Interpretive Study of Luke's Gospel 3-4

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, God.

Luke Chapter 3

links to sentences in this chapter:

C3-S1 (Verse 1-2), C3-S2 (Verse 3-4), C3-S3 (Verse 5-6), C3-S4 (Verse 7), C3-S5 (Verse 8), C3-S6 (Verse 9), C3-S7 (Verse 10), C3-S8 (Verse 11), C3-S9 (Verse 12), C3-S10 (Verse 13), C3-S11 (Verse 14), C3-S12 (Verse 14), C3-S13 (Verse 15-17), C3-S14 (Verse 18), C3-S15 (Verse 19-20), C3-S16 (Verse 21-22), C3-S17 (Verse 23-38).

Please use This link to see the chapter summary.

Chapter theme: the ministry of John the Baptist and lineage of Jesus.

Please see the Doctrinal Studies called: Significant Gospel Events; Gospel Time Sequences and Table Of Miracles for references related to events in this chapter and for how the events of this chapter fit in the time sequence of the life of Jesus. In addition, there are prophecies given and prophecies fulfilled, which are also in the Significant Gospel Events Studywith other related Bible references. Further, there are several verses in each of the four gospels that tell about John the Baptist. The Doctrinal Study, called John the Baptist, has links to all of the other references in the Bible for John the Baptist.

The introduction of John the Baptist is reported in Matthew 3:1-12; Mark 1:1-8; Luke 3:1-20; John 1:6-8. Please use this link provided to see the full Study on John the Baptist; including links to notes which deal with every place in the Bible where he is named.

In Luke 3:5-6 John the Baptist gives a symbolic prophesy about how Jesus will change the way that God's people interact with God.

Matthew 3:10; Mark 1:8; Luke 3:16-17 and John 1:33 have the prophecy from John the Baptist that Jesus shall baptize you with the Holy Ghost.

We are told that John the Baptist was put into prison in Matthew 4:12 and Mark 1:14-15 and Luke 3:20.

In Matthew 3:13-17 and Mark 1:9-11 and Luke 3:21-22 and John 1:32 we are told that John the Baptist baptized Jesus and saw the Holy Ghost come on Him.

In the Gospel accounts, we read that God spoke in an audible voice from heaven in Matthew 3:17; Mark 1:11; Luke 3:22 and John 12:28.

The genealogy of Jesus is reported in Matthew 1:1-16 and Luke 3:23-38. Matthew gives His legal genealogy, which comes through Joseph while Luke gives His physical genealogy, which comes through Mary.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-14. the preaching and baptism of John;
15-18. his testimony of Christ;
19-20. Herod imprisons John;
21-22. Christ, baptized, receives testimony from heaven. 23-38. the age and genealogy of Christ from Joseph upwards.
A.M. 4030. A.D. 26.'.

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C3-S1 (Verse 1-2) The time when the ministry of John the Baptist started.

Now in the fifteenth year of the reign of Tiberius Caesar,
Pontius Pilate being governor of Judaea,
and Herod being tetrarch of Galilee,
and his brother Philip tetrarch of Ituraea and of the region of Trachonitis,
and Lysanias the tetrarch of Abilene,
Annas and Caiaphas being the high priests,
the word of God came unto John the son of Zacharias in the wilderness..

John 1:6-8, John 1:15 and John 1:19-28 introduce John the Baptist. This event is also recorded as reported in Matthew 3:1-12 and Mark 1:1-8 and Luke 3:1-20. Please use this link to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named. Please also use the link in the sentence outline, above, to access the note for this sentence in the Lord Jesus Christ Study. It explains why this sentence uses the word son, which is different than what most people would assume.

Our sentence tells us that John the Baptist was in the wilderness when the word of God came unto John. The Bible (Psalms 4:4; Psalms 46:10) tells us the be still if we want to hear from God. John the Baptist was in the wilderness so that he could get away from the distractions of this life and of other people. He did this so that God could speak to him without distractions.

Please see the note for Luke 2:1 about the word Caesar. The functional definition for this word is: 'The common title of the successive Roman emperors, taken from Julius Caesar'. Please see the note for Mark 8:27 about the city called Caesarea Philippi. Please see the note for Luke 2:1 about the city called Caesarea.

Please see the note for Romans C6S12 about the word reign. The functional definition for this word is: 'To possess or exercise sovereign power or authority; to rule; to exercise government, as a king or emperor; or to hold the supreme power'. Please also see the note for The S and P's of 2Timothy 1. Please also see the note for Acts 17:24-28 about seek the Lord about the word Sovereign.

Please see the note for John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'. He is found in this Gospel in: this sentence and in: 13:1, 23:1, 23:3, 23:4, 23:6, 23:11, 23:12, 23:13, 23:20, 23:24, 23:52.

Please see the note for Luke 2:2 about the word governor. Smith's Bible Dictionary defines this word as: 'In the Authorized Version this one English word is the representative of no less than ten Hebrew and four Greek words. 1. the chief of a tribe or family. 2. A ruler in his capacity of lawgiver and dispenser of justice. 3. A ruler consider especially as having power over the property and persons of his subjects. Ge 24:2; Jos 12:2; Ps 100:5. The "governors of the people," in 2Ch 23:20. appear to have been the king's body-guard; cf. 2Ki 11:19. 4. A prominent personage, whatever his capacity. It is applied to a king as the military and civil chief of his people, 2Sa 5:2; 6:21; 1Ch 29:22. Tothe general of an army, 2Ch 32:21. and to the head of a tribe. 2Ch 19:11. It denotes an officer of high rank in the palace, the lord high chamberlain. 2Ch 28:7. It is applied in 1Ki 10:15. Tothe petty chieftains who were tributary to Solomon, 2Ch 9:14. Tothe military commander of the Syrians, 1Ki 20:24. The Assyrians, 2Ki 18:24; 23:8. The Chaldeans, Jer 51:23. and the Medes. Jer 51:38. Under the Persian viceroys, during the Babylonian captivity, the land of the Hebrews appears to have been portioned out among "governors" (pachoth) inferior in rank to the satraps, Ezr 8:30. like the other provinces which were under the dominion of the Persian king. Ne 2:7,9. It is impossible to determine the precise limits of their authority or the functions which they had to perform. It appears from Ezr 6:8. That these governors were intrusted with the collection of the king's taxes; and from Ne 5:18; 12:26. That they were supported by a contribution levied upon the people, which was technically termed "the bread of the governor" comp. Ezr 4:14. They were probably assisted in discharging their official duties by A council. Ezr 4:7; 6:6. The "governor" beyond the river had a judgment-seat beyond Jerusalem, from which probably he administered justice when making a progress through his province. Ne 3:7. At the time of Christ Judea was a Roman province, governed by a procurator (governor) appointed by Rome'.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The Morrish Bible Dictionary defines this word as: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. the name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. the land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. the context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1.'. The functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

Please see the note for Matthew 2:1 about the name of Herod. There were several men with this name but they are mentioned only in the New Testament. Fausset's Bible Dictionary defines this name as: 'Judaism by John Hyrcanus, 130 B.C. thus the Herods, though aliens by birth, were Jews in faith'. Please also see the note for Mark 3:6 about the name Herodians. The functional definition for this word is: 'a political party opposed to direct pagan rule'.

We find forms of the word tetrarch in: Matthew 14:1-12; Luke 3:1; Luke 3:19; Luke 9:7; Acts 13:1. Fausset's Bible Dictionary defines this word as: 'Properly governor of the fourth part of a larger province and kingdom, i.e. a tetrarchy. the title "king" is applied by courtesy, not right, to Herod "the tetrarch" (Lu 3:1; Mr 6:14). (See HEROD.) As Archelaus was "ethnarch" over half of Herod the Great's whole kingdom, so Philip and Antipus had divided between them the remaining half, and were each "tetrarch" over the fourth; Herod over Galilee; Philip over Ituraea and Trachonitis; Lysanias over Abilene. Caligula annexed the three tetrarchies to the kingdom of Herod Agrippa I, whom he honoured with the title "king" (Acts 12)'.

Please see the note for John 1:43 about the word Galilee. The functional definition for this word is: 'around Kedesh Naphtali, in which lay the 20 towns given by Solomon to Hiram, king of Tyre, in payment for his having conveyed timber from Lebanon to Jerusalem (Jos 20:7; 1Ki 9:11). the northern part of Naphtali (which lay N. of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Jg 1:30; 1Ki 9:11)'.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. The functional definition for this word is: 'Physically: A human male born of the same father and mother. Spiritually: Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please also see the note for RomansC12S8 about the word brotherly. We find forms of this word, in Luke, in: 3:1; 3:19; 6:14-16; 6:41; 6:42; 6:42; 12:13; 15:27; 15:32 17:3; 20:28.

Please see the note for 2Corinthians 10:14-16 about the word region. The functional definition for this word is: 'A tract of land or space of indefinite extent, usually a tract of considerable extent. It is sometimes nearly synonymous with country; as all the region of Argob. Deut. 3'. Forms of the word region are found in this Gospel in: this sentence and in: 4:14, 7:17.

Please see the note for John 18:12-13 about Annas. That note has comments, from others, which explain why there were two high priests at that time. The functional definition for him is: 'Annas was high priest A.D. 7- 14'.

Please see the note for John 11:49-50 for links to every place in the Bible where Caiaphas is named along with a comment from Easton's Bible Dictionary. The functional definition for this him is: 'The Jewish high priest who condemned Jesus'.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'. Please also see the note for Mark 14:63 about the phrase high priest.

Please see the note for Colossians 2S2 about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that the word of the Lord is a sub-set of the word of God. the word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of the word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

There are four Zacharias / Zachariah that I found mentioned in the Bible. Every reference in this chapter is dealing with the father of John the Baptist.

Please see the note for John 3:14 about the word wilderness. The functional definition for this word is: 'denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps 65:12; Isa 42:11; Jer 23:10; Joe 1:19; 2:22); an uncultivated place'. Forms of this word are found in this Gospel in: this sentence and in: 3:4, 4:1, 5:16, 7:24, 8:29, 15:4.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A.M. 4030. A.D. 26. Tiberius Caesar. Lu 2:1 Pontius Pilate. Lu 23:1-4,24; Ge 49:10; Ac 4:27; 23:26; 24:27; 26:30 Herod. Lu 3:19; 9:7; 23:6-11 exp: Ac 13:1. his. Mt 14:3; Mr 6:17 Ituraea. Ituraea was a province of Syria east of Jordan, now called Djedour, according to Burckhardt, and comprising all the flat country south of Djebel Kessoue as far as Nowa, east of Djebel el Sheikh, or mount Hermon, and west of the Hadj road. Trachonitis, according to Strabo and Ptolemy, comprehended all the uneven country on the east of Auranitis, now Haouran, from near Damascus to Bozra, now called El Ledja and Djebel Haouran. Abilene was a district in the valley of Lebanon, so called from Abila its chief town, eighteen miles N. of Damascus, according to Antoninus.
Annas. Joh 11:49-51; 18:13-14,24; Ac 4:6 the word. Lu 1:59-63; Jer 1:2; 2:1; Eze 1:3; Ho 1:1-2; Jon 1:1; Mic 1:1; Zep 1:1 in. Lu 1:80; Isa 40:3; Mt 3:1; 11:7; Mr 1:3; Joh 1:23'.

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C3-S2 (Verse 3-4) The ministry of John the Baptist.

First Step: What he did.

And he came into all the country about Jordan,
preaching the baptism of repentance for the remission of sins;.

Second Step: the scriptural basis for his ministry.

As it is written in the book of the words of Esaias the prophet,
saying,
The voice of one crying in the wilderness,
Prepare ye the way of the Lord,
make his paths straight..

Please be sure to use the link in the sentence outline, above, to access the note for this sentence within the Lord Jesus Christ Study. That note has several links to other places in the Bible which are related to this sentence. This sentence is a quote of Isaiah 40:3-4 and also is a fulfillment of prophecy found in Malachi 3:1. We also see the same message in Matthew 3:3 and Mark 1:2-3 and John 1:23.

We find the phrase the way of the Lord in: Genesis 18:19; Judges 2:22; 2Samuel 22:22; 2Kings 21:22; 2Chronicles 17:6; Psalms 18:21; 138:5; Proverbs 10:29; Isaiah 40:3; Jeremiah 5:4-5; Ezekiel 18:25, 29; 33:17, 20; Hosea 14:9; Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23; Acts 18:25.

Please also see the Message called: Lessons from John the Baptist as it is related to most of this chapter.

The context of our sentence makes it clear that John the Baptist did not start his ministry until the word of God came unto John the son of Zacharias in the wilderness. Many people make the mistake of 'getting ahead of God' and they have less success, in their ministry, than God wants them to have.

Different saved people have different spiritual gifts and different ministries from God. John the Baptist was the opposite of being diplomatic. We see this in the fact that he offended the wife of the tetrarch, Herod, when John the Baptist publicly called out their sin. The result was that John the Baptist became a martyr. Many people argue that we need to be sensitive about the feelings of others and we need to avoid offending them while we try to minister to them. That is true for some people, especially pastors. However, it was not true for John the Baptist and, in fact, was the opposite of what God wanted from John the Baptist. Most pastors like to think that they are the modern day prophets, but, if you look at what they actually do, they are closer to the scribes and priests in that they teach religious traditional doctrines and concentrate on getting people to submit to God through the use of persuasion. However, a true prophet brought a message from God. While it was often accompanied with a prophecy of future events, that was not always true. (look at the places where the Old testament uses the word prophets and you will find several references to men whom the Bible does not record them giving a prophecy of future events.) the main job, of a true prophet, was to deliver a message from God and if that message offended someone the true Biblical prophet did not soften, nor change in any way, the true message from God. This is what we read about John the Baptist doing. And, before he brought this message, he was in the wilderness. John the Baptist was not around other people where they would try to influence his message or how he delivered his message. No, he was only influenced by God and we see this by the way that he delivered his message with no regard for the feelings of others and especially ignored the feelings of powerful people.

Our sentence has two Steps with the First Step telling us what John the Baptist did and the Second Step telling us that he fulfilled prophecy with his ministry. When it comes to prophecy, most people look at it the wrong way. Most people want to know about unfulfilled 'End Times Prophecy' with the hope that they can avoid becoming a spiritually mature child of God, and go into those 'End Times', with a plan to keep God from doing exactly what God prophesied that He will do. The true purpose of prophecy is found in all of the fulfilled prophecies. Uncountable numbers of devils have had thousands of years to thwart hundreds of prophecies and they have not succeeded even once. Therefore, the true purpose of prophecy is to assure God's true children that God will fulfill all of His promises exactly like he wrote in His word and no being, nor any circumstance, can prevent God doing that. God decides exactly when and how He will fulfill His promises, but we are to have faith in God that He will do so. Yes, God gives us many details about unfulfilled prophecies, but the exact time and method of how He will fulfill the prophecy is always hidden until after God fulfills His prophecy. Therefore, anyone who claims to know exactly when and how God will fulfill a prophecy that is not yet fulfilled, is a liar and a minister of Satan.

In addition to those considerations, we need to realize that the next sentence is also part of this prophecy and that the first three sentences of this chapter introduce the ministry of John the Baptist. We see the transition, from the preparation of John the Baptist, to the start of the ministry of Jesus in 3:21.

With those general contextual requirements out of the way, we can now look at the specifics of this sentence. Our First Step says And he came into all the country about Jordan. This is added to the prior sentence where we read that the word of God came unto John the son of Zacharias in the wilderness. John the Baptist stayed in the wilderness and waited on the word of God. However, our account indicated that, when John the Baptist received the word of God, he acted immediately. That is the example which we need to follow.

Next, we need to see that John the Baptist came into all the country about Jordan. He didn't sit at home, not in his church, and wait for people to come to him. He took the message from God to the people, even to people who didn't want to hear it.

Next we see that he was preaching. That is: he was persuading people to get right with God and prepare to meet their true Lord. Notice further in our chapter, and in this account, that John the Baptist rejected claims of repentance which were not backed by a true and visible change in their life and that change could not be increased religious activities but had to contain evidence of true Godly righteousness and holiness. Too many people of today insist that we accept the claims of liars who claim to have been truly Biblically saved even while they have no true change in their attitudes and actions of life.

Next, we see that what John the Baptist was preaching was the baptism of repentance. If we look at our word definitions, below, we see that this phrase means: 'being identified with a turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'. God's attitude is 'Stop your sinning!' and God does not accept a surface clean-up while the inner person is still spiritually filthy. If we have a true inner change then that change will work itself out to what people see in our surface actions. That is the truth which was behind the demand from John the Baptist to: Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. (3:8).

Please notice that John the Baptist did not preach repentance for the remission of sins but did preach the baptism of repentance for the remission of sins. His message insisted that the people have a changed life which would make them 'identified with God's holiness and righteousness'. That is what the reference I supplied shows us but many people ignore this truth, and use the method of Satan to take Bible quotes out of context. People try to justify a claim of true Bible salvation with no God caused change in their life and that is a doctrine of devils.

Next, our sentence has a Second Step which quotes the Old Testament to provide the basis of the message from John the Baptist. By the way, this is the same message that Jesus started His ministry with.

The chapter in Isaiah, that our quote references, promises all of the blessings that God gave to the Jews which will come after they accept Jesus Christ as their Lord. The Jews rejected Him and He then started the 'Church Age', but, at the time that John the Baptist preached, God was still offering them the kingdom. Also, John the Baptist fulfills Malachi 3:1 but the rest of that chapter was not fulfilled because they refused to let Jesus be like a refiner's fire, and like fullers' sope. They refused to let God make the offering of Judah and Jerusalem be pleasant unto the LORD.

The lesson here is that any who claim to be truly Biblically saved must also allow this change in their own personal life. Those people who refuse this God caused change show themselves to be liars. We can not say that they are lost because they may truly be saved and have a God caused change which we can't see but that God can see. Our example of this truth is Lot (2Peter 2:7-8). While we can not tell such people that they are not saved, we can tell them that their life does not match their profession and that they are either lying lost hypocrites or are heading for 1,000-years of tears in Heaven.

So, with the consideration of the Old Testament context, we can consider what is written in this quote and how it applies to the New Testament.

The phrase The voice of one crying in the wilderness matches with Luke 1:80 where we read that John the Baptist was in the deserts till the day of his shewing unto Israel. In addition, Matthew 3:4 and Mark 1:6 tell us: And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey. Thus, his childhood place of growth and his diet and his rainment combine to show us that John the Baptist was probably living in the deserts or in the wilderness until he started preaching. This was true because God wanted John the Baptist separated from the priesthood and the corrupt doctrine which they preached and used as a basis for demanding the crucifixion of Jesus. Remember that the father of John the Baptist, Zacharias, was a priest. That meant that John the Baptist was supposed to be raised and trained to also be a priest. Instead, God had him in the wilderness where he could learn the true message about the way of the Lord and avoid the corrupt teaching from religious traditions which teach the way of our flesh and the way of the world (our culture), which lead to destruction and Hell.

Now, with that in mind we see the message from John, which went against the message from traditional religion. The first part of John's message was: Prepare ye the way of the Lord. Traditional religion claims to present the way of the Lord, but, in truth, they teach 'the way of religious traditions'. In most cases, this mixes parts of the way of the Lord, with doctrinal error. Paul wrote the epistle to the Ephesians specifically to correct this error. I teach Hermeneutics and God's way is different from the traditional way taught by Bible Schools of all religions. Religions argue that their way is better than the way of other religions but that is just a distraction from the fact that their way is not God's way. People carry their Bible to church and see the one verse that is quoted but fail to, afterwards, verify that the preacher stayed within the context of his reference and within the precepts of the Bible. This failure to verify, by each and every person, is why doctrinal error is taught and accepted in churches and people who claim to be 'good Godly Bible believing fundamental KJV only Christians'.

Please notice the word ye in the command to Prepare ye the way of the Lord. This means that 'each and every person' will personally answer to God for if, and how well, they personally obeyed this personal command. One of the main doctrinal errors taught by religion is a group salvation and a group responsibility to God while the Bible, repeatedly, emphasizes that these things are personal.

I've already mentioned the phrase the way of the Lord as a complete phrase but the reader needs to consider the definition of the word way, in the word definitions below, and the meaning of the role of God which is Lord, by using the link in the sentence outline above. 'We will each and every one of us personally answer to God, in His Heavenly court, for if, and how well, we used His legal methods to deterring how to get from where we are at to our destination'. Those who follow God's legal way will get to heaven and rewards while those people who follow any other way will receive destruction in the form of eternity in the lake of fire or in Heaven but with 1,ooo years of wailing and gnashing of teeth (Matthew 25).

Our last phrase is: make his paths straight. This means: 'let people go directly to the Lord. Stop putting priests, devils, idols and anything else in the path of someone trying to reach their personal Lord'. It should be obvious that this is a change from the Mosaic law and different from what is preached by most religions. This is a part of the true Biblical New Covenant / New Testament.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'An area of land. It can be all the land controlled by a government or the land lying near a city'.

Please see the note for Mark 3:7-8 about the word Jordan. The functional definition for this word is: 'The river of Palestine is first referred to when Lot choose the plain of Jordan, because it was well watered, as the garden of the Lord. Ge 13:10'. That note has a much fuller description of this river and the country around it.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition for this word is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. Please also see the note for Romans 10:14 about the word preacher. Please also see the Study called False things According to the Bible about 'false preachers'. Forms of the word preach are found in this Gospel in: this sentence and in: 3:18, 4:18-19, 4:43, 4:44 7:22, 8:1, 9:2, 9:6, 9:60, 11:32, 16:16, 20:1, 24:47.

Please see the notes for Romans C6S5; Colossians C2S7 and John 1:25-LJC within the Lord Jesus Christ Study about the word baptism. Please also see the Word Study on Baptism about the word baptism. That Word Study has links to every place in the Bible where we find forms of this word and those links are separated by application. The functional definition is: 'identify with'. Please also see the Messages called Basic doctrine of Baptism and Baptism Gets God's Mercy. Forms of this word are found in this Gospel in: this sentence and in: 3:7 3:12 3:16 3:21, 7:29, 7:30, 12:50, 20:4.

Please see the note for Romans C11S32 about the word repentance. That note has links to every place in the Bible where We find this word along with a small note about how the word is used in every reference. The functional definition for this word is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'. Forms of the word repent are found in this Gospel in: this sentence and in: 3:8, 5:32, 10:13, 11:32, 13:3, 13:5, 15:7, 15:10, 16:30, 17:3, 17:4, 24::47.

Please see the note for Hebrews 9:22 about the word remission. The functional definition for this word is: 'not making us suffer the just punishment for our sins'.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. The functional definition for this word is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the note for Romans 4:23-25 about the word written.

We find forms of the word book occurring 196 times in 181 verses of the Bible and, in the New Testament in: Matthew 1:1; Mark 12:26; Luke 3:4, Luke 4:17, Luke 4:17, Luke 4:20, Luke 20:42; John 20:30; John 21:25; Acts 1:20; Acts 7:42; Acts 19:19; Galatians 3:10; Philippians 4:3; 2Timothy 4:13; Hebrews 9:19; Hebrews 10:7; Revelation 1:11; Revelation 3:5; Revelation 5:1; Revelation 5:2; Revelation 5:3; Revelation 5:4; Revelation 5:5; Revelation 5:7; Revelation 5:8; Revelation 5:9; Revelation 10:2; Revelation 10:8; Revelation 10:9; Revelation 10:10; Revelation 13:8; Revelation 17:8; Revelation 20:12; Revelation 20:15; Revelation 21:27; Revelation 22:7; Revelation 22:9; Revelation 22:10; Revelation 22:18-19. Easton's Bible Dictionary defines this word as: 'This word has a comprehensive meaning in Scripture. In the Old Testament it is the rendering of the Hebrew word sepher, which properly means a "writing," and then a "volume" (Ex 17:14; De 28:58; 29:20; Job 19:23) or "roll of a book" (Jer 36:2,4). Books were originally written on skins, on linen or cotton cloth, and on Egyptian papyrus, whence our word "paper." the leaves of the book were generally written in columns, designated by a Hebrew word properly meaning "doors" and "valves" (Jer 36:23, R.V., marg. "columns"). Among the Hebrews books were generally rolled up like our maps, or if very long they were rolled from both ends, forming two rolls (Lu 4:17-20). thus they were arranged when the writing was on flexible materials; but if the writing was on tablets of wood or brass or lead, then the several tablets were bound together by rings through which a rod was passed. A sealed book is one whose contents are secret (Isa 29:11; Re 5:1-3). to "eat" a book (Jer 15:16; Eze 2:8-10; 3:1-3; Re 10:9) is to study its contents carefully. The book of judgment (Da 7:10) refers to the method of human courts of justice as illustrating the proceedings which will take place at the day of God's final judgment. The book of the wars of the Lord (Nu 21:14), the book of Jasher (Jos 10:13), and the book of the chronicles of the kings of Judah and Israel (2Ch 25:26), were probably ancient documents known to the Hebrews, but not forming a part of the canon. The book of life (Ps 69:28) suggests the idea that as the redeemed form a community or citizenship (Php 3:20; 4:3), a catalogue of the citizens' names is preserved (Lu 10:20; Re 20:15). their names are registered in heaven (Lu 10:20; Re 3:5). The book of the covenant (Ex 24:7), containing Ex 20:22-23:33, is the first book actually mentioned as a part of the written word. It contains a series of laws, civil, social, and religious, given to Moses at Sinai immediately after the delivery of the decalogue. these were written in this "book." '. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures.'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life.

Thompson Chain Topics provides references for the word book as: 'Of Judgment: Da 7:10; Re 20:12. Of the Law: De 31:26; Jos 1:8; 2Ki 22:8; 23:2; 2Ch 17:9; Ne 8:8; Ga 3:10. Of Life: Ex 32:33; Ps 69:28; Da 12:1; Lu 10:20; Php 4:3; Heb 12:23; Re 3:5; 13:8; 17:8; 20:12; 21:27; 22:19. (general references to): 1Sa 10:25; Job 19:23; Ec 12:12; Ac 19:19; Re 5:1'.

Torrey's Topical Textbook provides references for the word books as: 'Probable origin of: Job 19:23-24. MADE OF: Papyrus or paper reed: Isa 19:7. Parchment: 2Ti 4:13. Made in a roll: Isa 34:4; Jer 36:2; Eze 2:9. Written with pen and ink: Jer 36:18; 3Jo 1:13. Often written on both sides: Eze 2:10. Often sealed: Isa 29:11; Da 12:4; Re 5:1. Often dedicated to persons of distinction: Lu 1:3; Ac 1:1. Were numerous and most expensive: Ac 19:19. The ancients fond of making: Ec 12:12. Divine communications recorded in: Ex 17:14; Isa 30:8; Jer 36:2; Re 1:19. Important events recorded in: Ezr 4:15; 6:1-2. Erasures in, alluded to: Ex 32:33; Nu 5:23. NOT EXTANT, BUT MENTIONED IN SCRIPTURE: Wars of the Lord: Nu 21:14. Jasher: Jos 10:13; 2Sa 1:18. Samuel concerning the kingdom: 1Sa 10:25. Chronicles of David: 1Ch 27:24. Acts of Solomon: 1Ki 11:41. Natural history by Solomon: 1Ki 4:32-33. History of the kings: 1Ch 9:1. Samuel the seer: 1Ch 29:29. Nathan: 1Ch 29:29; 2Ch 9:29. Shemaiah: 2Ch 12:15. Gad the seer: 1Ch 29:29. Ahijah the Shilonite: 2Ch 9:29. Visions of Iddo: 2Ch 9:29; 12:15. Jehu the son of Hanani: 2Ch 20:34. Sayings of the seers: 2Ch 33:19. ILLUSTRATIVE OF: Memorials of God's providence: Ps 56:8; 139:16. Memorials of conversation and conduct of men: Da 7:10; Mal 3:16; Re 20:12. The record of the church of Christ: Da 12:1; Heb 12:23; Re 20:12; 22:19'.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 and the Book Study from Jude about the word prophet. The functional definition for this word is: the functional definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. . Please also see the Study called False things According to the Bible about false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The functional definition for this word is: 'The world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before the word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since the word of God has been complete, true prophecy matches the word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see the note for 1Corinthians C14S11 about the word voice. Webster's 1828 defines this word as: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals. We say, the voice of a man is loud or clear; the voice of a woman is soft or musical; the voice of a dog is loud or harsh; the voice of a bird is sweet or melodious. the voice of human beings is articulate; that of beasts, inarticulate'.

