S22 (Verse 23-24), C5-S23 (Verse 25), C5-S24 (Verse 26), C5-S25 (Verse 27-28), C5-S26 (Verse 29), C5-S27 (Verse 30), C5-S28 (Verse 31-32), C5-S29 (Verse 33-35), C5-S30 (Verse 36), C5-S31 (Verse 37), C5-S32 (Verse 38-39), C5-S33 (Verse 40), C5-S34 (Verse 41), C5-S35 (Verse 42), C5-S36 (Verse 43), C5-S37 (Verse 44-45), C5-S38 (Verse 46), C5-S39 (Verse 46), C5-S40 (Verse 47), C5-S41 (Verse 47), C5-S42 (Verse 48)'.

Please use This link to see the chapter summary.

Chapter theme: the start of the 'Sermon of the Mount / Beatitudes': basic concepts for the kingdom of God.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. Christ's sermon on the mount. 3-12. Who are blessed;
13. the salt of the earth;
14-16. the light of the world.
17-20. He came to fulfil the law.
21-26. What it is to kill;
27-32. to commit adultery;
33-37. to swear.
38-42. He exhorts to suffer wrong,
43-47. to love our enemies;
48. and to labour after perfection.'.

C5-S1 (Verse 1-3) Blessing for being humble.

Equivalent Section: Jesus separated Himself and His disciples from the multitudes.

And seeing the multitudes,
he went up into a mountain:.

Equivalent Section: Jesus gave this lesson to His disciples.

and when he was set,
his disciples came unto him:.

Equivalent Section: Jesus started with the most basic attitude that is required to be blessed.

And he opened his mouth,
and taught them,
saying,
Blessed are the poor in spirit :.

Equivalent Section: Jesus gives the basic reason to have this attitude.

for theirs is the kingdom of heaven..

The first eleven (11) verses start out with Blessed are they. Jesus is starting out by telling us how to be blessed in His kingdom. He is telling people 'Here is why you want to be part of His kingdom'. This entire section, at the start of the chapter, uses symbolic language to express how people act in the flesh in order to express a spiritual truth. Please see the Section called Promises, in the Significant Gospel Events Study, for other promises found in the Gospels.

Please notice that the people, which Jesus identifies in this sentence, would not be considered to be 'happy'. There is a wrong doctrine which claims that blessed means 'happy'. However that does not match what we find in this chapter. Therefore, that doctrine is wrong.

Luke 6:20 is similar, but different in details, from Matthew 5:3. In both cases, Jesus spoke to His disciples, who were the first members of His new church. Thus, this is a message for the church. However, there are also differences between the report delivered by Matthew and the one delivered by Luke. These do not constitute conflicts but different points of view and the fact that Luke summarizes his report far more than Matthew does. Regardless of the differences, both deliver the same message and it is profitable to study and compare the two accounts in order to get a better understanding.

Our current sentence says: And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him while Luke 6:190-20 says: And the whole multitude sought to touch him: for there went virtue out of him, and healed them all. And he lifted up his eyes on his disciples, and said. Thus, in both cases, we see that there was a multitude who were there to be blessed by God. His disciples saw the multitude and understood their motivation. Jesus understood this and took His disciples aside and gave them the lessons in this message so that they would understand the difference in what he gave to the multitude and how they were to get better blessings. Jesus gave healing and other physical blessings to the multitude so that they would come and hear His doctrine and so that some of them would be saved. But, the disciples were already saved. God has additional blessings, which the saved can receive, but there are also additional requirements for receiving the additional blessings. In addition, the blessings that Jesus tells His disciples are available to the saved are spiritual in nature, as opposed the physical healing and other physical blessings given to the multitude. Physical blessings only last until death if that long. However, spiritual blessings last for ever. Therefore, the spiritual blessings offered to the saved are better.

Our current sentence says: Blessed are the poor in spirit while Luke 6:20 says: Blessed be ye poor. In all likelihood, Jesus said both of these phrases. And, since this sermon uses so much symbolic language, these things must be understood symbolically. The word ye means: 'each and every one of you personally'. These statements were directed personally at the saved disciples and not to the multitudes, which included lost people. In addition, the phrase poor in spirit is symbolically descriptive of people who are humble. We must humble ourselves to truly repent and be truly Biblically saved. In addition, we must continually humble ourselves, after our salvation, to be truly Biblically sanctified and used by God in His kingdom.

Our current sentence says: for theirs is the kingdom of heaven while Luke 6:20 says: for yours is the kingdom of God. In all likelihood, Jesus said both of these phrases. In both of these phrases, we are given the reason why (for) the first phrase is true. Now, these gospel accounts tell us that the people who meet God's requirement will receive two different, but related blessings. The kingdom of Heaven and the kingdom of God have two separate doctrinal meanings. (Please see the word definitions, below, for links to where these two phrases are explained.) In the Gospel of Matthew, the phrase kingdom of Heaven is often used for the 1,000-years reign of Christ when the laws of Heaven are enforced upon all of the Earth. That is what is being promised here. All saved will go to Heaven but only those saved people who also humble themselves and work for God's kingdom, while they are in this flesh, will be allowed to return for the 1,000-years reign of Christ. Please notice that Revelation 17:14 says: These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. In addition, Matthew 20:16 and Matthew 22:14 say: So the last shall be first, and the first last: for many be called, but few chosen. All saved are called but only faithful are chosen to return for the 1,000-years reign of Christ.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for Romans C11S10 about the phrase works are seen of men.

Please see the note for John 6:2 about the word multitude. The functional definition for this word is: 'The state of being many; a great number'.

Please see the note for John 6:3 about the word mountain. Webster's 1828 dictionary defines this word as: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude. We apply mountain to the largest eminences on the globe; but sometimes the word is used for a large hill. In general, mountain denotes an elevation higher and larger than a hill; as the Altaic mountains in Asia, the Alps in Switzerland, the Andes in South America, the Allegheny mountains in Virginia, the Catskill in New York, the White mountains in New Hampshire, and the Green mountains in Vermont. the word is applied to a single elevation, or to an extended range'.

Please see the note for Colossians C1S6 about the word settle. The functional definition for this word is: 'Placed; established; determined; composed; adjusted'.

Please see the note for John 1:35-36 about the word disciple. The functional definition for this word is: 'A learner; a scholar; one who receives or professes to receive instruction from another'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut; unsealed'.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

One last thing to pay attention to is that our sentence says that Jesus taught them. Many preachers believe the doctrinal error that everything spiritual is done by preaching and some even condemn Bible teachers. As a result, they are ignorantly condemning Jesus. Teaching and preaching are two different methods and produce different results. Fanatics are the result of preaching to ignorant people who do not receive correct teaching to go with their preaching.

Please see the note for 1Corinthians C12S27 about the word teach / taught. The functional definition for this word is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. The word taught is the past-tense form of the word teach. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the notes for Galatians C3-S10 about the word bless. The functional definition for this word is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. Forms of this word are used, in this Gospel, in: Matthew 5:3; Matthew 5:4; Matthew 5:5; Matthew 5:6; Matthew 5:7; Matthew 5:8; Matthew 5:9; Matthew 5:10; Matthew 5:11; Matthew 5:44; Matthew 11:6; Matthew 13:16; Matthew 14:19; Matthew 16:17; Matthew 21:9; Matthew 23:39; Matthew 24:46; Matthew 25:34; Matthew 26:26.

Please see the note for Mark 12:42 about the word poor. Easton's Bible Dictionary defines this word as: 'The Mosaic legislation regarding the poor is specially important. (1.) they had the right of gleaning the fields (Le 19:9-10; De 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex 23:11; Le 25:6). (3.) In the year of jubilee they recovered their property (Le 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex 22:25-27; De 24:10-13). the rich were to be generous to the poor (De 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (De 15:12-15; Le 25:39-42,47-54). (6.) Certain portions from the tithes were assigned to the poor (De 14:28-29; 26:12-13). (7.) they shared in the feasts (De 16:11,14; Ne 8:10). (8.) Wages were to be paid at the close of each day (Le 19:13). In the New Testament (Lu 3:11; 14:13; Ac 6:1; Ga 2:10; Jas 2:15-16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Lu 16:20-21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1Th 4:11; 2Th 3:7-13; Eph 4:28). this word is used figuratively in Mt 5:3; Lu 6:20; 2Co 8:9; Re 3:17'. Forms of this word are used, in this Gospel, in: Matthew 5:3; Matthew 11:5; Matthew 19:21; Matthew 26:9; Matthew 26:11.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for Matthew 3:2 about the phrase kingdom of Heaven. The kingdom of Heaven is the kingdom that 'belongs to' Heaven and is applied to beings, and things, which reside in Heaven. We find the phrase kingdom of Heaven only found within the Gospel of Matthew and is often, but not always, used for salvation because all saved will become part of the kingdom of Heaven. This phrase is used for when the laws of Heaven will control this Earth. That time is the 1,000 year reign of Christ. What we see in the beginning of the Gospel accounts is that the kingdom was offered to the Jews but they refused to accept Jesus Christ as their King. Therefore, the offer of their receiving was withdrawn and Jesus Christ started the 'Church Age' with the offer of the kingdom given to all who accept Jesus Christ as their personal Lord. In addition, every kingdom has a king. Please see verses on king in the New Testament and the Summary on king. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seeing. Mt 4:25; 13:2; Mr 4:1 he went. Mt 15:29; Mr 3:13,20; Joh 6:2-3 his. Mt 4:18-22; 10:2-4; Lu 6:13-16
General references. Mt 13:35; Job 3:1; Ps 78:1-2; Pr 8:6; 31:8-9; Lu 6:20-26; Ac 8:35; 10:34; 18:14; Eph 6:19
Blessed. Mt 5:4-11; 11:6; 13:16; 24:46; Ps 1:1; 2:12; 32:1-2; 41:1; 84:12; 112:1; 119:1-2; 128:1; 146:5; Pr 8:32; Isa 30:18; Lu 6:20-26; 11:28; Joh 20:29; Ro 4:6-9; Jas 1:12; Re 19:9; 22:14 the poor. Mt 11:25; 18:1-3; Le 26:41-42; De 8:2; 2Ch 7:14; 33:12,19,23; 34:27; Job 42:6; Ps 34:18; 51:17; Pr 16:19; 29:23; Isa 57:15; 61:1; 66:2; Jer 31:18-20; Da 5:21-22; Mic 6:8; Lu 4:18; 6:20; 18:14; Jas 1:10; 4:9-10 exp: Isa 29:19; 41:17; Mt 11:5. For. Mt 3:2; 8:11; Mr 10:14; Jas 2:5 exp: Mt 5:10; Lu 6:20. General references. exp: Mt 23:12; Mr 7:29.'.

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C5-S2 (Verse 4) Blessing for people who morn for the lost.

Blessed are they that mourn:
for they shall be comforted..

One of the first verses that anyone memorized is: Jesus wept (John 11:35). We also have the expression of sorrow by Jesus, when He entered Jerusalem for His crucifixion, because of the judgment that would come on the city and the inhabitants of it (Matthew 23:37; Luke 13:34). In these examples, we see what Jesus means when He says: they that mourn. He is not talking about people who cry about losing things in the flesh but He is speaking about people who morn over the spiritual consequences that people are storing up for themselves by their sinful lives.

Luke 6:21 is similar, but different from, this sentence. In Matthew, Jesus uses the words mourn and comforted. In Luke, Jesus uses the words weep and laugh. Yes, there are technical differences in these words, but the differences are mainly in the degree of the feelings and in how those feelings are expressed.

Please see the notes for 1Corinthians C5S2 and 2Corinthians 7:6-7 about the word mourn. Easton's Bible Dictionary defines this word as: 'Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Ge 23:2); Jacob for Joseph (Ge 37:34-35); the Egyptians for Jacob (Ge 50:3-10); Israel for Aaron (Nu 20:29), for Moses (De 34:8), and for Samuel (1Sa 25:1); David for Abner (2Sa 3:31,35); Mary and Martha for Lazarus (Joh 11); devout men for Stephen (Ac 8:2), etc.
(2.) forcalamities, Job (Job 1:20-21; 2:8); Israel (Ex 33:4); the Ninevites (Jon 3:5); Israel, when defeated by Benjamin (Jg 20:26), etc.
(3.) Penitential mourning, by the Israelites on the day of atonement (Le 23:27; Ac 27:9); under Samuel's ministry (1Sa 7:6); predicted in Zechariah (Zec 12:10-11); in many of the psalms (51, etc.).
Mourning was expressed, (1) by weeping (Ge 35:8, marg.; Lu 7:38, etc.); (2) by loud lamentation (Ru 1:9; 1Sa 6:19; 2Sa 3:31); (3) by the disfigurement of the person, as rending the clothes (Ge 37:29,34; Mt 26:65), wearing sackcloth (Ge 37:34; Ps 35:13), sprinkling dust or ashes on the person (2Sa 13:19; Jer 6:26; Job 2:12), shaving the head and plucking out the hair of the head or beard (Le 10:6; Job 1:20), neglect of the person or the removal of ornaments (Ex 33:4; De 21:12-13; 2Sa 14:2; 19:24; Mt 6:16-17), fasting (2Sa 1:12), covering the upper lip (Le 13:45; Mic 3:7), cutting the flesh (Jer 16:6-7), and sitting in silence (Jg 20:26; 2Sa 12:16; 13:31; Job 1:20).
In the later times we find a class of mourners who could be hired to give by their loud lamentation the external tokens of sorrow (2Ch 35:25; Jer 9:17; Mt 9:23).
The period of mourning for the dead varied. forJacob it was seventy days (Ge 50:3); for Aaron (Nu 20:29) and Moses (De 34:8) thirty days; and for Saul only seven days (1Sa 31:13). In 2Sa 3:31-35, we have a description of the great mourning for the death of Abner'.

Please see the note for Philippians 2:1 about the word comfort. The functional definition for this word is: 'To strengthen; to invigorate; to cheer or enliven'. Forms of this word are found in this Gospel in: Matthew 2:18; Matthew 5:4; Matthew 9:22.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 6:1-9; 13:1-5; 30:7-11; 32:3-7; 40:1-3; 69:29-30; 116:3-7; 126:5-6; Isa 12:1; 25:8; 30:19; 35:10; 38:14-19; 51:11-12; 57:18; 61:2-3; 66:10; Jer 31:9-12,16-17; Eze 7:16; 9:4; Zec 12:10-14; 13:1; Lu 6:21,25; 7:38,50; 16:25; Joh 16:20-22; 2Co 1:4-7; 7:9-10; Jas 1:12; Re 7:14-17; 21:4 exp: Song 2:11.'.

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C5-S3 (Verse 5) Blessing for people who submit to God.

Blessed are the meek:
for they shall inherit the earth..

Please notice the definition of the word meek, which is: 'Strength under control of God's Holy Spirit' and in notweak'. Examples of men who were meek include Moses and Jesus. Therefore, these are saved people who also are busy obeying and serving God. They shall inherit the earth when they return with Jesus Christ to rule and reign.

Once more, please keep in mind that this is symbolic language and that the first section, of this chapter, is telling us how saved people will be blessed in the 'Church Age' and in the 1,000-years reign of Christ. Therefore, in order to understand the symbolic language, we must consider the context in order to understand whom the language is applied to and under what circumstances it is applied.

We find the exact phrase of inherit the earth in: Psalms 25:13; Psalms 37:9; Psalms 37:11; Psalms 37:22; Matthew 5:5.

Please see the note for Galatians C6S1 about the word meek. That note has a small explanation of every place in the New Testament where We find this word. The functional definition for this word is: 'Strength under control of God's Holy Spirit'. Forms of this word are used, in this Gospel, in: Matthew 5:5; Matthew 11:29; Matthew 22:5.

Please see the note for Luke 10:25 about the word inherit. The functional definition for this word is: 'To take by descent from an ancestor; to take by succession, as the representative of the former possessor; to receive, as a right or title descendible by law from an ancestor at his decease'. Please also see the note for Galatians C3-S20 about the word inheritance. Forms of this word are used, in this Gospel, in: Matthew 5:5; Matthew 19:29; Matthew 21:38; Matthew 25:34.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition for this word is: 'All of this physical world including the influence it has on us. At times, the application o0f this word, will focus on only part of the whole'. Please also see the note for Luke 21:10-11 about the word earthquake. Please also see the note for 2Corinthians 4:7 about the word earthen. Please also see the note for 2Corinthians 5:1 about the word earthly. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Forms of this word are used, in this Gospel, in: Matthew 5:5; Matthew 5:13; Matthew 5:18; Matthew 5:35; Matthew 6:10; Matthew 6:19; Matthew 9:6; Matthew 10:34; Matthew 11:25; Matthew 12:40; Matthew 12:42; Matthew 13:5; Matthew 16:19; Matthew 17:25; Matthew 18:18; Matthew 18:19; Matthew 23:9; Matthew 23:35; Matthew 24:30; Matthew 24:35; Matthew 25:18; Matthew 25:25; Matthew 27:51; Matthew 28:18. We also see the word earthquake in: Matthew 24:7; Matthew 27:54; Matthew 28:2.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the meek. Mt 11:29; 21:5; Nu 12:3; Ps 22:26; 25:9; 69:32 (margin) Ps 147:6; 149:4; Isa 11:4; 29:19; 61:1; Zep 2:3; Ga 5:23; Eph 4:2; Col 3:12; 1Ti 6:11; 2Ti 2:25; Tit 3:2; Jas 1:21; 3:13; 1Pe 3:4,15 exp: Ps 37:11. They. Ps 25:13; 37:9,11,22,29,34; Isa 60:21; Ro 4:13 General references. exp: Ge 13:15; Nu 26:53; Ro 12:18.'.

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C5-S4 (Verse 6) Blessing for those who seek God's character.

Equivalent Section: What righteous people do.

Blessed are they which do hunger and thirst after righteousness:.

Equivalent Section: Why.

for they shall be filled..

Luke 6:21 is similar, but different from, this sentence. In Matthew, Jesus adds: and thirst. In addition, He adds the qualifier of: after righteousness. Thus, while the sentence in Luke can be applied to the physical or the spiritual, the one in Matthew can only be applied to the spiritual. With that written, the context of Luke's Gospel makes the main proper application to be spiritual.

Please read, carefully, the definitions, below, for hunger. and thirst. It is very easy to miss what is really being said here. Lots of people claim to be hungry. or thirsty a few hours after eating and drinking. But compare that feeling to what Jesus must have been feeling after a forty (40) day fast. Now, apply that level of desire to what our sentence says about righteousness and realize that this is a spiritual need which demands filling and not a physical need.

Next, consider what I explain to Bible School students. Imagine that you are our camping with others and someone needs to go to the bathroom in the middle of the night. But, for whatever reason, they don't want to go outside. So, they use a convenient pot. Only, that pot is what breakfast is to be cooked in. That is a good picture of how our sin-filled soul looks to God. And, just as you would clean out the pot before putting anything good into it, so does God do to the sinful soul. Now, with that understanding, realize that our sentence has a qualifier, which limits the people identified, to be: they which do hunger and thirst after righteousness. Anyone who truly fulfills this qualifier will not insist upon continuing to live in sin. And, only the people who are willing to let go of their sin will receive the promise that: they shall be filled. This means that unless you let God clean the sin out of your life, you personally will not be filled with righteousness. It also means that you do not truly hunger and thirst after righteousness, no matter what you may claim.

The saved person who truly does hunger and thirst after righteousness, especially if their need is more than when they have gone without for only a couple of hours, will truly be willing to do whatever God requires. This includes letting God get the sin out of their life.

Next, consider that there were many beggars who were hungry. and thirsty in the days of Jesus. Consider the account of Lazarus and the rich man (Luke 16:19-31). Now consider which one you would rather feel like in Heaven from the time when you get there until after the great white throne judgment (Revelation 20:11). Lazarus did hunger and thirst and he was filled. The rich man did not hunger and thirst and he was not filled.

Please see the note for Romans C12S18 about the word hunger. The functional definition for this word is: 'An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite. Hunger is not merely want of food, for persons when sick, may abstain long from eating without hunger, or an appetite for food. Hunger therefore is the pain or uneasiness of the stomach of a healthy person, when too long destitute of food'.

Please see the note for Romans C12S18 and 1Corinthians C4S13 about the word thirst. The International Standard Bible Encyclopedia defines this word as: 'One of the most powerful natural appetites, the craving for water or other drink. Besides its natural significance, thirst is figuratively used of strong spiritual desire. the soul thirsts for God (Psalms 42:2; 63:1). Jesus meets the soul's thirst with water of life (John 4:13; Joh 6:35; 7:37). It is said of the heavenly bliss, they shall hunger no more; neither thirst any more (Revelation 7:16-17; compare Isaiah 49:10).'.

Please see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. The functional definition is: 'anything that is not righteous with that word defined below'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more; as, to fill a basket, a bottle, a vessel'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. The functional definition for this word is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please see the note for Matthew 2:14-15 about the word fulfill. Forms, of the word fill, are used, in this Gospel, in: Matthew 5:6; Matthew 9:16; Matthew 14:20; Matthew 15:33; Matthew 15:37; Matthew 23:32; Matthew 27:48.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. Ps 42:1-2; 63:1-2; 84:2; 107:9; Am 8:11-13; Lu 1:53; 6:21,25; Joh 6:27 for. Ps 4:6-7; 17:15; 63:5; 65:4; 145:19; Song 5:1; Isa 25:6; 41:17; 44:3; 49:9-10; 55:1-3; 65:13; 66:11; Joh 4:14; 6:48-58; 7:37; Re 7:16 General references. exp: Ps 107:9; Jer 31:25.'.

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C5-S5 (Verse 7) Blessing for the merciful.

Equivalent Section: Who.

Blessed are the merciful:.

Equivalent Section: Why.

for they shall obtain mercy..

How many of us really want vengeance at certain times and find it hard to forgive? Luke 6:36-37 says: Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. In addition, Matthew 6:14-15 says: For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. In addition, there are several other places where the Bible teaches a similar doctrine. However, we need to be careful here because God uses the word trespasses and people preach that this applies to someone trying to murder you or your family. That application is doctrinal error and does not match what the Bible truly says. So, yes, we should be merciful whenever we can be but God does not demand this in every case regardless of circumstances and regardless of the intent of the perpetrator.

However, Isaiah 63:4 and Romans 12:19 tell us: Vengeance is mine; I will repay, saith the Lord. Lots of people preach: 'You must forgive everyone everything'. However, that is doctrinal error because God does not forgive people who refuse to truly Biblically repent and who continue in their sin. Now, some preach that you need to forgive even the unrepentant or you will become bitter. However, the truth is that, when you can not show true Biblical mercy, God wants you to turn the offence over to Him and let Him deal with such a person. It's easy to preach 'turn it over to God', but harder to do when you have truly been hurt such as the deliberate murder of a loved one. However, if you truly 'turn it over to God' then you must let God decide if He will punish them or reward you or do some combination. In addition you must truly let God decide if he will repay in this world or in eternity or in some combination of the two.

What we see here is that the greatest reward comes from giving mercy. But, when that is not possible, then we must truly 'turn it over to God' or we will suffer judgment from God even as children of God.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition for this word is: 'not receiving the just punishment that you deserve'. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Forms of this word are used, in this Gospel, in: Matthew 5:7; Matthew 9:13; Matthew 9:27; Matthew 12:7; Matthew 15:22; Matthew 17:15; Matthew 20:30; Matthew 20:31; Matthew 23:23.

Please see the note for Romans C11S33 about the word obtained. The functional definition for this word is: 'Gained; procured; acquired'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. Mt 6:14-15; 18:33-35; 2Sa 22:26; Job 31:16-22; Ps 18:25; 37:26; 41:1-4; 112:4,9; Pr 11:17; 14:21; 19:17; Isa 57:1; 58:6-12; Da 4:27; Mic 6:8; Mr 11:25; Lu 6:35; Eph 4:32; 5:1; Col 3:12; Jas 3:17 for. Ho 1:6; 2:1,23; Ro 11:30; 1Co 7:25; 2Co 4:1; 1Ti 1:13,16; 2Ti 1:16-18; Heb 4:16; 6:10; Jas 2:13; 1Pe 2:10'.

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C5-S6 (Verse 8) Blessing for people whose heart seeks God.

Equivalent Section: Who.

Blessed are the pure in heart:.

Equivalent Section: Why.

for they shall see God..

Please notice the definition of the word pure. Our sentence symbolically limits this blessing to those people and times when their thinking, emotional responses and decisions of their will are 100% devoted to God and God's plan and God's will. They will see God in what is done and how it is done. Right now, people all around the world are talking about the pandemic and the effect it is having on their lives. Only a few see God doing this for His purpose and are getting out there with the attitude of: 'God, use me in these circumstances to do your will'. However, those few do see God in what is done and how it is done.

Please see the note for Romans C14S27 about the word pure. The functional definition for this word is: '100%'. Please also see the note for Luke 2:22-24 about the words purify / purification.

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase Lord looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart. Forms of the word heart are found in this Gospel in: Matthew 5:8; Matthew 5:28; Matthew 6:21; Matthew 9:4; Matthew 11:29; Matthew 12:34; Matthew 12:35; Matthew 12:40; Matthew 13:15; Matthew 13:19; Matthew 15:8; Matthew 15:18; Matthew 15:19; Matthew 18:35; Matthew 19:8; Matthew 22:37; Matthew 24:48

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. Mt 23:25-28; 1Ch 29:17-19; Ps 15:2; 18:26; 24:4; 51:6,10; 73:1; Pr 22:11; Eze 36:25-27; Ac 15:9; 2Co 7:1; Tit 1:15; Heb 9:14; 10:22; Jas 3:17; 4:8; 1Pe 1:22 for. Ge 32:30; Job 19:26-27; 1Co 13:12; Heb 12:14; 1Jo 3:2-3'.

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C5-S7 (Verse 9) Blessing for the peacemakers.

Equivalent Section: Who.

Blessed are the peacemakers:.

Equivalent Section: Why.

for they shall be called the children of God..

Webster's 1828 defines this word is: 'One who makes peace by reconciling parties that are at variance'. Please use the references from the Treasury of Scripture Knowledge, below, to understand more of the Biblical concept of this word.

A child learns how to act from their parents. The Jews claimed We have Abraham to our father in Matthew 3:9; Luke 3:8; Luke 16:24 and John 8:9. However, John the Baptist and Jesus rejected their claims because they did not act like Abraham. In John 8:44, we read that Jesus answered them with: Ye are of your father the devil, and the lusts of your father ye will do. therefore, in order for people to be called the children of God, they must display the character of God. God is the source of all true peace while Satan is the author of fighting an wars (James 4:1-4). Therefore, this sentence tells us that we must act like peacemakers if we want people to truly recognize that we are saved.

Please see the notes for Romans C12S16; Galatians C1-S1 and Jude 1:1 about the word peace. The functional definition for this word is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please also see the notes for Philippians 4:7; Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15; Hebrews 12:14-LJC about the phrase peace with God. Please note that these are two different kinds of peace. Forms of the word peace are found in this Gospel in: Matthew 5:8; Matthew 10:13; Matthew 10:34; Matthew 20:31; Matthew 26:63

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please also see the note for Galatians C4-S1 about the word child. The word children is the plural form of the word child. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. 1Ch 12:17; Ps 34:12; 120:6; 122:6-8; Ac 7:26; Ro 12:18; 14:1-7,17-19; 1Co 6:6; 2Co 5:20; 13:11; Ga 5:22; Eph 4:1; Php 2:1-3; 4:2; Col 3:13; 2Ti 2:22-24; Heb 12:14; Jas 1:19-20; 3:16-18 for. Mt 5:45,48; Ps 82:6-7; Lu 6:35; 20:36; Eph 5:1-2; Php 2:15-16; 1Pe 1:14-16 General references. exp: Ro 12:18.'.

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C5-S8 (Verse 10) Blessing for people who seek God's character.

Equivalent Section: who.

Blessed are they which are persecuted for righteousness sake:.

Equivalent Section: Why.

for theirs is the kingdom of heaven..

Luke 6:22-23 are similar, but different from, this sentence. Luke provides the same message, as this sentence, but with more details. Here, we read about being persecuted for righteousness sake While Luke's Gospel describes what persecution actually consist of. (Luke says: men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil.) In addition, Luke's Gospel says for the Son of man's sake, but that only happens if we are obeying Him and following His example. That is, our obedience, even with persecution, brings glory and honor to His name. If we do that, then we have the righteousness that our current sentence speaks about.

Further, our last phrase (for theirs is the kingdom of heaven tells us why (for) some saved people do this and others don't. Those who are truly positive that they will go to Heaven (theirs is the kingdom of heaven) are not worried about death nor about what happens in this life. Their true worry is bringing glory and honor to God, in this life, with the God promised assurance that their everlasting rewards, in Heaven, are proportional to the among of glory that they bring to God while living this life.

Now, if we don't think about what is truly said here, and just take a surface analysis of what is said, then we can be deceived. This is because sinners, especially the true ministers of Satan claim that they are righteous even while what they fight for is the opposite of what God commands (2Corinthians 11:12-15). They like to claim that they are 'liberal' and 'progressive' and 'looking out for the little man' while their programs to 'spread the wealth' never lessen their own wealth bit, instead, increase their own personal wealth. Their programs emphasize protecting the worst people, such as mass murders, while they tell victims that 'they have to understand that the predator couldn't help themselves' and they seek to make all of society suffer rather that making the predator suffer. All of this they claim is righteousness because it supports their own sinful nature and they truly believe that God will not hold them accountable for the suffering that they cause. They claim to be righteous because they are looking out for the predator while they try to shut the mouths of the true victims and of people who tell God's truth.

Please see the notes for Romans C8S37 and Galatians C1-S11 about the word persecute. The functional definition for this word is: 'the infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles'. Please also see the note for Romans C8S37 about the word persecution. Forms of this word are used, in this Gospel, in: Matthew 5:10; Matthew 5:11; Matthew 5:12; Matthew 5:44; Matthew 10:23; Matthew 13:21; Matthew 23:34.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: 'The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek'. Please also see the note for 2Corinthians 4:8-10 about the word forsake. Please also see the note for Philippians 1:29-30 about the phrase for His sake. Forms of this word are used, in this Gospel, in: Matthew 5:10; Matthew 5:11; Matthew 10:18; Matthew 10:22; Matthew 10:39; Matthew 14:3; Matthew 14:9; Matthew 16:25; Matthew 19:12; Matthew 19:27; Matthew 19:29; Matthew 24:9; Matthew 24:22; Matthew 27:46.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. Mt 10:23; Ps 37:12; Mr 10:30; Lu 6:22; 21:12; Joh 15:20; Ac 5:40; 8:1; Ro 8:35-39; 1Co 4:9-13; 2Co 4:8-12,17; Php 1:28; 2Ti 2:12; 3:11; Jas 1:2-5; 1Pe 3:13-14; 4:12-16; 1Jo 3:12; Re 2:10 for. Mt 5:3; 2Th 1:4-7; Jas 1:12 exp: Mt 3:2; 13:21; Mr 8:35; 10:29; Lu 6:20.'.

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C5-S9 (Verse 11) Blessed are those people who personally suffer for the name of Jesus Christ.

Blessed are ye,
when men shall revile you,
and persecute you,
and shall say all manner of evil against you falsely,
for my sake..

Luke 6:22 gives us the same message with different words and provides more details than this sentence in Luke.

The prior sentences started with Blessed are they. But this sentence starts with Blessed are ye, which emphasis the personal application since ye means: 'each and every one of you personally'. In addition, where the prior sentences were stand-alone, this sentence is continued with the next sentence and the two need to be considered as a single unit.

Now, when we truly consider how this type of treatment makes people feel, we have to acknowledge that this type of treatment is intended to make people upset. This treatment is meant to make people stop doing whatever they are doing or to make them react wrongly so that the perpetrator is justified in taking more harmful action. So, most people would wonder why Jesus would say that we are blessed when this happens to someone personally. And the answer is in our next sentence. There we read: for so persecuted they the prophets which were before you. We are to believe that God rewarded the prophets which were before you and will also likewise reward us personally because the testimony of the LORD is sure (Psalms 19:7; Psalms 93:5).

Now, as already expressed several times, the difference in wording between Luke's gospel account, and this account, is not a conflict but is giving us two perspectives for a better understanding. Most likely, Jesus said what is reported in both accounts but Matthew chose one part of His sayings to report and Luke selected a different saying to report. And, while there are differences, there is no conflict. In addition, 1Peter 4:12-19 tells us, basically, the same message as these sentences only with more detail and that reference can provide more understanding about why God allows His children to go through these experiences.

Matthew reports: when men shall revile you while Luke reports: shall reproach you. Basically, the words from Luke are the actions associated with the word: revile. Therefore, the words are different but the message is the same. In addition, Matthew reports: and shall say all manner of evil against you falsely while Luke reports: and cast out your name as evil. Again, we have slightly different words reported with the same message. Continuing on, Matthew reports: and persecute you while Luke reports: and when they shall separate you from their company. People will separate you from their company before they persecute you. And, some will separate you from their company, even though they do not persecute you. Therefore, we can understand that God considers all wrong treatment, that His children experience, even if men try to justify lesser evil. Matthew is giving us the perspective of law, which is why he reports the greater wrong treatment. Luke gives us the perspective of a man and recognizes that people can hurt us in ways which are not raised up to the level of a crime. Together, they let us know that God considers all that we experience and the level of the experience and that God will bless us accordingly.

Please see the note for 1Corinthians C4S13 about the word revile. The functional definition for this word is: 'To reproach; to treat with opprobrious and contemptuous language'. Forms of this word are used, in this Gospel, in: Matthew 5:11; Matthew 27:39.

Please see the note for 1Peter C1S4 about the word manner: (singular). The functional definition for this word is: 'Form; method; way of performing or executing'.

Please see the note for Romans 7:19 about the word evil. The functional definition for this word is: 'Both the source and consequence of things which people consider to be really really bad. the source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the note for Hebrews 4:12 about the phrase evil heart. Forms of the word evil are found in this Gospel in: Matthew 5:11; Matthew 5:37; Matthew 5:39; Matthew 5:45; Matthew 6:13; Matthew 6:23; Matthew 6:34; Matthew 7:11; Matthew 7:17; Matthew 7:18; Matthew 9:4; Matthew 12:34; Matthew 12:35; Matthew 12:39; Matthew 15:19; Matthew 20:15; Matthew 24:48; Matthew 27:23.

Please see the note for Luke 3:14 about the word false. The functional definition for this word is: 'Not true; not conformable to fact; expressing what is contrary to that which exists, is done, said or thought'. Please also see the Study called False things according to the Bible. Forms of this word are used, in this Gospel, in: Matthew 5:11; Matthew 7:15; Matthew 15:19; Matthew 19:18; Matthew 24:11; Matthew 24:24; Matthew 26:59; Matthew 26:60.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 10:25; 27:39; Ps 35:11; Isa 66:5; Lu 7:33-34; Joh 9:28; 1Pe 2:23 falsely. Gr. lying. 1Pe 4:14 exp: 1Pe 3:16. For. Mt 10:18,22,39; 19:29; 24:9; Ps 44:22; Mr 4:17; 8:35; 13:9,13; Lu 6:22; 9:24; 21:12,17; Joh 15:21; Ac 9:16; Ro 8:36; 1Co 4:10; 2Co 4:11; Re 2:3 exp: Mt 13:21; Mr 10:29; Jas 5:10. General references. exp: Joh 15:18; Heb 13:13.'.

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C5-S10 (Verse 12) the promise of reward for those people who personally suffer for the name of Jesus Christ.

Equivalent Section: How to react.

Rejoice,
and be exceeding glad:.

Equivalent Section: the promise.

for great is your reward in heaven:.

Equivalent Section: Why.

for so persecuted they the prophets which were before you..

Luke 6:23 gives us the same message with different words and provides more details than this sentence in Luke.

This sentence is a continuation of the prior sentence and must be considered with it. Please see the note above for relevant doctrine. The prior sentence told us that we would be each blessed for the conditions defined there and this sentence tells us how we should react to those conditions and why.

Our sentence assumes that the listeners understand that God greatly rewarded the prophets which were before you once they reached Heaven. And, since God does not change and God is no respecter of persons, we should expect a matching reward for a matching sacrifice and service.

Our sentence says: Rejoice, and be exceeding glad, while the sentence in Luke says: Rejoice ye in that day, and leap for joy. Yes, there is a technical difference between the Bible definitions of glad and of joy, but there is no difference in the messages of these phrases and what we truly see is that we should rejoice in the physical and in the spiritual.

Our sentence says: for great is your reward in heaven, while the sentence in Luke says: for, behold, your reward is great in heaven. It should be obvious to everyone that the only difference is the order of the words. Anyone who claims otherwise is trying to make something out of nothing.

Our sentence says: for so persecuted they the prophets which were before you, while the sentence in Luke says: for in the like manner did their fathers unto the prophets. Once more, it should be obvious that there is no difference in the message and no basis for a claim of conflict or error.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition for this word is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. Forms of the word rejoice are found in this Gospel in: Matthew 2:10; Matthew 5:12; Matthew 18:13.

Please see the note for Ephesians C2S2 about the word exceed. The functional definition for this word is: 'Going beyond; surpassing; excelling; outdoing'.

Please see the note for Hebrews 1:9 about the word glad. The functional definition for this word is: 'pleased; affected with pleasure or moderate joy; moderately happy'.

