Early Christianity on: The Omnipotence of God the Father (Full Script)

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Early Christianity on the Omnipotence of God the Father

Post-Apostolic Church

INTRO

This is the seventh video in a series on what the Pre-Nicene Christians believed about the Divinity.  And this is the fourth video about God the Father.

To be omnipotent means to be all-powerful.  A common belief in Christianity is that God is omnipotent.  What have we heard people say about it?  Diving into what it means to be omnipotent, some might say, “God can do all things and nothing in impossible for Him; if something was impossible for Him, He wouldn't be all-powerful.”  Others might ask the philosophical question, “Can God create a rock so heavy He could not lift it?”  This question certainly causes each person to stop and think about it.  But at the core, the real question is, “If God is all-powerful, then is there anything He cannot do?”  We will answer this question, but first, can we establish that God is indeed omnipotent?

PRE-NICENE CHRISTIANS: GOD IS OMNIPOTENT

Clement of Rome wrote,

For nothing is impossible with God.  (Clement of Rome.  AD 96.  ANF, vol 1, page 12.)

(http://www.ccel.org/ccel/schaff/anf01.ii.ii.xxvii.html)

One of God’s more popular titles is all about His omnipotence, it is: God is The Almighty.  But the best example to prove God’s omnipotence is His creation.  Theophilus wrote,

Fashioner and Maker, because He is creator and maker of the universe.  The Highest, because of His being above all.  And Almighty, because He Himself rules and embraces all.  For the heights of heaven, and the depths of the abysses, and the ends of the earth, are in His hand, and there is no place of His rest.  For the heavens are His work, the earth is His creation, the sea is His handiwork; man is His formation and His image; sun, moon, and stars are His elements, made for signs, and seasons, and days, and years, that they may serve and be slaves to man.  And all things God has made out of things that were not into things that are, in order that through His works His greatness may be known and understood.  (Theophilus.  AD 175.  ANF, vol 2, page 90.)

(http://www.ccel.org/ccel/schaff/anf02.iv.ii.i.iv.html)

Origen even gave God the title of “The Omnipotent,” writing,

For nothing is impossible to the Omnipotent.  (Origen.  AD 225.  ANF, vol 4, page 347.)

(http://www.ccel.org/ccel/schaff/anf04.vi.v.iv.viii.html, 5)

After Lactantius wrote about what the secular philosophers and polytheistic writers said about the universe, pointing out their inconsistencies with their own words, he wrote,

Therefore, it is proved by these witnesses [of secular philosophy and polytheism], so numerous and of such authority, that the universe is governed by the power and providence of one God, whose energy and majesty Plato in the Timaeus asserts to be so great, that no one can either conceive it in his mind, or give utterance to it in words, on account of His surpassing and incalculable power.  And then can anyone doubt whether anything can be difficult or impossible for God, who by His providence designed, by His energy established, and by His judgment completed those works so great and wonderful, and even now sustains them by His spirit, and governs them by His power, being incomprehensible and unspeakable, and fully known to no other than Himself?  (Lactantius.  AD 310.  ANF, vol 7, page 17-18.)

(http://www.ccel.org/ccel/schaff/anf07.iii.ii.i.ix.html)

SCRIPTURES: GOD IS OMNIPOTENT

There are plenty of examples of God’s miracles throughout all the Scriptures that prove God’s omnipotence.  We have mentioned creation.  Here are two explicit statements from Scripture that sum up the belief that God is omnipotent.

When the angel Gabriel was telling Mary how she would have a child, she was confused and told Gabriel that she is a virgin.  Gabriel explained it to her and reminded her,

Nothing will be impossible for God.  (Luke 1:37)

Jesus, the One from God who best reveals God to us, said,

With God all things are possible.  (Matt 19:26)

PRE-NICENE CHRISTIANS: GOD CANNOT DO WRONG

Now let’s address the previous question, “If God is all-powerful, then is there anything He cannot do?”  The answer is yes.  It is not possible for God to do wrong.

Earlier, Clement of Rome wrote that nothing is impossible with God.  Here is his full statement.

He who has commanded us not to lie, will much more Himself not lie; for nothing is impossible with God, except to lie.  (Clement of Rome.  AD 96.  ANF, vol 1, page 12.)

(http://www.ccel.org/ccel/schaff/anf01.ii.ii.xxvii.html)

DOING NO WRONG MEANS NOT OMNIPOTENT?

