“Repent, for the kingdom of heaven is near.” (Matthew 4:17)

Is this the correct translation?

This statement by Jesus has been translated differently among the different Bible versions:

"Repent, for the kingdom of heaven has come near." (New International Version 2011)

"Repent ye: for the kingdom of heaven is at hand." (King James version)

“Repent of your sins and turn to God, for the Kingdom of Heaven is near.” (New Living Translation)

“Repent, because the kingdom of heaven has come near.” (Christian Standard Bible)

"Repent, for the Kingdom of Heaven is at hand!" (Hebrew Names Version)

"Repent, for the kingdom of the heavens has drawn nigh." (Darby Translation)

'Reform ye, for come nigh hath the reign of the heavens.' (Young's Literal Translation)

"Repent ye; for the kingdom of heaven is at hand." (American Standard Version)

"Repent, for the kingdom of heaven is at hand." (Revised Standard Version, English Standard Version, New American Standard Bible)

“Change your heart, for the sanctuary of God is readily available.” (Lost Gospels of Jesus)

These are all translated from the same Greek phrase, μετανοεῖτε ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.

Isn't this also what John the Baptist taught?

Regardless of the translation, this teaching was also taught by John the Baptist before Jesus taught it:

In those days John the Baptist came, preaching in the Desert of Judea and saying, "Repent, for the kingdom of heaven is near." (Matthew 3:2)

These teachings were only taught by Jesus following his hearing of John the Baptist’s imprisonment:

When Jesus heard that John had been put in prison, he withdrew to Galilee. ... From that time on Jesus began to preach, “Repent, for the kingdom of heaven is near.” (Matthew 4:12-17)

This means that this teaching was not solely Jesus' message. And just as Jesus was passing on the same teachings of his teacher John the Baptist, Jesus also instructed his own disciples to go out and teach this same message to others:

"As you go, preach this message: 'The kingdom of heaven has come near.'" (Matthew 10:7)

What does this mean? It means that this very same teaching was taught by at least three generations of teachers: John, Jesus and Jesus' disciples, and presumably, those who followed them.

Was this teaching taught before John?

This teaching did not originate with John the Baptist. We find in David's Psalms and other texts of the Bible:

But as for me, it is good to be near God. I have made the Sovereign LORD my refuge; I will tell of all your deeds. (Psalm 73:28)

We praise you, God, we praise you, for Your Name is near (Psalm 75:1)

Yet You are near, LORD, and all your commands are true. (Psalm 119:151)

The LORD is near to all who call on Him, to all who call on Him in truth. (Psalm 145:18)

“In the morning the LORD will show who belongs to Him and who is holy, and He will have that person come near Him. (Numbers 16:5)

He has brought you and all your fellow Levites near Himself, but now you are trying to get the priesthood too. (Numbers 16:10)

What other nation is so great as to have their gods near them the way the LORD our God is near us whenever we pray to him? (Deut. 4:7)

Go near and listen to all that the LORD our God says. Then tell us whatever the LORD our God tells you. We will listen and obey.” (Deut. 5:27)

And may these words of mine, which I have prayed before the LORD, be near to the LORD our God day and night (1 Kings 8:59)

Seek the LORD while he may be found; call on him while He is near. (Isaiah 55:6)

They ask me for just decisions and seem eager for God to come near them. (Isaiah 58:2)

"Heal the sick who are there and tell them, ‘The kingdom of God has come near to you.’" (Luke 10:9)

What does 'repent' mean here?

The word "repent" is being translated from the Greek word μετανοέω (metanoeō). This means "to change" or "to change one's mind" according to Thayer's lexicon. 

It means to have a change of heart. It means to make a serious change in one's life.

In other words, "repent" in this context would be to divert from those activities focused upon our own selves - exercised by our seeking satisfaction within materialism. To "repent" from these activities would mean to refocus towards regaining our relationship with the Supreme Being.

What does 'kingdom of heaven' mean here?

The word "kingdom" here is being translated from the Greek word βασιλεία (basileia). The lexicon describes this word to mean, "royal power, kingship, dominion, rule: not to be confused with an actual kingdom but rather the right or authority to rule over a kingdom."

From this, we know that Jesus and John were speaking of accepting the Supreme Being's dominion - His ultimate authority. So the kingdom of heaven relates to the consciousness of accepting the ultimate authority of the Supreme Being. This is describing the refuge, the shelter, or the sanctuary, of God.

The use of "kingdom" here comes from a time when there were many different kings - who were basically tribal rulers - in different regions. Using their armies, these kings protected the people of the kingdom. As such, the people revered the king and took shelter or refuge under the king's protection. Using their assembled armies and barriers, the king would protect the populace from invading armies. As such the "kingdom" was the name given to that place of refuge, shelter, or sanctuary.

Having a change of heart and taking refuge or shelter or taking sanctuary of God requires humility. It means accepting that we don't know it all. It means accepting that we don't have the means to protect ourselves. It means accepting that the Supreme Being is my only real protector and salvation.

The Supreme Being is a person, and each of us has an innate relationship with God. We have forgotten this loving service relationship as we seek our own satisfaction away from God. In order to regain our lost relationship with God, our approach must come with humility, because we were the ones who decided to leave Him.

This runs contrary to the popular connotation of "repenting" as professed by many teachers. Many see repentance as some sort of public proclamation: To proclaim “I repent,” in a public ceremony, or “I surrender to Jesus” is not the same as having a personal change of heart - as Jesus, John and Jesus' disciples were requesting.

A real change of heart does not come with public proclamation or grandstanding. It is rather the opposite: It is an extremely personal and private decision to redirect one's life towards coming to know and love the Supreme Being.

Is this about the end of the world?

Even with this clarity, many teachers have interpreted this statement as referring to a coming end of the world or some kind of apocalypse. This is despite any evidence, from either the words or the context of Jesus' statement.

Consider first the audience of these teachings. Who was Jesus preaching to? Certainly, he was preaching to those around him at the time. And yet some 2,000 years later, the end of the world still has not come.

Was Jesus misleading his followers - telling them that the end of the world was "near" or "at hand" and it wasn't? Certainly not.

This hasn't stopped the unsupported interpretation. Below is a list of some of the many teachers who have claimed to represent Jesus, teaching that Jesus was predicting the end of the world (doomsday) on a certain date. (The date they predicted the world would end follows their name):

Hilary of Poitiers: 365 AD (predicted doomsday date)
Martin of Tours: 375 to 400 AD (predicted doomsday date)
Hydatius (Bishop of Aquae) 482 AD (predicted doomsday date)

Sextus Julius Africanus: 500 AD (predicted doomsday date)
Hippolytus of Rome: 500 AD (predicted doomsday date)

Beatus of Leibana: 793 AD (predicted doomsday date)

Gregory of Tours: 799 to 800 AD (predicted doomsday dates)

Thiota: 847 AD (predicted doomsday date)

Pope Sylvester II: 1000 AD (predicted doomsday date)

Gerard of Poehlde: 1147 AD (predicted doomsday date)
John of Toledo: 1179 AD (predicted doomsday date)
Joachim of Fiore: 1205 AD (predicted doomsday date)
Pope Innocent III: 1284 AD (predicted doomsday date)
Joachimites: 1290 and 1335 AD (predicted doomsday dates)

Jean de Roquetaillade: 1368 and 1370 AD (predicted doomsday dates)

Amaldus de Villa Nova: 1378 (predicted doomsday date)

Thomas Muntzer: 1525 AD  (predicted doomsday date)

Johannes Stoffler: 1524 AD (predicted doomsday date)

Hans Hut (Anabaptist): 1528 AD (predicted doomsday date)

Melchior Hoffman (Anabaptist): 1533 AD (predicted doomsday date)
Jan Matthys (Anabaptist): 1534 AD (predicted doomsday date)

Martin Luther (Augustinian monk): 1600 AD (predicted doomsday date)

Christopher Columbus: 1658 AD (predicted doomsday date)

Joseph Mede: 1660 AD (predicted doomsday date)

Sabbatai Zevi: 1648 and 1666 AD (predicted doomsday dates)

Fifth Monarchists: 1666 and 1673 AD (predicted doomsday dates)

Benjamin Keach (Baptist): 1689 AD (predicted doomsday date)

Pierre Jurieu: 1689 AD (predicted doomsday date)

John Mason (Anglican): 1694 AD (predicted doomsday date)

