Jesus’ Command Verbs in the Sermon on the Mount

“All that I commanded you” Matthew 28:20
Sermon on the Mount

These are all the commands in the S on the M.    51 verbs out of

Imitation is the greatest form of flattery!
Why would we want to do what Jesus says?  How can we do what Jesus taught?  Why don’t we often do what Jesus taught?

5:12    Rejoice    Definition: rejoice, am glad; also a salutation: Hail.
(from the root word, “favorably disposed, leaning towards” which is the basis for the word, “grace”) – properly, to delight in God’s grace (“rejoice”) – literally, to experience God’s grace (favor), be conscious (glad) for His grace.

5:12    Exalt        Definition: exult, am full of joy.
(from the words, “much, very” and, “jump, leap”) – properly, getting so glad one jumps in celebration; to exult (boast) because so experientially joyful.

5:16    (let) Shine    Definition: shine, give light.

5:24    leave        Definition: (a) send away, (b) let go, release, permit to depart, (c) remit, forgive, (d) permit, suffer.
(from the words, “away from” and, “send”) – properly, send away; release (discharge).

5:24    go away    Definition: go away, depart, begone, die.
(from, “under” and, “lead away”) – properly, to lead away under someone’s authority (mission, objective).  (literally, “going under”) indicates a change of relation which is only defined by the context.

5:24    be reconciled    Definition: change, exchange; reconcile, change enmity for friendship.
(from, “thoroughly,” intensifying, “experience change”) – properly, to reconcile (reach mutual concession), i.e. where people in conflict come together through meaningful change (used only in Mt 5:24).

5:25    Be (reconciled)    Definition: am, exist.
(the basic Greek verb which expresses being, i.e. “to be”) – am, is and its counterparts, (properly) convey “straight-forward” being (existence, i.e. without explicit limits).

5:29    Pluck (out eye)    Definition: take out, remove
(from, “completely out from,” intensifying, “personally choose, prefer”) – properly, remove completely (“totally out from”), i.e. bring into a “complete rescue (full removal).”

5:29    Cast         Definition: (a) cast, throw, rush, (b) often, in the weaker sense: place, put, drop.

5:30    Cut off        Definition: cut out (off, away), remove, prevent.
(from, “out from and to” and, “cut”) – properly, cut off (out) and left to the inevitable outcome: (figuratively) entirely remove (cut off), emphasizing complete detachment (removal, severance).

5:30    Cast         Same as in 5:29

5:31    Give (let him)    Definition: offer, give; put, place.

5:37    Be (let it)    Same as in 5:25

5:39    Turn        Definition: turn, am converted, change, change my direction.
Properly, to turn (transition); (figuratively) to convert by changing (switching) direction, i.e. go the other way (an “about-face”); taking an opposite or divergent course.  Usually has a straightforward meaning (“turn”), graphically illustrating dynamic change (transitioning). See Mt 18:3 and Jn 12:40.

5:40    Yeild (cloak)        Definition: (a) send away, (b) let go, release, permit to depart, (c) remit, forgive.      (from, “away from” and, “send”) – properly, send away; release (discharge).

5:41    Go        Definition: I go away, depart, begone, die.
5217 hypágō (from 5259 /hypó, “under” and 71 /ágō, “lead away”) – properly, to lead away under someone’s authority (mission, objective). 5217 /hypágō (literally, “going under”) indicates a change of relation which is only defined by the context.

5:42    Give        Same as in 5:31

5:44    Love        Definition: love, wish well to, take pleasure in, long for; denotes the love of reason, esteem.
agapáō – properly, to prefer, to love; for the believer, preferring to “live through Christ” (1 Jn 4:9,10), i.e. embracing God’s will (choosing His choices) and obeying them through His power.  Preeminently refers to what God prefers as He “is love” (1 Jn 4:8,16).  See Strong’s number 26 (agapē).
With the believer, 25 /agapáō (“to love”) means actively doing what the Lord prefers, with Him (by His power and direction). True 25 /agapáō (“loving”) is always defined by God – a “discriminating affection which involves choice and selection”. 1 Jn 4:8,16,17 for example convey how loving is Christ living His life through the believer.

5:44    Pray        Definition: pray, pray for, offer prayer.
(from, “towards, exchange” and, “to wish, pray”) – properly, to exchange wishes; pray – literally, to interact with the Lord by switching human wishes (ideas) for His wishes as He imparts faith (“divine persuasion”). Accordingly, praying is closely inter-connected with “faith” in the NT. See: Ac 6:5,6,14:22,23; Eph 6:16-18; Col 1:3,4; 2 Thes 3:1,2; Js 5:13-15; Jude 20.

