(Matthew 5:1-7:29)

5 When Jesus saw the multitudes, He went up into the mountain; and, when He had sat down, His disciples came to Him; 2 and He opened His mouth and began teaching them, saying,

    3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
    4 Blessed are they that mourn; for they shall be comforted.
    5 Blessed are the meek: for they shall inherit the earth.
    6 Blessed are they who hunger and thirst after righteousness: for they shall be satisfied.
    7 Blessed are the merciful: for they shall obtain mercy.
    8 Blessed are the pure in heart: for they shall see God.
    9 Blessed are the peacemakers: for they shall be called the sons of God.

10 Blessed are those who have been persecuted on account of righteousness: for theirs is the kingdom of heaven. 11 Blessed are you when men shall revile you and persecute you and say all manner of evil against you, speaking falsely, because of me. 12 Keep on rejoicing and keep on exulting: for your reward in heaven is great: for in like manner they persecuted the prophets who were before you. 13 You are the salt of the earth; but, if the salt has become tasteless, with what shall it be made salty again? It is good for nothing still, except to be cast away to be trodden under foot by men. 14 You are the light of the world. A city built upon a hill cannot be hid. 15 Neither do men light a lamp and place it under the bushel, but upon the lamp stand, and it gives light to all in the house. 16 In like manner let your light shine before men in order that they may see your good works and praise your Father who is in heaven.

17 Do not begin to think that I came to destroy the law or the prophets; I did not come to destroy, but to fill them to the full. 18 For in solemn truth I am telling you, Until the heaven and the earth shall pass away, one jot or one tittle by no means shall pass away from the law until all comes to pass. 19 Whoever, therefore, breaks one of these, the least commandments, and teaches men thus, shall be called least in the kingdom of heaven; but whoever does and teaches them, this one shall be called great in the kingdom of heaven. 20 For I am telling you, that except your righteousness exceeds the righteousness of the scribes and Pharisees, by no means shall you enter into the kingdom of heaven.

21 You have heard that it was said to men of old, You shall not murder, and whoever murders is liable to court action. 22 But I am telling you that everyone who is angry with his brother is liable to court action; and whoever says to his brother, Empty head, is liable to the Sanhedrin; and whoever says, You stupid one,¹ shall be liable to the Gehenna of fire. 23 If, therefore, you are offering your gift at the altar, and there you remember that your brother has something against you, 24 leave there your gift before the altar, and go and first be reconciled to your brother, and then come and offer your gift. 25 Be favorably disposed toward your adversary quickly while you are with him in the way, lest perchance the adversary deliver you to the judge, and the judge to the attendant, and you be cast into prison; 26 in solemn truth I am telling you that by no means will you come out therefrom until you pay the last farthing.

¹ Greek is Moreh, a Hebrew word of condemnation.

27 You have heard that it was said, You shall not commit adultery. 28 But I am telling you that every one looking upon a woman to lust after her has already committed adultery in his heart with her. 29 But if your right eye cause you to stumble, pluck it out, and cast it away from you, for it is profitable for you that one of your members should perish and not your whole body be cast into Gehenna. 30 And if your right hand cause you to stumble, cut it off and cast it from you, for it is profitable for you that one of your members should perish, and not that your whole body should go away into Gehenna.

31 And it has been said, Whoever divorces his wife, let him give to her a certificate of divorce. 32 But I am telling you that everyone who divorces his wife, except for the matter of fornication, makes her commit adultery, and whoever marries her who has been divorced commits adultery.

33 Again, you have heard that it was said to the men of old, You shall not swear falsely, but shall fulfill your oath to the Lord. 34 But I am telling you not to swear at all; neither by heaven, for it is the throne of God; 35 nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King; 36 nor shall you swear by your head, for you are not able to make one hair white or black. 37 Let your word be, Yes, yes, and No, no; but that which is more than these is of the evil one.

38 You have heard that it was said, An eye for an eye, and a tooth for a tooth. 39 But I am saying to you not to oppose the evil doer, but whoever strikes you on the right cheek, turn to him also the other; 40 and to the one who wishes to go to law and to take your undergarment, give to him also the outer garment; 41 and whoever forces you to go a mile, go with him two. 42 To him who asks you, give; and the one who wishes to borrow from you, do not turn away.

