THE NEW TESTAMENT - BOOK OF MATTHEW - CHAPTER # 7

THE BOOK OF MATTHEW  CHAPTER # 7 - (ESV) 7:1__2 _JUDGE NOT forbids pronouncing another person guilty before God. But verses 3__5. FOR WITH THE JUDGMENT YOU PRONOUNCE YOU WILL BE JUDGED. Undue harshness and a judgmental attitude toward others will result in being treated in much the same way by God.

7:3__5 _Jesus may have drawn on his background as a carpenter (13:55; MARK 6:3) for his metaphor of a LOG IN YOUR OWN EYE, which of course was hyperbole (intentional overstatement; MATTHEW 5:29__30). THEN YOU WILL SEE CLEARLY TO TAKE THE SPECK OUT OF YOUR BROTHER'S EYE. Jesus does not forbid all evaluation or even judgment of others, for ultimately the one who feels grieved and humbled over his own sin can help remove the "speck" from others. What Jesus does rule out is pride that views oneself as better than others (GALATIANS 6:1).

7:6 _In the ancient world, DOGS lived in squalor and scavenged the streets for food (PSALM 59:14__15). Jews considered them unclean and used the term to describe those apart from, or enemies of, Israel's covenant community (1 SAMUEL 17:43; PSALM 22:16; PROVERBS 26:11). PIGS were rejected by Jews, probably because they too were scavenging animals, and they were unclean according to OT law. PEARLS symbolize the great value of the message of the kingdom of heaven (MATTHEW 13:45__46). Belivers are to be merciful, forgiving, and slow to judge (7:1__5), yet they should wisely discern the true character of people and not indefinitely continue proclaiming the gospel to those who adamantly reject it, so that they can move on and proclaim the gospel to others (10:14; also ACTS 13:46; 18:6; TITUS 3:10__11).

7:7__11 _ASK. Disciples should come to God in humility and awareness of need. SEEK connects one's prayer with responsible action in pursuing the will of God. KNOCK suggests perseverance. Disciples are to presist in prayer, confident that their Father will provide whatever is best for them, according to his sovereign, gracious will.

7:11 _YOU. . .WHO ARE EVIL. Earthly parents have an innate impulse to do what is best for their children, yet they are flawed as a result of sin's corruption of all humanity through the fall of Adam and Eve (ROMANS 5:12__14), and the quality of their parenting does not match God's. This is an example of a "how much more" argument frequently used in Matthew and Luke (MATTHEW 10:25; 12:12; LUKE 11:13; 12:24; HEBREWS 9:14).

7:12 _DO ALSO TO THEM. Known as "the Golden Rule," this verse summarizes the teaching of THE LAW AND THE PROPHETS (See 5:17). The way in which one wants to be treated should determine the way that one treats others. This should come naturally for believers who love God with all their heart and soul and mind, and who love their neighbor as themselves (22:37__40). See 5:17.

7:13__29 _Warning! With Jesus or Against Him? Jesus concludes the Sermon on the Mount by giving the disciples, the crowed, and the religious leaders four basic warnings: they must choose between two gates and roads (verses 21__23), and two foundations (verses 24__27). They are either with Jesus or against him.

7:13__14 _NARROW GATE. The way to eternal life is "narrow" in that it is through Jesus alone (see ACTS 4:12). Though the way is HARD, those who choose the WAY that IS EASY (by seeking the approval of man rather than God) will find that the easy way only LEADS TO DESTRUCTION__ultimately to eternal punishment and separation from God.

7:15__20 _BEWARE OF FALSE PROPHETS. Maintaining the earlier balance of not judging (verses 1__5) yet not being naively accepting (verse 6), Jesus teaches his disciples that they must be wisely discerning when professed prophets come into their midst. The life of the prophet and the results of his influence on others are the FRUITS that will indicate whether or not his message is consistent with the kingdom life of righteousness. FIRE. The only thing bad trees are good for is firewood, a striking mataphor of the future judgment for false prophets.
7:21__23 _The KINGDOM community must guard against not only false prophets (verses 15__20) but also false disciples. LORD, LORD. An oral confession of Jesus as Lord does not always indicate a repentant heart. 
7:22 _False disciples may exercise power in Jesus NAME but their activities are meaningless because they deceive themselves and other believers, desiring attention for their own spectacular displays. MIGHTY WORDS are not proof of the Father's will since they can come from sources other than God, including demons and human contrivance (ACTS 19:13__16; 2 THESSALONIANS 2:9__12; REVELATION 13:13__14). 
7:23 _THEN WILL I DECLARE TO THEM. Jesus says that he will one day exercise the perogative of condemning people to hell, something that only God can do (See JOHN 5:22). Though these condemned prophets appeared to belong to Jesus, they were never truly saved, for Jesus NEVER KNEW them (MATTHEW 7:21__23).
7:24__27 _HEARS THESE WORDS OF MINE AND DOES THEM. A parable beings the Sermon on the Mount to a close as Jesus calls for his audience to decide between himself and the religious establishment, drawing a dividing line between himself and any other foundation for life. The evidence of whether one is truly a believer is in whether one DOES the words of Jesus (JAMES 1:22__23 and 2:20__22 and and notes on these verses). WISE MAN. Disciples who build their lives on the bedrock of Jesus and his message of the kingdom of heaven are truly wise, regardless of the shifting cultural or religious fashions.
7:25 __the rain fell, and the floods came. During the hot summer months, the sand around the Sea of Galilee was hard on the surface. But a wise builder knew that he needed to dig several feet below the surface to the bedrock in order to established the foundation for his house. 
7:26__27 __on the sand. The religious establishment had embraced a mere surface righteousness built on an unstable foundation of religious pretense.
7:28__29 __Astonished suggests a variety of emotional reactions to Jesus words, but not a commitment of faith. While the scribes cite other rabbis, Jesus has inherent divine authority.

THE OLD TESTAMENT - BOOK OF GENESIS - CHAPTER # 9

THE BOOK OF GENESIS  CHAPTER # 9 (ESV) _9:1__4 While God's speech here clearly parallels 1:28__30, two important changes are introduced. First, the positive instruction to exercise dominion over the living creatures is replaced by the negative comment that they will FEAR and DREAD human beings. Second, whereas the emphasis was previously on people's eating from plants, humans are now given permission to be carmivorous. While God now permits the taking of animal life for food, the animals's blood remains sacred and is not to be consumed, as an acknowledgement that all life is from God (See LEVITICUS 17:12__14).

9:5__6 _Following his comments about the killing of animals, God addresses the issue of homicide. Violence by "all flesh" (verse 11), by man and animals, prompted God to send the flood (6:11, 13). If human nature has not impoved after the flood (6:5; 8:21), how is violence to be prevented in the future? This legal enactment is the answer: FROM HIS FELLOW MAN I WILL REQUIRE A RECKONING FOR THE LIFE OF MAN. This means that any animal or person that takes a human life will be held accountable by God, working through human repesentatives (EXODUS 20:13; 21:28). WHOEVER SHEDS THE BLOOD OF MAN, BY MAN SHALL HIS BLOOD BE SHED. Here the principle of talion, a life for life, is applied (See EXODUS 21:23). This measured response is preferable to Lamech's seventy-sevenfold vengeance (GENEIS 4:24). Human life is to be valued so highly that it is protected by this system of punishment because GOD MADE MAN IN HIS IMAGE, and so to murder another human being is to murder what is most like God, and thus implicitly an attack on God himself

9:5__6 _Many would see this statement as establishing the moral principle permitting the death penalty in cases of murder__with the understanding that the person charged would have been justly tried and his guilt established beyond any reasonable doubt (the OT requirement of two or three witnesses, DEUTERONOMY 19:15; repeated in the NT, MATTHEW 18:16; HEBREWS 10:28). A further requirement is that such a death-penalty verdict must always be carried out under the jurisdiction of the established authorities (DEUTERONOMY 19:15__21; ROMANS 13:1__5). The difficulty of establishing guilt beyond any reasonable doubt and the difficulty of ensuring justice in a modern, complex urban society (as compared to an ancient village-based society) underscore the great care and caution that must be taken in applying this principle today.