5:44    Bless        Definition: (literally – speak well of) bless; pass: am blessed.
(from, “well, good” and, “word, reason”) – properly, to speak (reason) which confers benefit; hence, bless.  (“confer what is beneficial”) is used of God blessing people (Lk 1:28; Eph 1:3; Heb 6:14, etc.) – and His people blessing Him (Lk 1:64, 2:28, 24:53; 1 Cor 14:16; Js 3:9).

6:1    Beware    Definition: (a) attend to, pay attention to, (b) beware, am cautious, (c) join, devote myself to.
(from, “towards” and, “have”) – properly, have towards, i.e. to give full attention; to set a course and keep to it.

6:3    Know (let)        Definition: am taking in knowledge, come to know, learn; or: ascertained, realized.
ginṓskō – properly, to know, especially through personal experience (first-hand acquaintance). (“experientially know”) is used for example in Lk 1:34, “And Mary [a virgin] said to the angel, ‘How will this be since I do not know (= sexual intimacy) a man?'”

6:6    Enter        Definition: go in, come in, enter.
(from, “into, unto” and, “come”) – properly, come into, go (enter) into; (figuratively) to enter into for an important purpose – for the believer, doing so to experience the result of the Lord’s eternal blessing.

6:6    Pray        Same as in 5:44

6:9    Pray        same as 6:6

6:9    Hallowed be        Definition: make holy, treat as holy, set apart as holy, sanctify, hallow, purify.
(from, “holy”) – to regard as special (sacred), i.e. holy (“set apart”), sanctify.

6:10    Come (let)        Definition: come, go.

6:10    Done (let be)        Definition: come into being, am born, become, come about, happen.
(properly, to emerge, become, transitioning from one point (realm, condition) to another, fundamentally means “become” (becoming, became) so it is not an exact equivalent to the ordinary equative verb “to be” (is, was, will be).

6:11    Give    Definition: offer, give; put, place.

6:12    Forgive (first one of God)    Definition: (a) send away, (b) let go, release, permit to depart, (c) remit, forgive, (d) permit, suffer.        (from, “away from” and, “send”) – properly, send away; release (discharge).

6:13    Deliver    Definition: rescue, deliver (from danger or destruction).
(from, “draw to oneself”) – properly, draw (pull) to oneself; to rescue (“snatch up”); to draw or rescue a person to and for the deliverer.
In Mt 6:13 (“the Lord’s Prayer”), is used in the closing sentence, “Deliver us from evil” – i.e. “Deliver me to Yourself and for Yourself.” That is, “Lord deliver me out of my (personal) pains and bring me to You and for You.”

6:16    Be    (not the same as in 5:2)    Definition: come into being, am born, become, come about, happen.
Properly, to emerge, become, transitioning from one point (realm, condition) to another. Fundamentally means “become” (becoming, became) so it is not an exact equivalent to the ordinary equative verb “to be” (is, was, will be).

6:17    Anoint        Definition: anoint: festively, in homage, medicinally, or in anointing the dead.
Properly, to rub or smear olive oil on the body, is the ordinary term used for physically anointing the body with (olive) oil. Anointing brought healing and relief and hence became synonymous with gladness (festivity).

6:17    Wash        Definition: wash; wash my own (hands, etc.).

6:19 (not) Store Up        Definition: store up, treasure up, save, lay up.
Properly, to put away, “store up”; lay aside treasure, built up (accumulated) for the day of future recompense.  The word thesaurus.

6:20    (do) Store Up        Same as 6:19

6:25    (not) Be Anxious        Definition: am over-anxious; am anxious about, care for.
(from, “a part, as opposed to the whole”) – properly, drawn in opposite directions; “divided into parts”; (figuratively) “to go to pieces” because pulled apart (in different directions), like the force exerted by sinful anxiety (worry). Positively, is used of effectively distributing concern, in proper relation to the whole picture (cf. 1 Cor 12:25; Phil 2:20).

6:26    Look        Definition: look into (upon); consider; see clearly.
(from, “engaged in” and, “look”) – properly, stare (look) at with a “locked-in gaze”; look at in a sustained, concentrated way, i.e. with special “interest, love or concern”.

6:28    Observe    Definition: understand, take in a fact about, consider carefully.
(from, “down to a point, exactly according to,” which intensifies, “learn”) – properly, thoroughly (exactly) learn; to grasp something conclusively by considering it carefully.  It is only used in Mt 6:28.

6:33    Seek        Definition: seek, search for, desire, require, demand.
properly, to seek by inquiring; to investigate to reach a binding (terminal) resolution; to search, “getting to the bottom of a matter.”

