‏ Matthew 5

 He went up into the mountain ( ανεβη εις το ορος ). Not "a" mountain as the Authorized Version has it. The Greek article is poorly handled in most English versions. We do not know what mountain it was. It was the one there where Jesus and the crowds were. "Delitzsch calls the Mount of Beatitudes the Sinai of the New Testament" (Vincent). He apparently went up to get in closer contact with the disciples, "seeing the multitudes." Luke (Lu 6:12) says that he went out into the mountain to pray, Mark (Mr 3:13) that he went up and called the twelve. All three purposes are true. Luke adds that after a whole night in prayer and after the choice of the twelve Jesus came down to a level place on the mountain and spoke to the multitudes from Judea to Phoenicia. The crowds are great in both Matthew and in Luke and include disciples and the other crowds. There is no real difficulty in considering the Sermon on the Mount in Matthew and the Sermon on the Plain in Luke as one and the same. See full discussion in my Harmony of the Gospels.

 Taught them ( εδιδασκεν ). Inchoative imperfect, began to teach. He sat down on the mountain side as the Jewish rabbis did instead of standing. It was a most impressive scene as Jesus opened his mouth wide and spoke loud enough for the great throng to hear him. The newly chosen twelve apostles were there, "a great number of disciples and a great number of the people" (Lu 6:17).

 Blessed ( μακαριο ). The English word "blessed" is more exactly represented by the Greek verbal  ευλογητο as in Lu 1:68 of God by Zacharias, or the perfect passive participle  ευλογημενος as in Lu 1:42 of Mary by Elizabeth and in Mt 21:9. Both forms come from  ευλογεω, to speak well of ( ευ, λογος ). The Greek word here ( μακαριο ) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the Braid Scots New Testament dares to say "Happy" each time here as does the Improved Edition of the American Bible Union Version. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in Re 14:13. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy ( μακαριο ) are you if you do them" (Joh 13:17). "Happy ( μακαριο ) are those who have not seen and yet have believed" (Joh 20:29). And Paul applies this adjective to God, "according to the gospel of the glory of the happy ( μακαριου ) God" (1Ti 1:11. Cf. also Tit 2:13). The term "Beatitudes" (Latin beatus) comes close to the meaning of Christ here by  μακαριο. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" ( οτ ), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power.

 The poor in spirit ( ο πτωχο τω πνευματ ). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here ( πτωχο ) is applied to the beggar Lazarus in Lu 16:20, 22 and suggests spiritual destitution (from  πτωσσω to crouch, to cower). The other word  πενης is from  πενομα, to work for one's daily bread and so means one who works for his living. The word  πτωχος is more frequent in the New Testament and implies deeper poverty than  πενης. "The kingdom of heaven" here means the reign of God in the heart and life. This is the summum bonum and is what matters most.

 They that mourn ( ο πενθουντες ). This is another paradox. This verb "is most frequent in the LXX for mourning for the dead, and for the sorrows and sins of others" (McNeile). "There can be no comfort where there is no grief" (Bruce). Sorrow should make us look for the heart and hand of God and so find the comfort latent in the grief.

 The meek ( ο πραεις ). Wycliff has it "Blessed be mild men." The ancients used the word for outward conduct and towards men. They did not rank it as a virtue anyhow. It was a mild equanimity that was sometimes negative and sometimes positively kind. But Jesus lifted the word to a nobility never attained before. In fact, the Beatitudes assume a new heart, for the natural man does not find in happiness the qualities mentioned here by Christ. The English word "meek" has largely lost the fine blend of spiritual poise and strength meant by the Master. He calls himself "meek and lowly in heart" (Mt 11:29) and Moses is also called meek. It is the gentleness of strength, not mere effeminacy. By "the earth" ( την γην ) Jesus seems to mean the Land of Promise (Ps 37:11) though Bruce thinks that it is the whole earth. Can it be the solid earth as opposed to the sea or the air?

 They that hunger and thirst after righteousness ( ο πεινωντες κα διψωντες την δικαιοσυνην ). Here Jesus turns one of the elemental human instincts to spiritual use. There is in all men hunger for food, for love, for God. It is passionate hunger and thirst for goodness, for holiness. The word for "filled" ( χορτασθησοντα ) means to feed or to fatten cattle from the word for fodder or grass like Mr 6:39 "green grass" ( χορτος χλωρος ).

 Obtain mercy ( ελεηθησοντα ) "Sal win pitie theirsels" (Braid Scots). "A self-acting law of the moral world" (Bruce).

 Shall see God ( τον θεον οψοντα ). Without holiness no man will see the Lord in heaven (Heb 12:14). The Beatific Vision is only possible here on earth to those with pure hearts. No other can see the King now. Sin befogs and beclouds the heart so that one cannot see God. Purity has here its widest sense and includes everything.

 The peacemakers ( ο ειρηνοποιο ). Not merely "peaceable men" (Wycliff) but "makkers up o' strife" (Braid Scots). It is hard enough to keep the peace. It is still more difficult to bring peace where it is not. "The perfect peacemaker is the Son of God (Eph 2:14f.)" (McNeile). Thus we shall be like our Elder Brother.