43 You have heard that it has been said, You shall love your neighbor and hate your enemy. 44 But I am saying to you, keep on loving your enemies, and pray in behalf of those who persecute you, 45 in order that you may be sons of your Father who is in heaven, for He makes His sun to rise upon the evil and the good, and He sends the rain upon the righteous and the unrighteous. 46 For if you love those who love you, what reward do you have? Do not the tax collectors do the same thing? 47 And if you salute your brethren only, what do you do more than others? Do not even the heathen do the same thing? 48 You shall, therefore, be perfect as your Father in heaven is perfect.

6 Keep on taking heed not to do your acts of righteousness in the presence of men, to be seen by them; but, if you do, you have no reward from your Father who is in heaven. 2 When, therefore, you perform a charitable deed, do not sound a trumpet before you, just as the hypocrites do in the synagogues and in the streets, in order that they may be praised of men; in solemn truth I am telling you, they already have their reward. 3 But when you perform an act of mercy, do not let your left hand, know what your right does, 4 in order that your charitable deed may be in secret, and your Father who sees in secret will reward you. 5 And whenever you pray, you shall not be as the hypocrites; for they love to pray, having taken their stand in the synagogues and in the corners of the streets, in order that they may be seen of men. In solemn truth I am telling you, They already have their reward. 6 But when you pray, enter into your inner chamber; and, after you have locked the door, pray to your Father who is in secret; and your Father who sees in secret will reward you. 7 And as you are praying, do not start repeating idly the same words as the heathen do, for they think that in their much speaking they shall be heard. 8 Be not, therefore, like them; for God your Father knows of what you have need before you ask Him. 9 In this way, therefore, always pray: Our Father who art in heaven, may Thy name be revered. 10 Let thy kingdom come; let Thy will be done as in heaven, also upon earth. 11 Give us our daily bread today. 12 And forgive us our debts as also we have forgiven those indebted to us. 13 And lead us not into temptation, but deliver us from the evil one. 14 For if you forgive men their trespasses, your Father, who is in heaven, will forgive you; 15 but, if you do not forgive men, neither will your Father forgive your transgressions.

16 And when you fast, be not as the hypocrites—of a gloomy countenance; for they disfigure their faces in order that they may be seen of men to be fasting; in solemn truth I am telling you, They already have their reward. 17 But when you fast, anoint your head and wash your face, 18 in order that you may not appear to men as fasting, but to your Father who is in secret; and your Father who sees in secret will reward you.

19 Stop laying up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal; 20 but keep on laying up for yourselves treasures in heaven where neither moth nor rust consume, and where thieves do not break through or steal; 21 for where your treasure is, there will also be your heart. 22 The light of the body is the eye. If then your eye is single, your whole body will be full of light. 23 But if your eye is diseased, your whole body will be full of darkness. If, therefore, the light that is in you is darkness, how great is the darkness. 24 No one can serve two masters, for either he will hate the one and will love the other, or he will cleave to the one and will despise the other. You are unable to serve God and money. 25 Therefore I am telling you, Stop being anxious for your life, what you will eat or what you will drink, or for your body, what you will wear. Is not the life more than the food and the body more than the raiment? 26 Look at the birds of the heaven, for they do not sow or reap or gather into barns, and yet your heavenly Father feeds these. Are you not of more value than they? 27 Which one of you by being anxious is able to add to his stature one cubit? 28 And concerning clothing, why are you anxious? Consider the lilies of the field, how they grow; they do not labor neither spin; 29 but I tell you that Solomon in all his glory was not robed as one of these. 30 But if God so clothes the grass of the field, which is green today and tomorrow is cast into the oven, will He not much more clothe you, O you of little faith? 31 Do not then start being anxious and say, What shall we eat or what shall we drink, or with what shall we be clothed? 32 for all these things the heathen constantly seek; for your heavenly Father knows that you are in need of all these things. 33 But seek first the kingdom and His righteousness, and all these things shall be added to you. 34 Do not then start to be anxious for tomorrow, for the morrow will take care of its own things; to have a sufficient supply of the necessities of life for the day is the occasion of the evil thereof.