7:1    Judge        Definition: (a) judge, whether in a law-court or privately: (b) decide, think (it) good.
properly, to separate (distinguish), i.e. judge; come to a choice (decision, judgment) by making a judgment – either positive (a verdict in favor of) or negative (which rejects or condemns).

7:4    Permits        Same as in 5:24 & 40 also 6:12,14,15

7:4    Behold        Definition: see, look upon, experience, perceive, discern, beware.
properly, see, often with metaphorical meaning: “to see with the mind” (i.e. spiritually see), i.e. perceive (with inward spiritual perception).

7:5    Cast Out        Definition: I throw (cast, put) out; I banish; I bring forth, produce.

7:7    Ask        Definition: ask, request, petition, demand.

7:7    Seek        Definition: seek, search for, desire, require, demand.
properly, to seek by inquiring; to investigate to reach a binding (terminal) resolution; to search, “getting to the bottom of a matter.”

7:7    Knock        Definition: knock, beat a door with a stick, to gain admittance.

7:12    Do        Definition: (a) make, manufacture, construct, (b) do, act, cause.

7:13    Enter        Same as in 5:20, see 6:6, 7:21

7:15    Beware    Definition: (a) attend to, pay attention to, (b) beware, am cautious, (c) join, devote myself to.
(from, “towards” and, “have”) – properly, have towards, i.e. to give full attention; to set a course and keep to it.
7:23    Depart    Definition: go away, depart, withdraw.

 

The same verbs with the Greek details.

5:12    Rejoice    Definition: I rejoice, am glad; also a salutation: Hail.
5463 xaírō (from the root xar-, “favorably disposed, leaning towards” and cognate with 5485 /xáris, “grace”) – properly, to delight in God’s grace (“rejoice”) – literally, to experience God’s grace (favor), be conscious (glad) for His grace.
5463 /xaírō (“glad for grace”) has a direct “etymological connection with xaris (grace)” (DNTT, 2, 356). S. Zodhiates (Dict, 1467) likewise comments that 5479 /xará (“joy”) and 5485 /xáris (“grace”) are cognate with 5463 /xaírō (“to rejoice”), i.e. all share the same root and therefore the same core (fundamental) meaning.
[The etymological link between 5463 /xaírō (“rejoice”), 5479 /xará (“joy”) and 5485 /xáris (“grace”) – i.e. that they are all cognates – is brought out by LS (p 1,976), Zod (Dict), CBL, Wigram’s Englishman’s Greek Concordance (Ed. Ralph Winters), Word Study Greek-English NT (Tyndale, Ed. Paul McReynolds); see also DNTT (2,356) and TDNT (9; 359,60).

5:12    Exalt        Definition: I exult, am full of joy.
21 agalliáō (from agan, “much, very” and 242 /hállomai, “jump, leap”) – properly, getting so glad one jumps in celebration; to exult (boast) because so experientially joyful.

5:16    let Shine    Definition: I shine, give light.

5:24    leave        Definition: (a) I send away, (b) I let go, release, permit to depart, (c) I remit, forgive, (d) I permit, suffer.    863 aphíēmi (from 575 /apó, “away from” and hiēmi, “send”) – properly, send away; release (discharge).

5:24    go away    Definition: I go away, depart, begone, die.
5217 hypágō (from 5259 /hypó, “under” and 71 /ágō, “lead away”) – properly, to lead away under someone’s authority (mission, objective). 5217 /hypágō (literally, “going under”) indicates a change of relation which is only defined by the context.

5:24    be reconciled    Definition: I change, exchange; I reconcile, change enmity for friendship.
1259 diallássō (from 1223 /diá, “thoroughly,” intensifying 236 /allássō, “experience change”) – properly, to reconcile (reach mutual concession), i.e. where people in conflict come together through meaningful change (used only in Mt 5:24).
1259 /diallássō (“be reconciled”) ends needless hostility – an idea absent from 2644 /katallássō (so J. B. Lightfoot, Notes, 288).  [1259 (diallássō) sometimes appears as 1259 (diallássō).]

5:25    Be (reconciled)    Definition: I am, exist.
1510 eimí (the basic Greek verb which expresses being, i.e. “to be”) – am, is. 1510 (eimí), and its counterparts, (properly) convey “straight-forward” being (existence, i.e. without explicit limits).
1510 /eimí (“is, am”) – in the present tense, indicative mood – can be time-inclusive (“omnitemporal,” like the Hebrew imperfect tense). Only the context indicates whether the present tense also has “timeless” implications. For example, 1510 (eimí) is aptly used in Christ’s great “I am” (ego eimi  . . . ) that also include His eternality (self-existent life) as our life, bread, light,” etc. See Jn 7:34, 8:58, etc.
Example: Jn 14:6: “I am (1510 /eimí) the way, the truth and the life.” Here 1510 (eimí) naturally accords with the fact Christ is eternal – maning “I am (was, will be).” The “I am formula (Gk egō eimi)” harks back to God’s only name, “Yahweh” (OT/3068, “the lord”) – meaning “He who always was, is, and will be.” Compare Jn 8:58 with Ex 3:14. See also Rev 4:8 and 2962 /kýrios (“Lord”).