Please see the note for 1Corinthians C9S26 about the word reward. The functional definition for this word is: 'Recompense, or equivalent return for good done, for kindness, for services and the like'. Forms of this word are used, in this Gospel, in: Matthew 5:12; Matthew 5:46; Matthew 6:1; Matthew 6:2; Matthew 6:4; Matthew 6:5; Matthew 6:6; Matthew 6:16; Matthew 6:18; Matthew 10:41; Matthew 10:42; Matthew 16:27.

Please see the note for Philippians 2:9-11 about the word heaven. The functional definition for this word is: 'According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2).'. Please also see the note for note for Matthew 3:2 about the phrase the kingdom of heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Our sentence uses the word heavens for the atmosphere, which is the place where clouds and birds move.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 and the Book Study from Jude about the word prophet. The functional definition for this word is: the functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. . Please also see the Study called False things According to the Bible about false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The functional definition for this word is: 'The world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before the word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since the word of God has been complete, true prophecy matches the word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rejoice. Lu 6:23; Ac 5:41; 16:25; Ro 5:3; 2Co 4:17; Php 2:17; Col 1:24; Jas 1:2; 1Pe 4:13 exp: Php 3:1; 1Th 5:16. Forgreat. Mt 6:1-2,4-5,16; 10:41-42; 16:27; Ge 15:1; Ru 2:12; Ps 19:11; 58:11; Pr 11:18; Isa 3:10; Lu 6:23,35; 1Co 3:8; Col 3:24; Heb 11:6,26 for so. Mt 21:34-38; 23:31-37; 1Ki 18:4,13; 19:2,10-14; 21:20; 22:8,26-27; 2Ki 1:9; 2Ch 16:10; 24:20-22; 36:16; Ne 9:26; Jer 2:30; 26:8,21-23; Lu 6:23; 11:47-51; 13:34; Ac 7:51; 1Th 2:15 General references. exp: Mt 21:35.'.

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C5-S11 (Verse 13) the 'Parable of Salt Savor'.

Equivalent Section: A definition of saved people personally.

Ye are the salt of the earth:.

Equivalent Section: the resulting judgment.

but if the salt have lost his savour,
wherewith shall it be salted?.

Matthew 5:13-20 tells us the basic commandments which are to describe the life of the truly saved. Obeying these commandments will, of course, give us a testimony that is different from people living to enjoy this world. And, we are to have this different testimony to prove that we want to be part of God's kingdom.

This sentence, and the next sentence, give us the 'Parable of Salt Savor' with Luke 14:34-35 giving us the same parable while using different words. (Please see the Table of Parables in the New Testament for links to other parables in the New Testament.) In addition, Mark 9:49-50 and Colossians 4:6 give us related lessons.

Luke 14:34-35 says: Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear. the phrase, He that hath ears to hear, let him hear, lets us know that these things are to be heard, and understood, spiritually. This is true for all the Bible references, which are found at the start of this note. All of these Bible references give us equivalent spiritual lessons to what is in our current parable.

Mark 9:49-50 says: For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another. Here we see a command for us the have, within ourselves, the characteristics which are symbolically represented by the word salt.

Colossians 4:6 says: Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. Here we see a related command which is combined with the expected result of our obeying the command. In our current chapter, the prior sentences gave us expected results of our having these characteristics.

As explained in the general note for this chapter, and the next two chapters, Matthew is telling us that Jesus is giving the basic laws for His kingdom. The Jews rejected Jesus as their King. However, anyone who is truly saved, during the 'Church Age', has accepted Jesus as their personal Lord, (Anyone who has not done this is not truly saved but only deceived themselves.) therefore, all truly Biblically saved people hade agreed to obey Jesus, which means that they have agreed to obey the commandments of this 'Sermon of the Mount / Beatitudes'.

The 'Sermon of the Mount' is also called the 'Beatitudes' because it defines the 'attitudes' that we are to be ('the attitudes are to define our ongoing existence'). The sentences, in this chapter before this sentence, tell us the actions which will be done by people who truly have the 'attitudes' demanded by Jesus. All throughout the Bible we see that God blesses the obedient and cursed the disobedient. We also see that God never changes (Malachi 3:6; Hebrews 13:8). Therefore, God still does the same to the children of God today. And, as a result, the truly obedient children of God will be doing the actions of the prior sentences.

Anyone who does not do the actions, which Jesus stated are required in order to be blessed, will not have the characteristics of salt because this parable immediately follows those sentences which define how to be blessed. That is: they are associated because of contextual requirements. And, any child of God, who does not have the characteristics of salt, will be treated by God as described in the next sentence. That is: they will be cast out, and to be trodden under foot of men.

Now, starting in this sentence, Jesus is giving us the applications and results of people truly living these 'attitudes'. That is, starting in our current sentence, Matthew 5:13-20 tells us the basic commandments which are to describe the life of the truly saved. Obeying these commandments will, of course, give us a testimony that is different from people living to enjoy this world. And, we are to have this different testimony to prove that we want to be part of God's kingdom.

Continuing on, and having considered the contextual requirements of our sentence, we can consider the details of our sentence. The First Equivalent Section tells us what 'each and every one of you personally' (ye). In addition, the word are is: 'the plural form of a verb for ongoing existence'. This means that this sentence is to provide 'the ongoing defining characteristic of us'. That is, as the title in the sentence outline says, salt of the earth is to be 'A definition of saved people personally'.

As with other parables in the Gospels, the parable in this sentence, and the next sentence, must be understood symbolically. In order to do that, we need to understand the characteristics and uses of salt and understand how having those same characteristics and uses, in our own life, will show that we truly have the heart attitudes which were described in the prior sentences of this chapter.

The word definitions, below, give us many of the characteristics and uses of salt. For example, salt is used as a preservative and to stop corruption. Thus, God wants to do the same with the lives of His people. Salt makes food taste better and God wants to use His people to make the lives of people around us better and more acceptable to God. Salt is a necessary ingredient of life. As a result, God's people are to bring the message of the Gospel to people around them so that they can have true spiritual life. Now, these are only a few of the usages for salt and matching applications in our lives. The reader is encouraged to prayerfully study the definition, below, and have God show the reader other applications to be applied to the lives of God's people.

In the Bible references, mentioned at the start of this note, we see two references to other Gospel accounts and a reference to Colossians. Colossians tells the maturing saved person to have the good characteristics of salt always control their speech. That is, make your speech one of healing and removing corruption and preserving life. (Please use the link provided to access the associated not in the Book Study and find the explanation of that command.) the two Gospel references match the message of our current sentence in that all three warn the child of God about the consequences for not having their ongoing existence defined by the characteristics of salt. And, since this sentence immediately follow the opening ten (10) sentences where Jesus told us what to do in order to be blessed, we are to understand that the context shows us the connection between the characteristics of salt and the actions which are required in order to be blessed. That is: if our character has the characteristics of salt, then we will do the actions which are required in order to be blessed. If we are not doing the actions which are required in order to be blessed, then we will not have the characteristics of salt and will end up receiving the results described in the next sentence. We will consider those results after the next paragraph.

Returning to the analysis of our sentence, we see that our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but. That makes the two Equivalent Sections polar opposites. That is: when Jesus Ye are the salt of the earth, He meant that the people who were / are truly part of His kingdom could not have lost his savour. In addition, they could not have lost the effect of this earth being salted. Further, since Jesus uses the word ye ('each and every one of you personally'), we can know that He expects each person, who is part of His kingdom, to have the effect of salt (Ye are the salt of the earth) in this earth. Those people who are supposed to be part of His kingdom, but do not have this effect in this earth, are to expect God to treat them like our next sentence says. (The next sentence is also part of this parable.) therefore, our current sentence describes the effect that God expects from 'each and every person personally', who is part of His kingdom, and our next sentence tells us the result that we should expect from God if we are not, or do not continue to be, the salt of the earth. (The word are, describes 'ongoing existence for multiple beings').

The phrase have lost his savour means: 'is no longer producing the expected results of salt'. In a related lesson, Luke 9:61-62 says: And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. that is: lots of people claim to be children of God who keep backsliding. They believe the lie that God finds this behavior acceptable. Then, these same people complain when God deals with them as our next sentence says that God will do to such people. Again, Hebrews 10:26-29 says: For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? therefore, what we see here is a description of the ongoing character which is expected to be in the true child of God with no backsliding.

Please see the notes for Mark 9:49 and Colossians 4:6 about the word salt. Fausset's Bible Dictionary defines this word as: 'An appetizing seasoning of food to man and beast. In the East the vegetable food especially needs salt (Job 6:6; Isa 30:24, margin). An antidote to the effects of heat on animal food. A necessary accompaniment of the various altar offerings, bloody and unbloody (Le 2:13, "the salt of the covenant of thy God"; Eze 43:24; Mr 9:49-50). It signifies the imperishableness of Jehovah's love for His people; as an antiseptic salt implies durability, fidelity, purity. the opposite of leaven, the symbol of corruption. Covenants were cemented by feasts and hospitality, the viands of which were seasoned, as all foods, with salt. Hence, "a covenant of salt for ever before the Lord" is an indissoluble covenant (Nu 18:19; 2Ch 13:5; Ezr 4:14, margin). An Arab who just before would have robbed and murdered you, once you taste his salt, would die to save you; "faithless to salt" is the Persian term for a traitor.
So Jesus, "have salt in yourselves, and have peace one with another" (Mr 9:50); as no sacrifice to God, and no food to man, is acceptable without salt, so prayers offered without "peace" of heart toward fellow men are savourless; a warning to the disciples who had just been disputing with one another, and judging, fellow men who used Jesus' name though not following the disciples (Mr 9:33-50). Being "salted with the salt of the (heavenly King's) palace," and bound to fidelity to Him, and brought into a covenant of salt with Him, they are called on to have a loving, imperishable savour toward one another and to all men. Col 4:6, "let your speech be alway with grace, seasoned with salt," i.e. the savour of fresh spiritual wisdom excluding all "corrupt communication," and tasteless unprofitableness or insipidity (Mt 5:13; Eph 4:29).
Near Colossi was a salt lake, hence the image. the idea in Mr 9:49, "for every one shall be salted with fire, ,is: the reason why it is better for us to cut off offending members is that the work of every one, believer and unbeliever, shall be tried with fire; to believers "the Refiner's fire" (Mal 3:3; Mt 3:11), symbolizing God's searching purity; a consuming fire (Heb 12:29) to His foes, who nevertheless shall be imperishable in their doom (salt symbolizing preservation from decay), but purging out only the dross from His people (1Co 3:13; 1Pe 1:7; 4:12). the righteous can withstand the fire, for it is part of their present salting as "a living sacrifice" (Isa 33:14-15; Ro 12:1). Every offending member and offense must be removed, to enable us to withstand that testing fire and be found without dross unto glory and honour.
The southern shore of the Salt Sea supplied, salt abundantly; compare "the valley of salt" (2Sa 8:13) near the mountain of fossil salt, five miles long, the chief source of the salt in the sea. the salt pits (a source of revenue; Josephus Ant. 13:4, section 9) were at the S. of the Dead Sea; the marshes here are coated with salt deposited periodically by the spring rising of the waters which in summer evaporate; and here were the pillars of salt traditionally represented as Lot's wife (Josephus Ant. 1:11, section 4; Apocr. Wis 10:7). Inferior salt was used for manure (Mt 5:13; Lu 14:35). Too much salt produced barrenness (De 29:23; Zep 2:9). "Sowing with salt" doomed symbolically to barrenness a destroyed city and depopulated region (Jg 9:45; Ps 107:34 margin). Salt as expressing purity was the outward sign Elisha used in healing the waters (2Ki 2:20-21). the Israelites used to rub infants with salt to make the skin dense and firm, and for purification and dedication of them to God (Eze 16:4)'.

Please see the note for John 6:12 about the word lost. The functional definition for this word is: 'Mislaid or left in a place unknown or forgotten; that cannot be found; as a lost book.'. Please also see the note for Mark 11:4 about the word loose. Forms of this word are used, in this Gospel, in: Matthew 5:13; Matthew 10:6; Matthew 15:24; Matthew 16:19; Matthew 18:11; Matthew 18:18; Matthew 18:27; Matthew 21:2.

Please see the note for 2Corinthians 2:14 about the words savor / savour. Webster's 1828 defines savor / savour as: 'n. L. sapor, sapio, to taste. 1. Taste or odor; something that perceptibly affects the org and of taste and smell; as the savor of an orange or rose; an ill savor; a sweet savor. I smell sweet savors - In Scripture, it usually denotes smell, scent, odor. Lev. 26. Eccles. 10. 2. the quality which renders a thing valuable; the quality which renders other bodies agreeable to the taste. If the salt hath lost its savor - Matt. 5. 3. In Scripture, character; reputation. Ex. 5. 4. Cause; occasion. 2Cor. 2. Sweet savor, in Scripture, denotes that which renders a thing acceptable to God, or his acceptance. Hence, to smell a sweet savor, is to accept the offering or service. Gen. 8.
SA'VOR, v.i. 1. to have a particular smell or taste. 2. to partake of the quality or nature of; or to have the appearance of. the answers savor of a humble spirit; or they savor of pride. I have rejected every thing that savors of party.
SA'VOR, v.t. 1. to like; to taste or smell with pleasure. 2. to like; to delight in; to favor. Matt. 16.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the salt. Le 2:13; Col 4:6 if. Mr 9:49-50; Lu 14:34-35; Heb 6:4-6; 2Pe 2:20-21 General references. exp: Eze 15:3.'.

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C5-S12 (Verse 13) the uselessness of a life that God can't use.

it is thenceforth good for nothing,
but to be cast out,
and to be trodden under foot of men..

We find forms of the word thenceforth in: Leviticus 22:27; 2Chronicles 32:23; Matthew 5:13; John 19:12. Webster's 1828 defines this word as: 'thence and forth. From that time. If the salt hath lost its savor, it is thenceforth good for nothing. Matt 5. This is also preceded by from, though not from any necessity. And from thenceforth Pilate sought to release him. John 19.'. The functional definition for this word is: 'From that time forward'. Please see the note for 2Corinthians 5:14-15 about the word henceforth. The functional definition for this word is: 'from this time forward'. As can be seen, these two words are very close in meaning.

Our first phrase is telling us that 'From that time' that salt have lost his savour. This sentence is continuing the 'Parable of Salt Savor' which was started in the prior sentence. (Please see the note above for most of the doctrine of this parable.) As part of a parable, our current sentence is using symbolic language to tell us what God will do to children of God who stop having the effect in this world that salt has. That is: this is what God will do to anyone who is truly saved and decides to backslide, especially if they are continually doing backsliding.

Our sentence says that such people are good for nothing, but to be cast out, and to be trodden under foot of men. This is one of the reasons why people ask: 'Why does God let bad things happen to good people?' this is not the only reason why 'God lets bad things happen' and the fact is that saved people, who are continually backsliding, are notgood people'.

Please look at the word definitions, below, and realize that, while God will cast out such a person, God does not do so violently. However, the phrase to be trodden under foot of men means that God will let men do violence to His children and God will do nothing to protect them. Think about what happened to the Jews in the captivity and since the time that they crucified Jesus Christ. Reference the Psalms for the many places where men lamented about God removing His protection and letting the enemies of God destroy His children. Our sentence is telling us why God allows this to happen to His children.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'what comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 14:14 about the word goodman. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

The phrase cast out does not mean lose their salvation but means 'cast outside of God's hedge of protection'. Please reference the discussion between God and Satan in the book of Job.

Please see the note for Mark 9:28 about the phrase cast out. The functional definition for this word is: 'to throw hard enough to remove from the area that one is in but, usually, this does not include violence in the effort to throw'. Please also see the note for Luke 1:29 about the word cast. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Forms of this word are used, in this Gospel, in: Matthew 5:13; Matthew 7:5; Matthew 7:22; Matthew 8:12; Matthew 8:16; Matthew 9:33; Matthew 9:34; Matthew 10:8; Matthew 12:24; Matthew 12:26; Matthew 12:27; Matthew 12:28; Matthew 15:17; Matthew 21:12.

Please see the note for Hebrews 10:28-29 about the word trod. The functional definition for this word is: 'Walked on; trampled. De 1:36'.

The word feet is the plural form of the word foot. Please see the note for Matthew 4:5 about the word foot. The functional definition for this word is: 'the lowest extremity of the leg. This word is often used symbolically for how the foot is used'. Please also see the note for Hebrews 1:13 about the word footstool. Please also see the note for Luke 1:76 about the word feet.

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C5-S13 (Verse 14) God's purpose in saving us.
Ye are the light of the world.

Jesus said: I am the light of the world in Romans 13:12; John 8:12 and John 9:5. Jesus said: Ye are the light of the world in our current sentence. Therefore, there can be no doubt that God wants to use His people to bring His light into the world. In addition, since our sentence starts with the word ye, this sentence is said to: 'each and every saved person personally'. Thus, we will be judged, at the judgment seat of Christ, for how well we let God use us in this way.

This sentence through 5:16 form a single unit and all of the sentences must be considered together. This sentence defines what God made all saved to be. The next sentence is given as an illustration of how God pl and to use all saved people. 5:15 gives a second illustration of this truth. Then, 5:16 gives us God's commandment for how we are to act based upon the truth of 5:14.

The word light is used symbolically for 'providing God's spiritual knowledge and understanding'. However, we can not pass those onto others unless we first personally receive them ourselves. Therefore, this sentence implies a commandment for each of us to mature spiritually so that God can use us in this way.

Finally, the word are is: 'the plural form of a verb for ongoing existence'. This means that this sentence is to provide 'the ongoing defining characteristic of us'.

Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world'. In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'. Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the notes for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please also see the note for John 9:5 about the phrase light of the world.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the light. Pr 4:18; Joh 5:35; 12:36; Ro 2:19-20; 2Co 6:14; Eph 5:8-14; Php 2:15; 1Th 5:5; Re 1:20; 2:1 General references. exp: Nu 8:2; Pr 4:18.'.

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C5-S14 (Verse 14) the source of light can not hide.
A city that is set on an hill cannot be hid.

5:14 through 5:16 form a single unit and all of the sentences must be considered together. 5:14 defines what God made all saved to be. The current sentence is given as an illustration of how God pl and to use all saved people. 5:15 gives a second illustration of this truth. Then, 5:16 gives us God's commandment for how we are to act based upon the truth of 5:14.

This obvious statement is an illustration of how obvious it should be that someone is a true child of God. The light of God should be so obvious in their life that no one can miss it and no one can confuse them with a lost person.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city.

We find forms of the word hill occurring 142 times in 136 verses of the Bible and, in the New Testament, in: Matthew 5:14; Luke 1:39; Luke 1:65; Luke 3:5; Luke 4:29; Luke 9:37; Luke 23:30; Acts 17:22. Webster's 1828 defines this word as: 'A natural elevation of land, or a mass of earth rising above the common level of the surrounding land; an eminence. A hill is less than a mountain, but of no definite magnitude, and is sometimes applied to a mountain. Jerusalem is seated on two hills. Rome stood on seven hills'. Easton's Bible Dictionary defines this word as: 'Heb gib'eah, a curved or rounded hill, such as are common to Palestine (Ps 65:12; 72:3; 114:4,6). (2.) Heb har, properly a mountain range rather than an individual eminence (Ex 24:4,12-13,18; Nu 14:40,44-45). In De 1:7; Jos 9:1; 10:40; 11:16, it denotes the elevated district of Judah, Benjamin, and Ephraim, which forms the watershed between the Mediterranean and the Dead Sea. (3.) Heb ma'aleh in 1Sa 9:11. Authorized Version "hill" is correctly rendered in the Revised Version "ascent." (4.) In Lu 9:37 the "hill" is the Mount of Transfiguration'. Please also see the note for Luke 1:65 about the phrase hill country.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a city. Ge 11:4-8; Re 21:14-27 General references. exp: Nu 8:2; Pr 4:18.'.

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C5-S15 (Verse 15) the 'Parable of the Lighted Candle'.

First Step: What is done.

Neither do men light a candle,
and put it under a bushel,
but on a candlestick;.

Second Step: the results.

and it giveth light unto all that are in the house..

5:14 through 5:16 form a single unit and all of the sentences must be considered together. 5:14 defines what God made all saved to be. The prior sentence is given as an illustration of how God pl and to use all saved people. Our current sentence gives a second illustration of this truth. Then, 5:16 gives us God's commandment for how we are to act based upon the truth of 5:14.

Matthew 5:15-16 gives us the 'Parable of the Lighted Candle'. (It is also found in the Table of Parables in the New Testament.) Mark 4:21-23; Luke 8:16-18 and Luke 11:33-36 also teach the doctrine of the 'Parable of the Lighted Candle'. In addition, those additional references provide further warnings beyond what we read here.

In our current Gospel account, we are given a conclusive command of: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. (Please see the note for the next sentence about that doctrine.) In Mark, we are told: For there is nothing hid, which shall not be manifested; neither was anything kept secret, but that it should come abroad. this is a warning to saved people who live a secret life of sin. Many well known people have had their testimony destroyed when their secret life of sin was exposed. Mark continues with: If any man have ears to hear, let him hear. this means that we need to consider these things spiritually and realize how much the Bible commands us to not be hypocrites.

We see this same lesson taught two different times in Luke. In Luke 8:16-18, we read: No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. Symbolically, this is telling us: 'God did not save people and give them His light so that they could hide what God gave to them. In addition, God did not do this so that God's light could be restricted to a few people. God did this so that they which enter in may see the light'. In addition, that section continues with the warning of: Take heed therefore how ye hear, Because the Jews taught that salvation only was given to Jews and all Gentiles were to go to Hell. However, God wanted the gospel to go to everyone. In addition, Jesus goes on with the warning given at the end of the 'Parable of the Pounds' (Luke 19:11-28) and the 'Parable of the Talents' (Matthew 25:14-30). Those parables told about the reward of bringing God a spiritual profit and the punishment of failing to do so. Likewise, if we let God use us to bring His light to everyone who will listen then we can expect a reward. If we refuse to let God use us in this way then we can expect to be punished.

In Luke 11:33-36, we read the additional statement of: The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. Take heed therefore that the light which is in thee be not darkness. these sentences are to be understood symbolically. Our eye is how we see and we already saw where related Bible references warned us to be careful about how we accepted the things which we believe. The phrase when thine eye is single means: 'when you only have one source for your spiritual beliefs'. And, we know that the single source is to be God because Jesus continues with: thy whole body also is full of light ('everything that you do in this world is guided by God'). Jesus continues with: but when thine eye is evil, thy body also is full of darkness ('when your spiritual beliefs come from anyone but God, everything you do in this world promotes the agenda of Satan'). Jesus concludes with: Take heed therefore that the light which is in thee be not darkness 'Be very careful that you are not following the doctrines and desires of Satan'.

Hopefully the reader understands that much more can be gained by true study than what is gained by just a casual reading of the Bible. The type of comparison that is found in this note shows the results of true study. In addition, if someone is just reading what we find here then it is possible that they will understand that there are good results that come from obedience and they mar even understand that they will receive a reward for the obedience. However, without doing the study required to check the related Bible verses, such a person probably will not realize the attached warnings of punishment for disobedience. This is the error which is popular in religion and that Satan promotes. Promise good things for obedience but never mention the consequences of disobedience.

Please see the note for Luke 8:16 about the word candle. The functional definition for this word is: 'The Hebrew word denotes properly any kind of candle or lamp or torch. It is used as a figure of conscience (Pr 20:27), of a Christian example (Mt 5:14- 15), and of prosperity (Job 21:17; Pr 13:9)'. Please also see the note for Mark 4:21 about the word candlestick.

Please see the note for Mark 4:21 about the word bushel. The functional definition for this word is: 'A basket with the size of eight gallons, or four pecks'. (The measurement given by the Treasury of Scripture Knowledge, below, is wrong.)

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Mark 4:21 about the word candlestick. The functional definition for this word is: 'The lamp- stand, "candelabrum," which Moses was commanded to make for the tabernacle, according to the pattern shown him. It is also used, symbolically, for the church which is supposed to be "the light of the world"'.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition for this word is: ' In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc. This word is also used, symbolically within the Bible, for the descendants of a person'. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'do. Mr 4:21; Lu 8:16; 11:33 a bushel. "A measure containing about a pint less than a peck." exp: Lu 11:33. it giveth. Ex 25:37; Nu 8:2'.

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C5-S16 (Verse 16) Why God makes us the light of the world.

Let your light so shine before men,
that they may see your good works,
and glorify your Father which is in heaven..

5:14 through 5:16 form a single unit and all of the sentences must be considered together. 5:14 defines what God made all saved to be. 5:14 is given as an illustration of how God pl and to use all saved people. 5:15 gives a second illustration of this truth. Then, our current sentence gives us God's commandment for how we are to act based upon the truth of 5:14.

This sentence is a continuation of the parable started in the prior sentence. The note above, for the prior sentence, gives the related Bible references and the additional doctrine learned by comparing the related Bible references. Please be sure to read the prior note.

The word light, in our sentence, is used symbolically for the knowledge, understanding and wisdom that is received from God. The phrase so shine before men means: 'men must see a changed life that is so different from normal that they know the difference4 is due to the influence of God in the person's life'. The phrase that they may see your good works means: 'the truly saved person is to produce Godly (good) works that others can see and can not deny'. People who claim to be saved but are not doing this are judged to be disobedient by God. The phrase and glorify your Father which is in heaven means: 'there can not be any doubt about it being God working through your life and that what was done could not be done in the flesh'. When Jesus did miracles He received this result. We are to strive to make people know that what we do is not just 'our being a good person' but is due to the changes that God wants to make in the lives of all of His people.

We find forms of the word shine occurring 32 times in the Bible and, in the New Testament, in: Matthew 5:16; Matthew 13:43; Matthew 17:2; Matthew 24:27; 2Corinthians 4:4; 2Corinthians 4:6; Philippians 2:15; Revelation 1:16; Revelation 18:23; Revelation 21:23. Webster's 1828 defines this word as: 'to emit rays of light; to give light; to beam with steady radiance; to exhibit lightness or splendor; as, the sun shines by day; the moon shines by night. Shining differs from sparkling, glistening, glittering, as it usually implies a steady radiation or emission of light, whereas the latter words usually imply irregular or interrupted radiation. this distinction is not always not always observed, and we may say, the fixed stars shine, as well as they sparkle. But we never say the sun or the moon sparkles. 2. to be bright; to be lively and animated; to be brilliant. Let thine eyes shine forth in their full luster. Denham. 3. to be unclouded; as, the moon shines'.

Please see the notes for Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. The functional definition for this word is: ' In a general sense, to move, or to move one way and the other; to perform'. Please also see the note for Romans C11S10 about the phrase works are seen of men. Please also see the note for Psalms 119:23 about the phrase according to works. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for 2Corinthians 6:1 about the word workers. Please also see the note for Matthew 10:9-10 about the word workman. Forms of this word are used, in this Gospel, in: Matthew 5:16; Matthew 7:22; Matthew 7:23; Matthew 11:2; Matthew 11:20; Matthew 11:21; Matthew 11:23; Matthew 13:54; Matthew 13:58; Matthew 14:2; Matthew 16:27; Matthew 21:28; Matthew 23:3; Matthew 23:5; Matthew 26:10.

Please see the note for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Php 2:15-16; 1Th 2:12; 5:6-8; 1Pe 2:9; 1Jo 1:5-7 that. Mt 6:1-5,16; 23:5; Ac 9:36; Eph 2:10; 1Ti 2:10; 5:10,25; 6:18; Tit 2:7,14; 3:4,7-8,14; Heb 10:24; 1Pe 2:12; 3:1,16 exp: 1Ti 4:15. and. Isa 61:3; Joh 15:8; 1Co 14:25; 2Co 9:13; Ga 1:24; 2Th 1:10-12; 1Pe 2:12; 4:11,14 your Father. Mt 5:45; 6:9; 23:9; Lu 11:2 General references. exp: Ex 34:35; Pr 4:18.'.

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C5-S17 (Verse 17) One of the reasons why Jesus Christ came.

Equivalent Section: Be careful of wrong judgment.

Think not that I am come to destroy the law,
or the prophets:.

Equivalent Section: the purpose of Jesus towards the law.

I am not come to destroy,
but to fulfil..

In the first sentences of this chapter / message, Jesus said the personal attitudes that are to be basic in the character of all saved. Then, starting in Matthew 5:13-20, Jesus gives us basic commandments for the behavior which shows that someone is truly saved. These commandments are totally different from what the religious leaders commanded. And, they claimed that their commandments came from God's Law while also claiming that Jesus represented devils. That is why Jesus says what is in this sentence through Matthew 5:20. in this sentence Jesus says that He will fulfil the law and the prophets. In the next sentence Jesus tells those of His kingdom to do the same. In Matthew 5:20, Jesus tells us the end result that God expects from people who are truly saved.

So, our current sentence is dealing with the dispute between the doctrine of the religious leaders and the doctrine from Jesus. They claimed that Jesus destroyed the law and the prophets. However, most of what Matthew presented in the chapters before this chapter was evidence that Jesus fulfilled the law and the prophets. In addition, the Prophecy Fulfilled Section, of the Significant Gospel Events Study, gives links to the Old Testament prophecies, which Jesus fulfilled, and links the new Testament references of the fulfillment of the prophecy. Among other things was the Suffering of Christ, which the religious leaders did not understand and which they denied. Thus, when Jesus says, in this sentence, I am not come to destroy, but to fulfil, He is referencing His own future suffering and death to pay for our sins. None of the religious leaders did this. Thus, no one has ever paid as great a price for our loyalty.

Another part of our sentence is thwart Jesus said that He came to fulfil the law. As explained in Hebrews, this included the prior covenants from God. Jesus had to fulfill those covenants before He could bring in the new covenant and the New Testament. Therefore, our sentence is also referencing His plan to bring in the New Testament.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition for this word is: 'the past-tense form of the word think'. Please also see the note for Philippians 3:4-6 about the word think. The functional definition for this word is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition for this word is: 'To demolish; to pull down; to ruin; to annihilate a thing by demolishing or by burning'. Please also see the note for 1Corinthians 10:10 about the word destroyer. Please also see the note for 1Timothy 6:9 about the word destruction.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Forms of the word law are found in this Gospel in: Matthew 5:17; Matthew 5:18; Matthew 5:40; Matthew 7:12; Matthew 10:35; Matthew 11:13; Matthew 12:2; Matthew 12:4; Matthew 12:5; Matthew 12:10; Matthew 12:12; Matthew 14:4; Matthew 19:3; Matthew 20:15; Matthew 22:17,; Matthew 22:36; Matthew 22:40; Matthew 23:23; Matthew 27:6.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please also see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'Properly, to press; to crowd; to stuff'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to destroy the law. Lu 16:17; Joh 8:5; Ac 6:13; 18:13; 21:28; Ro 3:31; 10:4; Ga 3:17-24 but. Mt 3:15; Ps 40:6-8; Isa 42:21; Ro 8:4; Ga 4:4-5; Col 2:16-17; Heb 10:3-12 exp: Joh 8:5. General references. exp: Mt 11:13.'.

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C5-S18 (Verse 18) Reliability of God's word.

For verily I say unto you,
Till heaven and earth pass,
one jot or one tittle shall in no wise pass from the law,
till all be fulfilled..

This is a critical part of properly understanding the word of God . Easton's Bible Dictionary defines the word jot as: 'or Iota, the smallest letter of the Greek alphabet, used metaphorically or proverbially for the smallest thing (Mt 5:18); or it may be = yod, which is the smallest of the Hebrew letters'. The word jot is only found in this Bible sentence. Easton's Bible Dictionary defines the word tittle as: 'a point, (Mt 5:18; Lu 16:17), the minute point or stroke added to some letters of the Hebrew alphabet to distinguish them from others which they resemble; hence, the very least point'. The word tittle is only found in this Bible sentence and in Luke 16:17, which has the same doctrinal statement as this sentence. If you read several dictionaries, which I have, they all agree with these definitions. That is: 'the smallest part of the written alphabet' and not exactly these characters. Since these exact characters are only illustrations, and they are not in the English alphabet, the true interpretation is still 'the smallest part of the written alphabet', which is the punctuation marks in the Written English language.

The particular alphabet characters, which are used as illustrations in the dictionary definitions, are not in the English alphabet. However, the exact same definition applies to the punctuation of the written English Language. Therefore, the true interpretation is that the jot and tittle are the punctuation of the written English language. Together, with the true Biblical meaning of Bible words, we have God promising to preserve every part of His word in 'sentence format' to fulfill God's promise to keep His word ('the entire message and meaning') word which he commanded to a thousand generations (1Chronicles 16:15; Psalms 105:8).

when this sentence is referenced, it is usually quoted alone or with Luke 16:17. And while the context is important, the people who quote these particular Bible references usually quote them within their true contextual meaning because the Bible deniers do all they can to avoid these particular Bible references. This is because they make the lying tactic of the Bible deniers too obvious for them to hide their lies.

The context to this sentence is that this chapter is telling us what rules Jesus expects people of His kingdom to follow and this includes saved people during the 'Church Age'. Jesus started out with the attitudes which should define our being and which are required in order to be blessed by God. Then Jesus gave us commandments to have God's light shine through our lives and He included a couple of illustrations so that we would understand properly. This, of course, was to show the world that we truly belong to God and to the kingdom of Jesus Christ. Then, in the prior sentence, Jesus said that He did not come to destroy the Old Testament (the law and the prophets) but to fulfil them. That bring us to our current sentence which starts with the word for, and which explains why Jesus had to fulfil the Old Testament (the law and the prophets). Following this sentence we see the application of this sentence (Whosoever therefore shall break one of these least commandments...) which Jesus gives to us. Therefore, while this sentence can stand alone, the true doctrinal meaning of it is even stronger when we consider the context.

We need to return to the fact that our sentence starts with the word For and, therefore, explains why Jesus had to fulfil all of the law, and prophets, including the suffering of Christ, which was already mentioned. And, the fact is that if even the smallest part of the law and prophets could be broken or left unfulfilled, then a larger part could also be broken or left unfulfilled. Doing so would also remove the evidence that God is the most powerful being in all existences because if anyone could make God to fail in the smallest part then they might also cause God to fail in the greater part including in His promise of our salvation. And, even if Satan couldn't do that, Satan could cause the faith of people to fail because you can not have the same level of faith in a God who is almost right as you can in a God who is always right. In addition to that fact, since our salvation, sacrifice and service are all dependent on our level of faith in God's promises, even the smallest failure, by God, could undo all that God planned to accomplish in the lives of His people through true Biblical faith.

The Devil, and his ministers, want God's people to lose their true Biblical faith so that they don't receive the promises of God and so that they can use that loss of faith to cause others to lose their true Biblical faith. God uses the testimonies of His people, and what they received through true Biblical faith, to encourage others to also have true Biblical faith. However, all of this is dependent upon our having a truly reliable word of God. in this world which we can read, and upon the evidence that God fulfills every part of it, even the smallest jot and tittle.

Jesus had to fulfill all of the Old Testament (law and prophets) so that we would know that we have a truly reliable word of God to base our faith upon. In addition, the commandment in the next sentence, is based upon the fact that we have a totally reliable word of God and the fact that Jesus proved this truth by fulfilling all of the Old Testament (law and prophets).

Please see the note for Romans C15S21 about the word verily. The functional definition for this word is: 'adv. from very. 1. In truth; in fact; certainly. 2. Really; truly; with great confidence. It was verily thought the enterprise would succeed'. Please also see the note for John 12:24 about the phrase verily, verily. Forms of this word are used, in this Gospel, in: Matthew 5:18; Matthew 5:26; Matthew 6:2; Matthew 6:5; Matthew 6:16; Matthew 8:10; Matthew 10:15; Matthew 10:23; Matthew 10:42; Matthew 11:11; Matthew 13:17; Matthew 16:28; Matthew 17:20; Matthew 18:3; Matthew 18:13; Matthew 18:18; Matthew 19:23; Matthew 19:28; Matthew 21::21; Matthew 21:31; Matthew 23:36; Matthew 24:2; Matthew 24:34; Matthew 24:47; Matthew 25:12; Matthew 25:40; Matthew 25:45; Matthew 26:13; Matthew 26:21; Matthew 26:34.

Please see the note for Philippians 2:9-11 about the word heaven. Easton's Bible Dictionary defines this word as: '(1.) Definitions. the phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). (2.) Meaning of words in the original, (a) the usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1). (b) the Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind"). (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament. (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.) (4.) Spiritual meaning. the place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (Joh 14:2). (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7). (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12). (d) the "kingdom of heaven" (Mt 25:1; Jas 2:5). (e) the "eternal kingdom" (2Pe 1:11). (f) the "eternal inheritance" (1Pe 1:4; Heb 9:15). (g) the "better country" (Heb 11:14,16). (h) the blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). the believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'. Please also see the notes for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Matthew 3:2 about the phrase kingdom of heaven.

Please see the note for 2Corinthians 5:17 about the phrase passed away. The functional definition for this phrase is: 'gone'.

