And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:  And he opened his mouth, and taught them, saying,
 *Blessed (see bottom at *)are the poor (Ptochos- reduced to beggary, begging, asking alms
destitute of wealth, influence, position, honour
lowly, afflicted, destitute of the Christian virtues and eternal riches
helpless, powerless to accomplish an end
lacking in anything
as respects their spirit
destitute of wealth of learning and intellectual culture which the schools afford (men of this class most readily give themselves up to Christ's teaching and proved them selves fitted to lay hold of the heavenly treasure)
in spirit: (Pneuma -the third person of the triune God, the Holy Spirit, coequal, coeternal with the Father and the Son
sometimes referred to in a way which emphasizes his personality and character (the \\Holy\\ Spirit)
sometimes referred to in a way which emphasizes his work and power (the Spirit of \\Truth\\)
never referred to as a depersonalized force
the spirit, i.e. the vital principal by which the body is animated
the rational spirit, the power by which the human being feels, thinks, decides
a spirit, i.e. a simple essence, devoid of all or at least all grosser matter, and possessed of the power of knowing, desiring, deciding, and acting
a life giving spirit
a human soul that has left the body
a spirit higher than man but lower than God, i.e. an angel
used of demons, or evil spirits, who were conceived as inhabiting the bodies of men
the spiritual nature of Christ, higher than the highest angels and equal to God, the divine nature of Christ
the disposition or influence which fills and governs the soul of any one
the efficient source of any power, affection, emotion, desire, etc.
a movement of air (a gentle blast)
of the wind, hence the wind itself breath of nostrils or mouth )for theirs is the kingdom of heaven.
 *Blessed are they that mourn (Pentheo- to mourn to mourn for, lament one): for they shall be comforted.( Parakaleo to call to one's side, call for, summon
to address, speak to, (call to, call upon), which may be done in the way of exhortation, entreaty, comfort, instruction, etc.
to admonish, exhort
to beg, entreat, beseech
to strive to appease by entreaty
to console, to encourage and strengthen by consolation, to comfort
to receive consolation, be comforted
to encourage, strengthen
exhorting and comforting and encouraging
to instruct, teach )
* Blessed are the meek:( Praus -mildness of disposition, gentleness of spirit, meekness
Meekness toward God is that disposition of spirit in which we acceptHis dealings with us as good, and therefore without disputing orresisting. In the OT, the meek are those wholly relying on God ratherthan their own strength to defend them against injustice. Thus,meekness toward evil people means knowing God is permitting theinjuries they inflict, that He is using them to purify His elect, andthat He will deliver His elect in His time.) for they shall inherit (Kleronomeo - to receive a lot, receive by lot
esp. to receive a part of an inheritance, receive as an inheritance, obtain by right of inheritance
to be an heir, to inherit
to receive the portion assigned to one, receive an allotted portion, receive as one's own or as a possession to become partaker of, to obtain) the earth.
 *Blessed are they, which do hunger,( Peinao -to hunger, be hungry
to suffer want
to be needy )
· metaph. to crave ardently, to seek with eager desire and thirst (Dipsao-to suffer thirst, suffer from thirst
figuratively, those who are said to thirst who painfully feel their want of, and eagerly long for, those things by which the soul is refreshed, supported, strengthened)
after righteousness: for they shall be filled. (Chortazo- · to feed with herbs, grass, hay, to fill, satisfy with food, to fatten
· to fill or satisfy men
· to fulfil or satisfy the desire of any one)
 *Blessed are the merciful:( Eleemon - merciful ) for they shall obtain mercy. (Eleeo-to have mercy on
· to help one afflicted or seeking aid
· to help the afflicted, to bring help to the wretched
· to experience mercy)
 *Blessed are the pure (Katharos - clean, pure
purified by fire
in a similitude, like a vine cleansed by pruning and so fitted to bear fruit
in a levitical sense
clean, the use of which is not forbidden, imparts no uncleanness
free from corrupt desire, from sin and guilt
free from every admixture of what is false, sincere genuine
unstained with the guilt of anything )
in heart:( Kardia -the heart
that organ in the animal body which is the centre of the circulation of the blood, and hence was regarded as the seat of physical life
denotes the centre of all physical and spiritual life
the vigour and sense of physical life
the centre and seat of spiritual life
the soul or mind, as it is the fountain and seat of the thoughts, passions, desires, appetites, affections, purposes, endeavours
of the understanding, the faculty and seat of the intelligence
of the will and character
of the soul so far as it is affected and stirred in a bad way or good, or of the soul as the seat of the sensibilities, affections, emotions, desires, appetites, passions
of the middle or central or inmost part of anything, even though inanimate )
for they shall see (Optanomai - to look at, behold, to allow one's self to be seen, to appear) God.