5:29    Pluck (out eye)    Definition: I take out, remove; sometimes (mid): I choose, sometimes: I rescue.
1807 eksairéō (from 1537 /ek, “completely out from,” intensifying 138 /hairéomai, “personally choose, prefer”) – properly, remove completely (“totally out from”), i.e. bring into a “complete rescue (full removal).”  [1807 (eksairéō) emphasizes total removal (“wholly out from”). This refers to a complete rescue, bringing a person into full deliverance.]
5:29    Cast         Definition: (a) I cast, throw, rush, (b) often, in the weaker sense: I place, put, drop.

5:30    Cut off        Definition: I cut out (off, away), remove, prevent.
1581 ekkóptō (from 1537 /ek, “out from and to” and 2875 /kóptō, “cut”) – properly, cut off (out) and left to the inevitable outcome: (figuratively) entirely remove (cut off), emphasizing complete detachment (removal, severance).

5:30    Cast         Definition: (a) I cast, throw, rush, (b) often, in the weaker sense: I place, put, drop.

5:31    Give (let him)    Definition: I offer, give; I put, place.

5:37    Be (let it)        Definition: I am, exist.        See 5:25

5:39    Turn        Definition: I turn, am converted, change, change my direction.
4762 stréphō – properly, to turn (transition); (figuratively) to convert by changing (switching) direction, i.e. go the other way (an “about-face”); taking an opposite or divergent course. 4762 (stréphō) usually has a straightforward meaning (“turn”), graphically illustrating dynamic change (transitioning). See Mt 18:3 and Jn 12:40.

5:40    Yeild (cloak)        Definition: (a) I send away, (b) I let go, release, permit to depart, (c) I remit, forgive, (d) I permit, suffer.      863 aphíēmi (from 575 /apó, “away from” and hiēmi, “send”) – properly, send away; release (discharge).

5:41    Go        Definition: I go away, depart, begone, die.
5217 hypágō (from 5259 /hypó, “under” and 71 /ágō, “lead away”) – properly, to lead away under someone’s authority (mission, objective). 5217 /hypágō (literally, “going under”) indicates a change of relation which is only defined by the context.

5:42    Give        Definition: I offer, give; I put, place.

5:44    Love        Definition: I love, wish well to, take pleasure in, long for; denotes the love of reason, esteem.
Cognate: 25 agapáō – properly, to prefer, to love; for the believer, preferring to “live through Christ” (1 Jn 4:9,10), i.e. embracing God’s will (choosing His choices) and obeying them through His power. 25 (agapáō) preeminently refers to what God prefers as He “is love” (1 Jn 4:8,16). See 26 (agapē).
With the believer, 25 /agapáō (“to love”) means actively doing what the Lord prefers, with Him (by His power and direction). True 25 /agapáō (“loving”) is always defined by God – a “discriminating affection which involves choice and selection” (WS, 477). 1 Jn 4:8,16,17 for example convey how loving (“preferring,” 25 /agapáō) is Christ living His life through the believer.

5:44    Pray        Definition: I pray, pray for, offer prayer.
4336 proseúxomai (from 4314 /prós, “towards, exchange” and 2172/euxomai, “to wish, pray”) – properly, to exchange wishes; pray – literally, to interact with the Lord by switching human wishes (ideas) for His wishes as He imparts faith (“divine persuasion”). Accordingly, praying (4336/proseuxomai) is closely inter-connected with 4102 /pístis (“faith”) in the NT. See: Ac 6:5,6,14:22,23; Eph 6:16-18; Col 1:3,4; 2 Thes 3:1,2; Js 5:13-15; Jude 20.

5:44    Bless        Definition: (lit: I speak well of) I bless; pass: I am blessed.
2127 eulogéō (from 2095 /eú, “well, good” and 3056 /lógos, “word, reason”) – properly, to speak (reason) which confers benefit; hence, bless.
2127 /eulogéō (“confer what is beneficial”) is used of God blessing people (Lk 1:28; Eph 1:3; Heb 6:14, etc.) – and His people blessing Him (Lk 1:64, 2:28, 24:53; 1 Cor 14:16; Js 3:9).