Johan Heinrich Alsted (Calvinist): 1694 AD (predicted doomsday date)

Cotton Mather (Puritan): 1697, 1716 and 1736 AD (predicted doomsday dates)

Henry Archer (Fifth Monarchist): 1700 AD (predicted doomsday date)

Cardinal Nicholas of Cusa: 1700 to 1734 AD (predicted doomsday dates)

Camisards: 1705 and 1708 AD (predicted doomsday dates)

William Whitson: 1736 AD (predicted doomsday date)

Emanuel Swedenborg (Lutheran): 1757 AD (predicted doomsday date)

The Shakers (Ann Lee): 1792 and 1794 AD (predicted doomsday dates)

Cardinal Pierre d'Ailly: 1789 AD (predicted doomsday date)

Charles Wesley (Methodist): 1794 AD (predicted doomsday date)

Christopher Love (Presbyterian): 1805 AD (predicted doomsday date)

Margaret McDonald: 1830 AD (predicted doomsday date)

Joseph Smith (Mormon): 1832 and 1891 AD (predicted doomsday date)
Johann Albrecht Bengel (Lutheran): 1846 AD (predicted doomsday date)

John Wesley (Methodist founder): 1836 AD (predicted doomsday date)

William Miller (Millerites founder): 1843 and 1844 AD (predicted doomsday dates)
George Rapp (Harmony Society founder): 1847 AD (predicted doomsday date)

Harriet Livermore: 1847 AD (predicted doomsday date)

Ellen White (Seven Day Adventists): 1850, 1856 and "early 1900s" AD (predicted doomsday dates)

John Cumming: 1862 AD (predicted doomsday date)

Joseph Morris (Mormon): 1862 AD (predicted doomsday date)

John Wroe (Christian Israelite Church): 1863 AD (predicted doomsday date)

Jonas Wendell and other Adventist preachers: 1863, 1874, 1870 AD (predicted doomsday dates)

Mother Shipton: 1881 AD (predicted doomsday date)

Wovoka (Ghost Dance): 1890 AD (predicted doomsday date)

Catholic Apostolic Church: 1901 AD (predicted doomsday date)

Watchtower Bible and Tract Society (Jehovah's Witnesses): 1914, 1915, 1918, 1920, 1925, 1941, 1975, 1994 and others more recent. (predicted doomsday dates)

Margaret Rowen (Seventh-Day Adventist): 1920 AD (predicted doomsday date)

Spencer Perceval (Catholic Apostolic Church): 1926 AD (predicted doomsday date)

Wilbur Glenn Voliva: 1935 AD (predicted doomsday date)

Herbert Armstrong (Worldwide Church of God founder): 1936 AD (predicted doomsday date)

Florence Houteff (Branch Davidians): 1959 AD (predicted doomsday date)

Johann Bischoff (New Apostolic Church): 1951 and 1960 AD (predicted doomsday dates)

Jim Jones (People's Temple cult): 1967 AD (predicted doomsday date)

George Williams (Church of the Firstborn): 1969 AD (predicted doomsday date)

Herbert Armstrong (Worldwide Church of God): 1972 AD (predicted doomsday date)

John Wroe (Christian Israelite Church): 1977 AD (predicted doomsday date)

William Branham (evangelist): 1977 AD (predicted doomsday date)

Chuck Smith (Calvary Chapel): 1981 AD (predicted doomsday date)

Pat Robertson (evangelist): 1982 and 2007 AD (predicted doomsday dates)

Lester Sumrall (Pentecostal): 1985 AD (predicted doomsday date)

Edgar Whisenant: 1988 AD (predicted doomsday date)

Elizabeth Clare (Summit Lighthouse): 1990 AD (predicted doomsday date)

Rollen Stewart: 1992 AD (predicted doomsday date)

David Berg (The Family): 1993 AD (predicted doomsday date)

Harold Camping: 1994, 1995, 2011 AD (predicted doomsday date)

Ronald Weinland (Church of God): 2011 and 2012 AD (predicted doomsday date)

Aggai: 1997 AD (predicted doomsday date)

Marshall Applewhite (Heavens Gate cult): 1997 AD (predicted doomsday date)

Archbishop James Ussher: 1997 AD (predicted doomsday date)

James Gordon Lindsay (Christ for the Nations): 1999 AD (predicted doomsday date)

Jerry Falwell (evangelist): 2000 AD (predicted doomsday date)

Ed Dobson: 2000 AD (predicted doomsday date)

Lester Sumrall: 2000 AD (predicted doomsday date)

Jonathan Edwards (Congr. Protestant): 2000 AD (predicted doomsday date)

David Meade: 2017 and 2018 AD (predicted doomsday dates)

Were Jesus and John deceiving their students?

Since John also taught this, and since the end of the world hasn't come, were they both misleading their followers? Were they both making idle threats about doomsday?

What would be the purpose of threatening the end of the world to them - as "near" - since it would not happen during their lifetimes or even within the lifetimes of their children - or even in the next 2,000 years? Does more than 2,000 years later mean "near"?

Why, if John and Jesus were predicting an event that will take place more than 2,000 years later, would they use the word "near"?

The simple answer is that this statement has been mistranslated and misinterpreted.

What does 'near' or 'at hand' mean?

The word "near" (or in the case of other translations "at hand") is being translated from the Greek word ἐγγίζω (eggizō), which means, according to the lexicon:

1) to bring near, to join one thing to another
2) to draw or come near to, to approach

Thus it is clear that the interpretation of the word relating to time is incorrect. The word ἐγγίζω (eggizō) indicates "closeness" relative to distance - not time.

Therefore, Jesus is speaking of the kingdom of heaven - the sanctuary of God or the refuge of God - being close: Readily available.

The true meaning of “for the kingdom of heaven has come near” is that each of us can gain the refuge or sanctuary of God - the shelter of God - immediately by simply turning to the Supreme Being - by worshiping Him and relying upon Him - and dismissing ourselves ("repenting") from our search for happiness in a materialistic world of emptiness and physical gratification.

In other words, Jesus is speaking of surrendering to the Supreme Being - giving one's life to God - and thus taking shelter in the Supreme Being.

Is this about our consciousness?

Jesus is not speaking of a physical place being nearby. He is speaking of the fact that taking refuge in the Supreme Being can be accomplished immediately: Because He is near to us. He is available to each of us.

Certainly, if we accept that God created this world, we can also accept that He has the ability to be here. Nearby. Available. Jesus confirmed this in another statement:

"The kingdom of God does not come with observation; nor will they say, 'See here!' or 'See there!' For indeed, the kingdom of God is within you." (Luke 17:20-21 NKJV)

The Supreme Being designed the physical body in such a way so that our physical eyes cannot see Him. This is in order to give each of us the freedom to ignore God if we choose. It also gives us the freedom to love God - or not.

Therefore, we have to open our hearts in order to see Him from within. If God is with us - near - and we can refocus ourselves upon Him with humility and love, then we have the ability for our consciousness to enter the kingdom of God where ever we are. This translates to becoming focused on doing His will rather than our own will.

Jesus also indicates that this consciousness does have a place: Not a physical place, but a context - this is the spiritual realm - evidenced by Jesus' use of the word οὐρανός (ouranos) in this verse - mistranslated to "heaven."

Yes, since Jesus is indicating that this consciousness related to giving one's life to the Supreme Being is available - Jesus is not speaking of a location called "heaven." He is speaking of a heavenly consciousness, which creates "heaven" where ever we might be.

Such a consciousness creates sanctuary: The safety or refuge of our relationship with God. The Greek word οὐρανός (ouranos) indicates the consciousness of the spiritual realm, which can be accessed from any location - because after all, everywhere is part of God's creation. Thus, the use of οὐρανός (ouranos) indicates that consciousness where the Supreme Being is loved and worshiped.

This great teaching is suggesting that we can reject our self-centered chase for happiness within materialism and give ourselves to the Supreme Being. We can decide to dedicate our lives to coming to know and love the Supreme Person and learning to do His will (what pleases Him). This will immediately transport us to the sanctuary (or kingdom) of God, even as our physical bodies might remain here in the physical world.

Yes, according to Jesus' teachings, God and His sanctuary are near. God is available to us, and we can take refuge in Him at any time. We each have that choice.

“Come, follow me and I will send you out to fish for people.” (Matthew 4:19)

As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. “Come, follow me,” Jesus said, “and I will send you out to fish for people.” At once they left their nets and followed him. (Matt. 4:18-20)

What is Jesus asking them to do?

