Tuesday, February 23, 2021

Matt. 6:19-34. Treasure. Notes

WT.5.
Luke 10:1-4
1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.
3 Go your ways: behold, I send you forth as lambs among wolves.
4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

WT.6.
2 Thessalonians 3:6-15
6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;
8 Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:
9 Not because we have not power, but to make ourselves an ensample unto you to follow us.
10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.
12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.
13 But ye, brethren, be not weary in well doing.
14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15 Yet count him not as an enemy, but admonish him as a brother.

7.
Proverb 14:12
There is a way which seemeth right unto a man, but the end thereof are the ways of death.

WT. 8. The writers of Matthew and Luke have Jesus reply, "As you say," or "Your words." They favored this standard means of answering a direct question with a polite indirect response because, no doubt, they wished to avoid the idea that Jesus testified about himself. But, if the Father was speaking through Jesus -- as he was -- then it was the Father who was testifying about Jesus and himself.

From this, we can rationally decide that the Matthew and Luke writers were probably incorporating the Marcan text, rather than Mark's writer summarizing Matthew or Luke. In other words, as the Marcan reading is, in context, the more difficult, it is more likely that others would correct it or tweak it than that Matthew or Luke would have been changed, as there would have been little motive for doing so.

In any case, let us consider what John says on the topic of bearing witness.

John 5:31-43
31 If I bear witness of myself, my witness is not true.
32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.
33 Ye sent unto John, and he bare witness unto the truth.
34 But I receive not testimony from man: but these things I say, that ye might be saved.
35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.
38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.
39 Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me.
40 And ye will not come to me, that ye might have life.
41 I receive not honour from men.
42 But I know you, that ye have not the love of God in you.
43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.

Appendix B. Kingdom. Notes

ApB.1a. We take note of the fact Karl Barth, the theologian, suggested that the parousia (arrival or presence) includes not only Resurrection Sunday but Pentecost as well. That is, Barth concluded that the New Testament notion of parousia covers more than Christ's final return.
ApB.1. Matthew and Luke have Jesus reply, "As you say," or "Your words." The writers favored this standard means of answering a direct question with a polite indirect response because, no doubt, they wished to avoid the idea that Jesus testified about himself. But, if the Father was speaking through Jesus -- as he was -- then it was the Father who was testifying about Jesus and himself.

From this, we can rationally decide that the writers of Matthew and Luke were probably incorporating the Marcan text, rather than Mark's writer summarizing Matthew and-or Luke. That is, the Marcan reading being the more difficult, we see that it is more likely that others would correct it or tweak it than that Matthew or Luke would have been changed, as there would have been little motive for doing so.

Interestingly, Matthew and Luke copy Mark precisely (Matthew 27:11, Luke 23:3) as to Jesus' reply to Pilate:

Mark 15:2
And Pilate asked him, Art thou the King of the Jews? And he answering said unto them, Thou sayest it.
In any case, let us consider what John says on the topic of bearing witness.

JN 5:31-43
31 If I bear witness of myself, my witness is not true.
32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.
33 Ye sent unto John, and he bare witness unto the truth.
34 But I receive not testimony from man: but these things I say, that ye might be saved.
35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.
38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.
39 Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me.
40 And ye will not come to me, that ye might have life.
41 I receive not honour from men.
42 But I know you, that ye have not the love of God in you.
43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.

ApB.1b. Son of God is a phrase carrying several meanings. Among them is the meaning: Directly created, without being born of a woman. Hence, once a person is born again of the Spirit (and not of the flesh), he or she is on the same level as an angel, having been given the right to be called a son of God.

Just as, for our sake, Jesus was made a little lower than the angels, his victory over death resulted in the Father subjecting everything -- including the devil, death and evil spirits -- under the Son, though defiance is permitted to continue for a period while souls are still being harvested.

And in verse 2:11 we see that born-again believers are now one with the Son, meaning we are no longer lower than the angels. But, we should nevertheless keep a low profile and, while here on Earth, take a meek and lowly attitude toward our fellow humans, (and any angels we might encounter!).
Hebrews 2:7-11
7 You made him a little lower than the angels; you crowned him with glory and honor, and set him over the works of your hands:
8 You have put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.
9 But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.
10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.
11 For both he that sanctifies and they who are sanctified are all one: for which cause he is not ashamed to call them brothers...