6:1    Beware    Definition: (a) I attend to, pay attention to, (b) I beware, am cautious, (c) I join, devote myself to.
4337 proséxō (from 4314 /prós, “towards” and 2192 /éxō, “have”) – properly, have towards, i.e. to give full attention; to set a course and keep to it.

6:3    Know (let)        Definition: I am taking in knowledge, come to know, learn; aor: I ascertained, realized.
1097 ginṓskō – properly, to know, especially through personal experience (first-hand acquaintance). 1097 /ginṓskō (“experientially know”) is used for example in Lk 1:34, “And Mary [a virgin] said to the angel, ‘How will this be since I do not know (1097 /ginṓskō = sexual intimacy) a man?'”

6:6    Enter        Definition: I go in, come in, enter.
1525 eisérxomai (from 1519 /eis, “into, unto” and 2064/erxomai, “come”) – properly, come into, go (enter) into; (figuratively) to enter into for an important purpose – for the believer, doing so to experience the result of the Lord’s eternal blessing.

6:6    Pray        Definition: I pray, pray for, offer prayer.
4336 proseúxomai (from 4314 /prós, “towards, exchange” and 2172/euxomai, “to wish, pray”) – properly, to exchange wishes; pray – literally, to interact with the Lord by switching human wishes (ideas) for His wishes as He imparts faith (“divine persuasion”). Accordingly, praying (4336/proseuxomai) is closely inter-connected with 4102 /pístis (“faith”) in the NT. See: Ac 6:5,6,14:22,23; Eph 6:16-18; Col 1:3,4; 2 Thes 3:1,2; Js 5:13-15; Jude 20.

6:9    Pray        same as 6:6

6:9    Hallowed be        Definition: I make holy, treat as holy, set apart as holy, sanctify, hallow, purify.
Cognate: 37 hagiázō (from 40 /hágios, “holy”) – to regard as special (sacred), i.e. holy (“set apart”), sanctify. See 40 (hagios).
[37 (hagiázō) means “to make holy, consecrate, sanctify; to dedicate, separate” (Abbott-Smith).]

6:10    Come (let)        Definition: I come, go.

6:10    Done (let be)        Definition: I come into being, am born, become, come about, happen.
1096 gínomai – properly, to emerge, become, transitioning from one point (realm, condition) to another. 1096 (gínomai) fundamentally means “become” (becoming, became) so it is not an exact equivalent to the ordinary equative verb “to be” (is, was, will be) as with 1510 /eimí (1511 /eínai, 2258 /ēn).
1096 (ginomai) means “to become, and signifies a change of condition, state or place” (Vine, Unger, White, NT, 109).
M. Vincent, “1096 (gínomai) means to come into being/manifestation implying motion, movement, or growth” (at 2 Pet 1:4). Thus it is used for God’s actions as emerging from eternity and becoming (showing themselves) in time (physical space).

6:11    Give    Definition: I offer, give; I put, place.

6:12    Forgive (first one of God)    Definition: (a) I send away, (b) I let go, release, permit to depart, (c) I remit, forgive, (d) I permit, suffer.        863 aphíēmi (from 575 /apó, “away from” and hiēmi, “send”) – properly, send away; release (discharge).

6:13    Deliver    Definition: I rescue, deliver (from danger or destruction).
4506 rhýomai (from eryō, “draw to oneself”) – properly, draw (pull) to oneself; to rescue (“snatch up”); to draw or rescue a person to and for the deliverer.
In Mt 6:13 (“the Lord’s Prayer”), 4506 (rhýomai) is used in the closing sentence, “Deliver (4506 /rhýomai) us from evil” – i.e. “Deliver me to Yourself and for Yourself.” That is, “Lord deliver me out of my (personal) pains and bring me to You and for You.”
[4506 (rhýomai) properly means, “to snatch out for oneself” (H. Cremer, G. Winer).
J. Thayer, “Properly, 4506 (rhýomai) means to draw out . . . to one’s self” – i.e. to rescue for oneself (to oneself). 4506 /rhýomai (“rescue”) implies removing someone in the midst (presence) of danger or oppression, i.e. delivered “right out of” and to (for) the rescuer.]

6:16    Be        Definition: I come into being, am born, become, come about, happen.
1096 gínomai – properly, to emerge, become, transitioning from one point (realm, condition) to another. 1096 (gínomai) fundamentally means “become” (becoming, became) so it is not an exact equivalent to the ordinary equative verb “to be” (is, was, will be) as with 1510 /eimí (1511 /eínai, 2258 /ēn).
1096 (ginomai) means “to become, and signifies a change of condition, state or place” (Vine, Unger, White, NT, 109).
M. Vincent, “1096 (gínomai) means to come into being/manifestation implying motion, movement, or growth” (at 2 Pet 1:4). Thus it is used for God’s actions as emerging from eternity and becoming (showing themselves) in time (physical space).