Please see the note for Mark 1:3 about the word cry. The functional definition for this word is: 'Loud notorious exclamation as a crying sin or warning'. This word is also used, in this Bible book, in: Luke 4:33; Luke 4:41; Luke 8:8; Luke 8:28; Luke 9:38; Luke 9:39; Luke 16:24; Luke 18:7; Luke 18:38; Luke 18:39; Luke 19:40; Luke 23:18; Luke 23:21; Luke 23:46.

Please see the note for John 19:31 about the word prepare / preparation. The functional definition for this word is: 'In a general sense, to make fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever'.

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition for this word is: 'under and stand. the sense is to support or hold in the mind. 1. to have just and adequate ideas of; to comprehend; to know; as, to understand a problem in Euclid; to understand a proposition or a declaration. 2. to have the same ideas as the person who speaks, or the ideas which a person intends to communicate'. Please see the note for Matthew 13:14 about the word understood. The functional definition for this word is: 'The past tense of understand'.

Please see the note for Hebrews 12:12-13 about the word path. The functional definition for this word is: ' Any narrow way beaten by the foot'.

Please see the note for Mark 1:18 about the words straight / straightway. The functional definition for this word is: 'It is customary to write straight, for direct or right, and strait, for narrow, but this is a practice wholly arbitrary, both being the same word. about the words. Right, in a mathematical sense; direct; passing from one point to another by the nearest course; not deviating or crooked; as a straight line; a straight course; a straight piece of timber.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the country. Mt 3:5; Mr 1:4-5; Joh 1:28; 3:26 preaching. Mt 3:6,11; Mr 1:4; Joh 1:31-33; Ac 13:24; 19:4; 22:16 for. Lu 1:77
The voice. Isa 40:3-5; Mt 3:3; Mr 1:3; Joh 1:23 Prepare. Lu 1:16-17,76-79; Isa 57:14; 62:10; Mal 4:6; Joh 1:7,26-36; 3:28-36 General references. exp: Isa 49:11; Mr 1:3.'.

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C3-S3 (Verse 5-6) The prophecy of John the Baptist.

First Step: the changes to this world.

Every valley shall be filled,
and every mountain and hill shall be brought low;.

Second Step: the changes to people.

and the crooked shall be made straight,
and the rough ways shall be made smooth;.

Third Step: the revelation of God.

And all flesh shall see the salvation of God..

This sentence is continuing the quote of Isaiah 40:3-4 which was started in the prior sentence. Please see the note above for contextual requirements and relevant doctrine. This sentence is promising that God will return the surface of the Earth to what it was before Noah's Flood.

This is where it is important to realize that God controlled the use of punctuation (jot and tittle Matthew 5:18; Luke 16:17). By using semi-colons, God wanted to have us understands that the phrases in this sentence are Steps and we must do the First Step before we can do subsequent Steps. This means that no matter what people tell you about experiencing the salvation of God, it will not be fully realized until after God restores the surface of this Earth to what it was before Noah's Flood and God removes all thorns and thistles and God returns all animals to eating only vegetables.

While some may speculate further on the rest of the prophecy in this sentence, I will not.

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'Properly, to press; to crowd; to stuff'. Please also see the note for Romans C15S11 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles

Please see the note for John 6:3 about the word mountain. The functional definition for this word is: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude'. Please also see the note for Matthew 17:19-LJC about the phrase Mount of Transfiguration. Please also see the note for John 8:1 about the phrase Mount of Olives / Mount of Olivet. Forms of the word mount are found in this Gospel in: this sentence and in: 4:5, 6:12, 8:32, 9:28, 19:29, 19:37, 21:21, 21:37, 22:39, 23:30.

Please see the note for Philippians 2:14-16 about the word crooked. Webster's 1828 dictionary defines this word as: 'Bent; curved; curving; winding. 2. Winding in moral conduct; devious; froward; perverse; going out of the path of rectitude; given to obliquity or wandering from duty. they are a perverse and crooked generation. Deuteronomy 32'.

We find forms of the word rough in: Deuteronomy 21:4; Isaiah 27:8; Isaiah 40:4; Jeremiah 51:27; Daniel 8:21; Zechariah 13:4; Luke 3:5. Webster's 1828 defines this word as: 'Having inequalities, small ridges or points on the surface; not smooth or plane; as a rough board, a rough stone; rough cloth. 2. Stony; abounding with stones and stumps; as rough land; or simply with stones; as a rough road. 3. Not wrought or polished; as a rough diamond. 4. thrown into huge waves; violently agitated; as a rough sea. 5. Tempestuous; stormy; boisterous; as rough weather. 6. Austere to the taste; harsh; as rough wine. 7. Harsh to the ear; grating; jarring; unharmonious; as rough sounds; rough numbers. 8. Rugged of temper; severe; austere; rude; not mild or courteous. A fiend, a fury, pitiless and rough. 9. Coarse in manners; rude. A surly boatman, rough as seas and wind. 10. Harsh; violent; not easy; as a rough remedy. 11. Hard featured; not delicate; as a rough visage. 12. Harsh; severe; uncivil; as rough usage. 13. Terrible; dreadful. On the rough edge of battle, ere it join'd, Satan advanc'd. 14. Rugged; disordered in appearance; coarse. Rough from the tossing surge Ulysses moves. 15. Hairy; shaggy; covered with hairs, bristles and the like'.

We find forms of the word smooth in: Genesis 27:11; Genesis 27:16; 1Samuel 17:40; Isaiah 30:10; Isaiah 41:7; Isaiah 57:6; Luke 3:5. Webster's 1828 defines this word as: 'Having an even surface, or a surface so even that no roughness or points are perceptible to the touch; not rough; as smooth glass; smooth porcelain. the out lines must be smooth, imperceptible to the touch. 2. to free from obstruction; to make easy. thou, Abelard, the last sad office pay, And smooth my passage to the realms of day. 3. to free from harshness; to make flowing. In their motions harmony divine so smooths her charming tones.' 4. to palliate; to soften; as, to smooth a fault. 5. to calm; to mollify; to allay. Each perturbation smooth'd with outward calm. 6. to ease. the difficulty smoothed. 7. to flatter; to soften with blandishments. Because I cannot flatter and look fair, smile in men's faces, smooth, deceive and coy'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition for this word is: 'used symbolically for the worldly desires, goals, lusts, and ways of achieving them that physical people have'. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: ' perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. The functional definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see the note for John 8:30 about the phrase non-saving belief Please also see verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'valley. Lu 1:51-53; Isa 2:11-17; 35:6-8; 40:4; 49:11; 61:1-3; Eze 17:24; Jas 1:9 and the crooked. Isa 42:16; 45:2; Heb 12:12-13 General references. exp: Isa 49:11; Mr 1:3
General references. Lu 2:10-11,30-32; Ps 98:2-3; Isa 40:5; 49:6; 52:10; Mr 16:15; Ro 10:12,18 exp: Mr 1:3'.

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C3-S4 (Verse 7) The first part of John's message.

Then said he to the multitude that came forth to be baptized of him,
O generation of vipers,
who hath warned you to flee from the wrath to come?.

We see Jesus use similar language in Matthew 3:7; Matthew 12:34 and Matthew 23:33. In addition, we see John the Baptist tell this same message to many of the Pharisees and Sadducees in Matthew 3:7-10.

Now this would seem to be harsh language, but when we consider the next sentence, in context with this one, we see why John the Baptist said this. In the next sentence John said: Bring forth therefore fruits worthy of repentance and continued by telling them that their trust in religious claims was false. Thus, we see that John the Baptist rejected the people who treated baptism as just one more religious ceremony which added another religious tken to their, supposed, salvation by religion.

The question of our sentence lets us know that these people, who trusted in religion instead of trusting in God and an ongoing personal relationship with God, would receive the wrath to come. This wrath would come from God upon all who rejected His true plan of salvation, which is to believeth in the name of the only begotten Son of God (John 3:18. All religious claims of salvation by some other means is an attack on the nameans glory of God. If there was any other way to be saved then God murdered His only begotten Son, and sent Him to Hell, for no reason. Thus, John the Baptist called them vipers because they supported a religious doctrine which attacked the nameans glory of God.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for John 6:2 about the word multitude. The functional definition for this word is: 'The state of being many; a great number'.

Please see the notes for Baptism; Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. That Word Study has links to every place in the Bible where we find forms of this word and those links are separated by application. The functional definition for this word is: 'identified with'. Please also see the Messages called Basic doctrine of Baptism and Baptism Gets God's Mercy.

Please see the note for Colossians C1S6 about the word generation. Easton's Bible Dictionary defines Generation as: 'Ge 2:4, "These are the generations," means the "history." Ge 5:1, "The book of the generations," means a family register, or history of Adam. Ge 37:2, "The generations of Jacob" = the history of Jacob and his descendants. Ge 7:1, "in this generation" = in this age. Ps 49:19, "The generation of his fathers" = the dwelling of his fathers, i.e., the grave. Ps 73:15, "The generation of thy children" = the contemporary race. Isa 53:8, "Who shall declare his generation?" = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.
In Mt 1:17, the word means a succession or series of persons from the same stock. Mt 3:7, "Generation of vipers" = brood of vipers. Mt 24:34, "This generation" = the persons then living contemporary with Christ. 1Pe 2:9, "A chosen generation" = a chosen people.
The Hebrews seem to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Ge 15:16, "In the fourth generation" = in four hundred years (comp. Ge 15:13; Ex 12:40). In De 1:35; 2:14 a generation is a period of thirty-eight years'.

We find forms of the word viper in: Job 20:16; Isaiah 30:6; Isaiah 59:5; Matthew 3:7; Matthew 12:34; Matthew 23:33; Luke 3:7; Acts 28:3. The Morrish Bible Dictionary defines this word as: 'All we learn from the passages that speak of the viper is that its bite was poisonous: "the viper's tongue shall slay him." When one fixed on Paul's hand they expected that he would drop down dead. What species of serpent is alluded to is unknown. It is only otherwise referred to in the N.T. as symbolical of evil ones. John the Baptist called the multitude who came to be baptized 'a brood of vipers,' and the Lord applies the same term to the scribes and Pharisees, showing the deadly character of their opposition. Job 20:16; Isa 30:6; 59:5; Mt 3:7; 12:34; 23:33; Lu 3:7; Ac 28:3'.

Please see the note for Colossians C1S6 about the word warn. The functional definition for this word is: 'To give notice of approaching or probable danger or evil, that it may be avoided; to caution against anything that may prove injurious'.

Please see the note for Luke 8:34 about the words flee / fled. The word fled is thge past-pense form of the word flee. Webster's 1828 defines the word flee as: 'to run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil. the enemy fled at the first fire. Arise, take the young child and his mother, and flee into Egypt. Matt. 2. 2. to depart; to leave; to hasten away. Resist the devil, and he will flee from you. James 4. 3. to avoid; to keep at a distance from. Flee fornication; flee from idolatry. 1Cor. 6:10. Toflee the question or from the question, in legislation, is said of a legislator who, when a question is to be put to the house, leaves his seat to avoid the dilemma of voting against his conscience, or giving an unpopular vote. In the phrases in which this verb appears to be transitive, there is really an ellipsis'.

Please see the notes for Romans C4S16; Galatians C5S20 and Ephesians 4:26-27; Colossians C3S6 about the word wrath. The functional definition for this word is: 'God's wrath, in Scripture, is his holy and just indignation against sin'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'O generation. Ge 3:15; Ps 58:4-5; Isa 59:5; Mt 3:7-10; 23:33; Joh 8:44; Ac 13:10; 1Jo 3:8 to flee. 1Th 1:10; Heb 6:18 General references. exp: Mt 3:5.'.

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C3-S5 (Verse 8) The second part of John's message.

Equivalent Section: What to do.

Bring forth therefore fruits worthy of repentance,
and begin not to say within yourselves,
We have Abraham to our father:.

Equivalent Section: Why.

for I say unto you,
That God is able of these stones to raise up children unto Abraham..

Our sentence starts with the phrase of: Bring forth therefore. This means that the command of this sentence is the result (therefore of the truth in the prior sentence. contextual requirements require us to also consider the prior sentence, and the note associated with it, in order to properly interpret this sentence. In addition, we see John the Baptist tell this same message to many of the Pharisees and Sadducees in Matthew 3:7-10.

Our sentence has two Equivalent Sections with the First Equivalent Section telling people what to do and the Second Equivalent Section saying why. People get filled with pride and think that they have backed God into a corner and that God has to meet their demands or God can not fulfill His will. However, if we really think about God using stones to replace us, we really are not as valuable as our pride tells us that we are. And, since God made Adam from the dust of the ground (Genesis 2:7), and stones consist of compressed dust, this statement from John the Baptist is to be taken literally.

Since God can literally replace any of us very easily, we need to truly Biblically repent and turn from the sin of trusting religious traditions from men and turn towards God in an ongoing personal relationship. In addition, our sentence tells us that true Biblical repentance will produce fruit which others can see.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and result is only seen there'.

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition for this word is: 'The word is used symbolically for effect or consequence. It is new life or the offspring of any type of life'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C8S21 about the word firstfruits.

Please see the note for 1Corinthians C11S31 about the word worth. The functional definition for this word is: 'Value; that quality of a thing which renders it useful, or which will produce an equivalent good in some other thing'. Forms of the word worth are found in this Gospel in: this sentence and in: 3:16, 7:4, 7:6-7, 10:7, 12:48, 15:19, 15:21, 20:35, 21:36, 23:15.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'.

Please see the note for Hebrews 2:16 about Abraham. The functional definition is: 'the father of the faithful'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the notes for Romans 4 and James 2:21-LJC about the phrase Abraham's faith.

Please see the note for Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition for this word is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones. Forms of the word stone are found in this Gospel in: this sentence and in: 4:3, 4:11, 11:11, 13:34, 17:2, 17:29, 19:40, 19:44, 20:6, 20:17, 20:18, 21:5-6, 22:41, 23:53, 24:2.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Galatians C4-S1 about the word child.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fruits. Isa 1:16-18; Eze 18:27-31; Ac 26:20; 2Co 7:10-11; Ga 5:22-24; Php 1:11; Heb 6:7-8 worthy of. or, meet for. We. Lu 13:28-29; 16:23-31; Isa 48:1-2; Jer 7:4-10; Joh 8:33; Ro 4:16; 9:7 of these. Lu 19:40; Jos 4:3-8; Mt 8:11-12; 21:43; Ga 3:28-29'.

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C3-S6 (Verse 9) What God pl and to do.

Equivalent Section: God will bring judgment upon the nation of Israel.

And now also the axe is laid unto the root of the trees:.

Equivalent Section: the way judgment is made.

every tree therefore which bringeth not forth good fruit is hewn down,
and cast into the fire..

Please also see the Message called: Two is Not One.

In addition, we see John the Baptist tell this same message to many of the Pharisees and Sadducees in Matthew 3:7-10.

This sentence is obviously symbolic language since it doesn't not match the context if taken literally. In our prior sentence we read that John the Baptist demanded that people produce fruits worthy of repentance. The symbolic language of this sentence warns of the judgment which will come upon religious people who fail to produce fruits worthy of repentance. We see the same symbolic message from Jesus in Matthew 7:16-20. We also see Jesus curse the fig tree that had leaves but no fruit in Matthew 21:18-22; Mark 11:12-14 and Mark 11:20-21. Further, 13:6-9 we read that Jesus told a parable about a land owner commanding his tree to be cut down because it produced no fruit. In addition to those accounts, we read that Jesus said that men are known by their fruit in Matthew 7:17-19 and Luke 6:43-44. Thus, we have several places within the Gospels where a tree is used symbolically to represent a person. The tree / person with no fruit, or with corrupt fruit, is cut down.

Therefore, our sentence is symbolically warning God's people that the time of judgment had come. Either they produced the spiritual fruit that God was looking for, or they would be cut down and cast into the fire. Formost of the Jews, that happened when they rejected Jesus as their personal Lord. ForJews who were saved but refused to give up their religious traditions, they faced a symbolic fire of death and judgment by God when God sent the Roman Army into Jerusalem to destroy the Temple and the Church of Jerusalem.

What we see in this sentence is that God is going to destroy doctrinal error at the root (starting point) of it.

Please see the note for Matthew 3:10 about the word axe. Easton's Bible Dictionary defines this word as: 'used in the Authorized Version of De 19:5; 20:19; 1Ki 6:7, as the translation of a Hebrew word which means "chopping." It was used for felling trees (Isa 10:34) and hewing timber for building. It is the rendering of a different word in Jg 9:48; 1Sa 13:20-21; Ps 74:5, which refers to its sharpness. In 2Ki 6:5 it is the translation of a word used with reference to its being made of iron. In Isa 44:12 the Revised Version renders by "axe" the Hebrew maatsad, which means a "hewing" instrument. In the Authorized Version it is rendered "tongs." It is also used in Jer 10:3, and rendered "axe." the "battle-axe" (army of Medes and Persians) mentioned in Jer 51:20 was probably, as noted in the margin of the Revised Version, a "maul" or heavy mace. In Ps 74:6 the word so rendered means "feller." (See the figurative expression in Mt 3:10; Lu 3:9.)'.

Please see the notes for Romans C11S22; Romans C14S27 and 1Timothy 6:10 about the word root. The functional definition for this word is: 'The original or cause of anything'.

Please see the note for Mark 11:13 about the word tree. The functional definition for this word is: 'The general name of the largest of the vegetable kind'. Please also see the note for Romans C11S28 about the phrase olive tree. Forms of the word tree are found in this Gospel in: this sentence and in: 6:43, 6:44, 13:6, 13:7, 13:19, 17:6, 19:4, 21:29, 23:31.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'that which comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 14:14 about the word goodman. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

We find forms of the word hewn in: Exodus 20:25; 2Kings 22:6; 2Chronicles 34:11; Proverbs 9:1; Isaiah 9:10; Isaiah 10:33; Isaiah 33:9; Isaiah 51:1; Lamentations 3:9; Ezekiel 40:42; Amos 5:11; Matthew 3:10; Matthew 7:19; Matthew 27:60; Mark 15:46; Luke 3:9; Luke 23:53. Webster's 1828 defines this word as: 'Cut and made smooth or even; chopped; hacked; shaped by cutting or by a chisel.'.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out.

Please see the note for James 3:6 about the word fire. Easton's Bible Dictionary defines this word as: '1.) forsacred purposes. the sacrifices were consumed by fire (Ge 8:20). the ever-burning fire on the altar was first kindled from heaven (Le 6:9,13; 9:24), and afterwards rekindled at the dedication of Solomon's temple (2Ch 7:1,3). the expressions "fire from heaven" and "fire of the Lord" generally denote lightning, but sometimes also the fire of the altar was so called (Ex 29:18; Le 1:9; 2:3; 3:5,9).
Fire for a sacred purpose obtained otherwise than from the altar was called "strange fire" (Le 10:1-2; Nu 3:4).
The victims slain for sin offerings were afterwards consumed by fire outside the camp (Le 4:12,21; 6:30; 16:27; Heb 13:11).
(2.) fordomestic purposes, such as baking, cooking, warmth, etc. (Jer 36:22; Mr 14:54; Joh 18:18). But on sabbath no fire for any domestic purpose was to be kindled (Ex 35:3; Nu 15:32-36).
(3.) Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest (Le 20:14; 21:9). the burning of captives in war was not unknown among the Jews (2Sa 12:31; Jer 29:22). the bodies of infamous persons who were executed were also sometimes burned (Jos 7:25; 2Ki 23:16).
(4.) In war, fire was used in the destruction of cities, as Jericho (Jos 6:24), Ai (Jos 8:19), Hazor (Jos 11:11), Laish (Jg 18:27), etc. the war-chariots of the Canaanites were burnt (Jos 11:6,9,13). the Israelites burned the images (2Ki 10:26; R.V., "pillars") of the house of Baal. these objects of worship seem to have been of the nature of obelisks, and were sometimes evidently made of wood.
Torches were sometimes carried by the soldiers in battle (Jg 7:16).
(5.) Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power (Ex 14:19; Nu 11:1,3; Jg 13:20; 1Ki 18:38; 2Ki 1:10,12; 2:11; Isa 6:4; Eze 1:4; Re 1:14, etc.).
God's word is also likened unto fire (Jer 23:29). It is referred to as an emblem of severe trials or misfortunes (Zec 12:6; Lu 12:49; 1Co 3:13,15; 1Pe 1:7), and of eternal punishment (Mt 5:22; Mr 9:44; Re 14:10; 21:8).
The influence of the Holy Ghost is likened unto fire (Mt 3:11). His descent was denoted by the appearance of tongues as of fire (Ac 2:3)'. Please also see the note for Romans C12S18 about the phrase coals of fire. Please also see the note for Revelation 19:20 about the phrase lake of fire. Forms of the word fire are found in this Gospel in: this sentence and in: 3:16-17, 9:54, 12:49, 17:29, 22:55, 22:56.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 13:7,9; 23:29-31; Isa 10:33-34; Eze 15:2-4; 31:18; Da 4:14,23; Mt 3:10; 7:19; Joh 15:6; Heb 10:28; 12:29'.

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C3-S7 (Verse 10) The reaction of the people.

And the people asked him,
saying,
What shall we do then?.

There is a saying that 'You can't get someone saved until after you get them lost'. That is what John the Baptist did in the prior sentences. Please notice the Bible references in the prior notes where Jesus and John the Baptist used similar language with the religious leaders. However, their reaction was not the same as we see here but, instead, they resented the warning and sought to kill the messenger. (With John the Baptist, the civil government did the job for them without intervention. They had to force the civil government to act against Jesus).

This is the type of response that all soul winners need to hear before giving the plan of salvation, if they truly want to be used by God to reap. However, sometimes God's people are to plant or water (1Corinthians 3:6-9).

The answer from John the Baptist, in the next sentence, can be applied to 'Works Salvation' if it is taken out of context. Please remember that the message from John the Baptist was not for salvation but was for the baptism of repentance for the remission of sins. This difference is why Paul fond people who were Unto John's baptism. but not saved in Acts 19:1-5.

In the next few sentences we see other groups come to John the Baptist and ask similar questions. We also see John give similar, but different, answers. The answers were directed at the major sins of each group. When we repent for the remission of sins we need to repent of our own personal sins and not do some blanket repentance for the general sins of society.

Please see the note for Matthew 7:7 about the word ask. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Lu 3:8; Ac 2:37; 9:6; 16:30'.

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C3-S8 (Verse 11) The people are to share with those in needed.

Step: Share physical possessions.

He answereth and saith unto them,
He that hath two coats,
let him impart to him that hath none;.

Step: Share what is needed for life.

and he that hath meat,
let him do likewise..

In 3:10 through 3:14 we see different groups come to John the Baptist and ask What shall we do then? (to repent for the remission of sins). We also see John give similar, but different, answers. The answers were directed at the major sins of each group. When we repent for the remission of sins we need to repent of our own personal sins and not do some blanket repentance for the general sins of society.

What we see in this answer is a command to stop being covetous. The Jewish religious leaders taught that people who were richer received more blessings from God and, therefore, were more spiritual. As a result, people believed that their Earthly riches and positions determined their riches and position in the kingdom of Heaven. Thus, they were very covetous because of this doctrine. ForJohn the Baptist to command them to give up covetousness, they had to reject a basic doctrine of their traditional religious teachings. That is the general message of this answer with the details only being specific examples of how the people were to prove that they had truly repented.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition for this word is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'. in this sentence, we see the word answereth because John the Baptist 'kept on giving the same answer'.

We find forms of the word coat in: Genesis 3:21; Genesis 37:3; Genesis 37:23; Genesis 37:31-33; Exodus 28:4; Exodus 28:39-40; Exodus 29:5; Exodus 29:8; Exodus 39:27; Exodus 40:14; Leviticus 8:7; Leviticus 8:13; Leviticus 10:5; Leviticus 16:4; 1Samuel 2:19; 1Samuel 17:5; 1Samuel 17:38; 2Samuel 15:32; Job 30:18; Song 5:3; Daniel 3:21; Daniel 3:27; Matthew 5:40; Matthew 10:10; Mark 6:9; Luke 3:11; Luke 6:29; Luke 9:3; John 19:23; John 21:7; Acts 9:39. Easton's Bible Dictionary defines this word as: 'the tunic worn like the shirt next the skin (Le 16:4; Song 5:3; 2Sa 15:32; Ex 28:4; 29:5). the "coats of skins" prepared by God for Adam and Eve were probably nothing more than aprons (Ge 3:21). this tunic was sometimes woven entire without a seam (Joh 19:23); it was also sometimes of "many colours" (Ge 37:3; R.V. marg., "a long garment with sleeves"). the "fisher's coat" of Joh 21:7 was obviously an outer garment or cloak, as was also the "coat" made by Hannah for Samuel (1Sa 2:19). (See Dress.)'. The functional definition for this word is: 'The outermost clothing worn by a person'.

We find forms of the word impart in: Job 39:17; Luke 3:11; Romans 1:11; 1Thessalonians 2:8. Webster's 1828 defines this word as: 'to divide; from pars, a part. 1. to give, grant or communicate; to bestow on another a share or portion of something; as, to impart a portion of provisions to the poor. 2. to grant; to give; to confer; as, to impart honor or favor. 3. to communicate the knowledge of something; to make known; to show by words or tokens'.

Please see the note for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition for this word is: 'A word used in the Bible to signify any type of food'. Forms of the word meat are found in this Gospel in: this sentence and in: 7:36, 7:37, 7:49, 8:55, 9:13, 11:37, 12:23, 12:37, 12:42, 14:10, 14:15, 17:7, 22:27, 22:27, 24:30, 24:41.

Please see the note for Matthew 7:24-25 about the word liken. Webster's 1828 defines this word as: 'To compare; to represent as resembling or similar. Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, that built his house on a rock. Matt. 6'. Please also see the note for Philippians 2:5-8 about the word likeness. Webster's 1828 dictionary defines this word as: 'Resemblance in form; similitude. the picture is a good likeness of the original. 2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend. 3. One that resembles another; a copy; a counterpart. I took you for your likeness, Chloe. 4. An image, picture or statue, resembling a person or thing. Ex. 20'. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Romans 15:5-6 about the word likeminded

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He that hath two. Lu 11:41; 18:22; 19:8; Isa 58:7-11; Da 4:27; Mt 25:40; Mr 14:5-8; Joh 13:29; Ac 10:2,4,31; 2Co 8:3-14; 1Ti 6:18; Heb 6:10; Jas 1:27; 2:15-26; 1Jo 3:17; 4:20 General references. exp: Job 31:19; Jas 2:15'.