Appendix G. Writing of Sermon. Notes

WS.1*. "The Sermon on the Mount" is a traditional label for the opening discourse of Jesus in MT.  I will often refer to this block of teachings as the Sermon. Capitalization means nothing other than that we are referring to the teachings of chapters 5,6 and 7 in MT.
WS.1a*. The Birth of the Messiah, a commentary on the infancy narratives in the gospels of Matthew and Luke by Raymond E. Brown (Anchor/Doubleday 1993).
WS.2*. New Testament Introduction  by Donald Guthrie (Inter-Varsity Press; one-volume  edition 1970).

WS.3*. Once the emperor Constantine made Christianity fashionable, the church experienced a great inrush of people of every social stratum. (Christianity became the state religion sometime after Constantine.) In the period in which MT was being composed, the church appealed mostly to the downtrodden: slaves and persons of low estate. Yet, even in this early period some became Christian, in name only, but not in spirit nor in truth, in order to make a spouse happy or to please some person other than Christ.
WS.4*. The Gospel According to John I-XII, translated and with notes by Raymond E. Brown (Anchor Bible, V29, 1966).
5a*. The New Testament: Its Background, Growth, and Content by Bruce M. Metzger (Abingdon 1965; enlarged second ed. 1983).
WS.5*. The Text of the New Testament: Its Transmission, Corruption, and Restoration by Bruce M. Metzger (Oxford 1964; third enlarged ed., 1992).
WS.6*. The Canon of the New Testament: Its Origin, Development, and Significance by Bruce M. Metzger (Oxford 1987).
WS.7*. I do not subscribe to the bulk of Marxsen's thesis, as described by Metzger (see below).

WS.8*. Quotations from The Canon of the New Testament: Its Origin Development and Significance by Bruce M. Metzger (Oxford 1987). Metzger cites
¶ Herbert Braun, 'Hebt die heutige neutestamentliche-exegetische Forschung den Kanon auf?', Fulder Hefte, xii 1960 (pp 9-24; reprinted in his Gesammelte Studien Zum Neuen Testament und seiner Umwelt  (Tubingen, 1962), pp. 310-24.
¶ Willi Marxsen, Introduction to the New Testament, An Approach to its Problems (Philadelphia, 1968).

WS.9*. In his analysis of JN 6:35-58, Raymond E. Brown finds that the meaning of the phrase "bread of life" was "even in antiquity" a point of contention.
Some of the early church fathers, like Clement of Alexandria, Origen, and Eusebius, understood the whole discourse ... spiritually; for them the flesh of 53ff. meant no more than the bread from heaven – a reference to Christ, but not in a eucharistic way. For Augustine the flesh referred to Christ's immolation for the salvation of men. In the heart of the patristic period, Chrysostom, Gregory of Nyssa, the Cyrils of Jerusalem and of Alexandria gave a preponderance to the eucharistic theory. Skipping to the Reformation, we find that many of the reformers did not accept the eucharistic interpretation, but then neither did the Catholic champion Cajetan. The Council of Trent, after much discussion, took no position, largely lest it give ammunition to the Hussites, who used John vi. 53 to demand communion under both species.
From The Gospel According to John – translated and with an introduction and notes by Raymond E. Brown (Anchor Bible v. 29  1966).
WS.10*. For a Jewish Christian perspective on the New Testament, please see God's New Covenant, A New Testament Translation by Heinz W. Cassirer (William B. Eerdmans Publishing 1989), which was issued 10 years after Cassirer's death. Also see Cassirer's Grace and Law: St. Paul, Kant, and the Hebrew Prophets (William B. Eerdmans Publishing 1988).

Cassirer was a noted Kantian philosopher and son of the world-renowned philosopher Ernst Cassirer. The Cassirers, a Jewish family, fled Germany with the rise of Hitler.

The younger Cassirer taught philosophy at Oxford and Glasgow for many years until, in the 1950s, he had a mid-life crisis as to the idea of truth and decided to check New Testament writings. On reading the letters of Paul, Cassirer had a Damascus Road type of experience and soon was baptized in the Anglican church. He dropped his academic career and thereafter pursued scriptural studies.

I look forward to examining his work in detail as soon as time and circumstances permit.
WS.NK1*. Origen, Aquinas and Calvin quotations come from Discovering God, the Origins of the Great Religions and the Evolution of Belief by Rodney Stark (Harper Collins 2007).
WS.gr1*. The Presuppositions of Critical History by F.H. Bradley (Oxford : James Parker and Co., 1874). This is an early work by the British idealist, who was weaving a path between the Hegelian view of history and the "common sense" view.
gr2*. An essay in which Bradley explains why he was not a Christian was published after his death in 1925.
WS.tkj1*. Kümmel reflects scholarly opinion that JNp had access to MT and MK or at least MT. Kümmel notes that JNp did not rigidly copy materials he incorporated, as evidenced by the fact that JNp "treated the materials he took over with complete freedom, as is shown by the manner in which he employs OT quotations from memory, shapes them anew, and combines them." I add that this shows the hand of a literary man, who wished to convey the truths of Christ without being inhibited by exacting technicalities. He was not a college professor; he was a Spirit-filled preacher.

