Matthew:5-7
rwp@Matthew:5:1 @{He went up into the mountain} (\aneb eis to oros\). 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 (Luke:6:12|) says that he went out into the mountain to pray, Mark (Mark: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_.
rwp@Matthew:5:2 @{Taught them} (\edidasken\). 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" (Luke:6:17|).
rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) 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 strkjv@Revelation: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 (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. 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" (\hoti\), 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} (\hoi ptchoi ti pneumati\). 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 (\ptchoi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \ptss\ to crouch, to cower). The other word \pens\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \ptchos\ is more frequent in the New Testament and implies deeper poverty than \pens\. "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.
rwp@Matthew:5:4 @{They that mourn} (\hoi penthountes\). 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.
rwp@Matthew:5:5 @{The meek} (\hoi praeis\). 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" (Matthew:11:29|) and Moses is also called meek. It is the gentleness of strength, not mere effeminacy. By "the earth" (\tn gn\) Jesus seems to mean the Land of Promise (Psalms: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?
rwp@Matthew:5:6 @{They that hunger and thirst after righteousness} (\hoi peinntes kai dipsntes tn dikaiosunn\). 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" (\chortasthsontai\) means to feed or to fatten cattle from the word for fodder or grass like strkjv@Mark:6:39| "green grass" (\chortos chlros\).
rwp@Matthew:5:7 @{Obtain mercy} (\elethsontai\) "Sal win pitie theirsels" (_Braid Scots_). "A self-acting law of the moral world" (Bruce).
rwp@Matthew:5:8 @{Shall see God} (\ton theon opsontai\). Without holiness no man will see the Lord in heaven (Hebrews: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.
rwp@Matthew:5:9 @{The peacemakers} (\hoi eirnopoioi\). 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 (Ephesians:2:14f.|)" (McNeile). Thus we shall be like our Elder Brother.
rwp@Matthew:5:10 @{That have been persecuted for righteousness' sake} (\hoi dedigmenoi heneken dikaiosuns\). 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.
rwp@Matthew:5:11 @{Falsely, for my sake} (\pseudomenoi heneken emou\). 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 (\misthos\) in heaven. No prize awaits one there who deserves all the evil said of him and done to him here.
rwp@Matthew:5:13 @{Lost its savour} (\mranthi\). The verb is from \mros\ (dull, sluggish, stupid, foolish) and means to play the fool, to become foolish, of salt become tasteless, insipid (Mark: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.
rwp@Matthew:5:15 @{Under the bushel} (\hupo ton modion\). 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}" (\tn luchnian\), 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.
rwp@Matthew:5:16 @{Even so} (\houts\). 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.
rwp@Matthew:5:17 @{I came not to destroy, but to fulfil} (\ouk lthon katalusai alla plrsai\). The verb "destroy" means to "loosen down" as of a house or tent (2Corinthians: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).
rwp@Matthew:5:18 @{One jot or one tittle} (\ita hen mia kerea\). "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 \kerea\ 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).
rwp@Matthew:5:19 @{Shall do and teach} (\poisi kai didaxi\). 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" (Matthew:23:3|), who preach but do not perform. This is Christ's test of greatness.
rwp@Matthew:5:20 @{Shall exceed} (\perisseusi pleion\). Overflow like a river out of its banks and then Jesus adds "more" followed by an unexpressed ablative (\ts dikaiosuns\), 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.
rwp@Matthew:5:22 @{But I say unto you} (\eg de leg humin\). 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}" (\Raka\) and "{Thou fool}" (\Mre\). 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 \mre\ is a Hebrew word, but Field (_Otium Norvicense_) objects to that idea. "_Raca_ expresses contempt for a man's head=you stupid! _Mre_ expresses contempt for his heart and character=you scoundrel" (Bruce). "{The hell of fire}" (\tn geennan tou puros\), "the Gehenna of fire," the genitive case (\tou puros\) 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 (2Kings:23:10|). Jesus finds one cause of murder to be abusive language. Gehenna "should be carefully distinguished from Hades (\hids\) 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 (Luke:16:23|), but so is heaven.
rwp@Matthew:5:24 @{First be reconciled} (\prton diallagthi\). Second aorist passive imperative. Get reconciled (ingressive aorist, take the initiative). Only example of this compound in the New Testament where usually \katallass\ 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 (\dialagti\) 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 \katallass\" (Lightfoot). This because of \dia\ (two, between two).