Please see the note for 1Corinthians C1S12 about the word wisdom. The functional definition for this word is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise. In addition, the phrase no wise means: 'no amount of wisdom can accomplish the task'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'verily. Mt 5:26; 6:2,16; 8:10; 10:15,23,42; 11:11; 13:17; 16:28; 17:20; 18:3,18; 19:23,28; 21:21,31; 23:36; 24:2,34,47; 25:12,40,45; 26:13-14; Mr 3:28; 6:11; 8:12; 9:1,41; 10:15,29; 11:23; 12:43; 13:30; 14:9,18,25,30; Lu 4:24; 11:51; 12:37; 13:35; 18:17,29; 21:32; 23:43; Joh 1:51; 3:3,5,11; 5:19,24-25; 6:26,32,47,53; 8:34,51,58; 10:1,7; 12:24; 13:16,20-21,38; 14:12; 16:20,23; 21:18 Till. Mt 24:35; Ps 102:26; Isa 51:6; Lu 16:17; 21:33; Heb 1:11-12; 2Pe 3:10-13; Re 20:11 pass. Ps 119:89-90,152; Isa 40:8; 1Pe 1:25 General references. exp: De 4:2; Mt 11:13; Lu 21:33.'.

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C5-S19 (Verse 19) Judgment results of obedience and disobedience.

Equivalent Section: Condemnation for wrong acts.

Whosoever therefore shall break one of these least commandments,
and shall teach men so,
he shall be called the least in the kingdom of heaven:.

Equivalent Section: Reward for right acts.

but whosoever shall do and teach them,
the same shall be called great in the kingdom of heaven..

What we see in this sentence is the application of a truth found throughout the Bible. God does not change and God always rewards obedience and punishes disobedience. The reward and punishment might be a great time after the deed, but it always comes. For example, God does not put the lost into Hell until after they physically die but God does this to all who die lost.

The word Whosoever means: 'This judgment will be applies to everyone without exception'. The word therefore means: 'as a direct result of the law which has been kept to the smallest part'. Since there is no break in God's law, there is no exception to the enforcement of God's law.

Please notice that the commandments that Jesus has already given are what He calls least commandments even while men say that they are impossible to keep.

Next, Jesus adds: and shall teach men so. We can teach by lecture, by writing or by example with the most frequent teaching to do sin is by example. When men sin and God is longsuffering, people make the mistake of thinking that God is slack concerning the enforcement of His law. However, 2Peter 3:9 explains differently.

Finally, what we see as the difference between our two Equivalent Sections is whether we are called least or great and this is in Heaven and forever if someone is truly Biblically saved. Of course, the lost are sent to Hell and the lake of fire, so they are not in the kingdom of heaven.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

The words break and the word brake are two different spellings for the same word. The words broken and he word broke are two different spellings for the same word. The words broken and he word broke are are past-tense forms of the words break and brake. We find forms of the word brake occurring 78 times in 73 verses of the Bible and, in the New Testament, in: Matthew 14:19; Matthew 15:36; Matthew 26:26; Mark 6:41; Mark 8:6; Mark 8:19; Mark 14:3; Mark 14:22; Luke 5:6; Luke 8:29; Luke 9:16; Luke 22:19; Luke 24:30; John 19:32; John 19:33; 1Corinthians 11:24. We find forms of the word break occurring 177 times in 165 verses of the Bible and, in the New Testament, in: Matthew 5:19; Matthew 6:19-20; Matthew 9:17; Matthew 12:20; Luke 24:35; Acts 2:42; Acts 2:46; Acts 20:7; Acts 20:11; Acts 21:13; Romans 2:23; Romans 2:25; 1Corinthians 10:16; Galatians 4:27. The functional definition for the words break and brake is: 'To part or divide by force and violence'. The functional definition for the words broke and broken is: 'Past-tense for Break / Brake. Parted by violence'. Webster's 1828 defines this word as: '.t. pret. broke, brake.obs. pp. broke or broken. L. frango, fregi, n casual; Heb.to break, to free or deliver, to separate. 1. to part or divide by force and violence, as a solid substance; to rend apart; as, to break a band; to break a thread or a cable. 2. to burst or open by force. The fountains of the earth were broke open. 3. to divide by piercing or penetrating; to burst forth; as, the light breaks through the clouds. 4. to make breaches or gaps by battering, as in a wall. 5. to destroy, crush, weaken, or impair, as the human body or constitution. 6. to sink; to appall or subdue; as, to break the spirits, or the passions. 7. to crush; to shatter; to dissipate the strength of, as of an army. 8. to weaken, or impair, as the faculties. 9. to tame; to train to obedience; to make tractable; as, to break a horse. 10. to make bankrupt. 11. to discard, dismiss or cashier; as, to break an officer. 12. to crack, to part or divide, as the skin; to open, as an aposteme. 13. to violate, as a contract or promise, either by a positive act contrary to the promise, or by neglect or non-fulfillment. 14. to infringe or violate, as a law, or any moral obligation, either by a positive act or by an omission of what is required. 15. to stop; to interrupt; to cause to cease; as, to break conversation; to break sleep. 16. to intercept; to check; to lessen the force of; as, to break a fall, or a blow. 17. to separate; to part; as, to break company of friendship. 18. to dissolve any union; sometimes with off; as, to break off a connection. 19. to cause to abandon; to reform or cause to reform; as, to break one of ill habits or practices. 20. to open as a purpose; to propound something new; to make a first disclosure of opinions; as, to break one's mind. 21. to frustrate; to prevent. If plagues or earthquakes break not heaven's design. 22. to take away; as, to break the whole staff of bread. Ps. 105. 23. to stretch; to strain; to rack; as, to break one on the wheel. Tobreak the back, to strain or dislocate the vertebers with too heavy a burden; also, to disable one's fortune. Tobreak bulk, to begin to unload. Tobreak a deer, to cut it up at table. Tobreakfast, to eat the first meal in the day, but used as a compound word. Tobreak ground, to plow. Tobreak ground, to dig; to open trenches. Tobreak the heart, to afflict grievously; to cause great sorrow or grief; to depress with sorrow or despair. Tobreak a jest, to utter a jest unexpected. Tobreak the neck, to dislocate the joints of the neck. Tobreak off, to put a sudden stop to; to interrupt; to discontinue. Break off thy sins by righteousness. Dan.4. 1. to sever; to divide; as, to break off a twig. Tobreak sheer, in marine language. When a ship at anchor is in a position to keep clear of the anchor, but is forced by wind or current out of that position, she breaks her sheer. Tobreak up, to dissolve or put an end to; as, to break up house-keeping. 1. to open or lay open; as, to break up a bed of earth. 2. to plow ground the first time, or after lying long unplowed; a common use in the U. States. 3. to separate; as, to break up a company. 4. to disband; as, to break up an army. Tobreak upon the wheel, to stretch and break the bones by torture upon the wheel. Tobreak wind, to give vent to wind from the body backward.
BREAK, v.i. to part; to separate; to divide in two; as, the ice breaks; a band breaks. 1. to burst; as, a storm or deluge breaks. 2. to burst, by dashing against something; as, a wave breaks upon a rock. 3. to open, as a tumor or aposteme. 4. to open, as the morning; to show the first light; to dawn. 5. to burst forth; to utter or exclaim. 6. to fail in trade or other occupation; to become bankrupt. 7. to decline in health and strength; to begin to lose the natural vigor. 8. to issue out with vehemence. 9. to make way with violence or suddenness; to rush; often with a particle; as, to break in; to break in upon, as calamities; to break over, as a flood; to break out, as a fire; to break forth, as light or a sound. 10. to come to an explanation. I am to break with thee upon some affairs. I believe, antiquated. 11. to suffer an interruption of friendship; to fall out. Be not afraid to break with traitors. 12. to faint, flag or pant. My soul breaketh for longing to thy judgments. Ps.119. Tobreak away, to disengage itself from; to rush from; also, to dissolve itself or dissipate, as fog or clouds. Tobreak forth, to issue out. Tobreak from, to disengage from; to depart abruptly, or with vehemence. Tobreak in, to enter by force; to enter unexpectedly; to intrude. Tobreak loose, to get free by force; to escape from confinement by violence; to shake off restraint. Tobreak off, to part; to divide; also, to desist suddenly. Tobreak off from, to part from with violence.
To break out, to issue forth; to discover itself by its effects, to arise or spring up; as, a fire breaks out; a sedition breaks out; a fever breaks out. 1. to appear in eruptions, as pustules; to have pustules, or an efflorescence on the skin, as a child breaks out. Hence we have freckle from the root of break. 2. to throw off restraint, and become dissolute. Tobreak up, to dissolve itself and separate; as a company breaks up; a meeting breaks up; a fog breaks up; but more generally we say, fog, mist or clouds break away. Tobreak with, to part in enmity; to cease to be friends; as, to break with a friend or companion. This verb carries with it its primitive sense of straining, parting, severing, bursting, often with violence, with the consequential senses of injury, defect and infirmity.
BREAK, n. A state of being open, or the act of separating; an opening made by force; an open place. It is the same word as brack, differently written and pronounced. 1. A pause; an interruption. 2. A line in writing or printing, noting a suspension of the sense, or a stop in the sentence. 3. In a ship, the break of the deck is the part where it terminates, and the descent on to the next deck below commences. 4. the first appearance of light in the morning; the dawn; as the break of day. The functional definition for this word is: 'to violently cause to part'. Please also see the note for Luke 12:39 about the word broken. Please also see the note for Romans C11S21 about the phrase broken off.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'.. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for Luke 7:28 about the word least. The functional definition for this word is: 'Smallest; little beyond others, either in size or degree; as the least insect; the least mercy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall break. De 27:26; Ps 119:6,128; Ga 3:10-13; Jas 2:10-11 these. Mt 23:23; De 12:32; Lu 11:42 shall teach. Mt 15:3-6; 23:16-22; Mal 2:8-9; Ro 3:8; 6:1,15; 1Ti 6:3-4; Re 2:14-15,20 the least. Mt 11:11; 1Sa 2:30 do. Mt 28:20; Ac 1:1; Ro 13:8-10; Ga 5:14-24; Php 3:17-18; 4:8-9; 1Th 2:10-12; 4:1-7; 1Ti 4:11-12; 6:11; Tit 2:8-10; 3:8 great. Mt 19:28; 20:26; Da 12:3; Lu 1:15; 9:48; 22:24-26; 1Pe 5:4 General references. exp: Ge 26:5; Mt 22:36.'.

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C5-S20 (Verse 20) Requirement of righteousness for true salvation.

For I say unto you,
That except your righteousness shall exceed the righteousness of the scribes and Pharisees,
ye shall in no case enter into the kingdom of heaven..

Our sentence starts with the word For, and tells us why the prior sentence is true. In addition, the phrase shall in no case enter into the kingdom of heaven lets us know that Jesus is speaking as the King of the kingdom of heaven. Therefore, He has final say over who can and who can not enter into the kingdom of heaven.

Our sentence continues, from the start, with the phrase I say unto you and continues, in the second phrase of the sentence, with the requirement to be met. This lets us know that Jesus is telling us that the decision of who will, and who will not, enter into the kingdom of heaven is based upon the criteria specified in the second phrase. There are a lot of competing religious doctrines, all of which are lies from devils, which claim that people will be saved (enter into the kingdom of heaven) based upon people fulfilling their religious requirements. And, all of them reject what our Lord says in the second phrase of our sentence. Therefore, it is critical that we understand what Jesus actually means by the second phrase of our sentence.

The second phrase of our sentence says that the righteousness, of the truly saved, must exceed the righteousness of the scribes and Pharisees. Their righteousness was the best that any religion could provide. Therefore, the righteousness, which Jesus said was required, could not be achieved through keeping religious rules. And, since all religions claim to provide righteousness, what Jesus said was required also required the rejection of the claims from all religions.

Romans 3:22-23 says: Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: forall have sinned, and come short of the glory of God. If the reader looks at the note for that sentence, they will see that there is much mote to that sentence than what most people preach. However, the critical parts, for our current consideration, are two of the phrases quoted. Since all have sinned, and come short of the glory of God we are all heading for Hell because we failed to meet God's standard to be allowed into Heaven. In addition, our current sentence says that the level of righteousness provided by any religion is not sufficient since Jesus said that our righteousness must exceed the righteousness of the scribes and Pharisees. That is where the other phrase, of the quoted verses, comes into play. The word of means: 'belongs to'. Therefore, the righteousness of God which is by faith of Jesus Christ is the righteousness of God which 'belongs to Jesus Christ'. His righteousness exceeds the righteousness of the scribes and Pharisees because it is the righteousness of God. And, He gives it unto all and upon all them that believe. That means that the saved receive His righteousness when they believe enough to be truly saved. Therefore, our sentence is telling us that unless someone receives the righteousness that 'belongs to' Jesus Christ, they will not be saved and they will not (in no case) enter into the kingdom of heaven.

Please see the note for John 6:44 about the word except. The functional definition for this word is: 'To take or leave out of any number specified; to exclude'. Forms of this word are used, in this Gospel, in: Matthew 5:20; Matthew 12:29; Matthew 18:3; Matthew 19:9; Matthew 24:22; Matthew 26:42.

Please see the note for Ephesians C2S2 about the word exceed. The functional definition for this word is: 'Going beyond; surpassing; excelling; outdoing'.

Please see the note for 1Corinthians 1:20 about the word scribe. The functional definition for this word is: 'In the New Testament the word is used in the sense in which it is applied to Ezra, and scribes are classed with the chief priests and the elders. they are described as sitting in Moses' seat, and what they taught was to be observed; but, alas, their works were not to be followed. Mt 7:29; 23:2,13-33.'.

Please see the note for John 3:1 about the word Pharisee. The functional definition for this word is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews'. That note has a lot of doctrine and references from other commentators to help the Bible student to understand about this group.

We find forms of the word case in: Exodus 5:19; Deuteronomy 19:4; Deuteronomy 22:1; Deuteronomy 24:13; Psalms 144:15; Matthew 5:20; Matthew 19:10; John 5:6; 1Corinthians 7:15. The International Standard Bible Encyclopedia defines this word as: 'kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Mt 19:10; Ac 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Ex 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."'. The functional definition for this word is: 'Describes the circumstances or condition of things'.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'. Forms of this word are used, in this Gospel, in: Matthew 5:20; Matthew 6:6; Matthew 7:13; Matthew 7:21; Matthew 8:5; Matthew 8:23; Matthew 9:1; Matthew 10:5; Matthew 10:11; Matthew 12:4; Matthew 12:29; Matthew 12:45; Matthew 15:17; Matthew 18:3; Matthew 18:8; Matthew 18:9; Matthew 19:17; Matthew 19:23; Matthew 19:24; Matthew 23:13; Matthew 24:38; Matthew 25:21; Matthew 25:23; Matthew 26:41.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'exceed. Mt 23:2-5,23-28; Lu 11:39-40,44; 12:1; 16:14-15; 18:10-14; 20:46-47; Ro 9:30-32; 10:2-3; 2Co 5:17; Php 3:9 ye. Mt 3:10; 7:21; 18:5; Mr 10:15,25; Lu 18:17,24-25; Joh 3:3-5; Heb 12:14; Re 21:27 General references. exp: Mt 22:36.'.

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C5-S21 (Verse 21-22) the true spirit of the law.

Equivalent Section: the religious traditional doctrine about killing.

First Step: Reference commonly known religious commandment.

Ye have heard that it was said by them of old time,
Thou shalt not kill;.

Second Step: Reference commonly known religious consequence.

and whosoever shall kill shall be in danger of the judgment:.

Equivalent Section: the different doctrine from Jesus.

But I say unto you,
That whosoever is angry with his brother without a cause shall be in danger of the judgment:.

Equivalent Section: Additional doctrine.

and whosoever shall say to his brother,
Raca,
shall be in danger of the council:.

Equivalent Section: Warning of greater punishment.

but whosoever shall say,
Thou fool,
shall be in danger of hell fire..

Please see the Section called Jesus and the Ten Commandments in the Significant Gospel Events Study for links to other places in the Bible where God talked about this commandment. It should be obvious that this is talking about the commandment to not kill.

In Matthew 5:21-45, Jesus is dealing with the commonly preached, and accepted, religious doctrines which come from the 'Ten Commandments'. We see (variations of) the phrase Ye have heard that it hath been said in: Matthew 5:21; Matthew 5:27-28; Matthew 5:31-32; Matthew 5:33-35; Matthew 5:38-39 and Matthew 5:43. In each case, this phrase is followed by Jesus saying: But I say unto you. Thus, Jesus is saying how the people of His kingdom are to act different because they follow different religious doctrines.

In Matthew 5:21 through the end of the chapter, Jesus is telling His followers how they are to interact with other people based upon the heart attitudes that he started this sermon with and the general spiritual guidelines that he has given after the heart attitudes. Within these commandments about interactions with others, we see Jesus say: it hath been said...But I say unto you. And, where we read these phrases, Jesus starts with killing, then violating a covenant relationship, then adultery, then breaking an oath, then vengeance, then dealing with enemies. Each of these subjects have multiple applications. But, what we see in the order of these phrases is that Jesus starts with what has the greatest impact on our spiritual relationship with God and moves to the subject with less impact. Therefore, all of this chapter, starting with Matthew 5:21, is telling us how our interactions with other people affect our spiritual relationship with God. And, the basic message is to have our spiritual relationship with God be the control of our interactions with other people.

What we see in all of the Gospel accounts is that the main argument between Jesus, and the religious leaders, was over the differences in the doctrines that each taught. However, while the surface argument was over doctrines, the true, underlying, argument was over authority. That is: Jesus insisted that we must obey God and what God's word truly meant. The religious leaders insisted that people needed to obey religious traditions and what the religious leaders said.

Thus, we see that the basic argument was over who is the true final authority in each person's life with Jesus saying that only people who truly accept God as the final authority in their personal life will be truly Biblically saved. In addition, if that is true in someone's life then God will change them from their natural sinful lifestyle to a lifestyle which shows the changes which God causes. Jesus also said that religious traditions made the commandment of God of none effect ('can not cause a change' - Matthew 15:6; Mark 7:13; Romans 4:14; Romans 9:6; 1Corinthians 1:17; Galatians 3:17).

The context of the chapter has been explained in prior notes and the true interpretation of this entire section is in keeping with that context. As for this particular sentence, in Matthew 5:18, Jesus assured us that nothing of the law would go away. And, in the next sentence, Jesus told us the consequence of breaking the commandments of the law. Then, in the prior sentence, Jesus told us that keeping the law was not enough but that except your righteousness shall exceed the righteousness of the scribes and Pharisees, people would go to Hell. Now, in this section (Matthew 5:21-45), Jesus is telling us what is required in order for your righteousness (to) exceed the righteousness of the scribes and Pharisees. That is: Jesus is giving a doctrine which exceeds the doctrinal requirements of the scribes and Pharisees.

In our First Equivalent Section, Jesus tells us the religious traditional doctrine about killing. Please pay attention to the phrase in danger of the judgment. The command was very clear when it said: Thou shalt not kill (Exodus 20:13; Deuteronomy 5:17). So, the truth was that they would receive the judgment and not just be in danger of the judgment. This is typical of religious doctrine. It claims to provide a way for people to get away with sin, even with killing someone.

So, in our First Equivalent Section we see the commandment from God and the claim by religious doctrine that some people could get away with violating the commandment of God. Religious doctrines do these things by claiming that the commandment was really 'you shall not murder' and that 'God will understand about accidental death'. However, our Second Equivalent Section makes it clear that the lies from religion are not accepted by God.

Our Second Equivalent Section tells us that what people could expect from God for killing someone only applied to someone who is angry with his brother without a cause. If we, even as children of God (whosoever), act upon that anger then we will receive more than danger of the judgment.

In the third Equivalent Section we have the religious rule that allowed a lower-level court to condemn someone to death. I believe that this is a perversion of Deuteronomy 21:18-21 which allowed parents to have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that, when they have chastened him, will not hearken unto them stoned to death. The word Raca is, basically, accusing someone of having this type of character. However, there is a big difference between a brother and the parents. Thus, we see the religious leaders adding to God's law, which God told them to not do.

In the forth Equivalent Section we it start with the word but, which means it is going in the opposite direction from the third Equivalent Section. Instead of someone being able to have a brother punished and possibly killed, Jesus is saying that the accuser will be judged by God. And, Jesus is saying that someone attempting such a thing could be judged by God to have such a sinful heart that they are never saved and that they can end up in hell fire.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the note for Romans C13S12 about the word kill. The functional definition for this word is: 'cause to die'. Forms of this word are used, in this Gospel, in: Matthew 5:21; Matthew 10:28; Matthew 16:21; Matthew 17:23; Matthew 21:35; Matthew 21:38; Matthew 22:4; Matthew 23:31; Matthew 23:34; Matthew 23:37; Matthew 24:9; Matthew 26:4.

We find forms of the word danger in: Matthew 5:21-22; Mark 3:29; Acts 19:27; Acts 19:40; Acts 27:9. Webster's 1828 defines this word as: ', n. Peril; risk; hazard; exposure to injury, loss, pain or other evil. Our craft is in danger to be set at nought. Acts xix. It is easy to boast of despising death, when there is no danger.
DANGER, v.t. to put in hazard; to expose to loss or injury'.

Please see the notes for Matthew 7:1 about the word judge. The functional definition for this word is: 'To hear and determine, as in causes on trial; to pass sentence'. Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans 14:10 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. Forms of this word are used, in this Gospel, in: Matthew 5:21-22; Matthew 5:25; Matthew 7:1; Matthew 7:2; Matthew 10:15; Matthew 11:22; Matthew 11:24; Matthew 12:18; Matthew 12:20; Matthew 12:27; Matthew 12:36; Matthew 12:41; Matthew 19:28; Matthew 12:42; Matthew 23:23; Matthew 27:19.

Please see the note for Ephesians C4S11 and Colossians C3S6 about the word anger. Easton's Bible dictionary defines this word as: 'the emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Mt 5:22; Eph 4:26; this curse). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps 7:11)'.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C12S8 about the word brotherly.

Please see the note for 2Corinthians C2S5 about the word cause. The functional definition for this word is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth. Forms of this word are used, in this Gospel, in: Matthew 5:22; Matthew 5:32; Matthew 10:21; Matthew 19:3; Matthew 19:5.

Please see the note for Mark 13:9 about the word council. The functional definition for this word is: 'An assembly of men summoned or convened for consultation, deliberation and advice'. Forms of this word are used, in this Gospel, in: Matthew 5:22; Matthew 10:17; Matthew 12:14; Matthew 26:59.

Please also see the note for 2Corinthians 11:16 about the word fool. The functional definition for this word is: 'In common language, a person who acts absurdly; one who does not exercise his reason; one who pursues a course contrary to the dictates of wisdom'. Please also see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for Romans C9S28 about the phrase condemnation of fools. Forms of this word are used, in this Gospel, in: Matthew 5:22; Matthew 7:26; Matthew 23:17; Matthew 23:19; Matthew 25:2; Matthew 25:3; Matthew 25:8.

Please see the note for James 3:6 about the word Hell. The functional definition for this word is: 'place of torment in the center of the Earth'. Forms of this word are used, in this Gospel, in: Matthew 5:22; Matthew 5:29; Matthew 5:30; Matthew 10:28; Matthew 11:23; Matthew 16:18; Matthew 18:9; Matthew 23:15; Matthew 23:33.

Please see the note for James 3:6 about the word fire. The functional definition for this word is: 'The sacrifices were consumed by fire (Ge 8:20). the ever-burning fire on the altar was first kindled from heaven (Le 6:9,13; 9:24). This word is often used symbolically for different purposes which all result in something being consumed'. Please also see the note for Revelation 19:20 about the phrase lake of fire. Please also see the note for Romans C12S18 about the phrase coals of fire.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Mt 5:27,33,43; 2Sa 20:18; Job 8:8-10 by them. or, to them. Thou. Ge 9:5-6; Ex 20:13; De 5:17 and. Ex 21:12-14; Nu 35:12,16-21,30-34; De 21:7-9; 1Ki 2:5-6,31-32 General references. exp: Ex 20:13; De 5:17.
I say. Mt 5:28,34,44; 3:17; 17:5; De 18:18-19; Ac 3:20-23; 7:37; Heb 5:9; 12:25 that. Ge 4:5-6; 37:4,8; 1Sa 17:27-28; 18:8-9; 20:30-33; 22:12-23; 1Ki 21:4; 2Ch 16:10; Es 3:5-6; Ps 37:8; Da 2:12-13; 3:13,19; Eph 4:26-27 his brother. Mt 5:23-24; 18:21,35; De 15:11; Ne 5:8; Ob 1:10,12; Ro 12:10; 1Co 6:6; 1Th 4:6; 1Jo 2:9; 3:10,14-15; 4:20-21; 5:16 without. Ps 7:4; 25:3; 35:19; 69:4; 109:3; La 3:52; Joh 15:25 exp: Ro 7:9; 1Ti 2:8. be. Mt 5:21 the judgment. An inferior court of judicature, in every city, consisting of 23 members, which punished criminals by strangling or beheading. Whosoever. Mt 11:18-19; 12:24; 1Sa 20:30; 2Sa 16:7; Joh 7:20; 8:48; Ac 17:18; 1Co 6:10; Eph 4:31-32; Tit 3:2; 1Pe 2:23; 3:9; Jude 1:9 Raca. that is, vain fellow. 2Sa 6:20; Jas 2:20 the council. the Sanhedrin, sunedrion G4892, composed of 72 elders, who alone punished by stoning. Mt 10:17; 26:59; Mr 14:55; 15:1; Joh 11:47; Ac 5:27 fool. Ps 14:1; 49:10; 92:6; Pr 14:16; 18:6; Jer 17:11 exp: Ps 53:1. hell. Mt 5:29-30; 10:28; 18:8-9; 25:41; Mr 9:47; Lu 12:5; 16:23-24; Re 20:14 General references. exp: Ex 20:13; Nu 20:10; De 5:17; Da 2:12. '.

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C5-S22 (Verse 23-24) God's requirement for true worship.

First Step: Consider your relationship to saved people.

Therefore if thou bring thy gift to the altar,
and there rememberest that thy brother hath ought against thee;.

Second Step: Get right with others first.

Leave there thy gift before the altar,
and go thy way;.

Third Step: Only then go to God.

first be reconciled to thy brother,
and then come and offer thy gift..

Our sentence starts with the word Therefore, which makes the command of this sentence the result of the prior sentence. In the prior sentence, Jesus told us how judgment, within His kingdom, and the 'Church Age', was different from what they were taught by religious traditions. Now, our current sentence is telling us that our worship to God is affected by our treatment of other saved people because God's judgment of our behavior is different from what traditional religion taught. Traditional religion taught that our worship of God was totally separate from our treatment of others and that our worship of God was based upon doing the right religious ceremonies the right way and at the right time. However, Jesus taught that true worship is a heart matter and if our heart is not right with our brother than it can not be right with God.

Quite often this sentence, and possibly the next sentence, are preached without consideration of the context. And, that can be done so long as what is preached does not go against the true contextual meaning. The first paragraph, of this note, pointed out that our sentence is part of a section wherein Jesus is telling us how those people who are part of His kingdom are to be and to act different from the traditional religious person. In addition, this entire section is part of the 'Sermon of the Mount / Beatitudes', which tell us the basic rules for all people who are part of the kingdom of Heaven. Therefore, the entire context requires us to reject traditional religious teaching which goes against the true doctrine of the Bible and, in particular, which goes against the doctrine of this 'Sermon of the Mount / Beatitudes'.

Our immediately prior sentence warned us against judging our brother. Romans 14 also deals with this subject but provides much more details. Our current sentence tells us to make things right with our brother before trying to worship God because God wants His children right with each other as a testimony of the influence of God. Then, our next sentence warns us of the potential consequences of not getting right wit hour brother and the sentence after that tells us how bad our judgment can get if God has to use the judge to change our attitude.

Now, with those contextual requirements dealt with, we can look at the details of our sentence. Our sentence has three Steps and these Steps must be done in the order in which they are presented. God wants us to consider our relationships with others before we go to worship God. Our current sentence considers if thy brother hath ought against thee. Mark 11:25 deals with if ye have ought against any. Between the two, we are told to eliminate any harsh feelings or problems between us and any other saved people before we go to worship God.

Our Second Step tells us to Leave...and go thy way. It should be obvious that it would be better if we resolved these differences before going to church. But, sometimes when people refuse to think about these things ahead of time, God reminds them while they are at church. In addition, problems in the family can flare up on the way to church and sometimes the sight of another reminds us of an unresolved problem. God wants us to resolve all of these things so that they don't interfere with our true worship of God.

Our third Step tells us to not just leave when we are reminded of a problem but first be reconciled to thy brother. We still need to worship God if we want blessings from God. However, God is a God of order and we need to worship God orderly.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition for this word is: 'given from one person to another without compensation; a donation. It is applicable to anything movable or immovable'. Please also see the note for John 4:10 about the phrase gift of God.

Please see the note for 1Corinthians C9S22 about the word altar. The functional definition for this word is: 'any structure of earth (Ex 20:24) or unwrought stone (Ex 20:25) on which sacrifices were offered. Also used symbolically for a heart attitude of dedicating a life to the service of God. Used in Heb 13:10 for the sacrifice offered upon it--the sacrifice Christ offered'. Forms of this word are used, in this Gospel, in: Matthew 5:23-24; Matthew 23:18; Matthew 23:19; Matthew 23:20; Matthew 23:35.

Please see the note for 1Corinthians C11S28 about the words remember / remembrance. The functional definition for this word is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C12S8 about the word brotherly.

Please see the note for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition for this word is: 'how we get from where we are at to our destination'. Please also see the note for Mark 1:3 about the phrase way of the Lord.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'. Forms of this word are used, in this Gospel, in: Matthew 5:25; Matthew 6:13; Matthew 10:17; Matthew 10:19; Matthew 10:21; Matthew 11:27; Matthew 18:34; Matthew 20:19; Matthew 24:9; Matthew 25:14; Matthew 25:20; Matthew 25:22; Matthew 26:15; Matthew 27:2; Matthew 27:18; Matthew 27:26; Matthew 27:43; Matthew 27:58.

The functional definition for the word first is: 'preceding all others in the order under consideration'. Please see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5-LJC about the word firstbegotten. Please also see the note for Romans C8S21 about the word firstfruits. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for Romans C5S7 about the word reconcile. The functional definition for this word is: 'The literal sense is to call back into union'.

Please see the note for 1Corinthians C8S7 about the word offer. Webster's 1828 dictionary defines this word as: 'pp. Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou. Mt 8:4; 23:19; De 16:16-17; 1Sa 15:22; Isa 1:10-17; Ho 6:6; Am 5:21-24 rememberest. Ge 41:9; 42:21-22; 50:15-17; Le 6:2-6; 1Ki 2:44; La 3:20; Eze 16:63; Lu 19:8
there. Mt 18:15-17; Job 42:8; Pr 25:9; Mr 9:50; Ro 12:17-18; 1Co 6:7-8; 1Ti 2:8; Jas 3:13-18; 5:16; 1Pe 3:7-8 and then. Mt 23:23; 1Co 11:28'.

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C5-S23 (Verse 25) Do all possible to make peace.

First Step: Make peace early.

Agree with thine adversary quickly,
whiles thou art in the way with him;.

Second Step: Beware of possible consequences.

lest at any time the adversary deliver thee to the judge,
and the judge deliver thee to the officer,
and thou be cast into prison..

Luke 12:58 gives an equivalent message to this sentence.

Any time you have a conflict, both sides are sure that they will win the conflict. Often, one side believes 'Might makes Right'. Think about the conflict between Jesus and the religious leaders. They were sure that they won because they had more power in this physical reality. Then each died and faced God's judgment. In addition, history tells us that God scattered their followers among all nations and gave them 2,000 years of persecution.

Pretty much everyone who is in a conflict considers what they can bring to win the conflict in this world. Very few people consider the spiritual aspects of the conflict. Very few consider that, in the beginning of this message, Jesus said: Blessed are the peacemakers: for they shall be called the children of God (Matthew 5:9). Our sentence tells us to Agree with thine adversary quickly. Yes, you will feel that you are right but the judge might not agree with you. And, if that happens then you will receive the Second Step. But, if you obey the First Step even while you are sure that you are right, you will avoid the possibility of experiencing the Second Step and you will be blessed by God for being a peacemaker.

Please see the note for 2Corinthians 6:16 about the word agree. The functional definition for this word is: 'Concord; harmony; conformity'. Forms of this word are used, in this Gospel, in: Matthew 5:25:; Matthew 18:19:; Matthew 20:2; Matthew 20:13.

Please see the note for Philippians 1:27-28 about the word adversaries. The functional definition, of the word adversary, is: 'An enemy or foe; one who has enmity at heart. Satan is our main spiritual adversary'.

We find forms of the word quickly occurring 39 times in 38 verses of the Bible and, in the New Testament, in: Matthew 5:25; Matthew 28:7; Matthew 28:8; Mark 16:8; Luke 14:21; Luke 16:6; John 11:29; John 13:27; Acts 12:7; Acts 22:18; Revelation 2:5; Revelation 2:16; Revelation 3:11; Revelation 11:14; Revelation 22:7; Revelation 22:12; Revelation 22:20. Webster's 1828 defines this word as: 'Speedily; with haste or celerity. 2. Soon; without delay.'.

Please see the note for John 7:32 about the word officer. The functional definition for this word is: 'In New Testament used to translated hufretes "minister" (Mt 5:25), and practor "exacter" or "officer of the court," only in Lu 12:58'.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. The functional definition for this word is: 'to throw hard enough to remove from the area that one is in but, usually, this does not include violence in the effort to throw'.

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with. Ge 32:3-8,13-22; 33:3-11; 1Sa 25:17-35; Pr 6:1-5; 25:8; Lu 12:58-59; 14:31-32 whiles. Job 22:21; Ps 32:6; Isa 55:6-7; Lu 13:24-25; 2Co 6:2; Heb 3:7,13; 12:17 and the. 1Ki 22:26-27'.

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C5-S24 (Verse 26) the consequence of refusing peace.

Verily I say unto thee,
Thou shalt by no means come out thence,
till thou hast paid the uttermost farthing..

Luke 12:59 gives an equivalent message to this sentence. Luke uses the word mite where our current sentence uses the word farthing, but both convey the message that: 'You will have to completely pay to the smallest amount owed with absolutely no mercy'.

1Corinthians 6 deals with this doctrine in detail. The last sentence, with this sentence, tells us to settle disputes with a brother outside of court. In 1Corinthians 6, Paul explains that this is a terrible testimony for Christ, the church and the individual believer. Paul says that it is better to be defrauded than to take a brother to court. Taking a brother to court shows that the (claimed) believer does not believe God's promise to repay. It also shows that the (claimed) believer refuses to accept God's character trait of mercy. That is why our sentence says that the person who is wrong will receive no mercy.

Please see the note for Luke 5:18 about the word means (plural). The functional definition for this word is: 'Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means''.

Please see the note for Matthew 16:28 about the word verily and for the phrase verily, verily. When Jesus, or another Bible author, say or write the word verily, they are saying that they have verified the truth of what they are saying and they are also telling the listener / reader to also verify the truth of what they say or write. When we see the word verily used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Thus, every place, where we see the phrase verily, verily, is a precept and is something which God will use as His law when He judges us.

We find forms of the word paid in: Ezra 4:20; Jonah 1:3; Matthew 5:26; Luke 12:59. Webster's 1828 defines this word as: 'pret. and pp. of pay; paid for payed.'. We find forms of the word pay occurring 43 times in 42 verses of the Bible and, in the New Testament, in: Matthew 17:24; Matthew 18:25; Matthew 18:26; Matthew 18:28; Matthew 18:29; Matthew 18:30; Matthew 18:34; Matthew 23:23; Luke 7:42; Luke 10:35; Romans 12:19; Romans 13:6; Hebrews 7:9. Webster's 1828 defines this word as: 'To discharge a debt; to deliver to a creditor the value of the debt, either in money or goods, to his acceptance or satisfaction, by which the obligation of the debtor is discharged. 2. to discharge a duty created by promise or by custom or by the moral law; as, to pay a debt of honor or of kindness. You have paid down More penitence, than done trespass. 3. to fulfill; to perform what is promised; as, to pay one's vows. 4. to render what is due to a superior, or demanded by civility or courtesy; as, to pay respect to a magistrate; to pay due honor to parents. 5. to beat. Forwhich, or pay me quickly, or I'll pay you. 6. to reward; to recompense; as, to pay for kindness with neglect. Topay for, to make amends; to atone by suffering. Men often pay for their mistakes with loss of property or reputation, sometimes with life.
1. to give an equivalent for anything purchased. Topay, or pay over, in seamen's language, to daub or besmear the surface of any body, to preserve it from injury by water or weather. Topay the bottom of a vessel, to cover it with a composition of tallow, sulphur, rosin, etc.; to bream. Topay a mast or yard, to besmear it with tar, turpentine, rosin, tallow or varnish. pay a seam, to pour melted pitch along it, so as to defend the oakum. Topay off; to make compensation to and discharge; as, to pay off the crew of a ship. Topay out, to slacken, extend or cause to run out; as, to pay out more cable.
PAY, v.i. to pay off, in seamen's language, is to fall to leeward, as the head of a ship. Topay on, to beat with vigor; to redouble blows. Colloquial.
PAY, n. Compensation; recompense; an equivalent given for money due, goods purchased or services performed; salary or wages for services; hire. the merchant receives pay for goods sold; the soldier receives pay for his services, but the soldiers of the American revolution never received full pay. 1. Compensation; reward. Here only merit constant pay receives--'.