6:17    Anoint        Definition: I anoint: festivally, in homage, medicinally, or in anointing the dead.
218 aleíphō – properly, to rub or smear olive oil on the body. 218 (aleíphō) is the ordinary term used for physically anointing the body with (olive) oil. Anointing brought healing and relief and hence became synonymous with gladness (festivity).
[“Anointing” (218 /aleíphō) usually applied olive oil on the face, to refresh a guest. Oil was also applied to the feet to soothe and show honor (courtesy, respect). Anointing shares a “penetrating comfort” to impart strength and healing (joy).]

6:17    Wash        Definition: I wash; mid. I wash my own (hands, etc.).

6:19 (not) Store Up        Definition: I store up, treasure up, save, lay up.
Cognate: 2343 thēsaurízō – properly, to put away, “store up”; lay aside treasure, built up (accumulated) for the day of future recompense. See 2344 (thēsauros).

6:20    Store Up        same as 19

6:25    (not) Be Anxious About        Definition: I am over-anxious; with acc: I am anxious about, distracted; I care for.
3309 merimnáō (from 3308 /mérimna, “a part, as opposed to the whole”) – properly, drawn in opposite directions; “divided into parts” (A. T. Robertson); (figuratively) “to go to pieces” because pulled apart (in different directions), like the force exerted by sinful anxiety (worry). Positively, 3309 (merimnáō) is used of effectively distributing concern, in proper relation to the whole picture (cf. 1 Cor 12:25; Phil 2:20).
3809 (merimnaō ) is “an old verb for worry and anxiety – literally, to be divided, distracted” (WP, 2, 156). It is more commonly used in this negative sense in the NT.

6:26    Look        Definition: I look into (upon); met: I consider; I see clearly.
1689 emblépō (from 1722 /en, “engaged in” and 991 /blépō, “look”) – properly, stare (look) at with a “locked-in gaze”; look at in a sustained, concentrated way, i.e. with special “interest, love or concern” (DNTT, 3, 519).

6:28    Observe    Definition: I understand, take in a fact about, consider carefully.
2648 katamanthánō (from 2596 /katá, “down to a point, exactly according to,” which intensifies 3129 /manthánō, “learn”) – properly, thoroughly (exactly) learn; to grasp something conclusively by considering it carefully (AS). It is only used in Mt 6:28.

6:33    Seek        Definition: I seek, search for, desire, require, demand.
2212 zētéō – properly, to seek by inquiring; to investigate to reach a binding (terminal) resolution; to search, “getting to the bottom of a matter.”

7:1    Judge        Definition: (a) I judge, whether in a law-court or privately: sometimes with cognate nouns emphasizing the notion of the verb, (b) I decide, I think (it) good.
2919 krínō – properly, to separate (distinguish), i.e. judge; come to a choice (decision, judgment) by making a judgment – either positive (a verdict in favor of) or negative (which rejects or condemns).
J. Thayer comments that “the proper meaning of 2919 (krínō) is to pick out (choose) by separating” (as also used in Homer, Herodotus, Aeschyl., Xenophon, Plato). 2919 /krínō (“distinguish, judge”) typically refers to making a determination of right or wrong (innocence or guilt), especially on an official (legal) standard. We only judge (2919 /krínō) accurately by intelligent comparison and contrast based on God’s word, i.e. to approve (prefer) what is correct and reject what is inferior (wrong).
[2919 (krínō) is used of “bringing to trial” (the trying of fact) in a court of law.
2919 (krinō) originally meant “separate.” So Homer, of Ceres separating the grain from the chaff (Iliad, v, 501). Thence, ‘to distinguish, to pick out, to be of opinion, to judge’ ” (WS, 418).]

7:4    Permits that        Definition: (a) I send away, (b) I let go, release, permit to depart, (c) I remit, forgive, (d) I permit, suffer.        863 aphíēmi (from 575 /apó, “away from” and hiēmi, “send”) – properly, send away; release (discharge).

7:4    Behold        Definition: I see, look upon, experience, perceive, discern, beware.
3708 horáō – properly, see, often with metaphorical meaning: “to see with the mind” (i.e. spiritually see), i.e. perceive (with inward spiritual perception).
[The aorist form (eidon), is discussed at 1492 /eídō, “see.” The future tense, and middle-passive form, are discussed under 3700 /optánomai, “see.”]