rwp@Matthew:5:25 @{Agree with} (\isthi eunon\). A present periphrastic active imperative. The verb is from \eunoos\ (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} (\ti hupreti\). This word means "under rower" on the ship with several ranks of rowers, the bottom rower (\hupo\ under and \ress\, to row), the galley-slave, then any servant, the attendant in the synagogue (Luke:4:20|). Luke so describes John Mark in his relation to Barnabas and Saul (Acts:13:5|). Then it is applied to the "ministers of the word" (Luke:1:2|).
rwp@Matthew:5:26 @{The last farthing} (\ton eschaton kodrantn\). A Latin word, _quadrans, 1/4 of an _as_ (\assarion\) or two mites (Mark:12:42|), a vivid picture of inevitable punishment for debt. This is emphasized by the strong double negative \ou m\ with the aorist subjunctive.
rwp@Matthew:5:27 @{Thou shalt not commit adultery} (\ou moicheuseis\). These quotations (verses 21,27,33|) from the Decalogue (Exodus:20| and strkjv@Deuteronomy:5|) are from the Septuagint and use \ou\ and the future indicative (volitive future, common Greek idiom). In strkjv@5:43| the positive form, volitive future, occurs (\agapseis\). In strkjv@5:41| the third person (\dot\) singular second aorist active imperative is used. In strkjv@5:38| no verb occurs.
rwp@Matthew:5:28 @{In his heart} (\en ti kardii autou\). 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.
rwp@Matthew:5:29 @{Causeth thee to stumble} (\skandalizei se\). 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 (\skandalon\, from \skandalthron\) 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 \skandalon\. And Wyc. renders, 'if thy right eye _slander_ thee.'" Certainly slander is a scandal and a stumbling-block, a trap, and a snare.
rwp@Matthew:5:31 @{A writing of divorcement} (\apostasion\), "a divorce certificate" (Moffatt), "a written notice of divorce" (Weymouth). The Greek is an abbreviation of \biblion apostasiou\ (Ma strkjv@19:7; strkjv@Mark:10:4|). Vulgate has here _libellum repudii_. The papyri use \suggraph apostasiou\ in commercial transactions as "a bond of release" (see Moulton and Milligan's _Vocabulary_, etc.) The written notice (\biblion\) 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.
rwp@Matthew:5:32 @{Saving for the cause of fornication} (\parektos logou porneias\). 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 \m epi porneii\ in strkjv@Matthew: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.
rwp@Matthew:5:34 @{Swear not at all} (\m omosai hols\). 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 (1Thessalonians:5:27; strkjv@1Corinthians: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.
rwp@Matthew:5:38 @{An eye for an eye, and a tooth for a tooth} (\ophthalmon anti ophthalmou kai odonta anti odontos\). Note \anti\ with the notion of exchange or substitution. The quotation is from strkjv@Exodus:21:24; strkjv@Deuteronomy:19:21; strkjv@Leviticus: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.
rwp@Matthew:5:39 @{Resist not him that is evil} (\me antistnai ti ponri\). 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 (John:18:22|). And Jesus denounced the Pharisees (Matthew: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.
rwp@Matthew:5:40 @{Thy coat... thy cloke also} (\ton chitna sou kai to himation\). 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).
rwp@Matthew:5:41 @{Shall compel thee} (\aggareusei\). The Vulgate has _angariaverit_. The word is of Persian origin and means public couriers or mounted messengers (\aggaroi\) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. Songs: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 (Matthew:27:32|, \ggareusan\).
rwp@Matthew:5:42 @{Turn not thou away} (\m apostraphis\). 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.
rwp@Matthew:5:43 @{And hate thine enemy} (\kai misseis\). This phrase is not in strkjv@Leviticus:19:18|, but is a rabbinical inference which Jesus repudiates bluntly. The Talmud says nothing of love to enemies. Paul in strkjv@Romans:12:20| quotes strkjv@Proverbs: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 \plsion\ 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 (Luke:10:29ff.|).
rwp@Matthew:5:48 @{Perfect} (\teleioi\). The word comes from \telos\, 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. strkjv@Matthew:6:1 @{Take heed} (\prosechete\). The Greek idiom includes "mind" (\noun\) which is often expressed in ancient Greek and once in the Septuagint (Job:7:17|). In the New Testament the substantive \nous\ is understood. It means to "hold the mind on a matter," take pains, take heed. "Righteousness" (\dikaiosunn\) is the correct text in this verse. Three specimens of the Pharisaic "righteousness" are given (alms, prayer, fasting). {To be seen} (\theathnai\). First aorist passive infinitive of purpose. Our word _theatrical_ is this very word, spectacular performance. {With your Father} (\para ti patri humn\). Literally "beside your Father," standing by his side, as he looks at it.