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C3-S9 (Verse 12) The tax collectors responded to John's message.

Then came also public and to be baptized,
and said unto him,
Master,
what shall we do?.

The publicans were regarded, by Jewish society, as the worst of sinners. Some probably rated them as bad as murderers and rapist while others probably rated them worse. As tax collectors for the hated Roman Government, and usually abusers of their authority by demanding more than what was due, the Jewish people felt that these tax collectors were robbing them of their eternal place in Heaven. (Remember that the Jewish doctrine taught that their eternal place in Heaven was determined by how much wealth they had on Earth.) So, what we see here are the people who were the lowest of society coming to John the Baptist looking for the remission of sins.

As already mentioned, John the Baptist gave all people the same basic answer with the application being matched to their particular main type of sin. Thus, as a true man of God he delivered God's message. Since God does not change (Malachi 3:6; Hebrews 13:8), the message from God does not change. Only the application of the basic message changes.

Please see the note for Mark 2:15 about the word publican. The functional definition of this word is: 'Tax collector for the Roman Government. This word was also used symbolically, by Jews, for a very vile and corrupt person'. The functional definition of this word is: 'Tax collector for the Roman Government. This word was also used symbolically, by Jews, for a very vile and corrupt person'. Forms of the word publican are found in this Gospel in: this sentence and in: 5:27, 5:29, 5:30, 7:29, 7:34, 15:1, 18:10, 18:11, 18:13, 19:2.

Please see the note for 1Peter 2:18 about the word master. The functional definition for this word is: 'A man who rules, governs or directs either men or business. Also used in the Bible for teacher'. Please also see the notes for Romans 14:6-LJC; Galatians C3S28 and Ephesians C6S5 about the word schoolmaster. Please also see the note for John 15:20 about the phrase servant and lord / master. Please also see the note for Ephesians 5:5 about the words whoremonger / whoremaster. Forms of the word master are found in this Gospel in: this sentence and in: 5:5, 6:40, 7:40, 8:24, 8:45, 8:49, 9:33, 9:38, 9:49, 10:25, 11:45, 12:13, 13:25, 14:21, 16:13, 17:13, 18:18, 19:39, 20:21, 20:28, 20:39, 21:7, 22:11.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Lu 3:8; Ac 2:37; 9:6; 16:30'.

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C3-S10 (Verse 13) John told them to stop their sin.

And he said unto them,
Exact no more than that which is appointed you..

We find forms of the word exact in: Deuteronomy 15:2-3; 2Kings 15:20; 2Kings 23:35; Nehemiah 5:7; Nehemiah 5:10-11; Nehemiah 10:31; Job 11:6; Psalms 89:22; Isaiah 58:3; Ezekiel 45:9; Luke 3:13. The International Standard Bible Encyclopedia defines this word as: '(1) naghas (De 15:2-3; 2Ki 23:35; Isa 58:3), to secure by force or pressure interest or money for tribute, and perhaps, in Isa 58:3, labor or toil; but compare the Revised Version, margin "oppress all your laborers"; probably better with a slight change of text, "exact money lent on pledges" (reading for `abhoT beyedhekhem, `atstsebhekhem).
(2) nasha', or nashah (Ne 5:7,10 (the King James Version not the Revised Version (British and American)),11; Job 11:6 (but see below); Ps 89:22), to demand interest, to be a harsh and importunate creditor, a practice which Nehemiah asks the Jews to forego. Job 11:6 better with the Revised Version, margin for "exact," "causeth to be forgotten."
(3) yotse' (2Ki 15:20 (if text is correct)). Menahem secured the tribute which the king of Assyria demanded by levying a tax on the chief men of his kingdom.
(4) prassein (Lu 3:13 the King James Version (compare Da 11:20 Septuagint); 1 Macc 10:35 the Revised Version (British and American)), to demand money or tribute or taxes of anyone. Walter R. Betteridge'.

We find forms of the word appoint occurring 172 times in 167 verses of the Bible and, in the New Testament in: Matthew 24:51; Matthew 26:19; Matthew 27:10; Matthew 28:16; Luke 3:13; Luke 10:1; Luke 12:46; Luke 22:29; Acts 1:23; Acts 6:3; Acts 7:44; Acts 17:26; Acts 17:31; Acts 20:13; Acts 22:10; Acts 28:23; 1Corinthians 4:9; Galatians 4:2; 1Thessalonians 3:3; 1Thessalonians 5:9; 2Timothy 1:11; Titus 1:5; Hebrews 1:2; Hebrews 3:2; Hebrews 9:27; 1Peter 2:8. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharoah appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. These cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. Forso he had appointed. Acts 20. 5. to ordain, command or order. Thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'. The functional definition for this word is: 'To fix; to settle; to establish; to make fast. To constitute, ordain, or fix by decree, order or decision'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Exact. Lu 19:8; Ps 18:23; Pr 28:13; Isa 1:16-17; 55:6-7; Eze 18:21-22,27-28; Mic 6:8; Mt 7:12; 1Co 6:10; Eph 4:28; Tit 2:11-12; Heb 12:1 General references. exp: Ex 20:15'.

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C3-S11 (Verse 14) Gentile soldiers responded to John's message.

And the soldiers likewise demanded of him,
saying,
And what shall we do?.

We see a different attitude expressed in this sentence about the soldiers. However, they were used to demanding and did not think about the way that they asked because the question implies a willingness to submit while the word demand implies an attitude which will refuse to submit.

We find forms of the word soldier occurring 35 times in 32 verses of the Bible, 30 times in 27 verses of the New Testament and, in this Gospel, in: 3:14, 7:8, 23:36. The Morrish Bible Dictionary defines this word as: 'Apart from the common application of this term (for which see ARMY, ARMOUR, etc.) it is used in the N.T. for the service of a Christian. Two things are said of the Christian soldier. He must "endure hardness," that is, share in the suffering incident to warfare; and he must not entangle "himself with the affairs of this life, that he may please him who hath chosen him to be a soldier": that is, be quite free to obey his Captain in all things. As explained by the centurion, "I say to this man Go, and he goeth; and to another, Come, and he cometh;" so the Christian servant is under authority, and unhesitating obedience is what should characterise the soldier of Jesus Christ: he must be prepared to endure hardships, and to suffer with his Captain. Mt 8:9; 2Ti 2:3-4'.

Nave's Topical Bible provides references for the word soldier as: 'Military enrollment of Israel in the wilderness of Sinai: Nu 1; 2. On the plains of Moab: Nu 26. Levies of, in the ratio of one man to ten subject to duty: Jg 20:10. Dressed in scarlet: Na 2:3. Cowards excused from duty as: De 20:8; Jg 7:3. Others exempt from service: De 20:5-9; 24:5. Come to John: Lu 3:14. Mock Jesus: Mt 27:27-31; Mr 15:16-20; Lu 23:11,36-37. Officers concerned in the betrayal of Jesus: Lu 22:4. Crucified Jesus: Mt 27:27,31-37; Mr 15:16-24; Joh 19:23-24. Guard the gravesite of Jesus: Mt 27:65; 28:11-15. Guard prisoners: Ac 12:4-6; 28:16. Maintain the peace: Ac 21:31-35. Their duty as sentinels: Ac 12:19. Perform escort duty: Ac 21:31-33,35; 22:24-28; 23:23,31-33; 27:1,31,42-43; 28:16. FIGURATIVE: . Of the divine protection: Isa 59:16-17. Of the Christian: Eph 6:11-17; 2Ti 2:3. Jesus called CAPTAIN OF OUR SALVATION: Heb 2:10'.

We find forms of the word demand in: Exodus 5:14; 2Samuel 11:7; Job 38:3; Job 40:7; Job 42:4; Daniel 2:27; Daniel 4:17; Matthew 2:4; Luke 3:14; Luke 17:20; Acts 21:33. Webster's 1828 defines this word as: 'to ask or call for, as one who has a claim or right to receive what is sought; to claim or seek as due by right. the creditor demands principal and interest of his debt. Here the claim is derived from law or justice. 2. to ask by authority; to require; to seek or claim an answer by virtue of a right or supposed right in the interrogator, derived from his office, station, power or authority. The officers of the children of Israel-were beaten, and demanded, wherefore have ye not fulfilled your task in making brick. Ex. 5. 3. to require as necessary or useful; as, the execution of this work demands great industry and care. 4. to ask; to question; to inquire. The soldiers also demanded of him, saying, what shall we do? Luke 3. 5. to ask or require, as a seller of goods; as, what price do you demand? 6. to sue for; to seek to obtain by legal process; as, the plaintiff, in his action, demands unreasonable damages. In French, demander generally signifies simply to ask, request, or petition, when the answer or thing asked for, is a matter of grace or courtesy. But in English, demand is now seldom used in that sense, and rarely indeed can the French demander be rendered correctly in English by demand, except in the case of the seller of goods, who demands, asks, requires, a certain price for his wares. the common expression, a king sent to demand another kings daughter in marriage, is improper'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the soldiers. Mt 8:5; Ac 10:7'.

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C3-S12 (Verse 14) John told them to stop their sin.

First Step: Stop their common abuse.

And he said unto them,
Do violence to no man,
neither accuse any falsely;.

Second Step: Accept the provision from God.

and be content with your wages..

Once more we see John the Baptist give the command to 'Stop your sinning' with an application directed at the main sin of this type of person.

Please see the note for Mark 5:13 about the word violent. The functional definition for this word is: 'With force; forcibly; vehemently'. Please also see the note for Acts 5:26 about the word violence.

Please see the note for Titus 2:3 about the word accuser. Easton's Bible Dictionary defines this word as: 'Satan is styled the "accuser of the brethren" (Re 12:10. Comp. Job 1:6; Zec 3:1), as seeking to uphold his influence among men by bringing false charges against Christians, with the view of weakening their influence and injuring the cause with which they are identified. He was regarded by the Jews as the accuser of men before God, laying to their charge the violations of the law of which they were guilty, and demanding their punishment. the same Greek word, rendered "accuser," is found in Joh 8:10 (but omitted in the Revised Version); Ac 23:30,35; 24:8; 25:16,18, in all of which places it is used of one who brings a charge against another'. Please also see the note for John 8:3 about the phrase accuse him (Jesus). Forms of the word accuse are found in this Gospel in: this sentence and in: 6:7, 11:54, 16:1, 19:8, 23:2, 23:10, 23:14.

We find forms of the word false occurring 99 times in 94 verses of the Bible, 36 times in 32 verses of the New Testament and, in this Gospel, in: 3:14; 6:26, 18:20, 19:8. Webster's 1828 defines this word as: 'Not true; not conformable to fact; expressing what is contrary to that which exists, is done, said or thought. A false report communicates what is not done or said. A false accusation imputes to a person what he has not done or said. A false witness testifies what is not true. A false opinion is not according to truth or fact. the word is applicable to any subject, physical or moral. 2. Not well founded; as a false claim. 3. Not true; not according to the lawful standard; as a false weight or measure. 4. Substituted for another; succedaneous; supposititious; as a false bottom. 5. Counterfeit; forged; not genuine; as false coin; a false bill or note. 6. Not solid or sound; deceiving expectations; as a false foundation False and slippery ground. 7. Not agreeable to rule or propriety; as false construction in language. 8. Not honest or just; not fair; as false play. 9. Not faithful or loyal; treacherous; perfidious; deceitful. the king's subjects may prove false to him. So we say, a false heart. 10. Unfaithful; inconstant; as a false friend; a false lover; false to promises and vows. The husband and wife proved false to each other. 11. Deceitful; treacherous; betraying secrets. 12. Counterfeit; not genuine or real; as a false diamond. 13. Hypocritical; feigned; made or assumed for the purpose of deception; as false tears; false modesty. the man appears in false colors. the advocate gave the subject a false coloring. False fire, a blue flame, made by the burning of certain combustibles, in a wooden tube; used as a signal during the night. False imprisonment, the arrest and imprisonment of a person without warrant or cause, or contrary to law; or the unlawful detaining of a person in custody.
FALSE, adv. Not truly; not honestly; falsely.
FALSE, v.t. 1. to violate by failure of veracity; to deceive. Obs. 2. to defeat; to balk; to evade.'.

Please also see the Study called False things according to the Bible

Thompson Chain Topics provides references for the word false as: 'Accusations: (general references to): 1Sa 1:14; Ne 6:7; Job 2:5; 22:6; Jer 37:13; Mt 5:11; 27:12; Lu 6:7; 1Pe 3:16. Christs: Mt 24:5,24; Mr 13:22. Confidence: Doctrine: Isa 32:6; Mt 16:12; Col 2:8; Heb 13:9. Economy: Gods: (General References to): 1Ch 16:26; Isa 2:8; Jer 2:11; 11:12; 16:20; Da 5:4; 1Co 8:5; 12:2; Ga 4:8. Hopes: Job 8:13; 11:20; 27:8; Ps 10:6; Pr 10:28. Profession of religion: Ps 78:35-36; Pr 26:23; Isa 48:1; Eze 33:31-32; Mt 7:21; Mr 7:6; Lu 6:46; Tit 1:16; 1Jo 3:18. Prophets: general references to): De 13:5; 18:22; Isa 9:15; Jer 2:8; 5:31; 14:14; 23:16; Eze 13:2; 22:28; Ho 9:7; Mic 3:5; Zep 3:4; Zec 13:3; Mt 7:15; 24:11; Mr 13:22. Religion: Characteristics of: Ceremonialism: Mr 7:4; Ac 15:10; Ga 4:9; 5:1; Col 2:20; Heb 9:10. False Profession: Ps 78:35-36; Pr 26:23; Isa 48:1; Eze 33:31-32; Mt 7:21; Mr 7:6; Lu 6:46; Tit 1:16; 1Jo 3:18. Legalism: Mr 2:24; Lu 6:2; 13:14; Joh 5:10; Ac 15:5; 16:3; 21:20; 22:3; Ro 10:2; Ga 1:14. Sanctimony, distinguishing marks of: An Outward Show of Righteousness: Isa 58:2. Pharisaic Separation: Isa 65:5. Assumed Innocence: Jer 2:35. Religious Display: Mt 6:5. Hypocrisy: Mt 23:14. Shepherds: (characteristics of): Insentiate and Pleasure-loving: Isa 56:10-12. Scatter the Flock: Jer 23:2. Lead the Sheep astray: Jer 50:6. Prey upon the Flock instead of feeding it: Eze 34:2-3; Zec 11:17. Hirelings forsake the Sheep: Joh 10:12. Teachers: (warnings against): Mt 5:19; 15:9; 1Ti 1:7; 4:2; 6:3; 2Ti 4:3; Tit 1:11; 2Pe 2:1. Trusts: General References to: Ps 52:7; 146:3; Pr 11:28; 28:26; Isa 31:1; 47:10; Jer 17:5; 49:4; Am 6:1. Trust in Man, warnings concerning: Ps 118:9; 146:3; Isa 2:22; 30:2; 31:1,3; 36:6; Jer 17:5; Ho 5:13. Trust in Riches, the folly of: Job 31:24-25,28; Ps 52:7; Pr 11:28; 18:11; Mr 10:24; Lu 12:19-20; 1Ti 6:17. Trust in Weapons vain: 1Sa 17:45; Ps 44:6; Ho 1:7; Hag 2:22. Witnesses: Warnings against: Ex 20:16; 23:1; De 19:16; Pr 6:19; 12:17; 19:9; 24:28; 25:18; Mt 19:18; Ro 13:9. Examples of: Mt 28:15; Mr 14:56; Ac 6:11; 17:6; 25:7. Worship (Idolatry): forbidden: Ge 35:2; Ex 20:4; 34:17; Le 26:1; De 7:25; 11:16; 16:22; Ps 81:9; Isa 42:8; 1Jo 5:21. Prophecies concerning the Overthrow of: Isa 2:20; 17:8; Jer 51:47; Mic 5:13; Zec 13:2. Idols Characterized, as: Insentiate: De 4:28; Ps 115:4. Perishable: Isa 40:20. Helpless: Isa 45:20; Jer 10:5; Ac 14:18. Unworthy of Worship of Intelligent Beings: Ac 17:29. Degrading: Ro 1:22-23; 1Co 8:4; 12:2. Examples of: Ex 32:4; Nu 25:2; Jg 3:7; 1Ki 12:32; 16:31; 2Ki 17:12; 21:21; 2Ch 25:14; 28:2; Da 3:7; 5:23; Ac 17:16; Ga 4:8. Making of Idols: Isa 40:19; 44:10; 46:6; Jer 10:3; Eze 7:20; 16:17; 22:3; Da 3:1; Ho 8:4; 13:2; Hab 2:18; Ac 19:24; Ro 1:23. Vanity of: Jer 10:5,15; 50:38; 51:17; Da 5:23; Hab 2:18; Ac 17:29; 1Co 10:19. FALSE GODS AND GODDESSES: General References to: 1Ch 16:26; Isa 2:8; Jer 2:11; 11:12; 16:20; Da 5:4; 1Co 8:5; 12:2; Ga 4:8. NAMES OF: ASHTAROTH or ASHTORETH, a goddess of the Phoenicians: Jg 2:13; 10:6; 1Sa 7:3; 31:10; 1Ki 11:33; 2Ki 23:13. BAAL a god of Phoenicia and the Canaanitish Tribes: Nu 22:41; Jg 2:11; 8:33; 1Ki 16:32; 18:19; 19:18; 2Ki 10:18,28; 21:3; 2Ch 24:7; Jer 2:8; 7:9; Ho 2:8. BAAL-PEOR, a god of the Moabites: Nu 25:3; De 4:3; Jos 22:17; Ps 106:28; Ho 9:10. CHEMOSH, a god of the Moabites: Nu 21:29; Jg 11:24; 2Ki 23:13; Jer 48:7. DAGON, a god of the Philistines: Jg 16:23; 1Sa 5:2; 1Ch 10:10. DIANA, a goddess of the Ephesians: Ac 19:24,28,35. MOLECH, Moloch, or Milcom, a god of the Ammonites: Le 18:21; 2Ki 23:10; Jer 32:35; Am 5:26; Ac 7:43. OTHER OBJECTS OF WORSHIP: the Golden Calf made by Aaron: Ex 32:4; De 9:16; Ne 9:18; Ps 106:19; Ac 7:41. The Golden Calves of Jeroboam, set up in Dan and Bethel: 1Ki 12:28; 2Ki 10:29; 17:16; 2Ch 11:15; 13:8; Ho 10:5. Heavenly Bodies: De 4:19; 17:3; 2Ki 17:16; 21:3; Job 31:26; Jer 8:2; 19:13; 44:17; Eze 8:16; Zep 1:5. Teraphim, images, household gods: Ge 31:19,34; Jg 17:5; 18:14; 1Sa 19:13; Ho 3:4. Men Deified and Worshipped: Ac 12:22; 14:11; 28:6. Devils Worshipped: Le 17:7; De 32:17; 2Ch 11:15; Ps 106:37; 1Co 10:20; Re 9:20; 13:4. Brazen Serpent.: See Serpent, Brazen: PLACES DEVOTED to IDOLATRY: Idolatrous Altars: 1Ki 16:32; 18:26; Isa 27:9; 65:3; Ho 8:11; Ac 17:23. Idolatrous Temples: 1Sa 5:2; 1Ki 12:31; 2Ki 5:18; 10:21; 2Ch 36:7; Da 1:2; Ac 19:27. High Places: Nu 22:41; 1Ki 11:7; 12:31; 2Ki 17:9,29; 18:4; 21:3; 23:5; 2Ch 11:15; 17:6. Groves (Asherah or Asherim) places where shrines were located: De 12:2; 16:21; Jg 6:25; 1Ki 14:15; 16:33; 2Ki 18:4; 21:3; 23:14; 2Ch 14:3; 17:6; Isa 17:8. Falsehood: (Warnings Against): Le 19:11; Ps 5:6; 31:18; 101:7; 120:2; Pr 12:22; 19:9; 21:6; Col 3:9; Re 21:8'.

Nave's Topical Bible provides references for the word false as: 'ACCUSATION, FALSE General scriptures concerning Ex 23:1,7; Le 19:16; Ps 41:5-9; Mt 5:11; Lu 3:14; 2Ti 3:3; 1Pe 4:14. Against Joseph by Potiphar's wife: Ge 39:7-20. Against Joseph's brethren by Joseph: Ge 42:9-14. Against Moses by Korah: Nu 16:3,13. Against the prophet Ahimelech by Saul: 1Sa 22:11-16. Against Abner by Joab: 2Sa 3:24-27. Against David by the princes of Ammon: 2Sa 10:3. Against Elijah by Ahab: 1Ki 18:17-18. Against Naboth by Jezebel: 1Ki 21:10,13. Against Jews, returned under Ezra: Ezr 4:6-16; Ne 6:6-8. Against Jeremiah: Jer 26:8,11; 37:13-14; 43:2-3. Against Amos: Am 7:10-11. Against Mary: Mt 1:19. Against Jesus: Mt 9:34; 10:25; 12:2-14; 26:59-61; Mr 3:22; 14:53-65; Lu 23:2; Joh 18:30. Against Stephen: Ac 6:11,13. Against Paul: Ac 17:7; 21:28; 24:5-6,13; 25:2,7; Ro 3:8. Against Paul and Silas: Ac 16:20-21. Satan falsely accuses Job: Job 1:9-10; 2:4-5. FALSE CONFIDENCE: In self: De 29:19; 1Ki 20:11; Pr 3:5; 23:4; 26:12; 28:26; Isa 5:21; Ro 12:16; 2Co 1:9. In outward resources: Ps 20:7; 33:17; 44:6; 49:6; Pr 11:28; Isa 22:11; 31:1-3; Jer 48:7; Zec 4:6; Mr 10:24. In man: Ps 33:16; 62:9; 118:8; 146:3-4; Isa 2:22; Jer 17:5; Ho 5:13; 7:11. INSTANCES OF. At Babel: Ge 11:4. Sennacherib, in the siege of Jerusalem: 2Ki 19:23. Asa, in relying on Syria rather than on God: 2Ch 16:7-9. Hezekiah, in the defenses of Jerusalem: Isa 22:11. Peter, in asserting his devotion to Jesus: Mt 26:35; Lu 22:33-34; Joh 13:37-38. FALSE TEACHERS: FALSE WITNESS: Ex 20:16; 23:1; Le 6:3; 19:11-12,16; De 5:20; 19:16-20; Ps 27:12; 35:11; Pr 6:16-19; 12:17; 14:5,8,25; 18:5; 19:9,22,28; 21:28; 24:28; 25:18; Zec 5:3-4; Mt 15:19; 19:18; Lu 3:14; 18:20; Ro 13:9; 1Ti 1:9-10: INSTANCES OF. Witnesses. Against Naboth: 1Ki 21:13. Against Jesus: Mt 26:59-61; Mr 14:54-59. Against Stephen: Ac 6:11,13. Against Paul: Ac 16:20-21; 17:5-7; 24:5; 25:7-8. FALSEHOOD: General scriptures concerning: Ex 20:16; 23:1; Le 6:2-7; 19:11-12,16; Job 13:4; 21:34; 27:4; 31:5-6,33; 36:4; Ps 5:6,9; 10:7; 12:2-3; 28:3; 31:18; 34:13; 36:3; 50:19-20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12-13,17-19; 10:9-10,18,31; 11:9; 12:17,19-20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18-19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3-4,12-13; 63:8; Jer 7:8,28; 9:3,5-6,8; 12:6; 50:36; Eze 22:9; Ho 4:1-2; Ob 1:7; Mic 6:12; Na 3:1; Zep 3:13; Mt 25:44-46; Joh 8:44-45; Eph 4:25,29; Col 3:9; 1Ti 1:9-10; 4:2; 1Pe 3:10,16; Re 21:8,27; 22:15. Satan. In deceiving Eve: Ge 3:4-5. In impugning Job's motives for being righteous: Job 1:9-10; 2:4-5. In his false pretensions to Jesus: Mt 4:8-9; Lu 4:6-7. Adam and Eve, in attempting to evade responsibility: Ge 3:12-13. Cain, in denying knowledge of his brother: Ge 4:9. Abraham, in denying that Sarah was his wife: Ge 12:11-19; 20:2. Sarah. Tothe angels, denying her derisive laugh of unbelief: Ge 18:15. In denying to the king of Gerar, that she was Abraham's wife: Ge 20:5,16. Isaac, denying that Rebekah was his wife: Ge 26:7-10. Rebekah and Isaac, in the conspiracy against Esau: Ge 27:6-24,46. Jacob's sons, in the scheme to destroy the Shechemites by first having them circumcised: Ge 34. Joseph's brothers, in deceiving their father into a belief that Joseph was killed by wild beasts: Ge 37:29-35. Potiphar's wife, in falsely accusing Joseph: Ge 39:14-17. Joseph, in the deception he carried on with his brothers: Ge 42; 43; 44. Pharaoh, in dealing deceitfully with the Israelites: Ex 7; 8; 9; 10; 11; 12. Aaron, in attempting to shift responsibility for the making of the golden calf: Ex 32:1-24. Rahab, in denying that the spies were in her house: Jos 2:4-6. The Gibeonites, ambassadors, in the deception they perpetrated upon Joshua and the elders of Israel in leading them to believe that they came from a distant region, when in fact they lived in the immediate vicinity: Jos 9. Ehud, in pretending to carry secret messages to Eglon, king of Moab, while his real objective was to assassinate him: Jg 3:16-23. Sisera, who instructed Jael to mislead his pursuers: Jg 4:20. Saul, in professing to Samuel to have obeyed the commandment to destroy all spoils of the Amalekites, when in fact he had not obeyed: 1Sa 15:1-26. In accusing Ahimelech of conspiring with David against himself: 1Sa 22:11-16. David lied to Ahimelech, professing to have a mission from the king, in order that he might obtain provisions and armor: 1Sa 21. David in feigning madness: 1Sa 21:13-15. David's other deceits with the Philistines: 1Sa 27:8-12. The falsehood of friendship to Absalom that David put in the mouth of Hushai: 2Sa 15:34-37. Michal, in the false statement that David was sick, in order to save him from Saul's violence: 1Sa 19:12-17. The Amalekite who claimed to have killed Saul: 2Sa 1:10-12. Hushai. In false professions to Absalom: 2Sa 16:16-19. In his deceitful counsel to Absalom: 2Sa 17:7-14. The wife of the Bahurimite who saved the lives of Hushai's messengers, sent to apprise David of the movements of Absalom's army: 2Sa 17:15-22. The murder, under false pretense. Of Adonijah: 1Ki 2:23. Of Shimei: 1Ki 2:42-43. Of Jeroboam's wife: 1Ki 14:2. The old prophet of Beth-el who misguided the prophet of Judah: 1Ki 13:11-22. Jeroboam's wife, feigning herself to be another woman: 1Ki 14:5-7. The conspirators against Naboth: 1Ki 21:7-13. Gehazi, when he ran after Naaman, and misrepresented that Elisha wanted a talent of silver and two changes of clothes: 2Ki 5:20-24. Hazael, servant of the king of Syria, lied to the king in misstating the prophet Elisha's message with regard to the king's recovery: 2Ki 8:7-15. Jehu lied to the worshipers of Baal in order to gain the advantage over them and destroy them: 2Ki 10:18-28. Zedekiah, in violating his oath of allegiance to Nebuchadnezzer: 2Ch 36:13; Eze 16:59; 17:15-20. Samaritans, in their efforts to hinder the rebuilding of the temple at Jerusalem: Ezr 4. Sanballat in trying to obstruct the rebuilding of Jerusalem: Ne 6. Haman, in his conspiracy against the Jews: Es 3:8. Jeremiah's adversaries, in accusing him of joining the Chaldeans: Jer 37:13-15. Princes of Israel, when they went to Jeremiah for a vision from the Lord: Jer 42:20. Herod the Great, to the wise men, in professing to desire to worship Jesus: Mt 2:8. Jewish leaders. In falsely accusing Jesus of being gluttonous and a winebibber (a wino): Mt 11:19. In refusing to bear truthful testimony concerning John the Baptist: Mt 21:24-27. Falsely accusing Jesus of blasphemy, when he forgave sin: Mt 9:2-6; Mr 2:7; Lu 5:21. And when Jesus announced that he was the Son of God: Mt 26:65; Mr 14:64; Joh 10:33-38. Peter, in denying Jesus: Mt 26:69-75; Mr 14:68-71; Lu 22:56-62; Joh 18:25-27. The Roman soldiers, who said the disciples stole the body of Jesus: Mt 28:13,15. The disobedient son, who promised to work in the vineyard, but did not: Mt 21:30. Ananias and Sapphira falsely state that they had sold their land for a given sum: Ac 5:1-10. Stephen's accusers, who falsely accused him of blaspheming Moses and God: Ac 6:11-14. Paul's traducers, falsely accusing him of treason to Caesar: Ac 16:20-21; 17:5-7; 24:5; 25:7-8. The Cret and are always liars, evil beasts, slow bellies: Tit 1:12'.