9:7 _God's speech ends as it began in verse 1, repeating what was said in 8:17 and echoing 1:28. God wants humanity to flourish and not to be destroyed by violence or another flood. This positive view of population growth (See 1:28) stands in sharp contrast to the Babylonian flood story, which ends with the gods taking measure to inhibit mankind from filling the earth.

9:9__11 _God outlines the COVENANT he is now establishing with all living creatures, having mentioned it briefly before the flood in 6:18. This is the first covenant explicitily named in Genesis (See 2:17); a similar covenant is later established with Abraham and his descendants in chapter 17. A covenant formally binds two parties together in a relationship, on the basis of mutual personal commitment, which consequences for keeping or breaking the commitment. God makes this kind of covenant with a group people by covenanting with one who represents them: everyone else then experience the covenant by viture of being included "in" the representative (See 12:3); here, the animals are included as well as Noah's descendants, showing Noah to be a kind of new Adam. Emphasizing that the covenant is for all living creatures, God states that there will never again be A FLOOD TO DESTROY THE EARTH (9:11).

9:12__17 _Different covenants have appropriate signs or symbols linked to them. Cirumcision is the sign of the covenant with Abraham (chapter 17), and the Sabbath is the of the covenant with Israel at Mount Sinai (EXODUS 31:12__17). On this occasion God's designated SIGN is the rainbow (GENESIS 9:13). Its presence, when rain clouds are in the sky, will be a visible reminder of God's EVERLASTING COVENANT (verse 16). It is not necessary to think that rainbows first began to exist at this time; in any case, God says that he will now use rainbowsas a sign of this covenant. This sign should not be interpreted as symbolizing that God has hung up his warrior's BOW, since there is no hint of that meaning in the text.

9:18__19 _These verses, which bring the flood story to an end, anticipate the next two episodes. The reference to Ham's son CANAAN (verse 18) perhaps for the events of verses 20__29. The mention of people's being DISPERSED over the WHOLE EARTH (verse  19) is developed in chapter 10.

9:20__29 _The Cursing of Canaan. This unusual episode provides an unexpected sequel to the flood story. After the flood and the "new creation" comes another fall, by Noah__a sort of second Adam, in that he (Like Adam) is father of the whole human race. It also anticpates similar activity by Lot's daughters after the destruction of Sodom (19:20__38). Noah's drunkenness and Ham's indiscretion result in contrasting announcements regarding the futures of Shem, Japheth, and Ham's son Canaan.

9:20 _The reference to Noah as a MAN OF THE SOIL and success in growing vines points to a fresh start after the flood (See 28:31).

9:21__23 _BECAME DRUNK. The brevity of the description of Noah's drunkenness is an indication of sisapproval. Ham's sctions, however, are the object of serious criticism because Ham unashamedly looks on the NAKEDNESS OF HIS FATHER in the tent then reports this to his broters (verse 22). There is no indication, however, that perverse sexual behavior was involved in addition to Ham seeing his father drunk and naked. Though the text does not explicitly state what happened, it is clearthat Ham humiliated and dishonored his father and that he apparently sought to make his brother a party to that humiliation. Instead, Ham's brothers make every effort to avoild seeing Noah's naked body, as readers are told twice that they approached him BACKWARD (verse 23). The response of Shem and Japheth in sharp contrast to Ham's actions, as the brothers honor their father despite his foolish behavior. (EXODUS 20:12).

9:24__27 _The designation of Ham as the YOUNGEST SON (verse 24) is peculiar, given that he is always listed after Shem and before Japheth. Possibly, for some unexplained reason, the traditional order of names does not reflect the birth sequence of the boys. CURSED BE CANAAN. Noah's reaction to Ham's action is to curse Canaan, Ham's son. This outcome has dearly been anticipated in the narration, for twice previously has been mentioned, in each context unnecessarily, that Ham is the father of Canaan (verses 18, 22). A SERVANT OF SERVANTS SHALL HE BE. This passage was wrongly appealed to in past centuries to justify the enslavement of African people, resulting in grievous abuse, injustice, and humanity to people created in the image of God. Noah's curse of Canaan, which focuses on his being a servant, anticipates the judgment that will later befall the Canaanites (DEUTERONOMY 7;1--3 with GENESIS 10:15__19). This coupled with the fact that the curse falls on Canaan alone and not on Ham's other children (who settled in northern Africa), shows how illegitimate it was to use this text to justify enslaving African people. (For more on the overall biblical position on slavery, see 1 CORINTHIANS 7:21; EPHESIANS 6:5; COLOSSIANS 3:22__25; 1 TIMOTHY 1:10)  Shem, however, is given pride of place, as is implied by Noah's remark that Japheth will DWELL IN THE TENTS OF SHEM (GENESIS 9:27).    

9:28 _The report of Noah's death continues the pattern used throughout Genesis 5 to describe the total age and death of Adam and his descendants.

THE OLD TESTAMENT - BOOK OF GENESIS - CHAPTER # 8

THE BOOK GENESIS  CHAPTER # 8 _ 8:1 _GOD REMEMBER NOAH. This marks the turning point in the flood story. When the Bible says that God "remembers" someone or his covenant with someone, it indicates that he is about to take action for that person's welfare (9:15; 19:29; 30:22; EXODUS 2:24; 32:13; PSALM 25:6__7; 74:2). All life on the land having been destroyed, God now proceeds to renew everything, echoing what he did in Genesis 1. GOD MADE A WIND BLOW OVER THE EARTH. The Hebrew word for wind, ruakh, is also sometimes translated "Spirit" (1:2; 6:3). While the context normally enables the reader to distinguish ruakh meaning "wind" from ruakh meaning "Spirit" the present verse intentionally echoes 1:2.

8:2__4 _In verse 2 God puts into reverse the process started in 7:11. The waters both rose and abated during the period of 150 DAYS (See 7:17__24). MOUNTAINS OF ARARAT indicates a range of mountains of which Mount Ararat (in modern Turkey) is the highest. The text does not name the specific mountain on which the ark came to rest.

8:15__17 _God's instructions to Noah are reminiscent of chapter 1, especially the statement that Noah and his family are to BE FRUITFUL AND MULTIPLY ON THE EARTH. (See Verse 1:28).

8:18__19 _In obedience to God, Noah goes out of the ark with his family and all the ceeatures.

8:5__14 _The slow, gradual process by which the WATERS receded and the land DRIED OUT (verse 14) is captured by the detailed account of Noah's releasting a RAVEN (verse 7) and then a DOVE (VERSES 8__12). As in chapter 1, the dry land emerges from the waters.

8:20__22 _Noah's first recorded act on emerging from the ark is to build an ATER TO THE LORD (verse 20). On it he presents whole-burnt offerings, using some of the clean animals and birds. While this is undoubtedly intended to express gratitude for divine deliverance, it is also an act of atonement. This is a normal aspect of BURNT OFFERINGS (See LEVITICUS 1:3__17; verse 4) and is supported by the mention of the PLEASING AROMA (GENESIS 8:21; LEVITICUS 1:9, 13, 17). The Hebrew term for "pleasing," nikhoakh, conveys the idea of rest and tranquility. It is related to the name "Noah" (Hebrew noakh) and is probably used here inorder to remind the reader of Lamech's remarks in Genesis 5:29. It also has the sense of "soothing." The burnt offering soothes God's anger at human sin, so although human nature has not been changed by the the flood, God's attitude has changed. 

8:20__22 _(FOR THE INTENTION OF MAN'S HEART IS EVIL FROM HIS YOUTH) echoes very closely 6:5 ("every intention of the thoughts of his heart was only evil continually"). In spite of the human propensity to sin, atonement though sacrifices is possible, securing a peaceful relationship between the Lord and humantiy. I WILL NEVER AGAIN CURSE THE GROUND (8:21). The clear force of the Hebrew text is that God will not send another flood; he is not revoking the curse pronounced in 3:17, which continues to be in place (the words for "curse" are different. This short comment about the effect of sacrifice underlines the importance of sacrifice in the Bible's plan of salvation.

