Matthew 8:23-34

Posted on September 16, 2024 by admin

This passage was assigned in the preaching course I’m taking. It is extra to any assignment in the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

It’s preface is Jesus’ response to an unnamed disciple asking leave to bury his father: Follow me, and leave the dead to bury their own dead.¹

And when he got into the boat, his disciples followed him.² And behold, there arose a great storm on the sea, so that the boat was being swamped by the waves; but he was asleep. And they³ went and woke him, saying, “Save us, Lord; we⁴ are perishing.” And he said to them, “Why are you afraid, O you of little faith?” Then he rose and rebuked the winds and the sea, and there was a great calm. And the men marveled, saying, “What sort of man is this, that even winds and sea obey him?”

And when he came⁵ to the other side, to the country of the Gadarenes,⁶ two demon-possessed men met him, coming out of the tombs, so fierce that no one could pass that way. And behold, they cried out, “What have you to do with us, O⁷ Son of God? Have you come here to torment us before the time?” Now a herd of many pigs was feeding at some distance from them. And the demons⁸ begged (παρεκάλουν, a form of παρακαλέω) him, saying, “If you cast us out, send us away⁹ into the herd of pigs.” And he said to them, “Go.” So they came out and went into the pigs, and behold, the whole herd rushed down the steep bank into the sea and drowned in the waters [Table]. The herdsmen fled, and going into the city they told everything, especially what had happened to the demon-possessed men. And behold, all the city came out to meet¹⁰ Jesus, and when they saw him, they begged (παρεκάλεσαν, another form of παρακαλέω) him to leave their region.¹¹

The assignment was to determine the SOS, EMP, CTA and RTC for this passage. These acronyms are my Pastor’s technique for establishing a Fallen Condition Focus (FCF). The acronyms mean: Source of Sorrow (SOS), Empowering Grace (EMP), Call to Action (CTA) and Road to Christ (RTC).

Source of Sorrow (SOS)

No one but the demons recognized Jesus as God in human flesh: two demon-possessed men met¹² Jesus and cried out, “What have you to do with us, O Son of God?¹³ In the Stephanus Textus Receptus and Byzantine Majority Text they even called Him by name: Jesus (ιησου).

John made it clear that Nathanael was a possible exception (John 1:47-49 ESV):

Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” Nathanael said to him, “How do you know me?” Jesus¹⁴ answered him, “Before Philip called you, when you were under the fig tree, I saw you.” Nathanael answered¹⁵ him, “Rabbi, you are the Son of God! You are the¹⁶ King of Israel!”

But Nathanael, perhaps better known as Bartholomew, was either not present or profoundly silent in these two stories. Matthew acknowledged Peter and John as potentially among those disciples who followed him (ἠκολούθησαν αὐτῷ) into the boat¹⁷ (Matthew 4:18-22 ESV).

While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen [Table]. And he said to them, “Follow me (δεῦτε ὀπίσω μου), and I will make you fishers of men.” Immediately they left their nets and followed him (ἠκολούθησαν αὐτῷ). And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. Immediately they left the boat and their father and followed him (ἠκολούθησαν αὐτῷ).

The Holy Spirit had not yet revealed Jesus’ identity to Peter (Matthew 16:15-17 ESV):

[Jesus] said to them, “But who do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God.” And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven [Table].

It would be many years before John wrote his majestic description of Jesus (John 1:1-5, 14 ESV):

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it…

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

At this particular time Peter and John were apparently among the men (ἄνθρωποι, a form of ἄνθρωπος) who marveled, saying, “What sort of man is this (ποταπός ἐστιν οὗτος), that even winds and sea obey (ὑπακούουσιν, a form of ὑπακούω) him?”¹⁸ It caught my attention that Matthew and the Holy Spirit called them men here rather than disciples. It reminded me of Paul’s complaint to the Corinthians over a different issue: are you not of the flesh and behaving only in a human way (κατὰ ἄνθρωπον, another form of ἄνθρωπος)?¹⁹ Presumably, the men continued to accompany Jesus, but disciples followed him as Lord and Christ, the Son of God in human flesh.

Jesus’ disciples are not mentioned again in Matthew’s Gospel account until he was called by Jesus (Matthew 9:9, 10 ESV).

As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him.

And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples (τοῖς μαθηταῖς αὐτοῦ).

Empowering Grace (EMP)

Jesus is God in human flesh (Matthew 17:1-9 ESV).

…Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became white as light [Table]. And behold, there appeared²⁰ to them Moses²¹ and Elijah, talking with him. And Peter said to Jesus, “Lord, it is good that we are here. If you wish, I will make²² three tents here, one for you and one for Moses²³ and one for Elijah.” He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him.” When the disciples heard this, they fell²⁴ on their faces and were terrified (ἐφοβήθησαν σφόδρα). But Jesus came and touched²⁵ them, saying, “Rise, and have no fear (φοβεῖσθε, another form of φοβέω).” And when they lifted up their eyes, they saw no one but Jesus only.

And as they were coming down²⁶ the mountain, Jesus commanded them, “Tell no one the vision, until the Son of Man is raised²⁷ from the dead.”

I’m more like Peter than I want to admit. Confronted with an unimaginable circumstance, his mind scrambled to make sense of it by latching on to an application, what he could, or should, do to make sense of it all. Whether I will make (ποιήσω in the NA²⁷ and NA²⁸) or let us make (ποιησωμεν in the Stephanus Textus Receptus and Byzantine Majority Text) is the more original text, the point is the same: Peter alone will make, or enlist James and John and lead them to make, three tents here, one for you and one for Moses and one for Elijah.²⁸

As he made Jesus equal to Moses the lawgiver and Elijah the prophet who was taken up into heaven in a fiery chariot, a bright cloud overshadowed them, and a voice from the cloud²⁹ gave Peter the true understanding of the vision: This is my beloved Son, with whom I am well pleased.³⁰ And the voice terrified Peter with the true application, what he should do in response to this vision: listen to him.³¹

Matthew recorded an incident which occurred the night Jesus was arrested: And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear.³² It is easy, perhaps, to muddle the significance of this action. Only John, many years later named the assailant of the high priest’s servant: Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear.³³

Peter had made his motive and intent quite clear to Jesus (Matthew 16:21, 22 ESV):

From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised. And Peter took him aside and began to rebuke him, saying, “Far be it from you, Lord! This shall never happen to you.”

And Jesus had made his assessment of Peter’s motive and intent quite clear to Peter (Matthew 16:23 ESV):

But he turned and said to Peter, “Get behind me (ὕπαγε ὀπίσω μου), Satan (σατανᾶ, a form of σατανᾶς)! You are a hindrance to me. For you are not setting your mind on the things of God, but on the things of man” [Table].

Matthew also recorded Jesus’ response to Peter’s drawn sword (Matthew 26:52, 53 ESV [Table]):

Then Jesus said to him, “Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?

I have no idea if Peter thought that or not. He had seen Jesus demonstrate his power and authority over the winds and the sea (Matthew 8:26b ESV) and over demons (Matthew 8:32b ESV). I assume he thought that Jesus, if properly motivated, could end all that transpired that night with a word. But Peter had also witnessed how patient and gracious Jesus was in response to the pleas of his frightened disciples (Matthew 8:25-26), demons (Matthew 8:29-32) and even Gentile villagers who begged Him to leave (Matthew 8:33-34). The postscript to these two stories reads (Matthew 9:1 ESV):

And getting into a³⁴ boat he crossed over and came to his own city.

Call to Action (CTA)

The Call to Action is implied in the first verse of the passage: his disciples followed him (Matthew 8:23b ESV), bolstered by the preface, “Follow me, and leave the dead to bury their own dead.”³⁵ But how?

Peter followed Jesus literally for a few years. A voice from a bright cloud warned him to listen to Jesus after he had rebuked Jesus for saying that He would be killed, and on the third day be raised. Later Jesus said, “You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified.”³⁶ But Peter’s drawn sword indicates that he held fast to his own religious belief: This shall never happen to you.

Jesus had instructed his disciples earlier that night (Matthew 26:31, 32 ESV):

“You will all fall away because of me this night. For it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered’ [Table]. But after I am raised up, I will go before you to Galilee.”

He applied the prophetic Scripture to his disciples (Zechariah 13:7 [Table]):

“Awake, O sword, against my shepherd, against the man who stands next to me,” declares the Lord of hosts.
“Strike the shepherd, and the sheep will be scattered; I will turn my hand against the little ones.

Peter listened neither to Jesus nor the prophet Zechariah (Matthew 26:33 ESV):

Peter answered him, “Though they all fall away because of you, I will never fall away” [Table].

So Jesus prophesied to Peter (Matthew 26:34 ESV):

Jesus said to him, “Truly, I tell you, this very night, before the rooster crows, you will deny me three times.”

But Peter refused to listen to Him and encouraged, if not led, the rest of Jesus’ disciples to follow his mutiny (Matthew 26:35 ESV):

Peter said to him, “Even if I must die with you, I will not deny you!” And all the disciples said the same.

Frankly, I’ve never heard a sermon on Peter’s denial of Christ that didn’t at least imply an application that Peter should have played the man and proved both Jesus’ word and the Scripture false. Peter and the other disciples had one simple task to perform that night: Scatter. Stay alive. And then they were to regroup in Galilee three days later after Jesus’ resurrection.

So now, I see Peter, standing with his drawn sword, defying the will of God, the prophetic Scripture and Jesus Christ. Had he succeeded in his mission he would have become the enemy of every person alive at that time, every person who had ever lived up to that time, and every person who will live since that time, by robbing them of God’s salvation through his Son Jesus the Christ. Jesus didn’t let Peter succeed as his, and our, “enemy” or “adversary.”

He asked Peter a question (Matthew 26:54-56 ESV):

“But how then should the Scriptures be fulfilled, that it must be so?” At that hour Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me [Table]. But all this has taken place that the Scriptures of the prophets might be fulfilled.” Then all the disciples left him and fled.

Road to Christ (RTC)

Peter’s time with Jesus wasn’t wasted. Once he and Jesus’ other disciples received the indwelling Holy Spirit sent by the Father, they were dramatically changed that very day. And here my likeness to Peter abruptly ends. Though I had received Jesus’ Holy Spirit after asking to know God, though I received a voracious appetite for the Bible after I received his Holy Spirit after I asked to know God, it wasn’t long before my religious mind came roaring back with a vengeance.

“Follow me,” Jesus’ oft repeated³⁷ command stirred me but didn’t seem particularly practical since his ascension. I squandered most of my appetite and the God-given energy to satisfy that appetite in the early years searching the Bible for applications: rules I could obey to prove what I could do for God.

It took many years to realize that I could sit down with God the Father, God the Son, God the Holy Spirit, and follow Him through the Bible, and get to know Him through the Scriptures. Duh! It took even more time to realize that knowing Him through his word and his Spirit transformed me into his likeness far better than any desire or effort of mine. And it took many more years for me to stop feeling guilty about all the time I “wasted” studying the Bible with Him when I “should” have been “doing” something “more productive.”

A voice from a bright cloud commanded Peter, James and John: listen (ἀκούετε, a form of ἀκούω) to him. Luke recorded a story about a woman who did just that, though she had never heard a voice from a bright cloud (Luke 10:38-40 ESV):

Now³⁸ as they went on their way, Jesus³⁹ entered a village. And a woman named Martha welcomed him into her house.⁴⁰ And she had a sister called Mary, who sat at the Lord’s feet and listened (ἤκουεν, another form of ἀκούω) to his teaching [Table]. But Martha was distracted with much serving (πολλὴν διακονίαν, a form of διακονία). And she went up to him and said, “Lord, do you not care that my sister has left me to serve (διακονεῖν, an infinitive form of διακονέω) alone? Tell her then to help me.”

Jesus’ answer to Martha played no small role in helping me overcome my guilt studying the Bible, for Martha was directly serving Jesus’ immediate needs when he answered her (Luke 10:41, 42 ESV):

But the Lord⁴¹ answered her, “Martha, Martha, you are anxious and troubled⁴² about many things, but one thing is necessary (χρεία). Mary⁴³ has chosen the good portion, which will not be taken away from⁴⁴ her.”

I recall being moved by a sermon on this story when I was young. It’s difficult to date when, but I must have been between nine and eleven. I could read the Bible and I was still talking to my mother about things like my reactions to a sermon. She hadn’t liked it. I don’t remember her words, only the emotional response I had to them; namely, that Jesus was unnecessarily harsh with Martha, and ultimately unfair to her. I did notice that preachers and Sunday school teachers covered for Jesus quite often, when He seemed unnecessarily harsh and ultimately unfair to people. Over time, I suppose, I just began to assume that Jesus was unnecessarily harsh and ultimately unfair to people.

I should probably get back to the text I’m supposed to be studying (Matthew 8:26a ESV):

And [Jesus] said to them, “Why are you afraid, O you of little faith?”

My assumption that Jesus was unnecessarily harsh and ultimately unfair to people coupled with the belief that faith was not a gift of God but entirely up to me, made Jesus’ words fairly meaningless. Rather, the meaning I ascribed to them had nothing to do with Jesus’ words. O you of little faith might as well have been “O you damned destined to burn in the lake of fire for all eternity!” That made his question unintelligible except as an expletive of utter exasperation, resignation or despair.

