Garner-Howes Baptist Commentary

JESUS AND THE SABBATH V. 1-6

1) "And it came to pass on the second sabbath after the first," (egeneto de en sabbato) "Then it occurred that on a sabbath day," on the first sabbath of the second Hebrew month, Iyar, our month of May, when the grain is ripe in that part of Palestine. It is the day sanctified by the Lord for rest, Genesis 2:3; Exodus 20:8-11; Exodus 35:2-3.

2) "That he went through the corn fields;" (diaporeuesthai auton dia sporimon) "He went through or across cornfields," across the country-side of ripening corn, Mark 2:23.

3) "And his disciples plucked the ears of corn, and did eat," (kai etillon hoi mathetai autou kai esthion tous stachuas) "And his disciples plucked and ate the ears." He Himself did not pluck the ears. The plucking of the ears was permissible, but the objection was "on the sabbath day," Luke 6:2; Deuteronomy 23:25. They ate because they were hungry, Matthew 12:1.

4) "Rubbing them in their hands." (psochontes tais chersin) "Rubbing them with and in their hands," to remove the husk from the grain, so that they might eat the soft grains, Deuteronomy 23:25. To the meticulous Pharisees this was equivalent to threshing on the Sabbath day. No other writer mentions their rubbing or rolling the grain in their hands.

1) "And certain of the Pharisees said unto them," (tines de ton Pharisaion eipan) "Then some of the Pharisees said," a certain class, critically inquiring, as chronic faultfinders against Jesus, His work, and His workers, Matthew 12:11.

2) "Why do ye that which is not lawful to do on the sabbath days?" (ti poilite ho ouk eksestin tois sabbasin) "Why do you all do what is not lawful to do on the sabbath?" on any sabbath. As work was prohibited on the sabbaths; Reaping or threshing corn was unlawful. And they definitively interpreted what the disciples of Jesus were doing to be illegal, without regards for their hunger, Matthew 12:12.

1) "And Jesus answering them said," (kai apokritheis pros autous eipen ho lesous) "And replying Jesus said directly to them," to their grumbling, carping to His disciples, Matthew 12:3.

2) "Have ye not read so much as this, what David did," (oude touto anegnote ho epoiesen David) "Have you all not even read this which David did," as recounted 1 Samuel 21:6. Or have you paid no attention to it?

3) "When himself was an hungered," (hopote epeiasen auton) "When he himself was hungered?" much as my disciples are hungry on this holy sabbath day? Mark 2:25.

4) "And they which were with him;" (kai hoi met’ autou ontes) "And what the ones who were with him did;" as well, his companions who were with him, much as mine who journey with me today? 1 Samuel 21:1-6.

1) "How he went into the house of God," (hos eiselthen eis ton oikon tou theou) "How he entered into the house of God," the temple, Matthew 12:4; Mark 2:26.

2) "And did take and eat the shewbread," (kai tous artous tes protheseos labon ephagen) "And how he took the loaves of the setting (permanent shewbread) and ate," which was to be eaten by the priests only, according to the law, in the holy house of God, Matthew 12:4; Mark 2:16. Hunger overruled a positive law of exclusion concerning the shewbread.

3) "And gave also to them that were with him;" (kai edoken tois met’ autou) "And how he doled out the same to those who were with him;" Mark 2:26; Matthew 12:4.

4) "Which it is not lawful to eat," (hous ouk eksestin phagein) "Which (bread) it is (exists) not lawful to eat," at all, Matthew 12:4; Exodus 25:30. Luke makes no reference to the high priest Abiatar, as in Mark 2:26, and no mention of the sabbath law’s being superseded by higher interests as in Matthew 12:5.

5) "But for the priests alone?" (ei me monous tous hereis) "Except the priests only," Mark 2:26; Leviticus 24:5-9. It was for Aaron and his sons to be eaten by them and their priestly successors only, in the holy place only. There were twelve "loaves of the setting," unleavened loaves, sprinkled with frankincense, one for each of the twelve tribes, placed on a golden table known as the table of shewbread, Hebrews 9:2.

1) "And he said unto them," (kai elegen autois) "And he affirmed then to them," to the "certain Pharisees," Luke 5:2. Temporary obligations give way to eternal laws, as shadows yield to substance, and blueprints give way to the architectural structure.

2) "That the Son of man is Lord also of the sabbath." (kuriois estin tou sabbatou ho huios tou anthropou) "That the heir-Son of man (of humanity) is (exists as) Lord of the sabbath," at hand, and of all sabbaths, of all rest, Matthew 12:8; 1) Son of man is His racial name; 2) Son of David is His Jewish name, and 3) Son of God is His Divine name; Luke 19:10; Luke 1:32; John 3:16.

HEALING OF THE WITHERED HAND V. 6-11

1) "And it came to pass also on another sabbath," (egeneto de en hetero sabbaton) "Then it came to pass on a different sabbath," a sabbath on another occasion, an occasion that Luke desired to be recounted, Mark 3:4. At what place it took place is not recorded.

2) "That he entered into the synagogue and taught:" (eiselthein auton eis ten sunagogen kai didaskein) "He entered into the synagogue and taught," Matthew 12:9.

3) "And there was a man whose right hand was withered." (kai en anthropos ekei kai he cheir autou he deksia en ksera) "And there was a man out there in the synagogue whose right hand was withered," dried up, without strength, totally paralyzed, Matthew 12:10; Mark 3:1. The "right" hand was considered the working hand, and the privation of it, and need for cure was therefore greater, making the healing more spectacular.