 *Blessed are the peacemakers:( Eirenopoios -a peacemaker, pacific, loving peace ) for they shall be called (Kaleo - to call
to call aloud, utter in a loud voice
to call i.e. to name, by name
to give a name to
to receive the name of, receive as a name
to give some name to one, call his name
to be called i.e. to bear a name or title (among men)
to salute one by name )
the children (Huios - a son
rarely used for the young of animals
generally used of the offspring of men
in a restricted sense, the male offspring (one born by a father and of a mother)
in a wider sense, a descendant, one of the posterity of any one,
the children of
sons of Abraham
used to describe one who depends on another or is his follower
son of man
term describing man, carrying the connotation of weakness and mortality
son of man, symbolically denotes the fifth kingdom in Daniel 7:13 and by this term its humanity is indicated in contrast with the barbarity and ferocity of the four preceding kingdoms (the Babylonian, the Median and the Persian, the Macedonian, and the Roman) typified by the four beasts. In the book of Enoch (2nd Century) it is used of Christ.
used by Christ himself, doubtless in order that he might intimate his Messiahship and also that he might designate himself as the head of the human family, the man, the one who both furnished the pattern of the perfect man and acted on behalf of all mankind. Christ seems to have preferred this to the other Messianic titles, because by its lowliness it was least suited to foster the expectation of an earthly Messiah in royal splendour.
son of God
used to describe Adam (Lk. 3:
1. used to describe those who are born again (Lk. 20:
and of angels and of Jesus Christ
0. of those whom God esteems as sons, whom he loves, protects and benefits above others
in the OT used of the Jews
in the NT of Christians
those whose character God, as a loving father, shapes by chastisements (Heb. 12:5-
0. those who revere God as their father, the pious worshippers of God, those who in character and life resemble God, those who are governed by the Spirit of God, repose the same calm and joyful trust in God which children do in their parents (Rom. 8:14, Gal. 3:26 ), and hereafter in the blessedness and glory of the life eternal will openly wear this dignity of the sons of God. Term used preeminently of Jesus Christ, as enjoying the supreme love of God, united to him in affectionate intimacy, privy to his saving councils, obedient to the Father's will in all his acts ) of God.
 *Blessed are they, which are persecuted (Dioko -to make to run or flee, put to flight, drive away
to run swiftly in order to catch a person or thing, to run after
to press on: figuratively of one who in a race runs swiftly to reach the goal
to pursue (in a hostile manner)
in any way whatever to harass, trouble, molest one
to be mistreated, suffer persecution on account of something
without the idea of hostility, to run after, follow after: someone
metaph., to pursue
to seek after eagerly, earnestly endeavour to acquire )
for righteousness' sake: for theirs is the kingdom of heaven.
 *Blessed are ye, when men shall revile (you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
 Rejoice,( Chairo - to rejoice, be glad
· to rejoice exceedingly
· to be well, thrive
· in salutations, hail!
· at the beginning of letters: to give one greeting, salute) and be exceeding glad: for great is your reward (Misthos - dues paid for work
reward: used of the fruit naturally resulting from toils and endeavours
in both senses, rewards and punishments
of the rewards which God bestows, or will bestow, upon good deeds and endeavours
of punishments )
in heaven: for so persecuted they the prophets which were before you.
