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Matthew 5:44, the forty-fourth verse in the fifth chapter of the Gospel of Matthew in the New Testament, also found in Luke 6:27–36, [1] is part of the Sermon on the Mount. This is the second verse of the final antithesis, that on the commandment to "Love thy neighbour as thyself". In the chapter, Jesus refutes the teaching of some that one ...
20. "Seek the Lord and His strength; Seek His face continually." - 1 Chronicles 16:11 21. "Do not fear, for I am with you; Do not anxiously look about you, for I am your God.
This verse, as with Matthew 5:37, is vague on evil. It could be interpreted as a reference to the Evil One, i.e. Satan, the general evil of the world, as translated by the KJV, or the evil of specific individuals, as is translated by the WEB. The third interpretation is the one held by most modern scholars.
After all, God's Word says, "Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it" (Joshua 1:8, NIV).
One of the clearest hatred commands is found in the rules of the Qumran community, which stated that believers should love everyone God has elected and hate everyone he has cast aside. [3] Nolland notes that the idea of reciprocity, doing good to those who do you good, and evil to those who do you evil was also a central doctrine of Greco-Roman ...
The problem of evil is formulated as either a logic problem that highlights an inconsistency between some characteristic of God and evil, or as an evidential problem which attempts to show that evidence of evil outweighs evidence of an omnipotent, omniscient, and wholly good God. [1] [7] [2] Evil in most theological discussions is defined in a ...
Tolstoy also understood this verse as banning all oaths, and it led him to support the abolition of all courts as a result. [3] The reference to Heaven as the Throne of God comes from Isaiah 66:1. Hill notes that while heaven in Matthew is often used as a periphrasis for God's name it is quite clearly not so used in this verse. [4]
The slavery metaphor also can mitigate Jesus' warning. One cannot be a slave to both God and money, but it does not mean that one cannot be both a slave to God and also pursue a reasonable interest in money. This verse is not a call for the renunciation of all wealth, merely a warning against the idolization of the pursuit of money. [4]