1) "And the scribes and the Pharisees watched him," (pareterounto de auton hoi grammateis kai ho Pharisaioi) "Then the scribes and the Pharisees hawkishly watched him," watched Jesus, kept eyeballing every move He made, with ulterior motives, that they might accuse Him, Mark 3:2. They watched Him, not to learn or imitate, but to accuse Him in a demeaning, condemning manner.

2) "Whether he would heal on the sabbath day;" (ei en to sabbato therapeuei) "Whether or not he heals people on the sabbath," Matthew 12:10. The Pharisees were very strict on the matter that one could not heal or attend to the sick on the sabbath; Though it was a controversy among the Jews, they were divided over the issue.

3) "That they might find an accusation against him," (hina heurosin kategorein autou) "in order that they might find an occasion to accuse him," as a breaker of the law of Moses, which they sought like fools to make Him to be, Luke 12:20; Mark 3:2.

1) "But he knew their thoughts," (autos de edei tous dialogismous auton) "Then he knew their ulterior reasoning motives," for He knows what is in man, his thoughts and even his hidden motives, John 2:24-25.

2) "And said to the man which had the withered hand," (eipen de to andri to kseran echonti ten cheira) "And he said directly to the man who had the withered hand," the dried up, paralyzed hand, Matthew 3:1; Matthew 3:3.

3) "Rise up, and stand forth in the midst." (egeire kai stethi eis to meson) "Rise, stand right up in the midst (before all here in the synagogue)," as a witness and testimony, that all may see, John 2:5; Mark 3:3. Stand up to be counted as an object of my compassion and my healing help, John 20:30-31.

4) "And he arose and stood forth." (kai anastas este) "And rising up he stood right in their midst," obediently, as Jesus asked him to do; Obeying Him instantly, he stood up without delay, openly, publicly, John 15:14.

1) "Then said Jesus unto them," (eipen de ho lesous pros autous) "Then Jesus said directly to them," to those Pharisees and scribes, the fault-finders, who sought to entrap Him, charge Him as a law-breaking criminal, in the synagogue that sabbath day, Matthew 12:11-12.

2) "I will ask you one thing;" (eperoto humas) "May I ask you all one thing, a question, please?" Ask you to be honest interpreters of a common experience and custom among you all, Matthew 12:11-12.

3) "Is it lawful on the sabbath days to do good, or to do evil?" (ei eksestin to sabbato agarhopoiesai he kakopoiesai) "is it lawful to do good or to do evil on the sabbath?" Just speak up, Mark 3:4. He was preparing to do good in working a miracle while they were deviously seeking occasion to put Him to death, Luke 14:3.

He asked this question, knowing what was in their hearts, but the synagogue audience did not know; So He asked the question to focus attention on His actions.

4) "To save life or to destroy it?" (psuchen sosai e apolesai) "To save or to destroy soul-life?" the life and usefulness of the life of a soul? Is such legal? or which has priority? Would you simply give us your esteemed judgment, your opinions, or interpretations of the matter? Mark 3:4; Matthew 12:12. And they were dumb as wooden fence posts; Mark says, "they held their peace," Mark 3:4; Luke 14:4. Jesus saved or preserved the life or livelihood of this man by healing his paralyzed hand.

1) "And looking round about upon them all," (kai periblepsamenos pantas autous) "And looking round at all them," at all those in the synagogue; Mark 3:5 reads, "With anger, being grieved for the hardness of their hearts."

2) "He said unto the man, Stretch forth thy hand." (eipen auto ekteinon ten cheira sou) "He said to him, stretch out your hand," Mark 3:5.

3) "And he did so:" (ho de epoiesen) "Then he did it," stretched it out at once, obediently, Matthew 12:13; Mark 3:5.

4) "And his hand was restored whole as the other." (kai apekatestathe he cheir autou) "And his hand was restored," or was made well, Matthew 12:13; Mark 3:5.

1) "And they were filled with madness;" (autoi de eplesthesan anoias) "Then they (the Pharisees and scribes) were filled with (bursting with) madness," a rage of anger, Psalms 2:2, a madness that led them to consort with their enemies to destroy Jesus rather than to human joy that an afflicted man had been made whole.

2) "And communed one with another," (kai dielaloun pros allelous) "And they talked (collaborated with) one another," in a collusive manner, a devious manner, planned and plotted against Jesus how they might destroy Him, in their hour of anger on the sabbath day; They then went and counseled with an hit-man gang, Matthew 12:14.

3) "What they might do to Jesus." (ti an poiesaien to lesou) "Just what they might do to Jesus," to destroy Him, Mark 3:6 explains that it was with the Herodians, a band of heathens generally to the Jews, Psalms 109:4-5.

THE TWELVE APOSTLES CHOSEN V. 12-19

1) "And it came to pass in those days," (egeneto de en tais hemerais tautais) "Then it occurred in those days," as He continued in Galilee, teaching, preaching, and healing.

2) "That he went out into a mountain to pray," (ekseltheim auton eis to horos proseuksasthai) "He went forth into the mountain to pray," a particular mountain, or the high mountainous area above the plain and lake of Gennesaret, as on another occasion, Matthew 14:23; Mark 3:13.

3) "And continued all night in prayer to God." (kai en dianuktereuon en te proseuche tou theou) "And he spent the night continuing in prayer to God," all night praying continually to God, in view of His selection of the twelve apostles the following morning, Luke 5:13.

1) "And when it was day," (kai hote egeneto hemera) "And when it came to be day," early in the morning.