*Blessed Makarios blessed, happy
There was a man of
the Pharisees, named Nicodemus, a ruler of the Jews:  The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a
teacher come from God: for no man can do these miracles that thou doest, except
God be with him.  Jesus answered and said unto him, Verily, verily, I say
unto thee, Except a man be born again, he cannot see
"Nic at night" is a phrase a friend of mine coined some time ago. Mostly folks think Nicodemus came at night because he was a shamed to be seen or fearful of being seen with this upstart young Rabbi who by this time was starting to cause quite the stir. That this same young Rabbi was Nicodemus' God is a point most of the folks of his day entirely missed. One answer to the timing, and the scriptures are careful to point out that is was by night that this man came to Jesus, may be linked to Nicodemus's profession. He was a ruler of the Jews by The LAW and he is also part of the Sanhedrin, moreover he is a Pharisee. Now in Jesus mockery of a trial it is taught that several laws were broken and one of which was that a gathering of Sanhedrin was convened AT NIGHT. So then the work of the Sahedrin was a day thing, thus this might have been the only really convenient time for Nicodemus to visit Jesus. However verse twenty has an interesting thing to add. "Everyone that does evil hates the light, neither does he come into the light lest his deeds should be reproved." Doing evil by the way is the opposite of "doing truth" (verse twenty one). The Sanhedrin was about the application of The Law in Truth but as Jesus was oft to testify these men of the law were far from Lawful themselves and their hearts were... much in the night. Whatever the reasons this curiosity seeker or perhaps Sanhedrin go to boy does come and he begins with all the formalities of praise. He acknowleges that IT IS KNOWN this young Rabbi is COME FROM GOD. But Nic calls God the Son a Teacher come from God. Nic has missed the point but Jesus is about to make the point crystal clear. Nic points out the fact of the miracles as proff that Jesus is a "teacher come from God" He acknowleges that God is WITH Jesus. This all sounds nice doesnt it? Jesus then instead fo returning like formalities goes straight to the point. Unless one is born again he cannot see the Kingdom of God. Noc is thrown for a loop! What follows is a typical reasoning session between two acknowleged MASTERS of the Law. In one quick motion Jesus the assumed lesser of the two becomes the TEACHER and a man He calls a Master of Israel becomes the student, something I rather think Nicodemus was NOT expecting. Nic was expecting to grill Jesus to test the mettle of the man and instead found himself tested and found... wanting.
Nicodemus gives the typical Rabbinic reply of physicality. Can a man be born of the womb twice? When he is old can he enter the womb to born ...again???!!! Again Nic is missing the point but in His mercy God is going to make that point abundantly clear!
Except a man be born of WATER and THE SPIRIT he cannot enter the Kingdom of God. Now lest we begin to wonder what He means Jesus goes on saying flesh gives birth to flesh but spirit gives birth to spirit. He ends it with this ....marvel not or rather dont wonder at what i say to you about being born again The wind blows through a tree and the effect is seen, the leaves move or the breeze is felt perhaps but where the breeze originates and where it dies out is not known, as is EVERYONE who is born of the Spirit. Wait... if like the breeze the path of a Spirit born individual is unknowable then that makes such a one UNPREDICTABLE. Unpredictable is certainly what Nicodemus has here. What was to be a one sided thing with Nic in the upper hand is now one sided allright but with Nic wondering what just hit him. His pat reply is "How can these things be?" Or "I dont understand what are you talking about?!"
Jesus it seems might be hitting a bit below the belt here. His response is this: You being a MASTER of Israel dont understand?! Jesus gives credit where credit is due here according respect to Nicodemus's standing as a Pharisee and Ruler but He is not surprised by the ignorance of this learned man. Jesus makes His point now. We the New little Rabbinic group in town here tsalk about thing we know and understand just like you do. One has to realize that to the common Jew of the day Jesu is just another Rabbi and his little group of twelve is two more than a minyon of ten which is the proper number of men needed to form a group of inquiry or synagogal group for the study of Torah. In short to the rest of His people Jesus was the headmaster of a rabbinic SCHOOL. Now it gets really clear how Jesu encounterd all these little difficulties from the ESTABLISHED GROUPS and why He was questioned for the actions of the Lawyers and Teachers and Religious Leaders of the day, He was and still is a threat to established quo. Jesus doesnt relent though, If in talking to you about this Earthly thing you "recieve it not" or fail to grasp what is being said what would you have done if I had spoken of "heavenly things". But wait didnt He do JUST THAT?!