Torrey's Topical Textbook provides references for the word false as: 'Doctrines, False Destructive to faith: 2Ti 2:18. Hateful to God: Re 2:14-15. Unprofitable and vain: Tit 3:9; Heb 13:9. SHOULD BE AVOIDED BY: Ministers: 1Ti 1:4; 6:20. Saints: Eph 4:14; Col 2:8. All men: Jer 23:16; 29:8. The wicked love: 2Ti 4:3-4. The wicked given up to believe: 2Th 2:11. TEACHERS OF: Not to be countenanced: 2Jo 1:10. Should be avoided: Ro 16:17-18. Bring reproach on religion: 2Pe 2:2. Speak perverse things: Ac 20:30. Attract many: 2Pe 2:2. Deceive many: Mt 24:5. Shall abound in the latter days: 1Ti 4:1. Pervert the gospel of Christ: Ga 1:6-7. Shall be exposed: 2Ti 3:9. TEACHERS OF, ARE DESCRIBED AS: Cruel: Ac 20:29. Deceitful: 2Co 11:13. Covetous: Tit 1:11; 2Pe 2:3. ungodly : Jude 1:4,8. Proud and ignorant: 1Ti 6:3-4. Corrupt and reprobate: 2Ti 3:8. Try, by Scripture: Isa 8:20; 1Jo 4:1. Curse on those who teach: Ga 1:8-9. Punishment on those who teach: Mic 3:6-7; 2Pe 2:1,3. Prophets, False: Pretended to be sent by God: Jer 23:17-18,31. Not sent or commissioned by God: Jer 14:14; 23:21; 29:31. Made use of by God to prove Israel: De 13:3. DESCRIBED AS: Light and treacherous: Zep 3:4. Covetous: Mic 3:11. Crafty: Mt 7:15. Drunken: Isa 28:7. Immoral and profane: Jer 23:11,14. Women sometimes acted as: Ne 6:14; Re 2:20. Called foolish prophets: Eze 13:3. Compared to foxes in the desert: Eze 13:4. Compared to wind: Jer 5:13. Influenced by evil spirits: 1Ki 22:21-22. PROPHESIED: Falsely: Jer 5:31. Lies in the name of the Lord: Jer 14:14. Out of their own heart: Jer 23:16,26. In the name of false gods: Jer 2:8. Peace, when there was no peace: Jer 6:14; 23:17; Eze 13:10; Mic 3:5. Often practised divination and witchcraft: Jer 14:14; Eze 22:28; Ac 13:6. Often pretended to dreams, etc: Jer 23:28,32. Often deceived by God as a judgment: Eze 14:9. ThE PEOPLE: Led into error by: Jer 23:13; Mic 3:5. made to forget God's name by: Jer 23:27. Deprived of God's word by: Jer 23:30. Taught profaneness and sin by: Jer 23:14-15. Oppressed and defrauded by: Eze 22:25. Warned not to listen to: De 13:3; Jer 23:16; 27:9,15-16. Encouraged and praised: Jer 5:31; Lu 6:26. Mode of trying and detecting: De 13:1; 18:21-22; 1Jo 4:1-3. PREDICTED to ARISE: Before destruction of Jerusalem: Mt 24:11,24. In the latter times: 2Pe 2:1. Judgments denounced against: Jer 8:1; 14:15; 28:16; 29:32. Involved the people in their own ruin: Isa 9:15-16. Swearing Falsely: forbidden: Le 19:12; Nu 30:2; Mt 5:33. Hateful to God: Zec 8:17. We should not love: Zec 8:17. Fraud often leads to: Le 6:2-3. Saints abstain from: Jos 9:20; Ps 15:4. Blessedness of abstaining from: Ps 24:4-5. ThE WICKED: Addicted to: Jer 5:2; Ho 10:4. Plead excuses for: Jer 7:9-10. Shall be judged on account of: Mal 3:5. Shall be cut off for: Zec 5:3. Shall have a curse upon their houses for: Zec 5:4. False witnesses guilty of: De 19:16,18. Exemplified: Saul, 1Sa 19:6,10. Shimei, 1Ki 2:41-43. Jews, Eze 16:59. Zedekiah, Eze 17:13-19. Peter, Mt 26:72,74'.

Please see the note for 1Timothy 6:6 about the words content / contentment. The functional definition for this word is: 'a resting or satisfaction of mind without disquiet; acquiescence'. Please also see the notes for 1Corinthians C11S16; Philippians 1:15-17 about the words contentious / contention / contend. These words are in opposition to content / contentment.

We find forms of the word wages in: Genesis 29:15; Genesis 30:28; Genesis 31:7; Genesis 31:8; Genesis 31:41; Exodus 2:9; Leviticus 19:13; Jeremiah 22:13; Ezekiel 29:18-19; Haggai 1:6; Malachi 3:5; Luke 3:14; John 4:36; Romans 6:23; 2Corinthians 11:8; 2Peter 2:15. Fausset's Bible Dictionary defines this word as: 'Paid by Laban to Jacob in kind (Ge 29:15,20; 30:28; 31:7-8,41; "I served 14 years for thy two daughters, and six years for thy cattle".) the labourer's daily wages (misthos) in Matthew 20 are set at one denarius ("penny") a day, 7 3/4 d. of our money; compare Tob 5:14, "a drachm." the term opsoonia for "wages" (Lu 3:14) and Paul's words, 2Co 11:8 (opsoonion), "charges," 1Co 9:7, imply that provisions were part of a soldier's wages. they should be paid every night (Le 19:13; De 24:14-15; compare Job 24:11; Jas 5:4; Jer 22:13; Mal 3:5); spiritually, Joh 4:36; Ro 6:23'. The functional definition of it is: 'a recompense for work done'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Do violence to no man. or, Put no man in fear. Ro 13:9-10; Php 2:15 accuse. Lu 19:8; Ex 20:16; 23:1; Le 19:11; Tit 2:3; Re 12:10 and be. Php 4:11; 1Ti 6:8-10; Heb 13:5-6 wages. or, allowance. General references. exp: Ex 20:15; Le 25:14; De 23:9'.

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C3-S13 (Verse 15-17) Questions and answers about God's Christ.

Equivalent Section: John is not God's Christ.

First Step: the question people had about John.

And as the people were in expectation,
and all men mused in their hearts of John,
whether he were the Christ,
or not;.

Second Step: the answer from John.

John answered,
saying unto them all,
I indeed baptize you with water;.

Third Step: Who they should look for.

but one mightier than I cometh,
the latchet of whose shoes I am not worthy to unloose:.

Equivalent Section: What God's Christ will do.

he shall baptize you with the Holy Ghost and with fire:.

Equivalent Section: How God's Christ will judge.

First Step: He will separate the saved from the lost.

Whose fan is in his hand,
and he will throughly purge his floor,
and will gather the wheat into his garner;.

Second Step: He will destroy the lost.

but the chaff he will burn with fire unquenchable..

The record of John is presented as a series of questions and answers in John 1:19-28. John declares that he is not Christ and is less than Jesus. This is also recorded in Luke 3:15-17; John 1:7-10 and John 3:22-36.

This is a complex sentence with two Equivalent Sections, each of which have Steps. Yet, for all of that, it is still a single thought since it is a single sentence. In addition, since it starts with the word And, there are contextual requirements which must be included if we are to properly interpret it. Therefore, it is important that we consider all of the points before declaring the interpretation of the whole.

Our First Equivalent Section tells us that John is not God's Christ and that the evidence to look for is one who is mightier than I (John the Baptist). Our second Equivalent Section tells us that God's Christ will judge men while John the Baptist only warned about judgment by another. Thus, our sentence is comparing the relative amounts of power and authority between John the Baptist and God's Christ with the First Equivalent Section telling us about John the Baptist and the Second Equivalent Section telling us about God's Christ.

Our sentence starts with the word And, which means it is added to the prior sentences. The prior sentences of this chapter told us the main message of John the Baptist. It was only after people witnessed his ministry that they started musing in their hearts of John, whether he were the Christ, or not. when this happened, John added the message of this sentence to his main message, which was given in the prior sentences.

In our First Equivalent Section, John told the people he could not compare to what the true Christ would be like. In our Second Equivalent Section, John told the people that God's Christ shall baptize you with the Holy Ghost and with fire. This is a prophecy about the church age. It also is contrasting the baptism of John to the baptism of God's Christ with the baptism of John having far less effect. The baptism of John only provided the remission of sins. The true baptism of God's Christ provides true salvation.

The titles for the Steps, in the First Equivalent Section, should be clear enough for the reader to understand what that part of the sentence is saying. It is clear and to be understood literally. However, the Second Equivalent Section is prophecy of future events (he shall) and contains symbolic language. Therefore, it must be interpreted properly.

The third Step, of our First Equivalent Section and the next two Equivalent Sections are prophecy, since they happened after John the Baptist made this statement. The third Equivalent Section will happen at the return of Christ to rule and reign. It also happens at death for anyone who dies before His return. In addition, John 1:32 tells us that God gave John the Baptist this prophecy about Jesus Christ.

Our Second Equivalent Section has three Steps with the First Step telling us that God's Christ will provide true salvation. When He shall baptize you with the Holy Ghost He puts God's eternal life in us, which is true Biblical salvation. However, our phrase has an and in it, which is the mathematical function of addition. If we throw away either side of an addition, we change the answer. Therefore, people do not have true Biblical salvation if they don't have both sides of the and within this phrase.

I've dealt with the details of this truth many places on this site so I will only summarize. God uses the physical to teach us about the spiritual. It is impossible for anyone to move (do works) before their conception but they must move (do works) after their conception or they are still-born and dead. The same is true for spiritual conception and birth. Thus, the part of our phrase before the and is dealing with spiritual conception while the part of our phrase after the and is dealing with what happens after spiritual birth. Now, with that in mind, think about the symbolism of fire. Now think about all of the so-called 'Christians' who have a testimony that is best described as 'a wet noodle that's been boiled for over an hour'. If churches did like John the Baptist did, and reject all such claims of salvation while demanding that such people bring forth therefore fruits worthy of repentance, we would eliminate a whole lot of problems in churches.

Now, I understand that a lot of deceived people and liars will have fits about what I just wrote. However, true analysis must recognize that the other two Steps in this Equivalent Section are part of the same sentence and, therefore, are part of the same thought. Anyone who removes what they truly tell us is following the way of Satan for dealing with God's word and proves themselves to be a minister teaching the doctrine of devils. Such people can reject this truth in this world but will not reject it when judged by God Who is the Truth.

Yes, our Second and third Steps are symbolic language, but if the reader stays with me then the reader should be able to understand the true interpretation of them. The basic interpretation of the Second Step is that God is going to separate the saved from the lost. Only a liar teaching doctrines of devils will claim to represent God while denying this fundamental doctrine. Likewise, the third Step tells us that God will cast all lost into hell and, later, into the lake of fire. Again, Only a liar teaching doctrines of devils will claim to represent God while denying this fundamental doctrine.

The wording in our Second Step was well understood in that day. After wheat was threashed to separate the part that was food from the outer casing which was not eatable. Then a fan was used to blow away the outer casing which was much lighter than the good part of the wheat. Only the part that was considered good to eat was kept and put into the garner. Therefore, our Second Step is symbolically telling us that Jesus Christ will throughly get rid of anyone who is not truly Biblically saved and will bring only the truly saved into Heaven.

The wording in our third Step was also well understood in that day. People understood the symbolic use of chaff for lost people because they understood the Psalms and other places where this symbolism was also used. They also understood that fire unquenchable was symbolic representation of Hell and the lake of fire. Thus, the symbolism was well understood in that day and culture but often is misunderstood in today's culture because most people do not have the experience required to understand the symbolism and they do not have the proper education to understand it.

Please see the note for Romans C8S18 about the word expectation. The functional definition for this word is: 'The act of expecting or looking forward to a future event with at least some reason to believe the event will happen'. In our sentence, the people expected to see proof that John the Baptist was God's Christ.

We find forms of the word muse in: Psalms 39:3; Psalms 143:5; Luke 3:15. The best definition, for this word, is: 'To ponder; to think closely; to study in silence'.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

The John of this sentence is John the Baptist. Please see the Study called John the Baptist for links to every place that the Bible references him. That Study has the references in time sequence and by Bible book.

We find forms of the word indeed occurring 70 times in 67 verses of the Bible, 39 times in 38 verses of the New Testament and, in the Gospel of Luke, in: Luke 3:16; Luke 11:48; Luke 23:41; Luke 24:34. Webster's 1828 defines this word as: 'adv. in and deed. In reality; in truth; in fact. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. Rom.8. Indeed is usually emphatical, but in some cases more so than in others; as,This is true; it is indeed. I were a beast indeed to do you wrong. Some sons indeed; some very few we see, Who keep themselves from this infection free. There is indeed no greater pleasure in visiting these magazines of war-- It is used to note concession or admission; as, ships not so large indeed, but better manned. Indeed is used as an expression of surprise, or for the purpose of obtaining confirmation of a fact stated. Indeed! is it possible? is it so in fact?'.

We find forms of the word water occurring 705 times in 630 verses of the Bible, 90 times in 81 verses of the New Testament and, in this Gospel in: 3:16; 7:44; 8:23; 8:24; 8:25; 13:15; 16:24; 22:10. Webster's 1828 defines this word as: 'A fluid, the most abundant and most necessary for living beings of any in nature, except air. Water when pure, is colorless, destitute of taste and smell, ponderous, transparent, and in a very small degree compressible. It is reposited in the earth in inexhaustible quantities, where it is preserved fresh and cool, and from which it issues in springs, which form streams and rivers. But the great reservoirs of water on the globe are the ocean, seas and lakes, which cover more than three fifths of its surface, and from which it is raised by evaporation, and uniting with the air in the state of vapor, is wafted over the earth, ready to be precipitated in the form of rain, snow or hail. Water by the abstraction or loss of heat becomes solid, or in other words, is converted into ice or snow; and by heat it is converted into steam, an elastic vapor, one of the most powerful agents in nature. Modern chemical experiments prove that water is a compound substance, consisting of a combination of oxygen and hydrogen gases, or rather the bases or ponderable matter of those gases; or about two volumes or measures of hydrogen gas and one of oxygen gas. the proportion of the ingredients in weight, is nearly 85 parts of oxygen to 15 of hydrogen. 2. the ocean; a sea; a lake; a river; any great collection of water; as in the phrases, to go by water, to travel by water. 3. Urine; the animal liquor secreted by the kidneys and discharged from the bladder. 4. the color or luster of a diamond or pearl, sometimes perhaps of other precious stones; as a diamond of the first water, that is, perfectly pure and transparent. Hence the figurative phrase, a man or a genius of the first water, that is, of the first excellence. 5. Water is a name given to several liquid substances or humors in animal bodies; as the water of the pericardium, of dropsy, etc. Mineral waters, are those waters which are so impregnated with foreign ingredients, such as gaseous, sulphurous and saline substances, as to give them medicinal, or at least sensible properties. Most natural waters contain more or less of these foreign substances, but the proportion is generally too minute to affect the senses.'. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

Nave's Topical Bible provides references for the word water as: 'Creation of: Ps 148:4-5 Covered the whole earth: Ge 1:9. Daily allowance of: Eze 4:11. City waterworks: 2Ki 20:20. Vision of, by Ezekiel: Eze 47:1-5. Of separation: Nu 19:2-22. Libation of: 1Sa 7:6. Irrigation with: Miraculously supplied: to the Israelites: Ex 17:1,6; Nu 20:11. ToSamson: Jg 15:19. ToJehoshaphat's army: 2Ki 3:16-20. Purified by Elisha: 2Ki 2:19-22. Red Sea divided: Ex 14:21-22. The Jordan River: Jos 3:14-17; 2Ki 2:6-8,14. Jesus walks upon: Mt 14:25. Changed to wine: Joh 2:1-11. Turned into blood: Re 16:3-5. FIGURATIVE: Water of life: Joh 4:14; 7:37-39; Re 21:6; 22:17. Water of affliction: 2Sa 22:17; Ps 69:1; Isa 30:20; 43:2. Water of salvation: Isa 12:3; 49:10; 55:1; Eze 36:25; Joh 4:10; 7:38. Domestic love: Pr 5:15. SYMBOLICAL: Isa 8:7; Re 8:11; 12:15; 16:4; 17:1,1'.

Thompson Chain Topics provides references for the word water as: 'For Cleansing: Select Reading Psalm 51: Ps 51. Ceremonial: Ex 30:20; 40:12; Le 14:8; 16:26; 22:6; Nu 19:7; Heb 9:10. Washing ceremonial: Le 6:27; 13:54; 14:8; 16:28; Nu 31:24; 2Ch 4:6. ForDrinking: Ge 21:14; Ex 15:25; 17:6; Nu 20:11; Jg 15:19; 1Ki 13:19; 17:10; Da 1:12; Mr 9:41; Joh 2:7. Carrier: 1Sa 9:11. Living: (Select Readings Eze Ch 47; Rev Ch 22): Eze 47; Re 22. General References to: Song 4:15; Isa 49:10; 55:1; Jer 17:13. Issuing from God's House: Eze 47:1; Joe 3:18. Unaffected by time and Season: Zec 14:8. Christ the Source of: Joh 4:10. Satisfies the Deepest Needs: Joh 7:37-38. The Supply Inexhaustible: Re 7:17. Makes Life Fruitful: Re 22:1-2. Universal Call to Partake of: Re 22:17. Water of Life. (Select Readings Eze Ch 47; Rev Ch 22): Eze 47; Re 22. General References to: Song 4:15; Isa 49:10; 55:1; Jer 17:13. Issuing from God's House: Eze 47:1; Joe 3:18. Unaffected by time and Season: Zec 14:8. Christ the Source of: Joh 4:10. Satisfies the Deepest Needs: Joh 7:37-38. The Supply Inexhaustible: Re 7:17. Makes Life Fruitful: Re 22:1-2. Universal Call to Partake of: Re 22:17. See thirst, Spiritual; Satisfied. Compared to: a brook: Ps 110:7. Toa well: Isa 12:3. a fountain: Jer 2:13. a river: Eze 47:5. See Fountain of Life. The BROOK for the pilgrim (intermittent in its flow): Ps 110:7. The WELL (local in its refreshment): Isa 12:3. The INWARD WELL (of spiritual experience): Joh 4:14. The INWARD WELL becomes a Flowing River of blessing after the baptism of the Holy Spirit: Joh 7:38-39. The River gives life wherever it flows. Eze 47:9. Waters of Affliction. Ps 42:7; 69:1; 88:7; 124:4; Isa 30:20; Jon 2:5'.

Torrey's Topical Textbook provides references for the word water as: 'One of the elements of the world: Ge 1:2. GOD ORIGINALLY: Created the firmament to divide: Ge 1:6-7. Collected into one place: Ge 1:9. Created fowls and fishes, etc. from: Ge 1:20-21. Necessary to vegetation: Ge 2:5-6. Some plants particularly require: Job 8:11. Necessary to the comfort and happiness of man: Isa 41:17; Zec 9:11. COLLECTED IN: Springs: Jos 15:19. Pools: 1Ki 22:38; Ne 2:14. Ponds: Ex 7:19; Isa 19:10. Fountains: 1Ki 18:5; 2Ch 32:3. Wells: Ge 21:19. Brooks: 2Sa 17:20; 1Ki 18:5. Streams: Ps 78:16; Isa 35:6. Rivers: Isa 8:7; Jer 2:18. The sea: Ge 1:9-10. The clouds: Ge 1:7; Job 26:8-9. Rises in vapor to the clouds: Ec 1:7; Ps 104:8. Drops from the clouds in rain: De 11:11; 2Sa 21:10. DESCRIBED AS: Fluid: Ps 78:16; Pr 30:4. Unstable: Ge 49:4. Penetrating: Ps 109:18. Reflecting images: Pr 27:9. Wearing the hardest substances: Job 14:19. Cleansing: Eze 36:25; Eph 5:26. Refreshing: Job 22:7; Pr 25:25. Congealed by cold: Job 38:29; Ps 147:16-17. WAS USED BY JEWS: As their principal beverage: Ge 24:43; 1Ki 13:19; 18:4; Ho 2:5. Forculinary purposes: Ex 12:9. Forwashing the person: Ge 18:4; 24:32. Forlegal purification: Ex 29:4; Heb 9:10,19. Kept for purification in large waterpots: Joh 2:6. Carried in vessels: Ge 21:14; 1Sa 26:11; Mr 14:13. Artificial mode of conveying, into large cities: 2Ki 20:20. Frequently brackish and unfit for use: Ex 15:23; 2Ki 2:19. The want of, considered a great calamity: Ex 17:1-3; Nu 20:2; 2Ki 3:9-10. In times of scarcity, sold at an enormous price: La 5:4. MIRACLES CONNECTED WITH: Turned into blood: Ex 7:17,20. Turned into wine: Joh 2:7-9. Brought from the rock: Ex 17:6; Nu 20:11. Brought from the jaw-bone of an ass: Jg 15:19. Consumed by fire from heaven: 1Ki 18:38. Divided and made to stand on heap: Ex 14:21-22. Trenches filled with: 2Ki 3:17-22. Iron made to swim in: 2Ki 6:5-6. Our Lord, etc. walking on: Mt 14:26-29. Healing powers communicated to: 2Ki 5:14; Joh 5:4; 9:7. The world and its inhabitants once destroyed by: Ge 7:20-23; 2Pe 3:6. The world not to be again destroyed by: Ge 9:8-15; 2Pe 3:7. ILLUSTRATIVE: Of the support of God: Isa 8:6. Of the gifts and graces of the Holy Spirit: Isa 41:17; 44:3; Eze 36:25; Joh 7:38-39. Of persecutors: Ps 124:4-5. Of persecutions: Ps 88:17. Of hostile armies: Isa 8:7; 17:13. (Still,) of the ordinances of the gospel: Ps 23:2. (Deep,) of severe affliction: Ps 66:12; 69:1; Isa 30:20; 43:2. (Deep,) of counsel in the heart: Pr 20:5. (Deep,) of the words of the wise of the wise: Pr 18:4. (Poured out,) of the wrath of God: Ho 5:10. (Poured out,) of faintness by terror: Ps 22:14. (Pouring, out of buckets,) of a numerous progeny: Nu 24:7. (Spilled on the ground,) of death: 2Sa 14:14. (Its instability,) of a wavering disposition: Ge 49:4. (Its weakness,) of faintness and cowardice: Jos 7:5; Eze 7:17. (Difficulty of stopping,) of strife and contention: Pr 17:14. (Rapidly flowing away,) of the career of the wicked: Job 24:18; Ps 58:7. (Many,) of different nations and people: Re 17:1,15. (Many,) of a variety of afflictions: 2Sa 22:17. (Noise of many,) of the word of Christ: Re 1:15. (Covering the sea,) of the general diffusion of the knowledge of God: Isa 11:9; Hab 2:14'.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great bodily strength or physical power; very strong or vigorous'. Please also see the note for Revelation 4:8-LJC about the word Almighty.

We find forms of the word shoe in: Exodus 3:5; Exodus 12:11; Deuteronomy 25:9; Deuteronomy 25:10; Deuteronomy 29:5; Deuteronomy 33:25; Joshua 5:15; Joshua 9:5; Joshua 9:13; Ruth 4:7; Ruth 4:8; 1Kings 2:5; Psalms 60:8; Psalms 108:9; Song 7:1; Isaiah 5:27; Isaiah 20:2; Ezekiel 24:17; Ezekiel 24:23; Amos 2:6; Amos 8:6; Matthew 3:11; Matthew 10:10; Mark 1:7; Luke 3:16; Luke 10:4; Luke 15:22; Luke 22:35; John 1:27; Acts 7:33; Acts 13:25. The Morrish Bible Dictionary defines this word as: 'Shoes are mentioned as early as Ex 3:5, when Moses was told to put off his shoes, for the ground on which he stood was holy, for God was there. Ac 7:33. the same was said to Joshua. Jos 5:15. It showed that as yet there was no welcome for man into the presence of God. A standing had not yet been made for him, whatever goodness and condescension God might show towards him. Under grace a standing is found, the shoes were put on the prodigal, he was welcome and at home. the priests ministered in the temple with bare feet, means being given to keep the feet clean. Cf. also Joh 13:1-17.
In transferring a possession it was customary to deliver a shoe. Ru 4:7-8. Twice is it said, "Over Edom will I cast out my shoe:" signifying that Edom would be subdued and be taken possession of as a menial. Ps 60:8; 108:9. We read that "all they of Edom became David's servants." 2Sa 8:14. forshoes of 'iron and brass,' De 33:25, some translate 'bolts' instead of 'shoes.' But it may be figurative of treading down their enemies, as the Lord is represented having "feet like unto fine brass." Re 1:15.
The shoes of the East were mostly the same as 'sandals' soles fastened to the feet by strings or thongs. John the Baptist declared he was not worthy to unloose the shoes of the Lord. Mr 1:7; Lu 3:16'.

Torrey's Topical Textbook provides references for the word shoe as: 'Early use of: Ge 14:23. Called sandals: Mr 6:9; Ac 12:8. Soles of, sometimes plated with brass or iron: De 33:25. Bound round the feet with latchets or strings: Joh 1:27; Ac 12:8. OF LADIES OF DISTINCTION. Often made of badgers' skins: Eze 16:10. Often highly ornamental: Song 7:1. Probably often adorned with tinkling ornaments: Isa 3:18. Loosing of, for another a degrading office: Mr 1:17; Joh 1:27. Bearing, for another a degrading office, only performed by slaves: Mt 3:11. ThE JEWS. Put on, before beginning a journey: Ex 12:11. Never wore, in mourning: 2Sa 15:30; Isa 20:2-3. Put off, when they entered sacred places: Ex 3:5; Jos 5:15. Worn out by a long journey: Jos 9:5,13. Of Israel preserved for forty years, while journeying in the wilderness: De 29:5. Often given as bribes: Am 2:6; 8:6. CUSTOMS CONNECTED WITH;. A man who refused to marry a deceased brother's wife disgraced by pulling off his shoes: De 25:9-10. The right of redemption resigned by a man's giving one of his shoes to the next of kin: Ru 4:7-8. The Apostles prohibited from taking for their journey more, than the pair they had on: Mt 10:10; Mr 6:9; Lu 10:4. ILLUSTRATIVE. Of the preparation of the gospel: Eph 6:15. Of the beauty conferred on saints: Song 7:1; Lu 15:22. (Having blood on,) of being engaged in war and slaughter: 1Ki 2:5. (Taken off,) of an ignominious and servile condition: Isa 47:2; Jer 2:25. (Thrown over a place,) of subjection: Ps 60:8; 108:9'.

