Object of this chapter. After having studied the kingdom of God and how to enter into it —through an evangelical faith,— we should now study what the demands of that evangelical faith are, and more precisely, how the believer should imitate Jesus Christ, and know Jesus' commands and advice, to which the life of the believers should conform.

The believer, predestined to the resemblance to Christ. One of the places where it appears most clearly that Christians should model themselves on Jesus Christ, is when Paul talks about election and predestination. He says: For whom He foreknew, He also predestined to be conformed to the image of His Son (Romans 8:29). Since the eternal moment of predestination, God has wanted that Christians might be conformed to the image of His Son, that He might be the firstborn among many brethren (same place).

Imitation of Jesus, greatest pledge of the believer. The maximum pledge of every believer should be to follow Jesus, to hold His doctrine, to obey His commands; it is, in other words, to imitate Jesus Christ. Jesus didn't say so with these exact word, but He did with equivalent ones as we are going to see. Luke says that Jesus began both to do and teach (Acts 1:1), which means Jesus taught in the two ways: with His example and with His doctrine. A Christian should imitate His examples and follow His commandments.

To listen to Jesus. When Jesus was transfigured and showed His glory before the three disciples, a voice was heard, saying: This is My beloved Son. Hear Him! (Mark 9:7). The Father was telling the disciples that they should pay attention to the teachings of His Son, because nobody could come to Him, the Father, but through Jesus. As Jesus said: No one comes to the Father except through Me (John 14:6).

To do like Jesus. To imitate Jesus is to do as He did, to copy His conduct, His actions. After having washed the feet of His disciples, Jesus said to them: I have given you an example, that you should do as I have done to you (John 13:15). That this is an invitation to imitate Him in this act of humility and service, is very clear; but it could be extended also in a wider sense. Jesus wants us to imitate Him in all the rest of His life. There is no reason to think that Jesus wanted us to imitate Him only in this act He had just performed, since His will was that His disciples conform to His example.

Jesus as a model. Jesus invites His imitation when He reveals Himself as the model we should copy and reproduce. Learn from Me, for I am gentle and lowly in heart (Matthew 11:29; compare Philippians 2:5-8). Jesus presents Himself here as a model of humility and gentleness, and invites us to His imitation, saying: learn from Me. If we take the context into account, Jesus is talking here about all those who labor and are heavy laden, and promised that through His Spirit He will give rest (Matthew 11:28). Jesus then put together the imitation of His lowliness with the support and comfort He will give those who are fatigued and burdened. Christians do not suffer alone: Jesus is always comforting and supporting them.

To be like the Master. Jesus proposes Himself as the model the disciples should imitate, when He says: It is enough for a disciple that he be like his teacher (Matthew 10:25). The obvious meaning of this text is that the disciple does not have to be better than his teacher. According to the context, Jesus' disciples should expect to be equal to His Master in the sufferings and persecutions they will endure; as He was persecuted they will be persecuted, and as the Pharisees considered Him an accomplice of Beelzebub, they will be judged equally; their fate won't be better than the Master's.

Jesus is the way. When Thomas asked which was the way to the Father, He responded: I am the way, the truth and the life. No one comes to the Father except through Me (John 14:6). Here also Jesus presents Himself, with these words, as the model for the believers, because imitating Him is the only way the believers may come to the Father; that is why He says that He is the way. By the same token, they should obey His doctrine, because He is the truth; and finally, they should trust in the effectiveness of His redemptive sacrifice, because life comes through faith in Him.

The highest ideal. Jesus proposes also the ideal to which the believers should aspire when He says: You shall be perfect, just as your Father in heaven is perfect (Matthew 5:48). There is no ideal higher than this; however, Jesus is not talking about an impossible ideal, but about the aim Christians should strive for. The word "perfect" of this text could have a meaning, in Aramaic, of wholeness rather than complete perfection, which is impossible.

Personal example of Paul. The imitation of Jesus was something very important for Paul after his conversion; it was like the aim of his life. His imitation of Jesus is revealed in his life of communion with Him that Paul calls Christ living in me (Galatians 2:20), or in expressions like: For to me, to live is Christ (Philippians 1:21). Paul decided to copy Christ in his life and expressed that very often in his letters. (See Step by Step, Volume III, about Paul.) And he was so sure that he had copied Him in his life, that he said: Imitate me, just as I also imitate Christ (1 Corinthians 11:1).