2) "He called unto him his disciples," (prosephonesen tous mathetas autou) "He called his disciples unto him," as a group, an assembly, as His church company, "whom he would," Mark 3:13; John 15:16. They had already "companied with him from the beginning," John 15:27; Acts 1:21-22.

3) "And of them he chose twelve," (kai ekleksamenos ap’auton dodeka) "And out of and from them he chose twelve," and ordained them, Mark 3:14, that He might "send them forth to preach." The twelve apostles of the New Covenant church have parallel honors in the church that the heads of the twelve tribes had in Israel; Note also their future hope, Luke 22:28-30.

4) "Whom also he named apostles." (houd kai apo stolous onomasen) "Whom he also named (as) apostles," to be apostles, whom He would send out, Matthew 10:2. The apostles were the first officers that Jesus ordained and set in His church, 1 Corinthians 12:28.

1) "Simon, (whom he also named Peter)" (Simona, hon kai onomasen Petron) "Simon, whom he also named Peter;" Peter is Greek, meaning a pebble-rock; He is also called Cephas, an Aramaic word also meaning a small rock, and Simon son of Jonas, John 21:15; John 1:42; Mark 3:16.

2)" And Andrew his brother," (kai Andrean ton adelphon autou) "And Andrew his fraternal brother," his family brother. His name means, "manly", or “he-man.”

3) "James and John," (kai lakobon kai loannen) "And James and John," who were also fraternal (family) brothers. The name James is the same as Jacob. He is usually called James the elder, the first of the apostles to suffer as a martyr, Acts 12:2. John was the last survivor of the twelve apostles. His name means "God is gracious." Jesus called him and his brother, James, Boanerges, "Sons of thunder," Mark 3:17; His father was Zebedee and mother Salome, believed to be a sister of the mother of Jesus, making them His cousins, John 19:25.

4) "Philip and Bartholomew," (kai Philippon kai Barthalomaion) "And Philip and Bartholomew;" The Greek name Philip means "a lover of horses;" He was the first of the twelve called, John 1:43. These first five, of the twelve, were all from the town of Bethsaida, which means, "house of fish", a commercial fishing center, Mark 6:45; John 1:44.

Batholomew, son of Tolmai, is believed to be the same person as Nathaniel, which means, "a gift from God," John 21:2, and one of the twelve apostles, brought to the Lord by Philip, John 1:45-49.

1) "Matthew and Thomas," (kai Matthaion kai Thoman) "And Matthew and Thomas;" Matthew means "gift of Jehovah," one of the twelve who called himself "Matthew the publican," also called Levi, Matthew 10:3. Thomas also called (Gk) Didymus, means "the twin", John 20:24, known also as the doubter.

2) "James the son of Alphaeus," (kai lakobon halphaiou) "And James a son of Alphaeus," called James "the less", or younger, Mark 15:40. Alphaeus was also known as Clopas, John 19:25. His wife was Mary, sister of the Virgin Mary, and mother of James and Jude.

3) "And Simon called Zelotes," (kai Simona ton kaloumenon Zeloten) "And Simon the one who is and was called a Zealot." The Zealots were a fanatical sect of the Jews noted for their intemperate zeal in maintaining Jewish law and customs. Matthew calls him "the Canaanite", another form of the name "Zealot" from the Heb word "Kineah", meaning "Zeal," Matthew 10:4.

1) "And Judas the brother of James," (kai loudan lakobou) "And Judas who was a brother of James," son of Alphaeus. He is also called Lebbaeus from the Hebrew word "lebh" meaning "heart" and called Thaddeus from the Heb "Thad" that means "bosom." His brother James was pastor of the Jerusalem church and wrote the book of James while he himself was sent by the Jerusalem church as a messenger to Antioch and later wrote the book of Jude, Judges 1:1.

2) "And Judas Iscariot," (kai loudan Iskarioth) "And Judas Iscariot," last named of the twelve apostles. He is believed to have been from Kerioth, a city of the tribe of Judah, Joshua 15:25; He was the son of Simon Iscariot, John 6:71; John 13:26.

3) "Which also was the traitor." (hos egeneto prosdotes) "Who became a betrayer," or "turned traitor," John 6:70-71; John 18:2.

1) "And he came down with them," (kai katabas met, auton) "And descending (from the mountain) with them," the twelve newly ordained apostles and the church disciples from whose company He had called and ordained the twelve, Luke 5:12-13; Mark 3:13.

2) "And stood in the plain," (heste epi topou pedinou) "He stood upon a level locality," a plain below the mountain where He had chosen and ordained His apostles and set them in His church company, believed to be between the mount of Beatitudes and the Sea of Galilee, Luke 5:20-39.

3) "And the company of his disciples," (kai ochlos polus matheton autou) "And the huge company of his church disciples," who had gone up with Him, or come to Him, Luke 5:14; They were even then His chosen new covenant fellowship, John 15:16; John 15:27; Acts 1:20-21.

4) "And a great multitude of people," (kai plethos polu tou laou) "And a huge multitude of the people of the country," that is called the holy land, from the following areas, far and near, Mark 3:7-8; Matthew 4:25.

5) "Out of all Judaea and Jerusalem," (apo pases tes loudaias kai lerousalem) "From out of all Judaea and Jerusalem," inclusive of Galilee, Matthew 4:25; Decapolis, Idumaea, and Perea, Mark 3:7-8. In the crowd were racially Jews, Greeks, Phoenicians, and Arabs.

6) "And from the sea coast of Tyre and Sidon," (kai tes parallou turou kai Sidonos) "And the coastal country of Tyre and Sidon," land of the Phoenicians, mostly Greeks of that day, Mark 3:8.