 That have been persecuted for righteousness' sake ( ο δεδιωγμενο ενεκεν δικαιοσυνης ). Posing as persecuted is a favourite stunt. The kingdom of heaven belongs only to those who suffer for the sake of goodness, not who are guilty of wrong.

 Falsely, for my sake ( ψευδομενο ενεκεν εμου ). Codex Bezae changes the order of these last Beatitudes, but that is immaterial. What does matter is that the bad things said of Christ's followers shall be untrue and that they are slandered for Christ's sake. Both things must be true before one can wear a martyr's crown and receive the great reward ( μισθος ) in heaven. No prize awaits one there who deserves all the evil said of him and done to him here.

 Lost its savour ( μωρανθη ). The verb is from  μωρος (dull, sluggish, stupid, foolish) and means to play the fool, to become foolish, of salt become tasteless, insipid (Mr 9:50). It is common in Syria and Palestine to see salt scattered in piles on the ground because it has lost its flavour, "hae tint its tang" (Braid Scots), the most worthless thing imaginable. Jesus may have used here a current proverb.

 Under the bushel ( υπο τον μοδιον ). Not a bushel. "The figure is taken from lowly cottage life. There was a projecting stone in the wall on which the lamp was set. The house consisted of a single room, so that the tiny light sufficed for all" (Bruce). It was not put under the bushel (the only one in the room) save to put it out or to hide it. The bushel was an earthenware grain measure. " The stand" ( την λυχνιαν ), not "candlestick." It is "lamp-stand" in each of the twelve examples in the Bible. There was the one lamp-stand for the single room.

 Even so ( ουτως ). The adverb points backward to the lamp-stand. Thus men are to let their light shine, not to glorify themselves, but "your Father in heaven." Light shines to see others by, not to call attention to itself.

 I came not to destroy, but to fulfil ( ουκ ηλθον καταλυσα αλλα πληρωσα ). The verb "destroy" means to "loosen down" as of a house or tent (2Co 5:1). Fulfil is to fill full. This Jesus did to the ceremonial law which pointed to him and the moral law he kept. "He came to fill the law, to reveal the full depth of meaning that it was intended to hold" (McNeile).

 One jot or one tittle ( ιωτα εν η μια κερεα ). "Not an iota, not a comma" (Moffatt), "not the smallest letter, not a particle" (Weymouth). The iota is the smallest Greek vowel, which Matthew here uses to represent the Hebrew yod (jot), the smallest Hebrew letter. "Tittle" is from the Latin titulus which came to mean the stroke above an abbreviated word, then any small mark. It is not certain here whether  κερεα means a little horn, the mere point which distinguishes some Hebrew letters from others or the "hook" letter Vav. Sometimes yod and vav were hardly distinguishable. "In Vay. R. 19 the guilt of altering one of them is pronounced so great that if it were done the world would be destroyed" (McNeile).

 Shall do and teach ( ποιηση κα διδαξη ). Jesus puts practice before preaching. The teacher must apply the doctrine to himself before he is qualified to teach others. The scribes and Pharisees were men who "say and do not" (Mt 23:3), who preach but do not perform. This is Christ's test of greatness.

 Shall exceed ( περισσευση πλειον ). Overflow like a river out of its banks and then Jesus adds "more" followed by an unexpressed ablative ( της δικαιοσυνης ), brachylogy. A daring statement on Christ's part that they had to be better than the rabbis. They must excel the scribes, the small number of regular teachers (5:21-48), and the Pharisees in the Pharisaic life (6:1-18) who were the separated ones, the orthodox pietists.

 But I say unto you ( εγω δε λεγω υμιν ). Jesus thus assumes a tone of superiority over the Mosaic regulations and proves it in each of the six examples. He goes further than the Law into the very heart. " Raca" ( Ρακα ) and " Thou fool" ( Μωρε ). The first is probably an Aramaic word meaning "Empty," a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of "raca." It is urged by some that  μωρε is a Hebrew word, but Field (Otium Norvicense) objects to that idea. "Raca expresses contempt for a man's head=you stupid! More expresses contempt for his heart and character=you scoundrel" (Bruce). " The hell of fire" ( την γεενναν του πυρος ), "the Gehenna of fire," the genitive case ( του πυρος ) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2Ki 23:10). Jesus finds one cause of murder to be abusive language. Gehenna "should be carefully distinguished from Hades ( αιδης ) which is never used for the place of punishment, but for the place of departed spirits, without reference to their moral condition" (Vincent). The place of torment is in Hades (Lu 16:23), but so is heaven.

 First be reconciled ( πρωτον διαλλαγηθ ). Second aorist passive imperative. Get reconciled (ingressive aorist, take the initiative). Only example of this compound in the New Testament where usually  καταλλασσω occurs. Deissmann (Light from the Ancient East, p. 187, New Ed.) gives a papyrus example second century A.D. A prodigal son, Longinus, writes to his mother Nilus: "I beseech thee, mother, be reconciled ( διαλαγητ ) with me." The boy is a poor speller, but with a broken heart he uses the identical form that Jesus does. "The verb denotes mutual concession after mutual hostility, an idea absent from  καταλλασσω " (Lightfoot). This because of  δια (two, between two).