See Introduction to the New Testament by Werner Georg Kümmel, Howard Clark Kee, trans. of revised, enlarged English edition (Quelle and Meyer 1973; Abingdon Press 1975).
WS.kP29*. In the early Christian era, church leaders had to cope not only with repeated waves of persecution, but with the generally "liberal" sexual practices of the Greco-Roman pagan populaces. We tend to overlook that even in the recent past, sexual "improprieties" could and often did lead to catastrophic consequences.
No modern antibiotic wonder drugs were available to suppress diseases of sexual contact. The most effective preventive was a monogamous relationship between two mates who had not had sex before marriage. No birth control pill was available that permitted heterosexual intimacy without much concern for pregnancy.
Various abortion methods were available, which were widely accepted, but which the first Christians saw as stemming from a desire to control or conceal the consequences of lust. These methods were associated with various occult practices; the church was strenuously opposed to these multifarious pagan rituals as works of the devil. Abortion was regarded as a sacrilege against a creation of God.
In other words, the Christians' strict sexual moral code arose, to a great extent, out of social conditions in which there were few good solutions to the often sad results of sexual "acting out."
But we may observe that strict moral codes are no safeguard against sin. For example, in the Roman Catholic Paris of past centuries, out-of-wedlock babies were handed over to caretaker houses run by unscrupulous people whose "care" meant the child was not long for this world.
A definition of sin is "a deed that brings sorrow." These arise when we "lean to our own understanding" (PROV 3:5-6), or, in other words, I do as I think right without bothering with God's rules or guidance. Because of Jesus, we are now able to "read God's mind" (up to a point) via the Spirit. But, as Paul points out, the old nature is in constant battle with the new. So if it is hard for born-again Christians to avoid sin, it's quite impossible for people who don't really know Jesus but only have an external religion of forms.

Matt. 5:13-20. Salt. Notes

SE.1*. Information on Graham's conversion comes from Christianity Today.
SE.2*. I strongly suspect that a Matthean writer has amplified Jesus' words here for the benefit of congregants, which is why I have put the extra explanatory matter in braces.
SE.3*. On this possibility, we have from Mysterious Revelation, an Examination of the Philosophy of Mark's Gospel by T.A. Burkill (Cornell 1963):
It is possible, however, that we are meant to discern here not only a form of testimony to the divine status of Jesus but also a miraculous indication that the passion marks a decisive moment in cosmic history: it is an eschatological event and as such portends the dissolution of the present order of existence when the sun and the moon and the stars shall finally cease to shine and the celestial powers shall be shaken.
In other words, Burkill is saying, the death of Jesus brings the death of an epoch in human history.
SE.4* .
LK 24:36-47
36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.
37 But they were terrified and affrighted, and supposed that they had seen a spirit.
38 And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?
39 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.
40 And when he had thus spoken, he shewed them his hands and his feet.
41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?
42 And they gave him a piece of a broiled fish, and of an honeycomb.
43 And he took it, and did eat before them.
44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.
45 Then opened he their understanding, that they might understand the scriptures,
46 And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day:
47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

SE.5*. The New Testament -- Its Background, Growth, and Content by Bruce M. Metzger (Abingdon 1965; second, enlarged edition 1983).
SE.1a. I am myself now on the dole, and have been for several years.
SE.mht2. The Sermon on the Mount -- An Exposition by James Montgomery Boice (Zondervan 1972).

Matt. 5:27-32. Eye. Notes

EY.1* . The New Testament: Its Background, Growth, and Content by Bruce M. Metzger (Abingdon 1965, second, enlarged edition 1983).
EY.2* . The scholar Raymond E. Brown affirms this point in An Introduction to the New Testament (Anchor/Doubleday 1996).
EY.r3. The Sermon on the Mount -- An Exposition by James Montgomery Boice (Zondervan 1972).
EY.r4.
The scholar Bruce M. Metzger [EY.1*] observes that neither Mark nor Luke includes the exception of adultery, meaning that it may be that Jesus did not give that exemption. The addition of the exemption in Matthew "reflects an attempt of the early church to adjust the high ideal of Jesus' interpretation of the indissolubility of marriage to suit the exigencies of those whose hearts, like men's hearts in the days of Moses, were still hard!" One could, after all, separate from Runaround Sue without remarrying – but clearly that possibility is too much for many men, especially those who are still "wet behind the ears" in Christ's service.