We find forms of the word uttermost occurring 28 times in 26 verses of the Bible and, in the New Testament, in: Matthew 5:26; Matthew 12:42; Mark 13:27; Acts 1:8; Acts 24:22; 1Thessalonians 2:16; Hebrews 7:25. Webster's 1828 defines this word as: 'utter and most. Extreme; being in the furthest, greatest or highest degree; as the uttermost extent or end; the uttermost distress.
UT'TERMOST, n. the greatest. the uttermost we can do is to be patient. Tothe uttermost, in the most extensive degree; fully. Heb. 8'.

Please see the note for Luke 12:6 about the word farthing. Easton's Bible Dictionary defines this word as: '(1.) Mt 10:29; Lu 12:6. Greek assarion, i.e., a small as, which was a Roman coin equal to a tenth of a denarius or drachma, nearly equal to a halfpenny of our money. (2.) Mt 5:26; Mr 12:42 (Gr. kodrantes), the quadrant, the fourth of an as, equal to two lepta, mites. the lepton (mite) was the very smallest copper coin.''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Mt 18:34; 25:41,46; Lu 12:59; 16:26; 2Th 1:9; Jas 2:13'.

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C5-S25 (Verse 27-28) Spiritual sins are done in the heart.

Equivalent Section: the traditional doctrine.

Ye have heard that it was said by them of old time,
Thou shalt not commit adultery :.

Equivalent Section: the correct doctrine from Jesus.

But I say unto you,
That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart..

There are two notes for this sentence in the Word Study on Adultery. Please use the links in the sentence outline, above, to access them. Many people quote this sentence, or even only part of it, and ignore the contextual requirements. That is the way of Satan. The context of our chapter tells us that Jesus is correcting wrong religious traditional doctrines. And, the entire chapter is about this subject. That is, Jesus is talking about having a proper heart attitude towards the doctrines of God and correcting wrong attitudes which come from religious traditions. In addition, in the immediate context, which is a subset within that broader subject, Jesus is talking about having the right heart attitudes for legal matters. And, as explained in the Word Study on Adultery, adultery is not a physical sexual sin but is: 'a spiritual violation of a covenant relationship'. Further, since a covenant is a spiritual contract which is enforced by the court of God, this is a legal matter and not just a matter of religious or personal preference.

It should be pretty obvious to any true Bible student that any time that the scribes and Pharisees picked a doctrinal fight with Jesus that the scribes and Pharisees were alway wrong. In John 8, we read that scribes and Pharisees interrupted the teaching by Jesus to accuse a woman of adultery. The notes in John 8 explain, in detail, why they were wrong and why Jesus did not judge her for adultery but simply told her: Neither do I condemn thee: go, and sin no more. Now, since they claimed that adultery was the very act, it should be obvious that adultery is not the very act. Further, it should be obvious that anyone who claim that it is, is agreeing with the scribes and Pharisees to preach doctrines of devils (1Timothy 4:1).

Now, with that error, hopefully, dealt with, we can move onto what is actually said in this sentence. Our next two sentences start with the word And, which add them to this sentence. In both sentences we read: And if thy right...offend thee, (pluck it out / cut if off), and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. So, the spiritual message, which is common to all three sentences, is that we are to not let the lusts of the flesh keep us from true Biblical salvation. As explained, in the note for this sentence in the Word Study on Adultery, the phrase looketh on a woman to lust is a deliberate ongoing sin of the flesh. Therefore, the main message If this sentence is identifying a deliberate ongoing sin of the flesh which violates the law of God and we are to avoid deliberate sins of the flesh and of the heart if we truly want to be part of the Kingdom.

One more consideration is that Matthew 5:31-32 also deals with adultery but the main subject of that sentence is divorce and adultery is only mentioned for how it related to divorce. And, while many religious people and religious doctrines tie these two subjects together so tightly that they can not be separated, here we see that Jesus deliberately separated them. Therefore, any religious doctrine that deliberately entangles the two and denies their separation is wrong.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition for this word is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'. Forms of this word are used, in this Gospel, in: Matthew 5:27; Matthew 5:32; Matthew 19:9; Matthew 19:18.

Please see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'To direct the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

Please see the note for Galatians C4-S2 about the word woman. The Morrish Bible Dictionary defines this word as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ.
In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10.'. Forms of this word are used, in this Gospel, in: Matthew 5:28; Matthew 9:20; Matthew 9:22; Matthew 13:33; Matthew 15:22; Matthew 15:28; Matthew 22:27; Matthew 26:7; Matthew 26:10; Matthew 26:13.

Please see the notes for Romans 13:14 and Galatians C5-S18 about the word lust. The functional definition for this word is: 'Longing desire; eagerness to possess or enjoy; as the lust of gain'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Ex 20:14; Le 20:10; De 5:18; 22:22-24; Pr 6:32 General references. exp: Ex 20:14; Le 18:20; De 5:18.
I say. Mt 5:22,39; 7:28-29 exp: Mt 5:32. That. Ge 34:2; 39:7-23; Ex 20:17; 2Sa 11:2; Job 31:1,9; Pr 6:25; Jas 1:14-15; 2Pe 2:14; 1Jo 2:16 hath. Ps 119:96; Ro 7:7-8,14 General references. exp: Ex 20:14; Le 18:20; De 5:18; Pr 23:31.'.

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C5-S26 (Verse 29) the extent to go to be right with God.

Equivalent Section: the spiritual condition to consider.

And if thy right eye offend thee,
pluck it out,
and cast it from thee:.

Equivalent Section: Why.

for it is profitable for thee that one of thy members should perish,
and not that thy whole body should be cast into hell..

Our sentence starts with the word And. In addition, the next sentence also starts with the word And. In these sentences, Jesus is giving us two illustrations which are supporting the doctrine of Matthew 5:27-28. Please see the note for that sentence about the doctrine involved.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition for this word is: ' the organ of sight or vision; properly, the globe or ball movable in the orbit. It is used symbolically for gaining understanding'. Please also see the note for John 12:45 about the phrase eyes to see. Forms of this word are used, in this Gospel, in: Matthew 5:29; Matthew 5:38; Matthew 6:22; Matthew 6:23; Matthew 7:3; Matthew 7:4; Matthew 7:5; Matthew 9:29; Matthew 9:30; Matthew 13:15; Matthew 13:16; Matthew 17:8; Matthew 18:9; Matthew 19:24; Matthew 20:15; Matthew 20:33; Matthew 20:34; Matthew 21:42; Matthew 26:43.

Please see the note for John 6:61 about the word offend. The functional definition for this word is: 'To displease; to make angry; to affront. Totransgress the moral or divine law; to sin; to commit a crime'. Please also see the note for Romans C14S27 about the word offence. Forms of the word offend are used, in this Gospel, in: Matthew 5:29; Matthew 5:30; Matthew 11:6; Matthew 13:21; Matthew 13:41; Matthew 13:57; Matthew 15:12; Matthew 17:27; Matthew 18:6; Matthew 18:8; Matthew 18:9; Matthew 24:10; Matthew 26:31; Matthew 26:33. Forms of the word offence are used, in this Gospel, in: Matthew 16:23; Matthew 18:7; Matthew 18:7.

Please see the note for Mark 5:2-4 about the word pluck. The functional definition for this word is: 'To pull with sudden force or effort, or to pull off, out or from, with a twitch'.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition is: 'to proceed forward, to advance'. Please also see the note for Matthew 25:30 about the word unprofitable. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25'. Forms of the word profit are used, in this Gospel, in: Matthew 5:29; Matthew 5:30; Matthew 15:5; Matthew 16:26; Matthew 25:30.

Please see the notes for Romans C12S4 and 1Corinthians C12S9 about the word member. The functional definition for this word is: 'A limb of animal bodies, as a leg, an arm, an ear, a finger, that is, a subordinate part of the main body'.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition for this word is: 'To die; to lose life in any manner; applied to animals'. Forms of this word are used, in this Gospel, in: Matthew 5:29; Matthew 5:30; Matthew 8:25; Matthew 8:32; Matthew 9:17; Matthew 18:14; Matthew 26:52.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; as the whole earth; the whole world; the whole solar system; the whole army; the whole nation'. Forms of this word are used, in this Gospel, in: Matthew 5:29; Matthew 5:30; Matthew 6:22; Matthew 6:23; Matthew 8:32; Matthew 8:34; Matthew 9:12; Matthew 9:21; Matthew 9:22; Matthew 12:13; Matthew 13:2; Matthew 13:33; Matthew 14:36; Matthew 15:28; Matthew 15:31; Matthew 16:26; Matthew 26:13; Matthew 27:27.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition for this word is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Colossians C1S6 about the phrase body of Christ. Please also see the note for 1Peter 4:15 about the word busybody. Forms of this word are used, in this Gospel, in: Matthew 5:29; Matthew 5:30; Matthew 6:22; Matthew 6:23; Matthew 6:25; Matthew 6:25; Matthew 10:28; Matthew 14:12; Matthew 26:12; Matthew 26:26; Matthew 27:52; Matthew 27:58; Matthew 27:59.

Please see the note for James 3:6 about the word Hell. The functional definition for this word is: 'place of torment in the center of the Earth'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Mt 18:8-9; Mr 9:43-48 offend thee. or, do cause thee to offend. pluck. Mt 19:12; Ro 6:6; 8:13; 1Co 9:27; Ga 5:24; Col 3:5; 1Pe 4:1-3 for. Mt 16:26; Pr 5:8-14; Mr 8:36; Lu 9:24-25 General references. exp: Pr 23:31.'.

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C5-S27 (Verse 30) Another example of being right with God.

Equivalent Section: the spiritual condition to consider.

And if thy right hand offend thee,
V if off,
and cast it from thee:.

Equivalent Section: Why.

for it is profitable for thee that one of thy members should perish,
and not that thy whole body should be cast into hell..

Our sentence starts with the word And. In addition, the prior sentence also starts with the word And. In these sentences, Jesus is giving us two illustrations which are supporting the doctrine of Matthew 5:27-28. Please see the note for that sentence about the doctrine involved.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for Luke 12:45-46 about the word cut. The functional definition for this word is: 'To separate the parts of any body by an edged instrument'. Please also see the note for Galatians C5-S13 about the phrase cut off. The functional definition for this word is: 'To separate the parts of any body by an edged instrument'. Please see the following notes to see where this word is used in this Bible book:Matthew 18:8; Matthew 21:8; Matthew 24:51.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition for this word is: 'To die; to lose life in any manner; applied to animals. Men perish by disease or decay, by the sword, by drowning, by hunger or famine, etc'.

Please see the note for James 3:6 about the word Hell. The functional definition for this word is: 'place of torment in the center of the Earth'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'offend. Mt 11:6; 13:21; 16:23; 18:6-7; 26:31; Lu 17:2; Ro 9:33; 14:20-21; 1Co 8:13; Ga 5:11; 1Pe 2:8 cast. Mt 22:13; 25:20; Lu 12:5 General references. exp: Pr 23:31.'.

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C5-S28 (Verse 31-32) God's opinion of ending marriage.

Equivalent Section: the wrong doctrine from religious traditions.

It hath been said,
Whosoever shall put away his wife,
let him give her a writing of divorcement:.

Equivalent Section: the correct doctrine from Jesus to the person causing the divorce.

But I say unto you,
That whosoever shall put away his wife,
saving for the cause of fornication,
causeth her to commit adultery :.

Equivalent Section: the correct doctrine from Jesus to the person marrying a divorced person.

and whosoever shall marry her that is divorced committeth adultery..

Please see the note for Mark 10:2-12 for a detailed explanation of the true Bible doctrine on this subject. Please also see Matthew 19:3-12 for the detailed answer from Jesus to the Pharisees.

In Matthew 19:3-12, we read that the Pharisees believed that they could divorce their wives 'for any reason at all'. They claimed that Moses said that they could give a writing of divorcement, and to put her away (Deuteronomy 24:1-4. What Moses actually wrote was: because he hath found some uncleanness in her. That is: the husband found some spiritual uncleanness in her. That is notfor any reason at all'. In Matthew 19:3-12, Jesus did not deal with their wrong interpretation of the Bible but, instead, he dealt with of the hardness of your hearts. And, while He dealt with their heart, in that chapter, this chapter is dealing with our attitudes towards God's law.

The note for Mark 10:2 is good-sized and goes through the entire discussion between Jesus and the Pharisees on this subject. Please read that note for a better understanding of God's instructions for this controversial subject.

Our sentence has three Equivalent Sections and starts with the phrase of: It hath been said. Therefore, that phrase makes it part of the context where we read the same phrase repeated in this chapter. That is; the proper interpretation of our sentence must be that Jesus is correcting doctrinal errors which come from religious traditions. And, in this sentence, He is correcting doctrinal error about divorce. The fact that many people and religions, who call themselves 'Christian', have strong doctrinal differences is proof that many people claim the name of 'Christian' ('a follower of Christ') have deceived themselves or are deliberately lying about their personal relationship to Jesus Christ. This is because there is no confusion about what He actually said and what the Bible actually tells us in detail. All of this controversy is because many of the people claim the name of 'Christian' ('a follower of Christ') are actually proving that they are modern day Pharisees in their heart. They pervert what is actually written in the Bible at least as much as the Pharisees perverted what Deuteronomy 24:1-4 actually said. And, in the process, they prove that their heart is at least as hard as the reported hearts of the Pharisees.

Now, having dealt with the contextual requirements, we can look at the details of our sentence. We have three Equivalent Sections with the First Equivalent Section identifying the erroneous doctrine from religious traditions and the Second Equivalent Section identifying the true sinner who thought he was innocent and the third Equivalent Section identifying the later participant in the sin.

In the First Equivalent Section, Jesus starts with: It hath been said. This lets us know that He is dealing with tradition. In the second phrase, of our First Equivalent Section, we read: Whosoever shall put away his wife. This is using the method of Satan to pervert the word of God into supporting doctrinal error. When Satan tempted Jesus, he quoted scripture but left out a critical phrase and then twisted what remained into supporting a lie. We already saw that the scripture (Deuteronomy 24:1-4) actually includes the phrase because he hath found some uncleanness in her. That is: this Bible reference was limited the husband who found some spiritual uncleanness in her (his wife). That does not match Whosoever and it does not match shall put away his wife )for any reason at all). This, we see the perversion of what Moses actually wrote. And, as already explained, Jesus said that Moses wrote that because of the hardness of your hearts. With their additional perversion, which went well beyond what Moses wrote, they only proved that their hearts were even more hard and sinful than what Moses made an exception for.

Continuing on, we see that our Second Equivalent Section starts with the word But. That makes it the polar opposite of the First Equivalent Section. It also means that fulfilling this Second Equivalent Section requires a saved person to have the opposite of the hard heart, which allowed the perversion found in the First Equivalent Section.

Now, we need to pay attention to the phrase of; saving for the cause of fornication. This literally means that Jesus allowed divorce in the case of fornication. There are a lot of 'good Godly fundamental KJV only Baptist preachers and people' who claim 'God is always against divorce'. These people are perverting the word of God every bit as much as the Pharisees of the First Equivalent Section, even though they are doing in in the opposite direction. Having a different way to pervert the word of God does not excuse doing so.

Having written the prior, I need to acknowledge that a major source of the problem is due to the fact that many, probably most, who consider themselves to be 'good Godly fundamental KJV only Baptist preachers and people', also refuse to distinguish between divorce and remarriage, even though the Bible makes the distinction. More than one such preacher has preached that it is impossible for a divorced person to go without sex. What he preached as a Bible truth was his own opinion based upon no personal experience since he remained married. However, I have personally experienced over 20 years of no relationship with a woman after the end of my marriage. Therefore, his opinion, and the opinion of many others is flat out wrong. In addition, they are preaching doctrinal error based upon a wrong opinion.

Continuing on, the note for this sentence, in the Word Study on Adultery (use link above), explains that the person who causes a divorce, with only this exception, is the one who is considered guilty, by God, of any adultery. That note also explains that the divorced person is to go without or take back their divorced marriage partner. Mark 10:10-11 makes it clear that remarriage is not an option if someone gets divorced under the conditions allowed in this sentence. In addition, our third Equivalent Section makes it clear that the person marrying a divorced person is also guilty of adultery. Therefore, if the people who are so zealous against divorce, for any reason, directed their zeal against remarriage instead, they would be far more in line with the actual doctrine of the Bible.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

Please see the note for Colossians C3S13 about the words wife / wives. Easton's Bible Dictionary defines these words as: 'The ordinance of marriage was sanctioned in Paradise (Ge 2:24; Mt 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Ge 4:19), and continued to prevail all down through Jewish history. the law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Ex 21:10) and her duties (Pr 31:10-31; 1Ti 5:14) are specified. She could be divorced in special cases (De 22:13-21), but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery (Mt 19:3-9). the duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (1Co 7:2-5; Eph 5:22-33; Col 3:18-19; 1Pe 3:1-7).'.

Please see the notes for Romans 4:23-25 about the word written. The functional definition for this word is: 'a retained record which can be used for judgment in a court of law'. Please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write are used. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please also see the note for Luke 6:3 about the phrases have ye not read and it is written.

Please see the note for Mark 10:4 about the word divorce. The Morrish Bible Dictionary defines this word as: 'This was explained by the Lord. Moses had suffered a man to put away his wife for any cause, as we see in De 24:1,3; but the Lord maintained God's original ordinance that what God had joined together, man had no right to put asunder, therefore a man must not put away his wife except for fornication, when she herself had broken the bond. Mt 5:31-32; 19:3-9. A BILL OF DIVORCEMENT must be given to the woman, the drawing up of which, and having it witnessed, was some little check upon a man's hasty temper.
Divorce is used symbolically to express God's action in putting away Israel, who had been grossly unfaithful, and giving her a bill of divorcement. Isa 50:1; Jer 3:8'.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

Please see the notes for 1Corinthians C5S1 and Galatians C5S20; Ephesians C5S2 about the word fornication. The true Biblical definition is: 'A violation of a sanctified relationship. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship'.

Please see the note for Mark 10:11 about the word marry. The functional definition for this word is: 'To unite in wedlock or matrimony; to join a man and woman for life, and constitute them man and wife according to the laws or customs of a nation'. Please also see the notes for Mark 10:11 and Revelation 19:7-LJC about the words marriage / wedding. The functional definition for this word is: 'The marriage relation is used to represent the union between God and his people (Isa 54:5; Jer 3:1-14; Ho 2:9,20). In the New Testament the same figure is employed in representing the love of Christ to his saints (Eph 5:25-27). the Church of the redeemed is the "Bride, the Lamb's wife" (Re 19:7-9)'. Forms of these words are used, in this Gospel, in: Matthew 5:32; Matthew 19:9; Matthew 19:10; Matthew 22:1-3; Matthew 22:4; Matthew 22:8; Matthew 22:9; Matthew 22:10; Matthew 22:11-12; Matthew 22:24; Matthew 22:25; Matthew 22:30; Matthew 24:38; Matthew 25:10.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Mt 19:3,7; De 24:1-4; Jer 3:1; Mr 10:2-9 exp: Mr 10:11. General references. exp: Mr 10:4.
I say. Mt 5:28; Lu 9:30,35 whosoever. Mt 19:8-9; Mal 2:14-16; Mr 10:5-12; Lu 16:18; Ro 7:3; 1Co 7:4,10-11 General references. exp: Mr 10:4; Lu 16:18.'.

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C5-S29 (Verse 33-35) Keep all promises even without swearing.

Equivalent Section: the doctrine from religious tradition.

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:.

Equivalent Section: the different doctrine from Jesus.

First Step: What to not do.

But I say unto you,
Swear not at all;.

Second Step: Don't call Heaven as a witness.

neither by heaven;.

Third Step: Why.

for it is God 's throne:.

Equivalent Section: Don't swear by the physical.

First Step: What to not do.

Nor by the earth;.

Second Step: Why.

for it is his footstool:.

Equivalent Section: Don't swear by religious signs.

First Step: What to not do.

neither by Jerusalem;.

Second Step: Why.

for it is the city of the great King..

The next two sentences are also part of the immediate context of this sentence and they need to be considered with this sentence.

Many people believe the wrong doctrine that the third Commandment is to not swear. Leviticus 19:12 and Deuteronomy 23:23 are parts of the Mosaic Law which told people to keep their vows. However, third Commandment actually tells people to not claim to belong to God ('claim to be a Christian') and then only live their claim on the surface. People who claim to belong to God ('claim to be a Christian') are to live that claim from the heart. Therefore, some commentators will claim that this sentence is talking about the third Commandment because they believed the false doctrine without actually verifying what the Bible actually says.

One thing that we see in this sentence, and the next couple of sentences, is that people will swear by things that they have no control over and can not deliver as payment if they are caught lying. Jesus is telling His people to not do that.

There was an author who once wrote: 'The first thing that we do is shoot all of the lawyers', (or something similar). The author is less remembered than his saying. (I believe it was Shakespeare, but while many people remember his name, and many remember things that he wrote, fewer remember the link between his nameans what he wrote.) And, while lots of people agree with the sentiment, it actually will not work unless people first obey the command of this sentence. If people actually become so honest that you can rely on their word without their calling in some witness who can testify in court, then there will no longer be the need of so many lawyers. However, the more people lie while trying to claim to be honest, the more need there is for lawyers. That is why there are so many rich lawyers in America today and why there were so many lawyers in the days of Jesus. And, when we really look at the basic message of this sentence, what we see is a command to be so honest that you do not need a legal witness for anyone to believe you and the other person does not need a lawyer to have you keep your agreement.

The point is that, just like the other places in our chapter, Jesus is correcting doctrinal error which came from religious traditions. And, like a lot of doctrinal error which comes from religious traditions today, the error is not obvious. In fact, the error is quite believable and, apparently, acceptable.

The first thing to realize is that people call upon the Lord, or other witnesses mentioned in this sentence, because people won't take their word without a secondary witness. And, the reason why people won't believe the word of another person, is because they personally, or the majority of people in their social class, have believer the claims of lawyers that 'If you word your oath a certain way, then people will believe that you made a promise but, in court, I can prove that you really didn't promise what they thought that you promised'. Now, when enough people get lied to, the person, or group of people, get a reputation and they need to call upon a witness to their oath in order to convince other people that they will really keep the oath. However, the witnesses used by the religious Jews, and which are mentioned by Jesus in this sentence, did not prevent the religious Jews from lying even while giving the oath. That is why Jesus told His people to avoid this method of lying and have nothing to do with it.

In our First Equivalent Section, we read: Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. (This is the only place in the Bible where we find the word forswear. It means: 'To swear falsely; to commit perjury.'.) Now, this seems command to be quite reasonable. However, most of the Jews, especially the religious leaders, believed that they were guaranteed to go to Heaven because they were physical descendants of Abraham. In addition, like lots of people today, they believed that 'God would understand about their little sins' and that the Lord would not reveal their lie to the other person. Therefore, they really believed that they were calling on a witness who would convince the other person to believe their lie even while they were sure that their lie would never be mentioned in God's court.

In our Second Equivalent Section, we read: neither by heaven; for it is God's throne. When the religious Jews could no longer get people to believe then by swearing by the Lord, they switched to swearing by heaven. This was implied as being an oath that, if they lied, would cost them their place in heaven. However, since they believed in eternal security, based upon being born a Jew, they believed that they really were not risking what they implied that they were risking.

In our third Equivalent Section, we read: Nor by the earth. Let me ask you: How is the earth supposed to punish a liar and cheat if the Lord does not do so? I have no idea why anyone would accept the earth as a witness to an oath, but, apparently, some foolish people did so.

In our Fourth Equivalent Section, we are told to not swear by the apparently main symbol of religion. Yes, Jesus does say it is the city of the great King, but the truth was that the religious leaders refused to submit to the authority of the great King. Therefore, Jesus gave a true spiritual reason why they were to not swear by Jerusalem, even though most people who would do so were actually calling their own religious activity as their witness to the oath.

Please see the note for Romans C15S23 about the word perform. The functional definition for this word is: 'To do; to execute; to accomplish; as, to perform two days' labor in one day; to perform a noble deed or achievement'.

Please see the note for Mark 6:26 about the word oath. The functional definition for this word is: 'a solemn appeal to God, permitted on fitting occasions (De 6:13; Jer 4:2), in various forms (Ge 16:5; 2Sa 12:5; Ru 1:17; Ho 4:15; Ro 1:9), and taken in different ways (Ge 14:22; 24:2; 2Ch 6:22)'. Forms of this word are used, in this Gospel, in: Matthew 5:33; Matthew 14:7; Matthew 14:9; Matthew 26:72.

Please see the note for James 5:12 about the words swear / sware. The functional definition for this word is: ' to affirm or utter a solemn declaration, with an appeal to God for the truth of what is affirmed'. Forms of these words are used, in this Gospel, in: Matthew 5:34; Matthew 5:36; Matthew 23:16; Matthew 23:18; Matthew 23:20; Matthew 23:21; Matthew 23:22; Matthew 26:74.

Please see the note for Colossians C1S3 about the word throne. Easton's Bible Dictionary define this word as: 'a royal chair or seat of dignity (De 17:18; 2Sa 7:13; Ps 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1Sa 1:9; 4:13, and of a provincial governor in Ne 3:7; Ps 122:5. the throne of Solomon is described at length in 1Ki 10:18-20'. Forms of this word are used, in this Gospel, in: Matthew 5:34; Matthew 19:28; Matthew 23:22; Matthew 25:31.

Please see the note for Hebrews 1:13 about the word footstool. Easton's Bible Dictionary defines this word as: 'connected with a throne (2Ch 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. the ark was his footstool (1Ch 28:2; Ps 99:5; 132:7). And as heaven is God's throne, so the earth is his footstool (Ps 110:1; Isa 66:1; Mt 5:35)'. Please also see the note for Matthew 4:5 about the word foot. The functional definition for this word is: 'the lowest extremity of the leg. This word is often used symbolically for how the foot is used'.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Several Bible dictionaries have quite large entries about Jerusalem because it is so important within the Bible and within world history outside of the Bible. Several Bible dictionaries have quite large entries about Jerusalem because it is so important within the Bible and within world history outside of the Bible. Please also see the note for Matthew 4:5 about the phrase holy city. Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it hath. Mt 23:16 thou. Ex 20:7; Le 19:12; Nu 30:2-16; De 5:11; 23:23; Ps 50:14; 76:11; Ec 5:4-6; Na 1:15 General references. exp: De 5:11.
Swear. De 23:21-23; Ec 9:2; Jas 5:12 exp: Nu 30:2. heaven. Mt 23:16-22; Isa 57:15; 66:1 exp: Ac 7:49. General references. exp: De 5:11.
the earth. Ps 99:5 the city. 2Ch 6:6; Ps 48:2; 87:2; Mal 1:14; Re 21:2,10 exp: Heb 12:22.'.

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C5-S30 (Verse 36) Don't make promises that you can't keep.

Neither shalt thou swear by thy head,
because thou canst not make one hair white or black..

I've never heard of anyone doing this but I have heard of someone swearing on their own life, which is probably similar. People do that when they really want to be believed but truly expect that the other person will not kill them if they are caught lying. Here we see that we are to not offer collateral that we are not capable of loosing.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'This part of the human body contains the org and of hearing, seeing, tasting and smelling; it contains also the brain, which is supposed to be the seat of the intellectual powers, and of sensation. Hence the head is the chief or more important part, and is used for the whole person'. Forms of this word are used, in this Gospel, in: Matthew 5:36; Matthew 6:17; Matthew 8:20; Matthew 10:30; Matthew 14:8; Matthew 14:11; Matthew 21:42; Matthew 26:7; Matthew 27:29; Matthew 27:30; Matthew 27:37; Matthew 27:39.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the note for Luke 7:37-38 about the word hair. The functional definition for this word is: 'part of the body which is considered important for beauty'. This word is used, in this Gospel, in: Matthew 3:4; Matthew 5:36; Matthew 10:30.

We find forms of the word white occurring 77 times in 68 verses of the Bible, 31 times in 28 verses of the New Testament and, in this Gospel, in: Matthew 5:36; Matthew 17:2; Matthew 23:27; Matthew 28:3. Easton's Bible Dictionary defines this word as: 'a symbol of purity (2Ch 5:12; Ps 51:7; Isa 1:18; Re 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment "white as the light" (Mt 17:2, etc.).'.

Nave's Topical Bible provides references for the word white as: 'WHITE: SYMBOL OF HOLINESS: the high priest's holy garments were made of white linen: Le 16:4,32. Choir singers were arrayed in white: 2Ch 5:12. SCRIPTURES EMPLOYING thE SYMBOL: Ps 51:7; Ec 9:8; Isa 1:18; Da 7:9; 11:35; 12:10; Mt 17:1-2; 28:2-3; Mr 9:3; Re 1:13-14; 2:17; 3:4-5,18; 4:4; 6:2,11; 7:9,13-14; 15:6; 19:8,11,14; 20:11'.

Thompson Chain Topics provides references for the word white as: 'a colour symbolical of purity): Da 12:10; Mt 28:3; Re 2:17; 3:4; 4:4; 6:2; 7:9; 19:8; 20:11. The Heavenly Garment: Mt 17:12; Re 3:5,18; 4:4; 7:9; 19:8'.

Please see the note for Hebrews 12:18-24 about the word black. The functional definition for this word is: 'The color of back. Also used, symbolically, for darkness; atrociousness or enormity in wickedness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shalt. Mt 23:16-21 because. Mt 6:27; Lu 12:25 General references. exp: Lu 12:25.'.

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C5-S31 (Verse 37) Make your word reliable by itself.

Equivalent Section: Speak only the truth.

First Step: Make your agreement clear.

But let your communication be,
Yea,
yea;.

Second Step: Make your disagreement clear.

Nay,
nay:.

Equivalent Section: Why.

for whatsoever is more than these cometh of evil..

We find the phrase Yea, yea; Nay, nay in: Matthew 5:37; 2Corinthians 1:17 and James 5:12. In particular, that Bible reference in James says the same doctrine as our current sentence.

Basically, Jesus is saying that when people are not clear in their communications, they are trying to leave themselves a way to deny what they actually said if the consequences are not what they wanted. That is the way of the politician including the religious leaders throughout history. The people of the kingdom of Jesus Christ are to worry about keeping Him pleased and not about pleasing other men. Jesus Christ wants His people avoiding evil, which is why He gives this command.

The context of this sentence is making it a command to act the opposite of how people act when they have to swear an oath in order to get people to believe them. If we always clearly speak the truth then people will know that our word in reliable. In addition, when we are very clear every time that we speak then the will be no confusion about what we say. In addition, when we speak this way then we have to accept the consequences when we misspeak. However, our accepting the consequences proves our reliability and removes the need for us to swear an oath.

Please see the note for Galatians C2-S2 about the word communicate. The functional definition for this word is: 'the two-way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'.

Please see the notes for Philippians 2:17 and Luke 24:22-23 about the word yea. The functional definition for this word is: 'Yes; a word that expresses affirmation or assent. Yea is used only in the sacred and solemn style. It affirms much more strongly than a simple Yes'. Forms of this word are used, in this Gospel, in: Matthew 5:37; Matthew 9:28; Matthew 11:9; Matthew 13:51; Matthew 21:16; Matthew 26:60.

Please see the note for 2Corinthians 1:17 about the word nay. The functional definition for this word is: 'A denial and refusal which much more strongly meant than a simple No'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. 2Co 1:17-20; Col 4:6; Jas 5:12 cometh. Mt 13:19; 15:19; Joh 8:44; Eph 4:25; Col 3:9; Jas 5:12'.

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C5-S32 (Verse 38-39) How to properly react to hurt.

Equivalent Section: the wrong religious doctrine.

Ye have heard that it hath been said,
An eye for an eye,
and a tooth for a tooth:.

Equivalent Section: the basis of correct doctrine.

But I say unto you,
That ye resist not evil:.

Equivalent Section: the action of correct doctrine.

but whosoever shall smite thee on thy right cheek,
turn to him the other also..

This sentence, and the next sentence, are equivalent to Luke 6:32. In addition, this doctrine is based upon Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21.

The Roman Catholic Church, and probably others, teach doctrinal error related to this sentence. They claim that Jesus change the Law with this command. No, He did not. In the Old Testament references already given, we see that the courts were told the type of punishment for someone convicted of doing deliberate violence against another person. There we read: And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot. However, in this sentence Jesus is not changing what the courts were to do but is telling us what to do on a personal level. The rules for government and for individual people are not the same.

As with the other sentences, within this chapter, when we read that Jesus said: Ye have heard that it hath been said, we need to look at what was actually written in the Mosaic Law and also the Jewish doctrine from religious traditions, in order to understand the error that Jesus is correcting. In addition, we need to consider the spiritual message and the spiritual result that Jesus is seeking when He says: But I say unto you. In our current sentence, we see that the spiritual result, which Jesus is seeking, is that His people resist evil on a personal (ye) level.

When people treat us, like the sentence provides as an example, they are acting evil. Jesus is not excusing their behavior but is telling us the right response in order to prove that we are part of His kingdom and in order to resist evil. If we resist not evil, then we are letting evil control our actions and our life. If we obey this sentence, and truly resist evil, then we prove that we have faith in God to deal with that evil person.

Our third Equivalent Section gives us the action to do in order to show that we follow the correct doctrine and that we belong to the kingdom of Jesus. In addition, the next three sentences provides additional examples. The thing to remember is that the purposes of these examples is to show us how to resist evil. Therefore, if someone treats us in a different, but similar way, to the examples in these sentences, we are to remember that our sentences are only examples and we are to respond in a similar manner to what Jesus commands in these two sentences.

We find forms of the word tooth in: Exodus 21:24; Exodus 21:27; Leviticus 24:20; Deuteronomy 19:21; Proverbs 25:19; Matthew 5:38. Easton's Bible Dictionary defines this word as: 'one of the particulars regarding which retaliatory punishment was to be inflicted (Ex 21:24; Le 24:20; De 19:21). "Gnashing of teeth" =rage, despair (Mt 8:12; Ac 7:54); "cleanness of teeth" =famine (Am 4:6); "children's teeth set on edge" =children suffering for the sins of their fathers (Eze 18:2)'.

Please see the note for Romans C9S18 about the word resist. The functional definition for this word is: 'Literally, to stand against; to withstand; hence, to act in opposition, or to oppose'.

Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike; to throw, drive or force against, as the fist or hand, a stone or a weapon; to reach with a blow or a weapon; as, to smite one with the fist; to smite with a rod or with a stone'. Forms of this word are used, in this Gospel, in: Matthew 5:39; Matthew 24:49; Matthew 26:31.

Please see the note for Luke 6:29 about the word cheek. Easton's Bible Dictionary defines this word is: 'Smiting on the cheek was accounted a grievous injury and insult (Job 16:10; La 3:30; Mic 5:1). the admonition (Lu 6:29), "Unto him that smiteth thee on the one cheek offer also the other," means simply, "Resist not evil" (Mt 5:39; 1Pe 2:19-23). Ps 3:7 = that God had deprived his enemies of the power of doing him injury'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'An eye. Ex 21:22-27; Le 24:19-20; De 19:19 General references. exp: Le 24:19-20.
That. Le 19:18; 1Sa 24:10-15; 25:31-34; 26:8-10; Job 31:29-31; Pr 20:22; 24:29; Lu 6:29; Ro 12:17-19; 1Co 6:7; 1Th 5:15; Heb 12:4; Jas 5:6; 1Pe 3:9 whosoever. 1Ki 22:24; Job 16:10; Isa 50:6; La 3:30; Mic 5:1; Lu 6:29; 22:64; 1Pe 2:20-23 General references. exp: Pr 3:30.'.

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C5-S33 (Verse 40) Pay extra when you have done wrong.

And if any man will sue thee at the law,
and take away thy coat,
let him have thy cloke also..

This sentence, and the prior sentence, are equivalent to Luke 6:32.

Our sentence, and the next sentence, start with the word And. That means that they are added to Matthew 5:38-39 and that the doctrine of that note also applies to this sentence.

There are certain types of lawyers who file law suits against large corporations even though they know that the corporation is innocent. The lawyers know that the financial damage, to the corporation, is more than they are asking for in the law suit and are hoping that the corporation will make a financial decision to pay them to drop the suit instead of going to court. These are called nescience suits. However, they are not, typically, brought against individuals because most individual people don't have enough money to afford to pay such a suit, and they can't lose as much money to a nescience suits as a corporation and individuals are more likely to go to court and afterward go after the lawyer to hurt the lawyer.

Our sentence is not dealing with that type of thing because it uses the word thee, which means: 'you personally'. in this case, the person almost always feels that they were truly wronged by the person that they are suing. In addition, 0ur sentence says: and take away thy coat. Therefore, this is a situation where the court agrees with the other person. In addition, the person who lost the law suit obviously did not obey the commandment in Matthew 5:25.

Without a doubt, the person who lost the law suit feels that they did not do wrong. Most people who lose a law suit declare that there was a miscarriage of justice. However, Jesus is telling us that it really does not matter who is right and who is wrong. The people of His kingdom are to avoid evil and maintain good works (Titus 3:8; Titus 3:14). Unless this is a case of a case of a ruling person using the courts to abuse all of the people that he is ruling over, then the person who lost the law suit failed to stay away from anything which could be called wrong. Such a person did not keep the true spiritual attitude found earlier in this chapter (5:29-30).

Therefore, Jesus is commanding such a person to change their heart attitude. That is: let go of the things of this world and spend your life serving God in the spiritual matters. If you have nothing left that has significant physical value, then there is no reason for anyone to sue you. If you have possessions but are conducting business in a Godly way, then the courts will back you because you will help them to avoid riots which come when the government becomes too abusive.