 Agree with ( ισθ ευνοων ). A present periphrastic active imperative. The verb is from  ευνοος (friendly, kindly disposed). "Mak up wi' yere enemy" (Braid Scots). Compromise is better than prison where no principle is involved, but only personal interest. It is so easy to see principle where pride is involved.

 The officer ( τω υπηρετη ). This word means "under rower" on the ship with several ranks of rowers, the bottom rower ( υπο under and  ηρεσσω, to row), the galley-slave, then any servant, the attendant in the synagogue (Lu 4:20). Luke so describes John Mark in his relation to Barnabas and Saul (Ac 13:5). Then it is applied to the "ministers of the word" (Lu 1:2).

 The last farthing ( τον εσχατον κοδραντην ). A Latin word, quadrans, 1/4 of an as ( ασσαριον ) or two mites (Mr 12:42), a vivid picture of inevitable punishment for debt. This is emphasized by the strong double negative  ου μη with the aorist subjunctive.

 Thou shalt not commit adultery ( ου μοιχευσεις ). These quotations (verses 21, 27, 33) from the Decalogue (Ex 20 and De 5) are from the Septuagint and use  ου and the future indicative (volitive future, common Greek idiom). In 5:43 the positive form, volitive future, occurs ( αγαπησεις ). In 5:41 the third person ( δοτω ) singular second aorist active imperative is used. In 5:38 no verb occurs.

 In his heart ( εν τη καρδια αυτου ). Not just the centre of the blood circulation though it means that. Not just the emotional part of man's nature, but here the inner man including the intellect, the affections, the will. This word is exceedingly common in the New Testament and repays careful study always. It is from a root that means to quiver or palpitate. Jesus locates adultery in the eye and heart before the outward act. Wunsche (Beitrage) quotes two pertinent rabbinical sayings as translated by Bruce: "The eye and the heart are the two brokers of sin." "Passions lodge only in him who sees." Hence the peril of lewd pictures and plays to the pure.

 Causeth thee to stumble ( σκανδαλιζε σε ). This is far better than the Authorized Version "Offend thee." Braid Scots has it rightly "ensnare ye." It is not the notion of giving offence or provoking, but of setting a trap or snare for one. The substantive ( σκανδαλον, from  σκανδαληθρον ) means the stick in the trap that springs and closes the trap when the animal touches it. Pluck out the eye when it is a snare, cut off the hand, even the right hand. These vivid pictures are not to be taken literally, but powerfully plead for self-mastery. Bengel says: Non oculum, sed scandalizentem oculum. It is not mutilating of the body that Christ enjoins, but control of the body against sin. The man who plays with fire will get burnt. Modern surgery finely illustrates the teaching of Jesus. The tonsils, the teeth, the appendix, to go no further, if left diseased, will destroy the whole body. Cut them out in time and the life will be saved. Vincent notes that "the words scandal and slander are both derived from  σκανδαλον. And Wyc. renders, 'if thy right eye slander thee.'" Certainly slander is a scandal and a stumbling-block, a trap, and a snare.

 A writing of divorcement ( αποστασιον ), "a divorce certificate" (Moffatt), "a written notice of divorce" (Weymouth). The Greek is an abbreviation of  βιβλιον αποστασιου (Ma 19:7; Mr 10:4). Vulgate has here libellum repudii. The papyri use  συγγραφη αποστασιου in commercial transactions as "a bond of release" (see Moulton and Milligan's Vocabulary, etc.) The written notice ( βιβλιον ) was a protection to the wife against an angry whim of the husband who might send her away with no paper to show for it.

 Saving for the cause of fornication ( παρεκτος λογου πορνειας ). An unusual phrase that perhaps means "except for a matter of unchastity." "Except on the ground of unchastity" (Weymouth), "except unfaithfulness" (Goodspeed), and is equivalent to  μη επ πορνεια in Mt 19:9. McNeile denies that Jesus made this exception because Mark and Luke do not give it. He claims that the early Christians made the exception to meet a pressing need, but one fails to see the force of this charge against Matthew's report of the words of Jesus. It looks like criticism to meet modern needs.

 Swear not at all ( μη ομοσα ολως ). More exactly "not to swear at all" (indirect command, and aorist infinitive). Certainly Jesus does not prohibit oaths in a court of justice for he himself answered Caiaphas on oath. Paul made solemn appeals to God (1Th 5:27; 1Co 15:31). Jesus prohibits all forms of profanity. The Jews were past-masters in the art of splitting hairs about allowable and forbidden oaths or forms of profanity just as modern Christians employ a great variety of vernacular "cuss-words" and excuse themselves because they do not use the more flagrant forms.

 An eye for an eye, and a tooth for a tooth ( οφθαλμον αντ οφθαλμου κα οδοντα αντ οδοντος ). Note  αντ with the notion of exchange or substitution. The quotation is from Ex 21:24; De 19:21; Le 24:20. Like divorce this jus talionis is a restriction upon unrestrained vengeance. "It limited revenge by fixing an exact compensation for an injury" (McNeile). A money payment is allowed in the Mishna. The law of retaliation exists in Arabia today.