But Jesus just drives the point home. Only the Son of Man, THE TITLE of God the Son is Son of Man because He is God the WORD in human flesh under His OWN LAW. This Jesus is the WORD SPOKEN to Moses in the burning bush and again on the burning mountain. This WORD from Sinai is now standing infront a a very befuddled Pharisee whose claim as a ruler was to be that he DELIGHTED in the LAW. The LAW embodied in flesh now stands to challenge this ruler and Nic is clueless. Son of Man was also the title of the prophet Ezekiel who typified the messianic archtype. Ezekiel was "show and tell" prophet as is now Jesus a "show and tell" Savior. The Point is that this Rabbi is Nicodemus' SALVATION and Jesus points back to the Bronze serpent int he wilderness that Mose lifted up so that the people might "look and live" and then says "just so MUST the Son of Man be lifted up. So was the effigy of the flying serpent whose bite does literally kill a man in a very few moments mounted as speared through or like the cadueces is simply wrapped, or does that even matter for the effect was that if one looked on it ONE LIVED, and in this analogy does Jesus tell us to look to the Crosswork of Calvary and LIVE.
Far more than to be the hard justice LAW of Sinai with all those limits bounds and barriers to a thoroughly small dirty undeserviing human race, wallowing in its patented defilment of heart, this is a God of infite compassion and grace who sends His SON to take our places before the wrath and curse of The Father. He does this out of love for the world. It is the world of all creation God is merciful to not just the bipedal self aware learning as one actor in a movie called us "talking monkeys". For in that we are redeemed and are given power to become Sons of God we become Creations Saving grace. For as we rise in the "newness of life" so Creation is finally set free from its degradations and pains. But it all starts with One Rigteous Act or the life of One God the Son and His glorious sacrifice. For God truly does NOT send to Son to condemn the world He doesnt even send the Spirit to condemn the world, No the paraclete or Comforter aka The Holy Spirit will come to Convince the world of its need for The Savior. Indeed the world will condemn itself for the condemnation is in that it does not recieve the gift of grace, the light of life, and prefers instead the darkness of its hellish master, for the selfish love of an evil iniquitous heart from the first inclination of Adam that broke the one rule of paradise, down unto the present hour.
For either the works of men are wrought of God and thus they are unafraid to be revealed in the Light of Christ the WORD by the Holy Spirit as being made conformable to His death and thus innocent or they are not and are the prince of darkness the ruler of the world who has nothing in Jesus or ultimately in any true Son of God.
Born of water and the Spirit, a much debated train of thought. Scripture tells us we are washed with water by the WORD. Eph 5:25-26 tells us that Jesus as the Husband of the Church cleanses in washing of water and sanctifies by the Word to present her to Himself spotless wrinkleless clean pressed in order, His order, because He gave Himself for her. Malachi 3:2 likens the Lord to a refiner's fire and a fuller's soap. One smelts out the dross the other bleaches out the stains. Both are hard and painful ways to be made pure but they get the job done, just as the walking out of the Word will caue you to be purified by reason of convictions leading to change of habit and attitude and the work of the Spirit will burn purging out that which is of NO VALUE to God, until Jesus sees it to be pleasing to The Father. Hence while in one real respect born again means the confession fo faith and the baptism of water it also means the recipience of scripture and its applications by the Living Spirit of Holiness until all is as God has declared in His Son for each of us to be. This is ..Born again.
And when they had
found him on the other side of the sea, they said unto him, Rabbi, when camest
thou hither?  Jesus answered them and said, Verily, verily, I say unto you,
Ye seek me, not because ye saw the miracles, but because ye did eat of the
loaves, and were filled.  Labour not for the meat which perisheth, but for
that meat which endureth unto everlasting life, which the Son of man shall give
unto you: for him hath God the Father sealed.  Then said they unto him, What shall we do, that we might work the works of God? 
Jesus answered and said unto them, This is the work of
God, that ye believe on him whom he hath sent.  They said therefore unto
him, What sign shewest thou then, that we may see, and
believe thee? what dost thou work?  Our fathers
did eat manna in the desert; as it is written, He gave them bread from heaven
to eat.  Then Jesus said unto them, Verily, verily,
I say unto you, Moses gave you not that bread from heaven; but my Father giveth
you the true bread from heaven.  For the bread of God is he which cometh
down from heaven, and giveth life unto the world.  Then said they unto him,
Lord, evermore give us this bread.  And Jesus said unto them, I am the
bread of life: he that cometh to me shall never hunger; and he that believeth
on me shall never thirst.  But I said unto you, That ye also have seen me, and believe not.  All that the Father giveth me shall
come to me; and him that cometh to me I will in no wise cast out.  For I
came down from heaven, not to do mine own will, but the will of him that sent
me.  And this is the Father's will which hath sent me, that of all which he
hath given me I should lose nothing, but should raise it up again at the last
day.  And this is the will of him that sent me, that every one which seeth
the Son, and believeth on him, may have everlasting life: and I will raise him
up at the last day.  The Jews then murmured at him, because he said, I am
the bread which came down from heaven.  And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? 