Someone still might say, “Technically, God is not all-powerful because there are things He cannot do.”  Origen argued that this argument is illogical.  Firstly, if God were able to do wrong, then He would cease to be God.  This is because another attribute of God is His perfect goodness.  Secondly, Origen points out that God cannot do things that are non-existent or against His design.  For example, God cannot make a four-sided circle nor can God ever make 1 equal 2.  Origen wrote,

We do not take ourselves to a most absurd refuge, saying that with God all things are possible.  For we know how to understand this word “all” as not referring either to things that are “non-existent” or that are inconceivable.  But we maintain, at the same time, that God cannot do what is disgraceful, since then He would be capable of ceasing to be God.  For if He does anything that is disgraceful, He is not God….  Therefore, things which are done by God, although they may be, or may appear to some to be incredible, are not contrary to nature.  (Origen.  AD 248.  ANF, vol 4, page 553.)

(http://www.ccel.org/ccel/schaff/anf04.vi.ix.v.xxiii.html)

In order for God to be God, He must be all-powerful while at the same time being all-good.  It is in this way that God can do all things except do wrong.  As to this point, stay tuned for a later video about what early Christianity believed about the Perfect Goodness of God.

I’m curious who would make an argument, saying: because God cannot do wrong, this limits His power.  Would any a person want a God that fits into that mold of omnipotence?  A God who commits injustice, harbors hatred, or tells lies?  A God that shows favoritism, loves punishing people, and accepts bribes from people?  With this kind of God, we ourselves would be forced to determine which of His qualities are good and which ones are bad.  I am glad that the God of Christianity excels in both attributes: His omnipotence AND His perfect goodness.  And on the flip side, a positive argument could be made, saying: it is actually a display of infinite power for a Being to be perfectly good.  That is, because God can do absolutely no wrong, then that in itself would make God all-powerful.

SCRIPTURES: GOD CANNOT DO WRONG

Here is a list from Scripture of things that God cannot do.  As we look at these, let us be thankful that this list exists!

God is not as a man to waver, nor as the son of man to be threatened.  Will He say and not perform?  Will He speak and not keep to His word?  (Num 23:19 (Brenton))

God will not turn nor repent [or change His mind], for He is not as a man to repent.  (1Sam 15:29 (Brenton))

He cannot deny Himself.  (2Tim 2:13)

God…, who does not accept [or show partiality toward] persons, nor will He by any means accept a bribe.  (Deut 10:17 (Brenton))

Now I [Peter] really understand that God doesn’t show favoritism.  (Acts 10:34)

There is no favoritism with God.  (Rom 2:11)

…[He is] the One who judges impartially based on each one’s work.  (1Pet 1:17)

And finally,

God is not tempted by evil, and He Himself does not tempt anyone.  (Jam 1:13)

CONCLUSION

We saw how Origen called God “The Omnipotent.”  Here is the rest of his statement.

For nothing is impossible to the Omnipotent, nor is anything incapable of restoration to its Creator: for He made all things that they might exist [in Him].  (Origen.  AD 225.  ANF, vol 4, page 347.)

(http://www.ccel.org/ccel/schaff/anf04.vi.v.iv.viii.html, 5)

Notice that the purpose of Origen writing this, is to explain how God’s omnipotence is about being able to reconcile anyone and anything to God.  When Origen and Clement of Rome said, “Nothing is impossible,” they were referring to something Jesus said.  What was the context of this reference where Jesus said this about God’s omnipotence?  After His encounter with the rich young ruler and teaching how hard it is for a rich person to enter the Kingdom of God, Jesus’ followers asked the important question: “Then who can be saved?”  You might have asked that question about yourself, “Is God really able or powerful enough to save me?”

Jesus looked at them and said, “With men this is impossible, but with God all things are possible.”  (Matt 19:26)

God is omnipotent, all-powerful, yes.  He has proven it with creation.  And what does God call our attention to when it comes to His omnipotence?  Our salvation… God’s ability to save us in every way.  God is powerful enough to make us physically exist in the world.  And God is also powerful enough to make us spiritually exist in Him.

Blessings and so forth.

Update - June 2018

Summer is now here.  A new season with a new drive to continue this channel.  God has kick-started a new season for me.  And so I am making a promise: I will be posting new videos THIS MONTH.  Stay tuned!  It is my tradition to release videos on Friday.  I hope that a week from today will see next video in the series on God the Father.

Blessings and so forth.