 Resist not him that is evil ( με αντιστηνα τω πονηρω ). Here again it is the infinitive (second aorist active) in indirect command. But is it "the evil man" or the "evil deed"? The dative case is the same form for masculine and neuter. Weymouth puts it "not to resist a (the) wicked man," Moffatt "not to resist an injury," Goodspeed "not to resist injury." The examples will go with either view. Jesus protested when smitten on the cheek (Joh 18:22). And Jesus denounced the Pharisees (Mt 23) and fought the devil always. The language of Jesus is bold and picturesque and is not to be pressed too literally. Paradoxes startle and make us think. We are expected to fill in the other side of the picture. One thing certainly is meant by Jesus and that is that personal revenge is taken out of our hands, and that applies to "lynch-law." Aggressive or offensive war by nations is also condemned, but not necessarily defensive war or defence against robbery and murder. Professional pacifism may be mere cowardice.

 Thy coat ... thy cloke also ( τον χιτωνα σου κα το ιματιον ). The "coat" is really a sort of shirt or undergarment and would be demanded at law. A robber would seize first the outer garment or cloke (one coat). If one loses the undergarment at law, the outer one goes also (the more valuable one).

 Shall compel thee ( αγγαρευσε ). The Vulgate has angariaverit. The word is of Persian origin and means public couriers or mounted messengers ( αγγαρο ) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. So if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Mt 27:32,  ηγγαρευσαν ).

 Turn not thou away ( μη αποστραφηις ). Second aorist passive subjunctive in prohibition. "This is one of the clearest instances of the necessity of accepting the spirit and not the letter of the Lord's commands (see vv.32, 34, 38). Not only does indiscriminate almsgiving do little but injury to society, but the words must embrace far more than almsgiving" (McNeile). Recall again that Jesus is a popular teacher and expects men to understand his paradoxes. In the organized charities of modern life we are in danger of letting the milk of human kindness dry up.

 And hate thine enemy ( κα μισησεις ). This phrase is not in Le 19:18, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in Ro 12:20 quotes Pr 25:22 to prove that we ought to treat our enemies kindly. Jesus taught us to pray for our enemies and did it himself even when he hung upon the cross. Our word "neighbour" is "nigh-bor," one who is nigh or near like the Greek word  πλησιον here. But proximity often means strife and not love. Those who have adjoining farms or homes may be positively hostile in spirit. The Jews came to look on members of the same tribe as neighbours as even Jews everywhere. But they hated the Samaritans who were half Jews and lived between Judea and Galilee. Jesus taught men how to act as neighbours by the parable of the Good Samaritan (Lu 10:29ff.).

 Perfect ( τελειο ). The word comes from  τελος, end, goal, limit. Here it is the goal set before us, the absolute standard of our Heavenly Father. The word is used also for relative perfection as of adults compared with children.

‏ Matthew 6

 Take heed ( προσεχετε ). The Greek idiom includes "mind" ( νουν ) which is often expressed in ancient Greek and once in the Septuagint (Job 7:17). In the New Testament the substantive  νους is understood. It means to "hold the mind on a matter," take pains, take heed. "Righteousness" ( δικαιοσυνην ) is the correct text in this verse. Three specimens of the Pharisaic "righteousness" are given (alms, prayer, fasting).

 To be seen ( θεαθηνα ). First aorist passive infinitive of purpose. Our word theatrical is this very word, spectacular performance.

 With your Father ( παρα τω πατρ υμων ). Literally "beside your Father," standing by his side, as he looks at it.

 Sound not a trumpet ( μη σαλπισηις ). Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Lu 21:2). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. So it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that "the hypocrites" ( ο υποκριτα ) do this very thing. This is an old word for actor, interpreter, one who personates another, from  υποκρινομα to answer in reply like the Attic  αποκρινομα. Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect.

 They have received their reward ( απεχουσιν τον μισθον αυτων ). This verb is common in the papyri for receiving a receipt, "they have their receipt in full," all the reward that they will get, this public notoriety. "They can sign the receipt of their reward" (Deissmann, Bible Studies, p. 229). So Light from the Ancient East, pp. 110f.  Αποχη means "receipt." So also in 6:5.

 In secret ( τω κρυπτω ). The Textus Receptus added the words  εν τω φανερω (openly) here and in 6:6, but they are not genuine. Jesus does not promise a public reward for private piety.

 In the synagogues and in the corners of the streets ( εν ταις συναγωγαις κα εν ταις γωνιαις των πλατειων ). These were the usual places of prayer (synagogues) and the street corners where crowds stopped for business or talk. If the hour of prayer overtook a Pharisee here, he would strike his attitude of prayer like a modern Moslem that men might see that he was pious.

 Into thy closet ( εις το ταμειον ). The word is a late syncopated form of  ταμιειον from  ταμιας (steward) and the root  ταμ- from  τεμνω, to cut. So it is a store-house, a separate apartment, one's private chamber, closet, or "den" where he can withdraw from the world and shut the world out and commune with God.