Metzger does not see this modification as improper, on ground that "such an adjustment of Jesus' teaching fell within the power to bind and loose given to the apostles – that is, the power to adapt laws and make exceptions." (Matthew 16:19; 18:18)


In any case, a saying such as this points to the need for human beings for grace, the unmerited favor and forgiveness of God.

Luke 16:18
Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.

Matt. 5:21-26. Anger. Notes

PA.1*. See the twelve steps to recovery from alcoholism as explained in the book Alcoholics Anonymous (AA World Services, 4th edition, 2001) and on   
AA's website
https://www.aa.org/
PA.X1. When Jesus prefaces his teaching with the word amen, he is quoting from the Hebrew Scriptures as a means of conveying the authority of his words. Though my paraphrases seriously and I mean it when I tell you get across the point as well as the traditional English renderings of verily and
truly, we should keep in mind that the way Jesus uses amen should be heard as Jesus saying that a word of God is now being directly revealed.

According to the scholar Bruce M. Metzger,
The point of the amen before such sayings is to show that their truth is guaranteed because Jesus himself, in his amen, acknowledges them to be his own sayings, thus making them valid. The whole implication is that through this characteristic mode of speech Jesus affirms his unique authority, presenting himself as one who speaks in the name of and with the sanction of God himself. The reader is not surprised, therefore, to be told at the close of Jesus' 'Sermon on the Mount' that "the crowds were astonished at his teaching, for he taught them as one having authority, and not as their scribes." (Matt. 7:28-29)
In the Sermon, the amen sayings are found at Matt. 5:18, Matt. 5:26, Matt. 6:2, Matt. 6:5 and Matt. 6:16. Metzger is quoted in his The New Testament -- Its Background, Growth, and Content (Abingdon 1965; second, enlarged edition 1983).
Useful commentaries

https://biblehub.com/commentaries/matthew/5-22.htm

https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/matthew-5-22.html

Matt. 6:16-18. Reward. Notes

HTR.1. See Introduction to the New Testament by Werner Georg Kümmel, Howard Clark Kee trans. (German edition, Quelle and Mayer 1973; English edition: Abingdon 1979).
HTR.2. Even in modern times, of course,  amplification may be necessary in order to make meaning clear to readers.
For example, consider that in the King James New Testament, we read of the doings of "evil spirits." The phrase represents the Greek word daemon but in Greek, daemon simply means spirit. In the period of the very early church, hearers would have understood that the word spirit, as used by the evangelists, meant unclean spirit or evil spirit. But translators wished to leave no doubt as to what was meant.
On the other hand, the Greco-Roman word daimon has come down to us as demon, which always means evil spirit.
The point is that we should not be surprised that Matthew and other New Testament books are sometimes amplified by early scribes or by translators.
HTR.3. Though I uphold the value of fasting for the right reasons, I admit to falling far short in this practice.
HTR.X1. When Jesus prefaces his teaching with the word amen, he is quoting from the Hebrew Scriptures as a means of conveying the authority of his words. Though my paraphrases seriously and I mean it when I tell you get across the point as well as the traditional English renderings of verily and truly, we should keep in mind that the way Jesus uses amen should be heard as Jesus saying that a word of God is now being directly revealed.

According to the scholar Bruce M. Metzger,
The point of the amen before such sayings is to show that their truth is guaranteed because Jesus himself, in his amen, acknowledges them to be his own sayings, thus making them valid. The whole implication is that through this characteristic mode of speech Jesus affirms his unique authority, presenting himself as one who speaks in the name of and with the sanction of God himself. The reader is not surprised, therefore, to be told at the close of Jesus' 'Sermon on the Mount' that "the crowds were astonished at his teaching, for he taught them as one having authority, and not as their scribes." (Matt. 7:28-29)
In the Sermon, the amen sayings are found at Matt. 5:18, Matt. 5:26, Matt. 6:2, Matt. 6:5 and Matt. 6:16. Metzger is quoted in his The New Testament -- Its Background, Growth, and Content (Abingdon 1965; second, enlarged edition 1983).
HTR.y2. Some scholars will point out that the assertion in Mark and Matthew that a certain kind of demon can be exorcised only with "prayer and fasting" (Mark 9:28, Matthew 17:21), has been amplified, the words "and fasting" having been added. Yet one should not take that alteration by early scribes to mean that there is never a need, metaphorically, to hold a knife to one's throat.