7) "Which came to hear him," (hoi elthon akousai autou) "Who came of their own will, choice, or accord to hear him," both teach and preach, with great expectation.

8) "And to be healed of their diseases;" (kai iathenai apo ton noson auton) "And to be cured from their diseases," or made whole, Mark 3:9-12; Psalms 103:3; Psalms 107:17-20.

1) "And they that were vexed with unclean spirits:" (kai hoi enochlournenoi apo pneumaton akatharton) "And those who were being tormented from indwelling unclean or deranged spirits," from demon spirits, Matthew 4:24-25.

2) "And they were healed." (etherapeuonto) "And they were cured or healed," Mark 3:10-11.

1) "And the whole multitude sought to touch him:" (kai pas ho ochlos ezetoun haptesthai autou) "And all the crowd sought to touch him," Mark 3:10; Numbers 21:8-9; Matthew 14:36; John 3:14-15, for virtue they hoped and believed they would receive from Him, if only they could touch Him. Such indicates that all men, in the presence of God, realize that they lack virtue and holiness needed to bring peace to the soul and mind of men, Isaiah 1:4-5; Isaiah 55:1-13; Isaiah 57:20-21; Romans 5:1.

2) "For there went virtue out of him," (hoti dunamis par, autou eksercheto) "Because dynamic power went out of and from him," when He touched them, or they touched "even the hem of his garment," Matthew 14:36; Mark 5:27-28.

3) "And healed them all." (kai iato pantas) "And he cured all," all who touched Him with their afflictions, Luke 8:44-47; Mark 5:30.

THE BEATITUDES EXPLAINED V. 20-46

1) "And he lifted up his eyes on his disciples," (kai autos eparas tous ophthalomus autou eis tous mathetas autou elegen) "And he, while lifting his eyes on his disciples, said;" His church disciples (the kingdom of heaven), whom He had called unto Himself for this address, known as The Sermon on the Mount, Matthew 5:1-2, inclusive of Matthew 5:1 to Matthew 7:29. Luke’s account is more abbreviated than that of Matthew.

2)"Blessed be ye poor" (makario hoi ptochoi) "Blessed are the poor ones," Matthew 5:3, or the poor ones are (exist as) spiritually prosperous ones, among you all, the church disciple body or company whom He later asserted that He chose, as a fruit bearing agency, that companied with and witnessed for Him "from the beginning," John 15:16; John 15:26-27; Acts 1:20-21.

3) "For yours is the kingdom of God." (hoti hemetera estin basileia tou theou) "Because yours is (exists as) the kingdom of God," your company, fellowship, or new covenant House of God, already existing, called out and established, Mark 13:34-35; 1 Timothy 3:15; Hebrews 3:15; Hebrews 3:1-6. Matthew uses the term "kingdom of heaven," restrictedly, exclusively, and definitively, here to refer to this body of disciples, as the new covenant church that Jesus established, taught, commissioned, and purchased with His own blood, Matthew 16:18; Matthew 28:18-20; Acts 20:28; Ephesians 5:25.

Luke and the other two Gospel writers used the broad, more general term, "Kingdom of God," here which includes more than the church, which Matthew definitively calls "The Kingdom of Heaven," more than thirty times. It is true that "all things are yours," what God possesses belongs to His church people, in an eventual heir setting, 1 Corinthians 3:21-23. This does not mean that all things of God belong to "all the saved," as Protestantism holds.

1) "Blessed are ye that hunger now:" (makerioi hoi peinotes nun) "Blessed are the ones now and hereafter hungering:"

2) "For ye shall be filled." (hoti chortasthesesthe) "Because you all will be filled," empowered of the Holy Spirit, as a body, a church.

3) "Blessed are ye that weep now:" (makarioi hoi klaiontes nun) "Blessed are those who weep now and hereafter," who have left all to follow me and do my bidding. These words were spoken to our Lord’s new formed church disciples in the Sermon on the Mount, or at the foot of the mountain, near where He ordained the twelve apostles.

4) "For ye shall laugh." (hoti gelasete) "Because you all will laugh," with joy, gladness, and rejoicing, at the final rewarding and marriage of the Lamb, 1 Corinthians 3:8; Revelation 19:5-7.

1) "Blessed are ye, when men shall hate you," (makarioi este hotan misesosin humas hoi anthropoi) "Blessed are you all when men (humanity as a whole) hates you all," for what you are, what you believe, and what you practice in following me, John 15:19.

2) "And when they shall separate you from their company," (kai hotan aphorisosin humas) "And when they shall ostracize you all," from their company or circle of friendship and the social, educational, and devotional privileges of the synagogue, 1 Peter 2:19-20; 1 Peter 3:14.

3) "And shall reproach you," (kai oneidisosin) "And they of the world will reproach you all," for the servant is not greater than his Lord, John 15:20; 1 Peter 4:14.

4) "And cast out your name as evil," (kai ekbalosin to onoma humon hos poneron) "And cast your name out as wicked," Matthew 5:11; 1 Peter 4:14-16, as if it were wicked; When they black-ball you from their circle and company in social life, cast you out of the synagogue and its benefits, John 9:22; John 16:2.

5) "For the Son of man’s sake." (eneka tou huiou tou anthropou) "For the sake of the Son of man," for which you all stand, take a stand, and for the work He has given and the work He will give you to do, Matthew 5:11-12; John 15:21. Paul counted such as "gain" for Christ, Philippians 3:7-14.