7:5    Cast Out        Definition: I throw (cast, put) out; I banish; I bring forth, produce.

7:7    Ask        Definition: I ask, request, petition, demand.

7:7    Seek        Definition: I seek, search for, desire, require, demand.
2212 zētéō – properly, to seek by inquiring; to investigate to reach a binding (terminal) resolution; to search, “getting to the bottom of a matter.”

7:7    Knock        Definition: I knock, beat a door with a stick, to gain admittance.

7:12    Do        Definition: (a) I make, manufacture, construct, (b) I do, act, cause.

7:13    Enter        Definition: I go in, come in, enter.
1525 eisérxomai (from 1519 /eis, “into, unto” and 2064/erxomai, “come”) – properly, come into, go (enter) into; (figuratively) to enter into for an important purpose – for the believer, doing so to experience the result of the Lord’s eternal blessing.

7:15    Beware    Definition: (a) I attend to, pay attention to, (b) I beware, am cautious, (c) I join, devote myself to.
4337 proséxō (from 4314 /prós, “towards” and 2192 /éxō, “have”) – properly, have towards, i.e. to give full attention; to set a course and keep to it.

7:23    Depart    Definition: I go away, depart, withdraw.

Matthew 7:13-23 Part II

Sermon on the Mount          7:13-23                                             Part II

Intro

Do any of you know Gandhi? Or maybe the leader of your home country? Do you know these people’s names? If so, you know them, or you know of them. Is this valuable? I think so.

Do any of you know your mother? Please forgive me if this is not an easy subject for you if you never knew your mother. Is there a difference between knowing your mother and knowing your countries leader? Maybe just a little bit. One big difference is that you have met your mother. You have talked with her and have had literal contact.   You probably know your mother’s full name, and maybe even her mother’s name. I think you get the idea.

Verse 23 is an amazingly emphatic statement by Jesus. It is only one way or the other. He either knows you, or He doesn’t.

Today we are focusing on the same passage from last week, but mostly on verses 13 & 14, 21-23. Last week I tried to share more about what Jesus said, and the details of the passage. This week we are focusing on how it works in our lives.

Verse 13       13“Enter through the narrow gate. For the gate is wide and the road is broad that leads to destruction, and there are many who go through it.

Jesus begins with a command, not a suggestion. Which gate leads to spiritual life is not by our choosing. God chose which gate, what kind of gate, how the gate works, and everything else about the gate. Jesus is now commanding us to take the narrow gate if we want to enter the kingdom of God.

Verse 14       14But (How) narrow is the gate and difficult the road that leads to life, and few find it.

Whether we like it or not is not the point. The wide or easy gate leads to destruction = separation from God. Only the narrow or small gate leads to real life both here on earth and for eternity.

The difficult road is describing how it will be to travel the road or way. It will be hard, literally pressing or constrictive. He is not saying we must suffer along the way or do hard works. He is saying the way is not easy.

(Jesus just taught in verses 7-8 7“Keep asking, and it will be given to you. Keep searching, and you will find. Keep knocking, and the door will be opened to you. 8For everyone who asks receives, and the one who searches finds, and to the one who knocks, the door will be opened.

Why do few find the narrow gate and the difficult road? Because they do not ask God, seek, and knock. Jesus said everyone who searches finds in verse 8. )

God has not made it complicated to enter the narrow gate. But He does teach there is only one way to enter – His way!

Illustration                   Maybe it is a bit like this?

Verse 21       21“Not everyone who says to Me, ‘Lord, Lord! ’ will enter the kingdom of heaven, but only the one who does the will of My Father in heaven.

Jesus is clearly speaking to people who say they are His followers. They call Him Lord. But words are not enough. If the tree is good – then the fruit will be good as well.

Jesus is not accusing or condemning anyone. I don’t believe He wants this statement to be true, but it is true. In John 3:18Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son.

Do I think I am going to heaven? Am I truly going there? I can be assured of the answer when I follow Jesus, when I take the difficult road and the narrow gate.

Are you asking this of yourself yet? Do you think you are going to heaven? Are you going there? God has done everything, but force you to be able to say with confidence – YES!!!

The key, I believe, is that what we say matches who we are in Christ. Who we truly are leads to what we do. What we say is not the fruit. The fruit is what we do which comes from who we really are. The fruit must be the will of My Father in heaven.

Verse 22       22On that day many will say to Me, ‘Lord, Lord, didn’t we prophesy in Your name, drive out demons in Your name, and do many miracles in Your name? ’

There is much we can say about this verse and in the next hour we will. For now I am going to overly simplify what I believe Jesus is teaching.