 Use not vain repetitions ( μη βατταλογησητε ). Used of stammerers who repeat the words, then mere babbling or chattering, empty repetition. The etymology is uncertain, but it is probably onomatopoetic like "babble." The worshippers of Baal on Mount Carmel (1Ki 8:26) and of Diana in the amphitheatre at Ephesus who yelled for two hours (Ac 19:34) are examples. The Mohammedans may also be cited who seem to think that they "will be heard for their much speaking" ( εν τη πολυλογια ). Vincent adds "and the Romanists with their paternosters and avast." The Syriac Sinaitic has it: "Do not be saying idle things." Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane "saying the same words again" (Mt 26:44). "As the Gentiles do," says Jesus. "The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them ('fatigare deos') into granting their requests" (Bruce).

 After this manner therefore pray ye ( ουτως ουν προσευχεσθε υμεις ). "You" expressed in contrast with "the Gentiles." It should be called "The Model Prayer" rather than "The Lord's Prayer." "Thus" pray as he gives them a model. He himself did not use it as a liturgy (cf. Joh 17). There is no evidence that Jesus meant it for liturgical use by others. In Lu 11:2-4 practically the same prayer though briefer is given at a later time by Jesus to the apostles in response to a request that he teach them how to pray. McNeile argues that the form in Luke is the original to which Matthew has made additions: "The tendency of liturgical formulas is towards enrichment rather than abbreviation." But there is no evidence whatever that Jesus designed it as a set formula. There is no real harm in a liturgical formula if one likes it, but no one sticks to just one formula in prayer. There is good and not harm in children learning and saying this noble prayer. Some people are disturbed over the words "Our Father" and say that no one has a right to call God Father who has not been "born again." But that is to say that an unconverted sinner cannot pray until he is converted, an absurd contradiction. God is the Father of all men in one sense; the recognition of Him as the Father in the full sense is the first step in coming back to him in regeneration and conversion.

 Hallowed be thy name ( αγιασθητω το ονομα σου ). In the Greek the verb comes first as in the petitions in verse 10. They are all aorist imperatives, punctiliar action expressing urgency.

 Our daily bread ( τον αρτον ημων τον επιουσιον ). This adjective "daily" ( επιουσιον ) coming after "Give us this day" ( δος ημιν σημερον ) has given expositors a great deal of trouble. The effort has been made to derive it from  επ and  ων ( ουσα ). It clearly comes from  επ and  ιων ( επ and  ειμ ) like  τη επιουση ("on the coming day," "the next day," Ac 16:12). But the adjective  επιουσιος is rare and Origen said it was made by the Evangelists Matthew and Luke to reproduce the idea of an Aramaic original. Moulton and Milligan, Vocabulary say: "The papyri have as yet shed no clear light upon this difficult word (Mt 6:11; Lu 11:3), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic Original" (this in 1919). Deissmann claims that only about fifty purely New Testament or "Christian" words can be admitted out of the more than 5,000 used. "But when a word is not recognizable at sight as a Jewish or Christian new formation, we must consider it as an ordinary Greek word until the contrary is proved.  Επιουσιος has all the appearance of a word that originated in trade and traffic of the everyday life of the people (cf. my hints in Neutestamentliche Studien Georg Heinrici dargebracht, Leipzig, 1914, pp. 118f.). The opinion here expressed has been confirmed by A. Debrunner's discovery (Theol. Lit. Ztg. 1925, Col. 119) of  επιουσιος in an ancient housekeeping book" (Light from the Ancient East, New ed. 1927, p. 78 and note 1). So then it is not a word coined by the Evangelist or by Q to express an Aramaic original. The word occurs also in three late MSS. after 2Macc. 1:8,  τους επιουσιους after  τους αρτους. The meaning, in view of the kindred participle ( επιουση ) in Ac 16:12, seems to be "for the coming day," a daily prayer for the needs of the next day as every housekeeper understands like the housekeeping book discovered by Debrunner.

 Our debts ( τα οφειληματα ημων ). Luke (Lu 11:4) has "sins" ( αμαρτιας ). In the ancient Greek  οφειλημα is common for actual legal debts as in Ro 4:4, but here it is used of moral and spiritual debts to God. "Trespasses" is a mistranslation made common by the Church of England Prayer Book. It is correct in verse 14 in Christ's argument about prayer, but it is not in the Model Prayer itself. See Mt 18:28, 30 for sin pictured again by Christ "as debt and the sinner as a debtor" (Vincent). We are thus described as having wronged God. The word  οφειλη for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, Bible Studies, p. 221; Light from the Ancient East, New ed., p. 331). We ask forgiveness "in proportion as" ( ως ) we also have forgiven those in debt to us, a most solemn reflection.  Αφηκαμεν is one of the three k aorists ( εθηκα, εδωκα, ηκα ). It means to send away, to dismiss, to wipe off.