Is Jesus talking about these soon-to-be followers catching men in the ocean as they would fish?

The analogy Jesus uses regarding "I will make you fishers of men" is describing his request that they pass on his teachings to others - teaching them the Truth about our relationship with the Supreme Being.

This is what Jesus was doing in his preaching mission. Passing on the teachings about God. This was the mission also of Jesus' teacher, John the Baptist, along with the prophets that came before John.

Jesus was not making his teachings up. He often quoted David, Moses, Ezekiel, Isaiah, and others in his teachings. Even Jesus' most important teaching - to love God - was quoted from Moses.

Now Jesus wanted his students to pass on those teachings. He wanted them to also carry forth the same teachings that he was carrying forth to others.

Is Jesus the only teacher?

It is ironic that even with verses like this and many others, some sectarian institutions and their teachers profess that only Jesus can teach, and only Jesus can save us. Yes, they are teaching that Jesus is the only teacher.

Yet Jesus himself was requesting that others receive his teachings and then become teachers to others. This is what "fishers of men" means.

Yes, Jesus is requesting that Peter and Andrew also become teachers.

Not only did Peter and Andrew become teachers. They taught to many others who also became teachers, or "fishers of men."

Note here that Jesus' statement offers no organizational or institutional regimen. It was simply these men following and learning under Jesus, after which they would become teachers ("fishers of men.") There was no pomp and circumstance involved. No official bathing or dipping ceremony was required. It was quite simply Jesus taking on these students and teaching them the truth, after which they were to teach others.

This is the custom throughout the ancient times of the Old Testament, as well as among every bona fide religious teaching in human history. The path to God is through His messengers that have a personal loving relationship with God.

Jesus' statement again evidences the succession of the time-honored process of passing on spiritual teachings gained from the great teachers that preceded us. Jesus honored this tradition. This is why he took baptism from John.

This is not about receiving a divinity degree and a paid position within a church. It is not a political process. God empowers those who are able to pass on the teachings of those pure teachers such as Jesus, Moses, Abraham, and David.

This is also not about creating an artificial mental relationship with God based on emotional sentiment. God is a Person and if we want to come to know Him we must follow the path to Him that He gives us: This is why God sent Jesus and His other messengers: To guide us back to Him.

“Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5)

What does Jesus mean by 'inherit the earth'?

Did Jesus really promise his students that they, if they were meek, would "inherit the earth" as interpreted from this statement by Jesus?

Did Jesus really suggest that these folks will literally inherit the earth?

Actually, Jesus is quoting David's Psalms:

But the meek shall inherit the earth,

And shall delight themselves in the abundance of peace. (Psalm 37:11)

This means that this concept of  "inheriting the earth" did not start with Jesus. It was something unrelated to Jesus. It was related to those who are not only humble, but devoted to God:

But those who wait on the LORD,

They shall inherit the earth. (Psalm 37:9)

The word "LORD" here is translated from the Hebrew word הֹוָה (Yĕhovah). This is the name of the Supreme Being, also called Jehovah. In other words, David is not referring to Jesus. He is referring to those who take refuge in God. 

What is the 'inherit the earth' doctrine?

Some sects teach that their members will be put on a list and after Jesus' return they will be spared while everyone else will be slaughtered. Then those on the list will "inherit the earth."

But what about those who have died before Jesus' "second coming?" How will they inherit the earth? Or how about those during David's time? Will their decomposed bodies - their bone fragments - come back to life to inherit the earth? Or perhaps the worms that ate their bodies will inherit the earth?

How could they inherit the earth if their bodies are completely decomposed and turned into soil and ash? And what if their bodies were burnt in a fire at the time of death? Will their ashes rise up to inherit the earth?

If that were true, why did Jesus also say:

"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven." (Matt. 7:21)

and

"I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven." (Matt. 18:3-4)

Why, in Jesus' teachings, would entering the kingdom be of any importance if his followers would "inherit the earth"?

The fact is, Jesus did not teach that his followers would inherit the earth. He promised them that if they followed his teachings, then they would become eligible to enter the "kingdom of heaven" and the "kingdom of God."

This ridiculous doctrine of inheriting the earth also denies the existence of a spiritual living being that lives on after the body dies, while even conventional medical science now accepts that a person can exist after death, evidenced by millions of clinical death cases.

Is 'inherit the earth' a mistranslation?

It is evident from the original Greek and its context that "inherit the earth" is a mistranslation* of what Jesus said. The phrase "inherit the earth" is taken from the Greek words κληρονομέω (klēronomeōto) and γῆ (gē). Yes, κληρονομέω (klēronomeōto) can certainly mean "to be an heir, to inherit" according to the lexicon. But it can also mean, "to receive" and "to receive a portion."

And γῆ (gē) can mean "arable land," but also "territory," "region," or "one's country."

In this context, an appropriate translation of γῆ (gē) in this context would be "oasis" or "paradise." Jesus is referring to a special place. Something that is a reward or benefit.

Why would "arable land" be translated to "oasis" or "paradise"? "Arable land" refers to land that is productive for growing food. It is special land - because much of the land that Jesus and those around him around Jerusalem were rocky, barren desert land. Arable land would be land that was not only adequate for growing crops but received adequate rain or other water supply.

In hot desert regions, that would be considered an oasis - which is often described as a paradise and metaphorically used to describe the spiritual realm.

Why? Because metaphorically, the spiritual realm is a paradise or an oasis apart from the distress of the physical world.

Therefore, a more appropriate translation of this statement (as found in the Lost Gospels of Jesus) would be:

“Blessed are the humble, for they shall inherit paradise.”

Where is paradise?

Jesus is speaking metaphorically here. Why? Because we cannot see the spiritual realm with our physical eyes. It lies in another dimension. So as Jesus speaks about it, he has to speak in metaphorical terms.

Jesus is speaking about being humble. The word πραΰς (praÿs), being translated to "meek" can also mean "mildness of disposition, gentleness of spirit." In other words, "humble," or "gentle" as well as "meek."

Jesus was talking about humility, stating that being humble had its own rewards in the long run. This is because only out of humility comes the ability to hear the word of God.

Why? Because the kingdom of heaven is where the Supreme Being dwells. Remember the beginning of the "Lord's prayer:"

"Our Father in heaven, hallowed be Your Name" (Matt. 6:9)

and remember this statement:

"See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven." (Matt. 18:10)

Jesus certainly was teaching his students that if they followed his teachings - requiring humility - they would return to their relationship with Supreme Being, who dwells in the spiritual realm - "heaven" or "paradise."

Jesus was discussing the spiritual realm, where God lives, and where those who love and serve the Supreme Being dwell. Jesus confirmed this when he said:

"Whoever does God's will is my brother and sister and mother." (Mark 3:35)

Doing God's will means serving God. It means being a loving servant. A loving servant is naturally humble. 

Those who teach the "inherit the earth" doctrine are missing the entire point of Jesus' discussion. One must develop humility in order to come to know and love God, and one must maintain the humility to enter into the spiritual realm of love for God:

“ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment.” (Matt. 22:37-38)

“Blessed are the peacemakers, for they will be called sons of God.” (Matthew 5:9)

Why does Jesus say there are multiple 'sons of God'?

This statement made by Jesus completely negates the notion put forth by so many sectarian teachers that Jesus is the only son of God. Why, if Jesus is the only son of God, would he say there are multiple sons of God?

Quite obviously, the use of a plural form by Jesus clarifies that the assumption of God having only one son is preposterous. While practically any human can have five or more sons, God can only have one?

In this verse, some Biblical translations will say "children of God" (KJV, NIV, NLT, NET, WEB) - while others translate υἱοὶ θεοῦ to "sons of God" (NKJV, ESV, CSB, NASB, RSV, ASV, YLT, DBY, HNV).

Why would the other Biblical translations translate this to "children of God" while translating virtually the same Greek words (υἱὸς τοῦ θεοῦ) but singular to "son of God"?

This started as a Roman strategy to politically organize Christianity to better control the populace of the Roman Empire (and later, the Holy Roman Empire). The Roman Emperor Constantine and Roman Bishop Eusebius (soon to be Pope) organized the political assembly of the First Council of Nicaea. Here they developed the Nicene Creed in order to define Jesus in a way consistent with their political positions.