1) "Rejoice ye in that day," (charete en ekeine te hemera) "Ye all rejoice in that day," that awaits you, not because or persecution, but because of strength to endure, and victory over such, 1 Corinthians 10:13.

2) "And leap for joy:" (kai skiresetate) "And leap for victorious joy," as the term is used Luke 1:41; Luke 1:44. Joy of a victory that surely awaits you, even as our Lord did, Hebrews 12:2; 1 Thessalonians 5:16; Philippians 4:4.

3) "For, behold, your reward is great in heaven:" (idou gar ho misthos humon polus en to ourano) "For behold (take note of this) your reward is great in heaven," already having been reserved for you all in heaven; Matthew 5:12; 1 Peter 1:4-5; Revelation 2:10; Revelation 22:12.

4) "For in like manner," (kata ta anta gar) "For in the same way," after the same wicked pattern, Matthew 5:12; It is expressed in a murder filled parable, Luke 20:9-15.

5) "Did their fathers unto the prophets." (epoioun tois prophetais hoi pateres auton) "The fathers of them (these Pharisees and scribes) did to or toward the prophets," Matthew 5:12 b; Acts 7:51-53; Matthew 23:34-35.

a) Like Elijah, 1 Kings 1:10.

b) Like Hanani, 2 Chronicles 16:10.

c) Like Micaiah 1 Kings 22:27.

d) Like Zechariah, 2 Chronicles 24:20-21.

e) Like Urijah.

f) Like Jeremiah.

g) Like Isaiah, who according to tradition was sawn asunder.

1) "But woe unto you that are rich!" (plen ouai humin tois plousiois) "But woe be or shall be to you all who are plutocrats or rich ones." Four woes now fall upon the Jewish rejectors and persecutors of Jesus, John 1:11, who trust in uncertain riches, 1 Timothy 6:17.

2) "For ye have received your consolation." (hoti apechete ten paraklesin humon) "Because you all have, hold, or now cling to your consolation," your rich things of earth that you covet as security, as a security blanket, like the rich barn builder till death, and the crying rich man in hell, Luke 12:16; Luke 12:21; Luke 16:25-31. Riches held for selfish motives bring ruin, Ecclesiastes 5:13.

1) "Woe unto you that are full!" (ouai humin hoi empeplesminoi nun) "Woe to you all who have been filled up now and for the future," Isaiah 65:13, in your own minds, trusting in "uncertain riches;" Thus the second woe is upon the covetous, gluttonous, who think they have need of nothing, Revelation 3:17.

2) "For ye shall hunger." (hoti peinasete) "Because you all will hunger," come to be hungry, to starve spiritually, to famish spiritually, as the prodigal son did in the pig-pen, Luke 15:14-17.

3) "Woe unto you that laugh now!" (ouai hoi gelontes nun) "Woe to you all laughing now, repeatedly," to cover an insecure conscience and an empty soul, who carry on superficial laughter, a veneer for the soul, as described Proverbs 1:21-31. This is the third woe, Ephesians 5:3-4.

4) "For ye shall mourn and weep." (hoti penthesete kai klausete) "Because you all will mourn and lament, "cry with regret and a conscience of self-accusing remorse. These woes were repeatedly and openly spoken by our Lord to those Jews of responsible positions who met Him, heard Him, and rejected or turned away from Him, John 8:24.

1) "Woe unto you, when all men speak well of you!" (ouai hotan kalos humas eoposin pantes hoi anthropoi) "Woe to you when all men speak well, or flattering things of you," Proverbs 20:19; John 15:19; 1 John 4:5. This is the fourth woe. These four woes are antithesis (opposite principles) or because of opposite principles held from the four beatitudes preceding.

2) "For so did their fathers to the false prophets." (kata ta auta gar epoioun tois pseudoprophetais hoi pateres auton) "In the same way their fathers spoke flattering things to the false prophets," Psalms 78:36; Proverbs 24:24; Job 17:5; Psalms 5:9; Psalms 12:2-4.

1) "But I say unto you which hear," (alla humin lego tois akouousin) "But (in contrast to that) I tell you all who are hearing, heeding, or following me," to you who are my new-covenant church disciples, my church, Luke 6:20.

2) "Love your enemies," (agapate tous echthrous humon) "Love your enemies," with a high priority kind of love, as set forth Romans 12:20, expressing your love toward them by kindly deeds, Proverbs 25:21-22.

3) "Do good to them which hate you," (kalos poieite tois misousin humas) "Do well toward those who hate you," or treat them in an ideal manner, instead of retaliating with revenge, as a natural tendency of the covetous nature of men, as also prescribed by the law, Exodus 23:4-5; Leviticus 19:17-18.

1) "Bless them that curse you," eulogete tous kataromenous humas) "Bless those who repeatedly are cursing you," Matthew 5:44; Romans 12:20-21.

2) "And pray for them which despitefully use you." (proseuchesthe peri tou epereazonton humas) "Pray concerning those who are insulting you," Matthew 5:39. Our Lord became an example of this that He taught, and Stephen followed Him in doing the same, Luke 23:34; Acts 7:60.

1) "And unto him that smiteth thee on the one cheek," (to tuptonti se epi ten siagona) "To the one who strikes you repeatedly on the cheek," as an individual to an individual, Matthew 5:39.

2) "Offer also the other," (pareche kai ten alien) "Turn also the other," as our Lord did, in an exemplary way, John 18:22-23; Matthew 5:39.

3) "And him that taketh away thy cloak," (kai apo tou airontos sou to himation) "And from the one who takes up and carries off your garment," loose outer garment, without your permission, for his own selfish, covetous use, Matthew 5:40.