Jesus therefore answered and said unto them, Murmur not among yourselves.  No man can come to me, except the Father
which hath sent me draw him: and I will raise him up at the last day.  It
is written in the prophets, And they shall be all
taught of God. Every man therefore that hath heard,
and hath learned of the Father, cometh unto me.  Not that
any man hath seen the Father, save he which is of God, he hath seen the Father.  Verily, verily, I say unto you, He that believeth on me hath everlasting life.
 I am that bread of life.  Your fathers did eat manna in the
wilderness, and are dead.  This is the bread which cometh down from heaven,
that a man may eat thereof, and not die.  I am the living bread which came
down from heaven: if any man eat of this bread, he
shall live for ever: and the bread that I will give is my flesh, which I will
give for the life of the world.  The Jews therefore strove among
themselves, saying, How can this man give us his flesh
to eat?  Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his
blood, ye have no life in you.  Whoso eateth my flesh, and drinketh my
blood, hath eternal life; and I will raise him up at the last day.  For my flesh is meat indeed, and my blood is drink indeed.  He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in
him.  As the living Father hath sent me, and I live by the Father: so he
that eateth me, even he shall live by me.  This is that bread which came
down from heaven: not as your fathers did eat manna, and are dead: he that
eateth of this bread shall live for ever.  These things said he in the synagogue, as he taught in
And there went great multitudes with him: and he turned, and said unto them,  If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.  And whosoever doth not bear his cross, and come after me, cannot be my disciple.  For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?  Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,  Saying, This man began to build, and was not able to finish.  Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?  Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.  So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.  Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?  It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.
And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words.  And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not?  Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it.  And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Caesar's.  And Jesus answering said unto them, Render to Caesar the things that are Caesar's, and to God the things that are God's. And they marvelled at him.
And as ye would that men should do to you, do ye also to them likewise.
Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.  But he that entereth in by the door is the shepherd of the sheep.  To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.  And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.  And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.  This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.  Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.  All that ever came before me are thieves and robbers: but the sheep did not hear them.  I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.  The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.  I am the good shepherd: the good shepherd giveth his life for the sheep.  But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.  The hireling fleeth, because he is an hireling, and careth not for the sheep.  I am the good shepherd, and know my sheep, and am known of mine.  As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.  And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.  Therefore doth my Father love me, because I lay down my life, that I might take it again.  No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.  Then one of them, which was a lawyer, asked him a question, tempting him, and saying,  Master, which is the great commandment in the law?  Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.  This is the first and great commandment.  And the second is like unto it, Thou shalt love thy neighbour as thyself.  On these two commandments hang all the law and the prophets.
Living water Jn 4:1-26John 4:1-26
therefore the Lord knew how the Pharisees had heard that Jesus made and
baptized more disciples than John,  (Though Jesus himself baptized not, but
his disciples,)  He left Judaea, and departed again into
And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.  But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.  But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.  Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.  After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.  Thy kingdom come. Thy will be done in earth, as it is in heaven.  Give us this day our daily bread.  And forgive us our debts, as we forgive our debtors.  And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.  For if ye forgive men their trespasses, your heavenly Father will also forgive you:  But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.  Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;  Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;  Simon the Canaanite, and Judas Iscariot, who also betrayed him.  These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:  But go rather to the lost sheep of the house of Israel.  And as ye go, preach, saying, The kingdom of heaven is at hand.  Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.  Provide neither gold, nor silver, nor brass in your purses,  Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.  And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.  And when ye come into an house, salute it.  And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.  And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.  Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.