For this reason, the earliest Latin translations describe Jesus repeatedly as "Son of God," consistent with the Roman term given to Caesar and other Roman Emperors such as Nero. This terminology, however, was not consistent with the teachings of Jesus and the teachers in Jesus' lineage such as John the Baptist, Isaiah, David, Moses, and Abraham.

This institutional strategy of manipulating the interpretation of Jesus continued with the Second Council of Ephesus. Here, a political debate that led to the creation of the Roman Catholic Church ensued. 

What does υἱὸς mean in this context?

Jesus' statement from the Greek text sheds light on the correct translation of the word translated to “son,” υἱός (huios). While this can indicate an offspring when the context is a physical family. But there are also several other meanings of the word in other contexts.

For example, we can see how υἱός can be narrowly translated to "son" when Jesus referred to Simon as the son of Jonah.

But in the context that Jesus refers to in Matthew 5:9, the word is more appropriately defined, from the Thayer's Greek lexicon, as "one who depends on another or is his follower." 

In the context of spiritual life, this would be describing someone who is a devoted follower. 

Furthermore, Thayer's lexicon clarifies that the phrase can refer to the "representative of God."

Devoted follower also makes more sense within the context of the attribute that Jesus is giving those who apply his teachings, thereby becoming "peacemakers." If we utilize the correct translation to “devoted follower,” we discover the statement’s true meaning: by becoming dedicated to Jesus and God, we become a devoted follower of God.

This interpretation is supported by other statements by Jesus:

"But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection. (Luke 20:35-36 NKJV)

The same Greek word υἱὸς is also used to refer to those who are followers of darkness - the "kingdom" of "darkness" in another statement by Jesus:

“But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.” (Matthew 8:12 NKJV)

Then the same Greek word υἱὸς is applied to another statement of Jesus, attributed to those who were attendants of the bridegroom:

"Can the sons of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken away from them, and then will they fast." (Matthew 9:15 ASV)

In all of these statements, we find the Greek word υἱός being used by Jesus here and elsewhere in contexts no describing a physical offspring ("son"). They all refer to those who are devoted in some way, to either God and the resurrection, to the kingdom of darkness, or to the bridechamber (Matt. 9:15).

For this reason, other versions have translated υἱός alternatively. These alternate translations of υἱός in these verses include "attendants" or "servants" (of the bridegroom) or "children" (of the kingdom or of the resurrection or of God).

Why are alternatives to "son" okay in these cases, but not for alternatives for "son" in the case of "son of God"? Why can't Jesus also be considered as a "child of God" or "follower of God" or "servant of God"? Why is the translation of υἱός to "son" only apply for certain in Jesus' case, and not in these other cases?

Because many translations of the Bible have been used to manipulate followers of sectarian institutions. Translating υἱός to "son" without alternative even though "son" is not a logical translation of the relationship between Jesus and God follows the indoctrination by the church and it's Synod of Nicea to a particular narrative: That Jesus is somehow the only begotten son of the Supreme Being.

As if the Supreme Being did not also beget many others. As if the Supreme Being became impotent after begetting Jesus. As if the Supreme Being gave up His ability to procreate following His creation of Jesus.

Are there other Biblical references to 'sons of God'?

There are multiple references to "sons of God" among popular Bible translations:

When human beings began to increase in number on the earth and daughters were born to them the sons of God saw that the daughters of humans were beautiful, and they married any of them they chose. (Genesis 6:2)

The Nephilim were on the earth in those days—and also afterward—when the sons of God went to the daughters of humans and had children by them. They were the heroes of old, men of renown. (Genesis 6:4)

Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. (Job 1:6)

Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. (Job 2:1)

When the morning stars sang together, and all the sons of God shouted for joy? (Job 38:7)

"Blessed are the peacemakers, for they shall be called sons of God." (Matt. 6:9)

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name (John 1:12)

For as many as are led by the Spirit of God, they are the sons of God. (Romans 8:14)

For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. (Romans 8:19)

These all point to "sons of God" being used to describe devoted followers or servants of God.

Within the context of Jesus, and many of those who also preached on behalf of the Supreme Being, there is another potential translation for υἱός (huios). This would be applicable in the case of when the loving servant is teaching others on behalf of God: This would make that person a representative of God. One who is serving and following God will also represent God. This was Jesus' role - he is representing the Supreme Being.

These all point to "sons of God" being used to describe devoted followers or loving servants of God and in some contexts - for Jesus in particular, the representative of God.

What did Jesus mean by 'peacemakers'?

One might wonder what making peace has to do with becoming a devoted follower of God - “Blessed are the peacemakers..."

Does this mean the opposite of war? Someone who makes peace between warring tribes or nations?

And what about Jesus? Was he always making peace? When Jesus turned the tables at the marketplace at the Temple he certainly was not making peace.

And when Jesus criticized the Pharisees as hypocrites he was not making peace with them. 

The conventional meaning of "peace" would not be appropriate in this context.

On the other hand, making "peace" with God and following God’s instructions would be the ultimate in peace-making. This gives rise to the expression: Make your peace with God.

When we act in a self-centered fashion, we find ourselves in conflict with God, because God is full of love and kindness. This is the opposite of peace.

God is by nature, a loving, giving and compassionate God. If we are working against that nature, we are in conflict with God and ourselves.

But if we use our lives to grow closer to God, we are making peace with God. That would make us "peacemakers" in the context of Jesus' statement. This is because God wants us to come back to Him. He wants us to revive our loving relationship with Him. This is why Jesus taught:

"'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment." (Matt. 22:37-38)

“Blessed are you when people insult you...." (Matthew 5:11-12)

“Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because in the same way they persecuted the Prophets who were before you." (Matthew 5:11-12)

Who would 'insult' Jesus' followers?

In this statement, Jesus is discussing with his disciples and students the challenges of their commitment to following his teachings, and the sacrifices that may arise from that commitment.

Should we put God in the center of our lives, we find others will become envious. Why? Because they are alone and afraid. They do not have the comfort of knowing that they have a Best Friend and Companion in God.

A person who is sincerely seeking to achieve love for God and loving service to God will rejoice when they see another person trying to grow spiritually and helping others grow spiritually. But a person who is not sincere will attempt to reduce those who are.

Why are so many people like this in this world? Because most of us are primarily self-centered rather than God-centered. In this physical world, self-centeredness tends to prevail. And self-centeredness naturally leads to enviousness and self-righteousness.

All of these faults in others are to be forgiven, just as we want to be forgiven for our many faults. Most of us can relate to this. How many of us have not criticized another person? For those who criticize us, we should be merciful. We should be understanding. After all, Jesus came to help us grow out of our self-centeredness.

This is precisely why Jesus and many of the Prophets before Jesus have been persecuted for their acts of mercy in trying to save us from our self-centeredness.

Jesus is reminding his students that they are in good company as they receive the insults and persecution of others, "in the same way they persecuted the Prophets who were before you."

Why does Jesus say 'Prophets who were before you'?

Is Jesus comparing his followers to the Prophets?

Certainly he is. Why else would he compare their situation to that of the Prophets?

While some teachers might dismiss the word prophet as a title primarily belonging to people like Moses and Abraham, in reality, Jesus is using the word “prophet” - from the Greek word προφήτης (prophētēs) meaning one who teaches "by the Spirit of God" - to describe one who teaches on behalf of God. He is referring to God's representative.

And Jesus was expecting his students to teach on behalf of God by passing on his teachings:

"Therefore go and make disciples..." (Matt. 28:19)

And he told 72 of his students to go out to every town and:

"Heal the sick who are there and tell them, ‘The kingdom of God has come near to you.’" (Luke 10:9)

Jesus also accepted that his own teacher, John the Baptist, was not just any prophet:

"But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet." (Luke 7:26)

While many believe being a “prophet” means to “prophesize” about some future event, we know that the kind of “prophet” Jesus references are those who have been empowered by the Supreme Being to speak on God's behalf - to introduce people to God. To teach people to love and serve God.

Is this about prophecy?

Some interpret being a prophet as having the ability to predict the future. But is predicting the future really an essential part of Jesus' teachings? Jesus himself taught:

“Many will say to me on that day, ‘Lord Lord, did we not prophesy in your name and in your name drive out demons and perform many miracles?" Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!" (Matthew 7:22-23)

Thus, Jesus taught that even though "many" will predict the future in Jesus' name, they won't necessarily be welcomed by Jesus. Jesus' criteria is quite simple:

“Not everyone who says to me ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven.” (Matthew 7:21)

Certainly, some great teachers can have the ability to predict certain future events. But often this is about understanding the realities of this world. 