Christians, followers of the Lord. Paul calls Christians followers of the Lord (1 Thessalonians 1:6), and calls them so because, as he said, they have received the word in much affliction (same place); the Thessalonians were imitating Jesus in His sufferings. The inheritance of Christians is suffering: In the world you will have tribulation, —Jesus said;— but be of good cheer, I have overcome the world (John 16:33). Jesus is the suffering model for Christians.

To learn Christ. With an equivalent word to imitate, Paul reprehends the licentiousness of the gentiles, and says to the Christians: You have not so learned Christ (Ephesians 4:20). The implicit message here is that Christians should learn, that is, imitate Jesus Christ, not the pagans, and therefore concludes that there should be a change in them: from the old man to the new man (verses 22, 24).

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Christ, the One Teacher. After we have seen how the believer should imitate and conform to Jesus, let us come now to the study of His commands and advice or, what we might call, the moral doctrine of the gospel. One is your Teacher, the Christ, Jesus said (Matthew 23:8, 10), and Christians must be His disciples. The disciple of Jesus is whoever obeys His commands and follows His advice. That is why we should know which is Jesus' will and what He expects from the believer. This is object of the rest of this chapter.

The gospel and the commandments. The words to command and commandments are not the most frequent in the gospels; this means that the gospel of Jesus was radically different from the way the scribes used to teach; they could identify 613 commands, of which 365 were negative and 248 positive. This fact explains why one of the interpreters of the law (a scribe) asked Jesus with such an interest: Which is the first commandment of all? (Mark 12:28). He wanted Jesus' opinion on a matter that undoubtedly divided the scribes very much.

The question was a test for Him. It should be noticed that, according to Matthew, the scribe made the question testing Him (Matthew 22:35), and hoping that Jesus' answer would help his own justification. If Jesus had repeated the first command, this scribe and the other Pharisees could consider themselves just. What the scribe didn't imagine was that Jesus went farther in God's love, and connected with this command another one, so wide and demanding, as the love for the neighbor.

The two great commandments of the Law. The question from the scribe gave Jesus the opportunity to make clear the doctrine of the gospel regarding the law. Luke says that Jesus asked the scribe: What is written in the law? (Luke 10:26). Matthew and Mark say that Jesus was asked which is the great commandment in the law? and Jesus answered: You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets (Matthew 22:37-40; Mark 12:30-31; Luke 10:27). With these words Jesus set the foundation of the whole morality of the gospel.

Jesus confirms the commandments of the Law. We may realize in Jesus's answer, primarily, that He did not abolish the commandments of Law but confirmed them and put them in a new perspective. Do not think that I came to destroy the Law and the Prophets —Jesus said.— I did not come to destroy but to fulfill (Matthew 5:17). What Jesus wants is that we understand that all the commands of the law have a motivation, a purpose, an object: the love of God and the love of the neighbor; this is the summary of all the commandments of the law. Paul marvelously repeated the same teaching when he wrote: Owe no one anything except to love one another, for he who loves another has fulfilled the law.... And if there is any other commandment, all are summed up in this saying, namely: You shall love your neighbor as yourself... Therefore, love is the fulfillment of the law (Romans 13:8-10).

First, the honor of God. Jesus' answer establishes the honor and love of God over all, ratifying the law of Moses, and quoting Deuteronomy 6:5: You shall love the Lord our God with all your heart, with all your soul, and with all your might. The love of God should be from the whole person. When it says "with all your heart," what God wants is that we put in Him all our affection and we are ready to please Him in everything He might ask. When it says "with all your soul," He means that all our life, our breath, should be for Him. And when it says "with all your might," He means that all our mind and will must be subjected entirely to God.

The love of God might be without measure. Jesus ratifies the love of God without limitation and over everything, when He says: You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength (Mark 12:30). The measure of the love of God is to be without measure. Jesus does not put limitation to the love of God; this must be with all your strength, with all senses; nothing is excepted; God deserves the wholeness of love, worship, reverence and service.