THE OLD TESTAMENT - BOOK OF GENESIS - CHAPTER # 7

THE BOOK OF GENESIS - CHAPTER # 7 ESV  !!!!!!!!!!
7:1__5 _Having made the ark according to God's direction, Noah is now told to embark. He is instructed to take on board SEVEN PAIRS OF ALL CLEAN ANIMALS and a PAIR OF THE ANIMALS THAT ARE NOT CLEAN. On the distinction between clean and unclean creatures, See LEVITICUS 11:1__47 and DEUTERONOMY 14:4__20. Since after the flood some clean animals will be offered as sacrifices (See GENESIS 8:20) and some will be eaten as food (See 9:3), to ensure their survival it was necessary to have more than one pair of each kind in the ark.
7:11__12 _A peculiar feature of the flood narrative is the number of detailed chronological notices (8:4__5, 13__14). By pinpointing the exact date of the flood within Noah's life, the text underlines that it was a real event. ALL THE FOUNTAINS OF THE GREAT DEEP BURST FORTH, AND THE WINDOWS OF THE HEAVENS WERE OPENED (7:11). Powerful imagery is used here to capture the intensity of the flood. From below and above, water poured out to cover the land. RAIN FELL continuously for FORTY DAYS AND FORTY NIGHTS (VERSE 12).
7:16 _The safety of those in the ark depended on both human and divine action. THE LORD SHUT HIM IN. The use of the personal name "Yahweh" ("Lord"; See on 2:4) underscores God's special relationship with Noah.
7:17__24 _The devastating results of the flood are described, fulfilling the judgment that God had previously pronounced. THE WATERS PREVAILED ON THE EARTH 150 DAYS (Verse 24). The figure of 150 days, which includes the 40 days of rain mentioned in verse 12, is repeated in 8:3. in both places it denote the five-month period that falls between the detailed chronological notices given in 7:11 (marking the very start of the flood on the 17th day of the second month) and 8:4 (when the ark comes to a place of rest on the 17th fay of the seventh month). It will be a further seven months before the land is sufficently dry for those in the ark to disembark safetly (See 8:13__14). On the depth of the flood (ABOVE THE MOUNTAINS), See 6:17.

THE BOOK OF MATTHEW - CHAPTER # 6

THE BOOK OF MATTHEW  CHAPTER 6 - ESV !!!!!!  6:7__12 The Development of Kingdom Life in the Real World. Jesus sets forth principles of spirituality in religious life (6:19__18), everyday life (6:19__34), and community relationship.
6:1__18 Jesus gives examples of how a person's faith can be expressed in a hypocritical way, when giving to the needy (verses 2__4), praying (verses 5__15), and fasting (verses 16__18).
6:1 _BEFORE OTHER PEOPLE. Public acts of obedience are valuable and honorable, but if they are done merely for the sake of public recognition, there will be no reward from God (verses 2, 5, 16).
6:2__4 _HYPOCRITES originally referred to Greek actors who wore different masks to play various roles. Jesus criticizes the religious leaders, most notably the Pharisees, for a particular form of hypocrisy: doing right things for the wrong reasons. To GIVE TO THE NEEDY was one of the pillars of piety, but the irony was that they had RECEIVED THEIR REWARD of public and professional acclaim, but that was all the reward they would ever receive, and such fleeting human adulation precludes satisfaction of the deep longing of people's hearts to stand approved by their FATHER WHO SEES IN SECRET.
6:5__15 _Prayer was a pillar of Jewish piety. Public prayer, said aloud in the morning, aftherenoon, and evening, was common.
6:5__6 _STAND AND PRAY IN THE SYNAGOGUES. At the set time of prayer, pious Jews would stop what were doing and pray, some discreetly, but others with pretentious display. Jesus did not condemn all public prayer, as indicated by his own prayers in public (14:19; 15:36). One's internal motivation is the central concern. SHUT THE DOOR. Though public prayer has vaulue, prayer completely away from public view allows a person (or group) to focus more exclusively on God.
6:7__8 _HEAP UP EMPTY PHRASES. Pagans repeated the names of their gods of the same words over and over without thinking (1 KINGS 18:26; ACTS 19:34). Jesus is prohibiting mindless, mechanical repetition, not the earnest repetition that flows from the imploring heart (MARK 14:39; 2 CORINTHIANS 12:8; PSALM 136; ISAIAH 6:3)
6:9__13 _Jesus gives his disciples an example to follow when praying. The prayer has beginning invocation and six petitions that give proper priorities. The first three petitions focus on the preeminence of God while the final three focus on personal needs in a community context.
6:9 _FATHER (Greek pater, "father") would have been "Abba" in Aramaic, the everyday language spoken by Jesus (MARK 14:36; ROMANS 8:15; GALATIANS 4:6). It was the word used by Jewish children for thier earthly fathers. However, since the term in both Aramaic and Greek was also used by adults to address their fathers, the claim that "Abba" meant "Daddy" is mis leading and runs the risk of irreverence. Nevertheless, the idea of praying to God as "Our Father" conveys the authority, warmth, and intimacy of a loving father's care, while IN HEAVEN reminds believers of God's sovereign rule over all things. The theme of "heavenly Father" is found throughout the OT (DEUTERONOMY 14:1; 32:6; PSALM 103:13; JEREMIAH 3:4; 31:9; HOSEA 11:1). Jesus disciples are invited into the intimacy of God the Son with his Father. The concern of this first petition (See MATTHEW 6:9__13) is that God's NAME would be HOLLOWED__that God would be treated with the highest honor and set apart as holy.
6:10 _Christians are called to pray and work for the continual advance of God's KINGD OM on earth (the second petition; See verses 9__13). The presence of God's kingdom in this age refers to the reign of Christ in the hearts and lives of believers, and to the reigning presence of Christ in his body, the church__so that they increasingly reflects his love, obey his laws, honor him, do good for all people, and proclaim the good news of the kingdom. The third petition speaks of God's WILL. This means God's "revealed will" (See EPHEIANS 5:17), which involves conduct that is pleasing to him as revealed in Scripture. Just as God's will is perfectly experienced in heaven, Jesus prays that it will be experienced on earth. The will of God will be expressed in its fullness only when God's kingdom comes in its final form, when Christ returns in power and great glory (See MATTHEW 24:30; ROMANS 8:18; REVELATION 20:1__10), but it will increasingly be seen in this page as well (MATTHEW 13:31__33).
6:11 _The fourth petition (See verses 9__13) focuses on the disciples DAILY BREAD, a necessity of life which by implication includes all of the believer's daily physical needs.
6:12 _FORGIVE US OUR DEBTS (the fifth petition) does not mean that believers need to ask daily for justification, since believers are justified forever from the moment of initial saving faith (ROMANS 5:1, 9; 8:1; 10:10). Rather, this is a prayer for the restoration of personal fellowship with God when fellowship has been hindered by sin (EPHEIANS 4:30). Those who have received such forgiveness are so moved with gratitude toward God that they also eagerly forgive those who are DEBTORS of them. On sin as a "debt" owed to God, (See COLOSSIANS 2:14).
6:13 _This final (sixth) petition addresses the disciples battle with sin and evil. LEAD US NOT INTO TEMPTATION. The word translated "temptation" (Greek periasmos) can indicate either temptation or testing (See 4:1; JAMES 1:13). The meaning here most likely carries the sense, "Allow us to be spared from difficult circumstances that would tempt us to sin" (MATTHEW 26:41). Although God never directly tempts believers (JAMES 1:13), he does sometimes lead them into situations that "test" them (MATTHEW 4:1); also Job 1; 1 PETER 1:6; 4:12). In fact, trials and hardship will inevitably come to believers lives, and believers should "count it all joy" (JAMES 1:2) when trials come, for they are strengthened by them (JAMES 1:3__4). Nonetheless, believers should never pray to be brought into such situations but should pray to be delivered from them, for hardship and temptation make obedience more difficult and will sometimes result in sin. Believers should pray to be delivered from temptation (MATTHEW 26:41; LUKE 22:40, 46; 1 PETER 2:9; REVELATION 3:10) and led in "paths of righteousness" (PSALM 23:3). DELIVER US FROM EVIL. The phrase translated "evil" (Greek tou ponerou) can mean either "evil" or "the evil one," namely, Satan. The best protection from sin and temptation is to turn to God and to depend on his direction. "For yours is the kingdom and the power and the glory, forever Amen" is evidently a later scribal addition, since the most reliable and oldest Greek manuscipts all lack these words, which is the reason why these words are omitted from most modern translations. However, there is nothing theologically incorrect about the wording (1 CHRONICLES 29:11__13), nor is it inappropiate to include these words in public prayers.
6:14:15 _FORGIVE OTHERS. Jesus reemphasizes the importance of forgiving others, indicating that there is a direct relationship between having been forgiven by God and the forgiveness that his discipes of necessity must extend to others. As in verse 12, FORGIVE YOUR TRESPASSES here refers to restoration of personal relationship with God, not to inital justifiction (See verse 12).
6:16__18 _various kinds of fasts were commonly practiced in OT times, though the law required only one fast a year, on the Day of Atonement (though fasting is probably implied by the command to "afflict yourselves"; LEVITICUS 16:29__34; 23:26__32). In addition to abstaining from food, people were to humble themselves by praying, miurning, and wearing sackcloth.As with giving (MATTHEW 6:2__4) and praying (verses 5__15), fasting is to be a matter of the heart between the Christian and God. WHEN YOU FAST. Jesus assumes that his disciples will fast. DISFIGURE indicates leaving one's face unwashed and sprinkled with ashes, with the intention of publicizing the physical hardshipsof fasting. THEIR REWARD. See verses 2__4. Anointing and washing (Verse 17) signify preparations to enjoy life (ECCLESIASTES (9:7__8).
6:19__34 _The righteousness of the kingdom of heaven works out in the details of one's personal life. Jesus calls his followers to choose their master, either God or wealth (verses 19__24), and to choose their outlook on life, either faithor worry (verses 25__24).
6:20 _BUT LAY UP FOR YOURSELVES TREASURES IN HEAVEN implies that people often have a choice between activites that lead to greater earthly reward in the present (verses 2, 5, 16) and those that store up greater future reward in heaven. Elsewhere in the Gospel the consequences of making the wrong choice are shown to be eternally disatrous (See MARK 8:36; LUKE 12:20__21).
6:21 _Throughout Scripture, the HEART refers to the center of one's being involving one's emotions, reason, and will.
6:22__23 _The EYE (similar to the "heart" in Jewish literature) is a LAMP that reveals the quality of a person's inner life. A HEALTHY eye (clear vision) suggests loyal devotion to God, while a BAD eye (impaired vision) cannotes moral corruption.
6:24 _SERVE (Greek douleuo) indicates the work of a slave, not an employee. Since a slave is the sole properity of one master, he must give the master exclusive service. A disciple's loyalties cannot be divided__that is, one is either a slave to GOD or to MONEY.
6:25 _THEREFORE. . .DO NOT BE ANXIOUS. If one makes the right choice (See Verses 19__24), there is ("therefore") no reason that one should be anxious. Jesus gives two a fortiori ("how much more") example__"look at the birds" (verse 26), "considerthe lilies" (verse 28)__to show that, since God cares even for the birds and the lilies, how much more will he care for his own. To be anxious, then, demonstrates a lack of trust in God, who promises that he will graciously care for "all these things" (verse 33; ROMANS 8:32). See also PHILIPPIANS 4:5__6.
6:26 _Human beings are of MORE VALUE than animals (10:31; 12:21) because only humans, out of all God's creatures, are created "in the image of God" (GENESIS 1:28), and because God loved human beings so much "that he gave his only Son" to die for our sins (JOHN 3:16)
6:30 _GRASS was a natural source of fuel for fire and a common biblical metaphor of human frailty (PSALM 37:2; 102:4). LITTLE FAITH implies a deficiency rather than an absence of faith (MATTHEW 8:26).