Stop criticizing, in order that you may not be criticized; 2 for with what criticism you criticize, you shall be criticized; and with what measure you measure, it shall be measured to you. 3 Why do you keep looking at the speck which is in your brother's eye, but never consider the beam that is in your own eye? 4 Or how will you say to your brother, Permit me to cast the speck out of your eye; and, behold, a beam is in your own eye? 5 You hypocrite first cast the beam out of your eye, and then you will see clearly to cast the speck out of the eye of your brother.

6 Do not start giving that which is holy to the dogs, nor cast your pearls before swine, lest perchance they trample them with their feet, turn, and tear you to pieces.

7 Keep on asking, and it shall be given to you; keep on seeking, and you shall find; keep on knocking, and the door shall be opened to you. 8 For everyone who keeps on asking receives; and the one who keeps on seeking finds; and to him who keeps on knocking, the door shall be opened. 9 Or what man of you is there who, if his son asks for a loaf, will give to him a stone; 10 or, if he asks for a fish, will he give him a serpent? 11 If, therefore, you who are evil know to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him? 12 All things, therefore, whatsoever you will that men do to you in like manner also keep on doing to them; for this is the law and the prophets.

13 Enter through the narrow gate; for broad is the gate, and wide is the road leading to destruction, and there are many who are entering in through it; 14 for narrow is the gate, and difficult the way leading to life, and few are they who find it.

15 Constantly watch, out for false prophets, who come to you in the clothing of sheep, but within they are devouring wolves. 16 By their fruits you will know them. Men do not gather grapes of thorns or figs of thistles; do they? 17 In like manner, every good tree produces good fruit, but the worthless tree produces bad fruit. 18 A good tree is unable to bear bad fruit; neither does a worthless tree produce good fruit. 19 Every tree not bearing good fruit is to be cut down and thrown into the fire. 20 Indeed, therefore, by their fruits you shall know them. 21 Not every one saying to Me, Lord, Lord, shall enter into the kingdom of heaven; but the one doing the will of My Father who is in heaven. 22 Many will say to Me in that day, Lord, Lord, did we not prophesy in Thy name, and in Thy name cast out demons, and in Thy name do many mighty works? 23 And then will I confess to them, I never knew you; depart from me, workers of lawlessness.

24 Every one, then, who listens to these My words and does them will be like the wise man who built his house on the rock. 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; but it did not fall, for it was founded upon the rock. 26 But everyone who listens to these My words and does them not will be like the foolish man who built his house on the sand. 27 And the rain descended, and the rivers came, and the winds blew and beat upon that house, and it fell, and great was the fall of it.

28 And it came to pass when Jesus had finished these words, the multitudes were astounded at His teaching, 29 for He was teaching them as one having authority, and not as their scribes.

In a regular election year in America the people choose their president, senators, and representatives to the congress, as well as state, county, and municipal officials. Candidates tell the people, the voters from whom they wish support, the things for which they stand. Unfortunately, when elected, they very frequently forget their campaign promises. It is proper, however, for them to tell the people the principles for which they stand and then to stand for them. In doing so, they are only meeting their obligations.

Soon after Jesus had begun His public ministry in Galilee, great throngs of people from the countryside and the surrounding nations began to flock in great droves to hear the new and unique preacher as He delivered an unusual message of courage and hope. Matthew states, "Great multitudes followed Him from Galilee, Decapolis, and Jerusalem, and Judea, and beyond the Jordan" (Matt. 4:25). Doubtless various motives prompted the people to come to hear Him. Without question many of them came only to be healed physically. Others came through idle curiosity, wanting to hear the latest word concerning impending events. Some thought that He was a prophet and that mighty changes were imminent since He and John the Baptist had proclaimed that the kingdom of God was at hand. Some undoubtedly had political aspirations, hoping to be appointed to positions of honor and power in the new regime.


Jesus wanted the people to know exactly what the situation was. He, therefore, issued His manifesto to the world in the form of the Sermon on the Mount, recorded in Matthew, chapters 5, 6, and 7.¹ Seeing the multitude, He went up into the mountain in the vicinity where He was. He sat down and taught His disciples. Although He directed His message to His disciples, He spoke in the presence of the vast multitudes that had begun to throng about Him.