Who in his right mind would even want to hang out with this guy, much less follow him? But it is hard to imagine anything more painfully obvious in the Gospel accounts of Jesus’ ministry on earth than this: sinners liked to hang out with Jesus. It was those with religious minds who wanted Him dead.

Paul wrote, when I want to do right, evil lies close at hand.⁴⁵ And I prove his word true every moment of every day I live. Eventually, the Holy Spirit got me to take on O you of little faith directly. Looking at Greek text was still kind of a new thing for me. My first thought was that the phrase wasn’t even there. But by carefully looking up every word in the verse, I discovered that the “phrase” was one word in Greek: ὀλιγόπιστοι, a plural form of the adjective ὀλιγόπιστος.

What!?

My high school French came to mind: “My little cabbage” may not be exactly what I want to be called by anyone, but it was received as an endearing term by enough French-speaking people that mon petit chou was taught in my first semester class. It began to dawn on me that ὀλιγόπιστοι was Jesus’ pet name for his disciples: “my little faiths, my incredulous.” Only then did I fully recognize that He didn’t refuse to calm the storm because his “little faiths” were afraid: Then he rose and rebuked the winds and the sea, and there was a great calm.⁴⁶

I want to consider this storm before taking on Jesus’ question directly. I don’t spend much time on the water. I’ve spent most of my life in the middle of the United States of America. So, apart from the occasional tornado, a storm is something that happens in the sky. They are usually enjoyable to watch if one has the time. The Greek word translated storm in this passage was σεισμὸς, the etymological origin of the English word seismic. The disciples weren’t admiring some phenomenon happening afar off in the heavens. They were riding out an earthquake in the sea: great waves mounding up over their heads, crashing mountains of water down upon them, swamping their boat—and Jesus was asleep.

When I first moved to Florida, I had a mostly sleepless night through my first hurricane. I’ve lived through tornadoes, even two I heard right overhead. The Lord protected me and all that was mine. Driving in the dark through the Texas panhandle, my phone alerted me that a tornado had been sighted between mile marker x and y—my exact location. There was no place to pull off and hide. So I sped up and prayed until I got safely to Amarillo, where I could stop for the night. But a hurricane was a new experience. In the morning, however, I realized I’d wasted the night awake. I had slept through worse storms in both St. Louis and Chicago.

Be that as it may, whenever a hurricane was forecast and I was expected to drive recording equipment to a show from my home in Florida, I left early at my own expense to make sure the job got done. Regardless of the harm one may or may not suffer from a hurricane, traffic and travel times could be disrupted. And “at my own expense” usually meant that I stayed in hotels on points I had received from hotels paid for by my employer, and ate in restaurants on leftover per diem from other shows.

I assume then that Jesus’ question—Why are you afraid—was not about prudence. “We have an innate drive to survive this storm and until You woke up and calmed the storm things were not looking promising” would not have been a valid answer. The Greek word translated afraid was δειλοί, a plural form of δειλός: “timid, fearful, cowardly, fainthearted; miserable, wretched, worthless; deserving pity, deserving contempt.” Perhaps, the easiest way to answer Jesus’ question is to consider why Jesus, in exactly the same circumstance, was not “timid, fearful, cowardly, fainthearted; miserable, wretched, worthless; deserving pity, deserving contempt.”

Jesus was conceived (γεννηθὲν, a form of γεννάω)…from the Holy Spirit (ἐκ πνεύματος ἐστιν ἁγίου): As Joseph considered divorcing Mary because she was pregnant with Jesus behold, an angel of the Lord appeared to him in a dream, saying, “Joseph, son of David, do not fear (φοβηθῇς, a form of φοβέω) to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.⁴⁷

He was in the world, John wrote of Jesus, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born (ἐγεννήθησαν, another form of γεννάω), not of blood nor of the will of the flesh nor of the will of man, but of God (ἀλλ᾿ ἐκ θεοῦ).⁴⁸

Jesus received the Spirit of God ([τὸ] πνεῦμα [τοῦ] θεοῦ): And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him [Table]; and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”⁴⁹

Now when they heard [Peter preach after he had received the Holy Spirit (Acts 2:1-36)] they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” And Peter said to them, “Repent (μετανοήσατε, an imperative form of μετανοέω) and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit (τὴν δωρεὰν τοῦ ἁγίου πνεύματος) [Table]. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” So those who received his word were baptized, and there were added that day about three thousand souls [Table].⁵⁰

Jesus was led (ἀνήχθη, a form of ἀνάγω)…by the Spirit (ὑπὸ τοῦ πνεύματος) and believed the Scriptures (Matthew 4:1-10 ESV):

Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And after fasting forty days and forty nights, he was hungry. And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” But he answered, “It is written,

“‘Man⁵¹ shall not live by bread alone, but by every word that comes from the mouth of God’” [Table].⁵²

Then the devil took him to the holy city and set him on the pinnacle of the temple [Table] and said to him, “If you are the Son of God, throw yourself down, for it is written,

“‘He will command his angels concerning you,’
and
“‘On their hands they will bear you up, lest you strike your foot against a stone.’”⁵³

Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’”⁵⁴ Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, “All these I will give you, if you will fall down and worship me.” Then Jesus said to him, “Be gone, Satan! For it is written,

“‘You shall worship the Lord your God and him only shall you serve’” [Table].⁵⁵

For all who are led by the Spirit of God (πνεύματι θεοῦ ἄγονται, a form of ἄγω) are sons of God,⁵⁶ Paul wrote to the Romans. But I say, he wrote To the churches of Galatia,⁵⁷ walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do [Table]. But if you are led by the Spirit (πνεύματι ἄγεσθε, another form of ἄγω), you are not under the law⁵⁸ (Romans 8:2-4 ESV):

For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death [Table]. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

Follow me, Jesus—conceived from the Spirit, having received the Spirit of God, led by the Spirit and believing the Scriptures—said. And so, I return with the tempter’s Scriptural applications still ringing in my ears, to Peter, standing with his drawn sword, forcing his “heart and nerve and sinew”⁵⁹ not to be “timid, fearful, cowardly, fainthearted; miserable, wretched, worthless; deserving pity, deserving contempt.”

But at that particular place, at that particular time, there was only one meaningful way to follow Jesus, one relevant application: “Scatter.” And at that particular place, at that particular time, none of Jesus’ disciples had the faith in the word of the only true God, or in Jesus Christ whom He sent, to do so willingly. Rather, they fled against their wills, contrary to their own stated beliefs or intentions, because God is faithful.

I find it to be a law that when I want to do right (τὸ καλόν, a form of καλός; i.e., “the beautiful”), evil lies close at hand.⁶⁰ Given that, if I attempt to do right by following a complicated list of sometimes contradictory applications—I, or anyone else, has derived from Scripture—I am as likely as not to think, say or do the wrong thing at the wrong place at the wrong time. And it is completely unnecessary since now we can enter by the new and living way that he opened for us through⁶¹ his death and resurrection; He who was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord.⁶² Follow Him.

According to a note (118) in the NET, Jesus alluded to Psalm 32:2 in John 1:47. A table comparing the Greek of Jesus’ allusion with that of the Septuagint follows.

John 1:47b (NET Parallel Greek)	Psalm 32:2b (Septuagint BLB) Table	Psalm 31:2b (Septuagint Elpenor)
ἐν ᾧ δόλος οὐκ ἔστιν	οὐδὲ ἔστιν ἐν τῷ στόματι αὐτοῦ δόλος	οὐδέ ἐστιν ἐν τῷ στόματι αὐτοῦ δόλος
John 1:47b (NET)	Psalm 31:2b (NETS)	Psalm 31:2b (English Elpenor)
in whom there is no deceit	in his mouth there is no deceit	and [in]* whose mouth there is no guile

Tables comparing Matthew 8:22; 8:25; 8:28, 29; 8:31; 8:34; John 1:48, 49; Matthew 17:3, 4; 17:6, 7; 17:9; 9:1; Luke 10:38 and 10:41, 42 in the KJV and NET follow.

Matthew 8:22 (NET)	Matthew 8:22 (KJV)
But Jesus said to him, “Follow me, and let the dead bury their own dead.”	But Jesus said unto him, Follow me; and let the dead bury their dead.

Matthew 8:22 (NET Parallel Greek)	Matthew 8:22 (Stephanus Textus Receptus)	Matthew 8:22 (Byzantine Majority Text)
ὁ δὲ Ἰησοῦς λέγει αὐτῷ· ἀκολούθει μοι καὶ ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς	ο δε ιησους ειπεν αυτω ακολουθει μοι και αφες τους νεκρους θαψαι τους εαυτων νεκρους	ο δε ιησους ειπεν αυτω ακολουθει μοι και αφες τους νεκρους θαψαι τους εαυτων νεκρους

Matthew 8:25 (NET)	Matthew 8:25 (KJV)
So they came and woke him up saying, “Lord, save us! We are about to die!”	And his disciples came to him, and awoke him, saying, Lord, save us: we perish.

Matthew 8:25 (NET Parallel Greek)	Matthew 8:25 (Stephanus Textus Receptus)	Matthew 8:25 (Byzantine Majority Text)
καὶ προσελθόντες ἤγειραν αὐτὸν λέγοντες· κύριε, σῶσον, ἀπολλύμεθα	και προσελθοντες οι μαθηται αυτου ηγειραν αυτον λεγοντες κυριε σωσον ημας απολλυμεθα	και προσελθοντες οι μαθηται ηγειραν αυτον λεγοντες κυριε σωσον ημας απολλυμεθα

Matthew 8:28, 29 (NET)	Matthew 8:28, 29 (KJV)
When he came to the other side, to the region of the Gadarenes, two demon-possessed men coming from the tombs met him. They were extremely violent, so that no one was able to pass by that way.	And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

Matthew 8:28 (NET Parallel Greek)	Matthew 8:28 (Stephanus Textus Receptus)	Matthew 8:28 (Byzantine Majority Text)
Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν, ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης	και ελθοντι αυτω εις το περαν εις την χωραν των γεργεσηνων υπηντησαν αυτω δυο δαιμονιζομενοι εκ των μνημειων εξερχομενοι χαλεποι λιαν ωστε μη ισχυειν τινα παρελθειν δια της οδου εκεινης	και ελθοντι αυτω εις το περαν εις την χωραν των γεργεσηνων υπηντησαν αυτω δυο δαιμονιζομενοι εκ των μνημειων εξερχομενοι χαλεποι λιαν ωστε μη ισχυειν τινα παρελθειν δια της οδου εκεινης

They cried out, “Son of God, leave us alone! Have you come here to torment us before the time?”

And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?

Matthew 8:29 (NET Parallel Greek)	Matthew 8:29 (Stephanus Textus Receptus)	Matthew 8:29 (Byzantine Majority Text)
καὶ ἰδοὺ ἔκραξαν λέγοντες· τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς	και ιδου εκραξαν λεγοντες τι ημιν και σοι ιησου υιε του θεου ηλθες ωδε προ καιρου βασανισαι ημας	και ιδου εκραξαν λεγοντες τι ημιν και σοι ιησου υιε του θεου ηλθες ωδε προ καιρου βασανισαι ημας

Matthew 8:31 (NET)	Matthew 8:31 (KJV)
Then the demons begged him, “If you drive us out, send us into the herd of pigs.”	So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

Matthew 8:31 (NET Parallel Greek)	Matthew 8:31 (Stephanus Textus Receptus)	Matthew 8:31 (Byzantine Majority Text)
οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες· εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων	οι δε δαιμονες παρεκαλουν αυτον λεγοντες ει εκβαλλεις ημας επιτρεψον ημιν απελθειν εις την αγελην των χοιρων	οι δε δαιμονες παρεκαλουν αυτον λεγοντες ει εκβαλλεις ημας επιτρεψον ημιν απελθειν εις την αγελην των χοιρων

Matthew 8:34 (NET)	Matthew 8:34 (KJV)
Then the entire town came out to meet Jesus. And when they saw him, they begged him to leave their region.	And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.

Matthew 8:34 (NET Parallel Greek)	Matthew 8:34 (Stephanus Textus Receptus)	Matthew 8:34 (Byzantine Majority Text)
καὶ ἰδοὺ πᾶσα ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῷ Ἰησοῦ καὶ ἰδόντες αὐτὸν παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν	και ιδου πασα η πολις εξηλθεν εις συναντησιν τω ιησου και ιδοντες αυτον παρεκαλεσαν οπως μεταβη απο των οριων αυτων	και ιδου πασα η πολις εξηλθεν εις συναντησιν τω ιησου και ιδοντες αυτον παρεκαλεσαν οπως μεταβη απο των οριων αυτων

John 1:48, 49 (NET)	John 1:48, 49 (KJV)
Nathanael asked him, “How do you know me?” Jesus replied, “Before Philip called you, when you were under the fig tree, I saw you.”	Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

John 1:48 (NET Parallel Greek)	John 1:48 (Stephanus Textus Receptus)	John 1:48 (Byzantine Majority Text)
λέγει αὐτῷ Ναθαναήλ· πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· πρὸ τοῦ σε Φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδον σε	λεγει αυτω ναθαναηλ ποθεν με γινωσκεις απεκριθη ο ιησους και ειπεν αυτω προ του σε φιλιππον φωνησαι οντα υπο την συκην ειδον σε	λεγει αυτω ναθαναηλ ποθεν με γινωσκεις απεκριθη ιησους και ειπεν αυτω προ του σε φιλιππον φωνησαι οντα υπο την συκην ειδον σε

Nathanael answered him, “Rabbi, you are the Son of God; you are the king of Israel!”

Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

John 1:49 (NET Parallel Greek)	John 1:49 (Stephanus Textus Receptus)	John 1:49 (Byzantine Majority Text)
ἀπεκρίθη αὐτῷ Ναθαναήλ· ραββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ	απεκριθη ναθαναηλ και λεγει αυτω ραββι συ ει ο υιος του θεου συ ει ο βασιλευς του ισραηλ	απεκριθη ναθαναηλ και λεγει αυτω ραββι συ ει ο υιος του θεου συ ει ο βασιλευς του ισραηλ

Matthew 17:3, 4 (NET)	Matthew 17:3, 4 (KJV)
Then Moses and Elijah also appeared before them, talking with him.	And, behold, there appeared unto them Moses and Elias talking with him.

Matthew 17:3 (NET Parallel Greek)	Matthew 17:3 (Stephanus Textus Receptus)	Matthew 17:3 (Byzantine Majority Text)
καὶ ἰδοὺ ὤφθη αὐτοῖς Μωϋσῆς καὶ Ἠλίας συλλαλοῦντες μετ᾿ αὐτοῦ	και ιδου ωφθησαν αυτοις μωσης και ηλιας μετ αυτου συλλαλουντες	και ιδου ωφθησαν αυτοις μωσης και ηλιας μετ αυτου συλλαλουντες

So Peter said to Jesus, “Lord, it is good for us to be here. If you want, I will make three shelters—one for you, one for Moses, and one for Elijah.”

Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.

Matthew 17:4 (NET Parallel Greek)	Matthew 17:4 (Stephanus Textus Receptus)	Matthew 17:4 (Byzantine Majority Text)
ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ· κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωϋσεῖ μίαν καὶ Ἠλίᾳ μίαν	αποκριθεις δε ο πετρος ειπεν τω ιησου κυριε καλον εστιν ημας ωδε ειναι ει θελεις ποιησωμεν ωδε τρεις σκηνας σοι μιαν και μωση μιαν και μιαν ηλια	αποκριθεις δε ο πετρος ειπεν τω ιησου κυριε καλον εστιν ημας ωδε ειναι ει θελεις ποιησωμεν ωδε τρεις σκηνας σοι μιαν και μωση μιαν και μιαν ηλια

Matthew 17:6, 7 (NET)	Matthew 17:6, 7 (KJV)
When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground.	And when the disciples heard it, they fell on their face, and were sore afraid.

Matthew 17:6 (NET Parallel Greek)	Matthew 17:6 (Stephanus Textus Receptus)	Matthew 17:6 (Byzantine Majority Text)
καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα	και ακουσαντες οι μαθηται επεσον επι προσωπον αυτων και εφοβηθησαν σφοδρα	και ακουσαντες οι μαθηται επεσον επι προσωπον αυτων και εφοβηθησαν σφοδρα

But Jesus came and touched them. “Get up,” he said. “Do not be afraid.”

And Jesus came and touched them, and said, Arise, and be not afraid.

Matthew 17:7 (NET Parallel Greek)	Matthew 17:7 (Stephanus Textus Receptus)	Matthew 17:7 (Byzantine Majority Text)
καὶ προσῆλθεν ὁ Ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν· ἐγέρθητε καὶ μὴ φοβεῖσθε	και προσελθων ο ιησους ηψατο αυτων και ειπεν εγερθητε και μη φοβεισθε	και προσελθων ο ιησους ηψατο αυτων και ειπεν εγερθητε και μη φοβεισθε

Matthew 17:9 (NET)	Matthew 17:9 (KJV)
As they were coming down from the mountain, Jesus commanded them, “Do not tell anyone about the vision until the Son of Man is raised from the dead.”	And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.

Matthew 17:9 (NET Parallel Greek)	Matthew 17:9 (Stephanus Textus Receptus)	Matthew 17:9 (Byzantine Majority Text)
Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς λέγων· μηδενὶ εἴπητε τὸ ὅραμα ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ	και καταβαινοντων αυτων απο του ορους ενετειλατο αυτοις ο ιησους λεγων μηδενι ειπητε το οραμα εως ου ο υιος του ανθρωπου εκ νεκρων αναστη	και καταβαινοντων αυτων εκ του ορους ενετειλατο αυτοις ο ιησους λεγων μηδενι ειπητε το οραμα εως ου ο υιος του ανθρωπου εκ νεκρων αναστη

Matthew 9:1 (NET)	Matthew 9:1 (KJV)
After getting into a boat he crossed to the other side and came to his own town.	And he entered into a ship, and passed over, and came into his own city.

Matthew 9:1 (NET Parallel Greek)	Matthew 9:1 (Stephanus Textus Receptus)	Matthew 9:1 (Byzantine Majority Text)
Καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν	και εμβας εις το πλοιον διεπερασεν και ηλθεν εις την ιδιαν πολιν	και εμβας εις το πλοιον διεπερασεν και ηλθεν εις την ιδιαν πολιν

Luke 10:38 (NET)	Luke 10:38 (KJV)
Now as they went on their way, Jesus entered a certain village where a woman named Martha welcomed him as a guest.	Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

Luke 10:38 (NET Parallel Greek)	Luke 10:38 (Stephanus Textus Receptus)	Luke 10:38 (Byzantine Majority Text)
Ἐν δὲ τῷ πορεύεσθαι αὐτοὺς αὐτὸς εἰσῆλθεν εἰς κώμην τινά· γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτόν	εγενετο δε εν τω πορευεσθαι αυτους και αυτος εισηλθεν εις κωμην τινα γυνη δε τις ονοματι μαρθα υπεδεξατο αυτον εις τον οικον αυτης	εγενετο δε εν τω πορευεσθαι αυτους και αυτος εισηλθεν εις κωμην τινα γυνη δε τις ονοματι μαρθα υπεδεξατο αυτον εις τον οικον αυτης

Luke 10:41, 42 (NET)	Luke 10:41, 42 (KJV)
But the Lord answered her, “Martha, Martha, you are worried and troubled about many things,	And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

Luke 10:41 (NET Parallel Greek)	Luke 10:41 (Stephanus Textus Receptus)	Luke 10:41 (Byzantine Majority Text)
ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος· Μάρθα Μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά	αποκριθεις δε ειπεν αυτη ο ιησους μαρθα μαρθα μεριμνας και τυρβαζη περι πολλα	αποκριθεις δε ειπεν αυτη ο ιησους μαρθα μαρθα μεριμνας και τυρβαζη περι πολλα

but one thing is needed. Mary has chosen the best part; it will not be taken away from her.”

But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

Luke 10:42 (NET Parallel Greek)	Luke 10:42 (Stephanus Textus Receptus)	Luke 10:42 (Byzantine Majority Text)
\|ἑνὸς\| δέ ἐστιν χρεία · Μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς	ενος δε εστιν χρεια μαρια δε την αγαθην μεριδα εξελεξατο ητις ουκ αφαιρεθησεται απ αυτης	ενος δε εστιν χρεια μαρια δε την αγαθην μεριδα εξελεξατο ητις ουκ αφαιρεθησεται απ αυτης

¹ Matthew 8:22b (ESV)

² John 8:31; John 14:15; John 15:10

³ The Stephanus Textus Receptus had οι μαθηται αυτου (KJV: his disciples) and the Byzantine Majority Text had οι μαθηται (“the disciples”) here. The NET parallel Greek text and NA²⁸ did not.

⁴ The Stephanus Textus Receptus and Byzantine Majority Text had ημας here in the accusative case, accentuating the WE who are perishing (ἀπολλύμεθα), whether that WE included Jesus or not. The NET parallel Greek text and NA²⁸ did not. I can see how ημας here might turn a studious pastor’s focus toward the failure of Jesus’ disciples and away from the grace of God.

⁵ The NET parallel Greek text and NA²⁸ had ἐλθόντος αὐτοῦ here in the genitive case, where the Stephanus Textus Receptus and Byzantine Majority Text had ελθοντι αυτω (KJV: when he was come) in the dative case.

⁶ The NET parallel Greek text and NA²⁸ had Γαδαρηνῶν here, where the Stephanus Textus Receptus and Byzantine Majority Text had γεργεσηνων (KJV: Gergesenes).

⁷ The Stephanus Textus Receptus and Byzantine Majority Text had ιησου (KJV: Jesus) preceding Son of God. The NET parallel Greek text and NA²⁸ did not.

⁸ “Ancestor Worship and the Gadarene Demoniacs,” by Cedric Vine, on Digital Commons @ Andrews University.

⁹ The NET parallel Greek text and NA²⁸ had ἀπόστειλον ἡμᾶς here, where the Stephanus Textus Receptus and Byzantine Majority Text had επιτρεψον ημιν απελθειν (KJV: suffer us to go away).

¹⁰ The NET parallel Greek text and NA²⁸ had ὑπάντησιν, a form of ὑπάντησις here, where the Stephanus Textus Receptus and Byzantine Majority Text had συναντησιν, a form of συνάντησις.

¹¹ Matthew 8:23-34 (ESV)

¹² Matthew 8:28b (ESV)

¹³ Matthew 8:29b (ESV)

¹⁴ The Stephanus Textus Receptus had the article ο preceding Jesus. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

¹⁵ The Stephanus Textus Receptus and Byzantine Majority Text had και λεγει (KJV: and saith) here. The NET parallel Greek text and NA²⁸ did not.

¹⁶ The Stephanus Textus Receptus and Byzantine Majority Text had the article ο preceding King. The NET parallel Greek text and NA²⁸ did not.

¹⁷ Matthew 8:23 (ESV)

¹⁸ Matthew 8:27 (ESV)

¹⁹ 1 Corinthians 3:3b (ESV) Table

²⁰ The NET parallel Greek text and NA²⁸ had ὤφθη, a singular form of ὁράω in the passive voice here, where the Stephanus Textus Receptus and Byzantine Majority Text had the plural ωφθησαν.

²¹ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσῆς, and μωσης in the Stephanus Textus Receptus and Byzantine Majority Text.

²² The NET parallel Greek text and NA²⁸ had ποιήσω, a 1^st person singular form of ποιέω in the indicative mood here, where the Stephanus Textus Receptus and Byzantine Majority Text had the 1^st person plural ποιησωμεν (KJV: let us make) in the subjunctive mood.

²³ In the NET parallel Greek text and NA²⁸ Moses was spelled Μωϋσεῖ, and μωση in the Stephanus Textus Receptus and Byzantine Majority Text.

²⁴ The NET parallel Greek text and NA²⁸ had ἔπεσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had επεσον. These appear to be alternate spellings for the same part of speech, though επεσον may also be understood as a 1^st person singular form of πίπτω.

²⁵ The NET parallel Greek text and NA²⁸ had ἁψάμενος here, a participle of ἅπτω, where the Stephanus Textus Receptus and Byzantine Majority Text had ηψατο.

²⁶ The NET parallel Greek text, NA²⁸ and Byzantine Majority Text had ἐκ (NET: from) here, where the Stephanus Textus Receptus had απο (KJV: from).

²⁷ The NET parallel Greek text and NA²⁸ had ἐγερθῇ, a form of ἐγείρω here, where the Stephanus Textus Receptus and Byzantine Majority Text had αναστη (KJV: be risen again), a form of ἀνίστημι.

²⁸ Matthew 17:4b (ESV)

²⁹ Matthew 17:5b (ESV)

³⁰ Matthew 17:5c (ESV)

³¹ Matthew 17:5d (ESV)

³² Matthew 26:51 (ESV)

³³ John 18:10a (ESV) Table

³⁴ The Stephanus Textus Receptus and Byzantine Majority Text had the article το preceding boat. The NET parallel Greek text and NA²⁸ did not.

³⁵ Matthew 8:22b (ESV)

³⁶ Matthew 26:2 (ESV)

³⁷ Matthew 8:22; Luke 9:59; Matthew 9:9; Mark 2:14; Luke 5:27; Matthew 10:38; Matthew 19:21; Mark 10:21; Luke 18:22; John 1:43; John 21:19; John 21:22

³⁸ The Stephanus Textus Receptus and Byzantine Majority Text had εγενετο (KJV: it came to pass) here. The NET parallel Greek text and NA²⁸ did not.

³⁹ The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: that) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

⁴⁰ The Stephanus Textus Receptus and Byzantine Majority Text had εις τον οικον αυτης (KJV: into her house) at the beginning of this clause. The NET parallel Greek text and NA²⁸ did not.

⁴¹ The NET parallel Greek text and NA²⁸ had κύριος here, where the Stephanus Textus Receptus and Byzantine Majority Text had ιησους (KJV: Jesus).

⁴² The NET parallel Greek text and NA²⁸ had θορυβάζῃ here, a form of θορυβάζω, where the Stephanus Textus Receptus and Byzantine Majority Text had τυρβαζη, a form of τυρβάζω.

⁴³ In the NET parallel Greek text and NA²⁸ Mary was spelled Μαριὰμ with γὰρ following. In the Stephanus Textus Receptus and Byzantine Majority Text Mary was spelled μαρια, followed by δε (KJV: and).