rwp@Matthew:6:2 @{Sound not a trumpet} (\m salpisis\). 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 (Luke: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. Songs: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" (\hoi hupokritai\) do this very thing. This is an old word for actor, interpreter, one who personates another, from \hupokrinomai\ to answer in reply like the Attic \apokrinomai\. 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} (\apechousin ton misthon autn\). 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). Songs:_Light from the Ancient East_, pp. 110f. \Apoch\ means "receipt." Songs:also in strkjv@6:5|.
rwp@Matthew:6:4 @{In secret} (\ti krupti\). The Textus Receptus added the words \en ti phaneri\ (openly) here and in strkjv@6:6|, but they are not genuine. Jesus does not promise a _public_ reward for private piety.
rwp@Matthew:6:5 @{In the synagogues and in the corners of the streets} (\en tais sunaggais kai en tais gniais tn platein\). 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.
rwp@Matthew:6:6 @{Into thy closet} (\eis to tameion\). The word is a late syncopated form of \tamieion\ from \tamias\ (steward) and the root \tam-\ from \temn\, to cut. Songs: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.
rwp@Matthew:6:7 @{Use not vain repetitions} (\m battalogste\). 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 (1Kings:8:26|) and of Diana in the amphitheatre at Ephesus who yelled for two hours (Acts:19:34|) are examples. The Mohammedans may also be cited who seem to think that they "will be heard for their much speaking" (\en ti polulogii\). 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" (Matthew: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).
rwp@Matthew:6:9 @{After this manner therefore pray ye} (\houts oun proseuchesthe humeis\). "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. strkjv@John:17|). There is no evidence that Jesus meant it for liturgical use by others. In strkjv@Luke: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.
rwp@Matthew:6:9 @{Hallowed be thy name} (\hagiastht to onoma sou\). In the Greek the verb comes first as in the petitions in verse 10|. They are all aorist imperatives, punctiliar action expressing urgency.
rwp@Matthew:6:11 @{Our daily bread} (\ton arton hmn ton epiousion\). This adjective "daily" (\epiousion\) coming after "Give us this day" (\dos hmn smeron\) has given expositors a great deal of trouble. The effort has been made to derive it from \epi\ and \n\ (\ousa\). It clearly comes from \epi\ and \in\ (\epi\ and \eimi\) like \ti epiousi\ ("on the coming day," "the next day," strkjv@Acts:16:12|). But the adjective \epiousios\ 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 (Matthew:6:11; strkjv@Luke: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. \Epiousios\ 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 \epiousios\ in an ancient housekeeping book" (_Light from the Ancient East_, New ed. 1927, p. 78 and note 1). Songs: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. strkjv@1:8, \tous epiousious\ after \tous artous\. The meaning, in view of the kindred participle (\epiousi\) in strkjv@Acts: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.
rwp@Matthew:6:12 @{Our debts} (\ta opheilmata hmn\). Luke (Luke:11:4|) has "sins" (\hamartias\). In the ancient Greek \opheilma\ is common for actual legal debts as in strkjv@Romans: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 strkjv@Matthew: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 \opheil\ 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" (\hs\) we _also_ have forgiven those in debt to us, a most solemn reflection. \Aphkamen\ is one of the three k aorists (\ethka, edka, hka\). It means to send away, to dismiss, to wipe off.
rwp@Matthew:6:13 @{And bring us not into temptation} (\kai m eisenegkis eis peirasmon\). "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 strkjv@James:1:13|. The word here translated "temptation" (\peirasmon\) means originally "trial" or "test" as in strkjv@James: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" (Luke: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 (1Corinthians:10:13|), but it is a terrible risk.
rwp@Matthew:6:13 @{From the evil one} (\apo tou ponrou\). The ablative case in the Greek obscures the gender. We have no way of knowing whether it is \ho ponros\ (the evil one) or \to ponron\ (the evil thing). And if it is masculine and so \ho ponros\, 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 \ponros\ has a curious history coming from \ponos\ (toil) and \pone\ (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.
rwp@Matthew:6:13 @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.
rwp@Matthew:6:14 @{Trespasses} (\paraptmata\). 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" (Galatians:6:1|) is the common New Testament idea. \Parabasis\ (Romans:5:14|) is a positive violation, a transgression, conscious stepping aside or across.