Mark 9:28-29
(Also Matthew 17:21)
28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out?
29 And he said unto them, This kind can come forth by nothing, but by prayer [and fasting].
A possibility is that after the destruction of Jerusalem, when Jewish culture had waned considerably, a scribe thought to insert the and fasting phrase in Matthew or Mark because he thought that, in the old days, everyone knew that prayer and fasting went hand in hand while these days, he thought, no one knows that fact anymore, and so it would be best to amplify [HTR.2] the sentence. Then that scribe, or another, inserted the phrase into the other gospel book.

In any case, the fact that and fasting was not included in the original texts may well be because to Jews of that period fasting was implied by the word prayer, especially if intense prayer was meant. All through the Old Testament, earnest prayer goes hand in hand with fasting.

Thus, fasting is surely strongly implied in the account of the resistant demon.

Takeaways. Notes

TAW.1. Part of the Hippocratic oath reads:
I will use treatment to help the sick according to my ability and judgment, but never with a view to injury and wrongdoing. Neither will I administer a poison to anybody when asked to do so, nor will I suggest such a course. Similarly I will not give to a woman a pessary to cause abortion.

TAW.2. Praying Women: How to Pray When You Don't Know What to Say by Sheila Walsh (Baker Books 2020).

Matt. 7:1-5. Judge not. Notes

DNJ.1. It is known that the earliest copies of John do not contain this powerful vignette. Scribes inserted it into John at various points in the manuscript, and even into Matthew. No doubt their reasoning was that the story had the ring of truth and should be included in the church's lessons that were read aloud to the congregations.

It seems highly plausible that they had recovered a recollection of someone who had been present during the incident but which for some reason had shown up in church archives after the four gospels were written down. We don't know what Jesus wrote in the dust. It seems unlikely that such an enigmatic detail would have been made up out of whole cloth. This peculiarity, by its unexplained presence, lends veracity to the story.

Matt. 7: 13-14. Strait. Notes

SaN.1. Another rendering might be God wrestler. The Online Etymological Dictionary finds that Israel is derived from the words El (=God) and sara (=contend, fight).
SaN.2. The received text has their, perhaps because the original saying was, "Woe to them of whom all men speak well." The logic of the sentence requires the second-person your, rather than the third-person their.

Matt. 7:24-29. Foundation. Notes

FF.1. Information on Graham's conversion comes from Christianity Today

Matt. 5:33-37. Yes or no. Notes

YN.1.
Leviticus 19:12
And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.
YN.2.
Nnumbers 30:2
If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.

Matt. 5:43-48. Perfect. Notes

LYF.1a. Observe the parallel between the Genesis Scripture and the Matthean be perfect verse. The Sermon's teachings give guidance toward communing (or walking) with God.

The English perfect is a rendering of the Hebrew tam. Other translations: complete, blameless, guiltless, integrity, peaceful.

One commentator has noted the parallel between Matthew 5:48 and

Leviticus 19:2
... You shall be holy: for I, Jehovah your God, am holy.
Outside of subtle connotations, one would be hard put to find much distinction between holy and perfect. In fact tam (pronounced tawm) refers to wholeness, which, in English, may connote holiness – an interesting pun. Holiness/wholeness implies the lack of nothing, without blemish.
LYF.1. Recall that when Jesus became the sin of humanity on the cross, he cried out, "My God, My God, why have you forsaken me?!"
LYF.1b.
Habakkuk 1:13
Your eyes are too pure to watch evil, and you cannot view iniquity. Why do you see those who deal treacherously, and hold your tongue when the wicked person devours a man who is more righteous than he?

LYF.2. Henry Smith, a Puritan preacher, wrote:
David prayeth the Lord to create him a new heart, not to correct his old heart, but to create him a new heart; showing that his heart was like an old garment, so rotten and tattered that he could make no good of it by patching or piecing, but even must cut it off, and take a new. Therefore Paul saith, "Cast off the old man;" not pick him and wash him till he be clean, but cast him off and begin anew, as David did. Will ye know what this renewing is? It is the repairing of the image of God, until we be like Adam when he dwelt in Paradise. As there is a whole old man, so there must be a whole new man. The old man must change with the new man, wisdom for wisdom, love for love, fear for fear; his worldly wisdom for heavenly wisdom, his carnal love for spiritual love, his servile fear for Christian fear, his idle thoughts for sanctified works.