Update - May 2018

As the month before it, April saw no new videos.  The busyness and stress of life are taking their toll.  Please continue to be patient.  The next eight videos are ready except for the audio recordings.

Blessings and so forth!

Update - April 2018

In my last blog post, I gave the dates I planned to post videos this month.  You might have noticed that I posted nothing this month.  It turned out to be an unusually busy month.  But the main reason is that my computer broke--twice!  Now that I'm up and running again, let's try this again.  The current plan for April....

Early Christianity on: The Omnipotence of God the Father (Apr 6)
Early Christianity on: The Perfect Goodness of God the Father (Apr 20)

After these videos, there are 6 more videos in this series on God the Father.

Blessings and so forth!

Update - March 2018

I hope you have been enjoying all the videos so far in 2018.  There are 8 more about God the Father.

In the month of March, I am planning to release 3 videos:
- Early Christianity on: The Omnipotence of God the Father (Mar 2)
- Early Christianity on: The Perfect Goodness of God the Father (Mar 16)
- Early Christianity on: The Omniscience of God the Father (Mar 30)

Again, it feels very good to get back into sharing videos.  I'm excited about finishing this series about God the Father before summer.

Blessings and so forth!

Early Christianity on: The All-Sufficiency of God the Father (Full Script)

Too lazy to read?  Watch the video!
www.youtube.com/watch?v=VKLFJzdL9hc

Early Christianity on the All-Sufficiency God the Father

Post-Apostolic Church

INTRO

This is the sixth video in a series on what the Pre-Nicene Christians believed about the Divinity.  And this is the third video about God the Father.

What have we heard about what God needs?  Does God need mankind in some way?  Does God require that mankind worship Him?  Or does God need nothing from mankind, that is, if mankind did not exist, would God lack anything?  The early Christians wrote that God is all-sufficient, that He does not need or require anything from mankind and does not depend on us.  Let’s take a look.

GOD HAS NO NEED OF ANYTHING

Aristides wrote,

Now when I say that he is “perfect,” this means that there is not in him any defect, and he is not in need of anything but all things are in need of him.  (Aristides.  AD 125.  ANF, vol 9, page 264.)

(http://www.ccel.org/ccel/schaff/anf09.xiii.iv.html, I)

But one may ask, if God needs nothing, then why does God ask us to serve and worship Him?  Does He need those from us?  This is a valid question.  Irenaeus wrote,

Therefore, in the beginning did God form Adam, not as if He stood in need of man, but that He might have [someone] upon whom to confer His benefits….  Nor did He stand in need of our service when He ordered us to follow Him; but He this way bestowed salvation upon ourselves.  For to follow the Savior is to be a partaker of salvation, and to follow light is to receive light.  But those who are in light do not themselves illumine the light, but are illumined and revealed by it: they do certainly contribute nothing to it, but, receiving the benefit, they are illumined by the light.  Thus, also, service [rendered] to God does indeed profit God nothing, nor has God need of human obedience; but He grants to those who follow and serve Him life and incorruption and eternal glory, bestowing benefit upon those who serve [Him], because they do serve Him, and on His followers, because they do follow Him; but [He] does not receive any benefit from them: for He is rich, perfect, and in need of nothing.  But for this reason does God demand service from men, in order that, since He is good and merciful, He may benefit those who continue in His service.  For, as much as God is in need of nothing, so much does man stand in need of fellowship with God.  For this is the glory of man, to continue and remain permanently in God’s service.  Why also did the Lord say to His disciples, “You have not chosen Me, but I have chosen you.* ”  (Irenaeus.  AD 180.  ANF, vol 1, page 478.)

* John 15:16.

(http://www.ccel.org/ccel/schaff/anf01.ix.vi.xv.html, 1)

Clement of Alexandria said similarly, writing,

And for this reason we rightly do not sacrifice to God, who, needing nothing, supplies all men with all things.  But we glorify Him who gave Himself in sacrifice for us, we also sacrificing ourselves….  For in our salvation alone God delights.  We do not therefore, and with reason also, offer sacrifice to Him who is not overcome by pleasures, inasmuch as the fumes of the smoke stop far beneath, and do not even reach the thickest clouds….  Then, the Deity neither is in need of anything, nor loves pleasure, or gain, or money, being full, and supplying all things to everything that has received being and [to everything that] has wants.  And neither by sacrifices nor offerings, nor on the other hand by glory and honor, is the Deity won over; nor is He influenced by any such things.  (Clement of Alexandria.  AD 195.  ANF, vol 2, page 526-527.)