⁴⁴ The Stephanus Textus Receptus and Byzantine Majority Text had απ here. The NET parallel Greek text and NA²⁸ did not.

⁴⁵ Romans 7:21b (ESV)

⁴⁶ Matthew 8:26b (ESV)

⁴⁷ Matthew 1:20 (ESV) Table

⁴⁸ John 1:10-13 (ESV)

⁴⁹ Matthew 3:16, 17 (ESV)

⁵⁰ Acts 2:37-41 (ESV)

⁵¹ The NET parallel Greek text and NA²⁸ had the article ὁ here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁵² For a table comparing the Greek of Jesus’ quotation with that of the Septuagint see: Nothing True, Part 2.

⁵³ For tables comparing the Greek of these quotations with that of the Septuagint see: A Monotonous Cycle Revisited, Part 3.

⁵⁴ For a table comparing the Greek of Jesus’ quotation with that of the Septuagint see: A Monotonous Cycle Revisited, Part 3.

⁵⁵ For tables comparing the Greek of Jesus’ quotation to that of the Septuagint see: Romans, Part 4.

⁵⁶ Romans 8:14 (ESV)

⁵⁷ Galatians 1:2b (ESV)

⁵⁸ Galatians 5:16-18 (ESV)

⁵⁹ From the poem “If,” by Rudyard Kipling. This was my Dad’s favorite poem: Who Am I? Part 4

⁶⁰ Romans 7:21 (ESV)

⁶¹ Hebrews 10:20a (ESV)

⁶² Romans 1:4b (ESV)

Christ-Centered Preaching, Chapter 4, Part 3

Posted on August 21, 2024 by admin

We got a reprieve on time, so this is the continuation of my notes from Chapter 4 in a preaching course I’m taking. Unless otherwise indicated all quotations are from the book:

Christ-Centered Preaching: Redeeming the Expository Sermon, 3^rd Edition by Bryan Chapell

Exercises

Indicate how explanation, illustration, and application are used in Jesus’s Sermon on the Mount (Matt. 5-7) and Stephen’s speech to the Sanhedrin (Acts 7:2-25).

I left off with Matthew 5:48 (ESV) [Table]):

You therefore must be perfect (τέλειοι, a form of τέλειος), as your heavenly Father is perfect (τέλειος).

Where might a Wretched man [such as] I am,¹ who finds it to be a law that when I want to do right (τὸ καλόν, a form of καλός; see Maximos), evil (τὸ κακὸν, a form of κακός) lies close at hand,² find my heavenly Father’s perfection?

But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do [Table].³

Walking by God’s Holy Spirit is the very place Jesus promised: I will come to you (John 14:16-18 KJV):

And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you.

But how can a Wretched man [such as] I am,⁴ who finds it to be a law that when I want to do right, evil lies close at hand,⁵ learn to walk by the Holy Spirit of God? There is a potent hint hidden in plain sight in the words and you will not gratify the desires of the flesh⁶ (καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε, a form of τελέω in the subjunctive mood). The phrase οὐ μὴ τελέσητε is called a subjunctive of emphatic negation. Paul meant, walk by the Spirit and you will not, “at any moment or time in the future,” gratify (or, bring to maturity) the desires of the flesh.

If I am gratifying or bringing the desires of the flesh to maturity, I know that I am not then, and probably have not been for some time in the past, walking by the Spirit. Instead, I am, and probably have been for some time, attempting in practice to be my own god, my own savior, to have my own righteousness derived from the law prompted by the evil [that] lies close at hand. Paul’s words become a powerful guardrail and warning when I am not by trial-and-error walking by the Spirit. The fruit of God’s Holy Spirit is the positive indicator that I am by trial-and-error walking by the Spirit:

If Christ’s own love overwhelms the apathy and antipathy toward others (including God) that lies close at hand when I want to do right, I know that I am walking by the Spirit. If his joy burns through the despair, and his peace overcomes the fear and anger and anxiety that lies close at hand when I want to do right, I know that I am walking by the Spirit. When Jesus’ patience subdues the impatience with my circumstances, with others and with Him that lies close at hand when I want to do right, I know that I am walking by the Spirit. When his kindness and goodness trample the selfishness and self-centeredness that lies close at hand under my feet when I want to do right, I know that I am walking by the Spirit. When the faithfulness of God propels me through the lethargy, doubt, confusion and prompting to quit that lies close at hand when I want to do right, I know that I am walking by the Spirit. If Jesus’ gentleness stays the violence and aggression that lies close at hand when I want to do right, I know that I am walking by the Spirit. When the Holy Spirit’s self-control steels my heart against every prompting to evil that lies close at hand when I want to do right, I know that I am walking by the Spirit.

“Beware of practicing your righteousness⁷ before other people in order to be seen by them,”⁸ Jesus continued to draw those who would have a righteousness of their own derived from the law into the blessedness of the full knowledge of sin. He explained what they would forfeit: “for then you will have no⁹ reward from your Father who is in heaven.”¹⁰ He illustrated his warning with a specific application (Matthew 6:2 ESV):

Thus, when you give to the needy, sound no trumpet before you, as the hypocrites (οἱ ὑποκριταὶ, a form of ὑποκριτής) do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward.

These hypocrites were actors, the original meaning of ὑποκριτής, rather than those who act in “contradiction to” their “stated beliefs or feelings,” the modern meaning of the word. They did the action they claimed to believe. They gave to the needy but required an audience to do so. Doing good for others’ praise was not following the application Jesus gave to those who had gained knowledge of sin through the law: let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.¹¹

Jesus demonstrated the goodness of God with the following application to actors or those who might follow the actors’ example, to draw them into the blessedness of full knowledge of sin (Matthew 6:3, 4 ESV):

But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret¹² will reward you.¹³

Can an actor, ὑποκριτής, learn from Jesus’ words and give in secret? My answer is, no, not and remain an actor. That motion, from wanting other people to think that one is righteous to wanting God to know that one is seeking righteousness, is an act of faith. One may still be trying to have a righteousness of one’s own that comes from the law,¹⁴ but there is a substantial difference between an actor who plays a doctor on TV and one trying to actually become a doctor.

At first, I didn’t even know that there is a righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.¹⁵ I thought a righteousness of my own that comes from the law¹⁶ was the only game in town: justification by faith, sanctification by my own works was what I believed (and what I thought I was taught). I did believe that Jesus’ would help. It took some time for me to recognize that I was on my own, that Jesus refused to help me have my own righteousness derived from the law. He was always right there when I fell on my face. (It’s interesting that a metaphor for abject failure also describes a posture of worship.)

It took Him some time to persuade me that the righteousness of God [that] has been manifested apart from the law…the righteousness of God through faith in Jesus Christ for all who believe [Table]¹⁷ is real righteousness, not just a figment of Paul’s (or God’s) imagination, a righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness rather than my faithfulness, which wrought abject failure.

“And when you pray, you must not be like the hypocrites,”¹⁸ Jesus continued to demonstrate the goodness of God to actors and others who would have a righteousness of their own derived from the law, drawing them into the blessedness of knowledge of sin gained through the law. Jesus illustrated how actors pray (Matthew 6:5b ESV [Table]):

For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward.

Then He gave his listeners an application that could transform actors, and move any who attempted to have a righteousness of their own derived from the law one step closer to walking by the Spirit (Matthew 6:6 ESV):

But when you pray, go into your room¹⁹ and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.²⁰

“And when you pray, do not heap up empty phrases as the Gentiles do,”²¹ Jesus continued with another application. The Greek words translated the Gentiles were οἱ ἐθνικοί, a form of ἐθνικός. In the NET parallel Greek text and NA²⁸ this was the same kind of contrast Jesus used when He said (Matthew 5:47, 48 ESV):

And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles (οἱ ἐθνικοὶ) do the same? You therefore must be perfect, as your heavenly Father is perfect [Table].

Here, He explained the error in the Gentiles’ thinking relative to a true knowledge of God: for they think that they will be heard for their many words [Table]. Do not be like them, for your Father knows what you need before you ask him.²² Then Jesus taught them to pray (Matthew 7:9-13 ESV; 7:13b NKJV).

Pray then like this: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done, on earth as it is in heaven [Table]. Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors [Table]. And lead us not into temptation, but deliver us from evil [Table]. For Yours is the kingdom and the power and the glory forever. Amen.

Jesus taught them to address the only true God as Our Father ὁ ἐν τοῖς οὐρανοῖς: literally, “the person who is in the heavens.” The Greek word translated hallowed be was ἁγιασθήτω, a passive form of the verb ἁγιάζω. In other words, his name is set apart, differentiated, consecrated, sanctified, declared holy, and perhaps most pertinent in this context in contrast to Gentiles: declared as special above all others. Gentiles worshiped stories that were at best fantastically embellished memories of long-dead tribal leaders. At worst such stories were open invitations to malevolent spirits (Deuteronomy 32:17; 1 Corinthians 10:20).

After recognizing the God to whom they prayed and their relationship to Him, Jesus’ next instruction was to pray according to God’s purposes on earth: Your kingdom come, your will be done, on earth as it is in heaven.²³ God’s will (θέλημα) on earth was well understood by those who knew the law (Matthew 22:34-40 ESV):

But when the Pharisees heard that [Jesus] had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him [Table]. “Teacher, which is the great commandment in the Law?” And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment [Table]. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” [Table].

Then Jesus instructed them to place themselves through prayer in complete dependence upon their heavenly Father for their physical and spiritual needs (Matthew 6:11-13a ESV):

Give us (ἡμῖν) this day our (ἡμῶν) daily bread, and forgive us (ἡμῖν) our (ἡμῶν) debts, as we (ἡμεῖς) also have forgiven our (ἡμῶν) debtors [Table]. And lead us (ἡμᾶς) not into temptation, but deliver us (ἡμᾶς) from evil [Table].

He did not teach them to pray for me, but for us with no specified limit. This is significantly different from a magical prayer where one seeks to use God to work one’s own will. Even as He instructed them what to pray, Jesus incorporated a reason for their complete dependence upon God into the very words He taught them: For Yours (σοῦ, a singular form of σύ in the genitive case; i.e., God’s) is the kingdom and the power and the glory forever. Amen.²⁴ Seeking a righteousness of one’s own derived from the law or others’ praise for such a “righteousness” is meaningless because of who God is in his holy otherness.

Then Jesus expanded one aspect of this dependence upon God: and forgive us our debts, as we also have forgiven our debtors²⁵ (Matthew 6:14, 15 ESV):

For if you forgive others their trespasses (τὰ παραπτώματα αὐτῶν), your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses [Table].

Such contingent forgiveness should alarm anyone seeking a righteousness of one’s own derived from the law, but again Jesus’ demonstrated, even as He described, the goodness of God, by drawing them into the blessedness of the full knowledge of sin through the law. The importance He placed on forgiving others’ trespasses may not have been immediately apparent from law alone, apart from Jesus’ explicit condition. But later, Paul explained (Romans 5:20, 21 ESV):

Now the law came in to increase the trespass (τὸ παράπτωμα), but where sin increased, grace abounded all the more, so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord.

Jesus’ instruction regarding forgiveness sounds a bit like “Blessed are the merciful, for they shall receive mercy²⁶ to me. I can essentially lift what I wrote elsewhere about being merciful:

While it makes sense that I will need [God’s forgiveness] as I hunger and thirst for a righteousness I do not yet possess, mourning in meekness over my spiritual poverty, while it only seems fair that I should [forgive] those around me suffering as I suffer, to actually [forgive others] seems like that very desire to do what is right that I lack the ability to carry…out. Yet, there it sits in Jesus’ saying, a veritable impediment to my own need for [God’s forgiveness]. Do I give up in despair? Or do I see his grace all around me?

And the answer to this dilemma is the same: for it is God who works in [me], both to will and to work for his good pleasure.²⁷ This leads me to another potential hint whether I am walking by the Spirit or not. It’s more personal than Scriptural, so it may or may not be helpful to others.

When I’m walking by the Spirit I take what I’ve called ordinary applications pretty much in stride as fair warnings: what God who works in [me], both to will and to work for his good pleasure is doing. When I’m not walking by the Spirit these very same ordinary applications, especially if presented in a preacher’s sermon, seem like heavy burdens. And my attitude toward that preacher mirrors what Jesus said about the scribes and the Pharisees²⁸ (Matthew 23:4a ESV):

They tie up heavy burdens, hard to bear, and lay them on people’s shoulders…

There are several options to consider: (1) Was the sermon sloppy, failing to accentuate the grace of God? (2) Was I daydreaming and failed to hear the grace of God? (3) Was the evil that lies close at hand having more sway than usual when I want to do right, prompting me to return to my own vomit, tempting me to have a righteousness of my own derived from the law? Or, (4) had I already slipped back into my old ways of do-it-yourself righteousness and stepped away from walking by the Spirit? In any event, my own reaction prompts me to consider its source with the Lord, or ask Him straight out if my heart is too deep or dark or murky for me to see clearly into it.