While I could go on with the other excuses that people think up to justify being personally sued and loosing in court, it is not worth the effort. All such excuses are trying to justify not having the heart attitude that Jesus is demanding from people who claim to be part of His kingdom. The bottom line is, if you get your heart attitude right then you won't find yourself in this position. And, if you do find yourself in this position, give more that what is demanded in order to change your own heart attitude about things physical and things spiritual.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

This is the only place in the Bible where we find the word sue. Webster's 1828 defines this word as: 'to seek justice or right from one by legal process; to institute process in law against one; to prosecute in a civil action for the recovery of a real or supposed right; as, to sue one for debt; to sue one for damages in trespass. Matt.5. 2. to gain by legal process. 3. to clean the beak, as a hawk; a term of falconry. Tosue out, to petition for and take out; or to apply for and obtain; as, to sue out a writ in chancery; to sue out a pardon for a criminal.
SUE, v.i. to prosecute; to make legal claim; to seek for in law; as, to sue for damages. 1. to seek by request; to apply for; to petition; to entreat. By adverse destiny constrained to sue forcounsel and redress, he sues to you. 2. to make interest for; to demand. Caesar come to Rome to sue for the double honor of a triumph and the consulship'.

Please see the note for Luke 3:11 about the word coat. The functional definition for this word is: 'The outermost clothing worn by a person'.

Please see the note for 1Thessalonians 2:5-6 about the word cloke. The functional definition for this word is: 'A loose outer garment worn over other clothes both by men and women'. The phrase: a cloke of covetousness identifies someone who pretended to preach God's word while actually preaching for money. The phrase: a cloke of maliciousness identifies a saved person who pretended to preach God's word while actually preaching liberal lies which cause people to suffer the judgment of God including going to Hell.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 6:29; 1Co 6:7 exp: Pr 3:30.'.

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C5-S34 (Verse 41) Do more than is rightly demanded of you.

And whosoever shall compel thee to go a mile,
go with him twain..

Our sentence, and the prior sentence, start with the word And. That means that they are added to Matthew 5:38-39 and that the doctrine of that note also applies to this sentence.

This sentence is usually preached with the explanation that the Roman government had a law that any soldier could compel any citizen of a conquered land to carry his pack for a mile. Given the reputation of that government, I don't doubt this claim. And, while that makes good preaching and a good illustration, it comes short of the true message if the spiritual aspect of this sentence is not explained.

If you are carrying another person's load, they will feel obliged to listen to you. And, this is an opportunity to give the gospel to the person. A related application is when you take a taxi or other public transportation. It is called 'a captured audience'. Now, yes, it is possible for the person to demand that you shut up. However, if that happens, God will record it and give you credit for obeying His command to preach the gospel to every creature (Mark 16:15). And, God will record their rejection against them. Therefore, do not be upset by these incidences because they are opportunities for the person with the right heart attitude.

Please see the note for 2Corinthians 12:11 about the word compel. The functional definition for this word is: 'To drive or urge with force, or irresistibly; to constrain; to oblige; to necessitate, either by physical or moral force'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'compel. Mt 27:32; Mr 15:21; Lu 23:26 General references. exp: Pr 3:30.'.

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C5-S35 (Verse 42) Be a source of help.

Give to him that asketh thee,
and from him that would borrow of thee turn not thou away..

This sentence is an equivalent to Luke 6:30. Where our current sentence says: Give to him that asketh thee, Luke says: Give to every man that asketh of thee. Where our current sentence says: and from him that would borrow of thee turn not thou away, Luke says: and of him that taketh away thy goods ask them not again. It should be obvious that there is no significant difference between him and every man. And, yes, it can be argued that there is a difference between him that would borrow of thee and him that taketh away thy goods. However, that difference is only in the initial part of the transaction. However, once the other person has thy goods, and they refuse to return thy goods, and they refuse to recompense you for thy goods, how much of a difference truly exists between the two kinds of people who have thy goods? In addition, consider that you would only ask them again if the prior condition existed. Therefore, at the point in time when a problem arises, there is no significant differences between the two situations presented in these two sentences.

Now, Jesus expects His people to use some wisdom. If you are holding something that belongs to another person, then it should be obvious that you can't give it away. In addition, if you are holding something that will supply the basic needs of people you are responsible for, such as your family, then it should be obvious that you can't give it away. However, most people have many more things beyond supplying these basic needs and they are loathe to let go of them. This is the condition that Jesus is speaking to.

Now, that written, we need to consider the context and apply the attitude that Jesus is teaching to the application of this sentence. In the context, we are told to not get vengeance but to do the opposite and if we offended anyone, to go beyond what is expected to make things right. This is so that we can be a true witness of God's provision, which includes salvation. Thus, this sentence, and the one in Luke, are the basis for food kitchens and similar charities. If you give money to an indigent, then they, almost always, will spend the money on drugs. However, if you give them food, you will meet their true basic need and you can make them attend a presentation of the gospel first. Remember that when Jesus fed the five thousand (Matthew 14), they had been listening to Him preach all day long. In addition, when Jesus fed the four thousand (Matthew 15), they had been listening to Him preach for three days. Therefore, requiring people to listen to the gospel, before giving or loaning them money, is simply following the example of Jesus.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

We find forms of the word borrow in: Exodus 3:22; Exodus 11:2; Exodus 12:35; Exodus 22:14; Deuteronomy 15:6; Deuteronomy 28:12; 2Kings 4:3; 2Kings 6:5; Nehemiah 5:4; Psalms 37:21; Proverbs 22:7; Isaiah 24:2; Matthew 5:42. Easton's Bible Dictionary defines this word as: 'The Israelites "borrowed" from the Egyptians (Ex 12:35, R.V., "asked") in accordance with a divine command (Ex 3:22; 11:2). But the word (sha'al) so rendered here means simply and always to "request" or "demand." the Hebrew had another word which is properly translated "borrow" in De 28:12; Ps 37:21. It was well known that the parting was final. the Egyptians were so anxious to get the Israelites away out of their land that "they let them have what they asked" (Ex 12:36, R.V.), or literally "made them to ask," urged them to take whatever they desired and depart'. The functional definition for this word is: 'to request or demand'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 25:35-40; De 15:7-14; Job 31:16-20; Ps 37:21,25-26; 112:5-9; Pr 3:27-28; 11:24-25; 19:17; Ec 11:1-2,6; Isa 58:6-12; Da 4:27; Lu 6:30-36; 11:41; 14:12-14; Ro 12:20; 2Co 9:6-15; 1Ti 6:17-19; Heb 6:10; 13:16; Jas 1:27; 2:15-16; 1Jo 3:16-18'.

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C5-S36 (Verse 43) Wrong religious doctrine.

Ye have heard that it hath been said,
Thou shalt love thy neighbour,
and hate thine enemy..

This sentence, and the next two sentences, are an equivalent to Luke 6:35, but we have more detail in these sentences.

This is the last of this type of commandment found in this chapter with the first part being in this sentence and the second part being in the next sentence. After these two sentences the chapter is finished with five (5) sentences which apply to all of these types of commandments. They give the general reasons, which apply to every one of these commandments, and tell us why we are to obey these commandments.

God never told anyone to hate. The Bible says that God hates people who preach and teach doctrinal error which causes people to go to Hell. However, God does not tell us to do His job. In fact, our next sentence command us to do the opposite. And, it is contextually connected to this sentence by starting with the word But, which means it is continuing the subject of this sentence, and by containing the phrase I say unto you. That makes this sentence and the next sentence combined part of this repeating set of commandments from Jesus.

If the reader will use the Bible references, from the Treasury of Scripture Knowledge below, they will see the perverted Bible verses used by the Jews to claim the doctrinal error found in the last phrase of this sentence. They perverted God's claim to avenging people who mistreated His people. They are telling God's people to disobey the direct command from God of: Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. (Leviticus 19:18). And, the reader should be able to use the other references to see that the religious doctrine, quoted in this sentence, is the direct opposite of what God commanded.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'. Forms of this word are used, in this Gospel, in: Matthew 5:43; Matthew 19:19; Matthew 22:39.

Please see the note for John 15:18 about the word hate. The functional definition for this word is: 'This is an action verb which encompasses the opposite attitudes and actions from love'. Please also see the note for Galatians C5S20 about the word hatred. Forms of this word are used, in this Gospel, in: Matthew 5:43; Matthew 5:44; Matthew 6:24; Matthew 10:22; Matthew 24:9; Matthew 24:10.

Please see the note for 1Corinthians C15S19 about the word enemy. The functional definition for this word is: 'A foe; an adversary. A private enemy is one who hates another and wishes him injury, or attempts to do him injury to gratify his own malice or ill will'. Forms of this word are used, in this Gospel, in: Matthew 5:43; Matthew 5:44; Matthew 13:25; Matthew 13:28; Matthew 13:39; Matthew 22:44.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Mt 19:19; 22:39-40; Le 19:18; Mr 12:31-34; Lu 10:27-29; Ro 13:8-10; Ga 5:13-14; Jas 2:8 and hate. Ex 17:14-16; De 23:6; 25:17; Ps 41:10; 139:21-22 General references. exp: Le 19:34; De 4:2.'.

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C5-S37 (Verse 44-45) Right religious doctrine.

Equivalent Section: What to do instead of the doctrinal error.

First Step: What to do.

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;.

Second Step: the results to seek.

That ye may be the children of your Father which is in heaven:.

Equivalent Section: Why.

for he maketh his sun to rise on the evil and on the good,
and sendeth rain on the just and on the unjust..

Luke 6:27-28 is equivalent to the First Equivalent Section of this sentence with only minor differences in the wording. The context in Luke is different and that shows us that the doctrine of this sentence is applicable in multiple context.

Our sentence starts with the phrase But I say unto you, which connects it to the prior sentence and makes the two sentences part of this repeated correction of popular religious doctrinal error. And, as has been true in every other case within this chapter, Jesus does not explain why the religious traditional doctrine is wrong but simply tells us the correct doctrine. However, as the note for the prior sentence shows, and as the motes for the other sentences show, we are given enough information to be able to discover the error for ourselves if we truly study. (Please see the note for the prior sentence about the doctrinal error that this sentence is correcting.)

Now, we could go through each phrase of the First Step, but the reader should be able to understand each of the phrases and, if the reader needs help, the word definitions, below, should clear up any problem with understanding what is actually written. That written, I have no doubt that many will have problems accepting the clear commands and, like the Pharisees, claim that their lack of willingness to obey is a lack of understanding.

Now, if we are honest, any claim of a problem with understanding this sentence is not a problem with understanding the command but a problem with understanding how this will result in the good of the person who is trying to deal with an enemy. And, while I could probably give some explanation, the simplest truth is that true Biblical faith requires us to obey while we lack understanding (Hebrews 11:1) and trust God to make things right. In addition, it has been my experience that true understanding of this command does not come until the child of God has obeyed while their enemy continues to cause them significant and permanent damage. And the fact is that some things are only learned through experience. Therefore, those saved people who truly obey the First Step will also have a personal experience of assurance of the Second Step. Those saved people who refuse to do the First Step, in faith, will not have the personal experience of assurance which the Second Step provides. Those saved people who obey the First Step at some level between the two extremes already written about will also have a corresponding level of experienced assurance. And, I write this as someone who has had a wife trying to kill him for multiple years. Therefore, I have probably had a rougher experience than most people and write based upon the results received by disobeying this command and the results received after obeying this command.

Probably the most important thing to keep in mind, from this sentence, is the Second Step (That ye may be the children of your Father which is in heaven). This is not to say that our salvation is based upon our obeying the First Step, but that our assurance of salvation can be, and often is, removed by God if we refuse to obey the First Step. Therefore, people who doubt their salvation need to obey the commandments from Jesus Christ, especially those in the First Step, if they want God to return their assurance.

Now, having dealt with the First Equivalent Section, we can look at the Second Equivalent Section. It tells us why we want to obey the commandments of the First Equivalent Section. Basically, this says that God is no respecter of persons. (Please see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13 in order to have a detailed explanation of this doctrine.) Yes, Second Equivalent Section uses different words and more words, but the message is the same. As a result, people can't use their blessings to prove that they are the children of God. That claim was one of the doctrinal errors claimed by the religious leaders. They claimed that their material wealth proved that they were blessed by God and, therefore, were the children of God. They also claimed that the lack of material wealth, which beggars and public and lacked, proved that they were cursed by God and, therefore, were not the children of God. Since the religious leaders were the main people who demanded that Jesus be crucified, it should be obvious that their doctrine was wrong.

Since our Second Equivalent Section makes it clear that having, or not having, material wealth has no relationship to is a person is evil or good, then God must provide another way for us to tell the difference between the evil and the good. And, our sentence gives us that method of telling. It is if the person displays the character of God or does nor display the character of God.

Please see the note for Galatians C1-S4 about the word curse. The functional definition for this word is: 'Doomed to destruction or misery'. The word accursed is similar the word curse. The difference is that something which is accursed has that state permanently While a curse can be removed. Further, When someone is accursed, they spread the curse to everything associated with them like leprosy did. Forms of this word are used, in this Gospel, in: Matthew 5:44; Matthew 15:4; Matthew 25:41; Matthew 26:74.

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The functional definition for this word is: 'In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'. The word prayer is the noun form of the verb he word pray. Forms of this word are found in this Gospel in: this sentence and in: Matthew 5:44; Matthew 6:5; Matthew 6:6; Matthew 6:7; Matthew 6:9; Matthew 9:38; Matthew 14:23 Matthew 17:21;; Matthew 19:13; Matthew 21:13; Matthew 21:22; Matthew 23:14; Matthew 24:20; Matthew 26:36; Matthew 26:39; Matthew 26:41; Matthew 26:42; Matthew 26:44; Matthew 26:53

Please see the note for Romans C1S16 about the word despiteful. The functional definition for this word is: 'Full of spite; malicious; malignant; as a despiteful enemy. Hater of God, despiteful, proud, boasters'.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

We find forms of the word sun occurring 160 times in 152 verses of the Bible, 30 times in the New Testament and, in this Gospel account, in: Matthew 5:45; Matthew 13:6; Matthew 13:43; Matthew 17:2; Matthew 24:29. Fausset's Bible Dictionary defines this word as: 'Ge 1:14 translated "let there be luminaries," literally, "light bearers". Genesis only tells what the sun, moon, and stars are in relation to the earth. When the mists were dispelled, and the seas confined within bounds, the heavenly bodies assumed their natural functions, marking days and nights, seasons and years, and God appoints the sun to rule the day and the moon the night. "Let them be for signs," as eclipses, portents of extraordinary events (Mt 2:2; Lu 21:25) and divine judgments (Joe 2:30; Jer 10:2; Mt 24:29), and indicating the four quarters of the heavens (Ps 50:1) and also the changes in the weather; "and for seasons, days, and years." the sun regulated the length of the Israelite year by the recurrence of Pentecost at a fixed agricultural season, namely, when the grain was ripe.
The person facing the rising sun faced the E.; so "before," "forward," meant the E.; "behind," "backward," meant the W.; "on the left hand" meant the N."; "on the right" the S. (Job 23:8-9). Shemesh, "sun," expresses the stupor produced on the beholder by his overwhelming brilliancy; chammah and cherec are poetical names implying his "heat". Sun worship was the earliest idolatry (Job 31:26-27); Ra was "the sun god in Egypt"; On was "the city of the sun worship" (Jer 43:13; Hebrew), Bethshemesh "house of the sun," Greek Heliopolis. Joshua's causing the sun to stand still phenomenally virtually proclaimed his God Jehovah to be Lord of the sun and all creation, in the face of pagandom. the valley of Ajalon is still called wady el Mikteleh, "the valley of slaughter." the Phoenician Baal; the Ammonite Moloch and Milcom; the Syrian Hadad; latterly the Persian Mithras (Zoroaster previously had reformed the worship).
The "sun images" were called in Hebrew chammanim (Le 26:30; margin 2Ch 14:5; 34:4), stone statues to "solar Baal" or Baal Haman in Carthaginian inscriptions. the temple at Baalbek was dedicated to the worship of the sun. Manasseh introduced direct sun worship (2Ki 21:3,5). Josiah destroyed by fire (the very element which was worshipped) the chariots, and removed the horses consecrated to the sun (2Ki 23:5,11-12). the housetop was the place of sun altars and incense burning (Zep 1:5).
Worship was directed to the rising sun (Eze 8:16-17); they used to hold a bunch of "tamarisk branches" (barsom) to their nose at daybreak, while singing hymns to the rising sun (Strabo, 1:15, section 733). the horses sacred to the sun, and used in processions to meet the rising sun, were kept at the entering in of the house of Jehovah in the portico (as Gesenius explains parwarim in 2Ki 23:11, not "suburbs") at the western side of the outer temple court. An insult to the only true God, in His own house! Spiritually, God's law is the sun (Ps 19:7). He is a Sun to cheer; and "the Sun of righteousness," from whom we receive all righteousness, by imputation for justification, and by impartation for sanctification (Mal 4:2; Re 1:16)'.

Nave's Topical Bible provides references for the word sun as: 'Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35. Rising and setting of: Ec 1:5. Diurnal motion of: Ps 19:4,6. Worship of, forbidden: De 4:19; 17:3. Worshiped: Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16. Kings of Judah dedicate horses to: 2Ki 23:11. Miracles concerning: . Darkening of: Ex 10:21-23; Isa 5:30; 24:23; Eze 32:7; Joe 2:10,31; 3:15; Am 8:9; Mic 3:6; Mt 24:29; 27:45; Mr 13:24; 15:33; Lu 21:25; 23:44-45; Ac 2:20; Re 6:12; 8:12; 9:2; 16:8. Stood still: Jos 10:12-13; Hab 3:11. Shadow of went back on the sun-dial of Ahaz: 2Ki 20:11; Isa 38:8. Does not shine in heaven: Re 21:23. FIGURATIVE: Ps 84:11; Mal 4:2; Jg 5:31; Isa 30:26; 60:11; Jer 15:9; Re 1:16; 12:1; 19:17'.

Thompson Chain Topics provides references for the word sun as: 'General References to: Ge 1:16; De 17:3; Jos 10:12; Ps 19:4; 121:6; Ec 1:5; Isa 38:8; Joe 2:31; Ac 26:13. Figurative: Song 6:10; Isa 60:19; Am 8:9; Mal 4:2'.

Torrey's Topical Textbook provides references for the word sun as: 'Called the greater light: Ge 1:16. GOD: Created: Ge 1:14,16. Placed in the firmament: Ge 1:17. Appointed to rule the day: Ge 1:16; Ps 136:8; Jer 31:35. Appointed to divide seasons, etc: Ge 1:14. Exercises sovereign power over: Job 9:7. Causes, to rise both on evil and good: Mt 5:45. Causes to know its time of setting: Ps 104:19. made to praise and glorify God: Ps 148:3. The power and brilliancy of its rising alluded to: Jg 5:31; 2Sa 23:4. Clearness of its light alluded to: Song 6:10. Compared to a bridegroom coming forth from his chamber: Ps 19:5. Compared to a strong man rejoicing to run a race: Ps 19:5. Diffuses light and heat to all the earth: Ps 19:6. ThE RAYS OF. Pleasant to man: Job 30:28; Ec 11:7. Produce and ripen fruits: De 33:14. Soften and melt some substances: Ex 16:21. Wither and burn up the herbs of the field: Mr 4:6; Jas 1:11. Change the color of the skin: Song 1:6. Frequently destructive to human life: 2Ki 4:18-20; Ps 121:6; Isa 49:10. Indicates the hours of the day by the shadow on the dial: 2Ki 20:9. ThE JEWS. Commenced their day with the rising of: Ge 19:23-24,27-28. Commenced their evening with the setting of: Ge 28:11; De 24:13; Mr 1:32. Expressed the east by rising of: Nu 21:11; De 4:41,47. Expressed the west by setting of: Jas 1:4. Expressed the whole earth by, from rising of, to setting of: Ps 50:1; 113:3; Isa 45:6. Forbidden to worship: De 4:19; 17:3. Made images of: 2Ch 14:5; 34:4. Consecrated chariots and horses, as symbols of: 2Ki 23:11. Worshipped: 2Ki 23:5; Jer 8:2. Worshippers of, turned their faces towards the east: Eze 8:16. MIRACLES CONNECTED WITH: Standing still for a whole day in the valley of Ajalon: Jos 10:12-13. Shadow put back on the dial: 2Ki 20:11. Darkened at the crucifixion: Lu 23:44-45. ILLUSTRATIVE. Of God's favor: Ps 84:11. Of Christ's coming: Mal 4:2. Of the glory of Christ: Mt 17:2; Re 1:16; 10:1. Of supreme rulers: Ge 37:9; Isa 13:10. (Its clearness,) of the purity of the church: Song 6:10. (Its brightness,) of the future glory of saints: Da 12:3; Mt 13:43. (Its power,) of the triumph of saints: Jg 5:31. (Darkened,) of severe calamities: Eze 32:7; Joe 2:10,31. (Going down at noon,) of premature destruction: Jer 15:9; Am 8:9. (No more going down,) of perpetual blessedness: Isa 60:20. (Before or in sight of,) of public ignominy: 2Sa 12:11-12'. This word is used symbolically for: 'Our Lord Jesus Christ providing: wisdom, understanding, knowledge, guidance and related gifts which are regarded as being intellectual'.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: ' to ascend, mount up or move to a higher place'. Please also see the note for Colossians C2-S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Forms of these words are found in this Gospel in: Matthew 5:45; Matthew 10:21; Matthew 11:11; Matthew 12:41; Matthew 12:42; Matthew 14:2; Matthew 17:9; Matthew 20:19; Matthew 24:7; Matthew 24:11; Matthew 26:32; Matthew 26:46; Matthew 27:63; Matthew 27:64; Matthew 28:6; Matthew 28:7.

We find forms of the word rain occurring 111 times in 93 verses of the Bible and, in the New Testament, in: Matthew 5:45; Matthew 7:25; Matthew 7:27; Luke 17:29; Acts 14:17; Acts 28:2; Hebrewa 6:7; James 5:7; James 5:17; James 5:18; Revelation 11:6. Fausset's Bible Dictionary defines this word as: '"violent rain" or generically "the early and latter rain" (Jer 5:24; Joe 2:23). Yoreh, "the early rain of autumn"; malkosh, "the latter rain of spring" (Pr 16:15; Job 29:23; Jer 3:3; Ho 6:3; Zec 10:1). Rebibim, from rab "many," from the multitude of drops; "showers" (De 32:2). Zerem, "violent rain," "hailstorm" (Job 24:8). Sagrir only in Pr 27:15. As compared with Egypt, Palestine was a land of rain (De 11:10-11), but for six months no rain falls so that "rain in harvest" and "thunder" were marvelous phenomena, and out of time and place (Pr 26:1; 1Sa 12:16-18). the early rain begins gradually, the latter end of October or beginning of November. Generally from the W. or S.W. (Lu 12:54); the wind then changes to the N. or E. At no period in the winter, from the end of October to the end of March, does rain entirely cease. In January and February snow falls, but lies only a short time.
"The early rain" means the first autumnal showers which prepare the arid soil for the seed; "the latter rain" the later spring showers, especially in March, which bring forward the crop toward harvest (Jas 5:7; Pr 16:15). Showers fall occasionally in April and May. God claims as His peculiar prerogative the sending or withholding of rain, which He made dependent on the obedience or disobedience of Israel (Le 26:3-5,19; De 11:13-15; 28:23-24; Jer 3:3; 5:24; 14:22). "The latter rain in the first (month)" in Joe 2:23 means in the month when first it is needed; or else, as Vulgate and Septuagint, "as at the first" (compare Isa 1:26; Ho 2:15; Mal 3:4); or in Nisan or Abib, the Passover month, the first, namely, the end of March and beginning of April. the departure of winter was marked by the cessation of rain (Song 2:11-13). Rain is the beautiful image of the Spirit's refreshing influences in Messiah's kingdom (Ho 6:3; 2Sa 23:4; Ps 72:6)'.

Nave's Topical Bible provides references for the word rain as: 'Forty days of, at the time of the great flood of Noah: Ge 7:4,10-12,17-24. The plague of, upon Egypt: Ex 9:22-26,33-34. Miraculously caused: By Samuel: 1Sa 12:16-19: By Elijah: 1Ki 18:41-45. David delivered by: 2Sa 5:17-21; Isa 28:21. North wind unfavorable to: Pr 25:23. Withheld as judgment: De 11:17; 28:24; 1Ki 8:35; 2Ch 7:13; Jer 3:3; Am 4:7; Zec 14:17. The earth will never again be destroyed by: Ge 9:8-17. Sent by God: De 11:13-14; Job 37:6; Isa 30:23; Jer 5:24; 14:22. Contingent upon obedience: Le 26:3-4; De 11:13-14. Prayer for: 1Ki 8:35-36; 2Ch 6:26-27. Answer to prayer for, promised: 2Ch 7:13-14; Zec 10:1. Withheld, in answer to prayer: Jas 5:17-18. Rainy season in Palestine is in the ninth month, corresponding to December: Ezr 10:9,13. FIGURATIVE: Ps 72:6'.

Thompson Chain Topics provides references for the word rain as: 'STORMS: Ge 7:12; 1Sa 12:18; 1Ki 18:41; Ezr 10:9; Ec 11:3; Isa 55:10; Joe 2:23; Mt 5:45; 7:25; Ac 14:17; 28:2. Spiritual showers: De 32:2; Ps 72:6; Eze 34:26; Ho 6:3; 10:12'.

Torrey's Topical Textbook provides references for the word rain as: 'Occasioned by the condensing of the clouds: Job 36:27-28. GOD: Made a decree for: Job 28:26. Prepares: Ps 147:8. Gives: Job 5:10. Causes, to come down: Joe 2:23. Exhibits goodness in giving: Ac 14:17. Exhibits greatness in giving: Job 36:26-27. Sends upon the evil and good: Mt 5:45. Should be praised for: Ps 147:7-8. Should be feared on account of: Jer 5:24. Impotence of idols exhibited in not being able to give: Jer 14:22. Not sent upon the earth immediately after creation: Ge 2:5. Rarely falls in Egypt: De 11:10; Zec 14:18. Canaan abundantly supplied with: De 11:11. DESIGNED FOR: Refreshing the earth: Ps 68:9; 72:6. Making fruitful the earth: Heb 6:7. Replenishing the springs and fountains of the earth: Ps 104:8. Promised in due season to the obedient: Le 26:4; De 11:14; Eze 34:26-27. Frequently withheld on account of iniquity: De 11:17; Jer 3:3; 5:25; Am 4:7. ThE WANT OF: Causes the earth to open: Job 29:23; Jer 14:4. Dries up springs and fountains: 1Ki 17:7. Occasions famine: 1Ki 18:1-2. Removed by prayer: 1Ki 8:35-36. Withheld for three years and six months in the days of Elijah: 1Ki 17:1; Jas 5:17. DIVIDED INTO: Great: Ezr 10:9. Plentiful: Ps 68:9. Overflowing: Eze 38:22. Sweeping: Pr 28:3. Small: Job 37:6. The former, after harvest, to prepare for sowing: De 11:14; Jer 5:24. The latter, before harvest: Joe 2:23; Zec 10:1. The rainbow often appears during: Ge 9:14; Eze 1:28. Often succeeded by heat and sunshine: 2Sa 23:4; Isa 18:4 (marg.). The appearance of a cloud from the west indicated: 1Ki 18:44; Lu 12:54. The north wind drives away: Pr 25:23. Unusual in harvest time: Pr 26:1. Thunder and lightning often with: Ps 135:7. Storm and tempest often with: Mt 7:25,27. INSTANCES OF EXTRAORDINARY: Time of the flood: Ge 7:4,12. Plague of, upon Egypt: Ex 9:18,23. During wheat harvest in the days of Samuel: 1Sa 12:17-18. After long drought in Ahab's reign: 1Ki 18:45. After the captivity: Ezr 10:9,13. Often impeded travelling in the east: 1Ki 18:44; Isa 4:6. Often destroyed houses: Eze 13:13-15; Mt 7:27. ILLUSTRATIVE: Of the word of God: Isa 55:10-11. Of the doctrine of faithful ministers: De 32:2. Of Christ in the communication of his graces: Ps 72:6; Ho 6:3. Of spiritual blessings: Ps 68:9; 84:6; Eze 34:26. Of righteousness: Ho 10:12. (Destructive,) of God's judgments: Job 20:23; Ps 11:6; Eze 38:22. (Destructive,) of a poor man oppressing the poor: Pr 28:3'.

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The functional definition is: 'Regular; orderly; due; suitable; exactly proportioned; proper; upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice'. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans 3:20 about the word justify. Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for the title of Just. Please also see the note for 2Peter 2:9-LJC about the word unjust.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 23:4-5; 2Ki 6:22; 2Ch 28:9-15; Ps 7:4; 35:13-14; Pr 25:21-22; Lu 6:27-28,34-35; 23:34; Ac 7:60; Ro 12:14,20-21; 1Co 4:12-13; 13:4-8; 1Pe 2:23; 3:9 exp: Nu 12:13; 2Sa 1:12.
ye. Mt 5:9; Lu 6:35; Joh 13:35; Eph 5:1; 1Jo 3:9 for. Job 25:3; Ps 145:9; Ac 14:17 exp: Ps 26:3; Mt 5:9. General references. exp: Nu 12:13; Pr 4:18.'.

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C5-S38 (Verse 46) Why to have the right religious attitude.

For if ye love them which love you,
what reward have ye?.

This sentence is an equivalent to Luke 6:32. The only difference between the two sentences is that Luke uses the word thank where our sentence uses the word reward. God thanks His children in eternity with everlasting rewards.

Our sentence starts with the word For and tells us why the all of prior sentences are true, which had: it hath been said...But I say unto you. This sentence, and the rest of the sentences in our chapter, give us the underlying doctrine which is the basis of everything commanded. We are to have the God commanded difference in our character in order to show the world that we are the true children of God.

in this first sentence of our summary doctrine, Jesus asks a question that He really wants us to think about. If ye love them which love you, then, yes, you should expect their thanks / reward. But, why should God give you any thanks / reward? As our next sentence says, the people regarded as the worst sinners (publicans) do the same thing. So, if you act no differently than the worst sinners, upon what basis do you claim that God will reward you while sending them to Hell?

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Mt 6:1; Lu 6:32-35; 1Pe 2:20-23'.

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C5-S39 (Verse 46) Let others see that you are different.
do not even the public and the same?

This sentence is an equivalent to Luke 6:32. The words are different but the message is the same. The main difference is that Luke uses the word sinners where our sentence uses the word publicans. This lets us know that the Jewish society, in the days of Jesus, publicans ('Roman tax collectors') were regarded as the worst type of sinner.

The phrase do not...the same is a direct reference to the action of the immediately prior sentence. Please see the note for the prior sentence about the doctrine of this sentence.

Please see the note for Mark 2:15 about the word publican. The functional definition for this word is: 'Tax collector for the Roman Government. This word was also used symbolically, by Jews, for a very vile and corrupt person'. Forms of this word are used, in this Gospel, in: Matthew 5:46; Matthew 5:47; Matthew 9:10; Matthew 9:11; Matthew 10:3; Matthew 11:19; Matthew 18:17; Matthew 21:31; Matthew 21:32.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'publicans. Mt 9:10-11; 11:19; 18:17; 21:31-32; Lu 15:1; 18:13; 19:2,7'.

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C5-S40 (Verse 47) Make true salvation obvious.

And if ye salute your brethren only,
what do ye more than others?.

This sentence is an equivalent to Luke 6:33. The words are different but the message is the same. The main difference is that Luke uses the phrase do good where our sentence uses the word salute. In addition, Luke uses the phrase them which do good to you where our sentence uses the phrase your brethren.

Our sentence starts withe word And. This adds it to the second prior sentence as the prior sentence and the second prior sentence are united as one thought. Likewise, the next sentence is added to this one in a similar manner to form one thought which is a second application of the underlying doctrine. in this sentence, Jesus asks a question that He really wants us to think about. If ye do good to them which do good to you, then, yes, you should expect their thanks / reward. But, why should God give you any thanks / reward? As our next sentence says, the people regarded as the worst sinners (publicans) do the same thing. So, if you act no differently than the worst sinners, upon what basis do you claim that God will reward you while sending them to Hell?

Please see the note for Philippians 4:21 about the words salute / salutation. The functional definition for this word is: 'To greet; to hail; to address with expressions of kind wishes'.

Please see the note for Matthew 1:2 about the word brethren. The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Forms of this word are used, in this Gospel, in: Matthew 1:2-11; Matthew 4:18; Matthew 4:21; Matthew 5:47; Matthew 12:46; Matthew 12:47; Matthew 12:48; Matthew 12:49; Matthew 13:55; Matthew 19:29; Matthew 20:24; Matthew 22:25; Matthew 23:8; Matthew 25:40; Matthew 28:10.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'salute. Mt 10:12; Lu 6:32; 10:4-5'.

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C5-S41 (Verse 47) Don't act like obvious sinners.
do not even the public and so?

This sentence is an equivalent to Luke 6:33. The words are different but the message is the same. The main difference is that Luke uses the word sinners where our sentence uses the word publicans. This lets us know that the Jewish society, in the days of Jesus, publicans ('Roman tax collectors') were regarded as the worst type of sinner.

The phrase do not...so is a direct reference to the action of the immediately prior sentence. Please see the note for the prior sentence about the doctrine of this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Mt 5:20; 1Pe 2:20'.

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C5-S42 (Verse 48) Take God's character as your own.

Be ye therefore perfect,
even as your Father which is in heaven is perfect..

This sentence is an equivalent to Luke 6:36. The words are different but the message is the same. The main difference is that Luke uses the word merciful where our sentence uses the word perfect ('spiritually mature'). This sentence is the summary of the entire chapter. Without a doubt, we must be 'spiritually mature' in order to obey the commandments of this chapter. In addition we must be merciful if we are to treat people who do us wrong like we are commanded in this chapter.

Luke follows the equivalent sentence with: Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. forwith the same measure that ye mete withal it shall be measured to you again. (Luke 6:37-38). Even though people like to quote those verses out of context, the fact that they immediately follow the equivalent sentence makes them part of the context of the equivalent sentence and related to what we read here in our current sentence. This is: you definitely need the be perfect ('spiritually mature'), if you are going to obey all of the equivalent command reported by Luke.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition for this word is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections'' or, said another way, 'spiritually mature'. Please also see the note for 1John 4:12 about the phrase perfect love.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ''.

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Matthew Chapter 6

links to sentences in this chapter:

C6-S1 (Verse 1), C6-S2 (Verse 2), C6-S3 (Verse 2), C6-S4 (Verse 3-4), C6-S5 (Verse 5), C6-S6 (Verse 5), C6-S7 (Verse 6), C6-S8 (Verse 7), C6-S9 (Verse 8), C6-S10 (Verse 9), C6-S11 (Verse 10), C6-S12 (Verse 10), C6-S13 (Verse 11), C6-S14 (Verse 12), C6-S15 (Verse 13), C6-S16 (Verse 13), C6-S17 (Verse 14-15), C6-S18 (Verse 16), C6-S19 (Verse 16), C6-S20 (Verse 17-18), C6-S21 (Verse 19-21), C6-S22 (Verse 22), C6-S23 (Verse 23), C6-S24 (Verse 23), C6-S25 (Verse 24), C6-S26 (Verse 24), C6-S27 (Verse 25), C6-S28 (Verse 25), C6-S29 (Verse 26), C6-S30 (Verse 26), C6-S31 (Verse 27), C6-S32 (Verse 28), C6-S33 (Verse 28-29), C6-S34 (Verse 30), C6-S35 (Verse 31), C6-S36 (Verse 31), C6-S37 (Verse 31), C6-S38 (Verse 32), C6-S39 (Verse 33), C6-S40 (Verse 34), C6-S41 (Verse 34)'.

Please use This link to see the chapter summary.

Chapter theme: the middle of the 'Sermon of the Mount': basic actions for the kingdom of God.

This sermon is also called the 'Beatitudes'.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-32. Christ continues his sermon on the mount, exhorting not to be careful for worldly things,
33-34. but to seek God's kingdom.'.

C6-S1 (Verse 1) Do not seek fame with men.

Equivalent Section: How to not act.

Take heed that ye do not your alms before men,
to be seen of them:.

Equivalent Section: Why.

otherwise ye have no reward of your Father which is in heaven..

6:1-6 tell us to not do religious works to be seen of men but hide them. People who do their religious works to be seen have their reward and do not receive rewards in Heaven.

The phrase Take heed means: 'be very careful'. There are times when a pastor may tell the church about something done by one of the members, in the past, in order to encourage others to do something similar. However, that is different from someone doing the thing with the purpose of being seen of men. Once more we see that God judges the heart and that is what our second phrase is emphasizing.

In our Second Equivalent Section we read that God will not give rewards in Heaven if people act with the wrong reason. On the other side of this is people saying that we should not serve God for reward. That claim is, effectively, telling us to disobey God. The Bible tells us to serve God so that we will get everlasting rewards in Heaven. Our sentence is adding the requirement that we have the right heart attitude when we serve God.

Please see the note for 1Timothy 4:16 about the word heed. The functional definition for this word is: 'Pay attention; watch out. Ge 31:24.'. Forms of this word are used, in this Gospel, in: Matthew 6:1; Matthew 16:6; Matthew 18:10; Matthew 24:4.