(http://www.ccel.org/ccel/schaff/anf02.vi.iv.vii.iii.html)

Because God is all-sufficient, mankind cannot bargain with Him because there is nothing God wants from us that He does not already have.

SCRIPTURES: GOD NEEDS NOTHING

Paul said to the Greek philosophers in Athens,

The God who made the world and everything in it—He is Lord of heaven and earth and does not live in shrines made by hands.  Neither is He served by human hands, as though He needed anything, since He Himself gives everyone life and breath and all things.  (Acts 17:24-25)

God Himself speaks through Asaph’s psalm,

Hear, my people, and I will speak to you, O Israel: and I will testify to you: I am God, your God.  I will not admonish you on account of you sacrifices; for your whole-burnt-offerings are before me continually.  I will take no steers out of your house, nor male goats out of your flocks.  For all the wild beasts of the thicket are mine, the cattle on the mountains, and oxen.  I know all the birds of the sky; and the beauty of the field is mine.  If I should be hungry, I will not tell you: for the world is mine, and the fullness of it.  Will I eat the flesh of bulls, or drink the blood of goats?  Offer to God the sacrifice of praise; and pay your vows to the Most High.  And call upon Me in the day of affliction; and I will deliver you, and you shall glorify Me.  (Ps 50:7-15, Brenton)

CONCLUSION

Our service and worship to God profits Him nothing, just as Irenaeus said.  But this does not mean we should love God in word only.  We serve, worship, and obey God because it benefits us by remaining in God’s grace and salvation.  As Irenaeus said, we still follow God and live in obedience to Him, and as Clement of Alexandria said, we sacrifice ourselves to God just as Christ sacrificed Himself for us.

Therefore, to the degree that God is in need of nothing from mankind, mankind is in complete and desperate need of God.  So sacrifice your praises to God and even your whole self to Him.

Blessings and so forth.

Comparing the Septuagint and the Masoretic Using Matthew 4-5 (Full Script)

Too lazy to read?  Watch the video!

www.youtube.com/watch?v=EUV7X6mi6LY

Septuagint or Masoretic – Matthew 4-5

Post-Apostolic Church

INTRO

Happy Septuagint Day!  Let’s continue comparing the Hebrew Masoretic with the Greek Septuagint by going through the New Testament and seeing which manuscript family the writers used when quoting from the Old Testament.  In this video, we will be looking at Matthew chapters 4 to 5.  The running count of verses will continue from the last video.  But this time, we will add a category for when a New Testament quotation agrees with both the Masoretic and the Septuagint.

MATTHEW 4:4

Matthew 4:4 is about Jesus’ response to Satan’s temptations.  It reads,

Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.  (Matt 4:4 (ASV))

This is a quotation from Deuteronomy 8:3.  The Masoretic reads,

Man does not live by bread only, but by everything that proceeds out of the mouth of Jehovah.  (Deut 8:3 (ASV))

The Masoretic says “everything” instead of “every word,” but this is OK, because both “word” and “thing” are implied by the Hebrew.  Remember that Jehovah, Yahweh, and the LORD are all different ways to say the same thing in the Hebrew.  However, Matthew said “God” and not any of these.

The Septuagint reads,

Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.  (Deut 8:3 (Brenton))

Notice that the Septuagint explicitly includes “word” here.  [Greek is rhema which is not “word” (logos), but means utterance which is more general than “words.”]  But the thing to take note of is that it says “God” instead of Jehovah, Yahweh, or the LORD.  Matthew more closely follows the Septuagint there.  In both the Hebrew and Greek, Matthew switches around the order of the words.  But other than that, his words are the exact same in the Septuagint.
[Verses: 7.  Both: 0.  LXX: 3.  MT: 2.]

MATTHEW 4:6

Matthew 4:6 is about when Satan quoted Scripture in order to tempt Jesus.  It reads,

He shall give his angels charge concerning you.  And, on their hands they shall bear you up, lest you happen to dash your foot against a stone.  (Matt 4:6 (ASV))

This is a quotation from Psalms 91:11-12.  The Masoretic reads,

He will give his angels charge over you.  They shall bear you up in their hands, lest you dash your foot against a stone.  (Ps 91:11-12 (ASV))

The Masoretic reads nearly identical to Matthew’s reading.  The only difference is that the Masoretic did not include “happen.”