“And when you fast,”²⁹ Jesus continued to draw both actors and those who might follow actors into the blessedness of full knowledge of sin through the law with the following application: do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward.³⁰ And He expanded on this application with another (Matthew 6:17, 18 ESV):

But when you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret.³¹ And your Father who sees in secret³² will reward you.³³

Is the reward Jesus’ own joy (χαρὰ), the second aspect of the fruit of the Spirit? I’m not entirely comfortable positing any aspect of the fruit of the Spirit as an effect of obedience rather than its cause. But Jesus’ love for his Father flowing in and through one could cause the obedience while his joy flowed in superabundance as a result, like a positive feedback loop, or a snowball gaining mass and momentum as it rolls downhill. The exact dynamics, how God works in [one], both to will and to work for his good pleasure, may elude me until I see Him face-to-face. But that doesn’t inhibit me, or anyone else, from believing Him and receiving what He has promised. Faithfulness (πίστις) is another aspect of the fruit of his Spirit.

Jesus continued to draw his listeners into blessedness, but the treasure He spoke of seems to go even beyond the full knowledge of sin to Jesus Himself (Matthew 6:19-21 ESV):

“Do not lay up (θησαυρίζετε, a form of θησαυρίζω) for yourselves treasures (θησαυροὺς, a form of θησαυρός) on earth, where moth and rust destroy and where thieves break in and steal, but lay up (θησαυρίζετε, a form of θησαυρίζω) for yourselves treasures (θησαυροὺς, a form of θησαυρός) in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your³⁴ treasure (θησαυρός) is, there your³⁵ heart will be also.

Paul described this treasure as the knowledge of the glory of God in the face of Jesus Christ (2 Corinthians 4:5-7 ESV):

For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine³⁶ out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

But we have this treasure (θησαυρὸν, another form of θησαυρός) in jars of clay, to show that the surpassing power belongs to God and not to us.

Elsewhere he wrote that all the treasures of wisdom and knowledge are hidden in Christ (Colossians 2:1-3 ESV):

For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face [Table], that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures (θησαυροὶ, another form of θησαυρός) of wisdom and knowledge [Table].

To understand what Jesus said next one must remember the law. I’ll quote the law first.

Masoretic Text		Septuagint
Deuteronomy 15:7-10 (Tanakh)	Deuteronomy 15:7-10 (NET)	Deuteronomy 15:7-10 (NETS)	Deuteronomy 15:7-10 (English Elpenor)
If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which HaShem thy G-d giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;	If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition.	Now if there is among you anyone of your brothers in need in one of your cities within the land that the Lord your God is giving you, you shall not rid your heart of love, neither shall you close up your hand from your needy brother.	And if there shall be in the midst of thee a poor [man] of thy brethren in one of thy cities in the land, which the Lord thy God gives thee, thou shalt not harden thine heart, neither shalt thou by any means close up thine hand from thy brother who is in want.
but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth.	Instead, you must be sure to open your hand to him and generously lend him whatever he needs.	By opening, you shall open your hands to him; you shall lend a loan to him whatever he may need, in accord with what he needs.	Thou shalt surely open thine hands to him, and shalt lend to him as much as he wants according to his need.
Beware that there be not a base thought in thy heart, saying: ‘The seventh year, the year of release, is at hand’; and thine eye (עֵֽינְךָ֗) be evil (וְרָעָ֣ה) against thy needy brother, and thou give him nought; and he cry unto HaShem against thee, and it be sin in thee.	Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude (ʿayin, עינך) be wrong (rāʿaʿ, ורעה) toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you, and you will be regarded as having sinned.	Be careful to yourself, lest a secret word is in your heart, something lawless, saying, “The seventh year, a year of release, is near,” and your eye (ὁ ὀφθαλμός σου) be evil (πονηρεύσηται) towards your needy brother, and you will not give to him, and he will cry out to the Lord against you, and it will be for you a great sin.	Take heed to thyself that there be not a secret thing in thine heart, an iniquity, saying, The seventh year, the year of release, draws nigh; and thine eye (ὁ ὀφθαλμός σου) shall be evil (πονηρεύσηται) to thy brother that is in want, and thou shalt not give to him, and he shall cry against thee to the Lord, and there shall be great sin in thee.
Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing HaShem thy G-d will bless thee in all thy work, and in all that thou puttest thy hand unto.	You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt.	Giving you shall give to him, and you shall lend him a loan whatever he needs, and you shall not be grieved in your heart when you give to him, because through this thing the Lord your God will bless you in all your works and in all to which you may put your hand.	Thou shalt surely give to him, and thou shalt lend him as much as he wants, according as he is in need; and thou shalt not grudge in thine heart as thou givest to him, because on this account the Lord thy God will bless thee in all thy works, and in all things on which thou shalt lay thine hand.

I might paraphrase the Lord here: “Be careful, when I want you to do right, evil lies close at hand.” And Jesus observed (Matthew 6:22, 23 ESV):

“The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

The Greek word translated healthy was ἁπλοῦς, a form of the adjective ἁπλόος: “single, single focused; sincere, without an ulterior motive; clear.” This is what Jesus contrasted to the bad or evil eye, ὁ ὀφθαλμός σου πονηρὸς ᾖ (ESV: your eye is bad). The first definition of πονηρὸς listed in the Koine Greek Lexicon online is “evil.”

God’s solution to the problem of the evil that lies close at hand has always been that one walk by his Spirit. I’ve been slow to recognize this. My conceit, perhaps, over the indwelling Holy Spirit post-Pentecost (Acts 2) may help to explain my slowness. As Jesus promised the Helper, the Spirit of Truth, He would ask his Father to give to his disciples, He said to them (John 14:17b ESV [Table]):

You know him, for he dwells with you and will be in you.

Long before God’s Holy Spirit is in (ἐν) people, He dwells with (μένει, a form of μένω) them, drawing them into fellowship with God and into his righteousness. It’s so clear now, as I became an atheist, the Holy Spirit was right there with me, trying to persuade me that my evil eye “had the whole damn thing all wrong.”³⁷ I wrote:

I remember entertaining the notion that God was trying to communicate to me through the words of this song. I even went back to the Bible to see if I could find what I had gotten “all wrong.” But the Bible said the same thing to me it always said: “God’ll getcha if you don’t watch out!”

That was my religion in a nutshell. I don’t necessarily mean my church or the things people at my church attempted to teach me: I mean the religion I believed in my heart when the light in me was darkness. I had nearly eighteen years of experience that God was unable or unwilling to do me much good. That hadn’t wrung any bells with me. I still believed in a god who could do me great harm, a god who needed to be placated but was mostly to be avoided at all costs. In other words, I worshiped an evil spirit, not because I had ever actually encountered one, but because the light in me was darkness.

In the movie Shooter Senator Charles F. Meachum (Ned Beatty) sneers, “The truth is what I say it is,” moments before another truth in the person of Bob Lee Swagger (Mark Wahlberg) ends the Senator’s life. I wrote:

The primary torment of Sartre’s hell in his play “No Exit” is not knowing for certain why, or if, one is there. Knowledge was the hardest thing to give up when I flirted with atheism. To accept that knowledge is either unattainable, or that the verdict of a jury of my peers (or even a cadre of knowledge elites) is the highest form of truth and justice, is a camel I can’t swallow.³⁸

The One with the absolute power and authority to say honestly, “The truth is what I say it is,” is love and demands by law that people love Him and each other.

Masoretic Text		Septuagint
Deuteronomy 15:11 (Tanakh)	Deuteronomy 15:11 (NET)	Deuteronomy 15:11 (NETS)	Deuteronomy 15:11 (English Elpenor)
For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’	There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land.	For the needy shall not fail from the earth; I therefore command you to do this thing, saying, “By opening, you shall open your hands to your brother who is poor and to the needy in your land.”	For the poor shall not fail off thy land, therefore I charge thee to do this thing, saying, Thou shalt surely open thine hands to thy poor brother, and to him that is distressed upon thy land.

And by grace God supplies the love He demands through his own Holy Spirit: But the fruit of the Spirit is love.³⁹ Jesus concluded with a couple of observations and an explanation (Matthew 6:24 ESV [Table]):

“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

And his application demonstrated God’s goodness in response to this fact (Matthew 6:25 ESV).

“Therefore I tell you, do not be anxious about your life, what you will eat or⁴⁰ what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?

He explained with a couple of illustrations, drawing his listeners into a richer knowledge of God (Matthew 6:26, 27 ESV):

Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add a single hour to his span of life?

And why are you anxious about clothing?⁴¹ Jesus continued. And He explained with more illustrations of God’s goodness (Matthew 6:28b-30 ESV).

Consider the lilies of the field, how they grow:⁴² they neither toil⁴³ nor spin,⁴⁴ yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?

Jesus summed up with an application and explanation that made another contrast to the practice of Gentiles versus the goodness of God (Matthew 6:31, 32 ESV):

Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles (ἔθνη, a form of ἔθνος) seek after⁴⁵ all these things, and your heavenly Father knows that you need them all.

Jesus concluded this section of his sermon with an application, a promise of God’s provision, a final application with its explanation and an admonition to live one day at a time (Matthew 6:33, 34 ESV):

But seek first the kingdom of God and his righteousness (τὴν δικαιοσύνην αὐτοῦ), and all these things will be added to you [Table].

“Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble (κακία).

Jesus continued to demonstrate the goodness of God, drawing his listeners into the full knowledge of sin through the law, with the following application presented as a warning along with a reason as explanation: “Judge (κρίνετε, a form of κρίνω) not, that you be not judged (κριθῆτε, another form of κρίνω).”⁴⁶ He followed this with another explanation (Matthew 7:2 ESV).

For with the judgment (κρίματι, a form of κρίμα) you pronounce (κρίνετε, a form of κρίνω) you will be judged (κριθήσεσθε, another form of κρίνω), and with the measure you use it will be measured to you [Table].

Jesus further illustrated this with two rhetorical questions, and then summed up the problem of human judgments with an application addressed directly to actors (Matthew 7:3-5 ESV):

Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of⁴⁷ your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

Here again, if an actor heeded Jesus’ admonition to take the log out of [his] own eye, to acknowledge his own sin, he would cease to be an actor playing at righteousness and become one actually seeking righteousness, even if that were still a righteousness of his own from the law. In fact, anyone seeking to have [one’s] own righteousness derived from the law⁴⁸ may have difficulty understanding Jesus’ command: Judge not. Judging others is the distinguishing feature that characterizes the religious mind.

Those who actually experience the truth of Paul’s words—it is God who works in you, both to will and to work for his good pleasure⁴⁹—are synonymous with those seeking the righteousness that comes by way of Christ’s faithfulness—a righteousness from God that is in fact based on Christ’s faithfulness.⁵⁰ It is much more apparent to them to trust Christ’s faithfulness and God’s work in their brothers as well, to forgo their own judgments regarding their brothers. John wrote of Jesus (John 3:17 ESV):

For God did not send his Son into the world to condemn (κρίνῃ, another form of κρίνω) the world, but in order that the world might be saved through him [Table].

Understanding this connection to Jesus’ teaching on judgment makes it possible to paraphrase that teaching: follow me.⁵¹ It helped me overcome my penchant to hear Jesus judging, condemning, berating or belittling people almost every time He opened his mouth, particularly when I was striving to have my own righteousness derived from the law.⁵² It helps me now to understand that Jesus did not encourage his listeners to prejudice in his next application (Matthew 7:6 ESV):

“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample⁵³ them underfoot and turn to attack you.

This is probably best understood in the same way that Jesus said (Matthew 10:23 ESV):

When they persecute you in one town, flee to the next,⁵⁴ for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.

At my most rabid and pig-headed my mother, brother and sister didn’t debate me. They loved me and they prayed. It wasn’t a fair fight at all. When Saul was still breathing threats and murder against the disciples of the Lord,⁵⁵ the Lord didn’t send Peter, James or John to confront him. He did it Himself (Acts 9). And Saul, by the grace of God and the faithfulness of Jesus Christ became Paul the apostle to the Gentiles, who penned by the Holy Spirit (Romans 9:16 ESV [Table]):

So then it depends not on human will or exertion, but on God, who has mercy.

And (Romans 11:32 ESV):

For God has consigned all to disobedience, that he may have mercy on all.

The Greek word ἐλεήσῃ (ESV: he may have mercy) is a form of ἐλεέω in the subjunctive mood. And the conjunction ἵνα (ESV: that) indicates that ἵνα τοὺς πάντας ἐλεήσῃ (ESV: that he may have mercy on all) is a purpose clause: “if the subjunctive mood is used in a purpose or result clause, then the action should not be thought of as a possible result, but should be viewed as a definite outcome that will happen as a result of another stated action.”⁵⁶

Jesus continued to show the goodness of God with three applications explained by three promises, and then three illustrations of those three promises (Matthew 7:7, 8 ESV).

“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.

Then Jesus illustrated God’s goodness by comparison and contrast to his listeners’ own care for their children (Matthew 7:9-11 ESV).

Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? [Table] If you then, who are evil (πονηροὶ, a form of πονηρός), know how to give good (ἀγαθὰ, a form of ἀγαθός) gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

“So whatever⁵⁷ you wish that others would do to you,” Jesus’ summation was another application, “do also to them.”⁵⁸ And He followed this summation with a reason as explanation: for this is the Law and the Prophets.⁵⁹ Another application followed: “Enter by the narrow gate.”⁶⁰

Jesus had not yet been crucified: the way into the holy places is not yet opened.⁶¹ He had not risen from the dead. As He spoke these words there was no new and living way that he opened for us through the curtain, that is, through his flesh.⁶² The narrow gate (τῆς στενῆς πύλης) was the Law and the Prophets, what we know now as the Old Covenant. If one has ears to hear (not to mention a working knowledge of the letter to the Hebrews), Jesus’ explanation included a reason why the first covenant had [not] been faultless⁶³ (Matthew 7:13b, 14 ESV).