But our individual future is quite easy to predict. Each of us is wearing a physical body and that body is destined to die. At that time each of us will leave our physical body.

Yes, this is the future that many a prophet has predicted, yet most of us have misunderstood. The fact that the end of the world is coming for each of us - each of our physical bodies will die within a short period. It may be in 40 years. It may be in 20 years. It may be in a year. Or it may be tomorrow. 

We don't know the exact date our body will die -and the world will end for us - but we surely know it will be relatively soon. The question is whether we have adequately prepared for that day, as the Prophets have taught us to do.

While we can certainly accept Moses, David, Abraham, Solomon, and others as Prophets, we must also accept that there have been many others who have represented God and His Teachings through the ages who have not been mentioned in the Bible. The lineages of these Prophets all originate ultimately from God Himself, yet we can know and understand a true lineage of Prophets by seeing that each taught a consistent message of love for God.

The fact that many of the Prophets were persecuted for their dedication to their teachings is being confirmed by Jesus. Not only did Jesus and Peter and other students get persecuted for their dedication to the Supreme Being, but Jesus' own teacher John the Baptist was persecuted for his loving service and commitment to God.

And we know that Jesus also passed on the core teachings taught by Moses through John as Jesus quoted Moses' message word-for-word in his most important teaching:

"‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment." (Matt. 22:37-38 and Deut. 6:5)

“You are the salt of the earth. But if the salt loses its saltiness..." (Matthew 5:13)

"You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot." (Matthew 5:13)

What does 'salt of the earth' and 'saltiness' mean?

In this part of Jesus’ sermon - often called the "Beatitudes," Jesus speaks to his audience with an analogy comparing salt to our basic spiritual nature.

Jesus is comparing our spiritual composition to salt. Just as the earth and oceans are largely composed of salt, our composition is of spirit. Just as pure salt is salty, our pure essence is spiritual in nature.

Though our composition is spirit, living a spiritually oriented life is a choice. We can choose to live a spiritual life or choose a life of self-centered materialism.

Our 'saltiness' can be lost if we reject our relationship with God in lieu of chasing self-centered, materialistic dreams. Chasing materialism effectively loses our spiritual nature through a focus on obtaining the temporary things of this world.

Jesus confirms this: "It is no longer good for anything ..." 

We can confirm this on a practical basis because everything we achieve in the form of materialism is lost at the time of death.

At the time of death, we lose all the money we've accumulated. We lose our status, our fame, our positions - even our physical family. When we become disconnected from our physical body we also become disconnected from all our materialistic accomplishments.

Why do we lose these things?

Because we are not these physical bodies. These physical bodies are temporary and they are changing. They are made of atoms and molecules that are constantly undergoing change. Within five years we will recycle every atom and molecule. We will in effect, change bodies every five years.

Just take a look at one of your baby photos. Who is that in the photo? Is that you? It is a picture of a body, but that body is gone now. All the atoms and molecules are different from the body you wear today.

Who has survived through the changes in the body? It is the spiritual person within. We are each spiritual beings who are temporarily occupying a physical body.

This means our core nature is also spiritual not physical. This is why people are not satisfied with the material things of this world. Because material things are not of the same essence we are.

If we act outside of our spiritual nature, we will not be acting within the context of our core character.

What is our 'saltiness' then?

Our 'saltiness' is our spiritual character. And the foundation of our spiritual character is to love and please the Supreme Being.

If we do not live our lives true to our character - if this character is lost somehow - then we suffer the consequences of constant loneliness, emptiness, and darkness.

We in effect, lose our natural position - our "saltiness" - because we are not exchanging love with our Best Friend and Soul Mate, the Supreme Being.

“You are the light of the world. A town built on a hill cannot be hidden." (Matthew 5:14-16)

“You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven." (Matthew 5:14-16)

What is the 'town built on a hill'?

Jesus is using an analogy to explain how important his teachings are. The 'city on a hill' represents the aspects of his teachings that bring us closer to our loving relationship with the Supreme Being.

This is a 'city on a hill' because this is the pinnacle of our existence. To achieve a loving relationship with God fulfills all our desires. It achieves everything that we have always wished for.

If you ask practically any person what is important to them in life, it will undoubtedly relate to finding their soul mate. Each of us seeks our soul mate: The person who fulfills us and makes us happy.

Even those who have arrived at a relationship with another person - even if they are happily married - will still seek close friendships with others. While they might say their mate is their soul mate, they know after a few years that the person is not the perfect person they were originally seeking.

Our perfect soul mate is the Supreme Being.

Our perfect soul mate does not have to interfere with our current relationship, because our perfect soul mate is the Supreme Being, and we can share God with others. Our relationship with God is like a city on a hill because it cannot be hidden from those we care about. We will certainly want to share God with others, just as Jesus asked his followers to share his teachings with others.

Who was Jesus speaking to?

“Large crowds from Galilee, the Decapolis, Jerusalem, Judea and the region across the Jordan followed him.” (Matt. 4:25)

This means that Jesus was speaking to people who were not only gathered and motivated to listen to Jesus but also were followers of Jesus. They were in effect, Jesus' students. He had been giving them knowledge, which effectively made them, "the light of the world."

Jesus thus explained to these followers that after they had heard and learned from him, they were able to set examples for others. Jesus was encouraging his followers to spread the knowledge he was giving them so that others could begin to appreciate the need for focusing our lives on God.

What does Jesus want them to do?

Jesus wants them to pass on the knowledge that he has given to them.

The final statement in this section is critical: “…that they may see your good deeds and praise your Father in heaven.” What does this mean?

This means Jesus was telling his followers to preach by example. He was telling them to conduct their lives in such a way that teaches others. And what might be those "deeds?" We only have to observe Jesus' life. Jesus spent his time helping people. He healed people. He praised God. He made sacrifices. He prayed. He preached. Jesus was God's advocate. He advocated for God in every possible situation.

Now Jesus is asking his followers to also become advocates for God.

What does 'glorify your Father in heaven' mean?

The central means to “glorify your Father in heaven” is for us to praise Him.

Praise means to glorify the Supreme Being's Name and virtues. Praise means to sing His Name and virtues. We can do that with or without instruments, in groups, or in private. Praise also means we can repeat His Names and virtues on a regular basis.

Singing and repeating the Names of God are the greatest deed a person can make. Singing and praising God and His Names brings true joy to the heart. It delivers a taste of love for God. If done consistently and without envy, praising God gradually purifies the heart of selfishness and envy.

This is confirmed by David’s psalm in 1 Chronicles 16-8:

Give thanks for the Lord, call on His Name; make known among the nations what He has done. Sing to him, sing praise to Him; tell of His wonderful acts. Glory in His holy Name…”

This is also confirmed by Jeremiah (10:13):

Sing to the LORD!
Give praise to the LORD!
He rescues the life of the needy
from the hands of the wicked.

To praise God is the highest form of worship. This is because within God’s Names, within His characteristics and His activities, lies the goal of life: To love and serve God with all our heart and soul.

This is Jesus' clear instruction not only to his followers but all who may read his teachings later:
“glorify your Father in heaven.”

“Therefore if you are offering your gift at the altar..." (Matthew 5:23-24)

“Therefore if you are offering your gift at the altar and there remember your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift." (Matthew 5:23-24)

What does 'offering your gift' mean?

This part of Jesus’ sermon clearly indicates that Jesus taught his students to follow the tradition of making offerings - "offering your gift" - to the Supreme Being.

The altar is the representation of God in the temple. Making offerings at the altar of God has been practiced within the lineage of Prophets and Priests for thousands of years as evidenced in the Old Testament.

Why has this important practice been abandoned by those who claim to be followers of Jesus?

Offering to the altar, according to various texts of the Bible, was especially important when it came to food. Offering the first grains after harvest, and offering meals before eating was an important ceremony taught by the prophets including Moses, Abraham, and Solomon. Did Jesus teach anything different? No.

His teachings were founded upon the teachings of this lineage of Prophets. Jesus supported the practice of offering before the altar of God. As is noted here, the offering Jesus is speaking of is not the ceremonial offerings of farmers or townships. Jesus is speaking of a personal offering by an individual: A gift. By this, we know that Jesus taught that each of his followers should make regular personal offerings to the altar of God.