4) "Forbid not to take thy coat also." (kai ton chitona me koluses) "Do not prevent him from also taking your tunic," your inner garment, Matthew 5:40. Matthew reverses the order of the garments, while both agree that leniency is to be granted to the covetous, legal theft.

1) "Give to every man that asketh of thee;" (panti aitouni se didou) "Give to everyone who asks of you," Matthew 5:42; Deuteronomy 15:7-11, and lend, but do not borrow, Deuteronomy 28:12.

2) "And of him that taketh away thy goods," (kai apo tou airontos ta sa) "And from one who takes your goods," borrows your goods, by request and you lend to him, Deuteronomy 15:10.

3) "Ask them not again." (me apaitei) "Do not ask that he return them," or that he bring them back, Matthew 5:42. For blessing shall be to those who show pity and charity to the poor.

1) "And as you would," (kai kathos thelete) "And just as you earnestly wish," or have a priority will; This is known as "The golden rule," Matthew 7:12.

2) "That men should do to you," (hina poiosin humin anthropoi) "That men may do to you," act toward you, for "he that would have friends must show himself friendly," Proverbs 17:6; Proverbs 18:24.

3) "Do ye also to them likewise."- (poleite autois homoios) "You all do to them likewise," in that same manner that you most desire men to do toward you, Proverbs 17:17; John 15:14.

1) "For if ye love them which love you," (kai ei agapate tous agapontas humas) "And if you all love with priority those who love you."

2) "What thank have ye?" (poia humin charis estin) "What real basis of thanks do you have?" or what expectancy of recompense or reward of grace is there for you?

3) "For sinners also love those that love them." (kai gar hoi hamartoloi tous agapontas autous agaposin) "For even lawless ones (criminals) have a priority love for the ones who love them," even the publicans, Matthew 5:46.

1) "And if ye do good to them which do good to you," (kai gar ean agathopoiete tous agapoiountas) "And if you all do ideal things directly to those who do ideal things for you," responsively saluting one another, Matthew 5:47.

2) "What thank have ye?" (poia humin charis estin) "What real thanks do you have?" or what moral and ethical basis do you have for such?

3) "For sinners also do even the same." (kai hoi hamartoli to auto poiousin) "Even the law-breakers or criminals do the same kind of things," as a pattern of criminal fraternity.

1) "And if ye lend to them of whom ye hope to receive," (kai ean danieste par, hon elpizete labein) "And if you lend (only) to those from whom you hope to receive," with a view to return or personal profit, lend with covetous desire, to get something from it.

2) "What thank have ye?" (poia choris estin) "Just what thanks (grounds for thanks) do you have?" or should you have? For a good or godly man shows favor and lends with discretion, Psalms 112:5. What thanks do you really deserve to have?

3) "For sinners also lend to sinners," (kai hamartoloi hamartolois daneizousin) "Even sinners lend to sinners," as a fraternity of like-persons.

4) "To receive as much again." (hina apolabosin ta isa) "In order that they may receive equal things in return," that it will not cost them anything. But the righteous are to lend in mercy, with compassion, and his seed is blessed by it, Psalms 37:26.

1) "But love ye your enemies," (plen agapate tous echthrous humon) "But you all love your enemies," with a genuine or high priority kind of love, Matthew 5:44.

2) "And do good and lend" (kai agathopoieite kai daneizeta) "And do good (genuine courtesies) and lend," for in such God is said to be "well pleased," Hebrews 13:16, given or inclined to hospitality, Romans 12:13; Galatians 6:6.

3) "Hoping for nothing again;" (meden apelpizontes) "Not at all despairing," anxious about receiving in return or the thing given returned. Let not that be your motive in lending, not despairing if what you lend to the poor or needy is not immediately returned to you.

4) "And your reward shall be great," (kai estai ho misthos humon polus) "And your reward will be much," much greater, 1 Corinthians 3:8.

5) "And ye shall be the children of the Highest:" (kai esesthe huioi hupsistou) "And you all will be heirs of the most High," Matthew 5:45; Known as children and servants of the most High God, the true and living God. For "by their fruits ye shall know them," Matthew 7:20.

6) "For he is kind unto the unthankful and to the evil." (hoti autos chrestos estin epi tous acharistous kai ponerous) "Because he is kind even to unthankful and the wicked," as also expressed, Matthew 5:45.

1) "Be ye therefore merciful," (ginesthe oiktirmones) "You all be compassionate," show mercy and compassionate concern for others, Ephesians 4:32; Ga 61; Proverbs 11:17. For the merciful shall be blessed, Matthew 5:7; Micah 6:8. Mercy is one of God’s attributes that is transferable to men.

2) "As your Father also is merciful." (kathos ho pater humon oiktirmon) "Even as your Father is," continually exists as compassionate, showing mercy and forbearance every day, not willing that anyone be damned, but that all should come to repentance, 2 Peter 3:9; Jeremiah 3:17; Psalms 130:7; Psalms 3:3; Ephesians 2:4.

1) "Judge not," (kai me krinete) "And do not judge," sit in judgment, in a harsh, censorious spirit, beyond that clearly set forth in the Word of God.

2) "And ye shall not be judged:" (lai ou me krithete) ,"And you all may not be judged by any means," in matters about which there is no clear, definitive statement from the Lord, Matthew 7:1; Romans 14:4; Romans 14:10; Romans 14:13.

3) "Condemn not, and ye shall not be condemned:" (me katadikazete kai ou me datadikasthete) "And do not condemn, and you may not at all be condemned," Matthew 7:2.