For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many [Table]. For the gate is narrow and the way is hard that leads to life, and those who find it are few [Table].

And the writer of Hebrews wrote (Hebrews 8:6-13 ESV):

But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises [Table]. For if that first covenant had been faultless (ἄμεμπτος), there would have been no occasion to look for a second. For he finds fault with them when he says:

“Behold, the days are coming, declares the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. For they did not continue in my covenant, and so I showed no concern for them, declares the Lord.

For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people. And they shall not teach, each one his neighbor and each one his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest. For I will be merciful toward their iniquities, and I will remember their sins no more” [Table].⁶⁴

In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.

I would have been one of the many who failed to find the narrow gate through the Law and the Prophets when the Holy Spirit dwelt with me. I only began to understand from the Spirit-inspired writings of the apostle Paul (written after the Holy Spirit was in him) after the Holy Spirit was in me (Romans 8:3, 4 ESV).

For God has done what the law, weakened (ἠσθένει, a form of ἀσθενέω) by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

Watch and pray that you may not enter into temptation, Jesus said. The spirit indeed is willing (πρόθυμον, a form of πρόθυμος), but the flesh is weak (ἀσθενής).⁶⁵ Dunderhead that I was, I heard Jesus’ observation as an admonition to strengthen the flesh, rather than an invitation to walk by the Spirit as He walked. The actual situation was that the flesh was all ready too powerful, too persistent, too dominant over my thoughts and actions, so that the Holy Spirit who dwelt with me had little to no sway in my life. No wonder Jesus turned my dunderhead to Paul’s words:

…in order that (ἵνα) the righteous requirement of the law might be fulfilled (πληρωθῇ, a form of πληρόω) in us, who walk not according to the flesh but according to the Spirit.

The Greek word πληρωθῇ (a form of πληρόω), might be fulfilled (ESV), is in the subjunctive mood and ἵνα (ESV: in order that) makes this a result clause. In other words:

…in order that the righteous requirement of the law [is] fulfilled in us, who walk NOT according to the flesh but according to the Spirit.

The Holy Spirit in me battles the flesh that weakens the law—flesh that is all ready too powerful, too persistent, too dominant over my thoughts and actions—Mano a Mano, so to speak. He will win in the end, and does so more often now than when He merely dwelt with me.

“Beware⁶⁶ of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves,”⁶⁷ Jesus warned. And He explained how to recognize them: You will recognize them by their fruits.⁶⁸ He illustrated by reference to fruits and fruit trees, and concluded with a restatement of his premise (Matthew 7:16b-20 ESV).

Are grapes⁶⁹ gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit (καρποὺς καλοὺς), but the diseased tree bears bad fruit (καρποὺς πονηροὺς). A healthy tree cannot bear bad fruit (καρποὺς πονηροὺς), nor can a diseased tree bear good fruit (καρποὺς καλοὺς). Every tree that does not bear good fruit (καρπὸν καλὸν) is cut down and thrown into the fire. Thus⁷⁰ you will recognize them by their fruits.

The bad fruit (καρποὺς πονηροὺς) of the false prophets was to persuade people to be actors or to attempt to have a righteousness of their own derived from the law. And the good fruit (καρποὺς καλοὺς) would have been to bring them into the blessedness of the full knowledge of sin: poor in spirit,⁷¹ having the desire to do what is right, but not the ability to carry it out;⁷² mourning because when [they] want to do right, evil lies close at hand;⁷³ the meek who hunger and thirst for righteousness, merciful, pure in heart, peacemakers who are persecuted for righteousness’ sake, waiting for the Lord’s salvation.

Did Jesus condemn the false prophets to the lake of fire? He certainly said that fruit trees which bear no good fruit become useful as firewood. For Jesus’ attitude toward false prophets, I’ll turn to a true prophet (Ezekiel 33:11, 12 ESV).

Say to them, As I live, declares the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel? [Table]

“And you, son of man, say to your people, The righteousness of the righteous shall not deliver him when he transgresses, and as for the wickedness of the wicked, he shall not fall by it when he turns from his wickedness, and the righteous shall not be able to live by his righteousness when he sins [Table].

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven,” Jesus warned any who thought to become worthy by their own works, but the one who does the will of my Father who is in heaven.⁷⁴ And He explained with a prophecy foretelling the future (Matthew 7:22, 23 ESV):

On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ [Table] And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

Then they said to him, John recorded at another time and place, “What must we do, to be doing the works of God?” Jesus answered them, “This is the work of God, that you believe in him whom he has sent.”⁷⁵ Did He mean that to believe in him whom he has sent was their work, their deed? This is the deed God requires—to believe (πιστεύητε, a form of πιστεύω in the subjunctive mood and present tense) in the one whom he sent (NET). But I notice that the NET translators treated πιστεύητε as an infinitive as they uncharacteristically ignored the subjunctive mood and either dropped the conjunction ἵνα or decided that it was to be understood as a hyphen here.

Or did Jesus mean to correct their premise as He answered their question? No, this is not your work. This is God’s work that (so that, in order that) you may believe in the one whom he sent. This is the work of God, that ye may believe (πιστευσητε, another form of πιστεύω in the subjunctive mood and aorist tense) in him whom He did send (YLT). Since faith as my own work led me to atheism, I clearly favor the latter understanding, where that ye may believe is the result of God’s work.

“Everyone then who hears these words of mine and does them will be like⁷⁶ a wise man who built his house on the rock,”⁷⁷ Jesus concluded his sermon with a contrast. He explained this part of his contrast with an illustration, declared the opposite half of his contrast and explained that with the opposite of the same illustration (Matthew 7:25-27 ESV).

And the rain fell, and the floods came, and the winds blew and beat on⁷⁸ that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.”

And when Jesus finished⁷⁹ these sayings, Matthew concluded, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their⁸⁰ scribes.⁸¹

According to a note (12) in the NET, Paul alluded to Genesis 1:3 and Isaiah 9:2 in 2 Corinthians 4:6. Tables comparing the Greek of Paul’s allusions to that of the Septuagint follow.

2 Corinthians 4:6b (NET Parallel Greek Text)	Genesis 1:3b (Septuagint BLB) Table	Genesis 1:3b (Septuagint Elpenor)
ἐκ σκότους φῶς λάμψει	γενηθήτω φῶς	γενηθήτω φῶς
2 Corinthians 4:6b (NET)	Genesis 1:3b (NETS)	Genesis 1:3b (English Elpenor)
Let light shine out of darkness	Let light come into being	Let there be light

2 Corinthians 4:6b (NET Parallel Greek Text)	Isaiah 9:2b (Septuagint BLB)	Isaiah 9:2b (Septuagint Elpenor)
ἐκ σκότους φῶς λάμψει	φῶς λάμψει ἐφ᾽ ὑμᾶς (e.g., ὁ λαὸς ὁ πορευόμενος ἐν σκότει)	φῶς λάμψει ἐφ᾿ ὑμᾶς (e.g., ὁ λαὸς ὁ πορευόμενος ἐν σκότει)
2 Corinthians 4:6b (NET)	Isaiah 9:2b (NETS)	Isaiah 9:2b (English Elpenor)
Let light shine out of darkness	light will shine on you (e.g., O you people who walk in darkness)	a light shall shine upon you (e.g., O people walking in darkness)

Tables comparing Isaiah 9:2; Deuteronomy 15:7; 15:8; 15:9; 15:10 and 15:11 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 9:2; Deuteronomy 15:7; 15:8; 15:9; 15:10 and 15:11 in the Septuagint (BLB and Elpenor), and tables comparing Matthew 6:1; 6:4; 6:6; 6:18; 6:21; 2 Corinthians 4:6; Matthew 6:25; 6:28; 6:32; 7:4; 7:6; 10:23; 7:12; 7:15, 16; 7:20; 7:25 and 7:28, 29 in the KJV and NET follow.

Isaiah 9:2 (Tanakh)	Isaiah 9:2 (KJV)	Isaiah 9:2 (NET)
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.	The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined.	The people walking in darkness see a bright light; light shines on those who live in a land of deep darkness.

Isaiah 9:2 (Septuagint BLB)	Isaiah 9:2 (Septuagint Elpenor)
ὁ λαὸς ὁ πορευόμενος ἐν σκότει ἴδετε φῶς μέγα οἱ κατοικοῦντες ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς λάμψει ἐφ᾽ ὑμᾶς	ὁ λαὸς ὁ πορευόμενος ἐν σκότει, ἴδετε φῶς μέγα· οἱ κατοικοῦντες ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς λάμψει ἐφ᾿ ὑμᾶς
Isaiah 9:2 (NETS)	Isaiah 9:2 (English Elpenor)
O you people who walk in darkness, see a great light! O you who live in the country and in the shadow of death, light will shine on you!	O people walking in darkness, behold a great light: ye that dwell in the region [and] shadow of death, a light shall shine upon you.

Deuteronomy 15:7 (Tanakh)	Deuteronomy 15:7 (KJV)	Deuteronomy 15:7 (NET)
If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which HaShem thy G-d giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;	If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:	If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition.

Deuteronomy 15:7 (Septuagint BLB)	Deuteronomy 15:7 (Septuagint Elpenor)
ἐὰν δὲ γένηται ἐν σοὶ ἐνδεὴς τῶν ἀδελφῶν σου ἐν μιᾷ τῶν πόλεων σου ἐν τῇ γῇ ᾗ κύριος ὁ θεός σου δίδωσίν σοι οὐκ ἀποστέρξεις τὴν καρδίαν σου οὐδ᾽ οὐ μὴ συσφίγξῃς τὴν χεῖρά σου ἀπὸ τοῦ ἀδελφοῦ σου τοῦ ἐπιδεομένου	᾿Εὰν δὲ γένηται ἐν σοὶ ἐνδεὴς ἐκ τῶν ἀδελφῶν σου ἐν μιᾷ τῶν πόλεών σου ἐν τῇ γῇ, ᾗ Κύριος ὁ Θεός σου δίδωσί σοι, οὐκ ἀποστέρξεις τὴν καρδίαν σου οὐδ᾿ οὐ μὴ συσφίγξῃς τὴν χεῖρά σου ἀπὸ τοῦ ἀδελφοῦ σου τοῦ ἐπιδεομένου
Deuteronomy 15:7 (NETS)	Deuteronomy 15:7 (English Elpenor)
Now if there is among you anyone of your brothers in need in one of your cities within the land that the Lord your God is giving you, you shall not rid your heart of love, neither shall you close up your hand from your needy brother.	And if there shall be in the midst of thee a poor [man] of thy brethren in one of thy cities in the land, which the Lord thy God gives thee, thou shalt not harden thine heart, neither shalt thou by any means close up thine hand from thy brother who is in want.

Deuteronomy 15:8 (Tanakh)	Deuteronomy 15:8 (KJV)	Deuteronomy 15:8 (NET)
but thou shalt surely open thy hand unto him, and shalt surely lend him sufficient for his need in that which he wanteth.	But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth.	Instead, you must be sure to open your hand to him and generously lend him whatever he needs.

Deuteronomy 15:8 (Septuagint BLB)	Deuteronomy 15:8 (Septuagint Elpenor)
ἀνοίγων ἀνοίξεις τὰς χεῖράς σου αὐτῷ δάνειον δανιεῖς αὐτῷ ὅσον ἐπιδέεται καθ᾽ ὅσον ἐνδεεῖται	ἀνοίγων ἀνοίξεις τὰς χεῖράς σου αὐτῷ καὶ δάνειον δανειεῖς αὐτῷ ὅσον ἐπιδέεται, καθότι ἐνδεεῖται
Deuteronomy 15:8 (NETS)	Deuteronomy 15:8 (English Elpenor)
By opening, you shall open your hands to him; you shall lend a loan to him whatever he may need, in accord with what he needs.	Thou shalt surely open thine hands to him, and shalt lend to him as much as he wants according to his need.

Deuteronomy 15:9 (Tanakh)	Deuteronomy 15:9 (KJV)	Deuteronomy 15:9 (NET)
Beware that there be not a base thought in thy heart, saying: ‘The seventh year, the year of release, is at hand’; and thine eye be evil against thy needy brother, and thou give him nought; and he cry unto HaShem against thee, and it be sin in thee.	Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee.	Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude be wrong toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you, and you will be regarded as having sinned.