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The two commandments are correlative. Jesus made clear the correlation and mutual dependence between the love of God and the love of neighbor. That shouldn't surprise anybody, as it didn't surprise the scribe who posed the question to Jesus either; rather he confirmed it, saying: Well said, Teacher. You have spoken the truth... for to love God with all the heart... and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices (Mark 12:32, 33). In Jesus' mind the two commands are correlative, that is, they depend on one another; it is not possible to break one without breaking the other, and it is not possible to fulfill the first —the love of God,— without fulfilling the second —the love of neighbor.

Nobody can love God if he does not love his neighbor. It follows from Jesus' answer that nobody can say "I love God," if he does not love his neighbor. Thus the apostles understood it and they all proclaim together the importance and greatness of the love of neighbor. John expressly says: Who does not love his brother whom he has seen, how can he love God whom he has not seen (1 John 4:20). The teaching is clear: nobody can justify himself, saying "I love God," if at the same time he does not also love his neighbor.

Jesus makes love "His commandment." Jesus completed His doctrine regarding the love of the neighbor with the parable of the Good Samaritan —which we are going to mention very soon,— and with the words He pronounced at the Last Supper when, after giving the dipped bread to Judas, He said: A new commandment I give to you, that you love one another; as I have loved you, that you also love one another (John 13:34; compare 15:12). With these words Jesus established "His commandment" of love. There is no other which could be called Jesus' command but love; and hence, the greatest Christian commandment is love.

The only Christian law is the law of love. It can be seen, from all the texts that we have quoted, that the law of love is the only Christian law, —love of God and love of neighbor. With this, Jesus wanted to establish a criterion and set a norm for His disciples, regarding what the evangelical commands should be. Let us note what Jesus said and what He didn't say. For instance, Jesus didn't speak about sex, which means that Christian morality is not a morality obsessed by sex, as it seems to happen in some churches; and instead He did insist repeatedly on love's command. Jesus established that His disciples and ministers of all ages should teach and practice love, according to His commandment, and should not create new commands nor impose other yokes nor other burdens than the commandment of love.

And, who is the neighbor. Luke says that the scribe, wanting to justify himself, asked Jesus: And, who is my neighbor (Luke 20:29); and Jesus gave His answer with the parable of the Good Samaritan. This is its synthesis. A certain man fell among thieves, who stripped and wounded him, leaving him half dead. A certain priest came down, likewise a levite, but they passed by on the other side. Then a certain Samaritan went to him and bandaged his wounds, brought him to an inn and took care of him. The scribe identified as neighbor the one who showed mercy on him. And Jesus said to him: Go and do likewise (Luke 10:37).

The message of the parable. The message Jesus wanted to give with this parable is clear. The only neighbor for the Jews were other Jews, not the Samaritans or the gentiles, to whom they didn't even talk. Jesus taught that all human beings are objects of love, because the commandment of love goes beyond races, nationalities, religions or any other difference. All human beings are our neighbors; Jesus wants therefore that we love, respect, serve and help all our neighbors.

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The measure of Christian love. Jesus speaks in two ways about "the measure" of the love of neighbor. In the answer to the scribe, He says: You shall love your neighbor as yourself (Mark 12:31); here the measure is, as yourself. We are aware how great is the love we have for ourselves; Jesus teaches that this is the first measure of loving the neighbor. Jesus teaches the same with different words when He says: Just as you want men to do to you, you also do to them likewise (Luke 6:31; Matthew 7:12). The teaching is the same: the measure of love for the neighbor is the love for him/herself. But Jesus goes beyond that.

The measure of the love is as Christ loved us. Jesus wanted to be very clear about the measure of the love He wanted and expected from His disciples; He said to them: Love one another as I have loved you (John 13:34). Here the degree of love is not the love for oneself but Jesus presents Himself as the model of the love: love one another, as I have loved you. We should ask then how Jesus loved us. We find the answer in the gospels.