How are offerings done?

As recommended by the prophets and confirmed by Jesus, making an offering to God can and should be done not only daily, but prior to each meal. This was demonstrated by Jesus at every meal including the last supper, when Jesus was said to have "blessed" the food. 

But what is this "blessing?" Is it simply 'giving thanks'? These descriptions fall short of the offering suggested here by Jesus. Prior to any meal, the food should first be offered to God, with love and devotion, as a gift.

This act of giving an offering to God is confirmed by David in 1 Chronicles 16:29:

“Bring an offering and come before Him; worship the Lord in the splendor of His holiness.”

An offering does not have to be grand or extravagant. As long as it is made with sincerity. Offerings can be made quietly in private even amongst a group. Or they can be made in the same way that “giving thanks” is often made, with all attending holding hands in prayer. 

But instead of just thanking, we can pray: "Oh God, please accept this meal, by the grace of your son, Lord Jesus Christ, as our offering to you.”

We can also “give thanks” following this prayer—as we can do throughout our lives. However, the result of offering one's food prior to eating it is fundamentally different than the effect of merely thanking God for the meal. Offering gifts to God develops a different relationship with God. 

The “giving thanks” relationship with God is the relationship where we are the recipients and God is the order supplier. It is like we are thanking God for all the stuff He has delivered to us. It is like we are focused on the material things we have, rather than our relationship with Him.

Making an offering to God, on the other hand, develops a completely different relationship. Making an offering develops the relationship where we give of ourselves to God in a loving way. To give someone a gift out of freedom is to express to that person first that we want to have a relationship with them. Secondly, it expresses that we care about that person. 

To offer God any sort of gift of our temporary possessions is telling Him that we value Him more than the possessions. This is an act of love.

As Jesus teaches here, worshipping God at the altar is an important activity for developing our relationship with the Supreme Being.

Not only was this an ancient practice among the Prophets and ancient teachers of the Bible. This same practice, of offering before God’s altar, is also followed in practically every religious tradition throughout the world. Is this a coincidence?

How does offering help our spiritual growth?

The reality is that this activity is pleasing to the Supreme Being. This is because the Supreme Being wants us to be happy. And we will only be happy when we are exchanging love with the Supreme Being.

Today many sectarian teachers preach approaching the Supreme Being with prayer requests. In other words, asking Him for stuff.

This is treating the Supreme Being as some sort of waiter - as if He is just waiting around to fulfill our requests.

As though His job is to serve us.

Actually, we are His servants. Our relationship with the Supreme Being is subordinate. We were created to love and serve Him.

Making offerings to the Supreme Being fulfills our nature. It allows us to embrace our true nature as His loving servants.

Are offerings to God important?

Offering a gift is an act of love. When a person loves someone, they will bring them gifts and do things for them. This is called loving service, and it is a natural part of our constitution.

Everyone is looking for love and loving relationships within this physical world. We seek fulfillment by exchanging a loving relationship with someone.

Why? Because this is our nature. We are lovers by nature. We are loving servants by nature. And when we fulfill this part of our nature we feel joy.

But this part of our nature is not completely fulfilled when we are loving another person of this world. Yes, it does give us a glimpse of joy to love and lovingly serve another peer of this world. But this joy is not completely fulfilling.

This is because this is not our natural position. Our natural position is that we are each a loving servant and subordinate companion of the Supreme Being. As such, we can only be completely fulfilled when we are rendering loving service to the Supreme Being.

And as we are rendering loving service to the Supreme Being, we will automatically also render loving service to others. 

What does Jesus mean by 'be reconciled with your brother'?

Jesus' is instructing his students to "reconcile with your brother." What is he saying?

Jesus is indicating that reconciliation with those around us is connected with our ability to make offerings to God. Jesus said:

"First go and be reconciled to your brother; then come and offer your gift."

This indicates that to have a clear relationship with the Supreme Being we must have honest clarity with others. This means not holding grudges and forgiving others, and asking others to forgive us if we have done something to slight them. Why is this important?

Remember Jesus' other statement in this regard, part of his suggested prayer (The Lord's Prayer):

"And forgive us our debts, as we also have forgiven our debtors." (Matt. 6:12)

Jesus is teaching that we need to forgive others if we expect to be forgiven ourselves.

This is all about relationship-building with the Supreme Being. The Supreme Being is not alone. He is surrounded by innumerable associates, and those of us who have fallen away from Him due to our misuse of our independence must be willing to appreciate that others - even if they are fallen as we are - are also to be counted among His associates.

Thus we must always be willing to forgive others and reconcile with others.

But notice that Jesus wants his students to leave the offering before leaving to reconcile:

"...leave your gift there in front of the altar."

This indicates priority. Jesus was teaching that one should be focused on developing our relationship with the Supreme Being as the highest priority.

But he is also clearly stating that our relationship with the Supreme Being is not separate from our relationship with others. There is a link and that link relates to the fact that we are all God's children.

This is why Jesus said:

 'Love the Lord your God with all your heart and with all your soul and with all your mind.'This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.' All the Law and the Prophets hang on these two commandments." (Matt. 33:37-40)

“If someone strikes you on the right cheek, turn to him the other also." (Matthew 5:38-41)

“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you." (Matthew 5:38-41)

Where does 'eye for an eye' come from?

Here Jesus is referencing a misinterpreted teaching that has been referenced in at least three verses of the Bible:

But if there is serious injury, you are to take life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise. (Exodus 21:24)

Anyone who injures their neighbor is to be injured in the same manner: fracture for fracture, eye for eye, tooth for tooth. The one who has inflicted the injury must suffer the same injury. (Lev. 24:20)

Show no pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. (Deut. 19:21)

These instructions from Moses are said to reflect a crucial law that has resulted in so many acts of violence over the centuries, including stonings and other brutal acts.

Were they necessary to produce the intended result of having a civilized society? One might argue they were not necessary to the extent imagined, and created more acts of violence among uncivil people.

But there is also the question of whether Moses spoke these words as has been translated above - insinuating that humans should commit acts of violence in an eye-for-eye method as punishment against perpetrators. 

The question that Jesus' statement bears is whether Jesus is clarifying the meaning of Moses' instructions, or whether he is conflicting with them. If he is defining what Moses intended to teach, then we can know that Moses' instructions were either misinterpreted, mistranslated or both.

Biblical scholars have shown clearly that before being translated into Latin by appointed scribes of the early Roman church, much of these texts were written in the Eighth Century BC - many centuries after Moses. Did those texts accurately describe Moses' teachings in this regard?

Is there a conflict between the teachings of Moses and Jesus?

One might conclude that the primary difference between Moses' and Jesus' teachings is the time, circumstance, and society. Certainly, Moses was trying to establish the rule of law among a tribe of people trying to survive in the harsh conditions of the desert. As a result of these conditions, Mosaic law had to be stern in order to keep the tribe safe.

That is a significant difference between the time, circumstance, and society that Jesus was teaching to. In Jesus' time, Judea had already established the rule of law. The society of Jesus' time was organized and there were legal institutions in place to deal with criminals. Thus there was no need for people of the society to take the law into their own hands.

In addition, we can establish that the writing and transliteration of Moses' teachings since the 8th Century B.C. could have serious inaccuracies. Before being written down, these were oral traditions passed on from teacher to student and family to family for at least a thousand years. 

When they were finally written down, these oral teachings were combined together and adapted by scribes - and mixed with modern commentary to establish an interpreted version of the texts.

This is why Jesus says, “You have heard that it was said..." If Jesus accepted that God told Moses this, then Jesus - God's representative - would have said, "Moses said" or "God said..." instead of “You have heard that it was said..."

We find that Jesus, like Moses, taught his followers to be merciful and forgiving:

"Blessed are the merciful..." (Matt. 5:7)

Why would Moses take such a hard line then? Yes, there is the necessity of establishing a system of justice to policy a society. But did those after Moses take the law far beyond its intended purpose?

What about 'as you sow so shall you reap'?

The reality is that the physical world was designed by the Supreme Being to enable consequence learning. This system - also termed "as you sow, so shall you reap" - is also part of Jesus' teachings, as he said to someone he healed:

"See, you are well again. Stop sinning or something worse may happen to you." (John 5:14)

But it is not as though Jesus is teaching that we should take it upon ourselves to make sure that others sow what they reap. Certainly - as evidenced from Moses' teachings - there should be laws that help protect people from those who hurt others. But it is not as if we need to take it upon ourselves to accomplish an "eye for an eye" reality. This is already part of the design of the physical world.