Please see the note for Mark 11:4 about the word loose. The functional definition for this word is: 'To untie or unbind; to free from any fastening'.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, Godly'. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Spirit. Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. Please see the note for Matthew 4:5 about the phrase holy city. . Please also see the note for 1John 2:20 about the phrase Holy One. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling.

Please see the note for Matthew 3:12 about the word fan. Easton's Bible Dictionary defines this word as: 'a winnowing shovel by which grain was thrown up against the wind that it might be cleansed from broken straw and chaff (Isa 30:24; Jer 15:7; Mt 3:12)'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. Fausset's Bible Dictionary defines this word as: 'Symbol of skill, energy, and action. "Strength of hand." Also control. to "kiss the hand" expresses adoration (Job 31:27). "Fill one's hand" is consecrating him a priest (Ex 28:41 margin, Jg 17:5; 1Ki 13:33). to "lift up the hand" is to swear (Ge 14:22), the hand being raised in appeal to God above; also the attitude of benediction (Le 9:22). to "give the hand" assures of faithfulness and friendship (2Ki 10:15); also submission, "she hath given her hand," i.e. surrendered to her conqueror (Jer 50:15; La 5:6). the hand of God is His eternal purpose and executive power (Ac 4:28,30); His providential bounty (Ps 104:28); His firm hold preserving His saints (Joh 10:28-29; De 33:8). His "heavy hand," affliction (Ps 38:2).'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for Matthew 3:12 about the word floor. Webster's 1828 defines this word as: 'n. flore. In early ages, the inhabitants of Europe had no floor in their huts, but the ground. the sense of the word is probably that which is laid or spread. 1. that part of a building or room on which we walk; the bottom or lower part, consisting, in modern houses, of boards, plands or pavement; as the floor of a house, room, bar, stable or outhouse. 2. A platform of boards or pl and laid on timbers, as in a bridge; any similar platform. 3. A story in a building; as the first or second floor. 4. A floor or earthen floor is still used in some kinds of business, made of loam, or of lime, sand and iron dust, as in malting. 5. the bottom of a ship, or that part which is nearly horizontal.
FLOOR, v.t. to lay a floor; to cover timbers with a floor; to furnish with a floor; as, to floor a house with pine boards'.

Please see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please see the note for 5:13 for links to every place in this Gospel where this word is found.

Please see the note for 1Corinthians 5:7 about the word purge. The functional definition for this word is: 'To cleanse or purify by separating and carrying off whatever is impure, heterogeneous, foreign or superfluous; as, to purge the body by evacuation'.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'. Forms of the word gather are found in this Gospel in: this sentence and in: 6:44, 8:4, 11:23, 11:29, 12:1, 13:34, 15:13, 17:37, 24:33.

Please see the note for Luke 16:7 about the word wheat. The Morrish Bible Dictionar defines this word as: 'This cereal was extensively grown in Palestine; the harvest was in May and June. In the parable it is used by the Lord as representing the children of the kingdom, the fruit of the good seed that He was sowing on the earth, in contrast to the tares, or darnel, which Satan secretly sowed among the good seed. The Lord Himself, being the second Man 'out of heaven,' is compared to the grain of wheat that must have remained alone unless it had died, but which in dying would bring forth much fruit. this clearly shows that there was no union of Christ and natural man by His incarnation alone, and that through the death of Christ the fruit produced by His resurrection is of the same order as Christ Himself. Mt 13:25-30; Joh 12:24; 1Co 15:48-49. There are three or four varieties of Triticum grown in Palestine.'.

We find forms of the word garner in: Psalms 144:13; Joel 1:17; Matthew 3:12; Luke 3:15-17. The Morrish Bible Dictionary defines this word as: 'Same as 'granary,' a storehouse for threshed grain and for the fruits of the earth. It is mentioned in the N.T. as a receptacle for wheat. Ps 144:13; Joe 1:17; Mt 3:12; Lu 3:17'.

We find forms of the word chaff in: Job 21:18; Psalms 1:4; Psalms 35:5; Isaiah 5:24; Isaiah 17:13; Isaiah 29:5; Isaiah 33:11; Isaiah 41:15; Jeremiah 23:28; Daniel 2:35; Hosea 13:3; Zephaniah 2:2; Matthew 3:12; Luke 3:15-17. Easton's Bible Dictionary defines this word as: 'the refuse of winnowed corn. It was usually burned (Ex 15:7; Isa 5:24; Mt 3:12). this word sometimes, however, means dried grass or hay (Isa 5:24; 33:11). Chaff is used as a figure of abortive wickedness (Ps 1:4; Mt 3:12). False doctrines are also called chaff (Jer 23:28), or more correctly rendered "chopped straw." the destruction of the wicked, and their powerlessness, are likened to the carrying away of chaff by the wind (Isa 17:13; Ho 13:3; Zep 2:2)'. The functional definition for this word is: 'The refuse of winnowed corn. This word is used symbolically for abortive wickedness (Ps 1:4; Mt 3:12) such as lost people or false doctrines'.

Please see the note for Luke 24:32 about the word burn. Webster's 1828 defines this word as: 'The primary sense is, to rage, to act with violent excitement. 1. to consume with fire; to reduce to ashes by the action of heat or fire; frequently with up; as, to burn up wood. 2. to expel the volatile parts and reduce to charcoal by fire; as, to burn wood into coal. Hence, in popular language, to burn a kiln of wood, is to char the wood. 3. to cleanse of soot by burning; to inflame; as, to burn a chimney; an extensive use of the word. 4. to harden in the fire; to bake or harden by heat; as, to burn bricks or a brick kiln. 5. to scorch; to affect by heat; as, to burn the clothes or the legs by the fire; to burn meat or bread in cookery. 6. to injure by fire; to affect the flesh by heat. 7. to dry up or dissipate; with up; as, to burn up tears. 8. to dry excessively; to cause to wither by heat; as, the sun burns the grass or plants. 9. to heat or inflame; to affect with excessive stimulus; as, ardent spirits burn the stomach. 10. to affect with heat in cookery, so as to give the food a disagreeable taste. Hence the phrase burnt to. 11. to calcine with heat or fire; to expel the volatile matter from substances, so that they are easily pulverized; as, to burn oyster shells, or lime-stone. 12. to affect with excess of heat; as, the fever burns a patient. 13. to subject to the action of fire; to heat or dry; as, to burn colors. Toburn up, to consume entirely by fire. Toburn out, to burn till the fuel is all consumed.
BURN, v.i. to be on fire; to flame; as, the mount burned with fire. 1. to shine; to sparkle. O prince! O wherefore burn your eyes? 2. to be inflamed with passion or desire; as, to burn with anger or love. 3. to act with destructive violence, as fire. Shall thy wrath burn like fire? 4. to be in commotion; to rage with destructive violence. The groan still deepens and the combat burns. 5. to be heated; to be in a glow; as, the face burns. 6. to be affected with a sensation of heat, pain or acidity; as, the heart burns. 7. to feel excess of heat; as, the flesh burns by a fire; a patient burns with a fever. Toburn out, to burn till the fuel is exhausted and the fire ceases.
BURN, n. A hurt or injury of the flesh caused by the action of fire. 1. the operation of burning or baking, as in brickmaking; as, they have a good burn.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'expectation. or, suspense. Joh 10:24 mused. or, reasoned, or debated. Joh 1:19-28; 3:28-29 General references. exp: Joh 1:20.
I indeed. Mt 3:11; Mr 1:7-8; Joh 1:26,33; Ac 1:5; 11:16; 13:24-25; 19:4-5 he shall. Pr 1:23; Isa 32:15; 44:3-4; Eze 36:25; Joe 2:28-29; Joh 7:38; Ac 2:33; 10:44; 11:15; 1Co 12:13 exp: Mt 3:11. and with. Isa 4:4; Zec 13:9; Mal 3:2-3; Ac 2:3-4,17-18 General references. exp: Mr 1:7; Joh 1:20,30.
fan. Jer 15:7; Mt 3:12 and will. Mic 4:12; Mt 13:30 but. Ps 1:4; 21:9-10; Mr 9:43-49 exp: Mt 3:12; 13:30. General references. exp: Joh 1:20.'.

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C3-S14 (Verse 18) John the Baptist preached much not reported in the Gospels.
And many other things in his exhortation preached he unto the people.

in this sentence, Luke tell us that John the Baptist preached mush more than just this summary which Luke presents in this account. Therefore, what Luke presented, earlier in this chapter, is just a summary of John's basic message.

Please see the note for 1Corinthians C14S3 about the word exhort. Webster's 1828 dictionary defines this word as: 'The act or practice of exhorting; the act of inciting to laudable deeds; incitement to that which is good or commendable. 1. the form of words intended to incite and encourage. 2. Advice; counsel'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 1:15,29,34; 3:29-36; Ac 2:40'.

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C3-S15 (Verse 19-20) John the Baptist was arrested for preaching the truth.

But Herod the tetrarch,
being reproved by him for Herodias his brother Philip's wife,
and for all the evils which Herod had done,
Added yet this above all,
that he shut up John in prison..

We are told that John the Baptist was put into prison in Matthew 4:12 and Mark 1:14-15 and Luke 3:20.

With a name like Herodias, and the conniving way she is reported to have acted, she probably took this name for herself to let people know that she was the true ruler and not her husband. Many women fail to realize the symbolic message of a name. When a woman takes a hyphenated name, instead of accepting her husband's name, she gives the message that she refused to truly be one flesh (Genesis 2:24) with her husband in all areas of life.

As tetrarch, Herod was the head of the local government. There are, reportedly, two Herod during the life of Jesus. They were, reportedly, father and son and both held the same position in the civil government. God has a purpose for every person that He puts into a position of power. in the case of these two men and this woman, God let His people reveal how truly evil their own hearts were.

in this sentence we see that Herod had John the Baptist arrested for dating to publicly denounce his sin. Elsewhere, we read that Herodias used her own daughter to dance in a way that got Herod to agree the chop off the head of John the Baptist. This, with the fact that she married and then dumped one brother to marry another brother, lets us know how evil she truly was.

Please see the note for Luke 3:1 about the word tetrarch Fausset's Bible Dictionary defines this word as: 'Properly governor of the fourth part of a larger province and kingdom, i.e. a tetrarchy. the title "king" is applied by courtesy, not right, to Herod "the tetrarch" (Lu 3:1; Mr 6:14). (See HEROD.) As Archelaus was "ethnarch" over half of Herod the Great's whole kingdom, so Philip and Antipus had divided between them the remaining half, and were each "tetrarch" over the fourth; Herod over Galilee; Philip over Ituraea and Trachonitis; Lysanias over Abilene. Caligula annexed the three tetrarchies to the kingdom of Herod Agrippa I, whom he honoured with the title "king" (Acts 12)'.

Please see the note for Ephesians C5S7 about the word reprove. The functional definition for this word is: 'To blame; to censure.'.

Please see the note for Colossians C3S13 about the words wife / wives. The functional definition for this word is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'.

Please see the note for Romans 7:19 about the word evil. The functional definition for this word is: 'Both the source and consequence of things which people consider to be really really bad. the source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also note the conincidence between the Devil and the word evil since the Devil is the source of much evil. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the note for Hebrews 4:12 about the phrase evil heart. Forms of the word evil are found in this Gospel in: this sentence and in: 6:9, 6:22, 6:35, 6:45, 7:21, 8:2, 11:4, 11:13, 11:29, 11:34, 16:25, 23:22.

Please see the note for Luke 12:31 about the word added. Webster's 1828 defines this word as: 'pp. Joined in place, in sum, in mass or aggregate, in number, in idea or consideration; united; put together'.

Please see the note for Matthew 25:10 about the word shut. Webster's 1828 defines this word as: 'to close so as to hinder ingress or egress; as, to shut a door or gate; to shut the eyes or the mouth. 2. to prohibit; to bar; to forbid entrance into; as, to shut the ports of the kingdom by a blockade. Shall that be shut to man, which to the beast Is open? Milton. 3. to preclude; to exclude. But shut from every shore. Dryden. 4. to close, as the fingers; to contract; as, to shut the hand'.

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'. Forms of the word prison are found in this Gospel in: this sentence and in: 12:58, 21:12, 22:33, 23:19, 23:25.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Pr 9:7-8; 15:12; Mt 11:2; 14:3-4; Mr 6:17-18 exp: Le 18:16; Joh 3:24.
General references. Lu 13:31-34; 2Ki 21:16; 24:4; 2Ch 24:17-22; 36:16; Ne 9:26; Jer 2:30; Mt 21:35-41; 22:6-7; 23:31-33; 1Th 2:15-16; Re 16:6 exp: Joh 3:24'.

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C3-S16 (Verse 21-22) the start of the ministry of Jesus

Step: His ministry started with His baptism.

Now when all the people were baptized,
it came to pass,
that Jesus also being baptized,
and praying,
the heaven was opened,
And the Holy Ghost descended in a bodily shape like a dove upon him,
and a voice came from heaven,
which said,
Thou art my beloved Son;.

Second Step: God the Father gave His approval.

in thee I am well pleased..

We see the phrase beloved Son applied to Jesus in: Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:22; Luke 9:35; Luke 20:13 and John 8:18.

In Matthew 3:13-17 and Mark 1:9-11 and Luke 3:21-22 and John 1:32 we are told that John the Baptist baptized Jesus and saw the Holy Ghost come on Him. This section is a fulfillment of Psalms 2:7 and Isaiah 11:1-5 and Peter refers to it in 2Peter 1:17.

Hebrews 1:5 explains the doctrine of the relationship between God the Father and God the Son and how God limits certain things to that relationship. God has limited His communication to man to be that which comes through his Son, which we know from several places (Matthew 3:17; Matthew 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; 20:13; 2Peter 1:17.

in this sentence we see that Jesus received approval from God the Father before starting His ministry. We also see that He went into a test immediately, but did so knowing that He had the approval from God the Father.

in this particular baptism, we see the Holy Ghost descend upon Jesus. We also see that John says that He (Jesus Christ) will baptize with the Holy Ghost (Matthew 3:11 and Mark 1:8 and Luke 3:15-17 and John 1:32). After His resurrection, Christ gave the Holy Ghost to His followers. The Holy Ghost and the power of God is what lets true Christians to repent and become dead to their old life and walk in newness of life (Romans 6). As the first fruits, Jesus was the first to receive the Holy Ghost in His flesh. Since this is the start of His preaching ministry, we can definitely say that He showed His followers how to walk in newness of life.

In Luke's account he only tells us Now when all the people were baptized, it came to pass, that Jesus also being baptized. Other accounts tell us more details about what happened before and during this event, according to the time sequence. For example, the Gospel of John tells us about some of the disciples of John the Baptist starting to follow Jesus. Also, the Gospel of Mark tells us that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. That, supposedly, is a several day walk. Further, the Gospel of Mark tells us that immediately the Spirit driveth him into the wilderness. And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him. In addition, the Gospel of Matthew tells us that John the Baptist didn't want to baptize Jesus, but did so at His command. Matthew also tells us that Jesus was driven into the desert to be tempted by Satan. Thus, we can get further details by comparing the different Gospel accounts but the true student of the word of God realizes that different Gospel writers had different points to make. As a result, their accounts give different details but there is no conflict between the various accounts. All claims of conflicts are due to men blaming God's perfect word for their own error in using the wrong procedure to interpret God's word.

Our sentence starts with the word Now, which means: 'after understanding what was just said'. Please notice that the prior sentence told us that Herod shut up John in prison. Now this sentence tells us that Jesus also being baptized by John the Baptist. Obviously, we have another incident where the sequence of sentences in this Gospel are not in time sequence but, as explained in the note for the first sentence of this Gospel, Luke puts his Gospel in the sequence of understanding. That is: the sentences of this chapter, from the start through the prior sentence, were telling us about the ministry of John the Baptist. Starting in this sentence (after the Now) Luke is going to tell us about the ministry of Jesus. Luke is letting us know that the ministry of Jesus started with His baptism. Luke included the account of the ministry of John the Baptist because he prepared the way for the ministry of Jesus. Therefore, this sentence is a transition point in Luke's Gospel and we see his marking the transition with his use of the word Now.

In our sentence, the phrase when all the people were baptized, lets us know that Jesus also being baptized was not something special but that He came like any other person. Here we see Him giving us an example of how to start our own service to God.

Our sentence also tells us that Jesus was praying when He was baptized and God the Father spoke from heaven. We also need to be praying any time that we try to serve God or need guidance from God. Please notice that that the other Gospel accounts also tell us: Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. If we are not praying then we will not understand what God is doing when He allows us to go through a test.

Our next phrase says: And the Holy Ghost descended in a bodily shape like a dove upon him. This is the sign that John was told to look for (John 1:33) so that he would know what man was God's Christ. This is not a fulfillment of prophecy but the fulfillment of a promise from God. We should believe God's promises to us personally like John the Baptist did.

It, hopefully, is obvious to the reader that the phrase a bodily shape like a dove is symbolic. In Genesis 8:8-12 we read that Noah sent out a dove and the return of it signaled the ending of God's judgment. Likewise, God was signaling the end of God's judgment which resulted in no word from God for over 400 years previously. Unfortunately, the Jews rejected Jesus as their King and brought another judgment from God upon themselves. However, this symbol represented a sign from God the Father of His willingness to give the Jews a new start, just like the family of Noah had a new start. Unfortunately,, they did not respond in proper worship like Noah did. Hopefully, God's people learn from this lesson and respond in proper worship when God allows them to have a new start.

In Matthew 14:19; Matthew 19:13; Matthew 26:36-44; Matthew 17:5; Mark 1:35; Mark 9:7; Mark 6:46; Mark 14:32-39; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; Luke 9:28; Luke 9:29; Luke 11:1 and Luke 22:40-46 we read that Jesus prayed,

We read about a voice from heaven in: 2Samuel 22:14; Daniel 4:31; Joel 3:16; Matthew 3:17; Mark 1:11; Luke 3:21-22; Luke 9:35; John 12:28; Acts 11:9; 2Peter 1:18; Revelation 10:4; Revelation 10:8; Revelation 11:12; Revelation 14:2; Revelation 14:13; Revelation 16:17; Revelation 18:4.

Please use the links in the sentence out like, above, to access the note for this sentence in the Lord Jesus Christ Study. As that note explains, God the Father was well pleased with Jesus because He had the character of God the Father and He always did what pleased God the Father even when it meant His self going the cross and Hell for lost sinners.

In our Second Step we read: in thee I am well pleased. That is: God the Father was well pleased with Jesus personally (thee). The reason is explained in John 8:28-29 where we read: Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. thus, we can see that in order to please God the Father we also need to do nothing of ourselves but do always those things that please him.

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The functional definition for this word is: ' In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

Please see the note for Philippians 2:9-11 about the word heaven. Easton's Bible Dictionary defines this word as: '(1.) Definitions. the phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). According to the Jewish notion there were three heavens, (a) the firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) the starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2). (2.) Meaning of words in the original, (a) the usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1). (b) the Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind"). (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament. (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.) (4.) Spiritual meaning. the place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (Joh 14:2). (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7). (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12). (d) the "kingdom of heaven" (Mt 25:1; Jas 2:5). (e) the "eternal kingdom" (2Pe 1:11). (f) the "eternal inheritance" (1Pe 1:4; Heb 9:15). (g) the "better country" (Heb 11:14,16). (h) the blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). the believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'. Please also see the notes for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Matthew 3:2 about the phrase kingdom of heaven.

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut; as, the gate is open; an open door or window; an open book; open eyes. 2. Spread; expanded. He received his son with open arms'.

Please see the note for Mark 15:32 about the word descend. The functional definition for this word is: 'To move or pass from a higher to a lower place; to move, come or go downwards'.

Please see the note for Mark 1:10-11 about the word dove. The functional definition for this word is: 'symbolic of God's peace'. The note in the Gospel of Mark has a considerably longer definition from Fausset's Bible Dictionary and it is well worth reading. Please also see the note for Luke 2:22-24 about the word turtledoves.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals. We say, the voice of a man is loud or clear; the voice of a woman is soft or musical; the voice of a dog is loud or harsh; the voice of a bird is sweet or melodious. the voice of human beings is articulate; that of beasts, inarticulate'.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, a simple functional definition is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. Forms of the word love are found in this Gospel in: this sentence and in: 6:27, 6:32, 6:32, 6:35, 7:5, 7:42, 7:47, 9:35, 10:27, 11:42, 11:43, 16:13, 20:13, 20:46.

Please see the notes for 2Timothy 2:4; Galatians 1:10-LJC about the word please. The functional definition for this word is: 'To excite agreeable sensations or emotions in; to gratify'. Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou art. Lu 9:34-35; Ps 2:7; Isa 42:1; Mt 12:18; 17:5; 27:43; Col 1:13; 1Pe 2:4; 2Pe 1:17-18 General references. exp: Lu 4:3.'.

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C3-S17 (Verse 23-38) the physical lineage of Jesus.

Each phrase below has equal importance.

And Jesus himself began to be about thirty years of age,
being (See Below) the son of Joseph,
which was the son of Heli,
Which was the son of Matthat,
which was the son of Levi,
which was the son of Melchi,
which was the son of Janna,
which was the son of Joseph,
Which was the son of Mattathias,
which was the son of Amos,
which was the son of Naum,
which was the son of Esli,
which was the son of Nagge,
Which was the son of Maath,
which was the son of Mattathias,
which was the son of Semei,
which was the son of Joseph,
which was the son of Juda,
Which was the son of Joanna,
which was the son of Rhesa,
which was the son of Zorobabel,
which was the son of Salathiel,
which was the son of Neri,
Which was the son of Melchi,
which was the son of Addi,
which was the son of Cosam,
which was the son of Elmodam,
which was the son of Er,
Which was the son of Jose,
which was the son of Eleazar,
which was the son of Jorim,
which was the son of Matthat,
which was the son of Levi,
Which was the son of Simeon,
which was the son of Juda,
which was the son of Joseph,
which was the son of Jonan,
which was the son of Eliakim,
Which was the son of Melea,
which was the son of Menan,
which was the son of Mattatha,
which was the son of Nathan,
which was the son of David,
Which was the son of Jesse,
which was the son of Obed,
which was the son of Booz,
which was the son of Salmon,
which was the son of Naasson,
Which was the son of Aminadab,
which was the son of Aram,
which was the son of Esrom,
which was the son of Phares,
which was the son of Juda,
Which was the son of Jacob,
which was the son of Isaac,
which was the son of Abraham,
which was the son of thara,
which was the son of Nachor,
Which was the son of Saruch,
which was the son of Ragau,
which was the son of Phalec,
which was the son of Heber,
which was the son of Sala,
Which was the son of Cainan,
which was the son of Arphaxad,
which was the son of Sem,
which was the son of Noe,
which was the son of Lamech,
Which was the son of Mathusala,
which was the son of Enoch,
which was the son of Jared,
which was the son of Maleleel,
which was the son of Cainan,
Which was the son of Enos,
which was the son of Seth,
which was the son of Adam,
which was the son of God..

Jesus was not the physical som of Joseph.

(as was supposed).

Some people like researching names and, as can be seen by the notes from the Treasury of Scripture Knowledge (below), there can be disagreement because people have to research unreliable documents written and maintained by men. I will leave that to others with one exception. In have been told, and believe to be true, that this geology is different from that provided by Matthew because each Gospel writer had different motivations. As a physician, Luke wanted to report the physical geology which comes through Mary. As a former government official, Matthew wanted to report the legal geology which came through Joseph. Both geologies show that Jesus is the descendent of king David. Therefore, prophecy was fulfilled. Any considerations beyond that I will leave for others to pursue.

This sentence tells us that Jesus (as was supposed) the son of Joseph. The Bible makes it clear that His physical Father was the Holy Ghost. But, many men then and now make the mistake of assuming that he is the son of Joseph (which would make Him ' just a man') and end up in Hell for their error. The other thing to note here is that Matthew 1:16 says, that Jacob begat Joseph the husband of Mary while Luke does not use begat (was the physical father) but says being (as was supposed) the son of Joseph because He was not the physical son of Joseph. Jacob and Heli are two different physical men. (Compare Matthew 1:16 to this sentence.) Since Jacob begat Joseph, he is the physical father of Joseph and Heli is actually the father-in-law of Joseph. As a physician, Luke provides the physical lineage from Adam to Jesus through Mary, who provided the human part of Jesus".

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'.

Please see the note for Luke 24:37 about the word suppose. Webster's 1828 defines this word as: 'to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence? When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence. 2. to imagine; to believe; to receive as true. Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13. 3. to imagine; to think. I suppose, If our proposals once again were heard-- 4. to require to exist or be true. the existence of things supposes the existence of a cause of the things. One falsehood supposes another, and renders all you say suspected. 5. to put one thing by fraud in the place of another. Not in use'.

Please see the note for Luke 2:25 about the name Simeon. That note identifies every person in the Bible with this name.

Please see the note for Hebrews 11:9 about Jacob. The functional definition for this word is: 'The son and heir of Isaac. Jacob is used in the Bible when he was acting in the flesh. Israel is used in the Bible when he was following God's Holy Spirit'.

Please see the note for Galatians C4-S25 about Isaac. Easton's Bible Dictionary defines Isaac as: 'laughter. (1) Israel, or the kingdom of the ten tribes (Am 7:9,16). (2.) the only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Ge 21:1-3). He was circumcised when eight days old (Ge 21:4-7); and when he was probably two years old a great feast was held in connection with his being weaned.
The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Ge 22). (See Abraham's bosom.) When he was forty years of age Rebekah was chosen for his wife (Ge 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (Ge 25:7-11), where his two sons, Esau and Jacob, were born (Ge 25:21-26), the former of whom seems to have been his favourite son (Ge 25:27-28).
In consequence of a famine (Ge 26:1) Isaac went to Gerar, where he practised deception as to his relation to Rebekah, imitating the conduct of his father in Egypt (Ge 12:12-20) and in Gerar (Ge 20:2). the Philistine king rebuked him for his prevarication.
After sojourning for some time in the land of the Philistines, he returned to Beersheba, where God gave him fresh assurance of covenant blessing, and where Abimelech entered into a covenant of peace with him.
The next chief event in his life was the blessing of his sons (Ge 27:1). He died at Mamre, being old and full of days (Ge 35:27-29), one hundred and eighty years old, and was buried in the cave of Machpelah.
In the New Testament reference is made to his having been offered up by his father (Heb 11:17; Jas 2:21), and to his blessing his sons (Heb 11:20). As the child of promise, he is contrasted with Ishmael (Ro 9:7,10; Ga 4:28; Heb 11:18).
Isaac is at once a counterpart of his father in simple devoutness and purity of life, and a contrast in his passive weakness of character, which in part, at least, may have sprung from his relations to his mother and wife. After the expulsion of Ishmael and Hagar, Isaac had no competitor, and grew up in the shade of Sarah's tent, moulded into feminine softness by habitual submission to her strong, loving will. His life was so quiet and uneventful that it was spent within the circle of a few miles; so guileless that he let Jacob overreach him rather than disbelieve his assurance; so tender that his mother's death was the poignant sorrow of years; so patient and gentle that peace with his neighbors was dearer than even such a coveted possession as a well of living water dug by his own men; so grandly obedient that he put his life at his father's disposal; so firm in his reliance on God that his greatest concern through life was to honour the divine promise given to his race., Geikie's Hours, etc'.