THE OLD TESTAMENT - BOOK OF GENESIS - CHAPTER # 6

THE BOOK OF GENESIS CHAPTER # 6 !!!!!!! __6:1__8:22 A flood story, included in the Epic of Gilgamesh, has been found in the Mesopotamian liteture. It has similarities to the biblical account of the flood. A certain man named Utnapishtim built an ark, loaded it with animals, and survived a torrential rain. The relationship of the two accunts, if any, is uncertain, although  the appearance of a flood story in Mesopotamia gives some support and confimation to the historicity of the biblical event. That is, the existence of such stories elsewhere indicates that the Bible indeed preserves the memory of a momentous event, as does the Mesopotamian account. There are also key differences between the biblical and Measopotamian stories, particularly in regard to what motivated God or the gods to bring the flood.
6:1__8 _THE WICKEDNESS OF HUMANITY. The very specific list of descendants in chapter 5 isimmediatelly followed by this short passage that explains why God sent a flood to punish the whole of humanity. But this passage concludes by recognizing that, in contrast to everyone else, Noah (introduced in 5:28__32) finds favor in God's eyes.
6:1__2 _MAN BEGAN TO MULTIPLY. The motif of multiplying is first introduced by God in 1:28, where it is presented in a very positive light and viewed as necessary to fulfill God's plans for the earth. The present passage, however, reveals that this God-mandated task leads to increasing wickedness on the earth as the population expands. This problem is exacerbated by the coming together of the SONS OF GOD and the DAUGHTERS OF MAN (6:2). The identity of both groups is uncertain, and various solutions have been advocated, although none has gained universal support. Various scholars have proposed that the "sons of God" are (1) _fallen angels (JOB 1:6; some, however, suggest that this contradicts MARK 12:25, though the reference in Mark is to angels in heaven; see also 2 PETER 2:4__5; JUDE 5__6; or (2) _tyrannical human judges or kings (in the ungodly line of Lamech, possibly demon-possessed); or (3) followers of God among the male descendants of Seth (the godly line of Seth, but who married the ungodly daughters of Cain). Though it would be difficult to determine which of these three views may be correct, it is clear that kind of relationship described here involved some form of grievous sexual perversion, wherein the "sons of God" SAW and with impunity TOOK any woman ("daughters of man") that they wanted. The sequence here in GENESIS 6:2 ("saw . . . attractive [good] . . . took"). in both cases, something good in God's creation is used in disobedience and sinful rebellion against God, with tragic consequences. Only Noah stands apart from this sin 
                                                           (See 1 PETER 3:19   
6:3 _God announces that because of the immoral nature of people, their DAYS SHALL BE 120 YEARS. There are two possible interpretations of this number of years: either the lives of human beings will no longer exceed 120 years, or the coming of the flood is anticipated in 120 years. While the latter interpretation is simpler, the former interpretation is appealing, and would be true as a generalization even though some of those who live after the flood (Abraham ) enjoy lives in excess of 120 years.  
6:4 _NEPHILIM. The meaning of this term is uncertain. It occurs elsewhere in the OT only in NUMBERS 13:33, where it denotes a group living in Canaan. If both passage refer to the same people, then the Israelite spies (NUMBERS 13:33) are expressing their fears of the Canaanites by likening them to the ancient MEN OF RENOWN. Although in Hebrew Nepilim means "fallen ones," have been mistakenly deduced from NUMBERS 13:33; one must be cautious about reading it back into the present passage. The Nephilim were MIGHTY MEN or warriors and, as such, may well have contributed to the violence that filled the earth (See GENESIS 6:13).
6:5 _This verse concisely describes the universal intensity and pervasiveness of human wickedness.
6:6__7 _THE LORD REGRETTED . . . IT GRIEVED HIM TO HIS HEART. The Hebrew verb rendered "regretted" (Hebrew nakham) is sometimes translated "repent," and sometimes as "feel sorrow, be grieved." God is grieved over his creation, which he at first saw as very good (1:31) but which is now filled with sin (See 1 SAMUEL 15:11; 15:29; JONAH 3:10). The destruction of MAN ANS ANIMALS AND CREEPING THINGS AND BIRDS OF THE HEAVENS suggests that this will be reversal of God's creative work. The resulting flood reflects this, for the dry land is submerged under water, subequently to reappear, as in GENSIS 1:19. FROM THE FACE OF THE LAND. On the extent of the flood. (See 6:17.)
6:8 _Noah is distinguished from the rest of humanity. Apart from Noah, the only other person in the OT who is desscribed as finding FAVOR IN THE EYES OF THE LORD is Moses, in EXODUS 33:17 (and possibly Abraham; GENESIS 18:3). Placed on a par with Moses, Noah is rescued from the looming annihilation.
6:9__9:29 _Noah's Descendants. Centered on Noah and his descendants, this section of Genesis is dominated by the account of the flood that brings about a renewal of the earth, which has similarities to 1:1__2:3. While the land is cleansed of the defilement caused by human wrongdoing and a new start is made possible by God, the people's nature has not been transformed, as the final short episode in 9:20__28 reveals. The inclination of the human heart is still toward evil.
6:9__9:19 _Noah and the Flood. This long section recounts how Noah and his immediate family are rescued from the flood. By echoing chapter 1, the whole process is presented as the undoing of creation and then the "re-creation" of the earth as it emerges from the flood. But after the flood not everything returns to a pristine condition. Human nature is not renewed.
6:9 _THESE ARE THE GENERATIONS OF NOAH. A new heading introduces this section of Genesis (See 2:4). Noah's personal righteousness explains why he is warned about the forthcoming deluge. The Hebrew for BLAMELESS conveys the sense of being perfect, without evident flaw (although not necessarily sinless). WALK WITH GOD. See 5:22__24. Like Noah, Abraham is later required by God to walk before him and be blameless (See 17:1). The positive attributes listed here are rarely ascribed to human beings in the OT.
6:11__12 _In contrast to Noah, THE EARTH WAS CORRUPT IN GOD'S SIGHT. These verses confirm what has already been indicated in verse 1__7. Here, however, particular emphasis is given to the VIOLENCE that fills the earth. The mention of "corruption" here may lie behind Paul's "bondage to corruption" (ROMAN 8:21): the creation suffers as mankind corrupts its way, and as God punishes that corruption. Originally delegated to govern the earth of God's behalf, humans have aggressively and viciously asserted their rule over others, including both people and other living creatures. The ancient Near Eastern epics of Gilgamesh and Atrahasis also tell of a flood sent to punish human beings. In those stories, however, it is merely the disruptive noise of humanity that leads to their destruction. Genesis emphasizes that God destroys the people he has created because of their immoral behavior. 
6:13__17 _In a long speech, God gives Noah directions for the construction of an ARK (verse 14) that will be sufficiently large to house his family and a wide variety of other living creatures.
6:15 _In modern measurements, the ark would have been around 450 feet 140 m) long, 75 feet (23 m) wide, and 45 feet (14 m) high, yielding a displacement of about 43,000 tons (about 39 million kg). The inside capacity would have been 1.4 million cubic feet (39, 644 cubic m), with an approximate total deck area of 95,700 square feet (8,891 square m).
6:17 _EVERYTHING THAT IS ON THE EARTH SHALL DIE. Although God intends the flood to destroy every person and his remarks have a strong universal emphasis, this in itself does not necessarily mean that the flood had to cover the whole earth. Since the geographical perspective of ancient people was more limited than that of contemporary readers, it is possible that the flood, while universal from their viewpoint, did not cover the entire globe. Indeed, Genesis implies that prior to the Tower of Babel incident (See 11:1__9), people had not yet spread thoughout the earth. Many interpreters, therefore, argue that a huge regional flood may have been all that was necessary for God to destroy all human beings. The expression "all the earth" clearly referring to the eastern Mediterranean seaboard. In support of the view that the flood covered all the earth, other interpreters point out that the text says that "all the high mountains under the whole haven were covered" (7:19) and that the water was "fifteen cubits" above the tops of the mountains. If "the mountains of Ararat" (8:4) refers to the range that includes present-day Mount Ararat in Turkey (elevation 16,854 feet or 5,137 m), the amount of water necessary to cover it would be at least 16,854 feet above sea level.
6:18__22 _God indicates that he will establish a COVANTwith Noah (See 9:9__11; 9:12__17). By taking into the ark two EVERY LIVING THING, including birds, animals, and creeping things, Noah displays the caring oversight that people were expected to have for other living creatures.