The physical world, along with most of our legal systems, is designed to do this automatically, evidenced by Jesus' statement in John 5:14. We can understand from this that "eye for an eye" is not to be construed violently by those who seek authority over others.

Jesus was advising his followers about how to conduct their personal lives. His message was based upon a personal approach of humility towards others.

Why does Jesus advise to turn the other cheek?

In this statement, we find that Jesus was not teaching others to take the law into their own hands and serve people up with the "eye for an eye" - as wrongly interpreted by some. By the design of the Supreme Being, everyone will automatically face the consequences of their actions - without our involvement.

Rather, Jesus is instructing his followers to approach others with humility.

Humility does not mean pretending to be humble. True humility means recognizing that we are all God's children and God owns everything — even us. Everything comes from God. This means any wealth, reputation or position within society. Anything we have is not ours but rightfully His. We are in effect borrowing whatever we have within our possession.

Why? Because we will ultimately lose whatever we have. We have no permanent grip on the things of the physical world. Our bodies get old and die, and we leave everything behind at the time of death.

Since we own nothing, and everything we have is given to us on loan from God, there is no gain by struggling to be superior to others. There is no gain by demanding that we have a right to something. There is no gain by seeking more than we need to keep our physical body alive.

A realistic view of our possessions or knowledge would be to give thanks for anything we have been given to use, and if our neighbor or brother requires something we currently possess, be willing to share. This is Jesus' point.

This was often illustrated by Jesus. He was extremely humble about his position in relation to the Supreme Being, saying things like:

“My teaching is not my own. It comes from the One who sent me." (John 7:16)

Often we see those who adopt the view of “turning the other cheek” as something to be proud of. That acting with humility makes a person better than others. This is hypocritical.

To be proud to be humble is simply a contradiction.

Is this about acting humbly?

Acting humble is not the same as feeling humble. In fact, feeling one's true position as God’s humble servant sometimes requires not acting humbly.

While Jesus did not try to act humble, he was humble in that he depended on the Supreme Being as the Source of his teachings. This is true humility.

Yet when Jesus went into the temple and found peddlers on the grounds of God’s House, he angrily turned over their tables. This does not appear to be an act of humility, but it is because Jesus saw that these peddlers were offending his Beloved God by turning God's place of worship into a marketplace.

This was an illustration of Jesus' intent to serve and please God: An act of true humility: Service done on behalf of God. Jesus confirmed this when he said:

"‘Worship the Lord your God and serve Him only.’” (Luke 4:8)

and also when he said:

"For whoever does the will of my Father in heaven is my brother and sister and mother.” (Matt. 12:50)

"Love your enemies and pray for those who persecute you ..." (Matthew 5:43-48)

“You have heard that it was said ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect."(Matt. 5:43-48)

Is Jesus contradicting the teachings of the Old Testament?

Many state that Jesus was teaching something new, something not taught by the Prophets. Is this true? Did Jesus deny the teachings of the Prophets, or contradict them?

Certainly, we find many verses where Jesus quoted the Prophets, including Moses, David, Isaiah and others. Why would he contradict them?

Rather, Jesus is clarifying the meaning of the Prophets' teachings, and contrasting them with the teachings of those institutional temple teachers of the day that were bending and twisting scripture.

This is evidenced by the phrase:

"You have heard that it was said..."

We also see that Jesus is being critical of a misinterpretation of a particular verse, as he states:

You have heard that it was said ‘Love your neighbor and hate your enemy.’"

The passage Jesus is referring to is:

" 'Do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself. I am the LORD." (Leviticus 19:18)

This indicates that Jesus is clarifying the teachings of the Prophets.

Is this a quid pro quo?

Jesus' statement is also showing how this teaching from Moses had been misinterpreted to become: ‘Love your neighbor and hate your enemy.'

Thus we find that Jesus is confirming this is not the teaching that was presented by Moses. He is also confirming that this statement illustrates God's unconditional mercy and compassion to others, not a quid pro quo.

What is quid pro quo? In most contexts, quid pro quo means: If I do something for you, you do something for me.

But as this plays out in terms of religiosity, it can be taken as: I do something good for you as long as it helps me.

But in sectarianism, we find a darker application: If you are not with us, you are against us.

Often we find that quid pro quo passes for "love" in the physical world. Most of us care about others when it is convenient to us or helpful to our own causes or sects. Or we are compelled because it is our family or significant other. 

Jesus is clarifying this teaching.

Jesus is stating that to "love your neighbor as yourself" doesn't mean to only love our neighbor when it is good for us, or convenient for us.

Jesus is stating that it means to provide this love without condition. Whether they are nice to us or not. Whether they care about us or not. Even whether they hurt us or not.

Is this about unconditional love?

Unconditional love is part of God’s Character: He is a loving, caring Person. While we may imagine His Character as strong and unbending, He is in fact, tolerant and forgiving. God's nature is supported by all the scriptures and is also evidenced by His accepting and mercy upon those who are fallen. 

His nature is evidenced by His mercy: He forgives when we ask for forgiveness.

This merciful characteristic of unconditional love and compassion is part of the Supreme Being's Personality.

Jesus wants his followers to as much as possible reflect this unconditional love that God has for us. He wants us to love others as God loves us.

In Genesis, it says we were created in ‘God’s image’. This means by nature, we have an innate capacity to love unconditionally - but only as a reflection of God's unconditional love.

In other words, we have no separate capacity. Our capacity to unconditionally love is connected to God's propensity. We have to be linked with the Supreme Being in order to have unconditional love for others.

While our real self is spiritual in quality, we have taken on these temporary material bodies because we rebelled against God at some point. At that point of rebellion, we communicated that we wanted our independence from Him. We didn't want to participate in His happiness. We wanted our own happiness independent of Him.

The problem is, this is impossible. It is like a fish trying to be happy outside of water. Let's say a fish jumped onto a pier and started flopping around. Could the fish ever have a life outside of water? No, because the fish wasn't built that way. The fish was designed to swim in water.

In the same way, we have no capacity to unconditionally love another without being connected with the Supreme Being's unconditional love.

We might compare this to an extension cord. An extension cord could not provide electricity for an appliance unless it was plugged into a power source. In the same way, we cannot provide unconditional love without receiving it from the Supreme Being.

This is because the Supreme Being is the Source of unconditional love. Just as a power cord must be plugged into the power source, we must be exchanging a loving relationship with the Supreme Being in order to offer part of that love to others.

The irony of this situation is that in our pure state, we reflect God's loving nature. But as soon as we become self-centered, we disconnect from that loving nature.

This is why Jesus said receiving forgiveness from God was related to our own forgiveness of others.

The Supreme Being designed temporary physical bodies and false identities so we could have the freedom to grow and evolve spiritually - or decide not to. The forgetfulness of our true nature gives us the complete freedom to decide our direction. Do we want to reconnect with the Supreme Being and reflect His love? Or do we want to live out our days wallowing in self-centeredness?

It is our choice. God designed this world to give us the freedom to love Him or not, along with an environment set up to teach us how to love.

Here Jesus requests his followers choose to resume their loving relationship with the Supreme Being. This and only this will allow us to reflect that unconditional love the Supreme Being has for us. This is precisely why Jesus connected "love your neighbor" with "love the Lord your God" in his most important instruction:

" 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself.'" (Matthew 22:37-39)

>

“Be careful not to do your ‘acts of righteousness’ before men ..." (Matthew 6:1-4)

“Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you." (Matthew 6:1-4)

Why does Jesus teach not to do righteous acts before men?

Jesus is speaking about public displays of religiosity, as well as acts of charity for the purpose of gaining the attention and admiration of others. This took place during Jesus' time among the temples. It also takes place among today's institutions.

For example, we find this occurs in assemblies where individuals will display their acts of devotion - whether it be prayer, speaking in tongues, crying out or tearfulness - for the purpose of appearing to others as spiritually advanced.

Today we also find many institutions organized in such a way that provides the means for people to rise up in the ranks and receive the attention and potentially, the admiration of others. For example, a person can start off just attending one of these institutions every Sunday, and gradually work their way up to deacon and maybe head deacon or otherwise leading the council of deacons.