Please see the note for Hebrews 11:7 about Noah. That note has links to every Bible reference where he is named and gives a summary of his life. The functional definition for this word is: ' preacher of righteousness at a time that all of the world mocked his message'.

The functional definition for Adam is: 'The first man'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thirty. Ge 41:46; Nu 4:3,35,39,43,47 exp: 2Sa 5:4. being. Lu 4:22; Mt 13:55; Mr 6:3; Joh 6:42 which. the real father of Joseph was Jacob (Mt 1:16); but having married the daughter of Heli, and being perhaps adopted by him, he was called his son, and as such was entered in the public registers; Mary not being mentioned, because the Hebrews never permitted the name of a woman to enter the genealogical tables, but inserted her husband as the son of him who was, in reality, but his father-in-law. Hence it appears that Matthew, who wrote principally for the Jews, traces the pedigree of Jesus Christ from Abraham, through whom the promises were given to the Jews, to David, and from David, through the line of Solomon, to Jacob the father of Joseph, the reputed or legal father of Christ; and that Luke, who wrote for the Gentiles, extends his genealogy upwards from Heli, the father of Mary, through the line of Nathan, to David, and from David to Abraham, and from Abraham to Adam, who was the immediate "son of God" by creation, and to whom the promise of the Saviour was given in behalf of himself and all his posterity. the two branches of descent from David, by Solomon and Nathan, being thus united in the persons of Mary and Joseph, Jesus the son of Mary re-united in himself all the blood, privileges, and rights, of the whole family of David; in consequence of which he is emphatically called "the Son of David." General references. exp: Nu 4:35.
of Nathan. 2Sa 5:14; 1Ch 3:5; 14:4; Zec 12:12
was the son of Jesse. Ru 4:18-22; 1Sa 17:58; 20:31; 1Ki 12:16; 1Ch 2:10-15; Ps 72:20; Isa 11:1-2; Mt 1:3-6; Ac 13:22-23 which was the son of Obed. Nu 1:7; 2:3; 7:12; 1Ch 2:11-12 Nahshon, Salma, Boaz. General references. exp: Nu 7:12.
Aminadab. Ru 4:19-20; 1Ch 2:9-10 Aminadab, Ram, Hezron. Mt 1:3-4 Esrom. Ge 46:12; Nu 26:20-21 Hezron. Phares. Ge 38:29; Ru 4:12; 1Ch 2:4-5; 9:4 Pharez. of Juda. Ge 29:35; 49:8 Judah. Mt 1:2 Judas.
which was the son of Isaac. Ge 21:3; 25:26; 1Ch 1:34; Mt 1:2; Ac 7:8 thara. Ge 11:24-32; Jos 24:2; 1Ch 1:24-28 Terah, Nahor, Reu, Serug, Peleg, Eber, Shelah. General references. exp: Ge 11:10.
Saruch. Ge 11:18-21 Serug, Reu. Phalec. Ge 10:25 Peleg. Heber. Ge 11:16-17 Eber. Sala. Ge 10:24; 11:12-15 Salah. General references. exp: Ge 11:10.
Cainan. this Cainan is not found in the Hebrew text of any of the genealogies, but only in the Septuagint; from which, probably, the evangelist transcribed the register, as sufficiently exact for his purpose, and as more generally suited to command attention. (See on Ge 11:12.) It may here be remarked, that though some of the same names occur here, from Nathan downwards, as in Joseph's genealogy, yet there appears no sufficient evidence that the same persons were intended, different persons often bearing the same name. Sem. Ge 5:32; 7:13; 9:18,26-27; 10:21-22; 11:10-26; 1Ch 1:17 Shem. Noe. Lu 17:27; Ge 5:29-30; 6:8-10,22; 7:1,23; 8:1; 9:1; Eze 14:14; Heb 11:7; 1Pe 3:20; 2Pe 2:5 Noah. General references. exp: Ge 11:10.
Mathusala. Ge 5:6-28; 1Ch 1:1-3 Methuselah, Mahalaleel.
which was the son of Adam. Ge 4:25-26; 5:3 of God. Ge 1:26-27; 2:7; 5:1-2; Isa 64:8; Ac 17:26-29; 1Co 15:45,47'.

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Luke Chapter 4

links to sentences in this chapter:

C4-S1 (Verse 1-2), C4-S2 (Verse 2), C4-S3 (Verse 3), C4-S4 (Verse 4), C4-S5 (Verse 5), C4-S6 (Verse 6), C4-S7 (Verse 7), C4-S8 (Verse 8), C4-S9 (Verse 9-11), C4-S10 (Verse 12), C4-S11 (Verse 13), C4-S12 (Verse 14), C4-S13 (Verse 15), C4-S14 (Verse 16), C4-S15 (Verse 17), C4-S16 (Verse 17-19), C4-S17 (Verse 20), C4-S18 (Verse 20), C4-S19 (Verse 21), C4-S20 (Verse 22), C4-S21 (Verse 22), C4-S22 (Verse 23), C4-S23 (Verse 24), C4-S24 (Verse 25-26), C4-S25 (Verse 27), C4-S26 (Verse 28-29), C4-S27 (Verse 30-31), C4-S28 (Verse 32), C4-S29 (Verse 33-34), C4-S30 (Verse 34), C4-S31 (Verse 34), C4-S32 (Verse 35), C4-S33 (Verse 35), C4-S34 (Verse 36), C4-S35 (Verse 36), C4-S36 (Verse 37), C4-S37 (Verse 38), C4-S38 (Verse 38), C4-S39 (Verse 39), C4-S40 (Verse 40), C4-S41 (Verse 41), C4-S42 (Verse 41), C4-S43 (Verse 42), C4-S44 (Verse 43), C4-S45 (Verse 44).

Please use This link to see the chapter summary.

Chapter theme: the Start of the Ministry of Jesus.

The temptation of Jesus is reported in Matthew 4:1-11 and Mark 1:12-13; Luke 4:1-13 and John 1:32. This temptation proves that Isaiah 11:1-5 was prophesying about Jesus and Peter refers to it in 2Peter 1:17. In addition, the note for Luke 4:1 gives a comparison of the details provided in each of the three Gospel accounts about this event.

The Devil instantly transports Jesus as reported in: Matthew 4:5; Matthew 4:8-9; Luke 4:5 and Luke 4:9.

Jesus begins His ministry, and starts it in Galilee, as reported in Matthew 4:12-17 and Mark 1:14-15 and Luke 4:14-15. Mark also tells us that John the Baptist was put into prison just before Jesus started His ministry. Jesus started His ministry in Nazareth (Luke 4:16-30), which is the town that His family lived in. When the people tried to kill Him (Luke 4:28-30), He went to Capernaum (Matthew 4:12-17; Luke 4:28-30). That is where He selected His first Disciples (Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11; Luke 5:27-29). When the people of Capernaum failed to believe that Jesus was God's Messiah / Christ, He cursed them (Matthew 11:23; Luke 10:17).

In Matthew 13:55 and Mark6:3 and Luke 4:22 they said Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? Here we see Jesus rejected by His own family and neighbors who saw Him grow up. 'familiarity breeds contempt'.

Matthew 13:57; Mark 6:4; Luke 4:24 and John 4:44 all tell us that Jesus said: No prophet is accepted in his own country when people refused to believe His doctrine in Capernaum.

Jesus Passes through a crowd unseen as reported in: Luke 4:28-30.

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. Capernaum is a city of Galilee like Nazareth is. Jesus began His ministry in Nazareth and traveled back and forth between it and Capernaum and the Gospel accounts aren't exact about the time sequence of His travels. However, after the people of Nazareth tried to kill Him, He kept His base of operations in Capernaum. That is also where He called His first four disciples (Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11; Luke 5:27-29). When the people of Capernaum failed to believe that Jesus was God's Messiah / Christ, He cursed them (Matthew 11:23; Luke 10:17).

Matthew 1:23-28 and Luke 4:33-37 both tell us that Jesus cured a demoniac.

In Matthew 8:14-15; Mark 1:29-31 and Luke 4:37-38 we are told about Jesus and the twelve going to the home of Peter and Andrew where they found Peter's mother-in-law sick and where Jesus healed her. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

Matthew 4:23-25; Mark 1:38-45 and Luke 4:41-46 tell us how that Jesus expanded His ministry to the region around His home town. While He did this, we read that He preached in their synagogues throughout all Galilee, and cast out devils. Then, in Mark's account, we read that He healed a leper. Meanwhile, Matthew lists several other diseases which he healed. All of these were done to prove to the people that His message came from God.

Jesus healed many diseased and people who are possessed by devils in: Matthew 4:23; Matthew 8:16-17; Matthew 12:15; Matthew 14:14, Matthew 14:35-36; Matthew 15:30-31; Matthew 21:14; Mark 1:32-34, Mark 1:39; Mark 3:10-11; Luke 4:40-41 and Luke 6:18-19. Please see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-13. the temptation and fasting of Christ
14-15. He begins to preach
16-32. the people of Nazareth admire his gracious words, but being offended, seek to kill him
33-37. He cures one possessed of a devil,
38-39. Peter's mother-in-law,
40. and divers other sick persons
41. the devils acknowledge Christ, and are reproved for it
42-44. He preaches through the cities of Galilee.

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C4-S1 (Verse 1-2) The ministry of Jesus starts with a test.

And Jesus being full of the Holy Ghost returned from Jordan,
and was led by the Spirit into the wilderness,
Being forty days tempted of the devil..

The temptation of Jesus is reported in Matthew 4:1-11 and Mark 1:12-13 and Luke 4:1-13. This temptation proves that Isaiah 11:1-5 was prophesying about Jesus about Jesus and Peter refers to it in 2Peter 1:17.

in this temptation we see Satan tempt Jesus with the world, the flesh and the doctrine of devils. These are the three main sources of doctrinal error which lead people away from the way of God. When Satan tempted Jesus to turn the rock into bread, he was tempting His flesh. When Satan tempted Jesus with all the kingdoms of the world, he was tempting Him with the world. When Satan tempted Jesus with a perverted quote from the Bible, he was tempting Him with the doctrine of devils. Thus, we see Jesus tempted in every area of life where we are tempted and, yet, Jesus did not sin but in every case answered Satan with quotes from scripture.

Please be sure to use the links in the sentence outline, above, to access related Studies which provide doctrine not repeated in this note. In particular, the general information, at the start of those related Studies, provide further doctrine and Bible references which will help the reader who wishes to fully understand this event and the related prophecies about it.

The phrase Jesus being full of the Holy Ghost returned from Jordan is only reported in this Gospel account. Thus, we see that the wilderness, which Jesus was tempted in, was not next to the Jordan river. In addition, the phrase full of the Holy Ghost is deliberately different from led by the Spirit. Please be sure to use the links in the sentence outline, above, to see related Studies which have doctrine that is not repeated here.

Our sentence, and Matthew 4:1-11, says that Jesus was led by the Spirit into the wilderness. Mark 1:12 says, the Spirit driveth him into the wilderness. Basically, God's Holy Spirit made a compelling enough command that mark could report that the Spirit driveth him and, yet, Jesus had enough free will that He could have refused to obey God's Holy Spirit. That is why Matthew and Luke report that Jesus was led by the Spirit into the wilderness.

The Gospel account by Mark tells us And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts; and the angels ministered unto him, with no further details. (Only the account in Mark tells us that Jesus was with the wild beasts.) Matthew 4:1-11 also tells us that angels came and ministered unto him, but includes many other details before that verse. Our account here in Luke does not include this fact but includes many of the details which are also found in the account by Matthew.

The phrase and was with the wild beasts, in Mark's account, is only reported there.

Mark uses the name of Satan. Luke uses the name of the devil. Matthew uses the name of the devil and the tempter. Thus, we have different titles for Satan and these give us information about his character. In addition, the word 'daemon' is not in the Bible but comes from ministers of Satan (2Corinthians 11:12-15). They have convinced God's preachers and people to use the wrong title so that God's people can be led into doctrinal error about true devils.

Matthew 4:2, says And when he had fasted forty days and forty nights, he was afterward an hungred while Luke 4:2 says, And in those days he did eat nothing: and when they were ended, he afterward hungered. Here we see different wording but the same message. Proper interpretation only recognizes a difference when there is a true doctrinal difference (a difference in the message conveyed). in this case, the message is the same even though the words are different. In addition, we have a definition for the word fasted which is: did eat nothing.

All three Gospel accounts tell us that the temptation lasted forty days. Forthose who pay attention to the symbolism of numbers, forty is: 'supposed to symbolically represent judgment'. Please remember that even If this symbolism can be forced to apply every place that a number appears, symbolism is only to be used to understand the application found within the context. According to God's way to interpret the Bible (Hermey), symbolism does not give us the single interpretation found everywhere in the Bible. Some preacher made a famous message called 'Seven Sayings from the Cross' when there are actually eight sayings. He deliberately taught doctrinal error about the number in order to claim that the symbolism of 'completion' always matched the number seven.

Next, Matthew 4:3, says And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. while Luke 4:3 says, And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. We already dealt with the tempter being another name for the devil. In addition, Matthew says these stones while Luke says This stone. There is not a doctrinal difference between the two and it is possible that the devil said both but each Gospel writer only mentioning one time with each happening to mention a different time from the other. Either way, 2Timothy 2:23 applies here (But foolish and unlearned questions avoid, knowing that they do gender strifes.)

Next we have the response from Jesus, which was to quote scripture. (Please see the notes for Matthew 4:4 and Luke 4:3.) there is no significant difference between the two verses.

The next two temptations by Satan, and the related answers by Jesus, are presented in different orders between the account by Matthew and the account by Luke. While there are other minor differences in these accounts, they are not significant. Further, the different order in the two accounts shows us that God feels that the order is not significant and allowed each Gospel writer to use the order that best matches the Gospel message that the Gospel writer was presenting.

Now, having done a comparison of the details in these three accounts, we can consider the contextual requirements covered and move on to the details of our sentence.

Our first phrase tells us that He was being full of the Holy Ghost and this is also what we need before we attempt to do something for God. In addition, our first phrase tells us that He returned from Jordan and then was led by the Spirit into the wilderness. We must be willing to go where God directs us to go and the main direction is where he Spirit leads us for spiritual reasons. in this case it was into the wilderness where He was required to fast forty days and forty nights while He was tempted of the devil. Most people, when given a test by God, cry and demand that God remove the test instead of thanking God for the opportunity to prove that they are worthy of being given a ministry to do for God.

Please see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: ' Replete; having within its limits all that it can contain'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for Hebrews 3:17 about the word forty. Webster's 1828 dictionary defines this word as: 'Four times ten. 2. An indefinite number; a colloquial use. A, B and C, and forty more'. the functional definition is: 'This number is associated with the judgment of God''.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for 1Corinthians C10S6 about the word tempt. The functional definition for this word is: 'the primary sense is to strain, urge, press. 1. to incite or solicit to an evil act; to entice to something wrong'. Please also see the note for 1Thessalonians 3:5 about the word tempter. Please also see the note for Galatians C4-S11 about the word temptation. Please also see the notes for Luke 4:12 and 1Corinthians C10S6 about the phrase tempt God. Forms of the word tempt are found in this Gospel in: this sentence and in: 4:12, 4:13, 8::13, 10:25, 11:4, 11:16, 20:23, 22:28, 22:40, 22:46.

Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the note for 2Corinthians 2:10-11 about Satan. Forms of the words devil / Satan are found in this Gospel in: this sentence and in: 4:3, 4:5, 4:6, 4:8, 4:13, 4:33, 4:35, 4:41, 7:33, 8:2, 8:12, 8:27, 8:29, 8:30, 8:33, 8:35, 8:36, 8:38, 9:1, 9:42, 9:49, 10:17, 10:18, 11:14, 11:14, 11:15, 11:18, 11:19, 11:19, 11:20, 13:16, 13:32, 22:3, 22:31.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 4:1-11 full. Lu 4:14,18; 3:22; Isa 11:2-4; 61:1; Mt 3:16; Joh 1:32; 3:34; Ac 1:2; 10:38 and was. Lu 2:27; 1Ki 18:12; Eze 3:14; Mr 1:12-13; Ac 8:39 wilderness. 1Ki 19:4; Mr 1:13'.

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C4-S2 (Verse 2) Jesus fasted during the test.

Equivalent Section: Jesus fasted.

And in those days he did eat nothing:.

Equivalent Section: Jesus experienced the result of the fast.

and when they were ended,
he afterward hungered..

The temptation of Jesus is reported in Matthew 4:1-11 and Mark 1:12-13 and Luke 4:1-13. This temptation proves that Isaiah 11:1-5 was prophesying about Jesus and Peter refers to it in 2Peter 1:17. In addition, the note for Luke 4:1 gives a comparison of the details provided in each of the three Gospel accounts about this event.

Here we see that Jesus was physically weak, which is the point that the devil likes to find in order to tempt us. When we are physically weak in any manner, we need to be prepared for a temptation.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The functional definition for this word is: 'This word is often used symbolically for fellowship'. We find forms of this word in: 4:2; 5:30; 5:33; 6:1; 6:4; 7:33; 7:34; 7:36; 9:13; 9:17; 10:7; 10:8; 12:19; 12:22; 12:29; 12:45; 13:26; 14:1; 14:15; 15:2; 15:16; 15:23; 17:8; 17:27; 17:28; 22:8; 22:11; 22:15-16; 22:30; 24:43.

Please see the note for 2Corinthians 11:15 about the word end. Easton's Bible Dictionary defines this word as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape.'.

Please see the note for Romans C12S18 about the word hunger. The functional definition for this word is: 'An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'forty. Ex 24:18; 34:28; De 9:9,18,25; 1Ki 19:8; Mt 4:2 tempted. Ge 3:15; 1Sa 17:16; Heb 2:18 exp: Heb 4:15. he did. Es 4:16; Jon 3:7 he afterward. Mt 21:18; Joh 4:6; Heb 4:15'.

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C4-S3 (Verse 3) The first temptation from the devil.

And the devil said unto him,
If thou be the Son of God,
command this stone that it be made bread..

in this sentence, we see Satan questioning if Jesus is the Son of God. This question is obviously completely settled for devils because future encounters between Jesus and devils resulted in their not questioning, but announcing that Jesus is the Son of God. Further, John 20:31 tells us that this question is also settled for all men. Those who refuse to believe the report from God are condemned by God.

Jesus tempted by Satan when He was the most physically weak and the temptation was to fulfill the desires of His flesh. Jesus responded by quoting scripture. Our protection requires our participation and requires us to rely upon the promises found in the word of God. In addition, John 1:12 says: But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. We are to become the sons of God by receiving the character of God, not by receiving the power to do miracles. Thus, as part of his temptation, we see Satan perverting the true meaning of the word of God and trying to get Jesus to accept that perverted meaning. Instead, Jesus ignored Satan's perversion and refused to even dignify it with an acknowledgement of what Satan was trying to do.

The demand that Jesus command this stone that it be made bread is a demand that He personally (thou). do a miracle. No one has the right to demand that God do a miracle. In addition, if Jesus had submitted to this temptation, He would have admitted that Satan had the right to make demands of Him, which would be submitting to the authority of Satan. This was a temptation to be proud and the only response to such a temptation is to remain humble. Instead of any other answer, which might have lifted Him up, Jesus called upon the power of God's word.

Please see the note for Romans 7:8 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'.. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for 2Corinthians 9:8-11 about the word bread. The functional definition for this word is: 'The word signifies The word signifies food in general. Used symbolically as the basic substance of life. Our bodies replace cells in our bodies from what we eat. Therefore, when Jesus said eat my body, He was symbolically saying: 'let me replace how you live in the flesh’'. Please also see the note for John 6:48 about the symbolic usage of this word. Forms of the word bread are found in this Gospel in: this sentence and in: 4:4, 6:4, 7:33, 9:3, 11:3, 11:11, 14:1, 14:15, 15:17, 22:1, 22:7, 22:19, 24:30, 24:35.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 3:22; Mt 4:3'.

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C4-S4 (Verse 4) Jesus answered the temptation with scripture.

And Jesus answered him,
saying,
It is written,
That man shall not live by bread alone,
but by every word of God..

This sentence quotes Deuteronomy 8:3 and is also found in Matthew 4:4. This was the response from Jesus, when Satan tempted Him to do a miracle and change a stone into bread while He was hungry after a forty day fast. Please also see the Table of Miracles in the Gospels about this, and similar, miracles. As we see here, when we are tempted to fulfill the lusts of the flesh, our best defense is the word of God.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for Matthew 4:4 about the word alone. The functional definition for this word is: 'Separately; by itself'.

Please see the note for Colossians 2S2 about the word word. The phrase every word is explained in Romans C13S12, stated in Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4. Please see the notes for Romans C10S22 and Word in 1John about the phrase word of God. Please see the notes for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that each of these phrases have definitely different doctrinal meanings. Please note that when a Bible reference uses a lowercase word, it is referring to the Bible. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar and the lowercase word symbolically represents the uppercase Word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'taking. Mr 4:8-9; 1Co 7:31; Eph 2:2; 6:12; 1Jo 2:15-16 in. Job 20:5; Ps 73:19; 1Co 15:52; 2Co 4:17'.

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C4-S5 (Verse 5) The setting of the second temptation.

And the devil,
taking him up into an high mountain,
shewed unto him all the kingdoms of the world in a moment of time..

As explained in the note for Luke 4:1, the order of this temptation and the next one are reversed in the account by Matthew. This shows us that the order is not doctrinally significant but other points of the temptation are.

Our sentence tells us that, as part of the tempting of Jesus, Satan instantly transported Him to an high mountain. It also says that Satan shewed unto him all the kingdoms of the world in a moment of time. Please also see the Table of Miracles in the Gospels about this, and similar, miracles. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. All of these related verses and notes, accessed using the links above, should be considered together to fully understand this sentence.

Many people want to deny that Satan can do miracles, but Revelation records that Satan gives power to do miracles to the Dragon and false prophet. Genesis records the sorcerers of pharaoh having power to do miracles and many other places in the Bible also record this fact. Satan is not a powerful as God, but is far more powerful than man and Jude warns us about those foolish men that don't give the forces of evil their proper respect. As part of the tempting of Jesus, Satan instantly transported Him to the Temple and instantly transported Him to a high mountain. Our sentence also says that Satan shewed unto him all the kingdoms of the world in a moment of time. They didn't have the technology that we have today so Satan didn't show Jesus a recorded video. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

The prior temptation was to fulfill the desires of the flesh. This temptation is everything that the world has to offer (power, fame, wealth, etc). The next temptation is to follow the doctrine of devils.

Please see the note for Colossians 2S8 about the word shew. The functional definition for this word is: 'The Biblical spelling for the word show, which means: to exhibit or present to the view of others'.

Please see the notes 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven. Please also see the notes for verses in the New Testament. Summary on the name / role of King. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the notes for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please also see the note for John 9:5 about the phrase light of the world.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'taking. Mr 4:8-9; 1Co 7:31; Eph 2:2; 6:12; 1Jo 2:15-16 in. Job 20:5; Ps 73:19; 1Co 15:52; 2Co 4:17'.

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C4-S6 (Verse 6) The second temptation from the devil.

Equivalent Section: What the devil offered.

And the devil said unto him,
All this power will I give thee,
and the glory of them:.

Equivalent Section: the devil's right to offer it.

for that is delivered unto me;
and to whomsoever I will I give it..

Our next sentence starts with the word If and provides the condition which Jesus must meet in order to receive this promise from Satan. Obviously, Jesus turned it down. The condition was if thou (you personally) therefore wilt worship me.

This is the devil's temptation with all of the world. The prior temptation was the flesh and the next temptation is with the doctrine of devils. Here we see what Satan tempts many with if they worship hi. He gives them fame, wealth, power and other things of this world. That is why many suddenly rich people, like Hollywood actors, support liberal politics.

Please see the note for Romans C13S2 about the word power. The functional definition is: ' the faculty of doing or performing anything; the faculty of moving or of producing a change in something'. Please also see the note for John 5:41 about the phrase power of God. Please see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; conferring; imparting; granting; delivering'. Please also see the note for 2Corinthians 9:8-11 about the word given. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition is: 'Abundance, wealth, treasure, and hence honour, dignity of God; of the mind or heart; Splendour, brightness, majesty of Jehovah , the infinite perfections of God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Think about the 'Mount of transfiguration'.

Please see the note for Mark 9:31 about the word delivered. The functional definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'All. Joh 8:44; 2Co 11:14; Re 12:9; 20:2-3 and the. Es 5:11; Isa 5:14; 23:9; 1Pe 1:24 and o. Joh 12:31; 14:30; Eph 2:2; Re 13:2,7'.

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C4-S7 (Verse 7) The devil's conditional requirement.

If thou therefore wilt worship me,
all shall be thine..

Satan had this power at this time because he took possession of the Earth when he got Adam and Eve to sin. Hebrews 2:14 tells us that Satan had the power of death, that is, the devil. However, Revelation 1:18 tells us that Jesus said: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. In addition, when Jesus Christ returns to rule this world for 1,000-years, He will take the Earth from Satan. Therefore, in this sentence, Satan was offering what he really controlled, at that time, but what Jesus would take from him when the time was right.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'worship me. or, fall down before me. Lu 8:28; 17:16; Ps 72:11; Isa 45:14; 46:6; Mt 2:11; Re 4:10; 5:8; 22:8'.

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C4-S8 (Verse 8) Jesus commanded the devil to stop his temptation.

Equivalent Section: Jesus answered.

And Jesus answered and said unto him,
Get thee behind me,
Satan:.

Equivalent Section: Jesus answered the temptation with scripture.

for it is written,
Thou shalt worship the Lord thy God,
and him only shalt thou serve..

In every answer of this temptation we read that Jesus answered him. Jesus is our example of how to live in this flesh using the Power of the Holy Ghost.

we see the exact phrase behind me in: 2Kings 9:18-19; Ezekiel 3:12; Matthew 16:23; Mark 8:33; Luke 4:8 and Revelation 1:10. In Ezekiel and Revelation it was God behind the prophet telling the prophet the message to deliver to God's people. In every other case the speaker was telling another person to stop opposing them and to follow them. (Think about when Peter told Jesus Be it far from thee, Lord.) the truth is that, in this sentence and in the matching sentence of Matthew, Jesus was claiming to be Lord and that Satan was to worship and follow Him, not the other way around. Jesus was / is 'God in human flesh'. Therefore, He is also the Lord thy God of this sentence. Thus, we see that Satan tries to turn things backward and up-side-down.

This sentence is attached to the prior and provides the conditional requirement which must be met in order to receive the promise of the prior sentence. The it in the second phrase of this sentence refers back to the promise of the prior sentence.

Please also see the note for 2Corinthians 2:10-11 about Satan. He is 'The grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'. Please see the note for 12:9 about the word devil. The functional definition for this word is: 'an adversary. the grand adversary of man; the devil or prince of darkness; the chief of the fallen angels. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Get. Mt 4:10; 16:23; Jas 4:7; 1Pe 5:9 exp: Mr 8:33. For. Lu 4:4; De 6:13; 10:20; Mt 4:10; Re 19:10; 22:9 only. 1Sa 7:3; 2Ki 19:15; Ps 83:18; Isa 2:11'.

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C4-S9 (Verse 9-11) The devil uses scripture for his third temptation.