THE OLD TESTAMENT - BOOK OF GENESIS - CHAPTER # 5

THE OLD TESTAMENT - BOOK OF GENESIS - CHAPTER # 5 !!!!!!!! (ESV)
5:1__6:8 _Adam's Descendants, This section of Genesis falls into two distinctive parts. Whereas 5:1__32 is largely a genealogy that traces a single line of descendants from Adam to Noah, naming only one person in each generation, 6:1__8 provides a worldwide picture of increasling human wickedness. The contrast between these two elements is not simply between the particular and the universal but, more importantly, between righteousness and evil.
5:1__32 _The Family Line from Adam to Noah. After a brief introduction, which echoes elements of chapter 1, this passage follows a particular line of descendants from Adam to Noah. The chapter's layout is dominated by a distinctive literary structure that is repeated for each of those specifically mentioned in each generation. The pattern may be set out as follows: When A has lived x years, he fathered B. A lived y years after he fathered B and had other sons and daughters. Thus all the days of A were Z (=X + y) years, after which he died (See Chapter 60). Since the word "fathered" in a genealogy can mean "fathered an ancestor of," it is possible that this genealogy skips any number of generations; certainly the literary conventions allow for this. That omissions do actually occur appears from comparing, for example, the genealogy of Moses in EXODUS 6:16__20 with that of JOSHUA in 1 CHRONICLES 7:23__27: undoubtedly the genealogy for Moses has been compressed (EZRA 7:1__5 with 1 CHRONICLES 6:4__14).At three points in GENESIS 5:3__31, the pattern is briefly broken to introduce additional information involving Adam__Seth, Enoch, and Lamech-Noah. One of the most striking aspects of the passage is the great age of the first people in GENESIS. (Other ancient Near Eastern texts attribute even longer lives to earlier geneations; the Sumerian king List mentions kings who reign__interestingly, before a flood__for periods of 28,800, 36,000 and 43,200 years). 
5:1__32 _Given that the life span of people today (and at least since the flood) is much shorter that the life soan of those listed from Adam to Noah, the question is ofren raised as to whether the remarkable longevity of these partiarchs as given in 5:1__32 should be taken at face value or whether their longevity has some other explanation. Some have suggested that the figures should be understood as symbolic (that they may be related to various astronomical periods); or that the numbers are encodedwith some unknown honorary significance; or that the figures were calculated by a different numeric method (that they should be divided by a factor of 5, plus, in some cases, the addition of the number 7 or 14). No writer, however, has offered a convincing alternative explanation, and none of the proposed alternative can be substantiated with any certainty. The traditional understanding is that the numbers should be taken at face value, ofte assuming that something changed in the cosmologyof the earth or in the physiology of humans (or in both) after the flood, resulting in a rapid decline in longevity, finally stabilizing at a "normal" life span in the range of 70 years or 80 years (See PSALM 90:10). In any case, one clear implication of these genealogies is that these people actually lived (regardless of how long), and that they actually died.
5:1__2 _The heading that introduces 5:1__6:8 differs from all the others (SEE 2:4) by referring to a BOOK. This was probably something like a clay tablet that preserved the contents of 5:1__21 and possibly 11:10__26, although there the pattern is somewhat abbreviated. The book is named after ADAM (Hebrew 'adam). The same Hebrew word is also translated in 5:1  by MAN and in 5:2 by MAN. This reflects the fact that Hebrew 'adam may function as a proper name, a common noun denoting a male individual, and a generic noun denoting male and female human beings (SEE 1:26; 1:27; 2:15__16). THE LIKENESS OF GOD (5:1) see 1:27.
5:3__5 _The linear list of descendants begins with ADAM and then proceeds to name his son SETH. As 4:25 records, Seth is Adam's third-born son. This line is clearly presented as offering an alternative to the line of seven generations linked to Cain in 4:17__18. But whereas Cain's line leads to a killer in the seventh generation, the comparable in Seth's line produces Enoch, who walked with God and did not die (See 5:22__24). FATHERED A SON IN HIS OWN LIKENESS, AFTER HIS IMAGE. From the normal pattern of the genealogy, the phrase "fathered Seth" would be expected here. The additional material introduces the idea that Seth resembles Adam. While this implies that Seth is made, like Adam, in the divine image, it also suggests that the images his father as well; Seth's line, however, is certainly portrayed more positively than that of Cain.
5:22__24 _The usual pattern of the genealogy (See 1__32) is altered with the substitution of the expression ENOCH WALKED WITH GOD. This is then developed further in verse 24 when the expected phrase "and he died" is replaced by the comment AND HE WAS NOT, FOR GOD TOOK HIM. In this passage, and in certain other contexts in GENESIS (3:8; 6:9; 17:1; 20:40; 48:15), the Hebrew verb for "walked" is a distinctive form that conveys the sense of an ongoing intimacy with God. Remarkably, because of this special relationship, Enoch does not die (ELIJAH, 2 KINGS 2:1__12). The narrators's desire to highlight this fact may explain why the present genealogy, unlike the one in GENESIS 11:10__26, REGULARLY MENTIONS THAT "X died."
5:27 _According to the dates given, it is possible to conclude that METHUSELAH died in the year of the flood.
5:28__31 _The genealogical pattern is disrupted by the inclusion of Lamech's explanation for the name NOAH. Lamech's comment on the name "Noah" (Hebrew nuakh), introduces the related concept of "comfort" (Hebrew nakham). Lamech expects that Noah will bring both rest and comfort from the PAINFUL TOIL of working the soil (See 3:17__19). Lamech's 777 YEARS provides an interesting point of contact with his namesake in 4:18__24 and seventy-sevenfold vengeance.
5:32 _Although this verse gives the impression of continuing thr genealogical pettern used in verses 3__31, the naming of three sons, SHEM, HAM, AND JAPHETH, brings the list to an end. A similar ending draws to a conclusion the genealogy of Shem in 11:10__26.