Because the Septuagint numbers the Psalms differently, this is a quotation from Psalms 90:11-12, and it reads,

He shall give his angels charge concerning you.  They shall bear you up on their hands, lest at any time you dash your foot against a stone.  (Ps 90:11-12 (Brenton))

In the Septuagint, it includes “at any time” which is the exact same Greek word Matthew used which the ASV translated as “happen.”  Because this word is missing in the Masoretic and because Matthew’s quotation is identical to the Septuagint, he follows the Septuagint’s reading.

[Verses: 8.  Both: 0.  LXX: 4.  MT: 2.]

MATTHEW 4:7

Matthew 4:7 is about Jesus’ response to Satan’s temptation.  It reads,

You shall not make trial of the Lord your God.  (Matt 4:7 (ASV))

This is a quotation from Deuteronomy 6:16.  The Masoretic reads,

You shall not tempt Jehovah your God.  (Deut 6:16 (ASV))

The Septuagint reads,

You shall not tempt the Lord your God.  (Deut 6:16  (Brenton))

The ASV translated the word “trial” instead of “tempt,” but these are the same words.  Since all three passages agree, Matthew’s reading follows the Septuagint and the Masoretic.

[Verses: 9.  Both: 1.  LXX: 4.  MT: 2.]

MATTHEW 4:10

Matthew 4:10 is about what Jesus said to Satan when being tempted.  It reads,

You shall worship the Lord your God, and him only shall you serve.  (Matt 4:10 (ASV))

This is a quotation from Deuteronomy 6:13.  The Masoretic reads,

You shall fear Jehovah your God; and him shall you serve.  (Deut 6:13 (ASV))

The second half in the Masoretic says nothing about serving God ONLY.

The Septuagint reads,

You will fear the Lord your God, and him only will you serve.  (Deut 6:13 (Brenton))

Interestingly, though Brenton translated “only” in this verse, it is not there in the Septuagint either.  Both the Masoretic and the Septuagint say to fear God; however, Matthew said to worship God.  For some reason, Jesus said “worship” instead of quoting “fear” from the Old Testament passage, probably because worship is what Satan asked for in the previous verse.  So in this case, the Masoretic and the Septuagint agree with each other, but they are not the same as Matthew’s quotation.  This is because I believe Jesus’ words are intentionally different, He is loosely following both the Septuagint and the Masoretic.

 [Verses: 10.  Both: 2.  LXX: 4.  MT: 2.]

MATTHEW 4:15-16

Matthew 4:15-16 are about when Jesus moved from Nazareth to Capernaum.  It reads,

The land of Zebulun and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles, the people that sat in darkness saw a great light, and to them that sat in the region and shadow of death, to them did light spring up.  (Matt 4:15-16 (ASV))

This is a quotation from Isaiah 9:1-2.  The Masoretic reads,

The land of Zebulun and the land of Naphtali, but in the latter time has he made it glorious, by the way of the sea, beyond the Jordan, Galilee of the nations.  The people that walked in darkness have seen a great light.  They that dwelt in the land of the shadow of death, upon them has the light shined.  (Is 9:1-2 (ASV))

The Septuagint reads,

O land of Zebulun, land of Naphtali, and the rest inhabiting the sea-coast, and the land beyond the Jordan, Galilee of the Gentiles.  O people walking in darkness, behold a great light!  You that dwell in the region and shadow of death, a light shall shine upon you.  (Is 9:1-2 (Brenton))

The Septuagint says the people are walking in darkness while Matthew says the people are sitting in darkness.  Also, the phrase following Zebulun and Naphtali and preceding the Jordan is different between them all.  Which reading is Matthew following?  In some ways neither and in some ways both.  Let’s say that Matthew is following both, pulling from both Old Testament manuscript families.

[Verses: 11.  Both: 3.  LXX: 4.  MT: 2.]

MATTHEW 5:21

Matthew 5:21 is part of the Sermon on the Mount.  In His teaching on murder and anger, Jesus quotes the Old Testament.  He said,

You have heard that it was said to them of old time, “You shall not kill;” and whosoever shall kill shall be in danger of the judgment.  (Matt 5:1 (ASV))

This is a quotation from Exodus 20:13 and Deuteronomy 5:17.  The Masoretic reads,

You shall not kill.  (Ex 20:13, Deut 5:17 (ASV))

The Septuagint reads,

You shall not kill.  (Ex 20:13, Deut 5:17 (Brenton))

Of course, being such a short verse and part of the Ten Commandments, also called Decalogue, we should expect that all manuscripts of Scripture would keep this commandment unchanged through all the centuries and millennia and copyists.  All manuscripts are in agreement.