Deuteronomy 15:9 (Septuagint BLB)	Deuteronomy 15:9 (Septuagint Elpenor)
πρόσεχε σεαυτῷ μὴ γένηται ῥῆμα κρυπτὸν ἐν τῇ καρδίᾳ σου ἀνόμημα λέγων ἐγγίζει τὸ ἔτος τὸ ἕβδομον ἔτος τῆς ἀφέσεως καὶ πονηρεύσηται ὁ ὀφθαλμός σου τῷ ἀδελφῷ σου τῷ ἐπιδεομένῳ καὶ οὐ δώσεις αὐτῷ καὶ βοήσεται κατὰ σοῦ πρὸς κύριον καὶ ἔσται ἐν σοὶ ἁμαρτία μεγάλη	πρόσεχε σεαυτῷ, μὴ γένηται ῥῆμα κρυπτὸν ἐν τῇ καρδίᾳ σου ἀνόμημα λέγων· ἐγγίζει τό ἔτος τὸ ἕβδομον, ἔτος τῆς ἀφέσεως, καὶ πονηρεύσηται ὁ ὀφθαλμός σου τῷ ἀδελφῷ σου τῷ ἐπιδεομένῳ, καὶ οὐ δώσεις αὐτῷ, καὶ καταβοήσεται κατὰ σοῦ πρὸς Κύριον, καὶ ἔσται ἐν σοὶ ἁμαρτία μεγάλη
Deuteronomy 15:9 (NETS)	Deuteronomy 15:9 (English Elpenor)
Be careful to yourself, lest a secret word is in your heart, something lawless, saying, “The seventh year, a year of release, is near,” and your eye be evil towards your needy brother, and you will not give to him, and he will cry out to the Lord against you, and it will be for you a great sin.	Take heed to thyself that there be not a secret thing in thine heart, an iniquity, saying, The seventh year, the year of release, draws nigh; and thine eye shall be evil to thy brother that is in want, and thou shalt not give to him, and he shall cry against thee to the Lord, and there shall be great sin in thee.

Deuteronomy 15:10 (Tanakh)	Deuteronomy 15:10 (KJV)	Deuteronomy 15:10 (NET)
Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing HaShem thy G-d will bless thee in all thy work, and in all that thou puttest thy hand unto.	Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.	You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt.

Deuteronomy 15:10 (Septuagint BLB)	Deuteronomy 15:10 (Septuagint Elpenor)
διδοὺς δώσεις αὐτῷ καὶ δάνειον δανιεῖς αὐτῷ ὅσον ἐπιδέεται καὶ οὐ λυπηθήσῃ τῇ καρδίᾳ σου διδόντος σου αὐτῷ ὅτι διὰ τὸ ῥῆμα τοῦτο εὐλογήσει σε κύριος ὁ θεός σου ἐν πᾶσιν τοῖς ἔργοις καὶ ἐν πᾶσιν οὗ ἂν ἐπιβάλῃς τὴν χεῖρά σου	διδοὺς δώσεις αὐτῷ καὶ δάνειον δανειεῖς αὐτῷ ὅσον ἐπιδέεται, καὶ οὐ λυπηθήσῃ τῇ καρδίᾳ σου διδόντος σου αὐτῷ, ὅτι διά τὸ ρῆμα τοῦτο εὐλογήσει σε Κύριος ὁ Θεός σου ἐν πᾶσι τοῖς ἔργοις καὶ ἐν πᾶσιν, οὗ ἂν ἐπιβάλῃς τὴν χεῖρά σου
Deuteronomy 15:10 (NETS)	Deuteronomy 15:10 (English Elpenor)
Giving you shall give to him, and you shall lend him a loan whatever he needs, and you shall not be grieved in your heart when you give to him, because through this thing the Lord your God will bless you in all your works and in all to which you may put your hand.	Thou shalt surely give to him, and thou shalt lend him as much as he wants, according as he is in need; and thou shalt not grudge in thine heart as thou givest to him, because on this account the Lord thy God will bless thee in all thy works, and in all things on which thou shalt lay thine hand.

Deuteronomy 15:11 (Tanakh)	Deuteronomy 15:11 (KJV)	Deuteronomy 15:11 (NET)
For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’	For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.	There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land.

Deuteronomy 15:11 (Septuagint BLB)	Deuteronomy 15:11 (Septuagint Elpenor)
οὐ γὰρ μὴ ἐκλίπῃ ἐνδεὴς ἀπὸ τῆς γῆς διὰ τοῦτο ἐγώ σοι ἐντέλλομαι ποιεῖν τὸ ῥῆμα τοῦτο λέγων ἀνοίγων ἀνοίξεις τὰς χεῖράς σου τῷ ἀδελφῷ σου τῷ πένητι καὶ τῷ ἐπιδεομένῳ τῷ ἐπὶ τῆς γῆς σου	οὐ γὰρ μὴ ἐκλίπῃ ἐνδεὴς ἀπὸ τῆς γῆς σου. διὰ τοῦτο ἐγώ σοι ἐντέλλομαι ποιεῖν τὸ ρῆμα τοῦτο λέγων· ἀνοίγων ἀνοίξεις τὰς χεῖράς σου τῷ ἀδελφῷ σου τῷ πένητι καὶ τῷ ἐπιδεομένῳ τῷ ἐπὶ τῆς γῆς σου
Deuteronomy 15:11 (NETS)	Deuteronomy 15:11 (English Elpenor)
For the needy shall not fail from the earth; I therefore command you to do this thing, saying, “By opening, you shall open your hands to your brother who is poor and to the needy in your land.”	For the poor shall not fail off thy land, therefore I charge thee to do this thing, saying, Thou shalt surely open thine hands to thy poor brother, and to him that is distressed upon thy land.

Matthew 6:1 (NET)	Matthew 6:1 (KJV)
“Be careful not to display your righteousness merely to be seen by people. Otherwise you have no reward with your Father in heaven.	Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

Matthew 6:1 (NET Parallel Greek)	Matthew 6:1 (Stephanus Textus Receptus)	Matthew 6:1 (Byzantine Majority Text)
Προσέχετε τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μή γε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς	προσεχετε την ελεημοσυνην υμων μη ποιειν εμπροσθεν των ανθρωπων προς το θεαθηναι αυτοις ει δε μηγε μισθον ουκ εχετε παρα τω πατρι υμων τω εν τοις ουρανοις	προσεχετε την ελεημοσυνην υμων μη ποιειν εμπροσθεν των ανθρωπων προς το θεαθηναι αυτοις ει δε μηγε μισθον ουκ εχετε παρα τω πατρι υμων τω εν τοις ουρανοις

Matthew 6:4 (NET)	Matthew 6:4 (KJV)
so that your gift may be in secret. And your Father, who sees in secret, will reward you.	That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

Matthew 6:4 (NET Parallel Greek)	Matthew 6:4 (Stephanus Textus Receptus)	Matthew 6:4 (Byzantine Majority Text)
ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι	οπως η σου η ελεημοσυνη εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αυτος αποδωσει σοι εν τω φανερω	οπως η σου η ελεημοσυνη εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αυτος αποδωσει σοι εν τω φανερω

Matthew 6:6 (NET)	Matthew 6:6 (KJV)
But whenever you pray, go into your inner room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.	But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

Matthew 6:6 (NET Parallel Greek)	Matthew 6:6 (Stephanus Textus Receptus)	Matthew 6:6 (Byzantine Majority Text)
σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖον σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι	συ δε οταν προσευχη εισελθε εις το ταμιειον σου και κλεισας την θυραν σου προσευξαι τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι εν τω φανερω	συ δε οταν προσευχη εισελθε εις το ταμιειον σου και κλεισας την θυραν σου προσευξαι τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι εν τω φανερω

Matthew 6:18 (NET)	Matthew 6:18 (KJV)
so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.	That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

Matthew 6:18 (NET Parallel Greek)	Matthew 6:18 (Stephanus Textus Receptus)	Matthew 6:18 (Byzantine Majority Text)
ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι	οπως μη φανης τοις ανθρωποις νηστευων αλλα τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι εν τω φανερω	οπως μη φανης τοις ανθρωποις νηστευων αλλα τω πατρι σου τω εν τω κρυπτω και ο πατηρ σου ο βλεπων εν τω κρυπτω αποδωσει σοι

Matthew 6:21 (NET)	Matthew 6:21 (KJV)
For where your treasure is, there your heart will be also.	For where your treasure is, there will your heart be also.

Matthew 6:21 (NET Parallel Greek)	Matthew 6:21 (Stephanus Textus Receptus)	Matthew 6:21 (Byzantine Majority Text)
ὅπου γάρ ἐστιν ὁ θησαυρός σου, ἐκεῖ ἔσται \|καὶ\| ἡ καρδία σου	οπου γαρ εστιν ο θησαυρος υμων εκει εσται και η καρδια υμων	οπου γαρ εστιν ο θησαυρος υμων εκει εσται και η καρδια υμων

2 Corinthians 4:6 (NET)	2 Corinthians 4:6 (KJV)
For God, who said “Let light shine out of darkness,” is the one who shined in our hearts to give us the light of the glorious knowledge of God in the face of Christ.	For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.

2 Corinthians 4:6 (NET Parallel Greek)	2 Corinthians 4:6 (Stephanus Textus Receptus)	2 Corinthians 4:6 (Byzantine Majority Text)
ὅτι ὁ θεὸς ὁ εἰπών· ἐκ σκότους φῶς λάμψει, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ θεοῦ ἐν προσώπῳ [Ἰησοῦ] Χριστοῦ	οτι ο θεος ο ειπων εκ σκοτους φως λαμψαι ος ελαμψεν εν ταις καρδιαις ημων προς φωτισμον της γνωσεως της δοξης του θεου εν προσωπω ιησου χριστου	οτι ο θεος ο ειπων εκ σκοτους φως λαμψαι ος ελαμψεν εν ταις καρδιαις ημων προς φωτισμον της γνωσεως της δοξης του θεου εν προσωπω ιησου χριστου

Matthew 6:25 (NET)	Matthew 6:25 (KJV)
“Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?	Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

Matthew 6:25 (NET Parallel Greek)	Matthew 6:25 (Stephanus Textus Receptus)	Matthew 6:25 (Byzantine Majority Text)
Διὰ τοῦτο λέγω ὑμῖν· μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε [ἢ τί πίητε], μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε. οὐχὶ ἡ ψυχὴ πλεῖον ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος	δια τουτο λεγω υμιν μη μεριμνατε τη ψυχη υμων τι φαγητε και τι πιητε μηδε τω σωματι υμων τι ενδυσησθε ουχι η ψυχη πλειον εστιν της τροφης και το σωμα του ενδυματος	δια τουτο λεγω υμιν μη μεριμνατε τη ψυχη υμων τι φαγητε και τι πιητε μηδε τω σωματι υμων τι ενδυσησθε ουχι η ψυχη πλειον εστιν της τροφης και το σωμα του ενδυματος

Matthew 6:28 (NET)	Matthew 6:28 (KJV)
Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin.	And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

Matthew 6:28 (NET Parallel Greek)	Matthew 6:28 (Stephanus Textus Receptus)	Matthew 6:28 (Byzantine Majority Text)
καὶ περὶ ἐνδύματος τί μεριμνᾶτε; καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν· οὐ κοπιῶσιν οὐδὲ νήθουσιν	και περι ενδυματος τι μεριμνατε καταμαθετε τα κρινα του αγρου πως αυξανει ου κοπια ουδε νηθει	και περι ενδυματος τι μεριμνατε καταμαθετε τα κρινα του αγρου πως αυξανει ου κοπια ουδε νηθει

Matthew 6:32 (NET)	Matthew 6:32 (KJV)
For the unconverted pursue these things, and your heavenly Father knows that you need them.	(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

Matthew 6:32 (NET Parallel Greek)	Matthew 6:32 (Stephanus Textus Receptus)	Matthew 6:32 (Byzantine Majority Text)
πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῄζετε τούτων ἁπάντων	παντα γαρ ταυτα τα εθνη επιζητει οιδεν γαρ ο πατηρ υμων ο ουρανιος οτι χρηζετε τουτων απαντων	παντα γαρ ταυτα τα εθνη επιζητει οιδεν γαρ ο πατηρ υμων ο ουρανιος οτι χρηζετε τουτων απαντων

Matthew 7:4 (NET)	Matthew 7:4 (KJV)
Or how can you say to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own?	Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

Matthew 7:4 (NET Parallel Greek)	Matthew 7:4 (Stephanus Textus Receptus)	Matthew 7:4 (Byzantine Majority Text)
ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου· ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ	η πως ερεις τω αδελφω σου αφες εκβαλω το καρφος απο του οφθαλμου σου και ιδου η δοκος εν τω οφθαλμω σου	η πως ερεις τω αδελφω σου αφες εκβαλω το καρφος απο του οφθαλμου σου και ιδου η δοκος εν τω οφθαλμω σου

Matthew 7:6 (NET)	Matthew 7:6 (KJV)
Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.	Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Matthew 7:6 (NET Parallel Greek)	Matthew 7:6 (Stephanus Textus Receptus)	Matthew 7:6 (Byzantine Majority Text)
Μὴ δῶτε τὸ ἅγιον τοῖς κυσὶν μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ρήξωσιν ὑμᾶς	μη δωτε το αγιον τοις κυσιν μηδε βαλητε τους μαργαριτας υμων εμπροσθεν των χοιρων μηποτε καταπατησωσιν αυτους εν τοις ποσιν αυτων και στραφεντες ρηξωσιν υμας	μη δωτε το αγιον τοις κυσιν μηδε βαλητε τους μαργαριτας υμων εμπροσθεν των χοιρων μηποτε καταπατησωσιν αυτους εν τοις ποσιν αυτων και στραφεντες ρηξωσιν υμας

Matthew 10:23 (NET)	Matthew 10:23 (KJV)
Whenever they persecute you in one town, flee to another! I tell you the truth, you will not finish going through all the towns of Israel before the Son of Man comes.	But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.