Jesus loved us "to the end." According to the gospel of John, Jesus, having loved His own who were in the world, He loved them to the end (John 13:1). The evangelist, who was going to start talking very soon about the passion and death of Jesus, said that Jesus' love for us was to the end, which means that He loved us without limits, to the extreme, to the end. That was the way Jesus, the model, loved us. To love the neighbor as Jesus loved us is, undoubtedly, the greatest challenge a Christian has.

Love to death. Jesus' expression of "love to the end" wasn't mere words. Jesus said: Greater love has no one than this, than to lay down one's life for his friends (John 15:13); that was the way that Jesus loved us: up to death, up to laying down His life for us. When Jesus says that we might love one another as He loved us, He is saying that we should accept even death for our brothers and sisters. Thus the apostles understood that; Paul said: So affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives (1 Tessalonians 2:8). If we feel that we are not able to live up to this degree of love, at least we should kill selfishness in ourselves, and be more generous and compassionate with our brothers and sisters.

The love of neighbor, a sign of a Christian. It is imperative to realize to what degree Jesus wanted that the love of neighbor be the characteristic sign distinguishing His disciples; Jesus says: By this all will know that you are My disciples, if you have love for one another (John 13:35). It was a fact, as we read in Acts of the Apostles, that the early Christians took Jesus' command very seriously: The multitude of those who believed were of one heart and one soul; neither did anyone say that any of the things he possessed was his own, but they had all things in common... Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold (Acts 4:32, 34). This is an example that could make us ashamed in the twentieth century. Whoever wants to be called Christian should examine his/her conduct, and look where love of neighbor is in his/her life. Whoever does not pass the test of love, does not deserve to be called Christian.

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How the early church understood the commandment of love. In order to achieve a better insight on how the early church understood the love commandment, it would be helpful that we study, at least briefly, the teachings of Paul about love. This will allow us to know how the early Christians were evangelized regarding love. We will limit ourselves to a few quotations since this subject is almost inexhaustible in Paul's literature.

Love, the bond of perfection. Writing to the Colossians Paul says that they should put off the old man and dress up or put on the new man (Colossians 3:9, 10); and, after citing the qualities that serve as "a dress" for the Christian, he adds: But above all these things put on love, which is the bond of perfection (Colossians 3:14). He says, love above all, because love is the one quality which gives form to Christian conduct, to the extent that if love fails, there is practically nothing. Not even faith would have any value if love is lacking: Though I have all faith, so that I could remove mountains, but have not love, I am nothing (Corinthians 13:2).

Which is the only true faith. The quotations from Corinthians that we just saw drive us directly to the characterization of faith which Paul draws, when he says that justifying faith is that faith working through love (Galatians 5:6). In the quotation from Colossians, above, dress up or put on love, love gives shape to the Christian; here in Galatians, love is the dynamic principle of a life of faith. Faith working through love, Paul says, because without love there is no Christian faith, there is no true faith, there is no justifying faith.

Love, the most excellent way. Paul calls love a more excellent way (1 Corinthians 12:31). In a chapter that could be called Hymn to Love, Paul says: Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things... And now abide faith, hope, love, these three; but the greatest of these is love (1 Corinthians 13:4-7, 13).

What is contrary to love. Jesus also taught which are the main human actions contrary to love, when He spoke about what defiles a man; Jesus said: What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, licentiousness, an evil eye, blasphemy, pride, foolishness (Mark 7:20-22). Jesus said this criticizing the traditions of the Jews with which they had rejected the commandments of God, among them, the love and honor of the parents. (Read Mark 7:1 to 23).

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A characteristic note of the gospel. The study about the love of neighbor would be incomplete if we wouldn't include the love of enemy, which is a characteristic note of Jesus' gospel. Jesus taught this with words but particularly with His example on the cross, when He said: Father, forgive them, they do not know what they do (Luke 23:34). We read also that Stephen the Deacon, following Jesus' example, asked for forgiveness for his enemies, when they were killing him: Lord, do not charge them with this sin, Stephen said (Acts 7:60).

A command without precedent. The commandment of loving the enemy contrasts with the traditions of the Jews; Jesus said: You have heard that it was said: An eye for an eye and a tooth for a tooth... You shall love your neighbor and hate your enemy. But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you (Matthew 5:38, 43-44). The phrase "hate your enemy," is not found in the Scripture, but it was an accepted saying of the Jews; that is why Jesus said: You have heard. Jesus condemned that saying, and changed it into forgiveness.