 And bring us not into temptation ( κα μη εισενεγκηις εις πειρασμον ). "Bring" or "lead" bothers many people. It seems to present God as an active agent in subjecting us to temptation, a thing specifically denied in Jas 1:13. The word here translated "temptation" ( πειρασμον ) means originally "trial" or "test" as in Jas 1:2 and Vincent so takes it here. Braid Scots has it: "And lat us no be siftit." But God does test or sift us, though he does not tempt us to evil. No one understood temptation so well as Jesus for the devil tempted him by every avenue of approach to all kinds of sin, but without success. In the Garden of Gethsemane Jesus will say to Peter, James, and John: "Pray that ye enter not into temptation" (Lu 22:40). That is the idea here. Here we have a "Permissive imperative" as grammarians term it. The idea is then: "Do not allow us to be led into temptation." There is a way out (1Co 10:13), but it is a terrible risk.

 From the evil one ( απο του πονηρου ). The ablative case in the Greek obscures the gender. We have no way of knowing whether it is  ο πονηρος (the evil one) or  το πονηρον (the evil thing). And if it is masculine and so  ο πονηρος, it can either refer to the devil as the Evil One par excellence or the evil man whoever he may be who seeks to do us ill. The word  πονηρος has a curious history coming from  πονος (toil) and  πονεω (to work). It reflects the idea either that work is bad or that this particular work is bad and so the bad idea drives out the good in work or toil, an example of human depravity surely.

The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary very much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus.

 Trespasses ( παραπτωματα ). This is no part of the Model Prayer. The word "trespass" is literally "falling to one side," a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one's enemy, but "slip" or "fault" (Ga 6:1) is the common New Testament idea.  Παραβασις (Ro 5:14) is a positive violation, a transgression, conscious stepping aside or across.

 Of a sad countenance ( σκυθρωπο ). Only here and Lu 24:17 in the N.T. It is a compound of  σκυθρος (sullen) and  οπς (countenance). These actors or hypocrites "put on a gloomy look" (Goodspeed) and, if necessary, even "disfigure their faces" ( αφανιζουσιν τα προσωπα αυτων ), that they may look like they are fasting. It is this pretence of piety that Jesus so sharply ridicules. There is a play on the Greek words  αφανιζουσ (disfigure) and  φανωσιν (figure). They conceal their real looks that they may seem to be fasting, conscious and pretentious hypocrisy.

 In secret ( εν τω κρυφαιω ). Here as in 6:4, 6 the Textus Receptus adds  εν τω φανερω (openly), but it is not genuine. The word  κρυφαιος is here alone in the New Testament, but occurs four times in the Septuagint.

 Lay not up for yourselves treasures ( μη θησαυριζετε υμιν θησαυρους ). Do not have this habit ( μη and the present imperative). See on Mt 2:11 for the word "treasure." Here there is a play on the word, "treasure not for yourselves treasures." Same play in verse 20 with the cognate accusative. In both verses  υμιν is dative of personal interest and is not reflexive, but the ordinary personal pronoun. Wycliff has it: "Do not treasure to you treasures."

 Break through ( διορυσσουσιν ). Literally "dig through." Easy to do through the mud walls or sun-dried bricks. Today they can pierce steel safes that are no longer safe even if a foot thick. The Greeks called a burglar a "mud-digger" ( τοιχορυχος ).

 Rust ( βρωσις ). Something that "eats" ( βιβρωσκω ) or "gnaws" or "corrodes."

 Single ( απλους ). Used of a marriage contract when the husband is to repay the dowry "pure and simple" ( την φερνην απλην ), if she is set free; but in case he does not do so promptly, he is to add interest also (Moulton and Milligan's Vocabulary, etc.). There are various other instances of such usage. Here and in Lu 11:34 the eye is called "single" in a moral sense. The word means "without folds" like a piece of cloth unfolded, simplex in Latin. Bruce considers this parable of the eye difficult. "The figure and the ethical meaning seem to be mixed up, moral attributes ascribed to the physical eye which with them still gives light to the body. This confusion may be due to the fact that the eye, besides being the organ of vision, is the seat of expression, revealing inward dispositions." The "evil" eye ( πονηρος ) may be diseased and is used of stinginess in the LXX and so  απλους may refer to liberality as Hatch argues (Essays in Biblical Greek, p. 80). The passage may be elliptical with something to be supplied. If our eyes are healthy we see clearly and with a single focus (without astigmatism). If the eyes are diseased (bad, evil), they may even be cross-eyed or cock-eyed. We see double and confuse our vision. We keep one eye on the hoarded treasures of earth and roll the other proudly up to heaven. Seeing double is double-mindedness as is shown in verse 24.

 No man can serve two masters ( ουδεις δυνατα δυσ κυριοις δουλευειν ). Many try it, but failure awaits them all. Men even try "to be slaves to God and mammon" ( Θεω δουλευειν κα μαμωνα ). Mammon is a Chaldee, Syriac, and Punic word like Plutus for the money-god (or devil). The slave of mammon will obey mammon while pretending to obey God. The United States has had a terrible revelation of the power of the money-god in public life in the Sinclair-Fall-Teapot-Air-Dome-Oil case. When the guide is blind and leads the blind, both fall into the ditch. The man who cannot tell road from ditch sees falsely as Ruskin shows in Modern Painters. He will hold to one ( ενος ανθεξετα ). The word means to line up face to face ( αντ ) with one man and so against the other.