 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.  But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;  And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles.  But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.  For it is not ye that speak, but the Spirit of your Father which speaketh in you.  And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.  And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved.  But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come.  The disciple is not above his master, nor the servant above his lord.  It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?  Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.  What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.  And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.  Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.  But the very hairs of your head are all numbered.  Fear ye not therefore, ye are of more value than many sparrows.  Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.  But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.  Think not that I am come to send peace on earth: I came not to send peace, but a sword.  For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.  And a man's foes shall be they of his own household.  He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.  And he that taketh not his cross, and followeth after me, is not worthy of me.  He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.  He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.  And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.  And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.  Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.  I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.  So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?  And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.  Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.  And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.  And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.  He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.  If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?  And if ye have not been faithful in that which is another man's, who shall give you that which is your own?
 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.  And the Pharisees also, who were covetous, heard all these things: and they derided him.  And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.  The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.  And it is easier for heaven and earth to pass, than one tittle of the law to fail.  Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.
 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:  And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,  And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.  And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried;  And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.  And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.  But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.  And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.  Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:  For I have five brethren; that he may testify unto them, lest they also come into this place of torment.  Abraham saith unto him, They have Moses and the prophets; let them hear them.  And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.  And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:  And he opened his mouth, and taught them, saying,  Blessed are the poor in spirit: for theirs is the kingdom of heaven.  Blessed are they that mourn: for they shall be comforted.  Blessed are the meek: for they shall inherit the earth.  Blessed are they which do hunger and thirst after righteousness: for they shall be filled.  Blessed are the merciful: for they shall obtain mercy.  Blessed are the pure in heart: for they shall see God.  Blessed are the peacemakers: for they shall be called the children of God.  Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.  Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.  Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.  Ye are the light of the world. A city that is set on an hill cannot be hid.  Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.  Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.  For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.  Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.  For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:  But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.  Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;  Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.  Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.  Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
 Ye have heard that it was said by them of old time, Thou shalt not commit adultery:  But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.  And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.  And if thy right hand offend thee, cut if off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.  It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement:  But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:  But I say unto you, Swear not at all; neither by heaven; for it is God's throne:  Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.  Neither shalt thou swear by thy head, because thou canst not make one hair white or black.  But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:  But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.  And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also.  And whosoever shall compel thee to go a mile, go with him twain.  Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.  But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;  That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.  For if ye love them which love you, what reward have ye? do not even the publicans the same?  And if ye salute your brethren only, what do ye more than others? do not even the publicans so?  Be ye therefore perfect, even as your Father which is in heaven is perfect.
[6:1] Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.  Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.  But when thou doest alms, let not thy left hand know what thy right hand doeth:  That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.  But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.  But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.  Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.  After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.  Thy kingdom come. Thy will be done in earth, as it is in heaven.  Give us this day our daily bread.  And forgive us our debts, as we forgive our debtors.  And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.  For if ye forgive men their trespasses, your heavenly Father will also forgive you:  But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.  But thou, when thou fastest, anoint thine head, and wash thy face;  That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:  But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:  For where your treasure is, there will your heart be also.  The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.  But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!
 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.  Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?  Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?  Which of you by taking thought can add one cubit unto his stature?  And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:  And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.  Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?  Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?  (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.  But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.  Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
[7:1] Judge not, that ye be not judged.  For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.  And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?  Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?  Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:  For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.  Or what man is there of you, whom if his son ask bread, will he give him a stone?  Or if he ask a fish, will he give him a serpent?  If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?  Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:  Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.  Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?  Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.  A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.  Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.  Wherefore by their fruits ye shall know them.
 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.  Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?  And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:  And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.  And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:  And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.  And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:  For he taught them as one having authority, and not as the scribes.
Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?  Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.  If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.  Philip saith unto him, Lord, shew us the Father, and it sufficeth us.  Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?  Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.  Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake.  Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father.  And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.  If ye shall ask any thing in my name, I will do it.
And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?  And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.  He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,  Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.  The young man saith unto him, All these things have I kept from my youth up: what lack I yet?  Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.  But when the young man heard that saying, he went away sorrowful: for he had great possessions.
 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.  And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.  When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?  But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.
 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?  And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.  And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.  But many that are first shall be last; and the last shall be first.
And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.  The life is more than meat, and the body is more than raiment.  Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls?  And which of you with taking thought can add to his stature one cubit?  If ye then be not able to do that thing which is least, why take ye thought for the rest?  Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.  If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith?  And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.  For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.
 But rather seek ye the kingdom of God; and all these things shall be added unto you.  Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.  Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.  For where your treasure is, there will your heart be also.