Matt. 6:1-8. Left hand. Notes

DLL.1* . Disclaimer: I have no wish to judge any particular person or institution here.
DLL.1a* . Several years ago I received, without cost to me, a cancer drug paid for by a foundation.
DLL.2* . Please see the post
My About-face on the Shroud
https://newzioncall.blogspot.com/2020/01/wednesday-october-30-2019-my-aboutface.html
DLL.X1. When Jesus prefaces his teaching with the word amen, he is quoting from the Hebrew Scriptures as a means of conveying the authority of his words. Though my paraphrases seriously and I mean it when I tell you get across the point as well as the traditional English renderings of verily and truly, we should keep in mind that the way Jesus uses amen should be heard as Jesus saying that a word of God is now being directly revealed.

According to the scholar Bruce M. Metzger,
The point of the amen before such sayings is to show that their truth is guaranteed because Jesus himself, in his amen, acknowledges them to be his own sayings, thus making them valid. The whole implication is that through this characteristic mode of speech Jesus affirms his unique authority, presenting himself as one who speaks in the name of and with the sanction of God himself. The reader is not surprised, therefore, to be told at the close of Jesus' 'Sermon on the Mount' that "the crowds were astonished at his teaching, for he taught them as one having authority, and not as their scribes." (Matt. 7:28-29)
In the Sermon, the amen sayings are found at Matt. 5:18, Matt. 5:26, Matt. 6:2, Matt. 6:5 and Matt. 6:16. Metzger is quoted in his The New Testament -- Its Background, Growth, and Content (Abingdon 1965; second, enlarged edition 1983).

Matt. 6:9-15. Lord's prayer. Notes

LP.1a. I assume that the descriptive, "the baptist," is an early editorial insertion. It seems unlikely that Jesus would have actually used that term, though it is not impossible.
LP.1. The Greek word makes no distinction between evil and evil one.

LP.2. Bow only to Jesus or the Father, not to any human.

Luke 14:26
26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
27 And whosoever doth not bear his cross, and come after me, cannot be my disciple.
By the Greek word rendered hate, Jesus does not mean implacable animosity. He means that what Jesus says for you to do is what counts, not what humans around you want.

Consider the faith of Abraham.

The Sacrifice Averted

Genesis 22: 9-14
9 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.
10 And Abraham stretched forth his hand, and took the knife to slay his son.
11 And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.
13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
14 And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the Lord it shall be seen.

3. This idea probably was stimulated by the story of Elijah being taken up alive into heaven, thus implying that he would return in similar manner.
LP.4. Alcoholics Anonymous takes no position on religious doctrines.

Matt. 7:15-23. Iniquity. Notes

WoI.1. Mesmer saw his animal magnetism notion as scientific while attributing an Austrian priest's exorcisms and cures to the priest's high degree of animal magnetism.
WoI.2. I have no wish to follow Mesmer very far nor to suggest that Jesus and Mesmer had equivalent powers of "psychological suggestion."
WoI.3. I believe the pliant hypnotic subject may well have an unconscious infantile desire to shut off the perhaps self-flagellating "superego" or "higher mind."

Appendix A. On Lord's prayer. Notes

CML.1. The ancient Greek makes no distinction between evil and the evil one.

Monday, February 22, 2021

Matt. 5:3-12. Beatitudes. Notes

BT.1*. When Sermon appears capitalized, this simply indicates we are referring to the Sermon on the Mount and not to some other discourse. Otherwise, no meaning is to be attached to that convention.
BT.2*. Beatitude stems from Latin beatitudinem (=state of blessedness) and is related to Latin beatus (=happy, blessed).
BT.3*. Poor. Scholars say the Greek word is basically the same term used to refer to the destitute as well as having been used by members of groups that held property in common.
BT.3a*.
John 17:16-26
16 They are not of the world, even as I am not of the world.
17 Sanctify them through thy truth: thy word is truth.
18 As thou hast sent me into the world, even so have I also sent them into the world.

BT.4i*. The Cost of Following Jesus

Matthew 14:25-27
25 He turned to the huge crowds accompanying him and told them,
26 If any man comes to me, and hates not his father, and mother, and wife, and children, and brothers, and sisters, yes, and even his own life, he cannot be my disciple.
27 And whoever does not bear his cross, and come after me, cannot be my disciple.
BT.4ii*.
Matthew 8:19-22
19 A scribe approached and said, "Master, I will follow you wherever you go."
20 "Even foxes have dens and birds have nests," Jesus replied. "But this particular man [lit. the son of man] is homeless."
21 Another man said, "Master, let me come back after I go home and bury my father."
22 "Come with me," Jesus said,  "and let the dead bury their dead."
BT.4iii*.
Luke 9:61-62
61  And another man said, "Lord, I will follow you; but let me first go back home and bid my family goodbye."
62 Jesus responded, "No man, having put his hand to the plow, and looking back, is fit for the kingdom of God."