There are many “spiritual” leaders who say they are followers of Jesus. Many of them say they are leading other people to follow Jesus as well. They use the name of Jesus and they seem to have God’s power working through them. Jesus called some of these leaders “But woe to you, scribes and Pharisees, hypocrites!” in Matthew 23:13-39.

It is quite clear that using the name of Jesus does not alway mean the person is obeying God.

Verse 23       23Then I will announce to them, ‘I never knew you! Depart from Me, you lawbreakers!’

Jesus taught on the judgement day He will declare publicly – He will announce. ‘I never knew you

Never means never. Knew is the past tense of know by experience with the person. It is knowing someone personally, through a real personal encounter.

Depart is a command from Jesus meaning literally – go away. And He says go away, not because He wants to say so, but because He must. He must because the person was literally – working lawlessness so they are a law breaker. The word lawless can also be translated disobedient or sinful depending on the context.

Does Jesus know you? I believe this is vital question upon which all of the Sermon on the Mount is based.

Application

There are two parables I encourage you to study this past week. The first is the parable of the wedding banquet in Matthew 22:1-14. The second is the parable of the 10 virgins in Matthew 25:1-13. Did you make time to study these parables and what Jesus is teaching in chapter 7.

Matthew 22:12So he said to him, ‘Friend, how did you get in here without wedding clothes? ’ The man was speechless.

13“Then the king told the attendants, ‘Tie him up hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’ 14“For many are invited, but few are chosen.”

The servants had invited people off the streets, both good and bad, v 10. Was the king “fair” to his “friend”? Is the moral of the parable about the error of the king or of the man unproperly dressed?

Matthew 25:11“Later the rest of the virgins also came and said, ‘Master, master, open up for us! ’ 12“But he replied, ‘I assure you: I do not know you! ’

Was the master cruel and incorrect? Or were the virgins at fault?

My point, and one of the points of these two parables is that we are not God. Obvious right? I don’t think it is so obvious that we don’t think we are God. Look at the fruit of your life last week. What do all your thoughts, actions, wishes, reactions, decisions, how you spent your time, how you spent your money, etc. say about who is your Lord?

If Jesus is your Lord then your fruit will be like evidence in a courtroom. If your fruit was God’s will then you would be convicted, Jesus is your Lord. Case closed.

But if the fruit is all what you wanted, your will, for your pleasures then effectively you are your Lord.

Last week I opened myself up to scrutiny, for evaluation. I said I believe not only my words are evidence that Jesus is my Lord. So, here is the fruit of last week.

Monday and Tuesday I took things intentionally easy. I didn’t schedule meetings, I cancelled Polish lesson, I did some fun things. About 7 am each day I got up and spent a little more than 30 min. in prayer. I realized Tuesday I had not spent time reading God’s word so I caught up on two days of Proverbs and read Matthew 7:13-23. Wednesday – Saturday I daily spent over 30 min. in prayer and also studied the Bible.

Wednesday I had two meetings with men where we focused on discipleship. Thursday was Polish lesson and I met another man for discipleship. Friday I focused on preparations to lead the 1st Baptist youth time on Saturday in James 3:13-18. I also prepared some for this message.

Every day, but Tuesday I exercised about 1 hour each day. I also had great conversations with men who are not yet believes. One said he wants to visit us some Sunday morning soon and the other accepted that I pray for his health.

Saturday I continued to prepare for the youth meeting and for today’s message before a dinner with a wonderful couple in our midst today.

But I would be dishonest if I did not admit that I was not always honoring Denise with my words and deeds. I believe I did spend time unwisely playing a card game on my Kindle, reading headlines, and watching tv one day.

In the end my fruit was a mixture. But I don’t believe this is exactly what Jesus was teaching. Fruit inspection is a good idea. But the greater evidence, fruit, that matches my statement of Jesus is Lord is what is going on inside. It is what He has been doing to me for weeks, months, years, and even decades. We don’t have time for that story.

When I was 9 years old I asked Jesus to save me, and I believe He did. When I was 13 I made a decision, one I believe God put on my heart, to make Him my Lord. I believe the overwhelming evidence is that I am God’s child.

If I was in the parable of the banquet. I would be one of the people invited off of the street. When I got to the kings castle, I told to go through the narrow gate. So I took everything off to go through the gate. On the other side I had wedding clothes. Compliments of the King.

Jesus and I met when I was 9 years old on a Friday night around a campfire at church family camp. Since then I have traveled the difficult way, by God’s grace and power. I am a different man since Jesus met me. I am a child of the King.

How about you? When did you and Jesus meet? What does the fruit of your life say about when or if Jesus met you and knows you?