[Verses: 12.  Both: 4.  LXX: 4.  MT: 2.]

MATTHEW 5:27

Matthew 5:27 is in the very same situation.  In Jesus’ teaching on adultery and lust, He said,

You have heard it was said, “You shall not commit adultery.”  (Matt 5:27 (ASV))

This is a quotation from Exodus 20:14.  The Masoretic reads,

You shall not commit adultery.  (Ex 20:14 (ASV))

Both Exodus 20:14 and Deuteronomy 5:18 in the Septuagint read,

You shall not commit adultery.  (Ex 20:14, Deut 5:18 (Brenton))

Jesus’ quotation of Exodus 20:14 agrees in all manuscripts.

[Verses: 13.  Both: 5.  LXX: 4.  MT: 2.]

The reason why Deut 5:18 doesn’t appear here like it did with “You shall not kill” is because Deut 5:18 is different in the Masoretic.  The ASV and KJV show the different.  There, there is the small mark of difference which the ASV and KJV translate as, “Neither shall you commit adultery.”  In short, Ex 20:14-17 is SLIGHTLY different from Deut 5:18-21 in the Masoretic.  In the Septuagint, they are the same.  This makes no difference in this video because Ex 20 is a sufficient place to find Jesus’ quotation.

MATTHEW 5:31, 5:33

Matthew 5:31 and 5:33 look like quotations from the Law.  However, Jesus doesn’t quote them directly, but refers to them by condensing them into fewer words without changing the meaning.  Matthew 5:31 is a condensation of Deuteronomy 24:1.  Matthew 5:33 is a condensation of Exodus 19:12, Numbers 30:2, and Deuteronomy 23:21.  These verses do not help us compare the Septuagint and the Masoretic because they are not direct quotations.  We will skip them.

Matthew 5:31 is in the same context and begins Jesus’ teachings on divorce.  He said,

It was said also, “Whosoever shall put away his wife, let him give her a writing of divorcement.”  (Matt 5:31 (ASV))

This is a reference, not quotation from Deuteronomy 24:1.  Jesus doesn’t specifically quote it.  The Hebrew Masoretic and the Greek Septuagint read the same way in Deuteronomy 24:1 with one exception.  The Hebrew says the man and woman get married.  The Greek says the man and woman live together.  This is inconsequential because I believe the meaning is the exact same, though the words are different.

Jesus is condensing Deuteronomy 24:1 into fewer words and without changing the meaning.  Since Jesus isn’t quoting this verse, it will not be counted.

Matthew 5:33 is about keeping your word and your promises.  Jesus said,

Again, you have heard that it was said to them of old time, “You shall not forswear yourself, but shall perform unto the Lord your oaths.”  (Matt 5:33 (ASV))

Same as above.  Jesus condenses Exodus 19:12, Numbers 30:2, and Deuteronomy 23:21.

MATTHEW 5:38

Matthew 5:38 is quotation which begins Jesus’ teaching on non-resistance.  He said,

You have heard that it was said, “An eye for an eye” and “a tooth for a tooth.”  (Matt 5:38 (ASV))

This is a quotation from Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21.  Just like with the previous verses from the Ten Commandments, there is no difference between any manuscript.  The only exception is that Jesus adds the word “and,” which does not appear in Hebrew nor Greek.  But this has very little significance.  For example, Jesus could be quoting two separate statements, as it is shown here denoted by the quotation marks.  In the end, all manuscripts agree.

[Verses: 14.  Both: 6.  LXX: 4.  MT: 2.]

MATTHEW 5:43

Matthew 5:43 is Jesus’ last quotation in His Sermon on the Mount.  As He begins to teach about loving your enemies, He said,

You have heard that it was said, “Love your neighbor” and hate your enemy.  (Matt 5:43 (ASV))

This is a quotation from Leviticus 19:18.  The Masoretic reads,

You shall love your neighbor as yourself.  (Lev 19:18 (ASV))

The Septuagint reads,

You shall love your neighbor as yourself.  (Lev 19:18 (Brenton))

Jesus just quotes a very small portion of the verse.  And all manuscripts are in agreement.

[Verses: 15.  Both: 7.  LXX: 4.  MT: 2.]

CREDITS

That is enough for now.  But we will continue looking at New Testament quotations from the Old Testament next year.  The next time Matthew quotes from the Old Testament is in chapter 8.

Blessings and so forth.