Please see the note for Luke 11:41 about the word alms. The functional definition for this word is: 'charitable giving associated with religion'.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'heed. Mt 16:6; Mr 8:15; Lu 11:35; 12:1,15; Heb 2:1 alms. or, righteousness. De 24:13; Ps 112:9; Da 4:27; 2Co 9:9-10 to be. Mt 6:5,16; 5:16; 23:5,14,28-30; 2Ki 10:16,31; Eze 33:31; Zec 7:5; 13:4; Lu 16:15; Joh 5:44; 12:43; Ga 6:12 otherwise. Mt 6:4,6; 5:46; 10:41-42; 16:27; 25:40; 1Co 9:17-18; Heb 6:10; 11:26; 2Jo 1:8 of your. or, with your. Mt 6:9; 5:48'.

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C6-S2 (Verse 2) Do not act like the hypocrites.

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..

6:1-6 tell us to not do religious works to be seen of men but hide them. People who do their religious works to be seen have their reward and do not receive rewards in Heaven.

I personally find it incredible that people would do this, and yet people still do the same thing but a different way today. The founder of Microsoft stole software from many smaller companies when they were too weak and poor to fight Microsoft in court. I write this as a professional who saw it more than once from inside the industry. Then after he became a billionaire, he and his wife created a charitable foundation to distribute his excess wealth to poor in a way that everybody talks about how good they are. That is what our sentence is talking about and telling us to not do.

Please see the note for Luke 11:41 about the word alms. The functional definition for this word is: 'charitable giving associated with religion'.

Please see the note for 1Corinthians C13S1 about the word sound. The functional definition for this word is: 'making a noise'.

Please see the note for 1Corinthians C14S8 about the word trumpet. The functional definition for this word is: 'A wind instrument of music, used chiefly in war and military exercises. It is very useful also at sea, in speaking with ships'.

Please see the note for 1Timothy 4:1 about the words hypocrisy / hypocrite. The functional definition for this word is: 'one who puts on a mask and feigns himself to be what he is not; a dissembler in religion'. Forms of this word are used, in this Gospel, in: Matthew 6:2; Matthew 6:5; Matthew 6:16; Matthew 7:5; Matthew 15:7; Matthew 16:3; Matthew 22:18; Matthew 23:13; Matthew 23:14; Matthew 23:15; Matthew 23:23; Matthew 23:25; Matthew 23:27; Matthew 23:29; Matthew 24:51.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'a recognized place of worship'.

Please see the note for Luke 10:10-11 about the word street. The functional definition for this word is: ' In Oriental towns streets are usually narrow and irregular and filthy (Ps 18:42; Isa 10:6)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Job 31:16-20; Ps 37:21; 112:9; Pr 19:17; Ec 11:2; Isa 58:7,10-12; Lu 11:41; 12:33; Joh 13:29; Ac 9:36; 10:2,4,31; 11:29; 24:17; Ro 12:8; 2Co 9:6-15; Ga 2:10; Eph 4:28; 1Ti 6:18; Phm 1:7; Heb 13:16; Jas 2:15-16; 1Pe 4:11; 1Jo 3:17-19 do not sound a trumpet. or, cause not a trumpet to be sounded. Pr 20:6; Ho 8:1 as. Mt 6:5; 7:5; 15:7; 16:3; 22:18; 23:13-29; 24:51; Isa 9:17; 10:6; Mr 7:6; Lu 6:42; 12:56; 13:15 in the synagogues. Mt 6:5; 23:6; Mr 12:39; Lu 11:43; 20:46 glory. 1Sa 15:30; Joh 5:41,44; 7:18; 1Th 2:6'.

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C6-S3 (Verse 2) If we get reward here, we will not receive everlasting rewards.

Verily I say unto you,
They have their reward..

6:1-6 tell us to not do religious works to be seen of men but hide them. People who do their religious works to be seen have their reward and do not receive rewards in Heaven.

By starting this sentence with the word Verily, Jesus is making it clear that there is absolutely no doubt about what he says.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'verily. Mt 6:5,16; 5:18 exp: Mt 18:3; Mr 14:18.'.

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C6-S4 (Verse 3-4) Hide your acts for God.

Equivalent Section: What to do.

But when thou doest alms,
let not thy left hand know what thy right hand doeth:.

Equivalent Section: the immediate results to expect.

That thine alms may be in secret:.

Equivalent Section: the long-term results to expect.

and thy Father which seeth in secret himself shall reward thee openly..

Mark 4:22 and Luke 8:17 tell us; For there is nothing hid, which shall not be manifested; neither was anything kept secret, but that it should come abroad. We are told to do this in secret, at this present time, with the promise that God will reveal everything done in secret, with the results of that action, when we get to Heaven and are judged by God with all of Heaven as witnesses.

6:1-6 tell us to not do religious works to be seen of men but hide them. People who do their religious works to be seen have their reward and do not receive rewards in Heaven.

in this sentence we are Jesus explain that there are immediate results in this world and everlasting results in Heaven for what we do that is supposedly in the service of God. He is telling us to do the opposite of the religious hypocrites, which He just talked about. Thus, it is not enough to avoid their example but we are to do the opposite in order that thy Father which seeth in secret himself shall reward thee openly. This will be in Heaven where everyone will know for eternity what you did.

Please see the note for Luke 11:41 about the word alms. The functional definition for this word is: 'charitable giving associated with religion'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The word knew is the past-tense form of the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please also see the note for Romans C11S4 about the word foreknow.

Please see the note for Romans C16S33 about the word secret. The functional definition for this word is: 'separate; hence, hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned'. Forms of this word are used, in this Gospel, in: Matthew 6:4; Matthew 6:6; Matthew 6:18; Matthew 13:35; Matthew 24:26.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut; unsealed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let. Mt 8:4; 9:30; 12:19; Mr 1:44; Joh 7:4
seeth. Mt 6:6,18; Ps 17:3; 44:21; 139:1-3,12; Jer 17:10; 23:24; Heb 4:13; Re 2:23 reward. Mt 10:42; 25:34-40; 1Sa 2:30; Lu 8:17; 14:14; 1Co 4:5; Jude 1:24'.

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C6-S5 (Verse 5) Use the same rule for prayer.

Equivalent Section: Do not pray like the hypocrites.

And when thou prayest,
thou shalt not be as the hypocrites are:.

Equivalent Section: Why.

for they love to pray standing in the synagogues and in the corners of the streets,
that they may be seen of men..

6:1-6 tell us to not do religious works to be seen of men but hide them. People who do their religious works to be seen have their reward and do not receive rewards in Heaven. This sentence through 6:8 tell us the general instructions on how to pray. Then, starting in 6:9, we have the 'Model prayer', which religious people mistakenly call the 'Lord's prayer'. Therefore, what is often taught as an independent prayer should truly be taught in conjunction with these sentences in order to maintain contextual accuracy.

Our sentence starts with the word And, which adds it to the prior and lets us know that the same spiritual method is to be used in prayers and in giving alms. That is: hide your actions from men as evidence that you truly have faith in God seeing and rewarding you. But it is also important to realize that the reward is in heaven and not here on Earth. What we receive here will be left behind when we die. Therefore, the promise is for rewards that we can not lose.

Notice that our sentence says when thou prayest. This is not a public prayer but a private (thou) prayer. It also in not the quick one-time prayer of Lord help! but is the ongoing prayer (prayest). In addition, the message of our sentence is to not make a show for men but to have a private and personal request to God whom we are to regard as Our Father which art in heaven (6:9).

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition for this word is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Philippians 1:18 about the word notwithstanding. Please also see the note for 1Corinthians C14S2 about the word understand. Please also see the note for Galatians C5S1 about the phrase stand fast. Forms of this word are used, in this Gospel, in: Matthew 6:5; Matthew 12:25-26; Matthew 12:47; Matthew 16:28; Matthew 20:3; Matthew 20:6; Matthew 24:15.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'a recognized place of worship'.

Please see the note for Mark 12:10-11 about the word corner. The functional definition for this word is: 'The angle of a house (Job 1:19) or a street (Pr 7:8).'. Please also see the note for Ephesians 2:20 about the phrase corner stone.

Please see the note for Luke 10:10-11 about the word street. The functional definition for this word is: ' In Oriental towns streets are usually narrow and irregular and filthy (Ps 18:42; Isa 10:6)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 7:7-8; 9:38; 21:22; Ps 5:2; 55:17; Pr 15:8; Isa 55:6-7; Jer 29:12; Da 6:10; 9:4-19; Lu 18:1; Joh 16:24; Eph 6:18; Col 4:2-3; 1Th 5:17; Jas 5:15-16 thou shalt not. Mt 6:2; 23:14; Job 27:8-10; Isa 1:15; Lu 18:10-11; 20:47 for. Mt 23:6; Mr 12:38; Lu 11:43 exp: Lu 6:24.'.

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C6-S6 (Verse 5) If we get reward here, we will not receive everlasting rewards.

Verily I say unto you,
They have their reward..

6:1-6 tell us to not do religious works to be seen of men but hide them. People who do their religious works to be seen have their reward and do not receive rewards in Heaven.

By starting this sentence with the word Verily, Jesus is making it clear that there is absolutely no doubt about what he says.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Verily. Mt 6:2; Pr 16:5; Lu 14:12-14; Jas 4:6 exp: Mt 18:3; 21:31; Mr 14:18.'.

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C6-S7 (Verse 6) Trust God to reward secret prayer.

First Step: How to pray.

But thou,
when thou prayest,
enter into thy closet,
and when thou hast shut thy door,
pray to thy Father which is in secret;.

Second Step: How God will react.

and thy Father which seeth in secret shall reward thee openly..

6:1-6 tell us to not do religious works to be seen of men but hide them. People who do their religious works to be seen have their reward and do not receive rewards in Heaven.

Mark 4:22; Luke 12:3 and Luke 8:17 tell us; For there is nothing hid, which shall not be manifested; neither was anything kept secret, but that it should come abroad. We are told to do this in secret, at this present time, with the promise that God will reveal everything done in secret, with the results of that action, when we get to Heaven and are judged by God with all of Heaven as witnesses.

This sentence and the next sentence start out in very similar ways and seem to be dealing with the same subject. But the sentences before this one, and this sentence, use the prefix of thou ('you personally'). The sentence starting in the next sentence use the prefix of ye ('each and every one of you personally'). So, Jesus is switching from speaking to people on a singular personal level to speaking to the group on a personal level. In addition, our current sentence is still making the point of how we are to deal with God privately as opposed to the practice of religion for public acts of worship which are meant to be seen by other men. However, starting in the next sentence, Jesus is dealing with personal heart motivations and how the actions reveal the motivations of the heart. Therefore, while this sentence and the next sentence seem to be similar, they actually differ in subject matter and in the type of audience. That is: our current sentence is still instructing us as individuals while the next sentence is providing a general format for all saved to follow.

In our sentence, we are given a promise that God seeth in secret and that God shall reward thee openly. When we obey the command of the First Step, we prove that we believe this promise. When we refuse to obey the First Step, we prove that the opinion of other men is more important to us than the opinion of God. We also prove that we don't really trust God to keep His promises unless we have witnesses that we did our part to earn God's blessings. Paul dealt with this doctrinal error in Romans 4:3-5 and Romans 11:6-7. Basically, as Paul explained, you can serve God because you have received the promise of grace ('blessings that you can not earn'), or you can serve God because you believe that you have earned the blessings and that God owes you.

Please see the note for Luke 12:3 about the word closet. Easton's Bible Dictionary defines this word as: 'as used in the New Testament, signifies properly a storehouse (Lu 12:24), and hence a place of privacy and retirement (Mt 6:6; Lu 12:3)'.

Please see the note for Matthew 25:10 about the word shut. Webster's 1828 defines this word as: 'to close so as to hinder ingress or egress; as, to shut a door or gate; to shut the eyes or the mouth. 2. to prohibit; to bar; to forbid entrance into; as, to shut the ports of the kingdom by a blockade. Shall that be shut to man, which to the beast Is open? Milton. 3. to preclude; to exclude. But shut from every shore. Dryden. 4. to close, as the fingers; to contract; as, to shut the hand'.

Please see the note for 2Corinthians 2:12-13 about the word door. The functional definition for this word is: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing'. Forms of this word are used, in this Gospel, in: Matthew 6:6; Matthew 24:33; Matthew 25:10; Matthew 27:60; Matthew 28:2.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut; unsealed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'enter. Mt 14:23; 26:36-39; Ge 32:24-29; 2Ki 4:33; Isa 26:20; Joh 1:48; Ac 9:40; 10:9,30 pray. Ps 34:15; Isa 65:24; Joh 20:17; Ro 8:5; Eph 3:14 General references. exp: Mr 6:46.'.

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C6-S8 (Verse 7) Believe that God hears the sincere prayer.

Equivalent Section: Don't pray like lost people.

But when ye pray,
use not vain repetitions,
as the heathen do :.

Equivalent Section: Why.

for they think that they shall be heard for their much speaking..

In 6:7-13, Jesus tells us how to pray in a Godly manner.

As explained in the note for the prior sentence, this sentence seems to be very similar to the prior sentence. However, where the prior sentence was the end of Jesus speaking to people on a singular personal level, this sentence starts a section where Jesus is speaking to the group on a personal level. In addition, where the prior sentence said to not pray like lost religious people who claimed to be saved, this sentence says to not pray like people who don't even know the true God.

It is interesting that Jesus says that praying with vain repetitions ns much speaking is a sign that someone is a heathen. I have been told that Muslims have to bow domeans face a certain direction and repeat the same prayer five (5) times a day. I am not positive of all of the details but there are enough of them which have been repeatedly verified to prove that they are heathens.

By the way, Roman Catholics have the same evidence against them along with many other religions which use prayer books.

Please see the notes for 1Corinthians C15S1 and Galatians C2-S16 about the word vain. The functional definition for this word is: 'Empty; worthless; having no substance, value or importance. The best example of this word, that I've found, is whited sepulchres. They look pretty on the outside, but inside is death. This is the true Biblical meaning of vain'.

Please see the note for Galatians C1-S12 about the word heathen. The functional definition for this word is: 'A pagan; a Gentile; one who worships idols, or is unacquainted with the true God. In the Scriptures, the word seems to comprehend all nations except the Jews or Israelites, as they were all strangers to the true religion, and all addicted to idolatry'.

Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition for this word is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Romans 11:1 about the phrase I say. Forms of this word are used, in this Gospel, in: Matthew 6:7; Matthew 8:8; Matthew 10:19; Matthew 10:20; Matthew 10:27; Matthew 12:32; Matthew 12:34; Matthew 12:34; Matthew 12:36; Matthew 12:46; Matthew 12:47; Matthew 13:10; Matthew 13:13; Matthew 15:31; Matthew 22:12; Matthew 26:73.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'use. 1Ki 18:26-29; Ec 5:2-3,7; Ac 19:34 repetitions. Mt 26:39,42,44; 1Ki 8:26-54; Da 9:18-19 the heathen. Mt 6:32; 18:17'.

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C6-S9 (Verse 8) Don't be like the people who pray the wrong way.

Equivalent Section: Don't do it.

Be not ye therefore like unto them:.

Equivalent Section: Why.

for your Father knoweth what things ye have need of,
before ye ask him..

In 6:7-13, Jesus tells us how to pray in a Godly manner.

Our First Equivalent Section is, obviously, referring back to the prior sentence and, it also is referring to the sentence before that. It is telling us to not be like the heathen and to not be like the religious hypocrite, who is not acting in true faith but actually trusts his own works to make God bless him out of debt. (See the notes for the prior sentences if you don't understand this.)

With that in mind, we can look at our Second Equivalent Section, which tells us why we want to pray differently. Now, this is not telling us to expect an answer from God after we pray the first time. Praying for the same thing over many days is not vain repetitions. It also is not thinking that you shall be heard for your much speaking. If done properly, this is passing God's test of sincerity. If you quit praying for something after not getting an answer the first or second time, then you were not very sincere in your request.

There is also a difference between need and desire. A lot of times, what we think we need is, in truth, only a desire.

Please see the note for Matthew 7:24-25 about the word liken. The functional definition for this word is: 'To compare; to represent as resembling or similar. Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, that built his house on a rock. Matt. 6'. Please also see the note for Philippians 2:5-8 about the word likeness. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Romans 15:5-6 about the word likeminded

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for Philippians 4:19 about the word need. The functional definition for this word is: 'to compel to want; to lack; to require, as supply or relief. they that be whole need not a physician, but they that are sick. Matthew 9'. Please also see the note for Romans C13S8 about the phrase must needs.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'your. Mt 6:32; Ps 38:9; 69:17-19; Lu 12:30; Joh 16:23-27; Php 4:6'.

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C6-S10 (Verse 9) Start of the 'Model Prayer'.

Equivalent Section: Specify that this is a model.

After this manner therefore pray ye:.

Equivalent Section: Recognize God's place and character.

Our Father which art in heaven,
Hallowed be thy name..

In 6:7-13, Jesus tells us how to pray in a Godly manner. Please see Luke 11:2 about this 'Model Prayer'. That note goes through every phrase of this 'Model Prayer' and explains each phrase including the differences between what Matthew reports and what Luke reports. As explained elsewhere, it is most likely that Jesus gave this 'Model Prayer' more than once and Matthew reported one instance while Luke reported another instance. The differences between the two are not sufficient to justify claims of conflict.

Please notice the use of the word ye. This command is given to 'each and every one of you personally'. Then our Second Equivalent Section tells us to start by recognize God's place and character. That is, we are to start our prayer with personal worship. God is in heaven and only beings that God allows go to heaven. In addition, the word art is the word are with the emphasis on continuing forever. In addition, the words are / art are plural recognizing the Trinity.

Next, the word hallowed is only used in the Old Testament and in this 'Model Prayer'. The dictionaries define this word as: 'Consecrated to a sacred use, or to religious exercises; treated as sacred; reverenced'. Thus, we see the required worship in the use of this word.

Please see the note for 1Peter C1S4 about the word manner: (singular). The functional definition for this word is: 'Form; method; way of performing or executing'.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Lu 11:1-2 Our. Mt 6:1,6,14; 5:16,48; 7:11; 10:29; 26:29,42; Isa 63:16; 64:8; Lu 15:18,21; Joh 20:17; Ro 1:7; 8:15; Ga 1:1; 4:6; 1Pe 1:17 exp: Ga 1:4. which. Mt 23:9; 2Ch 20:6; Ps 115:3; Isa 57:15; 66:1 Hallowed. Le 10:3; 2Sa 7:26; 1Ki 8:43; 1Ch 17:24; Ne 9:5; Ps 72:18; 111:9; Isa 6:3; 37:20; Eze 36:23; 38:23; Hab 2:14; Zec 14:9; Mal 1:11; Lu 2:14; 11:2; 1Ti 6:16; Re 4:11; 5:12 General references. exp: Ps 67:5.'.

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C6-S11 (Verse 10) Seek God's kingdom, which is; 'God's character in you today and the 1,000 years reign of Christ in the future'.
Thy kingdom come.

This is a prayer for the 1,000-years reign of Christ to start with all of the benefits of it including the removal of sinners and of temptation. In addition, creation will be restored with promises such as: Isaiah 11:6; Isaiah 65:25.

Please see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. This phrase is used for when the laws of Heaven will control this Earth. That time is the 1,000 year reign of Christ. Please see the note for Matthew 3:2 about the phrase kingdom of Heaven. In addition, every kingdom has a king. Please see verses on king in the New Testament and the Summary on king. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thy kingdom. Mt 3:2; 4:17; 16:28; Ps 2:6; Isa 2:2; Jer 23:5; Da 2:44; 7:13,27; Zec 9:9; Mr 11:10; Lu 19:11,38; Col 1:13; Re 11:15; 12:10; 19:6; 20:4'.

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C6-S12 (Verse 10) Seek God's will in your life and in the world.

Thy will be done in earth,
as it is in heaven..

James 4:1-3 says: From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. When God's will is do0ne here, as it is in heaven, there will b e world-wide peace and safety for the first time since Adam and Eve sinned.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thy will. Mt 7:21; 12:50; 26:42; Ps 40:8; Mr 3:35; Joh 4:34; 6:40; 7:17; Ac 13:22; 21:14; 22:14; Ro 12:2; Eph 6:6; Col 1:9; 1Th 4:3; 5:18; Heb 10:7,36; 13:21; 1Pe 2:15; 4:2 exp: Lu 11:2. as. Ne 9:6; Ps 103:19-21; Da 4:35; Heb 1:14 General references. exp: Ps 67:5.'.

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C6-S13 (Verse 11) Declare your dependence on God.
Give us this day our daily bread.

In John 6:48 we read: I am that bread of life. Yes, this is a request for God to provide our daily physical needs but it also is supposed to be a request for God to guide us daily and to provide for our daily spiritual needs.

Please see the note for Matthew 26:55 about the word daily. Webster's 1828 defines this word as: 'a. Happening or being every day; done day by day; bestowed or enjoyed every day; as daily labor; a daily allowance. Give us this day our daily bread. Lord's Prayer
DA'ILY, adv. Every day; day by day; as, a thing happen daily'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for 2Corinthians 9:8-11 about the word bread. Please also see the note for John 6:48 about the symbolic usage of the word bread. The functional definition for this word is: 'The word signifies The word signifies food in general. Used symbolically as the basic substance of life. Our bodies replace cells in our bodies from what we eat. Therefore, when Jesus said eat my body, He was symbolically saying: 'let me replace how you live in the flesh’'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 4:4; Ex 16:16-35; Job 23:12; Ps 33:18-19; 34:10; Pr 30:8; Isa 33:16; Lu 11:3; Joh 6:31-59; 2Th 3:12; 1Ti 6:8 exp: Ps 37:16.'.

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C6-S14 (Verse 12) Give forgiveness at the level that you want to be forgiven.

And forgive us our debts,
as we forgive our debtors..

There is an entire doctrine for forgiveness with lots of people, including 'good, Godly, fundamental, KJV only Baptist preachers' preaching religious traditions which are wrong. I will not go into that at this time. However, the critical word, of our sentence, is the word as ('in the4 exact same way'). Thus, if we refuse to forgive something, we can expect God to refuse to forgive us if we do something that God figures is the same level.

Please see the notes for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition for this word is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent.'. Forms of this word are used, in this Gospel, in: Matthew 6:12; Matthew 6:14-15; Matthew 9:2; Matthew 9:5; Matthew 9:6; Matthew 12:31; Matthew 12:32; Matthew 18:21; Matthew 18:35.

Please see the note for Romans C8S12 about the words debt / debtordebt / debtor. Webster's 1828 simply defines debt as 'n. det. L. debitum, contracted.' A contract is a legal agreement, which means that a debt will be enforced by a court. Webster's 1828 simply defines debited as 'pp. det'ted. Indebted; obliged to.' It does not have anything significant about debtor but Easton's Bible Dictionary has 'Various regulations as to the relation between debtor and creditor are laid down in the Scriptures. (1.) the debtor was to deliver up as a pledge to the creditor what he could most easily dispense with (De 24:10-11). (2.) A mill, or millstone, or upper garment, when given as a pledge, could not be kept over night (Ex 22:26-27). (3.) A debt could not be exacted during the Sabbatic year (De 15:1-15). Forother laws bearing on this relation see Le 25:14, 32, 39; Matthew 18:25, Matthew 18:34. (4.) A surety was liable in the same way as the original debtor (Pr 11:15; 17:18)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'forgive. Ex 34:7; 1Ki 8:30,34,39,50; Ps 32:1; 130:4; Isa 1:18; Da 9:19; Ac 13:38; Eph 1:7; 1Jo 1:7-9 exp: Ge 50:17; 2Ch 6:21; Mr 11:25. debts. Mt 18:21-27,34; Lu 7:40-48; 11:4 as. Mt 6:14-15; 18:21-22,28-35; Ne 5:12-13; Mr 11:25-26; Lu 6:37; 17:3-5; Eph 4:32; Col 3:13 General references. exp: Mt 6:14.'.

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C6-S15 (Verse 13) Seek God's guidance based upon God's authority and power.

Equivalent Section: Prayer for protection.

And lead us not into temptation,
but deliver us from evil:.

Equivalent Section: Why.

For thine is the kingdom,
and the power,
and the glory,
for ever..

Most Roman Catholics, and other so-called 'Christian Religions' do note like this sentence. As a result, they prefer Luke's version. This is because they deny God's power and the glory while emphasizing their own. In addition, they like to talk about the kingdom, but never acknowledge that it belongs to God. Again, they like to pretend that they control entrance into God's kingdom.

James 1:13-15 says: Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Here we are clearly told that God allows us to be tempted in order to test us but God does not want us to do evil but wants us to pass His test. This sentence is explained mote fully in the note for Luke.

Please see the note for Mark 13:11 about the word lead (verb). The functional definition for this word is: 'To guide by the hand; as, to lead a child. It often includes the sense of drawing as well as of directing'. Forms of this word are used, in this Gospel, in: Matthew 6:13; Matthew 7:13-14; Matthew 15:14; Matthew 15:14.

Please see the note for 1Corinthians C10S6 about the word tempt. The functional definition for this word is: 'the primary sense is to strain, urge, press. 1. to incite or solicit to an evil act; to entice to something wrong'. Please also see the note for 1Thessalonians 3:5 about the word tempter. Please also see the note for Galatians C4-S11 about the word temptation. Please also see the notes for Luke 4:12 and 1Corinthians C10S6 about the phrase tempt God.

Please see the note for Romans C13S2 about the word power. The functional definition for this word is: 'the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'. Please also see the note for John 5:41 about the phrase power of God. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers. Forms of this word are used, in this Gospel, in: Matthew 6:13; Matthew 9:6; Matthew 9:8; Matthew 10:1; Matthew 22:29; Matthew 24:29-30; Matthew 26:64; Matthew 28:18.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lead. Mt 26:41; Ge 22:1; De 8:2,16; Pr 30:8; Lu 22:31-46; 1Co 10:13; 2Co 12:7-9; Heb 11:36; 1Pe 5:8; 2Pe 2:9; Re 2:10; 3:10 exp: Lu 11:4. deliver. 1Ch 4:10; Ps 121:7-8; Jer 15:21; Joh 17:15; Ga 1:4; 1Th 1:10; 2Ti 4:17-18; Heb 2:14-15; 1Jo 3:8; 5:18-19; Re 7:14-17; 21:4 exp: Ge 32:11. Thine. Mt 6:10; Ex 15:18; 1Ch 29:11; Ps 10:16; 47:2,7; 145:10-13; Da 4:25,34-35; 7:18; 1Ti 1:17; 6:15-17; Re 5:13; 19:1 General references. exp: Ex 15:18; Ps 22:28; Pr 5:8.'.

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C6-S16 (Verse 13) All of the prior is a law from God.
Amen.

This Amen provides the second saying that is needed to let us know that the doctrine of the prior sentence is something that all saved are to accept. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Amen. Mt 28:20; Nu 5:22; De 27:15-26; 1Ki 1:36; 1Ch 16:36; Ps 41:13; 72:19; 89:52; 106:48; Jer 28:6; 1Co 14:16; 2Co 1:20; Re 1:18; 3:14; 19:4 exp: Ne 8:6; Ro 9:5; 1Co 16:24; 2Co 13:14; Eph 6:24; 1Ti 1:17; 6:21; Heb 13:21; 2Pe 3:18; 1Jo 5:21; Re 7:12. General references. exp: Ex 15:18; Ps 22:28; Pr 5:8.'.

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C6-S17 (Verse 14-15) the explanation of forgiveness.

Equivalent Section: .

For if ye forgive men their trespasses,
your heavenly Father will also forgive you:.

Equivalent Section: .

But if ye forgive not men their trespasses,
neither will your Father forgive your trespasses..

6:14-21 tells us how to get blessings from God.

Mark 11:25-26 gives us a related doctrine. This is a doctrine which has lots of error taught about it. Please be sure to use the links, in the word definitions below, to see more details on the doctrine of forgive. In addition, Matthew 18:35 says the same thing as our current sentence and it is the conclusion of the 'Parable of the Lost forgiveness'.

Just before this sentence was the 'Model Prayer'. Out of all that is in that prayer, forgiveness is the only part that was expanded on. Our sentence starts with the word For and tells us why we must forgive others. And, in order to properly appreciate what is said in this sentence, we need to realize that we need forgiveness from God more than other men need it from us. Now, people can silently disagree with the preacher when he says that our sins against God are greater than the sins of others against us. And people who disagree with that almost always fail to consider that our sins influence others to sin and, as a result, have a greater impact than just our own action. But there is a bigger consideration. God can put us into a lake of fire for eternity. And God does do that to many people. We can not hurt others any where near as much. Therefore, if we only consider the possible punishment, it is far more important that we get forgiveness from God than that other men get forgiveness from us.

Another consideration is our influence on others, especially our loved ones. If we sin publicly, we are supposed to confess publicly so that others know that there is a consequence to sin. Exodus 20:5-6 says: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. (Exodus 34:7 says, a similar thing.) God does not punish the children for the sins of the fathers (Deuteronomy 24:16). However, the children see the sins of the parents. When the parents fail to confess and appear to get away with their sin because of God's longsuffering (Romans 9:22), the children mistakenly believe that the sinful behavior is OK to do. When they do the same sin, then they are punished. However, the iniquity of the fathers is passed upon the children unto the third and fourth generation because the children do not see the parents confess and do not see God punish the children. Therefore, it is important for use to truly confess and seek God's forgiveness so that we don't teach our followers to do the same sins and have them reap the consequences of those sins.

Next, we need to look at the word trespass. This word does not include someone trying to murder you and / or your family. I've heard preachers preach 'You must forgive everyone everything'. But every time that I've questioned those preachers they never personally experienced a felony being done against them. They had no understanding of the consequences of what they preached because certain things are only understood through personal experience. The one preacher who I knew and who experienced a felony after preaching this error was depressed for the rest of his life and died soon after personally experiencing what would be considered a felony. Remember that Matthew 7:2 says: For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again..

In addition to those considerations, Luke 13:3 and Luke 13:5 say: I tell you, Nay: but, except ye repent, ye shall all likewise perish. God does not forgive the unrepentant and God does not demand that we be greater than God. We are told to break fellowship with a brother who continues to sin against us. However, there are circumstances where it is difficult or impossible to do that. In those cases, preachers with no personal experiencer preach 'Forgive anyway or you will become bitter!' that preaches good but does not remove the ongoing sin. The truth is that this is when we must truly turn this over to God for God to deal with the person. We must believe God's promise that Vengeance is mine; I will repay, saith the Lord (Romans 12:19). The problem is that if we truly give it to God, then we can't tell God what to do nor when to do it. God may repay by hurting the other person more than they hurt us. Or, God may forgive them and reward us more than they hurt us. God may do it now, He may do it in the future, or God may do it in eternity. God may do some combination of the prior options. The point it that once we give it to God, we have to leave everything in God's hands and have true faith that God will do what is best and do it God's way and in God's time. And, it we truly turn it over to God then there is no reason to become bitter. If we become bitter, then that means that we did not truly give the problem to God.

Please see the note for Colossians 2S8 about the word trespass. The functional definition for this word is: 'to pass over the boundary line of another's land; to enter unlawfully upon the land of another. In law, violation of another's rights, not amounting to treason, felony, or misprision of either'. Forms of this word are used, in this Gospel, in: Matthew 6:14-15; Matthew 18:15; Matthew 18:35.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 6:12; 7:2; 18:21-35; Pr 21:13; Mr 11:25-26; Eph 4:32; Col 3:13; Jas 2:13; 1Jo 3:10 exp: De 15:15.
General references. exp: De 15:15.'.

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C6-S18 (Verse 16) Do not fast like the hypocrites.

Equivalent Section: the doctrine is to also be applied to fasting.

Moreover when ye fast,
be not,
as the hypocrites,
of a sad countenance:.

Equivalent Section: Why.

for they disfigure their faces,
that they may appear unto men to fast..

6:14-21 tells us how to get blessings from God.

The word Moreover means: 'more and over. That is; in addition and going beyond what was just said'. In the beginning of our chapter (6:3-4; 6:6), Jesus told us to deal with God the Father in secret and to not let men know what we are doing. We are told that letting everyone know about what is supposed to be a private relationship God makes us hypocrites. We are supposed to fast when we have a special spiritual need. Instead, the hypocrites. turn the fast into a religious act to make themselves look more spiritual to men. And, they disfigure their faces to make sure that other men realize how much they are personally 'suffering for Jesus (God)!!' that is why Jesus tells us to not act like those liars. Our next sentence tells us: Verily I say unto you, they have their reward. Our second next sentence instructs us on how to act instead.

Please see the note for Philippians 1:27-28 about the word fast. The functional definition for this word is: 'without wavering or don't let go no matter what changes in circumstances occur'. It is commonly understood that this definition is applied to eating nothing if the context does not apply this word to something else such as when a sentence says to stand fact.

Please see the note for Mark 10:22 about the word sad. The functional definition for this word is: 'Sorrowful; affected with grief; cast down with affliction.'.

Please see the note for 2Corinthians 3:7-8 about the word countenance. The functional definition for this word is: 'Appropriately, the human face; the whole form of the face, or system of features; visage'.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition for this word is: 'the surface of a thing, or the side which presents itself to the view of a spectator'. Forms of this word are used, in this Gospel, in: Matthew 6:16; Matthew 6:17; Matthew 11:10; Matthew 16:3; Matthew 17:2; Matthew 17:6; Matthew 18:10; Matthew 26:39; Matthew 26:67.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition for this word is: 'To come or be in sight; to be in view; to be visible'. Please also see the Appearances of Jesus Christ After the Resurrection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 9:14-15; 2Sa 12:16,21; Ne 1:4; Es 4:16; Ps 35:13; 69:10; 109:24; Da 9:3; Lu 2:37; Ac 10:30; 13:2-3; 14:23; 1Co 7:5; 2Co 6:5; 11:27 be. Mt 6:2,5; 1Ki 21:27; Isa 58:3-5; Zec 7:3-5; Mal 3:14; Mr 2:18; Lu 18:12'.

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C6-S19 (Verse 16) If we get reward here, we will not receive everlasting rewards.

Verily I say unto you,
They have their reward..

6:14-21 tells us how to get blessings from God.

By starting this sentence with the word Verily, Jesus is making it clear that there is absolutely no doubt about what he says.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 9:14-15; 2Sa 12:16,21; Ne 1:4; Es 4:16; Ps 35:13; 69:10; 109:24; Da 9:3; Lu 2:37; Ac 10:30; 13:2-3; 14:23; 1Co 7:5; 2Co 6:5; 11:27
be. Mt 6:2,5; 1Ki 21:27; Isa 58:3-5; Zec 7:3-5; Mal 3:14; Mr 2:18; Lu 18:12'.

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C6-S20 (Verse 17-18) How to be different when you fast.

Equivalent Section: How to fast.

First Step: Hide your action.

But thou,
when thou fastest,
anoint thine head,
and wash thy face;.

Second Step: Only let God know.

That thou appear not unto men to fast,
but unto thy Father which is in secret:.

Equivalent Section: Expect the reward from God.

and thy Father,
which seeth in secret,
shall reward thee openly..

6:14-21 tells us how to get blessings from God.

Our sentence starts with the word But, which means it is continuing the subject of the second prior sentence while changing direction. In fact, Jesus tells us to do the exact opposite of the action in that sentence. In addition, the word thou means that the instruction of this sentence is to be obeyed personally. The phrase when thou fastest is what connects the subject of this sentence to the subject of the second prior sentence. The phrases: anoint thine head, and wash thy face are the opposite of disfigure their faces, which is what we are told that the hypocrites do. In addition, the phrases: That thou appear not unto men to fast is the opposite of that they may appear unto men to fast, which is what we are told that the hypocrites do. Thus, we see that what we are told to personally do, in this sentence, is the opposite of what we are told that the hypocrites do.

Please notice that, in our Second Step, we are to be concerned that God the Father sees what we do and that we are to do all we can to keep men from seeing what we do. The reason for this is in our Second Equivalent Section. We read They have their reward in: 6:2; 6:5 and 6:16. In addition, our chapter started by saying: 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. Therefore, we can rely upon the promise that thy Father, which seeth in secret, shall reward thee openly, but only if we avoid getting the reward here. And, since this is a repeat of the doctrine found in 6:6, we can know that this promise is part of the law of God because it is said, literally, twice.

Please see the note for 2Corinthians C1S15 about the word anoint. The functional definition for this word is: 'To pour oil upon; to smear or rub over with oil or unctuous substances. Used symbolically to represent being covered by God's Holy Ghost'.

Please see the note for Titus 3:4-7 about the word washing. The functional definition for this word is: 'The act of cleansing with water; ablution'.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition for this word is: 'the surface of a thing, or the side which presents itself to the view of a spectator'.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut; unsealed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'anoint. Ru 3:3; 2Sa 14:2; Ec 9:8; Da 10:2-3 General references. exp: Lu 7:46.
appear. 2Co 5:9; 10:18; Col 3:22-24; 1Pe 2:13 shall. Mt 6:4,6; Ro 2:6; 1Pe 1:7'.

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C6-S21 (Verse 19-21) Where to store true treasure.

Equivalent Section: Where to not store treasure.

Lay not up for yourselves treasures upon earth,
where moth and rust doth corrupt,
and where thieves break through and steal:.

Equivalent Section: Where to store treasure.

But lay up for yourselves treasures in heaven,
where neither moth nor rust doth corrupt,
and where thieves do not break through nor steal:.