THE OLD TESTAMENT - BOOK OF GENESIS - CHAPTER # 4

THE BOOK OF GENESIS - CHAPTER # 4 !!!! 4:1__2 Adam and Eve's Sons. This chapter shows manknid plunging further into sin, with Cain mudering his brother and his descendant Lamech taking indiscriminate revenge. Although they have been expelled from the garden of Eden, Adam and Eve are enabled by God to have two sons. With them rests the hope of an offspring who will overcome the serpent. When Cain callously murders his righteous brother Abel, however, evil seems to triumph. Any hope that Cain's descendants will reverse this trend appears remote when Lamech boats of killing a man simply for striking him. Against this background the belief announcement of Seth's birth to replace Abel offers fresh hope.
4:1 _Eve's reference to the Lord's HELP when CAIN is born conveys a sense of optimism. The serpent may yet be overthrown by the offspring of the woman.
4:2__5 _Although Cain and Abel have contrasting occupations and present different types of offerings to God, the present episode is not designed to elevate herdsmen over farmers, or animal offerings over plant offerings. One way to explain why God HAD REGARD FOR ABEL AND HIS OFFERING. but not for Cain, is to posit that Abel's offering, being of the FIRSTBORN OF HIS FLOCK, is a more costly offering, expressing greater devotion. Another way to explain the difference is first to observe that both offerings are recognizable parts of the later Levitical system: for Cain's offering of THE FRUIT OF THE GROUND (VERSE 3), Deuteronomy 26:2 (an offering expressing consecration), and for Abel's offering of the firstborn of his flock, Deuteronomy 15:19__23 (a kind of peace offering, a meal in God's presence).
4:2__5 _But at no point does the Bible suggest that offerings work automatically, as if the worshiper's faith and contrition did not matter; and Cain's fundamentally bad heart can be seen in his resentment toward his brother and in his uncooperative answers to God in the rest of the passage. Several NT texts derive legitimate inferences from this narrative. namely, that Cain demonstrated an evil heart by his evil deeds, while Abel demonstrated a pious heart by his righteous deeds (1 JOHN 3:12); and that Abel offered his sacrifice by faith and was commended as righteous for that reason (HEBREWS 11:4).    
4:6__7 _The Lord's words challenge Cain to do better. He still has the possibility of turning, evidently with God's help, to please God. To succeed in doing this, however, he must overcome the domination of SIN, presented here as a wild beast seeking to devour Cain (Verse 3:16)
4:8 _The brevity of the report of Abel's murder underlines the coldness of Cain's action. Jealousy, probably coupled with anger at God, causes him to slay his own brother without pity. The heinousness of this spiteful murder reveals that sin has mastered Cain.
4:9 _AM I MY BROTHER'S KEEPER? When the Lord confronts Cain with his crime, his coldhearted nature causes him to deny any knowledge about his brother. Cain shows no sign of remorse.
4:10:__12 _Cain's punishment is linked to his crime. He will no longer be able to cultivare the soil (verses 11__12) because his brother's blood cries out to God FROM THE GROUND (verse 10). Cain's sentence adds to the alinenation between man and the ground that has already been introduced in 3:17__18. Underlying these punishment is a principle that recurs throughout Scripture human sin has a bearing on the fertility of the earth. Whereas God intended humanity to enjoy the earth's bounty, sin distances people not only from God himself but also from nature (See 3:17__19). Genesis 4:10 is the likely background for the NT's use the phrase "the blood of Abel" as the paradigm for an innocent victim crying for justice (MATTHEW 23:25; LUKE 11:51; HEBREW 12:24).
4:13__16 _Cain is immediately conscious of the severity of his punishment. He is to be alienated from both the ground and God. While this may seem like a very leniet sentence, it meant that Cain would become A FIGITIVE AND A WANDERER ON THE EARTH (verse 14). Alienated from the rest of human society, Cain fears the others will have such a dread of him that anyone finding him WILL KILL him (verse 14). The leader is not told who those others might be. By way of reassuring Cain, the Lord states that SEVENFOLD vengeance will come on anyone who kills him (verse 15). THE LORD PUT A MARK ON CAIN. In spite of much scholarly speclation, the precise nature of the mark is uncertain. It must have been something visible, but that is all that can be said. Like his parents, who were sent out of the garden, Cain is forced to move away FROM THE PRESENCE OF THE LORD (and Moses seems to be implying that this is true of Cain's offspring as well, since verses 17__24 lack any mention of God). Presumably Cain moves father to the EAST OF EDEN (verse 16). Cain settles in a region that is appropriately known as NOD (location unknown), which in Hebrew means "wandering."
4:17__24 _These verses provide selective information about Cain's descendants, concluding with a description of Lamech (verse 19), who boasts of having taken revenge "seventy-sevenfold" by killing a man who wounded him. Seven generations on from Cain, Lamech resembles his ancestor, but seems to be worse.
4:17 _CAIN KNEW HIS WIFE. No explanation is given as to the origin of Cain's wife. As is often the case in Genesis, the limited and selective nature of the account leaves the reader with unanswered questions. Presumably, Cain married his sister__a reasonable assumption, since the whole human race descends from Adam and Eve (and the laws later forbidding this practice, such as in Leviticus 18:9, would not have been relevant at this stage; Genesis 5:4). HE BUILT A CITY. The precise identity of the city-builder is open to debate. While Cain would appear to be the builder (on the basis that it is named after HIS SON, ENOCH), the Hebrew text could also be taken as indicating that Enoch was the builder. Although the opening two chapters make no specific mention of a "city," the early readers of Genesis would have automatically assumed that the instruction to fill the earth implies that humanity would establish a city or cities around, and then spreading out from, Eden. While this was part of God's design for the earth, Genesis observes that some people engage in city building without any reference to God (See 11:1__9).
4:18__22 _Seven generations after Cain, LAMECH is born (verse 18). His immediate descendants are associated with animal breeding, music, and metalwork, all of which are noteworthy cultural and techological developments (verses 20__22). Whereas Abel islinked to sheep (verse 2), the herds of JABAL also include cattle, donkeys, and possibly camels (verse 20). (Pre-flood genealogies are well attested in the ancient Near East, in particular, in Mesopotamian texts. The Sumerian king List records lists of monarchs who ruled the land before the "Great Deluge." The founding of cities was one of the primary industries of these pre-flood rulers. Such parallels confirm the historicity of the biblical pre-flood account.)
4:23__24 _The new developments of Verses 20__22 are overshadowed by Lamech's boast of having KILLED  A MAN for WOUNDING or STRIKING him (Verse 23). Lamech's response is out of proportion to the injury, showing his inordinate vengefulness. This, like bigamy (verse 19), reveals his depravity. His behavior reveals that the line of Cain is dominated by those who have no regard for the lives of others or respect for the principle of monogamy that 2:23__24 endorses. Later laws in the Pentateuch insist on proportional punishment: in the case of murder, a maximun of life for life (EXODUS 21:23). SEVENFOLD . . . SEVENTY-SEVENFOLD. Lamech is boasting that his vengeful passion makes him safer than Cain (GENESIS 4:15), who had protection only from God. "Seventy-sevenfold" is a picturesque statement for extravagant excess; (MATTHEW 18:22).
4:25__26 _The final verses of this section suddenly jump back to Adam and Eve in order to report the birth of their third son, SETH. Eve's remark, GOD HAS APPOINTED FOR ME ANOTHER OFFSPRING INSTEAD OF ABEL, is clearly an allusion back to the offspring of the woman in 3:15. The potential of Seth's birth is immediately underlined by the observation, AT THAT TIME PEOPLE BEGAN TO CALL UPON THE NAME OF THE LORD, to seek him in (public) worship. Details are not given, but the implication may be that this calling on the Lord's name began in Adam's own family circle.