 Be not anxious for your life ( μη μεριμνατε τη ψυχη υμων ). This is as good a translation as the Authorized Version was poor; "Take no thought for your life." The old English word "thought" meant anxiety or worry as Shakespeare says:

"The native hue of resolution Is sicklied o'er with the pale cast of thought."

Vincent quotes Bacon (Henry VII): "Harris, an alderman of London, was put in trouble and died with thought and anguish." But words change with time and now this passage is actually quoted (Lightfoot) "as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future." We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb  μεριμναω is from  μερισ, μεριζω, because care or anxiety distracts and divides. It occurs in Christ's rebuke to Martha for her excessive solicitude about something to eat (Lu 10:41). The notion of proper care and forethought appears in 1Co 7:32; 12:25; Php 2:20. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In verse 31 Jesus repeats the prohibition with the ingressive aorist subjunctive: "Do not become anxious," "Do not grow anxious." Here the direct question with the deliberative subjunctive occurs with each verb ( φαγωμεν, πιωμεν, περιβαλωμεθα ). This deliberative subjunctive of the direct question is retained in the indirect question employed in verse 25. A different verb for clothing occurs, both in the indirect middle ( περιβαλωμεθα, fling round ourselves in 31,  ενδυσησθε, put on yourselves in 25).

 For your life ( τη ψυχη ). "Here  ψυχη stands for the life principle common to man and beast, which is embodied in the  σωμα: the former needs food, the latter clothing" (McNeile).  Ψυχη in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mr 3:4) or the seat of the thoughts and emotions on a par with  καρδια and  διανοια (Mt 22:37) and  πνευμα (Lu 1:46; cf. Joh 12:27; 13:21) or something higher that makes up the real self (Mt 10:28; 16:26). In Mt 16:25 (Lu 9:25)  ψυχη appears in two senses paradoxical use, saving life and losing it.

 Unto his stature ( επ την ηλικιαν αυτου ). The word  ηλικιαν is used either of height (stature) or length of life (age). Either makes good sense here, though probably "stature" suits the context best. Certainly anxiety will not help either kind of growth, but rather hinder by auto-intoxication if nothing more. This is no plea for idleness, for even the birds are diligent and the flowers grow.

 The lilies of the field ( τα κρινα του αγρου ). The word may include other wild flowers besides lilies, blossoms like anemones, poppies, gladioli, irises (McNeile).

 Was not arrayed ( ουδε περιεβαλετο ). Middle voice and so "did not clothe himself," "did not put around himself."

 The grass of the field ( τον χορτον του αγρου ). The common grass of the field. This heightens the comparison.

 First his kingdom ( πρωτον την βασιλειαν ). This in answer to those who see in the Sermon on the Mount only ethical comments. Jesus in the Beatitudes drew the picture of the man with the new heart. Here he places the Kingdom of God and his righteousness before temporal blessings (food and clothing).

 For the morrow ( εις τεν αυριον ). The last resort of the anxious soul when all other fears are allayed. The ghost of tomorrow stalks out with all its hobgoblins of doubt and distrust.

‏ Matthew 7

 Judge not ( μη κρινετε ). The habit of censoriousness, sharp, unjust criticism. Our word critic is from this very word. It means to separate, distinguish, discriminate. That is necessary, but pre-judice (prejudgment) is unfair, captious criticism.

 The mote ( το καρφος ). Not dust, but a piece of dried wood or chaff, splinter (Weymouth, Moffatt), speck (Goodspeed), a very small particle that may irritate.

 The beam ( την δοκον ). A log on which planks in the house rest (so papyri), joist, rafter, plank (Moffatt), pole sticking out grotesquely. Probably a current proverb quoted by Jesus like our people in glass houses throwing stones. Tholuck quotes an Arabic proverb: "How seest thou the splinter in thy brother's eye, and seest not the cross-beam in thine eye?"

 Shalt thou see clearly ( διαβλεψεις ). Only here and Lu 6:42 and Mr 8:25 in the New Testament. Look through, penetrate in contrast to  βλεπεις, to gaze at, in verse 3. Get the log out of your eye and you will see clearly how to help the brother get the splinter out ( εκβαλειν ) of his eye.

 That which is holy unto the dogs ( το αγιον τοις κυσιν ). It is not clear to what "the holy" refers, to ear-rings or to amulets, but that would not appeal to dogs. Trench (Sermon on the Mount, p. 136) says that the reference is to meat offered in sacrifice that must not be flung to dogs: "It is not that the dogs would not eat it, for it would be welcome to them; but that it would be a profanation to give it to them, thus to make it a skubalon, Ex 22:31." The yelping dogs would jump at it. Dogs are kin to wolves and infest the streets of oriental cities.

 Your pearls before the swine ( τους μαργαριτας υμων εμπροσθεν των χοιρων ). The word pearl we have in the name Margarita (Margaret). Pearls look a bit like peas or acorns and would deceive the hogs until they discovered the deception. The wild boars haunt the Jordan Valley still and are not far removed from bears as they trample with their feet and rend with their tusks those who have angered them.