rwp@Matthew:6:16 @{Of a sad countenance} (\skuthrpoi\). Only here and strkjv@Luke:24:17| in the N.T. It is a compound of \skuthros\ (sullen) and \ops\ (countenance). These actors or hypocrites "put on a gloomy look" (Goodspeed) and, if necessary, even "disfigure their faces" (\aphanizousin ta prospa autn\), 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 \aphanizousi\ (disfigure) and \phansin\ (figure). They conceal their real looks that they may seem to be fasting, conscious and pretentious hypocrisy.
rwp@Matthew:6:18 @{In secret} (\en ti kruphaii\). Here as in strkjv@6:4,6| the Textus Receptus adds \en ti phaneri\ (openly), but it is not genuine. The word \kruphaios\ is here alone in the New Testament, but occurs four times in the Septuagint.
rwp@Matthew:6:19 @{Lay not up for yourselves treasures} (\m thsaurizete humin thsaurous\). Do not have this habit (\m\ and the present imperative). See on ¯Matthew: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 \humin\ is dative of personal interest and is not reflexive, but the ordinary personal pronoun. Wycliff has it: "Do not treasure to you treasures."
rwp@Matthew:6:19 @{Break through} (\diorussousin\). 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" (\toichoruchos\).
rwp@Matthew:6:20 @{Rust} (\brsis\). Something that "eats" (\bibrsk\) or "gnaws" or "corrodes."
rwp@Matthew:6:22 @{Single} (\haplous\). Used of a marriage contract when the husband is to repay the dowry "pure and simple" (\tn phernn hapln\), 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 strkjv@Luke: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 (\ponros\) may be diseased and is used of stinginess in the LXX and so \haplous\ 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|.
rwp@Matthew:6:24 @{No man can serve two masters} (\oudeis dunatai dusi kuriois douleuein\). Many try it, but failure awaits them all. Men even try "to be slaves to God and mammon" (\Thei douleuein kai mamni\). 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 (\henos anthexetai\). The word means to line up face to face (\anti\) with one man and so against the other.
rwp@Matthew:6:25 @{Be not anxious for your life} (\m merimnate ti psuchi hmn\). 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:
rwp@Matthew:6:25 @ "The native hue of resolution Is sicklied o'er with the pale cast of thought."
rwp@Matthew:6:25 @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 \merimna\ is from \meris, meriz\, because care or anxiety distracts and divides. It occurs in Christ's rebuke to Martha for her excessive solicitude about something to eat (Luke:10:41|). The notion of proper care and forethought appears in strkjv@1Corinthians:7:32; strkjv@12:25; strkjv@Phillipians: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 (\phagmen, pimen, peribalmetha\). 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 (\peribalmetha\, fling round ourselves in 31|, \endussthe\, put on yourselves in 25|).
rwp@Matthew:6:25 @{For your life} (\ti psuchi\). "Here \psuchi\ stands for the life principle common to man and beast, which is embodied in the \sma\: the former needs food, the latter clothing" (McNeile). \Psuch\ in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mark:3:4|) or the seat of the thoughts and emotions on a par with \kardia\ and \dianoia\ (Matthew:22:37|) and \pneuma\ (Luke:1:46|; cf. strkjv@John:12:27; strkjv@13:21|) or something higher that makes up the real self (Matthew:10:28; strkjv@16:26|). In strkjv@Matthew:16:25| (Luke:9:25|) \psuch\ appears in two senses paradoxical use, saving life and losing it.
rwp@Matthew:6:27 @{Unto his stature} (\epi tn hlikian autou\). The word \hlikian\ 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.
rwp@Matthew:6:28 @{The lilies of the field} (\ta krina tou agrou\). The word may include other wild flowers besides lilies, blossoms like anemones, poppies, gladioli, irises (McNeile).
rwp@Matthew:6:29 @{Was not arrayed} (\oude periebaleto\). Middle voice and so "did not clothe himself," "did not put around himself."
rwp@Matthew:6:30 @{The grass of the field} (\ton chorton tou agrou\). The common grass of the field. This heightens the comparison.
rwp@Matthew:6:33 @{First his kingdom} (\prton tn basileian\). 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).
rwp@Matthew:6:34 @{For the morrow} (\eis ten aurion\). 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.
rwp@Matthew:7:1 @{Judge not} (\m krinete\). 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.
rwp@Matthew:7:3 @{The mote} (\to karphos\). Not dust, but a piece of dried wood or chaff, splinter (Weymouth, Moffatt), speck (Goodspeed), a very small particle that may irritate. {The beam} (\tn dokon\). 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?"