BT.4iv*. The Value in Following Jesus

Matthew 11:28-30
28 Come to me, all you who labor and are heavily weighed down, and I will give you rest.
29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and you shall find rest for your souls.
30 For my yoke is easy, and my burden is light.

BT.5*.
Romans 8:14-18
14 For as many as are led by the Spirit of God, they are the sons of God.
15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
16 The Spirit itself beareth witness with our spirit, that we are the children of God:
17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

BT.6*.
1 Corinthians 10:13
13 You have not faced any inhuman type of temptation. Anyway, God is reliable and will not permit you to be tempted beyond what you can endure. Whatever the temptation, he always provides an escape route so that you need not collapse under that pressure.

BT.7*.
Exodus 34:30-35
And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.
31 And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.
32 And afterward all the children of Israel came nigh: and he gave them in commandment all that the Lord had spoken with him in mount Sinai.
33 And till Moses had done speaking with them, he put a vail on his face.
34 But when Moses went in before the Lord to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.
35 And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him.

BT.8*. We see here the blending of divinity and humanity in one human being, making Moses a "type" of Christ.
BT.GH1.
Isaiah 2:4
And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more.
Isaiah 9:6-7
6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.
Philippians 4:6-7
6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

BT.GB1.
Psalm 37:
9 For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth.
+++++
11 But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.
+++++
29 The righteous shall inherit the land, and dwell therein for ever.

BT.nh1. The Sermon on the Mount -- An Exposition by James Montgomery Boice (Zondervan 1972).

Matt. 5:1-2. Opened. Notes

HOM.1*. From Maccabees to Mishna by Shaye J.D. Cohen (Westminster Press 1987).

Appendix G. Writing of Sermon. Notes

WS.1*. "The Sermon on the Mount" is a traditional label for the opening discourse of Jesus in Matthew.  I will often refer to this block of teachings as the Sermon. Capitalization means nothing other than that we are referring to the teachings of chapters 5,6 and 7 in Matthew.
WS.1a*. The Birth of the Messiah, a commentary on the infancy narratives in the gospels of Matthew and Luke by Raymond E. Brown (Anchor/Doubleday 1993).
WS.2*. New Testament Introduction  by Donald Guthrie (Inter-Varsity Press; one-volume  edition 1970).

WS.3*. Once the emperor Constantine made Christianity fashionable, the church experienced a great inrush of people of every social stratum. (Christianity became the state religion sometime after Constantine.) In the period in which Matthew was being composed, the church appealed mostly to the downtrodden: slaves and persons of low estate. Yet, even in this early period some became Christian, in name only, but not in spirit nor in truth, in order to make a spouse happy or to please some person other than Christ.
WS.4*. See An Aramaic Approach to the Gospels and Acts by Matthew Black (Oxford Clarendon 1967). Citing Charles Fox Burney, Black writes:
… one of Burney’s most valuable observations of this kind [a misreading of the Aramaic] is that the disputed monogenēs theos in John 1:18 mis­translates yehidh ‘elaha, 'the only-begotten of God'.
For discussion of Jerome's handling of this matter, see The Gospel According to John I-XII, translated and with notes by Raymond E. Brown (Anchor Bible, V29, 1966).
WS.5a*. The New Testament: Its Background, Growth, and Content by Bruce M. Metzger (Abingdon 1965; enlarged second ed. 1983).
WS.5*. The Text of the New Testament: Its Transmission, Corruption, and Restoration by Bruce M. Metzger (Oxford 1964; third enlarged ed., 1992).
WS.6*. The Canon of the New Testament: Its Origin, Development, and Significance by Bruce M. Metzger (Oxford 1987).

WS.7*. I do not subscribe to the bulk of Marxsen's thesis, as described by Metzger (see below).

WS.8*. Quotations from The Canon of the New Testament: Its Origin Development and Significance by Bruce M. Metzger (Oxford 1987). Metzger cites
¶ Herbert Braun, 'Hebt die heutige neutestamentliche-exegetische Forschung den Kanon auf?',  Fulder Hefte, xii 1960 (pp 9-24; reprinted in his Gesammelte Studien Zum Neuen Testament und seiner Umwelt  (Tubingen, 1962), pp. 310-24.
¶ Willi Marxsen, Introduction to the New Testament, An Approach to its Problems (Philadelphia, 1968).