No discourses or lectures on ethics and morals delivered by men equal those spoken by Jesus. Moses and the Prophets frequently were lifted, as a study of their writings show, to a high level of morals and ethics. But never was any prophet lifted to such a high plane and never did one give such pronouncements as Jesus did on this occasion. All right-thinking people admit that the Sermon on the Mount is the highest expression of ethics and morals to be found anywhere.


Scattered here and there in the Gospel Records are exact statements or ones similar to some of those appearing in the Sermon on the Mount. An examination of them shows that they were spoken at different times and places and under varying conditions. Some scholars have concluded from these facts that Jesus did not preach the Sermon on the Mount as recorded by Matthew (chapters 5-7). They say, rather, that Matthew really compiled this sermon out of various quotations and attributed this message to Jesus.

Every preacher constantly repeats statements and messages that have crystallized in his mind into stereotyped expressions. Jesus, however, because of similar conditions and needs, wisely repeated the truth applicable in each case. Hence His repetitions.


To those who accept the Sermon on the Mount as being the Word of God—and I certainly do—I wish to call attention to the facts and data interwoven in the Sermon which prove that Jesus was conscious of His being God in human form. These elements are woven so closely into the entire fabric of the sermon that they are a vital part of it and to remove them from the rest of the message would be to wreck the entire discourse.

A. Significance of the Expression "I came"
(Matthew 5:17)

In Matthew 5:17 Jesus says, "Do not begin to think that I came to destroy the law or the prophets: I did not come to destroy, but to fill them to the full." No other Hebrew had ever spoken of his own birth as his coming; yet Jesus spoke thus of His birth. Solemnly ... He warned His listeners not to think that He had come to destroy the law or the prophets, but to fulfill them—in the spirit and the letter of the law. This warning implies that He had been somewhere else, had left that place, and had come to earth. His purpose in coming was to fulfill the law and the prophets—to bring them to the fullest expression of import and meaning. On another occasion Jesus spoke similarly, "... I came not to call the righteous, but sinners" (Matt. 9:13). Once more He declared, "Do not begin to think that I came to bring peace upon the earth; I did not come to bring peace, but a sword" (Matt. 10:34). Here again He assumed that He had been somewhere else, and that He had left that place to come to the earth. He came not to bring peace, but a sword. What He meant by a sword was that, in a family, for instance, some would see the truthfulness and correctness of His message and would accept; others, being unable to see it, would reject and would become hostile. If following Jesus or accepting the will of God causes trouble, one should joyously accept the new situation. Those who oppose are the ones who will have to give an account to God for the trouble. In the Gospel of John, Jesus is often quoted as saying that He had been sent by God the Father to this world to do His will. These statements of Matthew, read in the light of the luminous record of John on this point, show exactly what Jesus meant when He said, "I came." For only one who had been in heaven, and who was God, could and would speak truthfully in terms such as Jesus used on different occasions.

B. The Words of Jesus Equal to Those of God
(Matthew 5:21)

In Matthew 5:21 Jesus says, "You have heard that it was said to men of old, You shall not murder ..." This quotation is from the Ten Commandments, as recorded in Exodus 20:13 and Deuteronomy 5:17. Then Jesus refers to a gloss which was probably added by the leaders of Israel, saying, "... and whoever murders is liable to court action. 22 But I am telling you that everyone who is angry with his brother is liable to court action; and whoever says to his brother, Empty head, is liable to the Sanhedrin; and whoever says, You stupid one, shall be liable to the Gehenna of fire" (Matt. 5:21b,22). Jesus put His utterance on a level with what God had said.

Jesus declared, "You have heard that it was said, You shall not commit adultery" (v. 27). This quotation from the Ten Commandments is taken from Exodus 20:14 and Deuteronomy 5:18. God spoke this command through Moses. Jesus went back behind the literal act of committing adultery to the desire in the heart to do so. If one looks upon a woman to lust after her, he has in his heart, in reality, committed adultery and is guilty of that sin before God. Thus Jesus lifted this one commandment to a higher level than the one on which it had been placed by Moses. The time was ripe for God to trace this overt act back to its genesis in the evil desire of the secret parts of the heart. In the discussion of this point Jesus places His utterances on an equal with the words of God.

