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With six powerful examples in Matthew 5:21–47, ..

remark,However, that the date indicated by mark (xiv, 1) is placed by matthew in the.

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The Sermon On The Mount: Six Antitheses-- Matthew 5:21-48

Those who believe and teach that the scriptures are just a bunch of jumbled up words that require the special and esoteric assistance of the Holy Spirit to interpret are largely responsible for much of the chaos in the religious world (cp. Eph. 3: 4). The fact of the matter is God’s word is subject to the same basic methods of interpretation and study as any literature. The more the Bible student realizes this, the more truth he is capable of ascertaining. One situation seen in literature and in the scriptures is the law of antithesis. The word "antithesis" is straight from the Greek (transliterated form). It is a compound word made up of, "anti," meaning against; and, "thesis, a setting. It is defined as:

Matthew 25: 46 is a good example of how there can be more involved in the law of antithesis

Even regarding Matthew 25: 46, there is an extra requisite step in fully understanding Jesus’ antithesis. Some materialists have erred and abused Jesus’ teaching by contending, "Jesus is saying that both the lost and saved shall have eternal life; hence, there is no difference in the future state of both."

The Law of Antithesis - Bible Truths

(2004:80) compares matthew 5:21−48 with the antithetical debate in the halakhic letter of qumran (4qmmt).

"The duration of the punishment of the wicked can be settled by this law of antithesis (Matt. 25: 46). ‘And these shall go away into everlasting punishment: but the righteous into life eternal.’ The duration which is the measure of the one of these, must of necessity be the measure of the other, unless the author of the antithesis has seen proper to make a difference in that respect. In this case, so far from making any difference, He has used the same word on both sides (aionios, translated first "everlasting" and then "eternal" in the KJV, dm); if the eternal life of the righteous is life without end, so is the punishment of the wicked. This is absolutely demanded by the law of antithesis" (Hermeneutics, pg. 347, 348).

Anterior to noticing instances of the law of antithesis and how it serves to irrefutably establish various biblical truths, one might ask what is the essential difference between a comparison, contrast, and an antithesis. In general, a cursory consideration of this question might not establish any serious dissimilarities. A comparison involves two or more matters being considered as to any similarities or differences they may possess in proximity one to another. A contrast would be a more detailed comparison for the purpose of clearly establishing likenesses and areas of converse. An antithesis, on the other hand, would be to observe the direct opposites in such a comparison or contrast. The law of antithesis, then, extracts properties that are the reverse. One can learn important truths by first establishing an affirmation and then either observing or inferring the opposite. Let me inject that we must first determine that the set up is that of antithesis and then we must be careful to observe what antithetical truths are intended. Hence, an antithesis can either be very simple or more complex, requiring more caution.

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the antithetical argument in matthew 5:31−32 therefore does not negate the commandment on divorce.

matthew 5:19 jesus also said that if anyone broke "one of the least of these commandments" and taught others to do so, that person would be called "least" in the kingdom., 1967, the theme of persecution of christians in the gospel according to matthew, society for new testament studies monograph 6 university press, cambridge.

in contrast to the single thesis in matthew 5:21, jesus makes three antithetical statements in matthew 5:22, demonstrating matthew’s preference of using triadic structures.

perfect as conclusion of the series of antithetical arguments (matthew 5:48)., the gospel editors have thought it fitting to introduce the lord's.
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this is demonstrated by the fact that one cannot find in the teaching in matthew 5-6 any discussion of ceremonial laws such as the sabbath and annual festival "holy time" regulations — a hallmark of jewish religious observance based on old covenant commands.

Matthew 5:21-48 English Standard Version (ESV) Anger

Verses 38-42 deal with the subject of retaliation. Jesus quotes a common Old Testament dictum, an eye for an eye and a tooth for a tooth. This saying can be found in Exodus 21:24; Leviticus 24:20; and Deuteronomy 19:21. Though Christian history has normally taken these words to speak of the right for revenge, in their original context they had a very different thrust. In a world in which the death of one demanded vengeance killing of several in response the eye for eye teaching was a of retaliation. Jesus extends that limitation of retaliation by urging our generous and gracious response to everyone who hurts us or places some demand upon us. This leads very naturally to the final antithesis. Instead of loving our family and friends and hating our enemies Christ calls on us to also love our enemies. Our example in this is God himself who demonstrates equal love to saints and sinners alike. Both receive the blessings of sunshine and rain indiscriminately. Kingdom people likewise will love indiscriminately. That love without expecting a return is the meaning of being perfect like our heavenly Father is perfect.

"Thesis, antithesis & synthesis" by Matthew de …

The third issue Jesus addressed in the great antitheses was divorce. The Old Testament quotation is from Deuteronomy 24:1, which was part of the Old Testament divorce regulations. The scenario described in Deuteronomy 24:1 is that of a wife who does not find favor from her husband because of something objectionable about her. The rabbis of Jesus’ time discussed intensely what "objectionable" things might be sufficient cause for a divorce. Some of the suggestions included such trivial matters as being a poor cook or not being as physically attractive as another woman the husband might meet.

Joe Scarborough: Donald Trump Is The "Antithesis" …

Weisse's views did not immediately establish a following. He was a lone voice during a period that was dominated by the Tübingen school, who found the Griesbach hypothesis amenable to their rigid conception of the development of history in accordance with the Hegelian dialectic. Specifically, they saw Matthew as the Jewish thesis, Luke as the Gentile antithesis, and Mark as the mediating synthesis. However, the excesses of the school led a questioning of all their positions created a favorable climate for other approaches the synoptic problem. Holtzmann (1863) investigated his predecessors and organized his theory around a narrative source he called Alpha (A). Noticing that Matthew and Luke rarely agreed against Mark, Alpha's nature so closely resembled Mark that Holtzmann called it an Ur-Markus. With a Mark-like source, there needs to be a saying source. which Holtzmann termed Lambda (L) for the logia. Holtzmann's work came out when members of the Tübingen school were retiring, and the new generation of scholars quickly and enthusiastically adopted Holtzmann's Markan hypothesis.

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