THE BOOK OF MATTHEW - CHAPTER # 5 - NEW TESTAMENT

MATTHEW 5:4 _THOSE WHO MOURN. The spiritual, emotional, or financial loss resulting from sin should lead to mourning and a longing for God's forgiveness and healing (2 CORINTHIANS 7:10).
5:5 _The MEEK are the "gentle" (11:29), those who do not assert themselves over others in order to further their own agendas in their own strength, but who will nonetheless INHERIT THE EARTH because they trust in God to direct the outcome of events (PSALM 37:11).
5:6 _THOSE WHO HUNGER AND THIRST FOR RIGHTEOUSNESS recognize that God is the ultimate source of real righteousness, so they long for his righteous character to be evident in people's lives on earth. They SHALL BE SATISFIED by resopnding to his invitation to be in relationship with him.
5:7 _The kindness and forgiveness that the MERCIFUL show to others will also be shown to them.
5:8 _THE PURE IN HEART are those whose pursuit of purity and uprightness affects every area of life THEY SHALL SEE GOD. Note the ultimate fulfillment in REVELATION 22:4 note on JOHN 1:18. In constrast to Jewish traditions that over-emphasized external ritual purity, Jesus taught that purity of heart was most important (See MATTHEW 5:28).
5:9 _PEACEMAKERS. Those who promote God's messianic peace (Hebrew shalom, total well-being both personally and communally) will receive the ultimate reward of being called SON OF GOD (GALATIANS 3:26) as they reflect the character of their heavenly Father. 5:10 _THOSE WHO ARE PERSECUTED are those who have been wrongly treated because of their faith. God is pleased when his people show that they value him above everything in the world, and this happens when they courageously remain faithful amid opposition FOR RIGHTEOUSNESS SAKE.
5:11:__12 _BLESSED ARE YOU WHEN OTHERS REVILE YOU AND PERSECUTE YOU . . . ON MY ACCOUNT. Just as Jesus experienced opposition and persecution, his disciples can expect the same. Their reward may not come on earth, but it surely will be theirs IN HEAVEN SO THEY PERSECUTED THE PROPHETS. Throughout history, beginning with Cain's murder of Abel (GENESIS 4:8; 1 JOHN 3:12), there have been those who oppose God's people.
5:13 _As SALT is beneficial in a number of ways (as a preservative, seasoning, etc.), so are disciples of Jesus who influence the world for good.
5:14 _LIGHT OF THE WORLD. Jesus disciples have the kingdom life within them as a living testimony to those in the world who do not yet have the light.
5:15 _The typical LAMP in a Jewish home was fairly small and was placed on a STAND to give maximum illumination.
5:16 _The world will see the LIGHT of the kingdom through the GOOD WORKS done by Jesus disciples (and believers today), with the result that the FATHER WHO IS IN HEAVEN will be glorified.
5:17__48 _THE MESSIANIC KINGDOM IN RELATION TO THE LAW. Verses 17__20 explain how Jesus and the kingdom fulfill the law of Moses; this is the key to interpreting the Sermon on the Mount and indeed the whole of Jesus ministry. Jesus then offers six antitheses (verses 21__48) that contrast proper and false interpretation and application of the OT. 
5:17 _ABOLISH THE LAW OR THE PROPHETS. The "Law" or "Torah" refers to the first five books of the OT, while the "Prophets" includes the rest of the OT, all of which was held to have been written by prophets (MATTHEW 13:35, which cites PSALM 78:2; on "Law[and the] prophets," MATTHEW 7:12; 11:13; 22:40; ROMANS 3:21). BUT TO FULFILL THEM.
5:17 _Jesus "fulfills" all of the OT in that it all points to him, not only in its specific predictions of a Messiah but also in its sacrificial system, which looked forward to his great sacrifice of himself, in many events in the history of Israel which foreshadowed his life as God's true Son, in the laws which only he perfectly obeyed, and in the Wisdom Literature, which sets forth a behavioral pattern that his life exemplified (MATTHEW 2:15; 11:13;  12:3__6, 39__41, 42; also LUKE 24:27). Jesus gospel of the kingdom does not replace the OT but rather fulfills it as Jesus life and ministry, coupled with his interpretation, complete and clarify God's intent and meaning in the entire OT. 
5:18 _UNTIL HEAVEN AND EARTH PASS AWAY. Jesus confirms the full authority of the OT as Scripture for all time (2 TIMOTHY 3:15__16), even down to the smallest components of the written text: the IOTA is the smallest letter of the Greek alphabet (or the yod of the Hebrew alphanet) and the DOT likely refers to a tiny stroke or a part of a letter used to differentiate between Hebrew letters. PASS FROM THE LAW. The OT remains an authoritative compendium of divine testimony and teaching, within which some elements (such as sacrificesand other ceremonial laws) predicted or foreshadowed events that would be accomplished in Jesus ministry (See GALATIANS 4:10; 5:1) and so are now models for Christian behavior. UNTIL ALL IS ACCOMPLISHED points to Jesus fulfillment of specific OT hopes, partly through his earthly life, death, and resurrection, and then more fully after his second coming.
5:19 _THESE COMMANDMENTS refers to all the commands in the OT (although many will be applied differently once their purpose has been "fulfilled" in Christ, verse 17). The rabbis recognized a distinction between "light" commandments (such as tithing garden produce) and "weighty" commandments (such as those concerning idolatry, murder, etc). RELAXES ONE OF THE LEAST, Jesus demands a commitment to both the least and the greatest commandments yet condemns those who confuse the two (23:23__24). The entire OT is the expression of God's will but is now to be taught according to Jesus interpretation of its intent and meaning.      
5:20 _Jesus calls his disciples to a different kind and quality of RIGHTEOUSNESS than that of THE SCRIBES AND PHARISEES. They took pride in outward conformity to many extrabiblical regulations but still had impure hearts (See 23:5, 23, 27__28). But KINGDOM righteousness works from the inside out because it first produces changed hearts and new motivations (ROMAN 6:17; 2 CORINTHIANS 5:17; GALATIANS 5:22__23; PHILIPPIANS 2:12; HEBREW 8:10), so that the actual conduct of Jesus followers does in fact" [exceed] the righteousness of the scribes and Pharisees."
5:21__48 _These verses demonstrate that Jesus interpretation of the OT is the antithesis of faulty interpretations and applications by the religious leaders. Repeatedly introducing his comments with "You have heard that it was said" (verses 21, 27, 33, 38, 43), Jesus corrects not the OT (See verse 43) but the misunderstandings of the OT that were prevalent at the time.
5:21 _Premeditated MURDER is prohibited by the sixth commandment (EXODUS 20:13) and under OT law carried the death penalty (NUMBERS 35:31). The prohibition is grounded in the fact that humans are created in the image of God (GENESIS 1:26__27; 9:6). Concerning unpremeditated murder (manslaughter), see on DEUTERONOMY 19:4__6 and 19:8__10.
5:22 _ANGRY. The dangerous and destructive effect of human anger is likewise stressed throughout Scripture (PROVEBS 20:2; 22:3; 29:22; 2 CORINTHINAS 12:20; GALATIANS 5:20; EPHEISANS 4:31; COLOSSIANS 3:8; JAMES 1:20). Anger typically entails a desire to damage or destroy the other person, either in some personal way or literally in the form of murder (MATTHEW 5:21 and JAMES 4:1__2). Calling someone a FOOL is closely related to anger, in that it represents a destructive attack on one's character and identity. Thus Jesus warns that the person who violates another person in this grievous way is LIABLE TO THE HELL OF FIRE.
5:23__24 _FIRST BE RECONCILED. Reconciliation with the person who has SOMETHING AGAINST YOU must take precedence even over OFFERIG one's GIFT in worship. The one who intiates the reconciliation here is the one who has wronged the other person.
5:25__26 _COME TO TERMS QUICKLY. The importance of reconciliation is illustrated by the example of the person who is about to be judged in COURT Not to be reconciled will have disastrous consequences on a human level but much more so if one is not reconciled to God. (Regarding the question of Christians and lawsuits, See 1 CORINTHIANS 6:1).