Once again, Jesus quotes from the law in verse 38: "You have heard that it was said, An eye for an eye, and a tooth for a tooth." This quotation is taken from Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21. God enacted this precise legislation. He meant exactly what He said. This law was on the statute books of Israel. All laws were to be carried out by the officials of the government after the person accused had been found guilty. The sentence was, of course, to be made according to the evidence. Instead of recognizing this legislation as one of the laws of the land to be enforced by the courts, many persons were using it as justification for taking revenge—a misinterpretation and misapplication of the law. Again Jesus went back behind the overt act to the thought and intentions of the heart or mind and urged His disciples to act accordingly, and again He placed His statements on a level with the law of God.

Throughout the entire sermon, rays of divine glory flash forth from Jesus as He delivers this great manifesto. Again one sees that the consciousness of Jesus as being the Son of God is part and parcel of the entire message.

C. Jesus the Judge of All Men

(Matthew 7:21-23)

According to Matthew 7:21-23, Jesus will sit upon the throne of judgment on the last day and judge all peoples. He foretells that many will come to Him and say, "Lord, Lord [a recognition of His divine nature and authority] did we not prophesy in thy name, and in Thy name cast out demons, and in Thy name do many mighty works ?" Then He will profess to them that He never knew them and will command them to depart from Him.

26 For as the Father hath life in himself, even so gave he to the Son also to have life in himself: 27 and he gave him authority to execute judgment, because he is a son of man (John 5:26, 27).

Thus again His words reflect His consciousness of His divine nature, being, and prerogatives.

If one accepts the high standard of morals and ethics that are set forth in this sermon, he must likewise accept the doctrine that Jesus, who spake as never man spake, is none other than the Son of God, as He often affirmed.

(Matthew 5:18)

The Scriptures are inspired of God—both the Old and the New Testament. But concerning the Old Testament, Jesus said, "... Until the heaven and the earth shall pass away, one jot or one tittle by no means shall pass away from the law until all comes to pass" (Matt. 5:18). A jot is the smallest letter of the Hebrew alphabet. A tittle is in the Greek horn, denoting a very slight projection at the corner of certain Hebrew letters which distinguishes these from others that are rounded. In other words, Jesus said that there cannot be the slightest change in the meaning of any word of the Scriptures and that each utterance shall be fulfilled as written. The Apostle Paul by inspiration declared that all of the Scriptures are infallibly inspired of God. "16 Every scripture² inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: 17 that the man of God may be complete, furnished completely unto every good work" (II Tim. 3:16,17).

On another occasion the Lord Jesus put the case stronger, saying: "But it is easier for heaven and earth to pass away, than for one tittle of the law to fall" (Luke 16:17). Why will every word that God has spoken be carried out to the very letter and in the spirit of the utterance? Jeremiah gives the answer. God watches over His word to perform each utterance that He has spoken, to carry out every threat and warning, and to fulfill all promises.

11 Moreover the word of Jehovah came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond-tree. 12 Then said Jehovah unto me, Thou hast well seen: for I watch over my word to perform it (Jer. 1:11,12).


(Matthew 5:20)

Jesus declares that whosoever breaks the least of the commandments of the law and teaches men so will be called least in the kingdom of heaven, but whosoever does and teaches them will be called great in the kingdom of heaven: "For I am telling you, that except your righteousness exceeds the righteousness of the scribes and Pharisees, by no means shall you enter into the kingdom of heaven" (Matt. 5:20). The righteousness of the scribes and Pharisees consisted largely of doing exactly what the letter of the law said—plus the observance of the teaching, the doctrines, and the traditions of men. Their righteousness was, therefore, largely legalistic—the result of an attempt at punctilious observance of rights, ceremonies, and laws. The righteousness of the law demands that every regulation and every legal enactment be observed perfectly. If a person violates the law in one point, he is as guilty as if he had violated the whole category of regulations.

10 For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all. 11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law (Jas. 2:10,11).

At the dedication of the Temple Solomon declared: "If they [the people of Israel] sin against thee (for there is no man that sinneth not), and thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near; 47 yet if they shall bethink themselves in the land whither they are carried captive, and turn again, and make supplication unto thee in the land of them that carried them captive, saying, We have sinned, and have done perversely, we have dealt wickedly; 48 if they return unto thee with all their heart and with all their soul in the land of their enemies ... and pray unto thee toward their land ... 49 then hear thou their prayer and their supplication in heaven thy dwelling-place, and maintain their cause; 50 and forgive thy people ..." (I Kings 8:46-50). By inspiration Solomon knew that there is not a person who observes the law perfectly. Thus righteousness that is acceptable to God cannot be brought about by observing rites, laws, ceremonies, and sacrifices. Such in substance is what Jesus meant in stating that one's righteousness must exceed that of the scribes and Pharisees. The Apostle Paul, one of the greatest Pharisees who ever lived, stated what he did not want and what he desired above everything, and had—in Christ the righteousness of God.

Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ, 9 and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith ... (Phil. 3:8,9).

Isaiah the Prophet states that the remnant of Israel in the end time will see this grand and glorious truth here enunciated by the Lord Jesus. In his prediction (Isa. 63:7-64:12) is one version of Israel's penitential confession and prayer, which the remnant will make in the end time. In this confession they will say: "Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou wast wroth, and we sinned: in them have we been of long time; and shall we be saved? 6 For we are all become as one that is unclean, and all our righteousnesses are as a polluted garment: and we all do fade as a leaf; and our iniquities, like the wind, take us away....

"8 But now, 0 Jehovah, thou art our Father; we are the clay, and thou our potter; and we all are the work of thy hand" (Isa. 64:5,6,8). In this prediction one sees that the remnant will long and plead for this higher type of righteousness—the righteousness that God requires and provides for all who accept Christ as Saviour.

(Matthew 6:9-15)

In Matthew 6:9-15 is recorded a model prayer which Jesus taught His disciples to pray. Unfortunately, this petition is popularly known as "the Lord's Prayer." That which properly is the Lord's Prayer is recorded in John, chapter 17. That the prayer of Matthew 6:9-15 is a model petition, which the disciples are in spirit to follow, is evident from the following exhortation: "In this way, therefore, always pray."

The disciples are to pray to the Father in heaven that His name may be hallowed—that is, revered in the true spirit of worship. Then they are to pray that the Kingdom of God may come when His will shall be done on earth as it is in heaven. The Kingdom of God, which is often discussed in the New Testament, has two phases—the spiritual and the literal earthly Messianic reign. The spiritual phase of the Kingdom was established on the first Pentecost after the Resurrection of Christ. Prior to that date (Matt. 16:13-20 and 18:15-20), it was spoken of as being in the future. After that date it is spoken of as being in existence (Acts 8:1 and 9:31). This phase of the Kingdom is spoken of as the Church, or the body of Christ, which began at Pentecost and continues until the Second Coming of Christ.

The second, or literal, phase of the Kingdom will be established on the earth when the Prince of Peace returns, having been invested with supreme power:

13 I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed (Dan. 7:13,14).

When this Kingdom is established upon the earth, God's will shall be done here absolutely as it is done in heaven:

2 The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. 2 And it shall come to pass in the latter days, that the mountain of Jehovah's house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 3 And many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of Jehovah from Jerusalem. 4 And he will judge between the nations, and will decide concerning many peoples; 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 (Isa. 2:1-4).

20 I saw an angel coming down out of heaven, having the key of the abyss and a great chain in his hand. 2 And he laid hold on the dragon, the old serpent, which is the Devil and Satan, and bound him for a thousand years, 3 and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years should be finished: after this he must be loosed for a little time.

4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that had been beheaded for the testimony of Jesus, and for the word of God, and such as worshipped not the beast, neither his image, and received not the mark upon their forehead and upon their hand; and they lived, and reigned with Christ a thousand years. 5 The rest of the dead lived not until the thousand years should be finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years (Rev. 20:1-6).

Being utterly dependent upon God for all blessings, all believers are to pray for daily food, provision, and protection. They are, moreover, to forgive others who have treated them unjustly and are to maintain the proper Christian attitude toward all men.


¹ An abridged account of the Sermon on the Mount is found in Luke 6:20-49. That Matthew and Luke are recording the same message—though Luke's account is an abridged form—is clear to one who notes that they begin alike with the beatitudes, that the trend of thought is the same in each account, and that they both conclude with the parable of a man who built his house upon a rock and another who built his on the sand.

² The word scripture is derived from the Latin word meaning "to write." In the Greco-Roman world of the first century any writing was known as scripture. In this passage Paul states that only those writings that are God-breathed are profitable for spiritual guidance.

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