Such positions can create positions of influence for which people aspire to in order to gain notoriety and attention from others.

Even without these hierarchical systems, we can go into a church and show all our neighbors and virtually everyone in our community that we are religious.

Does displaying our righteousness to others accomplish anything? According to Jesus, it has the opposite effect.

Seeking the attention and admiration of others is not a new thing. It is part of life in the physical world. Virtually everyone wants to be accepted by others, and even admired by others. Why?

Because each of us needs love. Love is our fuel. We seek love from others in order to fill the hole created by our lack of a loving relationship with God. Furthermore, according to Jesus, seeking love and attention from others further distances us from God.

What does Jesus mean by 'righteousness'?

The word "righteousness" is being translated from the Greek word δικαιοσύνη (dikaiosynē) which means, according to the lexicon, "in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God."

This means that the purpose of "righteousness" is to act in a way that is pleasing to the Supreme Being.

What does this have to do with showing off to others? Nothing.

The physical world is populated by those who are self-centered. It is all about me, myself and I. We can also include our family. And our dog. And our company or school or country.

But self-centeredness is the opposite of love.

Here Jesus presents his students with the tools for creating a foundation for loving service to God.

What does Jesus mean by receiving their reward in full?

Jesus is indicating that the reward they are seeking is the respect of others. So they pray in public or act religiously in front of others so others will honor them and give them respect. 

And because this is the reward they want from that activity, they indeed receive that reward by their public activity.

This is opposed to the reward that Jesus wants his students to have as a result of their dedication to the Supreme Being.

Jesus wants each of his students to re-establish their personal loving relationship with the Supreme Being.

Why should we do this in secret?

Jesus is suggesting that we express our love and devotion for the Supreme Being in secret. That we don't put it on display in order to gain the attention of others. Why?

Jesus wants us to fall in love with God. He wants each of us to have our own unique and personal relationship with God.

To love someone means to care more about them than we care about ourselves. This is true love. And pleasing the one we love is only natural.

This mood - of wanting to please God - is the opposite of trying to impress others with our religiousness. The two are mutually exclusive. They have nothing to do with each other.

We can't have it both ways. We can't try to impress others and exchange a loving relationship with the Supreme Being. It is one or the other, as Jesus states above.

Doing what is pleasing to God means having a personal relationship with Him. It means dedicating and sharing our personal lives with the Supreme Being.

It does not mean trying to use God to impress others with how great I am.

Just consider how this might play out among friendships of this world. Let's say that we have a popular friend and we decide to do something for them in front of everyone, showing everyone how tight we are with this friend. How will the friend feel about this?

He will feel used. He will feel insulted that we tried to use our friendship with him. And he will feel that the thing we did for him was not sincere. It was just an act.

Why should the Supreme Being feel any different about us showing off our religiousness among others? Surely He is big enough not to depend on our love. But God does enjoy sincere loving relationships.

“Your kingdom come, Your will be done, on earth ...” (Matthew 6:10)

“Your kingdom come, Your will be done, on earth as it is in heaven.” (Matthew 6:10)

What does 'Your kingdom come' mean?

The word "kingdom" is being translated from the Greek word, βασιλεία (basileia), which can mean "kingdom," but only in the context of "royal power, kingship, dominion, rule" according to the lexicon. The lexicon also states that the word is "not to be confused with an actual kingdom but rather the right or authority to rule over a kingdom."

This means that "kingdom" is not an appropriate translation. Rather, a more appropriate translation would be something like "dominion" or "authority."

But further in the context of Jesus' times and use of language would relate to what kings provided to their subjects in feudal times - "sanctuary." A citizen of a particular village or region would basically take sanctuary under a particular king or leader. Such sanctuary provided safety as well as a role in the society.

The word "come" is being translated from the Greek word ἔρχομαι (erchomai), which means, when used metaphorically (as is the case here), "to come into being, arise, come forth, show itself, find place or influence;" and "be established, become known, to come (fall) into or unto" according to the lexicon.

In other words, Jesus is suggesting that we pray to God to reveal His sanctuary to us. This is essentially asking that God provide us with His sanctuary - to give us protection and allow us to connect with Him.

What does 'Your will be done' mean?

The terminology of this phrase is a little muddled according to this translation.

Note that Jesus is suggesting a prayer to the Supreme Being. God is in complete control, and therefore He can have His will be done any time and any place. Therefore, Jesus is not saying that we should instruct God to have His will done.

Rather, Jesus is saying, with the phrase, "γενηθήτω τὸ θέλημά σου" that we should ask God if we can do His will.

Actually, the word translated to "will" (θέλημα (thelēma)) actually means, "what one wishes or has determined shall be done."

Since this is a "Your" thing here, this could also be translated to "what pleases You."

In other words, what Jesus is suggesting here is that we ask God if we can do what pleases Him.

The Supreme Being can do what He wants. He can make His will happen with or without us. What the Supreme Being did, however, is give each of us the ability to make a choice of whether we want to do what pleases Him or not.

This is called free will and each of us has this freedom to reject God's wishes or adhere by them. This is because love is based upon freedom, and the only way we can truly love God is if we have the freedom not to.

Why does Jesus prayer suggest this?

This portion of Jesus’ suggested prayer is focused upon our ultimate perfection as spiritual beings: Jesus is requesting that when his students pray, they ask God if they can serve Him and please Him with their lives.

God created us to exchange a loving relationship with Him. Love, however, requires the freedom of choice, because a person cannot be forced to love someone.

So the Supreme Being gave us the choice to love Him or not. This also means we have the freedom to serve God or not. You see, God does not have slaves. He has loving servants - those who choose to love and serve Him.

Why do so many ignore God?

Most of us who live in the physical dimension have chosen not to love and serve God. We have chosen not to do His will. This decision each of us made is symbolized by the story of Adam and Eve. Adam chose not to do God’s will after being asked by God not to eat the forbidden fruit.

This primary act, of deciding to go against the will of God, created our entry into the material world, away from God’s presence. This is explained in symbolic language in Genesis:

“The Lord God made garments of skin for Adam and his wife and clothed them. And the Lord God said, “The man has now become one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” So the Lord God banished him from the Garden of Eden to work the ground from which he had been taken. After He drove the man out, He placed on (in front of) the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life.” (Genesis 3:21-24)

The “garments of skin” are our temporary physical bodies. Because we decided we wanted to be independent of God, we were given our virtual independence from Him.

Here we can forget about God. We can even claim He doesn't exist. In fact, it is God who gives the atheist the rationale to claim His non-existence.

This is the expression of freedom. In order to have true freedom to love God or not, the Supreme Being set up this plane of existence where our physical eyes do not see Him. Though He dwells among us, we cannot see Him with these physical eyes. This gives us a chance to ignore Him, just as we wanted.

Why do we seek love?

Yet we continue to look for true love throughout our physical lives, demanding it from our parents, friends and even our pets. These forms of so-called love, however, do not satisfy us because we need our original loving relationship with God.

Any loving relationship is accompanied by loving service. Loving service means doing the will of the one we love. Jesus is saying, "Your will be done, on earth as it is in heaven." What does this mean?

This illustrates that one can do God’s will here in the physical dimension just as well as we can do His will in the spiritual dimension. We can exchange this loving relationship anywhere. We don't have to 'go to heaven' in order to be in the spiritual realm.

Because we can do the Supreme Being's will regardless of whether we are in the physical body or not, we can virtually be in the spiritual realm where ever we may be.

Practically speaking, the entire creation - both spiritual and physical - was created by the Supreme Being. This means it is all His kingdom. Therefore if we are in the consciousness that we want to do His will, we will be in the spiritual realm right here and right now.

Jesus showed by example how to be pleasing and loving to God even while living in this temporary physical body. Even when he was being ridiculed, mistreated, misunderstood, and even tortured, he was thinking of God's pleasure. He wanted to do what God wanted him to do. This was expressed in his prayer right before he was arrested:

“Abba, Father, everything is possible for you. Take this cup from me. Yet not what I will, but what you will.” (Mark 14:36)

What does this mean? It means that Jesus is enjoying a loving relationship with the Supreme Being.

Jesus taught that spiritual life is about having a relationship with God. It is not about joining one sect or another. It is not about doing a bunch of rituals. It is not about being saved or being cleansed of sins. It is about exchanging a loving relationship with the Supreme Being.

And this is what Jesus was teaching his students:

" 'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment." (Matt. 22:37-38)