How the love of enemy is exercised. Luke carries the same sentences of Matthew, repeating the well known words of Jesus: Offer the other cheek... do not withhold your tunic... Love your enemies (Luke 6:29, 35). Jesus teaches what the conduct of His disciples with their enemies should be, saying: bless them, do good to them, pray for them, love them with Christian love: As just as you want men to do to you, you also do to them likewise (Luke 6:31). Christian conduct essentially distinguishes itself from the world's criteria.

To forgive, not to judge, not to condemn. Jesus teaches the treatment that should be given to enemies, when He commands that we should not judge nor condemn the neighbor. Jesus says: Judge not, that you be not judged; for with what judgment you judge, you will be judged; and with the same measure you use, it will be measured back to you. And why do you look at the speck in your brother's eye, but do not consider the plank in you own eye? (Matthew 7:1-3). Luke adds: Condemn not, and you shall not be condemned; forgive, and you will be forgiven (Luke 6:37). Notice the use of the passive form: you will be judged, it will be measured, condemned, forgiven. This is a way of referring to God without pronouncing His name. The meaning is: God will judge, will measure, will condemn, will forgive. The same happens with the Beatitudes, as we will study soon.

The gift before the altar. Jesus also teaches the love and forgiveness of enemies, when He talks about the reconciliation which should precede the bringing of the offering to the altar; Jesus says: If you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift (Matthew 5:23-24). The gift of one who does not forgive and reconcile with his brother, is not acceptable to God.

How many times should we forgive. Matthew says that Peter came to Jesus and said: Lord, how often shall my brother sin against me, and I forgive him? Up to seven times? Jesus answered: I do not say to you up to seven times, but up to seventy times seven (Matthew 18:21-22; compare Luke 17:4). The meaning is that we should forgive always and not stop forgiving after seventy times seven.

Parable of the unforgiving servant. Jesus wanted to illustrate the relationship between God's forgiveness and men's forgiveness with the parable of the unforgiving servant; its synthesis is as follows. (Compare Matthew 18:23-30.) A servant owed a big amount of money to his king; as he was not able to pay, and given his entreaties, the king forgave him the debt. But the servant found a fellow servant who owed him a small amount of money, and, as he was not able to pay, although he entreated him, he threw him into prison. When the master knew what the servant had done, he severely scolded him and put him in jail. Jesus concludes saying: So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses (Matthew 18:35). God's judgment threatens those Christians who do not forgive, as well as churches that do not tolerate the mistakes of their members or the differences among them; according to the words of Jesus the heavenly Father also will do to you (Matthew 18:35).

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Evangelical perfection. As we said before, Jesus didn't give many commandments, but He did show what could be called the way of evangelical perfection or the practice of Jesus' counsel. Perhaps the most beautiful piece of teaching about evangelical perfection is the "Beatitudes," which is the fundamental guidance for those who want to follow and imitate Jesus. The Latin word for Beatitude is beatitudo, which means gladness, happiness, good fortune.

Aramaic, the original language of the sermon. Jesus pronounced the beatitudes in Aramaic, His native language; and supposedly the first written versions were made in the original language. Matthew and Luke must have made their own translations, Luke following the text almost literally, and Matthew translating the ideas first, and then the words.

Place and audience of the "Sermon on the Mount". According to Matthew, Jesus went up on a mountain... and His disciples came to Him... and taught them (Matthew 5:1, 2); that is why this speech is known as "The Sermon on the Mount." According to Luke, Jesus came down with them (the twelve), and stood on a level place with a crowd of His disciples and a great multitude of people... who came to hear Him and be healed of their diseases (Luke 6:17). Be this as it may, it is obvious that Matthew's mountain must have had a valley in front, and that it was there that Jesus spoke. Both evangelists coincide that this sermon was addressed mainly to His disciples, and to those who had a positive interest in listening to Jesus' message.