 Loaf--stone ( αρτον--λιθον ). Some stones look like loaves of bread. So the devil suggested that Jesus make loaves out of stones (Mt 4:3).

 Fish--serpent ( ιχθυν--οφιν ). Fish, common article of food, and water-snakes could easily be substituted. Anacoluthon in this sentence in the Greek.

 How much more ( ποσω μαλλον ). Jesus is fond of the a fortiori argument.

 That men should do unto you ( ινα ποιωσιν υμιν ο ανθρωπο ). Luke (Lu 6:31) puts the Golden Rule parallel with Mt 5:42. The negative form is in Tobit 4:15. It was used by Hillel, Philo, Isocrates, Confucius. "The Golden Rule is the distilled essence of that 'fulfilment' (5:17) which is taught in the sermon" (McNeile). Jesus puts it in positive form.

 By the narrow gate ( δια της στενης πυλης ). The Authorized Version "at the strait gate" misled those who did not distinguish between "strait" and "straight." The figure of the Two Ways had a wide circulation in Jewish and Christian writings (cf. De 30:19; Jer 21:8; Ps 1). See the Didache i-vi; Barnabas xviii-xx. "The narrow gate" is repeated in verse 14 and

 straitened the way ( τεθλιμμενη η οδος ) added. The way is "compressed," narrowed as in a defile between high rocks, a tight place like  στενοχωρια in Ro 8:35. "The way that leads to life involves straits and afflictions" (McNeile). Vincent quotes the Pinax or Tablet of Cebes, a contemporary of Socrates: "Seest thou not, then, a little door, and a way before the door, which is not much crowded, but very few travel it? This is the way that leadeth unto true culture." "The broad way" ( ευρυχωρος ) is in every city, town, village, with the glaring white lights that lure to destruction.

 False prophets ( των ψευδοπροφητων ). There were false prophets in the time of the Old Testament prophets. Jesus will predict "false Messiahs and false prophets" (Mt 24:24) who will lead many astray. They came in due time posing as angels of light like Satan, Judaizers (2Co 11:13ff.) and Gnostics (1Jo 4:1; 1Ti 4:1). Already false prophets were on hand when Jesus spoke on this occasion (cf. Ac 13:6; 2Pe 2:1). In outward appearance they look like sheep in the sheep's clothing which they wear, but within they are "ravening wolves" ( λυκο αρπαγες ), greedy for power, gain, self. It is a tragedy that such men and women reappear through the ages and always find victims. Wolves are more dangerous than dogs and hogs.

 By their fruits ye shall know them ( απο των καρπων αυτων επιγνωσεσθε ). From their fruits you will recognize them." The verb "know " ( γινωσκω ) has  επ added, fully know. The illustrations from the trees and vines have many parallels in ancient writers.

See on Mt 7:16.

 Not--but ( ου--αλλ' ). Sharp contrast between the mere talker and the doer of God's will.

 Did we not prophesy in thy name? ( ου τω σω ονοματ επροφητευσαμεν; ). The use of  ου in the question expects the affirmative answer. They claim to have prophesied (preached) in Christ's name and to have done many miracles. But Jesus will tear off the sheepskin and lay bare the ravening wolf. "I never knew you" ( ουδεποτε εγνων υμας ). "I was never acquainted with you" (experimental knowledge). Success, as the world counts it, is not a criterion of one's knowledge of Christ and relation to him. "I will profess unto them" ( ομολογησω αυτοις ), the very word used of profession of Christ before men (Mt 10:32). This word Jesus will use for public and open announcement of their doom.

 And doeth them ( κα ποιε αυτους ). That is the point in the parable of the wise builder, "who digged and went deep, and laid a foundation upon the rock" (Lu 6:48).

 Was founded ( τεθεμελιωτο ). Past perfect indicative passive state of completion in the past. It had been built upon the rock and it stood. No augment.

 And doeth them not ( κα μη ποιων αυτους ). The foolish builder put his house on the sands that could not hold in the storm. One is reminded of the words of Jesus at the beginning of the Sermon in 5:19 about the one "who does and teaches." Hearing sermons is a dangerous business if one does not put them into practice.

 The multitudes were astonished ( εξεπλησσοντο ο οχλο ). They listened spell-bound to the end and were left amazed. Note the imperfect tense, a buzz of astonishment. The verb means literally "were struck out of themselves."

 And not as their scribes ( κα ουχ ως ο γραμματεις αυτων ). They had heard many sermons before from the regular rabbis in the synagogues. We have specimens of these discourses preserved in the Mishna and Gemara, the Jewish Talmud when both were completed, the driest, dullest collection of disjounted comments upon every conceivable problem in the history of mankind. The scribes quoted the rabbis before them and were afraid to express an idea without bolstering it up by some predecessor. Jesus spoke with the authority of truth, the reality and freshness of the morning light, and the power of God's Spirit. This sermon which made such a profound impression ended with the tragedy of the fall of the house on the sand like the crash of a giant oak in the forest. There was no smoothing over the outcome.