Equivalent Section: the third temptation.

And he brought him to Jerusalem,
and set him on a pinnacle of the temple,
and said unto him,
If thou be the Son of God,
cast thyself down from hence:.

Equivalent Section: the devil's attempt to use scripture.

For it is written,
He shall give his angels charge over thee,
to keep thee:.

Equivalent Section: the devil's wrong application of scripture.

And in their hands they shall bear thee up,
lest at any time thou dash thy foot against a stone..

In His answer to the prior temptation, Jesus basically let Satan know that He was 'God in human flesh' and that Jesus wasn't supposed to worship Satan but Satan was supposed to worship Jesus. So now, in his next temptation, Satan is challenging that claim by Jesus when he says If thou be the Son of God.

In the first temptation, Satan tempted Jesus with the desires of the flesh. In the second temptation, Satan tempted Jesus with everything that the world has to offer. Now he is tempting Jesus with the doctrine of devils and we see many so-called 'good Godly Bible believing KJV only fundamental Baptist preachers' using the same method. This is why we need to verify everything that we hear preached and pay attention to what people actually preach and live instead of listening to their claims.

in this temptation, Satan quotes Psalms 91:11-12. However, Satan took the verses out of context which then allowed him to pervert their true meaning. in this temptation Sating is quoting a promise from God but ignoring the requirements to receive that promise. Here are requirements, from that Psalm, which Satan deliberately ignores.

He that dwelleth in the secret place of the most High (verse 1).
I will say of the LORD, He is my refuge and my fortress: my God; in him will I trust (verse 2).
Surely he shall deliver thee (verse 3).
and under his wings shalt thou trust: his truth shall be thy shield and buckler. (verse 4).
Because thou hast made the LORD, which is my refuge, even the most High, thy habitation (verse 9).
Because he hath set his love upon me (God), therefore will I deliver him: I will set him on high, because he hath known my (God) name (verse 14).

Thus, all through this Psalm we see the requirement to trust God and rely upon God. in this temptation, Satan is trying to get Jesus to rely upon himself and to claim the promise of God while refusing the required personal relationship to God. This is also the main doctrine of all false religions. This is the doctrinal error that the Jewish religious leaders fell for. When Jesus tried to correct their error they rejected the message from God and crucified Him. This is also why Jesus testified that the religious leaders killest the prophets (Matthew 23:31, Matthew 23:37; Luke11:47; Luke 13:34). It is also why there have been, and will be, martyrs (1Thessalonians 2:15).

In His response (next sentence), Jesus said: It is said, thou shalt not tempt the Lord thy God. ForHim to cast thyself down from hence would be to tempt the Lord thy God. Thus, once more, we see Jesus respond to the true temptation, and reject it.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Please also see the note for Matthew 4:5 about the phrase holy city. Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

We find forms of the word pinnacle only in: this sentence and in Matthew 4:5. Easton's Bible Dictionary defines this word as: 'a little wing, (Mt 4:5; Lu 4:9). On the southern side of the temple court was a range of porches or cloisters forming three arcades. At the south-eastern corner the roof of this cloister was some 300 feet above the Kidron valley. the pinnacle, some parapet or wing-like projection, was above this roof, and hence at a great height, probably 350 feet or more above the valley. '.

Please see the note for 1Corinthians 3:16 about the word temple. Easton's Bible Dictionary defines the word temple as: 'first used of the tabernacle, which is called "the temple of the Lord" (1Sa 1:9). In the New Testament the word is used figuratively of Christ's human body (Joh 2:19,21). Believers are called "the temple of God" (1Co 3:16-17). the Church is designated "an holy temple in the Lord" (Eph 2:21). heaven is also called a temple (Re 7:5). We read also of the heathen "temple of the great goddess Diana" (Ac 19:27).
This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1Ki 6:17); "the temple [R.V., 'house'] of the Lord" (2Ki 11:10); "thy holy temple" (Ps 79:1); "the house of the Lord" (2Ch 23:5,12); "the house of the God of Jacob" (Isa 2:3); "the house of my glory" (Isa 60:7); an "house of prayer" (Isa 56:7; Mt 21:13); "an house of sacrifice" (2Ch 7:12); "the house of their sanctuary" (2Ch 36:17); "the mountain of the Lord's house" (Isa 2:2); "our holy and our beautiful house" (Isa 64:11); "the holy mount" (Isa 27:13); "the palace for the Lord God" (1Ch 29:1); "the tabernacle of witness" (2Ch 24:6); "Zion" (Ps 74:2; 84:7). Christ calls it "my Father's house" (Joh 2:16)'.

Please see the note for Matthew 17:20 about the word hence. Webster's 1828 defines this word as: 'adv. hens. 1. from this place. Arise, let us go hence. John 14. I will send thee far hence to the Gentiles. Acts.22. 2. from this time; in the future; as a week hence; a year hence. 3. from this cause or reason,noting a consequence, inference or deduction from something just before stated. Hence perhaps it is, that Solomon calls the fear of the Lord, the beginning of wisdom. It sometimes denotes an inference or consequence, resulting from something that follows. Whence come wars and fightings among you? Come they not hence, even from your lusts--James 4. 4. from this source or original. All other faces borrowed hence-- Hence signifies from this, and from before hence is not strictly correct. But from hence is so well established by custom, that it may not be practicable to correct the use of the phrase. Hence is used elliptically and imperatively, for go hence; depart hence; away; be gone. Hence, with your little ones. Hence, as a verb, to send off, as used by Sidney, is improper.'.

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition for this word is: 'Literally, a messenger; one employed to communicate news or information from one person to another at a distance. But appropriately, 2. A spirit, or a spiritual intelligent being employed by God to communicate his will to man'. Please also see the note for Jude 1:7 about the word archangel.

Please see the note for 1Timothy 1:3-4 about the word charge. The functional definition for this word is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. More Please also see the Message called A Pastoral Charge about the seven charges, that are in 1Timothy. Please also see the note for Luke 21:34 about the word overcharge. Please also see the note for Mark 6:25 about the word charger.Forms of the word charge are found in this Gospel in: this sentence and in: 5:14, 8:56, 9:21.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition for this word is: 'to carry a load over a period of time'.

Please see the note for Matthew 4:5 about the word dash. The functional definition for this word is: 'To strike suddenly or violently, whether throwing or falling; as, to dash one stone against another'.

The word feet is the plural form of the word foot. Please see the note for Matthew 4:5 about the word foot. The functional definition for this word is: 'the lowest extremity of the leg. This word is often used symbolically for how the foot is used'. Please also see the note for Hebrews 1:13 about the word footstool. Please also see the note for Luke 1:76 about the word feet.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'brought. Job 2:6; Mt 4:5 on. 2Ch 3:4 If. Lu 4:3; Mt 4:6; 8:29; Ro 1:4 exp: Mt 4:3.
it. Lu 4:3,8; 2Co 11:14 exp: Lu 4:4. He. Ps 91:11-12; Heb 1:14'.

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C4-S10 (Verse 12) Jesus answered the temptation with scripture.

And Jesus answering said unto him,
It is said,
Thou shalt not tempt the Lord thy God..

The temptation of Jesus is reported in: Matthew 4:1-11; Matthew 16:1; Matthew 19:3; Matthew 22:18; Matthew 22:35; Mark 1:13; Mark 8:11; Mark 10:2; Mark 12:15; Luke 4:1-13; Luke 10:25; Luke 11:16; Luke 20:23; John 8:6; Hebrews 2:18; Hebrews 4:15. We see that we can be tempted in: 1Corinthians 7:5; 1Corinthians 10:13; Galatians 6:1; 1Thessalonians 3:5; Hebrews 11:37; James 1:13-14. This temptation proves that Isaiah 11:1-5 was prophesying about Jesus and Peter refers to it in 2Peter 1:17. In addition, the note for Luke 4:1 gives a comparison of the details provided in each of the three Gospel accounts about this event.

We also see God's people tempt God in: Exodus 17:2, Exodus 17:17:7; Exodus 17:23:20-21; Numbers 14:22; Deuteronomy 6:16; Psalms 78:18, Psalms 78:41, Psalms 78:56; Psalms 95:9; Psalms 106:14; Malachi 3:15; Acts 5:9; Acts 15:10; Hebrews 3:8-11; Hebrews 10:28-30.

We told to not tempt in: Isaiah 7:12 and 1Corinthians 10:9. When we see men tempt God we see men demanding that God prove Himself while they have no plan on believing God or submitting to God even if he does prove Himself. This is sin while asking God to prove Himself while we have every plan to believe and submit if he does, is Biblically correct. We see men, and Satan, tempt the Son of God the same way as they did God. It is only when men are tempted by a devil or by other men that they are tempted to evil.

The links to the Lord Jesus Christ Study, in the sentence outline above, will take the reader to a note with important doctrine about the difference between the use of Jesus and of Lord within this sentence. Even though Jesus 'is the name of a literal physical man', He is also 'God in human flesh' and Lord. He was the one being tempted and He was telling Satan to not tempt Him but to recognize His true power and position. The consequence of Satan's failure to do so is explained in the note for this sentence in the Lord Jesus Christ Study.

The links from the Treasury of Scripture Knowledge, below, show other places, in the Bible, where this doctrine is also given. In addition, we see that God's people tempted God as recorded in: Exodus 17:2; Exodus 17:7; Numbers 14:22; Deuteronomy 6:16; Psalms 78:18; Psalms 78:41; Psalms 78:56; Psalms 95:9; Psalms 106:14; Isaiah 7:12; Malachi 3:15.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. De 6:16; Ps 95:9; 106:14; Mal 3:15; Mt 4:7; 1Co 10:9; Heb 3:8-9'.

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C4-S11 (Verse 13) The devil gave up for awhile.

And when the devil had ended all the temptation,
he departed from him for a season..

Please notice the phrase for a season. Satan got other devils to try Jesus as we read all throughout the Gospels. He also got the religious leaders to try Jesus and o, eventually, crucify Him. As already mentioned in a note for this section, Satan made the mistake of taking Jesus into his domain (Hell) after Jesus gave up His life because all of the devils made the mistake of believing He was defeated when He actually declared victory on the cross by saying it is finished (John 19:30).

Please see the note for 2Corinthians 12:8 about the word depart. Webster's 1828 dictionary defines depart as: 'to go or move from. Depart from me, ye cursed, into everlasting fire. Matt. 25. It is followed by from, or from is implied before the place left. I will depart to my own land, that is, I will depart from this place to my own land. Num. 10. 2. to go from; to leave; to desist, as from a practice. Jehu departed not from the sins of Jeroboam. Jehoshaphat departed not from the way of Asa his father'.

Please see the note for Mark 12:2 about the word season. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 4:11; Joh 14:30; Heb 4:15; Jas 4:7'.

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C4-S12 (Verse 14) Jesus used the power of God's Holy Spirit.

Equivalent Section: Jesus had God's Holy Spirit.

And Jesus returned in the power of the Spirit into Galilee:.

Equivalent Section: the results of Jesus using the power of God's Holy Spirit.

and there went out a fame of him through all the region round about..

please see the Doctrinal Study called: Jesus Used the Power of the Holy Ghost.

Jesus begins His ministry as reported in Matthew 4:12-17 and Mark 1:14-15 and Luke 4:14-15. The start of this chapter through the prior sentence told about the temptation of Jesus. Like all of us, He had to pass God's test before starting a ministry for God.

Mark also tells us that John the Baptist was put into prison just before Jesus started His ministry. In addition, Luke 4:16-30 (ministry in Nazareth) appears as if it is a continuation of Luke 4:14-15, but another Gospel makes it clear that there is a time gap between the two. Luke 4:22 makes it clear that the ministry in Nazareth happened after the ministry in Capernaum.

Please use the links in the sentence outline, above, to access the notes for this sentence which are in other Studies. They provide important doctrines which are not repeated here.

Our Second Equivalent Section tells us that Jesus received fame. The equivalency lets us know that He received this fame because He returned in the power of the Spirit. God's Holy Spirit is Who gave Him the knowledge and wisdom that Jesus displayed in His preaching and teaching. Further, the Gospel accounts all tell us how Jesus got up early to pray each day and that He continued to rely upon God's Holy Spirit for knowledge, wisdom and guidance in living this life. One danger that God's people have is that if they start to get fame, the world and their own flesh try to make them believe that it is due to their own ability and falling for that sin will lead God's people to destruction.

Please notice our next sentence which tells us: And he taught in their synagogues, being glorified of all. Further, the account continues with His teaching. This account does not get into miracles until later. That is why I wrote that this fame was due to knowledge and wisdom. We need to always consider the context if we are going to avoid doctrinal error.

Please see the note for 1Corinthians C4S13 about the word fame. The functional definition for this word is: ' Favorable report; report of good or great actions; report that exalts the character'. Please also see the note for 1Corinthians C4S13 about the word defame. The functional definition for this word is: 'Slandered; dishonored or injured by evil reports'. Forms of the word fame are found in this Gospel in: this sentence and in: 4:37 and 5:15.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'returned. Mt 4:12; Mr 1:14; Joh 4:43; Ac 10:37 in. Lu 4:1 and there. Mt 4:23-25; Mr 1:28'.

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C4-S13 (Verse 15) Jesus taught where people were willing to listen.

And he taught in their synagogues,
being glorified of all..

In Matthew 9:26; Matthew 9:31; Mark 1:28; Luke 4:15 and Luke 5:15 we read went there a fame abroad of Jesus. Later in His ministry, this would not be true, but, at this time, people flocked the Jesus.

Our sentence starts with the word And, which adds it to the prior sentence. This sentence explains why the prior sentence says that Jesus received fame. It was for the knowledge and wisdom that He displayed in His teaching. Lots of preachers will life up preaching and claim 'all teaching is preaching', but that is wrong. They are two different Bible words, two different methods and produce two different results. Romans 10:1-3 says: Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. forI bear them record that they have a zeal of God, but not according to knowledge. forthey being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. All preaching and no true Bible teaching allows the doctrines of devils to produce suicide bombers like we see today. Our sentence tells us that Jesus started His ministry with teaching.

Please see the note for 1Corinthians C12S27 about the word teach / taught. The functional definition for this word is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. The word taught is the past-tense form of the word teach. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'. Forms of the word teach / taught are found in this Gospel in: this sentence and in: 4:31, 5:3, 5:17, 6:6, 11:1, 12:12, 13:10, 13:22, 13:26, 19:47, 20:1, 20:21, 21:37, 23:5.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship'. Forms of the word synagogue are found in this Gospel in: this sentence and in: 4:16, 4:20, 4:28, 4:33, 4:38, 4:44, 6:6, 7:5, 8:41, 8:49, 11:43, 12:11, 13:10, 13:14, 20:46, 21:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Lu 4:16; 13:10; Mt 4:23; 9:35; 13:54; Mr 1:39 exp: Lu 4:44. being. Isa 55:5; Mt 9:8; Mr 1:27,45 General references. exp: Lu 13:10.'.

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C4-S14 (Verse 16) Jesus ministered in His home region.

Equivalent Section: His home region.

And he came to Nazareth,
where he had been brought up:.

Equivalent Section: Jesus kept His ministry the same.

and,
as his custom was,
he went into the synagogue on the sabbath day,
and stood up for to read..

Please see the note in the Chapter Summary for an explanation of the order of events in the start of the ministry of Jesus.

The incident that this sentence starts to report continues though 4:30. This account is unique to this Gospel. Here we see that the people tried to kill Jesus for telling them a truth which went against their traditional religious teachings. When He taught in the synagogue on the sabbath day, He told the people that a prophecy in Isaiah was fulfilled in that day. The people understood that He was saying that He fulfilled the prophecy. Since it was a prophecy about the Messiah / Christ, they understood that He was declaring that He was the Messiah / Christ, they reacted by trying to kill Him. This is because the religious leaders taught that if anyone declared himself to be the Messiah / Christ, they blasphemed and needed to be killed. They claimed that they were waiting for the Messiah / Christ to announce Himself, even while they demanded that He be killed for blaspheme.

There are false religions which claim that Jesus never claimed to be Christ not to be 'God in human flesh'. This incident is just one of the places in the Gospels which prove that claim to be a doctrine from devils. Please see the verses document (part of the Lord Jesus Christ Study) for more Bible references to this truth.

The phrase as his custom was lets us know that Jesus taught the synagogue on the sabbath day. His doing that was not unusual nor did it cause the reaction which He received. His announcement is what caused the uproar.

Please see the note for Luke 1:26-27 about the word Nazareth. The functional definition for this word is: ' this city is not mentioned in the Old Testament. It was the home of Joseph and Mary (Lu 2:39), and here the angel announced to the Virgin the birth of the Messiah (Lu 1:26-28). Here Jesus grew up from his infancy to manhood (Lu 4:16)'.

Please see the note for Romans C13S10 about the word custom. The functional definition for this word is: 'Frequent or common use, or practice; a frequent repetition of the same act; hence, way; established manner; habitual practice'.

Please see the notes for Matthew 12:8-LJC and Colossians 2:16-17 about the word sabbath. The functional definition is: 'a day to rest from our work and fellowship with God'. Please also see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Further, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Please also see the Luke 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders. Forms of the word sabbath are found in this Gospel in: this sentence and in: 4:31, 6:1, 6:2, 6:5, 6:6, 6:7, 6:9, 13:10, 13:14, 13:15, 13:16, 14:1, 14:3, 14:5, 23:54, 23:56.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2 and Hebrews-LJC about the phrase day of the Lord.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The word stood. is the past-tense form of the word stand. The functional definition for this word is: 'To be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for 1Timothy 4:13 about the word read. The functional definition for this word is: 'Pronouncing or perusing written or printed words or characters of a book or writing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to. Lu 1:26-27; 2:39,51; Mt 2:23; 13:54; Mr 6:1 as. Lu 4:15; 2:42; Joh 18:20; Ac 17:2 and stood. Ac 13:14-16 General references. exp: Lu 13:10.'.

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C4-S15 (Verse 17) Jesus started His message with reading scripture.
And there was delivered unto him the book of the prophet Esaias.

Here we see that the people, and the leadership of the synagogue, started out willing to hear what Jesus would teach. Our prior sentence told us that His teaching in the synagogue was His custom. However, now He was filled with the power of the Spirit and now He had started His ministry. This difference shocked the people and caused their reaction when he told them a truth which went against their traditional teachings.

in this account, Jesus reads part of the prophecy of Isaiah 61:1-3 and tells the people that He fulfilled this prophecy. His statements go through 4:27 and their reaction, with His response to their reaction, is recorded in 4:28-30.

Please see the note for 3:4 about the word book. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures.'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Please also see the note for Revelation 13:8-LJC about the phrase book of the life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the book. Lu 20:42; Ac 7:42; 13:15,27 exp: 2Ch 17:9. he had. Anaptusso G380, "unrolled the book;" the Sacred Writings being anciently (as they are still in the synagogues) written on skins of parchment, and rolled on two rollers, beginning on each end, so that in reading from right to left, they rolled off with the left hand while they rolled on with the right. The place. Isa 61:1-3 General references. exp: Mr 1:28.'.

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C4-S16 (Verse 17-19) The scripture that Jesus read.

First Step: Jesus reads about His anointing.

And when he had opened the book,
he found the place where it was written,
The Spirit of the Lord is upon me,
because he hath anointed me to preach the gospel to the poor;.

Second Step: Jesus reads about the purpose of His ministry.

he hath sent me to heal the brokenhearted,
to preach deliverance to the captives,
and recovering of sight to the blind,
to set at liberty them that are bruised,
To preach the acceptable year of the Lord..

This sentence is a partial quote of Isaiah 61:1-3 and prophesies the type of miracles, and teaching, that Jesus will do in His ministry before His crucifixion. (Please see the Table of Miracles in the Gospels which provide links to where Jesus fulfilled this prophecy.) Jesus left out the part of the quote that deals with the great tribulation (Matthew 24:21; Revelation 2:22; Revelation 7:14). After this sentence, Jesus tells the people that He fulfills this prophecy. His statements go through 4:27 and their reaction, with His response to their reaction, is recorded in 4:28-30.

Please use the links in the sentence outline, above, to reference notes, in other Studies, which are related to this sentence. Please also see A prophet like Moses under Christ, in the verses document, because that has several other references to Jesus fulfilling the Biblical prophecies about God's Messiah / Christ.

This quote uses slightly different words than we find in Isaiah but delivers the same message. The differences may be due to the reference in Isaiah being interpreted directly from the Hebrew while this sentence was interpreted from the Hebrew into the Greek and then into the English. It also bight be that Jesus deliberately used slightly different words. No one alive today is qualified to state which is true because no one speaks the Greek of the Bible in a conversational mode. However, in spite of the doctrinal error taught by ministers of Satan, correct interpretation is notword by word' but ismessage to message' and the message of each Bible reference is the same. Thus, this is a correct interpretation of the reference in Isaiah in spite of the minor wording changes.

In fact, the differences in wording gives us Biblical word definitions. For example, Isaiah says: The Spirit of the Lord GOD while our reference, here in Luke, says: The Spirit of the Lord thus, we see that Lord, (capitalized) in the New Testament, is a reference to God. Next, Isaiah says: the LORD hath anointed me while our reference, here in Luke, says: he hath anointed me thus, we see that the he references the LORD. Next, Isaiah says: to preach good tidings while our reference, here in Luke, says: to preach the gospel thus, we see that gospel is defined as: good tidings. Next, Isaiah says: unto the meek while our reference, here in Luke, says: to the poor; thus, we see that poor means meek and, while not always true today, that was true in the day and culture that Jesus ministered to. Next, Isaiah says: he hath sent me to bind up the brokenhearted while our reference, here in Luke, says: he hath sent me to heal the brokenhearted thus, we see that bind up means heal. Next, Isaiah says: to proclaim liberty to the captives while our reference, here in Luke, says: to preach deliverance to the captives thus, we see that to preach means to proclaim and that liberty means deliverance, especially when we are talking about captives. Next, Isaiah says: the opening of the prison to them that are bound while our reference, here in Luke, says: to set at liberty them that are bruised thus, we see that people who are bound are also, usually, bruised. Next, Isaiah again says: proclaim while our reference, here in Luke, says: preach. The only other difference is that Jesus added in: and recovering of sight to the blind. This He did, along with all of the rest, as part of His fulfillment of the prophecies about God's Messiah / Christ. In addition, this insertion is actually a fulfillment of Psalms 146:8 and other places we have seen people in the New Testament mix quotes of two Bible references when speaking. Thus, we see that there are no differences in the messages between these two Bible references and we get several word definitions out of comparing the two references. In addition, we see that people who claim differences and claim that the differences make a doctrinal difference are either liars, and ministers of Satan, or people who have been deceived and never verified their claims before proclaiming themselves to be a Bible expert. When they did that, they also became ministers of devils.

Now, hopefully we have covered enough context to move onto the analysis of the sentence with one exception. A lot of the self-proclaimed experts claim that they know the doctrine that Jews believed, in the day of Jesus, better than what is reported in the Bible. They have made this claim several times when I show them, in the Bible, that their claimed doctrine, of that day, goes against what the Bible truly reports. Thus, they prove themselves to be fools and all who follow their doctrine are, likewise, proven to be fools. I write this because, according to our account by Luke, the people of that day did not have a fit over these slight differences in wording. What they were upset over was the message. Therefore, the message is what we are to pay attention to and the wording, or punctuation, only becomes critical when it affects the doctrine of the message. Again, I write this as someone who has done more detailed analysis of the New Testament that you will find anywhere else and I will publish an apology if anyone sends me an email with evidence of my error. (That is, where there is a published document with more detailed analysis of God's preserved word, which is the English KJV-1611.).

The first thing, that we read, is that Jesus found the place where it was written. I, personally, believe that Jesus had the entire Old Testament memorized. However, He didn't just tell them from memory but read it in the scriptures so that the people had assurance that what he was going to say was based upon the word of God. This practice is the basis of preachers reading scripture at the start of their message.

Next, we read that He said: This day is this scripture fulfilled in your ears (C4-S16. He did not do like the preachers of false doctrine and say: 'I'm going to use this verse as my jumping off point' or 'I'm going to use one word in this verse as my jumping off point' and then preach something that has nothing to do with the context of his Bible reference.

Next, we read that He said: The Spirit of the Lord is upon me. Remember that, in the Old Testament, God's people did not have the indwelling Holy Spirit. That is a major enhancement of the New Testament / New Covenant (Ezekiel 11:19; Ezekiel 36:26; Luke 11:13; John 3:34; 2Corinthians 3:6; Ephesians 1:17; 2Thesalloni and 2:13). However, 4:1 told us Jesus being full of the Holy Ghost returned from Jordan. So, this claim by Jesus was literally true. In addition, this truth enabled Him to accomplish everything else that is proclaimed in this sentence.

Next, we read that He said: because he hath anointed me to preach the gospel to the poor. First, this phrase means that Jesus received a special 'consecration by unction' from God the Father to do this job. God the Father gave evidence of this truth at the baptism of Jesus. In addition, the Jews looked down on the poor and treated them as sinners. Matthew 9:13; Mark 2:17 and Luke 5:32 all tell us that Jesus. said: I came not to call the righteous, but sinners to repentance and He said this to the rich religious leaders. Since the poor were the ones to believe the gospel, and the rich religious leaders were the ones to demand that He be crucified for preaching the gospel, we can see why this phrase says what it does. God gave us each a free will and does not force His truth on anyone but warns all that they will reap what they sow.

Next, we read that He said: he hath sent me to heal the brokenhearted. According to our word definitions, below, these are: 'People who feel their spiritual bankruptcy and helplessness, and who long for the help and salvation of God'. He definitely provided the cure to people who meet this description while refusing the cure to those who insist upon coming to God with a different attitude.

Next, we read that He said: to preach deliverance to the captives and the main way that we are all captive is by sin. He definitely not only delivered from the consequence of sin but delivered from the sin itself. Those people who want Him to keep removing the consequence of sin, while they hold onto their sin, are rejected.

Next, we read that He said: and recovering of sight to the blind. As already mentioned, this was not part of Isaiah 61:1-3 but was an included quote of Psalms 146:8. Both are prophecies about what God's Messiah / Christ will do. As also already mentioned, the Table of Miracles in the Gospels provides links to where Jesus did this for the physical blind. However, the main way that He did this was to bring spiritual sight to God's people. (Please search the Words index for the word light in order to find references to this truth.).

Next, we read that He said: to set at liberty them that are bruised while Isaiah said: to proclaim...the opening of the prison to them that are bound. This is different from the prior phrase. 1John 2:2 says: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. Jesus Christ paid the price for everyone's sins but that payment is not applied to the legal record of everyone or no one would go to hell and the lake of fire. Having the payment made and having it applied to our legal record are two separate actions. Our current phrase is speaking about having the payment made while the prior phrase was speaking about having the payment applied to our personal legal record.

Next, we read that He said: To preach the acceptable year of the Lord. This phrase is only in this sentence and in the sentence, of Isaiah, that it quotes. The notes for Philippians 1:6-LJC and 1Thessalonians 5:2 give references to many places where we find the phrase day of and, as those notes show, there are several different special days mentioned in the Bible and they each have different doctrines attached to them. Further, we often hear the wrong doctrine preached about one of these days because people do not do their own research nor do they verify the doctrine that they accept from others. In addition, 1Thessalonians 5:2 explains that the day of the Lord is: 'the Lord shuts the mouths of all dissenters'. The 'Rapture' happens at the start of the day of the Lord and the great tribulation is only part of it. With that in mind, and considering the context of our phrase, the reader should see that the acceptable year of the Lord is quite different. After all, it is acceptable.

