Matius 6:25

Do Not Worry

6:25 “Therefore I tell you, do not worry ¹  about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?

Matius 17:25

17:25 He said, “Yes.” When Peter came into the house, Jesus spoke to him first, ²  “What do you think, Simon? From whom do earthly kings collect tolls or taxes – from their sons ³  or from foreigners?”

Matius 18:8

18:8 If ⁴  your hand or your foot causes you to sin, ⁵  cut it off and throw it away. It is better for you to enter life crippled or lame than to have ⁶  two hands or two feet and be thrown into eternal fire.

Matius 19:28

19:28 Jesus ⁷  said to them, “I tell you the truth: ⁸  In the age when all things are renewed, ⁹  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ¹⁰  the twelve tribes of Israel.

Matius 21:31

21:31 Which of the two did his father’s will?” They said, “The first.” ¹¹  Jesus said to them, “I tell you the truth, ¹²  tax collectors ¹³  and prostitutes will go ahead of you into the kingdom of God!

[6:25]  ¹ tn Or “do not be anxious,” and so throughout the rest of this paragraph.

[17:25]  ² tn Grk “spoke first to him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[17:25]  ³ sn The phrase their sons may mean “their citizens,” but the term “sons” has been retained here in order to preserve the implicit comparison between the Father and his Son, Jesus.

[18:8]  ⁴ tn Here δέ (de) has not been translated.

[18:8]  ⁵ sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.

[18:8]  ⁶ tn Grk “than having.”

[19:28]  ⁷ tn Here δέ (de) has not been translated.

[19:28]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ⁹ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ¹⁰ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[21:31]  ¹¹ tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western mss (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this texttype, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in (א) C L W (Z) 0102 0281 ˹ 33 Ï and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ Ë¹³ 700 and several versional witnesses. Both of these latter two readings make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles and tax collectors and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32).

[21:31]  ¹² tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:31]  ¹³ sn See the note on tax collectors in 5:46.