Origin of the Sermon on the Mount. It is probable that the Sermon on the Mount as it appears in Matthew (127 verses compared with 30 of Luke), might be a collection of teachings of Jesus pronounced at different times and places, and that the evangelist organized them as a body of doctrine. The fact that Luke has only four beatitudes, and that most of Matthew's teachings are found scattered in the whole gospel of Luke, favors the interpretation that Matthew's narrative as one sermon was his arrangement. For Matthew, this is the first main sermon of Jesus; for Luke it is the second, the first one being that at the synagogue of Nazareth (Luke 4:16-30)

Synthesis of the message. The beatitudes are evangelical counsels, not commands; nobody is excluded from the kingdom of God because he does not follow the beatitudes. The beatitudes are in frank opposition to the world's doctrine, where what counts is power, money, pleasure and selfishness; the world never calls the poor blessed, nor those who cry or are persecuted, as the beatitudes do. They include some temporal promises, but most of the rewards are eternal.

The beatitudes and the unbelievers. The ethical value of the beatitudes has drawn the attention of all mankind, in all ages, unbelievers included; all have admired the sublimity of the doctrine of Jesus in these sentences, apart from any judgment regarding His person.

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The best part of the Sermon on the Mount. The most beautiful doctrine of the Sermon on the Mount, as presented by Matthew, is that of the Beatitudes. Notice that the rewards are in passive voice, a circumlocution avoiding the pronunciation of the name of God, who gives the rewards; Jews avoided pronouncing the name of God. Let us study, briefly, the beatitudes.

1. "Blessed are the poor in spirit, for theirs is the kingdom of heaven." This is the first beatitude (Matthew 5:3). Luke omits the words "in spirit" (Luke 6:20). Who are the poor in spirit? It is possible that Jesus had referred to the financially poor, as most of the people of Galilee and Judea were; we certainly know that most of the early Christians were poor, as we read in Corinthians (1 Corinthians 1:26-29). It is also possible that Jesus had spoken about those spiritually poor, as David said calling himself poor and needy (Psalms 40:17; 86:1; 109:22); and David was not economically poor. Every believer is poor before God; that is why believers who are not poor, financially, could be poor in spirit. The reward for the poor in spirit is that theirs is the kingdom of heaven, that is, they have entrance into the kingdom of heaven, and therefore are blessed.

2. "Blessed are those who mourn, for they shall be comforted." The Greek text of Matthew says, literally, "to mourn," and Luke says those "who weep" (Luke 6:21); but the meaning is the same. That is in accordance with other places of the Scripture where the two verbs are interchangeable. To mourn includes pain, grief, anguish; but God will give them consolation now and later also, as we read in Revelation: And God will wipe away every tear from their eyes (Revelation 7:17; 21:4).

3. "Blessed are the meek, for they shall inherit the earth" (Matthew 5:5). Meek means humble, not haughty, arrogant. The world does not appreciate humility, rather it flees away from it and condemns it. Regarding the reward of inheriting the earth, it could mean what is said in Revelation, how the saints will reign with Christ (Revelation 20-22, in particular 20:4-6).

4. "Blessed are those who hunger and thirst for righteousness, for they shall be filled." Matthew speaks of hunger and thirst, Luke only of hunger; but the meaning is the same. Hunger and thirst for righteousness is the longing that the justice of God might reign and the kingdom of God might come. These desires will be filled.

5. "Blessed are the merciful, for they shall obtain mercy" (Matthew 5:7). The mercy of God is one of His attributes most mentioned and praised in the Scriptures. Jesus recommended His disciples to be merciful just as your Father also is merciful (Luke 6:36); this sentence of Luke is parallel to that of Matthew: Be perfect just as your Father in heaven is perfect (Matthew 5:48). "The merciful" is whoever knows compassion for one who suffers, whoever knows how to forgive one indebted to him, whoever knows how to endure the weakness of his neighbor. The promise is that they also shall obtain mercy.

6. "Blessed are the pure of heart, for they shall see God" (Matthew 5:8). "The pure of heart" is one whose intention is right and who endeavors to please God in everything. The text is not speaking of the righteousness of God by which the believer is justified, but of righteousness of intention. Matthew says further: Lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light (Matthew 6:22; compare Luke 11;34).