Equivalent Section: Why.

For where your treasure is,
there will your heart be also..

6:14-21 tells us how to get blessings from God. First, Jesus told us how to get forgiveness, then He told us how to fast in order to get special blessings. Now Jesus is telling us how to lay up for yourselves treasures in heaven. In each of these cases, we are doing things in this physical world in order to get a spiritual result from God. The important thing to keep in mind, and this is the theme of the entire sermon, is that our heart attitude must be right in order to receive each of these things.

We find equivalent messages, on how to lay up for yourselves treasures in heaven, in: Matthew 13:44; Matthew 19:21; Mark 10:21; Luke 12:33 and Luke 18:22. Please see the Message called Treasure in Heaven. Please also see the Message called Godly Finances.

In our first two Equivalent Sections, we are told what to do / not do and are also told the results of each action. Obeying those Equivalent Sections is just good wisdom. But Jesus goes on, in our third Equivalent Section, and tells us that our actions in this matter reveal the truth of where our heart is. Now, realize this truth: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'.

The main thing that the saved take from this world, into Heaven, is their soul. And, we already saw that Jesus is dealing with things that we do in this world which produce spiritual results. As explained in the Message called Body, Soul and Spirit Salvation, God is working on the saved from the time of their initial salvation until their death to make their heart and their soul as much like Jesus Christ as they will allow. Therefore, while this sentence is usually preached about having yourselves treasures in heaven, the true emphasis, of this sentence, is to let God make your heart be focused on the same things as Jesus Christ was focused on. And, yes, I teach and preach more than most other people on laying up for yourselves treasures in heaven. However, that is to counter the doctrinal error which discourages people from serving God here in this life. However, the truth is that God wants us more focused on becoming like Jesus Christ than we are on gaining treasure.

This is the last sentence in this sub-section which is in 6:14-21. (Our next sentence starts a new sub-section.) thus, what Jesus wants us to remember the most, about how to get blessings from God, is to have our treasures in heaven. This means that we are to not look for blessings and rewards here as much as we look for them after we get to Heaven. In addition, Jesus taught this doctrine several other times and ways such as when He taught about lose his life and save his life in Matthew 10:39; Matthew 16:25; Mark 8:35; Luke 9:24; Luke 17:33; John 12:25.

With all of that context considered, we can take a quick look at the details of our sentence. Our First Equivalent Section is actually very easy to understand even if it is hard to accept. While most people are the victim of a crime at some point in life, it is a small percentage of all of life experiences. As a result, most people take the attitude of: 'that happens to other people but not me'. Now, take that attitude further. Death happens to everyone. Yet what percentage of people never prepare for death? thus, we have a valid warning in our First Equivalent Section which is usually ignored because people want to deny the possibility of these things happening to them.

Our Second Equivalent Section is also easy to understand but is usually ignored, even by people who claim to be saved. However, our senses are so attached to this physical world, and we can only sense the spiritual indirectly and with such difficulty (1Corinthians 13:12), that most people find it hard to spend time considering the spiritual. As a result, most people, who claim to be saved, agree with our Second Equivalent Section as something that they should do. However, many do not do much more than make a token effort and tell themselves lies and excuses about why they fail to do more to obey the command in our Second Equivalent Section.

The main emphasis that Jesus is giving, in our sentence, is the possible loss of treasures as compared to assured safety. However, the assured safety requires us to have true Biblical faith in God and in His word because they are the source of our assured safety.

Luke 12:34 says, exactly the same thing as our third Equivalent Section but the context is different. Thus, we see that the same doctrine can be applied to different circumstances.

Some people might think of this backward and believe that people will put their treasure where their heart is. That is the natural way, which is not God's way. God tells us to put our treasure where we want our heart to be. That is: if we invest in God's kingdom, such as doing 'The Great Commission' and supporting missionaries, then our heart will become less concerned with this world and become more concerned with God's kingdom.

We see forms of the phrase lay up in: Genesis 41:35; Exodus 16:23; Deuteronomy 11:18; Job 21:19; Job 22:22; Job 22:24; Psalms 33:7; Proverbs 2:7; Proverbs 7:1; Proverbs 10:14; Proverbs 26:24; Matthew 6:20; Luke 12:21; 2Corinthians 12:14 and 1Timothy 6:17-19. Please also see the note for 1Timothy 6:17-19 about the phrase lay hold. Forms of this word are used, in this Gospel, in: Matthew 6:19-20; Matthew 12:11; Matthew 21:46.

Please see the note for 2Corinthians 4:7 about the word treasure. The functional definition for this word is: 'Wealth accumulated; particularly, a stock or store of money in reserve'. Please also see the note for Hebrews 12:2-LJC and the Message called Laying up Treasure in Heaven about the phrase treasure in Heaven. In addition, please see the doctrinal Study called Godly Financial Principles.

Please see the note for Luke 12:33 about the word moth. Morrish Bible Dictionary defines this word as: 'This is the clothes-moth (one of the Tineae), the destructive ravages of which are well known. In the East garments were kept in larger quantities, as property and for presents, as when Naaman the Syrian brought 'changes of garments' as a present to Elisha, of which Gehazi obtained two. 2Ki 5:22-23. Moths do not attack the clothing that is worn; but they lay their eggs in what is laid up, in which the young find their food. from this the lesson is drawn to lay up treasures in heaven, where neither moth nor rust can corrupt or destroy. Job 13:28. Ps 39:11; Isa 51:8; Mt 6:19-20; Jas 5:2'.

We find forms of the word rust only in this sentence and in James 5:3. The International Standard Bible Encyclopedia defines this word as: 'rust (chel'ah; brosis): Strictly speaking rust is the red oxide of iron formed by the corrosion of that metal, but by extension it has come to mean corrosion produced on any metal. Chel'ah is translated "rust" in Eze 24:11-12. this rendering is probably based on Eze 24:11. Copper caldrons are still used in Bible lands. Such vessels must be constantly watched when on the fire to guard against the possibility of their becoming dry. If this should happen the contents, whatever they may be, and the vessel itself will be injured. the copper of the caldron oxidizes and scales off in black or brownish scales, or rust. ios, was used in Greek to denote the corroding of metals. In Jas 5:3 occurs, "Your gold and your silver are rusted; and their rust.... shall eat your flesh as fire." the writers must have had in mind the actions of chemicals upon these metals which formed some such compound as the caustic silver nitrate.
Brosis, literally, "eating," which occurs in Mt 6:19-20, may refer to the diseases which attack such vegetation as wheat, grapes, cucumbers, etc. In no country is the saying "where moth and rust consume" (Mt 6:19) more true than in Syria. Any metal subject to corrosion seems to rust faster in that country than anywhere else. there are also many rusting fungi which the people have not learned to destroy and which do much damage to the crops.'.

Please see the note for 1Corinthians 9:25 for links to every verse in 1Corinthians which uses a form of the word corrupt, along with the definition from Webster's 1828 and links to where this word is also found in other Bible books. While the reader should look at all of the verses within the Bible which use this word, in order to truly understand the long-term effects, we can say that the main application of this word, from the Webster's 1828 definition, is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'. In addition, to this word, we also need to consider the opposite words. The word uncorruptible is defines as: 'that cannot be corrupted. But incorruptible is the word now used'. The word incorruptible is defined as: 'a. 1. that cannot corrupt or decay; not admitting of corruption. thus gold, glass, mercury, etc., are incorruptible. Spirits are supposed to be incorruptible. Our bodies shall be changed into incorruptible and immortal substances. 2. that cannot be bribed; inflexibly just and upright'. Please also see the note for John 19:39 about the phrase no corruption. Please also see the note for Romans 1:22-23 about the word uncorruptible. Please also see the note for Romans 1:22-23 about the word incorruptible. Forms of this word are used, in this Gospel, in: Matthew 6:19-20; Matthew 7:17; Matthew 7:18; Matthew 12:33.

Please see the note for 1Peter 4:15 about the word thief. The functional definition for this word is: 'One who secretly, unlawfully and feloniously takes the goods or personal property of another. the thief takes the property of another privately; the robber by open force'. Webster's 1828 defines this word as: 'n. the act of stealing. In law, the private, unlawful, felonious taking of another person's goods or movables, with an intent to steal them. to constitute theft, the taking must be in private or without the owner's knowledge, and it must be unlawful or felonious, that is, it must be with a design to deprive the owner of his property privately and against his will. theft differs from robbery, as the latter is a violent taking from the person, and of course not private. 1. the thing stolen. Ex.22'. Easton's Bible Dictionary defines this word as: 'Punished by restitution, the proportions of which are noted in 2Sa 12:6. If the thief could not pay the fine, he was to be sold to a Hebrew master till he could pay (Ex 22:1-4). A night-thief might be smitten till he died, and there would be no blood-guiltiness for him (Ex 22:2). A man-stealer was to be put to death (Ex 21:16). All theft is forbidden (Ex 20:15; 21:16; Le 19:11; De 5:19; 24:7; Ps 50:18; Zec 5:3; Mt 19:18; Ro 13:9; Eph 4:28; 1Pe 4:15)'. Forms of this word are used, in this Gospel, in: Matthew 6:19-20; Matthew 21:13; Matthew 24:43; Matthew 26:55; Matthew 27:38; Matthew 27:44.

Please also see the note for 1Peter 4:15 about the word thief. The functional definition is: 'One who secretly, unlawfully and feloniously takes the goods or personal property of another. the thief takes the property of another privately; the robber by open force'. The Morrish Bible Dictionary defines this word as: 'robber, bandit.' Used by the Lord in reference to those who bought and sold in the temple. Mt 21:13; Mr 11:17; Lu 19:46. In the parable of the Good Samaritan the traveller fell among robbers. Lu 10:30,36. When the Lord was arrested He asked if they had come out as against a robber. Mt 26:55; Mr 14:48; Lu 22:52. the two malefactors crucified with the Lord were also men of this character. Mt 27:38,44; Mr 15:27. the same Greek word is translated 'robber' in the A.V. in Joh 10:1,8; John 18: 40; 2Co 11:26.M
2. 'thief.' those who break through and steal secretly. Mt 6:19-20. this is the word employed in the expression "as a thief in the night," to which the unexpected coming of the Lord to the world is compared. 1Th 5:2,4; 2Pe 3:10; Re 3:3; etc. It is applied to Judas. Joh 12:6. the word 'thief' in the A.V. is always this word except in the passages quoted under No. 1'.

Please see the note for Matthew 5:19 about the word break. The functional definition for this word is: 'to violently cause to part'. Please also see the note for Luke 12:39 about the word broken. Please also see the note for Romans C11S21 about the phrase broken off.

Please see the note for Romans 13:9 about the word steal. The functional definition for this word is: 'To take and carry away feloniously, as the personal goods of another. to constitute stealing or theft, the taking must be felonious, that is, with an intent to take what belongs to another, and without his consent'. Forms of this word are used, in this Gospel, in: Matthew 6:19-20; Matthew 19:18; Matthew 27:64.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Job 31:24; Ps 39:6; 62:10; Pr 11:4; 16:16; 23:5; Ec 2:26; 5:10-14; Zep 1:18; Lu 12:21; 18:24; 1Ti 6:8-10,17; Heb 13:5; Jas 5:1-3; 1Jo 2:15-16
General references. Mt 19:21; Isa 33:6; Lu 12:33; 18:22; 1Ti 6:17; Heb 10:34; 11:26; Jas 2:5; 1Pe 1:4; 5:4; Re 2:9
where. Isa 33:6; Lu 12:34; 2Co 4:18 there. Mt 12:34; Pr 4:23; Jer 4:14; 22:17; Ac 8:21; Ro 7:5-7; Phm 1:3,19; Col 3:1-3; Heb 3:12'.

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C6-S22 (Verse 22) Look for God's good in life.

Equivalent Section: Where we display understanding.

The light of the body is the eye:.

Equivalent Section: the results of all our understanding from God.

if therefore thine eye be single,
thy whole body shall be full of light..

6:22-24 tell us how to have a Godly way of thinking about all of life. We are to trust God to provide all of our physical needs.

Luke 11:34 is an equivalent to this sentence and the next sentence with minor differences in the wording.

Many people claim to be able to understand what another person is thinking by watching their eyes I can not do this and, therefore, have no understanding based upon personal experience. However, that claim is backed by what the First Equivalent Section of our current sentence says.

In the Second Equivalent Section, we read the phrase if therefore thine eye be single. It should be obvious that this language is symbolic in nature and the word eye is used, symbolically, for understanding because when someone first understands something they often say, or think, the phrase of: 'I see'.

Next, in the Second Equivalent Section, we read the phrase thy whole body shall be full of light. It should be obvious that this phrase is true only if the conditional (if) of the first phrase is true. It should also be obvious that this phrase is also using symbolic language. The first part of our phrase (thy whole body) is speaking, symbolically, about what we do with our body. The second part of our phrase (shall be full of light) is speaking, symbolically, about God controlling what we do with our body. The word thy makes it clear that this is something that each of us must personally do. That is: if our understanding comes from God, and only from God, then the things which we do in our body will be controlled by that understanding from God. However, if part of our understanding comes from another source, such as our flesh or our society or our religion, then they will sometimes control what we do in our body. This is what James warns us against (James 1:8; James 4:8).

We find forms of the word single in: Matthew 6:22; Luke 11:34; Acts 2:46; Ephesians 6:5; Colossians 3:22. Webster's 1828 defines this word as: ', a. 1. Separate; one; only; individual; consisting of one only; as a single star; a single city; a single act. 2. Particular; individual. No single man is born with a right of controlling the opinions of all the rest. 3. Uncompounded. Simple ideas are opposed to complex, and single to compound. 4. Alone; having no companion or assistant. Who single hast maintain'd against revolted multitudes the cause of truth. 5. Unmarried; as a single man; a single woman. 6. Not double; not complicated; as a single thread; a single strand of a rope. 7. Performed with one person or antagonist on a side, or with one person only opposed to another; as a single fight; a single combat. 8. Pure; simple; incorrupt; unbiased; having clear vision of divine truth. Matt. 6. 9. Small; weak; silly 10. In botany, a single flower is when there is only one on a stem, and in common usage, one not double.'. The International Standard Bible Encyclopedia defines this word as: 'sin'-g'-l : Mt 6:22 f parallel Lu 11:34: "If therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness." "Single" and "evil" here represent haplouis, and poneros. Poneros elsewhere in the New Testament means "wicked"; haplous occurs only here in the New Testament, but is very common in ordinary Greek and always has the meaning "simple." But in view of the context, most commentators take haplous here as meaning "normal," "healthy," and poneros as "diseased," so rendering "Just as physical enlightenment depends on the condition of the eye, so does spiritual enlightenment depend on the condition of the heart." this is natural enough, but it is not satisfactory, as it gives to haplous a unique sense and to poneros a sense unique in the 73 New Testament examples of the word. Moreover, the same expression, "evil eye," is found also in Mt 20:15; Mr 7:22, where it means "jealousy" or "covetousness." With poneros = "covetous" haplous would = "generous"; and this rendition gives excellent sense in Matthew, where the further context deals with love of money. Yet in Luke it is meaningless, where the context is of a different sort, a fact perhaps indicating that Luke has placed the saying in a bad context. Or the Greek translation of Christ's words used by Matthew and Luke may have taken the moral terms haplous and poneros to translate physical terms ("healthy" and "diseased"?) employed in the original Aramaic. the Sinaitic Syriac version of Lu 11:36 may perhaps contain a trace of an older rendering. See Julicher, Die Gleichnisreden Jesu,II , 98-108.
Burton Scott Easton'.

Please see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. Forms of this word are used, in this Gospel, in: Matthew 6:22; Matthew 6:23; Matthew 13:48; Matthew 14:20; Matthew 15:37; Matthew 23:25; Matthew 23:27; Matthew 23:28.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'light of. Lu 11:34-36 single. Ac 2:46; 2Co 11:3; Eph 6:5; Col 3:22 General references. exp: Pr 4:25; Joh 7:17; Jas 1:8.'.

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C6-S23 (Verse 23) If you look at life like the devil wants, your life shall be full of darkness.

But if thine eye be evil,
thy whole body shall be full of darkness..

6:22-24 tell us how to have a Godly way of thinking about all of life. We are to trust God to provide all of our physical needs.

Luke 11:34 is an equivalent to this sentence and the prior sentence with minor differences in the wording.

Our sentence starts with the word But. This means that it is continuing the subject from the prior sentence while going in a different direction. In fact, this sentence is going in the opposite direction from the prior sentence. Where the prior sentence talked about spiritual light, and the effect that it has on our body our current sentence talks about spiritual darkness, and the effect that it has on our body. Where true spiritual light comes only from God, true spiritual darkness comes from devils. Yes, sometimes people hear spiritual darkness as part of their culture and sometimes it comes from deceived people who consider themselves to be good religious people. However, the true initial source of spiritual darkness is a devil. And, we are warned about seducing spirits, and doctrines of devils in: 1Timothy 4:1.

Since our sentence starts with the word But, the fact is that Jesus is telling us to do the exact opposite of the action in that sentence. The prior sentence, and this sentence, use the word eye, symbolically, for 'the way that we receive our understanding'. The prior sentence uses the word single, symbolically, for 'the understanding that comes from God'. This sentence uses the word evil, symbolically, for 'the understanding that comes from devils'. The prior sentence uses the word light, symbolically, for 'the understanding of this world that comes from God'. This sentence uses the word darkness, symbolically, for 'the understanding of this world that comes from devils'. As this analysis shows, this sentence explains the polar opposite of the prior sentence.

There was an argument that exploded in the U.S. in the 1980 and continued. There were evil men who chose to be ministers of Satan (Matthew 16:34; Mark 8:33; Luke 4:8; 2Corinthians 11:14-15) and old people to believe them and their religious claims simply because they were preachers. The end result was that people spent their time arguing about the reliability of God and of God's word instead of doing the 'Great Commission'. In addition, it caused the proliferation of devil-motivated man-written so called 'bibles' which are the source of many doctrinal errors which are accepted by people today. The U.S. stopped being the major source of missionaries and became the major source of doctrinal error and Satan achieved his spiritual purposes. And, the warning is that saved people and saved people let their eye be evil and they became the source of darkness ('doctrines from devils'). And, that is what Satan is trying to repeat in other countries which send out missionaries who are trying to obey God and take the 'Great Commission' to the world.

Please see the note for Romans 13:12; John 8:12 about the word darkness. The functional definition for this word is: 'lack of spiritual light and guidance from God'. The Morrish Bible Dictionary defines this word as: 'Besides the references to physical light as existing distinct from the sun, and then emanating from the sun as the great light-bearer, the term is mainly used in scripture in a moral sense. Light from God is His word revealing Himself, and not only making manifest the dangers here, but acting as a lamp in showing the true path. Ps 119:105. the Psalmist asked Jehovah to lift upon him the light of His countenance (Ps 4:6), and declared that Jehovah Himself was his light, Ps 27:1. As natural light brings vigour and health to the body, so the light of God gives cheerfulness and strength to the soul'. Please also see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thine. Mt 20:15; Isa 44:18-20; Mr 7:22; Eph 4:18; 5:8; 1Jo 2:11 If. Mt 23:16-28; Pr 26:12; Isa 5:20-21; 8:20; Jer 4:22; 8:8-9; Lu 8:10; Joh 9:39-41; Ro 1:22; 2:17-23; 1Co 1:18-20; 2:14; 3:18-19; Re 3:17-18 General references. exp: Le 13:29; Ro 1:22.'.

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C6-S24 (Verse 23) those who serve Satan spread darkness.

If therefore the light that is in thee be darkness,
how great is that darkness!.

6:22-24 tell us how to have a Godly way of thinking about all of life. We are to trust God to provide all of our physical needs.

Our sentence starts with If therefore, which means that this sentence is a conditional statement which is based upon the prior sentences. And, as we saw in the prior sentences, this sentence also used symbolic language.

As we saw in the prior sentences, light is used symbolically for 'understanding'. Also, as we saw in the prior sentences, darkness is used symbolically for 'the understanding of this world that comes from devils'. Therefore, our conditional statement, which is based upon the prior sentences and using the same symbolism as these sentences, is saying: 'If the understanding that we have of this world that comes from devils then that understanding will be the thinking of devils' (how great is that darkness!).

Another way of saying what this sentence means is: 'If you let devils tell you how to think then all of your thinking, and all of your life, will be controlled by devils'.

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C6-S25 (Verse 24) A basic precept that is the basis for what follows.

Equivalent Section: the statement of fact.

No man can serve two masters:.

Equivalent Section: Why.

First Step: His emotional reaction.

for either he will hate the one,
and love the other;.

Second Step: His emotional action.

or else he will hold to the one,
and despise the other..

6:22-24 tell us how to have a Godly way of thinking about all of life. We are to trust God to provide all of our physical needs.

Luke 16:13 is an equivalent sentence to this sentence. Luke uses the word servant where our current sentence uses the word man. Other than that minor difference, the two sentences are identical. However, Luke presents this truth in a different context and at a different time. This difference lets us know that this truth has many applications. In addition, since this truth is said twice, we know that it is part of God's law that will be used to judge us.

This sentence is dealing with the First Commandment because if we have a second master then we have not obeyed the commandment to serve God only. Our failure to obey that commandment shows that we put our second master before God. Please see the Section called Jesus and the Ten Commandments in the Significant Gospel Events Study for links to other places in the Bible where God talked about this commandment.

This sentence is often quoted and preached as a precept. That is: the truth, of this sentence, is a stand-alone truth and does not require the context in order to deliver the message. However, understanding the context helps us to better understand the truth of this sentence. The sentences before this sentence were talking about light and darkness. Those sentences used symbolic language to tell us to be careful of what source guides our thinking. If we do not let God be the basis of all of out thinking, then a devil will be the basis of our thinking. Now, with that in mind, we come to this sentence which starts our with: No man can serve two masters. Thus, people who claim to let God's way of thinking be the basis of their thinking some times, and not others, are fooling themselves. They are trying to serve two masters. Thus, Jesus is telling us that either light or darkness is the basis of our thinking and that it is not possible to have both guiding our thinking with one being the basis some times and the other being the basis other times. People who think that have darkness as the basis of their thinking all of the time with people sometimes realizing the truth and other times being deceived into thinking they are following light while they are truly still following darkness.

Continuing with the considerations of context, we see that our next sentence says: Ye cannot serve God and mammon with a short definition of mammon being 'wealth, riches'. Following that sentence, Jesus tells us to Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on and continues by telling us to trust God for all of our physical needs. Remember that the 'Model Prayer' included: Give us this day our daily bread (6:11). Therefore, according to Jesus, even worrying about our daily physical needs is a way of serving mammon as our master.

Now, having dealt with those contextual requirements, we can look at the details of our sentence. Our sentence has two Equivalent Sections with the First Equivalent Section giving us the doctrine and the Second Equivalent Section telling us why we want to obey this doctrine. With that in mind, we already saw that this sentence is often quoted and preached as a precept. That is: the truth, of this sentence, is a stand-alone truth and does not require the context in order to deliver the message. However, in my experience, the people who preach about this sentence, without considering the context, tend to down-play the significance and the control of our lives that Jesus truly meant it to have. If the reader will prayerfully consider the context, as it has already been presented in this note, they should find that this sentence delivers an expectation from God that goes beyond what most people believe that it delivers. That is: we are to let God control every small part of our lives. As the saying goes: 'Either God is Lord of all or He is not Lord at all'.

That brings us to our First Step of the Second Equivalent Section. When we look at this word hate, we must keep in mind Luke 14:26, which says: If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. As is rightfully preached, this is a relative hate, and not absolute. The love of one is so great that the feeling for the other is so much less that that feeling can be considered to be relative hate. And, that is the application of the word hate in our sentence.

Now, most religious people would deny this truth. But, how many resent the time required to attend all church meetings, especially special meetings such as ones dealing with supporting missions? How many could support church outreach ministries but don't? With these ideas, the reader should be able to find other evidences of the true feelings that so-called 'Christians' truly have towards God.

Continuing on, in the Second Step of the Second Equivalent Section, we read: or else he will hold to the one, and despise the other. Again, many so-called 'Christians' complain if the service goes one minute beyond their deadline. As many preachers say, many church members have 'roast preacher' for lunch. God told Samuel: And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. (1Samuel 8:7). When church members have 'roast preacher' for lunch, they are truly despising God's message and God. Thus, we see that Jesus is telling us a truth that the people who are guilty of it would be shocked to be told what they are truly doing and how God views their actions.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. The functional definition for this word is: 'To work for; to bestow the labor of body and mind in the employment of another'. Please also see the note for Philippians 2:17 about the word service. Please also see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'.

Please see the note for 1Peter 2:18 about the word master. The functional definition for this word is: 'A man who rules, governs or directs either men or business. Also used in the Bible for teacher'. Please also see the notes for Romans 14:6-LJC; Galatians C3S28 and Ephesians C6S5 about the word schoolmaster. Please also see the note for John 15:20 about the phrase servant and lord / master. Please also see the note for Ephesians 5:5 about the words whoremonger / whoremaster. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to related Bible references to the name of: Master.

Please see the note for Luke 24:15 about the word holden. The the the word held is the past-tense form of the word hold. Webster's 1828 Dictionary defines this word as: 'v.t. pret.held; pp. held. Holden is obsolete in elegant writing. Gr. to hold or restrain; Heb. to hold or contain. 1. to stop; to confine; to restrain from escape; to keep fast; to retain. It rarely or never signifies the first act of seizing or falling on, but the act of retaining a thing when seized or confined. to grasp, is to seize, or to keep fast in the hand; hold coincides with grasp in the latter sense, but not in the former. We hold a horse by means of a bridle. An anchor holds a ship in her station. 2. to embrace and confine, with bearing or lifting. We hold an orange in the hand, or a child in the arms. 3. to connect; to keep from separation. The loops held one curtain to another. Ex.36. 4. to maintain, as an opinion. He holds the doctrine of justification by free grace. 5. to consider; to regard; to think; to judge, that is, to have in the mind. I hold him but a fool. The Lord will not hold him guiltless, that taketh his name in vain. Ex.20. 6. to contain, or to have capacity to receive and contain. Here is an empty basket that holds two bushels. this empty cask holds thirty gallons. the church holds two thousand people. 7. to retain within itself; to keep from running or flowing out. A vessel with holes in its bottom will not hold fluids. They have hewed them out broken cisterns that can hold no water. Jer.2. 8. to defend; to keep possession; to maintain. We mean to hold what anciently we claim Of empire. 9. to have; as, to hold a place, office or title. 10. to have or possess by title; as,he held his lands of the king. the estate is held by copy of court-roll. 11. to refrain; to stop; to restrain; to withhold. Hold your laughter. Hold your tongue. Death! what do'st? O, hold thy blow. 12. to keep; as, hold your peace. 13. to fix; to confine; to compel to observe or fulfill; as, to hold one to his promise. 14. to confine; to restrain from motion. The Most High--held still the flood till they had passed. 2 Esdras. 15. to confine; to bind; in a legal or moral sense. He is held to perform his covenants. 16. to maintain; to retain; to continue. But still he held his purpose to depart. 17. to keep in continuance or practice. And Night and Chaos, ancestors of nature, hold Eternal anarchy. 18. to continue; to keep; to prosecute or carry on. Seed-time and harvest,heat and hoary-frost, Shall hold their course. 19. to have in session; as, to hold a court or parliament; to hold a council. 20. to celebrate; to solemnize; as, to hold a feast. 21. to maintain; to sustain; to have in use or exercise; as, to hold an argument or debate. 22. to sustain; to support. Thy right hand shall hold me. Ps.139. 23. to carry; to wield. They all hold swords, being expert in war. Cant.3. 24. to maintain; to observe in practice. Ye hold the traditions of men. Mark 7. 25. to last; to endure. the provisions will hold us, till we arrive in port. So we say, the provisions will last us; but the phrase is elliptical for will hold or last for us, the verb being intransitive. Tohold forth, to offer; to exhibit; to propose. Observe the connection of ideas in the propositions which books hold forth and pretend to teach. 1. to reach forth; to put forward to view. Tohold in, to restrain; to curb; to govern by the bridle. 1. to restrain in general; to check; to repress. Tohold off, to keep at a distance. Tohold on, to continue or proceed in; as, to hold on a course. Tohold out, to extend; to stretch forth. The king held out to Esther the golden scepter.Esther 5. 1. to propose; to offer. Fortune holds out these to you as rewards. 2. to continue to do or suffer. He cannot long hold out these pangs. Not Please see the note for Colossians 2:18-19 about the word hold. The functional definition for this word is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'. Please also see the note for Luke 24:15 about the word holden. Please also see the note for 1Timothy 6:17-19 about the phrase lay hold. Forms of this word are used, in this Gospel, in: Matthew 6:24; Matthew 12:11; Matthew 14:3; Matthew 20:31; Matthew 21:26; Matthew 26:48; Matthew 26:55; Matthew 26:57.

Please see the note for Romans C2S4 about the word despise. The functional definition for this word is: 'To contemn; to scorn; to disdain; to have the lowest opinion of. Fools despise wisdom and instruction. Prov. 1. Else he will hold to the one, and despise the other. Matt. 6. 2. to abhor'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'serve. Mt 4:10; Jos 24:15,19-20; 1Sa 7:3; 1Ki 18:21; 2Ki 17:33-34,41; Eze 20:39; Zep 1:5; Lu 16:13; Ro 6:16-22; Ga 1:10; 2Ti 4:10; Jas 4:4; 1Jo 2:15-16 exp: Jos 22:5; Ro 16:18. General references. exp: Le 11:20; Jas 1:8.'.

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C6-S26 (Verse 24) the controlling truth of the prior precept.
Ye cannot serve God and mammon.

6:22-24 tell us how to have a Godly way of thinking about all of life. We are to trust God to provide all of our physical needs.

The doctrine of this sentence was covered in the note above because this sentence is providing a qualification of the prior sentence.

Please see the note for Luke 16:9 about the word mammon. The functional definition for this word is: ' A common Aramaic word (mammon) for riches, used in Mt 6:24 and in Lu 16:9,11,13. In these passages mammon merely means wealth, and is called "unrighteous," because the abuse of riches is more frequent than their right use'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'mammon. Lu 16:9,11,13; 1Ti 6:9-10,17 General references. exp: Le 11:20; Jas 1:8.'.

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C6-S27 (Verse 25) the first application of the truth in the prior sentences.

First Step: Do not worry about internal physical needs.

Therefore I say unto you,
Take no thought for your life,
what ye shall eat,
or what ye shall drink;.

Second Step: Do not worry about external physical needs.

nor yet for your body,
what ye shall put on..

In 6:25-30, we are given illustrations of the lesson to trust God for physical needs.

Luke 12:22-23 are equivalent sentences to this sentence.

Our sentence starts with the word Therefore. This means that the truth of our current sentence is based upon the doctrine of the prior two sentences. And, the rest of the sentences in our chapter are also based upon the doctrine of the prior two sentences. There, we read that 'each and every one of us personally' (ye) cannot serve God and mammon. Now, our current sentence is giving us the first application of that doctrine. Therefore, when we take thought for our life, such as to worry about the things mentioned in the rest of this sentence, then we are serving mammon. However, when we truly serve God, then it is God's responsibility to provide those things which we need.

Think of a soldier. He is to spend his entire life serving his country. He is to obey whatever commands that he is given. In exchange, his country provides him with food, medical services, clothing, a place to stay, training for the job he is given, some spending money and whatever else he needs to do his job. We see a similar truth taught in 2Timothy 2:1-4. If a soldier entangleth himself with the affairs of this life, then he can not obey all of the commands that he received and he is not a good soldier. That is why the government that hires the soldier is responsible for providing his physical needs. By doing so, the soldier does not need to worry about his physical needs and can concentrate on serving his master. Likewise, God expects us to do the same, which is the basis of the command in this sentence.

Therefore, our sentence is telling us to trust God for our physical needs. If we are worrying about things in this physical world, such as things which we believe that we need, then we are not obeying this command.

Our sentence has two Steps with the First Step dealing with internal physical needs and the Second Step dealing with external physical needs. Jesus mentions each of these categories as separate Steps because many people find it easier to not worry about one category than they find it easy to worry about the other category. However, Jesus tells us to trust God to provide both categories. Now, I have personally done this and found God to be reliable. And, I have encouraged missionaries to do the sameans they also found God to be reliable. However, the promise for God to supply all of our physical needs is dependent upon our devoting all of our life to the service of God. If we only devote part of our life to the service of God, then God is not bound to keep this promise and, in my experience, God usually refuses to provide physical needs to those who give less than full service to God.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the notes for Romans C14S2 and 1Corinthians C11S37; Hebrews 13:10 about the word eat. The functional definition for this word is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'. Forms of this word are used, in this Gospel, in: Matthew 6:25; Matthew 6:31; Matthew 9:11; Matthew 11:18; Matthew 11:19; Matthew 12:1; Matthew 12:4; Matthew 14:16; Matthew 14:20; Matthew 14:21; Matthew 15:2; Matthew 15:20; Matthew 15:27,; Matthew 15:32; Matthew 15:37; Matthew 15:38; Matthew 24:38; Matthew 24:49; Matthew 26:17; Matthew 26:21; Matthew 26:26.

Please see the note for Mark 14:23 about the words drink / drank. The functional definition for this word is: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. to drink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. to drink blood means to be satiated with slaughter. the Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42. (See Mt 23:24. "Strain at" should be "strain out.")'. The symbolic meaning was well understood in the ancient cultures and is still considered significant by many religions of today. Forms of this word are used, in this Gospel, in: Matthew 6:25; Matthew 6:31; Matthew 10:42; Matthew 11:18; Matthew 11:19; Matthew 20:22; Matthew 20:23; Matthew 24:38; Matthew 24:49; Matthew 25:35; Matthew 25:37; Matthew 25:42; Matthew 26:27; Matthew 26:29; Matthew 26:42; Matthew 27:34; Matthew 27:48.

Please see the notes for Romans 13:12; Romans 13:14; 1Corinthians 15:53-54; Ephesians 4:24; Ephesians 6:11; Colossians 3:10-14; Colossians 3:12 and Galatians 3:27 about the phrase put on. The functional definition for this word is: 'what others are to see when they look at us'. Please also see the note for Galatians 3:27 about the phrase put on Christ. Please also see the notes for Ephesians 4:22; Colossians C3S7 about the phrase put off. Forms of this word are used, in this Gospel, in: Matthew 6:25; Matthew 21:7; Matthew 27:28.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I say. Mt 5:22-28; Lu 12:4-5,8-9,22 Take. Mt 6:31,34; 10:19; 13:22; Ps 55:22; Mr 4:19; 13:11; Lu 8:14; 10:40-41; 12:22-23,25-26,29; 1Co 7:32; Php 4:6; 2Ti 2:4; Heb 13:5-6; 1Pe 5:7'.

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C6-S28 (Verse 25) How to think about our physical needs.

Is not the life more than meat,
and the body than raiment?.

In 6:25-30, we are given illustrations of the lesson to trust God for physical needs.

Luke 12:23 is an equivalent sentence to this sentence. The only difference is that our current sentence poses this truth as a question while Luke presents the same truth as a statement. It should be quite believable that Jesus presented the question and then presented the answer. Of course, Matthew presented the one and Luke presented the other. Thus, we have no conflict.

By presenting this truth as a question, Jesus is trying to assure that we are using our brains and not just listening without thinking about what is said. The doctrine being presented here is a whole lot easier to agree to, in theory, than it is to live. This is especially true if we are not truly thinking about what is being said.

Think about being in solitary confinement. That is supposed to be one of the worst punishments that governments impose. Reportedly, putting someone in a sensory depravation condition, such a locking them in a dark closet or box, an make people mentally unstable. These are only a couple of examples where true life requires more than food and raiment. Thus, this question is truly a self-evident truth and only fools who refuse to use their brain would deny the truth of this sentence.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition for this word is: 'any solid food. This word is also used, symbolically, for spiritual food'.

Please see the note for Luke 9:29 about the word raiment. Webster's 1828 defines this word as: 'n. for arrayment. See Array and Ray. 1. Clothing in general; vestments; vesture; garments. Gen. 24. Deut. 8. Living, both food and raiment she supplies. 2. A single garment. in this sense it is rarely used, and indeed is improper'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is not. Lu 12:23; Ro 8:32'.

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C6-S29 (Verse 26) the example from nature.

Equivalent Section: What to consider.

Behold the fowls of the air:.

Equivalent Section: Why.

First Step: What they do not do.

for they sow not,
neither do they reap,
nor gather into barns;.

Second Step: their needs are met.

yet your heavenly Father feedeth them..

In 6:25-30, we are given illustrations of the lesson to trust God for physical needs.

Luke 12:24 is an equivalent sentence to this sentence. Luke uses the word Consider while our current sentence uses the word: Behold. Luke uses the word ravens while our current sentence uses the phrase fowls of the air. Luke uses the phrase for they neither sow nor reap while our current sentence uses the phrase for they sow not, neither do they reap. Luke uses the phrase which neither have storehouse nor barn while our current sentence uses the phrase which neither have storehouse nor barn. Luke uses the phrase and God feedeth them while our current sentence uses the phrase yet your heavenly Father feedeth them. The last phrase in Luke matches the next sentence and Luke makes it a separate Equivalent Section. And, there are many other places where one Gospel account uses Equivalent Sections while the matching account, in another Gospel, uses separate sentences. Thus, what we see with this comparison is that different words are used while the message is exactly the same. Anyone who claims that these differences constitute a conflict is a liar who is looking to make so00mething out of nothing and is trying to convince you to treat them as your god while you refuse to believe and obey the true God.