5:27 _ADULTERY was considered an extremely serious offense (EXODUS 20:14) because, in addition to violating another person, it broke the marriage covenant (MALACHI 2:14) that was a reflection of the relationship between God and his people.
5:28 _WITH LUSTFUL INTENT (Greek pros to epithymesai auten, lit, "for the purpose of lusting for her"). Lust begins in the HEART, the center of a person's identity and will. It is not enough to maintain physical purity alone; one must also guard against engaging mentally in an act of unfaithfulness. Jesus is not adding to OT law but correctly interpreting it, for even in the TenCommandments God had required purity of heart (EXODUS 20:17; 1 SAMUEL 16:7; PSALM 19:14; 24:4).
5:29__30 _RIGHT EYE . . . RIGHT HAND. The right side often stood for the more powerful or important. The eye is the medium through which one is tempted to lust, and the hand represents the physical actions that result from lusting. CUT IT OFF. Jesus uses deliberate overstatement to emphasize the importance of maintaining exclusive devotion to one's spouse. Even things of great value should be given up if they are leading a person to sin. (See MARK 9:43__48).
5:31__32 _A CERTIFICATE OF DEVORCE in the ancient world gave a woman the right to remarry (Mishnah, Gittin 9:3 "The essential formula in the bill of devorce is 'Lo, thou art free to marry any man' ") and reflects the fact that divorce and remarriage were widely accepted and practiced in the first century world. BUT I SAY TO YOU indicates that Jesus does not accept the practice of easy divorce represented in verse 31. Because divorce waswidespread in ancient times, God had instituted a regulation through Moses that was intended to uphold the sanctity of marriage and to protect women from being divorced for no reason. (See DEUTERONOMY 24:1__4; MATTHEW 19:8). Here and in 19:3__9, Jesus bases his teaching in God's original intention that marriage should be a permanent union of a man and woman as "one flesh" (MARK 10:8). Divorce breaks that union. SEXUAL IMMORALITY (Greek porneia) can refer to adultery (JEREMIAH 3:9; see also the use of the term in Sir. 23:23), prostitution (NAHUM 3:4; 1 CORINTHIANS 6:13, 18), incest (1 CORTHIANS 5:1), fornication (GENESIS 38:24; JOHN 8:41). Scripture prohibits any kind of sexual intercourse outside of marriage (thus forbidding the practice of homosexuality and bestiality as well). EXCEPT ON THE GROUND of sexual immorality. This implies that when a divorce is obtained (by the injured party) because of the sexual immoralityof one's spouse, then such a divorce is not morally wrong. But when a man divorces his wife wrongly (when his wife has not been sexually immoral), the husband thus MAKES HER COMMIT ADULTERY.
5:31__32 _Even though some female Jewish divorcees would have gone back to live with their parents in shame, many would have sought to remarry (which seems to be the typical situation that Jesus is addressing here). Jesus is thus indicating that such second marriges begin with committing adultery, since the divorce would not have been valid in God's eyes. (On whether the adultery is onetime or continual, See MATTHEW 19:9) But Jesus places primary blame on the husband who has wrongly divorced his wife, by stating that he (the husband) "makes her commit adultery. WHOEVER MARRIES A DIVORCED WOMAN is not an isolated statement that applies to all divorced woman, or it would contradictthe "except" clause that Jesus had just given (as well as the further exception in 1 CORINTHIANS 7:15). The statement rather continues the same subject that Jesus had mentioned earlier in the sentence, and thus means, "whoever marries such a wrongly divorced woman commits adultery." SEE MATTHEW 19:3__9; MARK 10:2__12; LUKE 16:18; 1 CORINTHIANS 7:15.
5:33__37 _An OATH involved invoking God's name, or substitutes for it, to guarantee the truth of one's statement (NUMBERS 30:2). Jesus disciples are not to swear AT ALL. Instead, their character should be of such integrity that their words can be believed without an oath.
5:38 _EYE FOR AN EYE. This "law of retaliation" (Latin lex talionis) was God's means of maintaining justice and purging evil from among his people (See DEUTERONOMY 19:20__21). It was intended to pervent inappropriate punishment (the punishment should fit the crime) and was imposed by civil authorities rather than individuals.
5:39 _DO NOT RESIST THE ONE WHO IS EVIL. Jesus is not prohibiting the use of force by governments, police, or soldiers when combating evil (See LUKE 3:12__14; ROMANS 13:1__4; 1 PETER 2:13__14). Rather, Jesus focus here is on individual conduct, as indicated by the contrast with MATTHEW 5:38, which shows that he is prohibiting the universal human tendency to seek personal revenge (See ROMANS 12:19). IF ANYONE SLAPS YOU ON THE RIGHT CHEEK picture a backhanded slap given as an insult (a right-handed person would use the back of the hand to slap someone on the right cheek; cf. Mishnah, Baba Kamma 8:6). The word "slaps" translates Greek rhapizo, "to slap, to strike with the open hand."
5:39 _TURN TO HIM THE OTHER ALSO. One should not return an insulying slap, which would lead to escalating violence. In the case of a more serious assault, Jesus words should not be taken to prohibit self-defense (See LUKE 12:11; 22:36__38; ACTS 22:1; JOHN 8:59; 10:39; 2 CORINTHINAS 11:32__33), for often a failure to resist a violent attack leads to even more serious abuse. Acting in love toward an attacker (MATTHEW 5:44; 22:39) will often include taking steps to prevent him from attempting further attacks. Jesus teaching must be applied with wisdom in the light of related Scriptures that address similiar situations. (See 5:42).
5::42 _GIVE TO THE ONE WHO BEGS FROM YOU. Christians should help those who are truly needy (and therefore forced to beg), but they are not required to give foolishly (7:6) or to a lazy person who is not in need (2 THESSALONIANS 3:10), or where giving would bring harm rather than benefit.
5:43 _YOU HAVE HEARD THAT IT WAS SAID . . . HATE YOUR ENEMY. The OT never says that anyone should hate his or her enemy. This shows that, in his "you have heard" statements (verses 21, 27, 33, 38, 43), Jesus is correcting not the OT itself but only misinterpertations of the OT. God's hatredof evil was a central theme in the OT (PSALM 5:4__5). Consequently, those who embodied evil were understood to be God's enemies, and it was natural to hate them (PSALM 26:4__5; 139:21__22), but such hatred is never commanded by God.
5:44 _LOVE YOUR ENEMIES. God hates evil, but he still brings many blessings in this life even to his enemies (verse 45) by means of "common grace" (the favor that he gives to all people and not just to believers). These blessings are intended to lead unbelievers to repentance (ACTS 14:17; ROMANS 2:4). Of course there is a sense in which God hates those who are resolutely and impenitently wicked (PSALM 5:5; 11:5; EPHESIANS 2:30), but God's blessings of common grace constitute his primary providential action toward mankind here and now.
5:45 _SONS. The children of the heavenly FATHER are those who respond to his will as expressed in the ministry of Jesus (12:48__50). (Regarding "sons" [Greek huiol], ) SUN . . . RAIN God shows grace and care for all of his creatures; therefore Jesus disciples are to imitate God and love both neighbor and enemy.
5:46__47 _In Palestine, TAX COLLECTORS were representatives of the Roman governing authorities. Their tendency to resort to extorition made them despised and hated by their own people (LUKE 19:8). Christians should not merely DO THE SAME as unbelievers; their transformed lives should result in behavior that shows significantly greater love.
5:48 _BE PERFECT, AS YOUR HEAVENLY FATHER IS PERFECT. Scripture is a reflection of God himself as he has made his will and character known to his people. As Christians seek to live in conformity to Scripture, they are in fact pursuing the very perfection of God. This verse provides the conclusion and summary to the antithesis section (Verses 21:__28), showing that all of the Law and the Prophets find their perfect (Greek teleios) fulfillment in the perfection of the Father, which is what all Jesus disciples are called to pursue.