7. "Blessed are the peacemakers, for they shall be called sons of God (Matthew 5:9). The subject of this beatitude is interpersonal relationships: those who strive for harmony, peace and reconciliation, shall have the reward of being called sons of God.

8. "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven (Matthew 5:10). The persecution Jesus is talking about here is "for the sake of righteousness," that is, for living in accordance with the gospel, for following Him or defending His doctrine; the text does not refer to those who receive some punishment because they did evil. The reward is that for the persecuted, theirs is the kingdom of heaven.

9. "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven (Matthew 5:11-12). This beatitude is very close to the previous one; it is like its extension. Luke cites it with very similar words (Luke 6:22-23). It is specified here to be persecuted "for My sake," that is, for following the gospel. Whoever is persecuted for the gospel may rejoice from now on, having the certainty that great is his reward in heaven.

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Prayer in the gospel. Prayer is an integral part of the gospel. Jesus taught prayer with words, but particularly with His example. The gospels show that Jesus went aside very often to pray, alone or with His disciples. Luke for instance says, that in the daytime He was teaching in the temple, but at night He went out and stayed (in prayer) in the mountain Olivet (Luke 21:38). It is noteworthy that Jesus resorts to prayer before certain important moments of His life; when He was going to choose His disciples, He went out to the mountain to pray, and continued all night in prayer to God (Luke 6:12); and before His passion He came to a place which was named Gethsemane, and said to His disciples: Sit here while I pray (Mark 14:32).

The need of prayer. Luke says in his gospel that Jesus spoke a parable that men always ought to pray and not lose heart (Luke 18:1); it is the parable of "the unjust judge" who, tired that a widow was constantly troubling him and asking him to pay attention to her case, at the end, because of her complaints, he did justice for her. Jesus said: Hear what the unjust judge said. And shall God not avenge His own elect who cry out day and night to Him? (Luke 18:6-7). The teaching is that whoever perseveres in prayer, obtains what he is asking, because Jesus said: Everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened (Mark 7:8; Luke 11:10). Jesus added: If you, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him! (Matthew 7:11; Luke 11:13). Luke, for whom prayer is a favorite subject, carries also the parable of the inopportune friend, which presents the same teaching is the parable of the unjust judge. (Compare Luke 11:5-10).

Prayer should be in secret. Jesus disapproved of the attitude of those who pray publicly that they be seen by men (Matthew 6:5), and said: When you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly... and do not use vain repetitions as the heathen do, for they think that they will be heard for their many words (Matthew 6:6-7).

The perfect prayer. According to Matthew it was immediately after Jesus had given the teachings about prayer which we have just seen, that He said to His disciples: Therefore do not be like them... In this manner therefore pray... and it was then that Jesus taught the "Our Father" (Matthew 6:9-13), which is known also as the Lord's Prayer or Dominical Prayer (from Dominus, in Latin, which means Lord). The "Our Father" is what we may call the perfect prayer; they are the words of Jesus that Christians have repeated the most in all ages, and they are the words that have produced the highest admiration for Jesus, from believers and unbelievers.

Luke's version. Luke has a parallel version of the Our Father of Matthew, and he puts it in a different context; Luke says that when Jesus ceased praying, one of His disciples said to Him: Lord, teach us to pray; and it was then that Jesus taught the Our Father (Luke 11:1). There are a few differences between the two texts, and we do not know which one is authentic, but the substance is the same. According to some biblicists, Luke's version could be more primitive, and Matthew's version could be a posterior elaboration; others think that both versions are Jesus', although pronounced in different occasions.

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A prayer of intimacy and communion. We regret that the constant, mechanical and unconscious repetition of the Lord's Prayer, has made it loose some of its character of intimacy, and it does not attain the communion with the Father, as it should. Let us try to understand a little the deep meaning of this prayer.

The word "Father" in the New Testament. The Greek word to say Father is pater which, referring to God, is found 250 times in the New Testament, mainly in John (136 times), Matthew (63) and Luke (56). The original Hebrew or Aramaic word for Father, is Abba, which Jesus must have used, and Mark placed in his Greek original, in the narrative of Jesus' prayer at Gethsemane (Mark 14:36). The fact that Paul also used the Aramaic word in the middle of his Greek originals (Romans 8:15 and Galatians 4:6), gives us the idea that Greek Christians had become familiar with the use of Abba, and had incorporated it into their own language, particularly —we suppose,— when they recited the Lord's Prayer.