Basically, the only thing that these differences show us is that there is more than one way to express a given truth.

The other thing to keep in mind is that the next sentence is a continuation of the thought in this sentence. The only truthful answer to the question in the next sentence is: 'Yes'. Therefore, the true message, of this sentence, is: 'Think about (Behold / Consider) animals (the fowls of the air / the ravens) who never worry about their needs because they do not prepare for a time of want (the fowls of the air: / they neither sow nor reap; which neither have storehouse nor barn). Yet, yet your heavenly Father feedeth them / God feedeth them. With that in mind, then the truth that Are ye not much better than they? / how much more are ye better than the fowls? should convince us that God will take better care of us because we have a greater value to God.'

Now, yes I provided a simple comparison and analysis of these sentences, but the reader should be able to do that on their own. This analysis is basically here to encourage the reader to use their own brain to think about all of the sentences found in the Bible and to figure out for themselves, with the help of God's Holy Spirit, what is being truly said. Consider all of the different doctrines which claim to be Biblical and it should be obvious that there are a lot of doctrinal errors being pushed by different groups of people. Therefore, we need to take responsibility for our own souls and not just believe whatever religious doctrine appeals to our flesh.

With that written, we must realize that there are many applications of the truths in this section, and in each section, of this sermon. Therefore, the reader should do as Jesus commanded and consider the things that he is telling us to think about. The reason for obeying is so that we can apply these doctrinal truths to the circumstances of our life and so that we can help others to do the same.

Please see the note for Colossians C2S3 about the word behold. Webster's 1828 Dictionary defines this word as: 'to fix the eyes upon; to see with attention; to observe with care. Behold the lamb of God which taketh away the sin of the world. John 1. 2. In a less intensive sense, to look upon; to see. When he beheld the serpent of brass, he lived. Num. 21.
BEHO'LD, v.i. to look; to direct the eyes to an object. And I beheld, and lo, in the midst of the throne, a lambdas it had been slain. Rev.5. 1. to fix the attention upon an object; to attend; to direct or fix the mind. Behold, I stand at the door and knock. Rev.3.word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation '.

Please see the note for Mark 4:2 about the word fowl. The Morrish Bible Dictionary defines this word as: 'This term is used for every description of bird described as of the heaven and of the air, including those that feed on carrion, as in Ge 15:11; Re 19:17,21; and those for the table. 1Ki 4:23; Ne 5:18'.

We find forms of the word air in: Genesis 1:26; Genesis 1:28; Genesis 1:30; Genesis 2:19; Genesis 2:20; Genesis 6:7; Genesis 7:3; Genesis 9:2; Deuteronomy 4:17; Deuteronomy 28:26; 1Samuel 17:44; 1Samuel 17:46; 2Samuel 21:10; 1Kings 14:11; 1Kings 16:4; 1Kings 21:24; Job 12:7; Job 28:21; Job 41:16; Psalms 8:8; Proverbs 30:19; Ecclesiastes 10:20; Matthew 6:26; Matthew 8:20; Matthew 13:32; Mark 4:4; Mark 4:32; Luke 8:5; Luke 9:58; Luke 13:19; Acts 10:12; Acts 11:6; Acts 22:23; 1Corinthians 9:26; 1Corinthians 14:9; Ephesians 2:2; 1Thessalonians 4:17; Revelation 9:2; Revelation 16:17. Easton's Bible Dictionary defines this word as: 'the atmosphere, as opposed to the higher regions of the sky (1Th 4:17; Re 9:2; 16:17). this word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated "heavens." the expression "to speak into the air" (1Co 14:9) is a proverb denoting to speak in vain, as to "beat the air" (1Co 9:26) denotes to labour in vain'.

Please see the notes for 2Corinthians 9:6; Galatians C6S7 and Colossians C3S17 about the phrase sowing and reaping. Please also see the note for 2Corinthians 9:8-11 about the word sower. The functional definition for this word is: 'The that scatters seed for propagation'. Forms of this word are used, in this Gospel, in: Matthew 6:26; Matthew 13:3-4; Matthew 13:18; Matthew 13:19; Matthew 13:24-25; Matthew 13:27; Matthew 13:31; Matthew 13:37-39; Matthew 25:24-25; Matthew 25:26.

We find forms of the word reap occurring 45 times in 38 verses of the Bible, 22 times in 17 verses of the New Testament and, in our Gospel, in: Matthew 6:26; Matthew 13:30; Matthew 13:37; Matthew 25:24; Matthew 25:26. Webster's 1828 defines this word as: 'to cut grain with a sickle; as, to reap wheat or rye. When ye reap the harvest, thou shalt not wholly reap the corners of thy field. Lev. 19. 2. to clear of a crop by reaping; as, to reap a field. 3. to gather; to obtain; to receive as a reward, or as the fruit of labor or of works; in a good or bad sense; as, to reap a benefit from exertions. He that soweth to the flesh, shall of the flesh reap corruption. Gal. 6. Ye have plowed wickedness; ye have reaped iniquity. Hos. 10.
REAP, v.i. 1. to perform the act or operation of reaping. In New England, farmers reap in July and August. 2. to receive the fruit of labor or works. They that sow in tears, shall reap in joy. Ps. 126.'.

Nave's Topical Bible provides references for the word reaping as: 'General scriptures concerning: Ps 129:7. The ark of the covenant returned by the Philistines at the time of: 1Sa 6:13. FIGURATIVE: Ps 126:6; Ho 10:12-13'.

Thompson Chain Topics provides references for the word reaping as: 'Reaping, Laws Concerning: Le 19:9; 23:10; 25:5. Spiritual harvest: Ps 126:6; Ho 10:12; Mt 9:37; Mr 4:29; Lu 10:2; Joh 4:35-36; Ga 6:9. SOWING EVIL, on the part of the wicked: Job 4:8; Pr 6:14; 16:28; 22:8; Ho 8:7; Ga 6:8. REAPING, harvest of sin: Disappointing: Isa 17:11. Profitless: Jer 12:13; 51:33; Ho 6:11; 8:7. Reaped at the Judgment Day: Joe 3:12-13. According to the Seed Sown: Ga 6:7-8. Sure to Come in the Fulness of Time: Re 14:15. SOWING, SPIRITUAL, the blessings of: Ps 126:5-6; Pr 11:18; Isa 32:20; Ho 10:12; Lu 8:5; Ga 6:8. HARVEST, SPIRITUAL, general references to: Ps 126:6; Ho 10:12; Mt 9:37; Mr 4:29; Lu 10:2; Joh 4:35-36; Ga 6:9'.

Torrey's Topical Textbook provides references for the word reaping as: 'Is the cutting of the corn in harvest. Job 24:6; Le 23:10: the sickle used for. De 16:9; Mr 4:29: Both men and women engaged in. Ru 2:8-9: thE JEWS NOT to REAP: the corners of their fields. Le 19:9; 23:22: During the Sabbatical year. Le 25:5: During the year of jubilee. Le 25:11: the fields of others. De 23:25: Mode of gathering the corn for, alluded to. Ps 129:7; Isa 17:5: Corn after, was bound up into sheaves. Ge 37:7; Ps 129:7: PERSONS ENGAGED IN,: Under the guidance of a steward. Ru 2:5-6: Visited by the master. Ru 2:4; 2Ki 4:18: Fed by the master who himself presided at their meals. Ru 2:14: Received wages. Joh 4:36; Jas 5:4: A time of great rejoicing. Ps 126:5-6: the Jews often hindered from, on account of their sins. Mic 6:15: Often unprofitable on account of sin. Jer 12:13: ILLUSTRATIVE OF: Receiving the reward of wickedness. Job 4:8; Pr 22:8; Ho 8:7; Ga 6:8: Receiving the reward of righteousness. Ho 10:12; Ga 6:8-9: Ministers receiving temporal provision for spiritual labors. 1Co 9:11: Gathering in souls to God. Joh 4:38: the judgments of God on the antichristian world. Re 14:14-16: the final judgment. Mt 13:30,39-43'.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'.

Please see the note for Luke 12:18 about the word barn. Easton's Bible Dictionary defines this word as: 'a storehouse (De 28:8; Job 39:12; Hag 2:19) for grain, which was usually under ground, although also sometimes above ground (Lu 12:18)'.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for John 21:15 about the word feed. The functional definition for this word is: 'To give food to; as, to feed an infant; to feed horses and oxen'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the fowls. Mt 10:29-31; Ge 1:29-31; Job 35:11; 38:41; Ps 104:11-12,27-28; 145:15-16; 147:9; Lu 12:6-7,24-31 your. Mt 6:32; 7:9; Lu 12:32 General references. exp: Ge 6:21; Job 38:41; Ps 147:9; Mt 10:31.'.

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C6-S30 (Verse 26) the comparison for our attitude.
Are ye not much better than they?

In 6:25-30, we are given illustrations of the lesson to trust God for physical needs.

This sentence is a continuation of the prior sentence. _Please see the note above for the doctrine of this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ge 6:21; Job 38:41; Ps 147:9; Mt 10:31.'.

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C6-S31 (Verse 27) the uselessness of the common worldly worry.
Which of you by taking thought can add one cubit unto his stature?

In 6:25-30, we are given illustrations of the lesson to trust God for physical needs.

Luke 12:25-26 are equivalent sentences to this sentence. Both sentences use the exact same words with only a slight change in the order of the words, but with no difference in the message. In addition, the next sentence in Matthew has a similar message as the next sentence in Luke, if we consider the context of each sentence.

The question of this sentence is dealt with in fantasy fiction and fiction about magic. Also, people claim to do magic and, usually, deceive people but sometimes have devils working with them. Devils are capable of doing miracles if God does not prevent their work. And, devils will work with some people in order to deceive people into believing a false religion and, thereby, keeping them from being truly saved. But even with all of that, no human has the ability, within themselves, to alter reality. Therefore, Jesus is truly asking: 'What human being has the power to alter reality in and of themselves?' Even Jesus did not do miracles in His own human ability but Jesus used the power of the Holy Ghost.

We find the exact word add in: Genesis 30:24; Leviticus 5:16; Leviticus 6:5; Leviticus 27:13; Leviticus 27:15; Leviticus 27:19; Leviticus 27:27; Leviticus 27:31; Numbers 5:7; Numbers 35:6; Deuteronomy 4:2; Deuteronomy 12:32; Deuteronomy 19:9; Deuteronomy 29:19; 2Samuel 24:3; 1Kings 12:11; 1Kings 12:14; 2Kings 20:6; 1Chronicles 22:14; 2Chronicles 10:14; 2Chronicles 28:13; Psalms 69:27; Proverbs 3:2; Proverbs 30:6; Isaiah 29:1; Isaiah 30:1; Isaiah 38:5; Matthew 6:27; Luke 12:25; Philippians 1:16; 2Peter 1:5; Revelation 22:18. Webster's 1828 defines this word as: ', v.t. L. addo, from ad and do, to give. 1. to set or put together, join or unite, as one thing or sum to another, in an agreegate; as, add three to four, the sum is seven. 2. to unite in idea or consideration; to subjoin. Towhat has been alledged, let this argument be added. 3. to increase number. Thou shalt add three cities more of refuge. Deut. 19. 4. to augment. Rehoboam said, I will add to your yoke. 1Kings, 12. Ye shall not add to the word which I command you. Deut. 4. As here used, the verb is intransitive, but there may be an ellipsis. Toadd to, is used in scripture, as equivalent to give, or bestow upon. Gen. 30, Matt. 6. In Gal. 2, the word is understood to signify instruction. "In conference they added nothing to me." In narration, he or they added, is elliptical; he added words, or what follows, or he continued his discourse. In general, when used of things, add implies a principal thing, to which a smaller is to be annexed, as a part of the whole sum, mass, or number'. The functional definition for this word is: 'The mathematical function. Ignoring either side of the word add changes what is said into doctrinal error'. Please also see the note for Luke 12:31 about the word added. Forms of the word added are used, in this Gospel, in: Matthew 6:33.

Please see the note for Luke 12:25 about the word cubit. Easton's Bible Dictionary defines this word as: 'A word derived from the Latin cubitus, the lower arm. It is difficult to determine the exact length of This measure, from the uncertainty whether it included the entire length from the elbow to the tip of the longest finger, or only from the elbow to the root of the hand at the wrist. Please see the note for John 6:7 for various Biblical measurements'.

Please see the note for Luke 2:52 about the word stature. Webster's 1828 defines this word as:: 'The natural height of an animal body. It is more generally used of the human body'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'why. Mt 6:25,31; 10:10; Lu 3:11; 22:35-36
the lilies. Lu 12:27
General references. exp: Song 2:2.'.

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C6-S32 (Verse 28) the second application of that truth.
And why take ye thought for raiment?

In 6:25-30, we are given illustrations of the lesson to trust God for physical needs.

This sentence is a continuation of the prior sentence and does not make a lot of sense if the context is ignored. The prior sentence made it clear that our thoughts are not sufficient to change reality. God controls our reality. As the saying goes: 'Either God is Lord of all or He is not Lord at all'. If we are truly saved, and God is truly our Lord, then we are to trust Him for all of our physical needs as the context has been telling us. If we are truly trusting God for all of our physical needs, then Jesus is asking us why we are worrying (why take ye thought) for something as simple as raiment.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'why. Mt 6:25,31; 10:10; Lu 3:11; 22:35-36 General references. exp: Song 2:2'.

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C6-S33 (Verse 28-29) Consider God's provision.

Equivalent Section: the flowers are the next illustration.

First Step: What to consider.

Consider the lilies of the field,
how they grow;.

Second Step: What they don't do.

they toil not,
neither do they spin:.

Equivalent Section: God's view of them.

And yet I say unto you,
That even Solomon in all his glory was not arrayed like one of these..

In 6:25-30, we are given illustrations of the lesson to trust God for physical needs.

Luke 12:27 is equivalent to this sentence. The only difference is that Matthew adds a few more words which might make the sentence easier to understand.

Most people would wonder how the lilies of the field would have more glory than Solomon in all his glory. However, most people are taking a physical perspective while God takes a spiritual perspective. And, even Solomon was a sinner. Therefore, sin marred his spiritual image while the lilies of the field had no sin to mar their spiritual image.

The flowers probably seem to be a strange comparison to people. However, our next sentence explains the comparison. The flowers don't worry about God's provision nor about how they look. Jesus is telling us to stop worrying about those things and trust God's provision while we concentrate on serving God like He wants us to serve Him. The flowers serve the basic function of looking pretty. God's people have a greater function for God. Therefore, they can expect greater protection and provision so long as they are fulfilling the function that God gives to them.

Please see the note for John 11:49-50 about the word consider. The functional definition for this word is: 'To fix the mind on, with a view to a careful examination; to think on with care; to ponder; to study; to meditate on, to set the mind or the eye to; hence, to view or examine with attention'.

Please see the note for Luke 12:27 about the word lily. The functional definition for this word is: 'The Hebrew name shushan or shoshan, i.e., "whiteness", was used as the general name of several plants common to Syria, such as the tulip, iris, anemone, gladiolus, ranunculus, etc. Some interpret it, with much probability, as denoting in the Old Testament the water-lily (Nymphoea lotus of Linn.), or lotus (Song 2:1-2,16; 4:5; 5:13; 6:2-3; 7:2). "Its flowers are large, and they are of a white colour, with streaks of pink. they supplied models for the ornaments of the pillars and the molten sea" (1Ki 7:19,22,26; 2Ch 4:5). In the Canticles its beauty and fragrance shadow forth the preciousness of Christ to the Church'.

Please see the note for Luke 15:15 about the word field. The functional definition for this word is: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35)'. Forms of this word are used, in this Gospel, in: Matthew 6:28; Matthew 6:30; Matthew 13:24; Matthew 13:27; Matthew 13:31; Matthew 13:36; Matthew 13:38; Matthew 13:44; Matthew 24:18; Matthew 24:40; Matthew 27:7; Matthew 27:8; Matthew 27:10.

Please see the note for Mark 4:26-27 about the word grow. The functional definition for this word is: 'To enlarge in bulk or stature, by a natural, imperceptible addition of matter, through ducts and secreting organs, as animal and vegetable bodies; to vegetate as plants, or to be augmented by natural process, as animals'. Forms of this word are used, in this Gospel, in: Matthew 6:28; Matthew 13:30; Matthew 13:31; Matthew 21:19.

Please see the note for Mark 6:8 about the word toil. The functional definition for this word is: 'To labor; to work; to exert strength with pain and fatigue of body or mind, particularly of the body, with efforts of some continuance or duration'.

Please see the note for Luke 12:27 about the word spin. The functional definition for this word is: 'Drawing out and twisting into threads; drawing out; delaying.'.

Please see the note for Acts 3:11 about Solomon. The functional definition for this word is: 'Son of David and Bathsheba. Considered the wisest and richest man who lived besides Jesus'. That note has extensive references to Him.

Please see the note for Luke 12:27 about the word array. Webster's 1828 defines this word as: 'Set in order, or in lines; arranged in order for attack or defense; dressed; adorned by dress; impaneled, as a jury; enveloped'. There are forms of light which we can not see but which God can see and that scientists can prove are there. In addition, lilies are alive and put our light and other things which we can not see. Further, we wear clothing which is dead and does no longer generates those additional forms of light. Therefore, anyone who doubts this sentence is not considering all that God can see but which we can not see.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the lilies. Lu 12:27 General references. exp: Song 2:2
even. 1Ki 10:5-7; 2Ch 9:4-6,20-22; 1Ti 2:9-10; 1Pe 3:2-5 General references. exp: Song 2:2.'.

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C6-S34 (Verse 30) the correct attitude to keep.

Wherefore,
if God so clothe grass of the field,
which to day is,
and to morrow is cast into the oven,
shall he not much more clothe you,
O ye of little faith?.

In 6:25-30, we are given illustrations of the lesson to trust God for physical needs.

Luke 12:28 is an equivalent sentence to this sentence. There is a slight difference in the wording but the message is identical.

Our sentence starts with the word Wherefore, which means 'it is giving us a conclusion that can be seen wherever we look'.

Next, our sentence gives us a conditional statement which is designed to cause us to think instead of just reading (or listening) without real thought on the message. We are told to consider grass, which includes wheat, rye, and other sources of grains, which are cast into the oven. The implied message is that we are more valuable than plants. Even the people who claim to believe in reincarnation agree with this relative valuation because, if they didn't, they would starve and we would be rid of a couple of major false religions. Yet, even they recognize the relative difference between plants and animals, because they let animals eat the plants. And, while they recognize this difference, they deny the difference between hum and and animals. In fact, some of the people who fight hardest to allow the murder called abortion, also fight for animal rights which claim that animals are equal to humans.

Jesus, obviously, expected His listeners to use their brains and not just accept any devil sponsored lies about plants and animals being equal with people. That is the basis of His phrase of: shall he not much more clothe you. The much more is because God values us much more than He does grass. As a result, the people who worry about their physical needs, and thereby prove their lack of faith, are the people that Jesus is addressing in this sentence.

Please see the note for Romans intro about the word wherefore. The functional definition for this word is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'. Forms of this word are used, in this Gospel, in: Matthew 6:30; Matthew 7:20; Matthew 9:4; Matthew 12:12; Matthew 12:31; Matthew 14:31; Matthew 18:8; Matthew 19:6; Matthew 23:31; Matthew 23:34; Matthew 24:26; Matthew 26:50; Matthew 27:8.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'. Forms of this word are used, in this Gospel, in: Matthew 6:30; Matthew 6:31; Matthew 7:15; Matthew 9:16; Matthew 11:8; Matthew 21:7; Matthew 24:18; Matthew 25:36; Matthew 25:38; Matthew 25:43; Matthew 26:65; Matthew 27:59.

We find forms of the word grass occurring 62 times in 56 verses of the Bible and, in the New Testament, in: Matthew 6:30; Matthew 14:19; Mark 6:39; Luke 12:28; John 6:10; James 1:10; James 1:11; 1Peter 1:24; 1Peter 1:24; Revelation 8:7; Revelation 9:4. Easton's Bible Dictionary defines this word as: '(1.) Heb hatsir, ripe grass fit for mowing (1Ki 18:5; Job 40:15; Ps 104:14). As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa 40:6-7; Ps 90:5). In Nu 11:5 this word is rendered "leeks."
(2.) Heb deshe', green grass (Ge 1:11-12; Isa 66:14; De 32:2). "The sickly and forced blades of grass which spring up on the flat plastered roofs of houses in the East are used as an emblem of speedy destruction, because they are small and weak, and because, under the scorching rays of the sun, they soon wither away" (2Ki 19:26; Ps 129:6; Isa 37:27).
The dry stalks of grass were often used as fuel for the oven (Mt 6:30; 13:30; Lu 12:28)'. Fausset's Bible Dictionary defines this word as: 'Its rapid fading in the heat of Palestine is a frequent image of man's frailty (Ps 103:14-15; 90:5-6; Isa 40:6-7). In Jer 50:11 for "the heifer at grass" (i.e., fat and frisky), since the gender of "at grass" dasha, confounded with desha "grass") does not agree with eglah "a heifer," translated "a heifer threshing (treading out) grain." the strongest were used for threshing, and as the law did not allow their mouth to be muzzled in threshing (De 25:4) they waxed wanton with superabundant food, an image of Judea's insolent destroyers.
It is a coincidence undesigned, and therefore a mark of genuineness, that by three evangelists the "grass" is noticed in the miraculous feeding of the 5,000; John (Joh 6:10) saying, "there was much grass in the place" (a notable circumstance in Palestine, where grass is neither perennial nor universal; the latter rain and sunshine stimulate its rapid growth, but the scorching summer soon withers it and leaves the hills bare); Mark (Mr 6:39), with his usual graphic vividness, mentioning "the green grass"; Matthew (Mt 14:19) simply stating Christ's command to "sit down on the grass." But in the feeding of the 4,000 the multitude in both Gospels (Mt 15:35; Mr 8:6) are commanded to "sit down on the ground."
This delicate distinction disproves the notion that the two miracles are really different versions of the same miracle, as also that of the 12 (small) baskets (kofinoi) in the miracle of the 5,000, and the seven (larger) baskets (spurides) in that of the 4,000. Compare Mt 16:9-10 with Mt 14:20; Lu 9:17; kofinoi) being uniformly applied to the former miracle, spurides) to the latter (Blunt, Undesigned Coincidences). In Mt 6:30 "the lily" is classed with "the grass of the field." "Grass" must here be used for all that grows in the field, wild flowers as well as grasses, herbage'.

Torrey's Topical Textbook provides references for the word grass as: 'A green herb: Mr 6:39. CALLED: Grass of the earth: Re 9:4. Grass of the field: Nu 22:4. Springs out of the earth: 2Sa 23:4. GOD: Originally created: Ge 1:11-12. The giver of: De 11:15. Causes to grow: Ps 104:14; 147:8. Adorns and clothes: Mt 6:30. Often grew on the tops of houses: Ps 129:6. When young, soft and tender: Pr 27:25. Refreshed by rain and dew: De 32:2; Pr 19:12. Cattle fed upon: Job 6:5; Jer 50:11. Ovens often heated with: Mt 6:30. DESTROYED BY: Locusts: Re 9:4. Hail and lightning: Re 8:7. Drought: 1Ki 17:1; 18:5. Failure of, a great calamity: Isa 15:5-6. Sufferings of cattle from failure of, described: Jer 14:5-6. ILLUSTRATIVE: Of shortness and uncertainty of life: Ps 90:5; 103:15; Isa 40:6-7; 1Pe 1:24. Of prosperity of the wicked: Ps 92:7. (Refreshed by dew and showers,) of the saints refreshed by grace: Ps 72:6; Mic 5:7. (On tops of houses,) of the wicked: 2Ki 19:26; Isa 37:27'.

Please see the note for Mark 11:12-13 about the word morrow. The functional definition for this word is: 'The day next after the present'. Forms of this word are used, in this Gospel, in: Matthew 6:30 ; Matthew 6:34 .

Please see the note for Luke 12:28 about the word oven. Easton's Bible Dictionary defines this word as: 'Heb tannur, (Ho 7:4). In towns there appear to have been public ovens. there was a street in Jerusalem (Jer 37:21) called "bakers' street" (the only case in which the name of a street in Jerusalem is preserved). the words "tower of the furnaces" (Ne 3:11; 12:38) is more properly "tower of the ovens" (Heb tannurim). these resemble the ovens in use among ourselves. there were other private ovens of different kinds. Some were like large jars made of earthenware or copper, which were heated inside with wood (1Ki 17:12; Isa 44:15; Jer 7:18) or grass (Mt 6:30), and when the fire had burned out, small pieces of dough were placed inside or spread in thin layers on the outside, and were thus baked. (See Furnace.) Pits were also formed for the same purposes, and lined with cement. these were used after the same manner. Heated stones, or sand heated by a fire heaped over it, and also flat irons pans, all served as ovens for the preparation of bread. (See Ge 18:6; 1Ki 19:6.)'.

Please see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse. Forms of this word are found in this Gospel in: this sentence and in: Matthew 6:30; Matthew 8:10; Matthew 8:26; Matthew 9:2; Matthew 9:22; Matthew 9:29; Matthew 14:31; Matthew 15:28; Matthew 16:8; Matthew 17:17; Matthew 17:20; Matthew 21:21; Matthew 23:23; Matthew 24:45; Matthew 25:21; Matthew 25:23.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'clothe. Ps 90:5-6; 92:7; Isa 40:6-8; Lu 12:28; Jas 1:10-11; 1Pe 1:24 O ye. Mt 8:26; 14:31; 16:8; 17:17; Mr 4:40; 9:19; Lu 9:41; Joh 20:27; Heb 3:12 General references. exp: Ps 90:6.'.

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C6-S35 (Verse 31) the third application of that truth.

Therefore take no thought,
saying,
What shall we eat?.

6:31-34 tell us that the conclusion is to trust God for all of your physical needs.

Luke 12:29 is an equivalent sentence to this sentence.

Our sentence starts with the word Therefore, which means that it is providing the conclusion from the last several sentences. In addition, our next two sentences are also part of this conclusion since they both start with the word or. Jesus already told us to not worry about clothing. Now He also says to not worry about food or drink or clothing. After those sentences, 6:P32 starts with the word For and tells us why we should not worry (take no thought).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What shall we eat. Mt 4:4; 15:33; Le 25:20-22; 2Ch 25:9; Ps 37:3; 55:22; 78:18-31; Lu 12:29; 1Pe 5:7'.

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C6-S36 (Verse 31) Another part of the application.

or,
What shall we drink?.

6:31-34 tell us that the conclusion is to trust God for all of your physical needs.

The doctrine of this sentence was covered in the note for 6:31.

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C6-S37 (Verse 31) Another part of the application.

or,
Wherewithal shall we be clothed?.

6:31-34 tell us that the conclusion is to trust God for all of your physical needs.

The doctrine of this sentence was covered in the note for 6:31.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

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C6-S38 (Verse 32) Why we need to have the correct Godly attitude.

Equivalent Section: Be different from the lost.

(For after all these things do the Gentiles seek:).

Equivalent Section: Have faith in God the Father.

for your heavenly Father knoweth that ye have need of all these things..

6:31-34 tell us that the conclusion is to trust God for all of your physical needs.

Luke 12:30 is an equivalent sentence to this sentence. The only real difference is that Matthew uses the word Gentiles while Luke uses the phrase nations of the world. Of course, the Bible uses the word Gentiles for the non-Jewish nations of the world.

Our sentence tells us why we should obey the commands of the last three sentences and have true Biblical faith in God and that we are to prove our true Biblical faith by not worrying (take no thought) about our physical needs. This is to demonstrate the difference between people who have true Biblical faith and those who do not.

As the sentence outline titles tell us, our First Equivalent Section tells us to be different from the lost. And, our Second Equivalent Section tells us to have faith in God the Father. We are to have faith that God knows our need and will supply our true needs when we truly need the thing. Our flesh does not like true Biblical faith and demands assurance before the need is truly upon us. That is why this test shows the difference between people who are guided by true Biblical faith and people who are guided by their flesh.

Please see the notes for Romans C15S13; Galatians C2-S4 about the word Gentile. The functional definition for this word is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a christian; a heathen'

Please see the note for 1Corinthians C10S24 about the word seek. The functional definition for this word is: 'to go after, and the primary sense is to advance, to press, to drive forward'. Please also see the note called The S and P's of 2Timothy 1.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'after. Mt 5:46-47; 20:25-26; Ps 17:14; Lu 12:30; Eph 4:17; 1Th 4:5 for your. Mt 6:8; Ps 103:13; Lu 11:11-13; 12:30'.

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C6-S39 (Verse 33) the main priority we are to have in life.

First Step: What we are to do.

But seek ye first the kingdom of God,
and his righteousness;.

Second Step: What God will do..

and all these things shall be added unto you..

6:31-34 tell us that the conclusion is to trust God for all of your physical needs. Please also see the Message called Blessings According to Obedience.

Luke 12:31 is an equivalent sentence to this sentence. Luke includes the word rather to tell us to do this sentence instead of acting like the lost people of the world as described in the prior sentences. However, since both, our sentence and the one in Luke, starts with the word But, this idea of acting different is still conveyed. In addition, Luke also does not include the word first, although that word is also implied by the wording of the sentence. The biggest difference between the two sentences is that Matthew includes the phrase and his righteousness while Luke does not. However, if we consider the context of the chapter, that message is also included. Thus, Matthew is a little more explicate than Luke even while both convey the same message with these equivalent sentences.

With the prior paragraph written, there is doctrine explained in the note for Luke 12:31 which would also be helpful for the reader to consider.

This sentence is dealing with the First Commandment because if we are looking to any other source for our needs then we have not truly accepted God as our Lord and God. Many people fail to receive blessings from God because of their disobedience or because they fail to obey God in the exact way that God tells them to act. Then, when they fail to receive the blessings, their own sin nature, along with people teaching doctrinal error, causes them to blame God instead of admitting that the problem is their own fault. If we truly obey the First Commandment, then we will admit our own sin and not blame God. In addition, we will truly obey this commandment in order to have God bless us and provide for our needs. Please see the Section called Jesus and the Ten Commandments in the Significant Gospel Events Study for links to other places in the Bible where God talked about this commandment.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentences while changing directions. The prior sentences told about the lost people of this world seeking the things and pleasures of this world which they can not keep because all will be left behind at death (Matthew 16:26; Mark 8:36; Luke 9:25; Luke 12:16-21). Our current sentence is telling us to not spend our life seeking what we can not keep but, instead, do what will get us riches in Heaven which we can not lose (Matthew 10:39; Matthew 16:25; Mark 8:35; Luke 9:24; Luke 17:33; John 12:25). (Our sentence does not actually say to seek ye first the kingdom of God, and his righteousness in order to get eternal rewards but the Bible actually teaches that obeying this command gets us rewards in this world and also eternal rewards in Heaven. Therefore, obeying this command will get us those rewards even while our sentence tells us to obey for another reason.).

In the Second Step of our sentence, we see the promise from God which is dependent upon our doing the First Step. The most important thing to do is to ignore the liars and deceived people who claim that we can receive the promise while refusing to fulfill God's requirement as stated in the First Step. Not only does our sentence literally tell us this requirement, but the context also says it and the parallel section in Luke also tells us the same. With these two witnesses, we have a doctrinal truth which is part of the law of God and which will be used by God when He judges us and our life here in this physical reality.

When our Second Step says all these things, it is talking about the things mentioned in our chapter. Quite often this sentence is preached as if God promised to give us all of the lusts of our flesh. What is actually promised is food and clothing and nothing more. Yes, there are other places in the Bible that promise us our desires based upon our level of true Biblical faith, but this is not where we find that promise.

With that acknowledged, we can look at our First Step. While the equivalent sentence does not use the word first, it does use the word rather, that is: this is an alternative to seeking what our flesh and the world tells us to seek, which is what everyone naturally does and is what everyone needs to turn from when they want to receive blessings from God. So, yes, this is also the first to do when seeking blessings from God.

Next, our sentence adds and his righteousness to what Luke reports. However, the true Biblical definition of the kingdom of God is: 'God's character in us'. Thus, this additional phrase is not really adding an additional requirement to what Luke reports. The seemingly additional phrase is simply making is easier for people to understand the phrase of: the kingdom of God. That is: when we seek his righteousness, we are truly seeking to receive 'God's character in us'. And, before I studied this phrase for myself, no one could tell me the difference between the kingdom of God and the kingdom of heaven. The only way that I could learn the difference was to do what the Bible truly requires us to do in order to find a true Biblical definition. That is: study every place where the Bible uses a word, or phrase, and see what is the same in every usage. That gives us the single interpretation / definition with the different usages providing the multiple applications. The reader, of course, is welcome to duplicate me effort if they truly wish to challenge the definition provided.

Luke 9:27 says: But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. It should be obvious that if some living men saw the kingdom of God while still living, it is not in Heaven. In addition, Luke 10:11 says: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. this is what the disciples of Jesus were to preach as they traveled to cities of Judaea before the crucifixion. This also means that the kingdom of God had to be in them in order to come nigh unto you (lost people). There are other Bible references which show us similar things but these references should be sufficient to convince people of this definition if they do not want to do the full proper Bible Study of the phrase.

With all of this truth acknowledged, it should be easy for the reader to understand that God will provide for the person who truly wishes to receive God's character in order to truly represent God before men. And, the reader should also understand why God is more willing to promise provision to such a person when God does not make a similar promise to someone who refuses to receive the character of God (and his righteousness) while they claim to represent God when they are truly representing the desires of their own sinful flesh and / or the doctrine of devils which comes from their religion.

Please see the notes 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven. Please also see the notes for verses in the New Testament. Summary on the name / role of King. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews. We find this exact phrase, in this Gospel, in: Matthew 6:33; Matthew 12:28; Matthew 19:24; Matthew 21:31 and Matthew 21:43.

Please also see the note for Luke 12:31 about the word added. Please also see the note for Matthew 6:27 about the word add.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seek. 1Ki 3:11-13; 17:13; 2Ch 1:7-12; 31:20-21; Pr 2:1-9; 3:9-10; Hag 1:2-11; 2:16-19; Lu 12:31; Joh 6:27 exp: Ps 27:4; Am 5:14; Mt 7:7; Col 3:1. The kingdom. Mt 3:2; 4:17; 13:44-46; Ac 20:25; 28:31; Ro 14:17; Col 1:13-14; 2Th 1:5; 2Pe 1:11 his. Mt 5:6; Isa 45:24; Jer 23:6; Lu 1:6; Ro 1:17; 3:21-22; 10:3; 1Co 1:30; 2Co 5:21; Php 3:9; 2Pe 1:1 and all. Mt 19:29; Le 25:20-21; Ps 34:9-10; 37:3,18-19,25; 84:11-12; Mr 10:30; Lu 18:29-30; Ro 8:31; 1Co 3:22; 1Ti 4:8 General references. exp: Ge 13:2; Ex 16:21; De 32:47; 1Sa 30:19; Lu 12:31.'.

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C6-S40 (Verse 34) the main error to avoid.

Equivalent Section: the conclusion.

Take therefore no thought for the morrow:.

Equivalent Section: Why.

for the morrow shall take thought for the things of itself..

6:31-34 tell us that the conclusion is to trust God for all of your physical needs.

Our sentence starts with the phrase; Take therefore. This means that the commandment is based on the prior sentence where we were commanded to seek ye first the kingdom of God, and his righteousness. Therefore, people who worry about physical needs are disobeying the command to Take therefore no thought for the morrow. What our sentence is really telling us is to live in the current day doing everything that we can to serve God and to seek ye first the kingdom of God, and his righteousness. Yes, there will be problems to deal with but we are to seek help from God when the problems come. Problems which seem to be promised in the future might never come. In addition, the solution from God is also, usually, hidden until we need it. Therefore, worrying is a poor testimony of our assurance that God will provide and protect as needed. Yes, God does allow things to happen to us but those are to help us increase our faith. And, even the death of God's saints is their reward (Psalms 116:15). Therefore, disobeying this command only hurts our testimony.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'no. Mt 6:11,25; Ex 16:18-20; La 3:23 for. De 33:25; 1Ki 17:4-6,14-16; 2Ki 7:1-2; Lu 11:3; Heb 13:5-6 General references. exp: Ex 16:19.'.

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C6-S41 (Verse 34) the guiding principal for dealing with the problems of life.
Sufficient unto the day is the evil thereof.

6:31-34 tell us that the conclusion is to trust God for all of your physical needs.

This sentence summarizes the attitude we are to have towards all sources of worry. We are to deal with problems when they come up and not worry about them before they arrive.

Please see the note for 2Corinthians 2:6 about the word Sufficient. The functional definition for this word is: 'Enough; equal to the end proposed; adequate to wants; competent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Sufficient. Joh 14:27; 16:33; Ac 14:22; 1Th 3:3-4 General references. exp: Ex 16:19.'.

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Interpretive Study of Matthew's Gospel-5,6.

Matthew Chapter 5

links to sentences in this chapter:

Chapter theme: the start of the 'Sermon of the Mount / Beatitudes': basic concepts for the kingdom of God.

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 6

links to sentences in this chapter:

Chapter theme: the middle of the 'Sermon of the Mount': basic actions for the kingdom of God.

The Treasury of Scripture Knowledge provides a chapter outline as:

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