4) "Forgive, and ye shall be forgiven" (apolouete kai apoluthesesthe) "Forgive and you all will be forgiven," Matthew 6:14-15; Matthew 18:21-35.

God’s children are subject to a three-fold judgment: 1) By their neighbors. 2) By their conscience. 3) By the Lord.

1) "Give and it shall be given unto you," (didote kai dothesetai) "You all give, (dole out) and it will be given (doled out) to you," in response, Proverbs 28:27, so that the giver will not lack, Proverbs 19:17.

2) "Good measure, pressed down," (metron kalon pepiesmenon) "In an ideal measure that has been pressed down," a figure used regarding an honest measure of repayment or sale of corn, grain, or produce, in more than full return measure.

3) "And the shaken together, and running over," (sesaleumenon huperekchunnominon) "Well shaken together, and running over," a repayment or sale of gratitude and complete honesty.

4) "Shall men give into your bosom." (dosousin eis ton kolpon humon) "They will give into your bosom," or lap, or entrust to your care. The loose folds above the girdle served as a pocket, 2 Corinthians 8:1-2.

5) "For with the same measure that ye mete," (ho gar metro metreite) "For in whatever kind of measure that you all measure," or mete out to others, based on the word of Christ in this matter, Luke 6:27-38.

6) "Withal it shall be measured to you again." (antimetrethesetai humin) "It will be measured to you in return," Galatians 6:8.

1) "And he spake a parable unto them," (eipen dekai parabole autois) "Then he also related to them a parable," a truth clothed in proverbial language, Matthew 13:3; Matthew 13:10; Matthew 13:13; Matthew 13:34. The "them" was to His disciples.

2) "Can the blind lead the blind?" (meti dunatai tuphlos tuphion hodegein) "A blind man is not able or capable to guide a blind man is he?" Matthew 15:14. One who gropes in darkness cannot lead another who gropes in darkness.

3) "Shall they not both fall into the ditch?" (ouchi amphoteroi eis bothunon empesountai) "Will they not both fall into a ditch?" or a pit. They will, will they not? Matthew 23:16.

1) "The disciple is not above his master" (ouk eistin mathetes huper ton didaskalon) "A disciple is not above the teacher, is he?" or a servant his Lord, Luke 15:20; Matthew 10:24; John 13:16.

2) "But every one that is perfect," (katertismenos de) "Then the one who has been perfected," or been made mature, Colossians 2:10, "Ye are complete in Him," Matthew 5:48.

3) "Shall be as his master." (pas estai hos ho didaskalos autou) "Everyone will be or exist as his teacher or master-teacher," Matthew 10:24; John 13:16-17. If you follow a master or teacher, be certain that he is not blind, ignorant, or sinful; For the pupil, student, or scholar shall not rise morally, intellectually, or spiritually above his teaching example, John 15:19-21.

1) "And why beholdest thou the mote," (ti de blepeis to karphos) "And why do you individually see the mote," always take note of the "little twig," quickly pay attention to the small particle, in fault-finding, after the pattern of Jewish behavior, that seemed prevalent even among the disciples.

2) "That is in thy brother’s eye," (to en to ophthalmo tou adelphou sou) "Which is in the eye of your brother," to impair his vision, in the slightest manner.

3) "But perceivest not," (de ou katanoeis) "Yet you do not consider," give consideration to. Jesus spoke of spiritual blindness that held the Jewish law-keepers in darkness, Romans 9:1-3; Romans 10:1-4.

4) "The beam that is in thine own eye?" (ten dokon ten en to idio ophthalmo) "The beam that exists in your own eye?" that obstructs your own vision, the huge "chunk or slab of wood," in your own eye, Matthew 7:3.

1) "Either how canst thou say to thy brother," (pos dunasai legein to adelpho sou) "Just how are you able to say to your brother," Matthew 7:3-5.

2) "Brother, let me pull out the mote that is in thine eye," (adelphe, aphes ekbalo to karpos to ophthalmo sou) "Brother, allow me to take out the mote that is in your eye," the minute particle of a splinter.

3) "When thou beholdest not the beam that is in thine own eye?" (autos ten en to opthalmo sou dokon ou blepson) "While not seeing the beam in your own eye?" the large beam, or splinter of wood. The poet Scott wrote:

"Would the power some gifted give us,

To see ourselves as others see us,

Twould from many an evil free us,

And foolish notion."

4) "Thou hypocrite," (hupokrita) "You hypocrite," you who overjudge yourself as better than others, Luke 18:9.

5) "Cast out first the beam out of thine own eye," (ekbale proton ten dokon ek tou iphtalmou sou) "Take out first (in order) the beam out of your eye," the monstrous obstruction of your own vision.

6) "And then shalt thou see clearly," (kai tote diablepseia) "And then (at that point) you will see clearly," Revelation 3:17-18.

7) "To pull out the mote that is in thy brother’s eye." (to karpos to en to ophthalom tou adelphou sou ek balein) "To take out or remove the mote that is in the eye of your brother," when you can see better yourself.

1) "For a good tree bringeth not forth corrupt fruit;" (ou gar estin dendron kalon poioun karpon sapron) "For there is not a good or ideal tree that produces bad (unwholesome) fruit," Matthew 7:16-17, repeatedly, continually, as a repeated seasonal pattern of fruit bearing, Matthew 7:17-18.

2) "Neither doth a corrupt tree bring forth good fruit;" (oude palin dendeon sapron poloun karpon kalon) "Nor again is there a bad tree that produces ideal fruit," Matthew 7:18. Either good in quality or appearance.