"Our Father in heaven," (Matthew 6:9). Luke says only: Father, as per the critical text of the Greek New Testament, and omits the words our and in heaven (Luke 11:2), although some English translations have them. Abba, Father, means really dad, or more familiar the English daddy; there are some who dispute the connotation of daddy, because —they say,— it is too familiar and childlike. The truth is that Jesus wanted us to communicate with God in all intimacy and trust, as with our dad. In principle, only Christians have the right to call God Father, although in a wider sense, God is the father of all creation. This name should not denote gender or sex in God, as some feminine movements pretend; the name Father is telling us, simply, that God is the most kind person, without sex, because God does not have sex. God is not masculine nor feminine. The who are in heaven, puts the balance between intimacy with the Father, and honor and respect that He deserves as the Sovereign of the whole universe.

"Hallowed be Your name" (Matthew 6:9; Luke 11:2). The first petition of the Our Father is hallowed be Your name. Hallowed is here synonym of glorified, honored, respected, venerated, praised; it is to render God all the honor He deserves. This is the first duty of every Christian; this is the first commandment; when a Christian is saying these words, He is giving God all honor and glory, although the perfect glorification of God is eschatological, as was said in other places. (Compare Step 31).

"Your kingdom come" (Matthew 6:10; Luke 11:2). Although the kingdom of God is already present, as we said in Step 34, the meaning here is also eschatological; it is looking, asking and desiring the full realization of the kingdom of God in the future world.

"Your will be done on earth as it is in heaven" (Matthew 6:10). In the critical text of the Greek New Testament, Luke omits this petition (Luke 11:2), although some English translations have them. It was said at the end of Step 31, that the full glorification of God is obtained by the surrendering of the whole creation to Him and the fulfillment of His will. This petition confirms that fact and asks that, in the same way as the Father's will is fulfilled in heaven, His will may be done here also on earth, and today. As we can see, the first half of the Dominical Prayer is addressed to God, the Creator, our Father, who deserves all glory; in the second part the "we" is introduced and there are petitions for our human needs.

"Give us this day our daily bread" (Matthew 6:11; Luke 11:3). The petition our daily bread refers to the fundamentals for living, not to superfluous ones, or the desire for material goods; it asks for the essential, the daily bread. There have been many discussions what daily, —which corresponds to the Greek word epiousion,— means. The conclusion is that the bread mentioned here is every necessary food for living, not just bread; and it is not talking in an eschatholical sense, the bread of eternity.

"Forgive us our debts as we forgive our debtors" (Matthew 6:12; Luke 11:4). Luke's text is very similar to Matthew's but not identical. On one hand, it asks for the forgiveness of our trespasses, our sins, which is the meaning of debts as Luke says, and it is also clarified by Matthew in 6:14-15. On the other hand, it is supposed that whoever prays this, has already forgiven those who trespassed against him.

"Do not lead us into temptation" (Matthew 6:13; ;Luke 11:4). In other places of the Scripture, the word temptation means proof, a painful test of God, , but not here; it is not asked that God might free us of trials. The literal sense that God should not lead us into temptation is also unacceptable, because we know, by James' letter, that He Himself does not tempt anyone (James 1:13). The meaning is rather that He does not allow us to succumb to temptation, or that He does not abandon us when we are tempted.

"But deliver us from the evil one" (Matthew 6:13; Luke 11:4). This last petition of the Our Father is parallel with the previous one, but wider; it is asked, not just that we do not fall into temptation, but that He might free us of every evil; or, it is also possible that the meaning is that He free us from the Devil, the Tempter, who is Satan.

Final doxology. The doxology carried by some translations at the end of the Our Father, by Matthew: For yours is the kingdom and the power and glory forever. Amen (Matthew 5:13), is not found in most of the most ancient manuscripts, which means that it is not part of the original text of Matthew; posterior manuscripts have the doxology. Matthew's doxology was explained already, and it is, anyway, an excellent conclusion to the Our Father. See the explanation in Step 31.

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