rwp@Matthew:7:5 @{Shalt thou see clearly} (\diablepseis\). Only here and strkjv@Luke:6:42| and strkjv@Mark:8:25| in the New Testament. Look through, penetrate in contrast to \blepeis\, 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 (\ekbalein\) of his eye.
rwp@Matthew:7:6 @{That which is holy unto the dogs} (\to hagion tois kusin\). 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_, strkjv@Exodus: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} (\tous margaritas hmn emprosthen tn choirn\). 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.
rwp@Matthew:7:9 @{Loaf--stone} (\arton--lithon\). Some stones look like loaves of bread. Songs:the devil suggested that Jesus make loaves out of stones (Matthew:4:3|).
rwp@Matthew:7:10 @{Fish--serpent} (\ichthun--ophin\). Fish, common article of food, and water-snakes could easily be substituted. Anacoluthon in this sentence in the Greek.
rwp@Matthew:7:11 @{How much more} (\posi mallon\). Jesus is fond of the _a fortiori_ argument.
rwp@Matthew:7:12 @{That men should do unto you} (\hina poisin hmn hoi anthrpoi\). Luke (Luke:6:31|) puts the Golden Rule parallel with strkjv@Matthew:5:42|. The negative form is in Tobit strkjv@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.
rwp@Matthew:7:13 @{By the narrow gate} (\dia ts stens puls\). 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. strkjv@Deuteronomy:30:19; strkjv@Jeremiah:21:8; strkjv@Psalms:1|). See the _Didache_ i-vi; Barnabas xviii-xx. "The narrow gate" is repeated in verse 14| and {straitened the way} (\tethlimmen h hodos\) added. The way is "compressed," narrowed as in a defile between high rocks, a tight place like \stenochria\ in strkjv@Romans: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" (\euruchros\) is in every city, town, village, with the glaring white lights that lure to destruction.
rwp@Matthew:7:15 @{False prophets} (\tn pseudoprophtn\). There were false prophets in the time of the Old Testament prophets. Jesus will predict "false Messiahs and false prophets" (Matthew:24:24|) who will lead many astray. They came in due time posing as angels of light like Satan, Judaizers (2Corinthians:11:13ff|.) and Gnostics (1John:4:1; strkjv@1Timothy:4:1|). Already false prophets were on hand when Jesus spoke on this occasion (cf. strkjv@Acts:13:6; strkjv@2Peter:2:1|). In outward appearance they look like sheep in the sheep's clothing which they wear, but within they are "ravening wolves" (\lukoi harpages\), 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.
rwp@Matthew:7:16 @{By their fruits ye shall know them} (\apo tn karpn autn epignsesthe\). From their fruits you will recognize them." The verb "know " (\ginsk\) has \epi\ added, fully know. The illustrations from the trees and vines have many parallels in ancient writers.
rwp@Matthew:7:20 @See on ¯Matthew:7:16|.
rwp@Matthew:7:21 @{Not--but} (\ou--all'\). Sharp contrast between the mere talker and the doer of God's will.
rwp@Matthew:7:22 @{Did we not prophesy in thy name?} (\ou ti si onomati eprophteusamen;\). The use of \ou\ 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" (\oudepote egnn hms\). "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" (\homologs autois\), the very word used of profession of Christ before men (Matthew:10:32|). This word Jesus will use for public and open announcement of their doom.
rwp@Matthew:7:24 @{And doeth them} (\kai poiei autous\). That is the point in the parable of the wise builder, "who digged and went deep, and laid a foundation upon the rock" (Luke:6:48|).
rwp@Matthew:7:25 @{Was founded} (\tethemelito\). Past perfect indicative passive state of completion in the past. It had been built upon the rock and it stood. No augment.
rwp@Matthew:7:26 @{And doeth them not} (\kai m poin autous\). 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 strkjv@5:19| about the one "who does and teaches." Hearing sermons is a dangerous business if one does not put them into practice.
rwp@Matthew:7:28 @{The multitudes were astonished} (\exeplssonto hoi ochloi\). 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."
rwp@Matthew:7:29 @{And not as their scribes} (\kai ouch hs hoi grammateis autn\). 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.
rwp@Matthew:8:2 @{If thou wilt} (\ean thelis\). The leper knew that Jesus had the power to heal him. His doubt was about his willingness. "Men more easily believe in miraculous power than in miraculous love" (Bruce). This is a condition of the third class (undetermined, but with prospect of being determined), a hopeful doubt at any rate. Jesus accepted his challenge by "I will." The command to "tell no one" was to suppress excitement and prevent hostility.
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