WS.9*. In his analysis of John 6:35-58, Raymond E. Brown finds that the meaning of the phrase "bread of life" was "even in antiquity" a point of contention.
Some of the early church fathers, like Clement of Alexandria, Origen, and Eusebius, understood the whole discourse ... spiritually; for them the flesh of 53ff. meant no more than the bread from heaven – a reference to Christ, but not in a eucharistic way. For Augustine the flesh referred to Christ's immolation for the salvation of men. In the heart of the patristic period, Chrysostom, Gregory of Nyssa, the Cyrils of Jerusalem and of Alexandria gave a preponderance to the eucharistic theory. Skipping to the Reformation, we find that many of the reformers did not accept the eucharistic interpretation, but then neither did the Catholic champion Cajetan. The Council of Trent, after much discussion, took no position, largely lest it give ammunition to the Hussites, who used John vi. 53 to demand communion under both species.
From The Gospel According to John – translated and with an introduction and notes by Raymond E. Brown (Anchor Bible v. 29  1966).
WS.10*. For a Jewish Christian perspective on the New Testament, please see God's New Covenant, A New Testament Translation by Heinz W. Cassirer (William B. Eerdmans Publishing 1989), which was issued 10 years after Cassirer's death. Also see Cassirer's Grace and Law: St. Paul, Kant, and the Hebrew Prophets (William B. Eerdmans Publishing 1988).

Cassirer was a noted Kantian philosopher and son of the world-renowned philosopher Ernst Cassirer. The Cassirers, a Jewish family, fled Germany with the rise of Hitler.

The younger Cassirer taught philosophy at Oxford and Glasgow for many years until, in the 1950s, he had a mid-life crisis as to the idea of truth and decided to check New Testament writings. On reading the letters of Paul, Cassirer had a Damascus Road type of experience and soon was baptized in the Anglican church. He dropped his academic career and thereafter pursued scriptural studies.

I look forward to examining his work in detail as soon as time and circumstances permit.
WS.NK1*. Origen, Aquinas and Calvin quotations come from Discovering God, the Origins of the Great Religions and the Evolution of Belief by Rodney Stark (Harper Collins 2007).
WS.gr1*. The Presuppositions of Critical History by F.H. Bradley (Oxford : James Parker and Co., 1874). This is an early work by the British idealist, who was weaving a path between the Hegelian view of history and the "common sense" view.
WS.gr2*. An essay in which Bradley explains why he was not a Christian was published after his death in 1925.
WS.tkj1*. Kümmel reflects scholarly opinion that John's main writer had access to Matthew and Mark or at least Matthew. Kümmel notes that John's main writer did not rigidly copy materials he incorporated, as evidenced by the fact that he "treated the materials he took over with complete freedom, as is shown by the manner in which he employs Old Testament quotations from memory, shapes them anew, and combines them." I add that this shows the hand of a literary man, who wished to convey the truths of Christ without being inhibited by exacting technicalities. He was not a college professor; he was a Spirit-filled preacher.

See Introduction to the New Testament by Werner Georg Kümmel, Howard Clark Kee, trans. of revised, enlarged English edition (Quelle and Meyer 1973; Abingdon Press 1975).
WS.kP29*. In the early Christian era, church leaders had to cope not only with repeated waves of persecution, but with the generally "liberal" sexual practices of the Greco-Roman pagan populaces. We tend to overlook that even in the recent past, sexual "improprieties" could and often did lead to catastrophic consequences.
No modern antibiotic wonder drugs were available to suppress diseases of sexual contact. The most effective preventive was a monogamous relationship between two mates who had not had sex before marriage. No birth control pill was available that permitted heterosexual intimacy without much concern for pregnancy.
Various abortion methods were available, which were widely accepted, but which the first Christians saw as stemming from a desire to control or conceal the consequences of lust. These methods were associated with various occult practices; the church was strenuously opposed to these multifarious pagan rituals as works of the devil. Abortion was regarded as a sacrilege against a creation of God.
In other words, the Christians' strict sexual moral code arose, to a great extent, out of social conditions in which there were few good solutions to the often sad results of sexual "acting out."
But we may observe that strict moral codes are no safeguard against sin. For example, in the Roman Catholic Paris of past centuries, out-of-wedlock babies were handed over to caretaker houses run by unscrupulous people whose "care" meant the child was not long for this world.
A definition of sin is "a deed that brings sorrow." These arise when we "lean to our own understanding" (Proverb 3:5-6), or, in other words, I do as I think right without bothering with God's rules or guidance. Because of Jesus, we are now able to "read God's mind" (up to a point) via the Spirit. But, as Paul points out, the old nature is in constant battle with the new. So if it is hard for born-again Christians to avoid sin, it's quite impossible for people who don't really know Jesus but only have an external religion of forms.

Mt. 5:10-12. Further discussion

We see that Matthew shows right up front that true disciples are expected to face abuse from unbelievers. In fact, if a Christian suffer...