1) "For every tree is known by his own fruit." (hekaston gar dendron ek tou idiou karpou ginosketai) "For each tree is known (recognized) by its own fruit," by fruit of its own kind, Matthew 12:33-34; Matthew 7:20.

2) "For of thorns men do not gather figs," (ou gar eks akanthon sullegousin ouka) "For they do not gather figs out of or from among thorns," from thorn trees, do they? The law of "every thing after his kind," is here affirmed, Genesis 1:1-31.

3) "Nor of a bramble bush gather they grapes." (oude ek batou staphulen trugosin) "Nor do they pick or gather grapes out of a thorn bush," do they? James 3:12.

1) "A good man out of the good treasure of his heart," (ho agathos anthropos ek tou agathou thesaurou tes kardias) "The truly good man out of the truly good treasure of the heart," Matthew 12:33, the new man, 2 Corinthians 5:17.

2) "Bringeth forth that which is good;" (propherei to agathon) "Brings forth gently that which is good," in a moral and ethical sense, as a pattern of the new nature, Ephesians 2:10; James 1:22. The good in heart is, can be, good in life’s behavior.

3) "And an evil man out of the evil treasure of his heart," (kai ho poneros ek tou ponerou) "And the wicked one out of and from the wicked heart," the unregenerate heart, by nature a child of wrath, Ephesians 2:1; Jeremiah 17:9.

4) "Bringeth forth that which is evil:" (propherei to poneron) "He gradually, repeatedly, brings forth that which is wicked," morally and ethically by nature, Isaiah 1:4-6; Matthew 12:35.

5) "For of the abundance of the heart," (ek gar perisseumatos kardias) "For out of the overflow of the heart," Proverbs 15:2; Proverbs 15:28.

6) "His mouth speaketh." (lalei to stoma autou) "His mouth speaks, repeatedly," James 3:10, and thereby shows the state, condition, or nature of the heart, Jeremiah 17:9.

1) "And why call ye me, Lord, Lord," (ti de kaleite kurie, kurie) "Then why do you all call me Lord, Lord," Matthew 25:11-12; Luke 13:25, with a profession of discipleship that consists in words only, a valueless mouthing, Malachi 1:6; Matthew 7:21; Matthew 25:11; Luke 13:25.

2) "And do not the things which I say?" (kai ou poleite ha lego) "And do not (do) the things which I say?" for you to do as a matter of practical Godliness John 14:15; John 15:14; James 1:22; Matthew 7:21.

BUILDING ON THE ROCK OR THE SAND V. 47-49

1) "Whosoever cometh to me," (pas ho erchomenos pros me) "Everyone who comes to me," of his own volition, will, accord, or choice, to find refuge and salvation from his sin, John 6:37.

2) "And heareth my sayings, and doeth them," (kai akouon mou ton logon kai poion autous) "And both hears (heeds) my words and does them," as a pattern of life, even does or pursues them, as also recounted Matthew 7:24-27; 1 John 2:5.

3) ”I will shew you to whom he is like:" (hupodeikso humin tini estin homoios) I will show you to whom he is like," to be compared, James 1:22-25; John 14:21.

1) "He is like a man which built an house," (homois estin anthropo oikodomounti oikian) "He is like a man building an house, a residence," a place of shelter for his family, Matthew 7:24-27.

2) "And digged deep, and laid the foundation on a rock;" (hos eskapsen kai ebathunen kai etheken themelion epi ten petran) "Who dug and deepened and laid a foundation upon a rock," a good foundation, Matthew 13:5; 1 Corinthians 3:11; 2 Peter 1:10; Judges 1:24; Psalms 46:1-3.

3) "And when the flood arose," (plemmures de genomenes) "Then when a flood occurred," dangers to the house and residents came, Psalms 32:6-7.

4) "The stream beat vehemently upon that house," (proserreksen ho potamos te oikia ekeine) "The river (flood tide) dashed against that house," to destroy or bring ruin to it.

5) "And could not shake it," (kai ouk ischusen saleusai auten) "And was not able to shake it," from its secure attachment to the foundation rock, 1 John 2:17.

6) "For it was founded upon a rock." (dia to kalos olkodomesthai auten) "Because it was well built," from the foundation upward, 1 Corinthians 3:11; Ephesians 2:20; 1 Peter 2:8.

1) "But he that heareth, and doeth not," (ho de akousas kai me poiesas) "Then the one who hears and is not doing," what I have said, and how I have said for him to do it, Matthew 7:26.

2) "Is like a man," (homoios estin anthropo) "is similar to a man,” to be compared with a man; The decisions of two men are contrasted, not just two kinds of foundations.

3) "That without a foundation built an house upon the earth;" (oikodomesanti oikian epi ten gen choris themeliou) "Having built an house (a residence) upon the earth, (ground or sand) without a foundation," Matthew 7:26. This represents a life perversely built.

4) "Against which the storm did beat vehemently," (he proserreksen ho potamos) "Which the river dashed against," with crushing waves, Matthew 7:27.

5) "And immediately it fell;" (kai euthus sunepesin) "And suddenly it collapsed, or came apart," and was washed away, Matthew 7:27.

6) "And the ruin of that house was great." (kai egeneto to hregma tes oikias ekeines mega) "And great was the ruin or loss of that house or residence," Proverbs 1:29-31; Matthew 7:27.

one man built with foresight, wisdom, and security. The other built with haphazard carelessness. Both reaped what they sowed, Galatians 6:7-8. How are you building for your life?