Matthew 10:23 (NET Parallel Greek)	Matthew 10:23 (Stephanus Textus Receptus)	Matthew 10:23 (Byzantine Majority Text)
Ὅταν δὲ διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἑτέραν· ἀμὴν γὰρ λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις \|τοῦ\| Ἰσραὴλ ἕως \|ἂν\| ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου	οταν δε διωκωσιν υμας εν τη πολει ταυτη φευγετε εις την αλλην αμην γαρ λεγω υμιν ου μη τελεσητε τας πολεις του ισραηλ εως αν ελθη ο υιος του ανθρωπου	οταν δε διωκωσιν υμας εν τη πολει ταυτη φευγετε εις την αλλην αμην γαρ λεγω υμιν ου μη τελεσητε τας πολεις του ισραηλ εως αν ελθη ο υιος του ανθρωπου

Matthew 7:12 (NET)	Matthew 7:12 (KJV)
In everything, treat others as you would want them to treat you, for this fulfills the law and the prophets.	Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

Matthew 7:12 (NET Parallel Greek)	Matthew 7:12 (Stephanus Textus Receptus)	Matthew 7:12 (Byzantine Majority Text)
Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται	παντα ουν οσα αν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται	παντα ουν οσα αν θελητε ινα ποιωσιν υμιν οι ανθρωποι ουτως και υμεις ποιειτε αυτοις ουτος γαρ εστιν ο νομος και οι προφηται

Matthew 7:15, 16 (NET)	Matthew 7:15, 16 (KJV)
“Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves.	Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.

Matthew 7:15 (NET Parallel Greek)	Matthew 7:15 (Stephanus Textus Receptus)	Matthew 7:15 (Byzantine Majority Text)
Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασιν προβάτων, ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες	προσεχετε δε απο των ψευδοπροφητων οιτινες ερχονται προς υμας εν ενδυμασιν προβατων εσωθεν δε εισιν λυκοι αρπαγες	προσεχετε δε απο των ψευδοπροφητων οιτινες ερχονται προς υμας εν ενδυμασιν προβατων εσωθεν δε εισιν λυκοι αρπαγες

You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they?

Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

Matthew 7:16 (NET Parallel Greek)	Matthew 7:16 (Stephanus Textus Receptus)	Matthew 7:16 (Byzantine Majority Text)
ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα	απο των καρπων αυτων επιγνωσεσθε αυτους μητι συλλεγουσιν απο ακανθων σταφυλην η απο τριβολων συκα	απο των καρπων αυτων επιγνωσεσθε αυτους μητι συλλεγουσιν απο ακανθων σταφυλην η απο τριβολων συκα

Matthew 7:20 (NET)	Matthew 7:20 (KJV)
So then, you will recognize them by their fruit.	Wherefore by their fruits ye shall know them.

Matthew 7:20 (NET Parallel Greek)	Matthew 7:20 (Stephanus Textus Receptus)	Matthew 7:20 (Byzantine Majority Text)
ἄρα γε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς	αραγε απο των καρπων αυτων επιγνωσεσθε αυτους	αραγε απο των καρπων αυτων επιγνωσεσθε αυτους

Matthew 7:25 (NET)	Matthew 7:25 (KJV)
The rain fell, the flood came, and the winds beat against that house, but it did not collapse because its foundation had been laid on rock.	And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

Matthew 7:25 (NET Parallel Greek)	Matthew 7:25 (Stephanus Textus Receptus)	Matthew 7:25 (Byzantine Majority Text)
καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν	και κατεβη η βροχη και ηλθον οι ποταμοι και επνευσαν οι ανεμοι και προσεπεσον τη οικια εκεινη και ουκ επεσεν τεθεμελιωτο γαρ επι την πετραν	και κατεβη η βροχη και ηλθον οι ποταμοι και επνευσαν οι ανεμοι και προσεπεσον τη οικια εκεινη και ουκ επεσεν τεθεμελιωτο γαρ επι την πετραν

Matthew 7:28, 29 (NET)	Matthew 7:28, 29 (KJV)
When Jesus finished saying these things, the crowds were amazed by his teaching,	And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:

Matthew 7:28 (NET Parallel Greek)	Matthew 7:28 (Stephanus Textus Receptus)	Matthew 7:28 (Byzantine Majority Text)
Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ	και εγενετο οτε συνετελεσεν ο ιησους τους λογους τουτους εξεπλησσοντο οι οχλοι επι τη διδαχη αυτου	και εγενετο οτε συνετελεσεν ο ιησους τους λογους τουτους εξεπλησσοντο οι οχλοι επι τη διδαχη αυτου

because he taught them like one who had authority, not like their experts in the law.

For he taught them as one having authority, and not as the scribes.

Matthew 7:29 (NET Parallel Greek)	Matthew 7:29 (Stephanus Textus Receptus)	Matthew 7:29 (Byzantine Majority Text)
ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν	ην γαρ διδασκων αυτους ως εξουσιαν εχων και ουχ ως οι γραμματεις	ην γαρ διδασκων αυτους ως εξουσιαν εχων και ουχ ως οι γραμματεις

Christ-Centered Preaching, Chapter 5

Back to The Soul

¹ Romans 7:24a (ESV)

² Romans 7:21 (ESV)

³ Galatians 5:16, 17 (ESV)

⁴ Romans 7:24a (ESV)

⁵ Romans 7:21 (ESV)

⁶ Galatians 5:16b (ESV)

⁷ The NET parallel Greek text and NA²⁸ had δικαιοσύνην here, where the Stephanus Textus Receptus and Byzantine Majority Text had ελεημοσυνην (KJV: alms).

⁸ Matthew 6:1a (ESV)

⁹ The NET parallel Greek text and NA²⁸ had εἰ δὲ μή γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had ει δε μηγε (KJV: otherwise).

¹⁰ Matthew 6:1b (ESV)

¹¹ Matthew 5:16 (ESV)

¹² The Stephanus Textus Receptus and Byzantine Majority Text had αυτος (KJV: himself) here. The NET parallel Greek text and NA²⁸ did not.

¹³ The Stephanus Textus Receptus and Byzantine Majority Text had εν τω φανερω (KJV: openly) here. The NET parallel Greek text and NA²⁸ did not.

¹⁴ Philippians 3:9b (ESV)

¹⁵ Philippians 3:9c (NET)

¹⁶ Philippians 3:9b (ESV)

¹⁷ Romans 3:21a, 22a (ESV)

¹⁸ Matthew 6:5a (ESV) Table

¹⁹ The NET parallel Greek text and NA²⁸ had ταμεῖον here, where the Stephanus Textus Receptus and Byzantine Majority Text had ταμιειον (KJV: closet). These seem to be alternate spellings of the same part of speech.

²⁰ The Stephanus Textus Receptus and Byzantine Majority Text had εν τω φανερω (KJV: openly) here. The NET parallel Greek text and NA²⁸ did not.

²¹ Matthew 6:7a (ESV) Table

²² Matthew 6:7b, 8 (ESV)

²³ Matthew 6:10 (ESV) Table

²⁴ Matthew 6:13b (NKJV)

²⁵ Matthew 6:12 (ESV) Table

²⁶ Matthew 5:7 (ESV)

²⁷ Philippians 2:13 (ESV) Table

²⁸ Matthew 23:2 (ESV) Table

²⁹ Matthew 6:16a (ESV) Table

³⁰ Matthew 6:16b (ESV) Table

³¹ The NET parallel Greek text and NA²⁸ had the adjective κρυφαίῳ, a form of κρυφαῖος here, where the Stephanus Textus Receptus and Byzantine Majority Text had the verb κρυπτω.

³² The NET parallel Greek text and NA²⁸ had the adjective κρυφαίῳ, a form of κρυφαῖος here, where the Stephanus Textus Receptus and Byzantine Majority Text had the verb κρυπτω.

³³ The Stephanus Textus Receptus had εν τω φανερω (KJV: openly) here. The NET parallel Greek text, NA²⁸ and Byzantine Majority Text did not.

³⁴ The NET parallel Greek text and NA²⁸ had σου here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων.

³⁵ The NET parallel Greek text and NA²⁸ had σου here, where the Stephanus Textus Receptus and Byzantine Majority Text had υμων.

³⁶ The NET parallel Greek text and NA²⁸ had λάμψει here, a form of λάμπω in the indicative mood and future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had λαμψαι (KJV: to shine), an infinitive in the aorist tense.

³⁷ From “Wind-Up,” Aqualung, Jethro Tull

³⁸ You Must Be Gentle, Part 3

³⁹ Galatians 5:22a (ESV)

⁴⁰ The NET parallel Greek text and NA²⁸ had ἢ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και.

⁴¹ Matthew 6:28a (ESV)

⁴² The NET parallel Greek text and NA²⁸ had αὐξάνουσιν, a plural form of αὐξάνω here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular αυξανει.

⁴³ The NET parallel Greek text and NA²⁸ had κοπιῶσιν, a plural form of κοπιάω here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular κοπια.

⁴⁴ The NET parallel Greek text and NA²⁸ had νήθουσιν, a plural form of νήθω here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular νηθει.

⁴⁵ The NET parallel Greek text and NA²⁸ had ἐπιζητοῦσιν, a plural form of ἐπιζητέω here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular επιζητει.

⁴⁶ Matthew 7:1 (ESV)

⁴⁷ The NET parallel Greek text and NA²⁸ had ἐκ (NET: from) here, where the Stephanus Textus Receptus and Byzantine Majority Text had απο (KJV: out of).

⁴⁸ Philippians 3:9a (NET)

⁴⁹ Philippians 2:13 (ESV) Table

⁵⁰ Philippians 3:9b (NET)

⁵¹ Matthew 16:24b (ESV)

⁵² Philippians 3:9a (NET)

⁵³ The NET parallel Greek text and NA²⁸ had καταπατήσουσιν (NET: they will trample) here, a form of καταπατέω in the indicative mood and future tense, where the Stephanus Textus Receptus and Byzantine Majority Text had καταπατησωσιν (KJV: they trample), in the subjunctive mood and either the present or aorist tense.

⁵⁴ The NET parallel Greek text and NA²⁸ had ἑτέραν here, where the Stephanus Textus Receptus and Byzantine Majority Text had αλλην (KJV: another).

⁵⁵ Acts 9:1 (ESV)

⁵⁶ From “Verbal Moods: Subjunctive Mood,” Greek Verbs (Shorter Definitions), in Resources for Learning New Testament Greek online.

⁵⁷ The NET parallel Greek text and NA²⁸ had ὅσα ἐὰν here, where the Stephanus Textus Receptus and Byzantine Majority Text had οσα αν (KJV: whatsoever).

⁵⁸ Matthew 7:12a (ESV)

⁵⁹ Matthew 7:12b (ESV)

⁶⁰ Matthew 7:13a (ESV) Table

⁶¹ Hebrews 9:8b (ESV)

⁶² Hebrews 10:20b (ESV)

⁶³ Hebrews 8:7a (ESV)

⁶⁴ According to a note (24) in the NET the writer of Hebrews quoted from Jeremiah 31:31-34. Tables comparing the Greek of that quotation to the Septuagint are found in The New Covenant, Part 1.

⁶⁵ Matthew 26:41 (ESV)

⁶⁶ The Stephanus Textus Receptus and Byzantine Majority Text had δε (not translated in the KJV) here. The NET parallel Greek text and NA²⁸ did not.

⁶⁷ Matthew 7:15 (ESV)

⁶⁸ Matthew 7:16a (ESV)

⁶⁹ The NET parallel Greek text and NA²⁸ had σταφυλὰς, a plural form of σταφυλή here, where the Stephanus Textus Receptus and Byzantine Majority Text had the singular σταφυλην.

⁷⁰ The NET parallel Greek text and NA²⁸ had ἄρα γε here, where the Stephanus Textus Receptus and Byzantine Majority Text had αραγε (KJV: Wherefore).

⁷¹ Matthew 5:3a (ESV)

⁷² Romans 7:18b (ESV) Table

⁷³ Romans 7:21b (ESV)

⁷⁴ Matthew 7:21 (ESV) Table

⁷⁵ John 6:28, 29 (ESV) Table

⁷⁶ The NET parallel Greek text and NA²⁸ had ὁμοιωθήσεται here, where the Stephanus Textus Receptus and Byzantine Majority Text had ομοιωσω αυτον (KJV: I will liken him).

⁷⁷ Matthew 7:24 (ESV) Table

⁷⁸ The NET parallel Greek text and NA²⁸ had προσέπεσαν here, where the Stephanus Textus Receptus and Byzantine Majority Text had προσεπεσον (KJV: beat upon).

⁷⁹ The NET parallel Greek text and NA²⁸ had ἐτέλεσεν here, a form of τελέω, where the Stephanus Textus Receptus and Byzantine Majority Text had συνετελεσεν (KJV: had ended), a form of συντελέω.

⁸⁰ The NET parallel Greek text and NA²⁸ had αὐτῶν here. The Stephanus Textus Receptus and Byzantine Majority Text did not.

⁸¹ Matthew 7:28, 29 (ESV)

The Gospel and the Religious Mind

An attempt to distinguish the mind of Christ from the ordinary religious mind.

Tag Archives: Hebrews 10:20

Matthew 8:23-34

Christ-Centered Preaching, Chapter 4, Part 3