This phrase is actually talking about the 1,000-years reign of Christ. Jesus started out preaching the gospel of the kingdom but switched to starting the 'Church Age' when God's people and the religious leaders rejected Him and refused to have Him as their King. Thus, he did preach the acceptable year of the Lord, but His offer was rejected just like further sentences in this account says that these people rejected the truth that He offered to them.

Please see the note for John 1:41 about the word find. The functional definition for this word is: ' to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. The word found. .is the past-tense form of the word find.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for 5:19 for links to every place in this Gospel where this word is used.

Please see the note for 2Corinthians C1S15 about the word anoint. The functional definition for this word is: 'To pour oil upon; to smear or rub over with oil or unctuous substances. Used symbolically to represent being covered by God's Holy Ghost. thou shalt anoint the altar, and sanctify it. Ex. 29. 3'.

Please see the Word Study on Gospel. The functional definition for this word is: 'good news from God'. Please also see the Gospel Flowchart. Please also see the note for Galatians 1:6-LJC about the phrase gospel of Christ. Please also see the Significant Gospel Events.

Please see the note for Mark 12:42 about the word poor. Easton's Bible Dictionary defines this word as: 'The Mosaic legislation regarding the poor is specially important. (1.) they had the right of gleaning the fields (Le 19:9-10; De 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex 23:11; Le 25:6). (3.) In the year of jubilee they recovered their property (Le 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex 22:25-27; De 24:10-13). the rich were to be generous to the poor (De 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (De 15:12-15; Le 25:39-42,47-54). (6.) Certain portions from the tithes were assigned to the poor (De 14:28-29; 26:12-13). (7.) they shared in the feasts (De 16:11,14; Ne 8:10). (8.) Wages were to be paid at the close of each day (Le 19:13). In the New Testament (Lu 3:11; 14:13; Ac 6:1; Ga 2:10; Jas 2:15-16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Lu 16:20-21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1Th 4:11; 2Th 3:7-13; Eph 4:28). this word is used figuratively in Mt 5:3; Lu 6:20; 2Co 8:9; Re 3:17'. Forms of the word poor are found in this Gospel in: this sentence and in: 6:20, 7:22, 14:13, 14:21, 18:22, 19:8, 21:2, 21:3.

Please see the note for 1Corinthians C12S29 about the word heal. The International Standard Bible Encyclopedia defines this word as: ' hel (rapha'; therapeuo, iaomai, diasozo): the English word is connected with the Anglo-Saxon hoelan, and is used in several senses: (1) Lit., in its meaning of making whole or well, as in Ec 3:3. in this way it occurs in prayers for restoration to health (Nu 12:13; Ps 6:2; Jer 17:14); and also in declarations as to God's power to restore to health (De 32:39; 2Ki 20:5-8). (2) Metaphorically it is applied to the restoration of the soul to spiritual health and to the repair of the injuries caused by sin (Ps 41:4; Jer 30:17). (3) the restoration and deliverance of the afflicted land is expressed by it in 2Ch 7:14; Isa 19:22. (4) It is applied to the forgiveness of sin (Jer 3:22). In the New Testament, therapeuo is used 10 times in describing our Lord's miracles, and is translated "heal." Iaomai is used to express spiritual healing (Mt 13:15; Lu 5:17; Joh 12:40), and also of curing bodily disease (Joh 4:47). Diasozo, meaning "to heal thoroughly," is used in Lu 7:3 the King James Version where the Revised Version (British and American) renders it "save." the act of healing is called iasis twice, in Ac 4:22,30; sozo, to save or deliver, is translated "made whole" by the Revised Version (British and American) in Mr 5:23; Lu 8:36; Ac 14:9, but is "healed" in the King James Version. Conversely "made whole" the King James Version in Mt 15:28 is replaced by "healed" in the Revised Version (British and American). Healed is used 33 times in the Old Testament as the rendering of the same Hebrew word, and in the same variety of senses. It is also used of purification for an offense or breach of the ceremonial law (2Ch 30:20); and to express the purification of water which had caused disease (2Ki 2:21-22). Figuratively, the expression "healed slightly" (the English Revised Version "lightly") is used to describe the futile efforts of the false prophets and priests to remedy the backsliding of Israel (Jer 6:14; 8:11); here the word for "slightly" is the contemptuous term, qalal, which means despicably or insignificantly. In Eze 30:21, the word "healed" is the rendering of the feminine passive participle, rephu'ah and is better translated in the Revised Version (British and American) "apply healing medicines." In the New Testament "healed" usually occurs in connection with the miracles of our Lord and the apostles. Here it is worthy of note that Luke more frequently uses the verb iaomai than therapeuo, in the proportion of 17 to 4, while in Matthew and Mark the proportion is 4 to 8. Healer (chabhash) occurs once in Isa 3:7; the word literally means a "wrapper up" or "bandager."'. Forms of the word heal are found in this Gospel in: this sentence and in: 4:23, 4:40, 5:15, 5:17, 6:7, 6:17-18, 6:19, 7:3, 7:7, 8:2, 8:36, 8:43, 8:47, 9:2, 9:6, 9:11, 9:42, 10:9, 13:14, 14:3, 14:4, 17:15, 22:51.

Please see the note for Luke 12:39 about the word broken. The functional definition for this word is: 'Past-tense for Break / Brake. Parted by violence'. Please also see the note for Romans C11S21 about the phrase broken off.

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase Lord looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart. International Standard Bible Encyclopedia defines the word brokenhearted as: 'bro'-k'-n-har-ted (shabhar lebh; suntetrimmenoi ten kardian; Ps 69:20-21; Isa 61:1; Lu 4:18 the King James Version; "of a broken heart," Ps 34:18; "broken in heart," Ps 147:3): People who feel their spiritual bankruptcy and helplessness, and who long for the help and salvation of God. Such people are in the right condition to be met and blessed by God. Compare "of contrite spirit" (Ps 31:18; Isa 66:2).'.

Please see the note for Romans C7S28 about the word captive. That note has an explanation of every New Testament reference. The functional definition for this word is: 'The state of being a prisoner, or of being in the power of an enemy by force or the fate of war. A state of being under control'.

Please see the note for 2Timothy 2:26 about the word recover. The functional definition for this word is: 'To regain; to get or obtain that which was lost; as, to recover stolen goods; to recover a town or territory which an enemy had taken; to recover sight or senses; to recover health or strength after sickness'.

Please see the note for 2Corinthians 3:12-14 about the word blind. The functional definition for this word is: 'Without the ability to see. This word is also used, symbolically, for people who lack spiritual understanding'. Forms of the word blind are found in this Gospel in: this sentence and in: 6:39, 7:21, 7:22, 14:13, 14:21, 18:35.

Please see the note for 1Corinthians 8:9 about the word liberty. The Morrish Bible Dictionary this word as: 'Besides the common application of this term, it is used in scripture symbolically, as 1. the liberty obtained by Christ for those that were captives of Satan. Isa 61:1; Lu 4:18; Joh 8:36. 2. the conscience set free from guilt, as when the Lord said to several, "Thy sins be forgiven thee: go in peace." 3. Freedom from the law, etc. "Stand fast therefore in the liberty wherewith Christ hath made us free." Ro 7:24-25; Ga 5:1. Jesus said, "I am the door: by me if any man enter in he shall be saved, and shall go in and out, and find pasture." Joh 10:9. 4. the Christian's deliverance from the power of sin by having died with Christ, as in Ro 6:8-22; and, having reckoned himself dead to sin, experimentally enjoying liberty, as in Ro 8:2-4, after experiencing that the flesh is too strong for him the deliverance is realized by the Spirit of life in Christ Jesus, and the love of God is known and enjoyed. Christ is then the object before the soul, and not self'.

Please see the note for Romans 16:20 about the word bruise. Webster's 1828 dictionary defines this word as: 'v.t. s as z. to crush by beating or pounding with an instrument not edged or pointed. When applied to animal flesh or to vegetables, a bruise is a contusion that impairs the natural solidity and texture of the part, but often without breaking the skin. When applied to minerals and similar substances, it signifies to break them, and often to reduce them to a coarse powder.
BRUISE, n. A contusion; a hurt upon the flesh of animals, upon plants or other bodies, with a blunt or heavy instrument.'.

Please see the note for Romans C12S1 about the word acceptable. The functional definition for this word is: 'That may be received with pleasure; hence pleasing to a receiver; gratifying; as an acceptable present. 2. Agreeable or pleasing in person; as, a man makes himself acceptable by his services or civilities'. Please also see the note for 2Corinthians 5:9 about the word accept. The functional definition for this word is: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'.

The Treasury of Scripture Knowledge provides Bible references for Isaiah 61:1-3 as: 'to proclaim. the proclaiming of perfect liberty to the bound, and the year of acceptance with Jehovah, is a manifest allusion to the proclaiming of the year of the jubilee by sound of trumpet; and our Saviour, by applying this text to himself, plainly declares the typical design of that institution. Isa 42:7; 49:9,24-25; Ps 102:20; Jer 34:8; Zec 9:11-12; Joh 8:32-36; Ac 26:18; Ro 6:16-22; 7:23-25; 2Ti 2:25-26 General references. exp: Ex 29:7; 30:26; 40:12; Le 2:16; De 15:1; Ps 89:20; Mr 3:27; Joh 8:36; 17:18; Ac 5:19.
the acceptable. Le 25:9-13; Lu 4:19; 2Co 6:2 and. Isa 34:8; 35:4; 59:17-18; 63:1-6; 66:14; Ps 110:5-6; Jer 46:10; Mal 4:1-3; Lu 21:22-24; 1Th 2:16; 2Th 1:7-9 to comfort. Isa 25:8; 57:18; 66:10-12; Jer 31:13; Mt 5:4; Lu 6:21; 7:44-50; Joh 16:20-22; 2Co 1:4-5; 2Th 2:16-17 General references. exp: Ex 40:12; Nu 36:4; De 15:1; Ps 89:20; Isa 34:8; 63:4; Jer 51:24; Mt 5:4; Lu 4:19; Joh 17:18.
beauty. Isa 12:1; Es 4:1-3; 8:15; 9:22; Ps 30:11; Eze 16:8-13 the oil. Ps 23:5; 45:7; 104:15; Ec 9:8; Joh 16:20 the garment. Isa 61:10; Zec 3:5; Lu 15:22; Re 7:9-14 called. Isa 60:21; Ps 92:12-15; Jer 17:7-8; Mt 7:17-19 that he. Mt 5:16; Joh 15:8; 1Co 6:20; Php 1:11; 2Th 1:10; 1Pe 2:9; 4:9-11,14 General references. exp: Ex 40:12; De 15:1; Ps 89:20; Isa 43:21; Mt 5:4; Lu 6:43; Joh 17:18.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Spirit. Ps 45:7; Isa 11:2-5; 42:1-4; 50:4; 59:21 exp: Isa 61:1. anointed. Ps 2:2,6 (margin) Da 9:24; Joh 1:41; Ac 4:27; 10:38 exp: Heb 1:9. Topreach. Lu 6:20; 7:22; Isa 29:19; Zep 3:12; Zec 11:11; Mt 5:3; 11:5; Jas 2:5 to heal. 2Ch 34:27; Ps 34:18; 51:17; 147:3; Isa 57:15; 66:2; Eze 9:4 to preach deliverance. Ps 102:20; 107:10-16; 146:7; Isa 42:7; 45:13; 49:9,24-25; 52:2-3; Zec 9:11-12; Col 1:13 and. Ps 146:8; Isa 29:18-19; 32:3; 35:5; 42:16-18; 60:1-2; Mal 4:2; Mt 4:16; 9:27-30; 11:5; Joh 9:39-41; 12:46; Ac 26:18; Eph 5:8-14; 1Th 5:5-6; 1Pe 2:9; 1Jo 2:8-10 bruised. Ge 3:15; Isa 42:3; Mt 12:20 General references. exp: Nu 36:4; De 15:1; Lu 5:32; Joh 8:36.
General references. Lu 19:42; Le 25:8-13,50-54; Nu 36:4; Isa 61:2; 63:4; 2Co 6:1 exp: De 15:1; Lu 5:32.'.

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C4-S17 (Verse 20) Jesus prepared to teach.

And he closed the book,
and he gave it again to the minister,
and sat down..

This account started in 4:16. In it, Jesus reads part of the prophecy of Isaiah 61:1-3 and tells the people that He fulfilled this prophecy. His statements go through 4:27 and their reaction, with His response to their reaction, is recorded in 4:28-30.

The And, which starts this sentence, adds it to the prior sentence. According to cultural history, a teacher sat and the students stood. Thus, our sentence tells us that Jesus prepared to preach, and the context also supports this interpretation.

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition for this word is: 'Properly, a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and he. Lu 4:17; Mt 20:26-28 exp: Joh 8:2. and sat. Lu 5:3; Mt 5:1-2; 13:1-2; Joh 8:2; Ac 13:14-16; 16:13'.

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C4-S18 (Verse 20) The people were prepared to listen.
And the eyes of all them that were in the synagogue were fastened on him.

The And, which starts this sentence, adds it to the prior sentence. By the author using the word fastened, we know that they looked very intently. No one was ignoring Jesus but all were paying close attention.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition for this word is: 'The organ of sight or vision'. Please also see the note for John 12:45 about the phrase eyes to see.

We find forms of the word fasten in: Exodus 28:14; Exodus 28:25; Exodus 39:18; Exodus 39:31; Exodus 40:18; Judges 4:21; Judges 16:14; 1Samuel 31:10; 2Samuel 20:8; 1Kings 6:6; 1Chronicles 10:10; 2Chronicles 9:18; Esther 1:6; Job 38:6; Ecclesiastes 12:11; Isaiah 22:23; Isaiah 22:25; Isaiah 41:7; Jeremiah 10:4; Ezekiel 40:43; Luke 4:20; Acts 3:4; Acts 11:6; Acts 28:3. Webster's 1828 defines this word as: 'Made firm or fast; fixed firmly; impressed.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And the. Lu 19:48; Ac 3:12'.

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C4-S19 (Verse 21) Jesus announces the start of His ministry.

And he began to say unto them,
This day is this scripture fulfilled in your ears..

The And, which starts this sentence, adds it to the prior sentence. Based upon the scripture He read, Jesus now declares that He is the Messiah / Christ. With this announcement, it takes them a little time to process the announcement. First they react positively then, after thinking about it, they decide to try and kill Him.

Please see the note for John 1:1 about the word beginning. The functional definition for this word is: 'First entering upon; commencing; giving rise or original; taking rise or origin'.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The functional definition for this word is: 'the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts'.

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles

Please see the note for 1Corinthians C12S13 about the word ear. The functional definition for this word is: 'The organ of hearing; the organ by which sound is perceived; and in general, both the external and internal part is understood by the term'. Please also see the note for Mark 4:9 about the phrase ears to hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This day. Lu 10:23-24; Mt 13:14; Joh 4:25-26; 5:39; Ac 2:16-18,29-33; 3:18'.

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C4-S20 (Verse 22) the people were amazed at His preaching.

And all bare him witness,
and wondered at the gracious words which proceeded out of his mouth..

The And, which starts this sentence, adds it to the prior sentence. Here we see their initial reaction, before that thought about the long-term consequences of what Jesus said. The phrase bare him witness means that they said Amen and agreed, at first. The phrase gracious words which proceeded out of his mouth meant that what he said sounded so good that they wondered. But our next sentence lets us know that they changer their reaction once they really thought about what He said and what the consequences of His saying would be.

Please see the note for John 12:17 about the word bare. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'. Forms of the word bare are found in this Gospel in: this sentence and in: 7:14, 8:8, 11:27, 23:29.

Please see the note for Hebrews 11:4 about the word witness. The functional definition for this word is: 'someone who is qualified to testify in court and is available to do so if the court requests'. In addition, we have the definition, as it applies to the Bible, of: 'Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey'. Please also see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or the. Please also see the note for John 5:1 about the phrase witnesses given by Jesus to show that He is God.

Please see the note for 2Corinthians 12:12 about the word wonder. The functional definition for this word is: 'That emotion which is excited by novelty, or the presentation to the sight or mind, of something new, unusual, strange, great, extraordinary, or not well understood; something that arrests the attention by its novelty, grandeur or inexplicableness'. Please also see the note for Matthew 7:22 about the word wonderful. Webster's 1828 defines this word as: 'a. Adapted to excite wonder or admiration; exciting surprise; strange; astonishing. Job 42.'. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to this nameans other titles for Jesus.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that does not fit all places within the Bible. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace, through the Word, for the expressed purpose of making God look good. please see the notes for Galatians C5S4 and Galatians C6S18 about the phrase grace through Christ.

Please see the note for John 15:26-7 about the word proceed. The functional definition for this word is: 'To move, pass or go forward from one place to another; applied to persons or things'.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the gracious. Lu 2:47; 21:15; Ps 45:2,4; Pr 10:32; 16:21; 25:11; Ec 12:10-11; Song 5:16; Isa 50:4; Mt 13:54; Mr 6:2; Joh 7:46; Ac 6:10; Tit 2:8'.

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C4-S21 (Verse 22) Why the people found it hard to believe that Jesus could preach.

And they said,
Is not this Joseph's son ?.

We read the same question in Matthew 13:55 and Mark 6:3. In John 7:27, people had a similar problem because they were sure that Jesus was born in Nazareth, and many claimed that He was the Christ, but they had been taught that when Christ cometh, no man knoweth whence he is.

The And, which starts this sentence, adds it to the prior sentence. The note for this sentence, in the Lord Jesus Christ Study, explains why the people had this misconception and what the consequences of it were.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is not. Mt 13:55-56; Mr 6:3; Joh 6:42 General references. exp: Lu 2:47'.

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C4-S22 (Verse 23) Jesus answered their doubts.

Equivalent Section: the answer expected from the people.

And he said unto them,
Ye will surely say unto me this proverb,
Physician,
heal thyself:.

Equivalent Section: the demands expected from the people.

whatsoever we have heard done in Capernaum,
do also here in thy country..

The And, which starts this sentence, adds it to the prior sentence. This sentence tells us why the people were listening so intently. The exact time sequence is not real clear but, apparently, between the time that Jesus returned to Nazareth, after His temptation, and now, He moved to Capernaum and ministered there and probably did miracles there. So now, they want to see Him do miracles in the town where He grew up and where His physical family still lived. This desire is what our current sentence is telling us about. It is added to the prior sentences, in this account, where Jesus announced that He is God's Gos's Messiah / Christ. They heard the announcement, but weren't really paying attention to what He said because they were so focused on seeing a miracle that they were ignoring everything else. However, in our next sentence, Jesus tells them why they will not see a miracle.

We find forms of the word proverb in: Numbers 21:27; Deuteronomy 28:37; 1Samuel 10:12; 1Samuel 24:13; 1Kings 4:32; 1Kings 9:7; 2Chronicles 7:20; Psalms 69:11; Proverbs 1:1; Proverbs 1:6; Proverbs 10:1; Proverbs 25:1; Ecclesiastes 12:9; Isaiah 14:4; Jeremiah 24:9; Ezekiel 12:22-23; Ezekiel 14:8; Ezekiel 16:44; Ezekiel 18:2-3; Habakkuk 2:6; Luke 4:23; John 16:25; John 16:29; 2Peter 2:22. Easton's Bible Dictionary defines this word as: 'a trite maxim; a similitude; a parable. the Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning "to be like," "parable." Rendered "proverb" in Isa 14:4; Hab 2:6; "dark saying" in Ps 49:4; Nu 12:8. Ahab's defiant words in answer to the insolent demands of Benhadad, "Let not him that girdeth on his harness boast himself as he that putteth it off," is a well known instance of a proverbial saying (1Ki 20:11)'.

Please see the note for Mark 2:17 about the word physician. The functional definition for this word is: 'the work of such persons was to cure diseases'. Forms of the word physician are found in this Gospel in: this sentence and in: 5:31, 8:43.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the note for John 6:16-17 about Capernaum. The functional definition for this word is: 'the town that Jesus lived in'. Capernaum is found in this Gospel in: this sentence and in: 4:31, 7:1, 10:15.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Physician. Lu 6:42; Ro 2:21-22 whatsoever. Mt 4:13,23; 11:23-24; Joh 4:48 do. Joh 2:3-4; 4:28; 7:3-4; Ro 11:34-35; 2Co 5:16 thy country. Mt 13:54; Mr 6:1'.

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C4-S23 (Verse 24) Why they rejected the evidence before them and the truth.

And he said,
Verily I say unto you,
No prophet is accepted in his own country..

Here we read about Jesus teaching in the town where He grew up and the people refused to believe the truth that He told them. Their unbelief restricted the works He could do there. Matthew 13:57; Mark 6:4; Luke 4:24 and John 4:44 all tell us that Jesus said: No prophet is accepted in his own country when people refused to believe His doctrine. These other references may be different (but similar) incidents to this incident. What we really have in these reports is the same truth being taught more than once. This, this is a precept which is true in many applicable circumstances.

The And, which starts this sentence, adds it to the prior sentence. in this account, Jesus is preaching in the town where He grew up. The people have heard how He did miracles in Capernaum, and they are listening intently because they don't want to miss when, and how, He does a miracle. In the prior sentence He told them that He knew what they wanted. in this sentence He tells them why they will not get what they want. He is telling them that they will get no miracle because they will not accept Him for who He is. His own family did not get saved until after His resurrection and, at one time, were sarcastically telling Him to go to Jerusalem where the religious leaders wanted to kill Him. Therefore, their own attitude prevented them from receiving the blessing that they wanted. And, instead of fixing their attitude, C4-S26 says, that they reacted by trying to kill Him.

Please see the note for Matthew 16:28 about the word verily and for the phrase verily, verily. When Jesus, or another Bible author, say or write the word verily, they are saying that they have verified the truth of what they are saying and they are also telling the listener / reader to also verify the truth of what they say or write. When we see the word verily used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Thus, every place, where we see the phrase verily, verily, is a precept and is something which God will use as His law when He judges us. Forms of the word verily are found in this Gospel in: this sentence and in: 11:51, 12:37, 13:35, 18:17, 18:29, 21:32, 23:43.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'No. Mt 13:57; Mr 6:4-5; Joh 4:41,44; Ac 22:3,18-22 General references. exp: Mr 6:4.'.

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C4-S24 (Verse 25-26) Jesus tells them that true Biblical belief is required to get blessings from God.

First Step: their history showed them that they missed blessings from God because of unbelief.

But I tell you of a truth,
many widows were in Israel in the days of Elias,
when the heaven was shut up three years and six months,
when great famine was throughout all the land;.

Second Step: God sent His prophet to someone who believed.

But unto none of them was Elias sent,
save unto Sarepta,
a city of Sidon,
unto a woman that was a widow..

Please be sure to use the link in the sentence outline, above, to access the note for this sentence in the Word Study on truth. It explains the important doctrinal truth about our attitude being a critical part of receiving something from God. in this sentence, Jesus is referencing the account found in 1Kings 17:8-24.

This is the first, of two, examples that Jesus gives which come from their own history and show that God has denied the requests from the Jews while giving the same to others. The Jews were serving false gods at the time while the people who received blessings believed God in a personal way. At the time of Jesus, the Jews of Nazareth felt that Jesus owed them miracles because He grew up there, even while they refused to accept that He was truly God's Messiah / Christ.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

Please see the note for Mark 12:38-40 about the word widow. The functional definition for this word is: 'A woman who has lost her husband by death'.

Please see the note for Luke 1:16 about the word Israel. The functional definition for this word is: 'The name for Jacob when he was acting spiritual and the name for his descendants'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

Please see the note for Romans 8:35 about the word famine. The functional definition for this word is: 'Scarcity of food; dearth; a general want of provisions sufficient for the inhabitants of a country or besieged place'.

Please see the note for Mark 10:30 about the word land. The functional definition for this word is: 'Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part'. Forms of the word land are found in this Gospel in: this sentence and in: 5:3, 5:11, 8:27, 14:35, 15:14, 21:23.

Matthew 11:14 to find links to every place where Elias is mentioned in the New Testament. The functional definition for this word is: 'Elijah of the Old Testament' Please also see the note for Mark 6:15 about Elijah.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city.

Please see the note for Luke 10:13 about the words Sidon / Zidon. The functional definition for this word is: 'An ancient mercantile city of Phoenicia near the Holy land'. That note has a lot of information from commentators / dictionaries about this city and area. Please also see the note for Mark 7:24 about Tyre.

Please see the note for Galatians C4-S2 about the word woman. The Morrish Bible Dictionary defines woman as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ. In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'save. 1Ki 17:9-24 Zarephath. Ob 1:20 Sarepta. Sarepta, a city of Phoenicia, on the coast of the Mediterranean, is called Zarphand by the Arabian geographer Sherif Ibn Idris, who places it twenty miles N. of Tyre, and ten S. of Sidon; but its real distance from Tyre is about fifteen miles, the whole distance from that city to Sidon being only twenty-five miles. Maundrell states that the place shown him for this city, called Sarphan, consisted of only a few houses, on the tops of the mountains, within about half a mile of the sea; between which there were ruins of considerable extent. General references. exp: Mt 13:58.'.

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C4-S25 (Verse 27) Another example from their history.

First Step: None of God's people received the blessing from God.

And many lepers were in Israel in the time of Eliseus the prophet;.

Second Step: An enemy received the blessing from God.

and none of them was cleansed,
saving Naaman the Syrian..

in this sentence Jesus is referencing the account found in 2Kings 5.

The And, which starts this sentence, adds it to the prior sentence. As mentioned in the note for the prior sentence, this is the second, of two, examples that Jesus gives which come from their own history and show that God has denied the requests from the Jews while giving the same to others. The Jews were serving false gods at the time while the people who received blessings believed God in a personal way. At the time of Jesus, the Jews of Nazareth felt that Jesus owed them miracles because He grew up there, even while they refused to accept that He was truly God's Messiah / Christ.

Please see the note for Mark 1:40 about the word leper / Leprosy. The functional definition for this word is: 'The predominant and characteristic form of leprosy in the Old Testament is a white variety, covering either the entire body or a large tract of its surface, which has obtained the name of Lepra mosaica'.

Please see the note for James 4:8 about the word cleanse. The functional definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. Please also see the note for Hebrews 9:13-14 about the word unclean. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the notes for Word Study on Spirit; Romans C14S20; and Colossians C3S5 about the phrase unclean spirits. Forms of the word clean are found in this Gospel in: this sentence and in: 4:33, 4:36, 5:12, 5:13, 5:14, 6:18, 7:22, 8:29, 9:42, 11:24, 11:39, 11:41, 17:14, 17:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Eliseus. 1Ki 19:19-21 Elisha. saving. Mt 12:4; Joh 17:12 Naaman. 2Ki 5; Job 21:22; 33:13; 36:23; Da 4:35 General references. exp: Mt 13:58.'.

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C4-S26 (Verse 28-29) The people tried to murder Him because of the truth.

And all they in the synagogue,
when they heard these things,
were filled with wrath,
And rose up,
and thrust him out of the city,
and led him unto the brow of the hill whereon their city was built,
that they might cast him down headlong..

The And, which starts this sentence, adds it to the prior sentence. This is an extreme change in attitude and action by these people who were listening. This change proves that they weren't really listening to the words of Jesus in order to get a blessing from the words. As already explained in the notes for this account, they were really listening and looking for a miracle. In addition, they didn't want to see one as evidence that Jesus came from God or they would not have tried to kill Him. No, they wanted to have a religious show. When they were told that they wouldn't get what they wanted, they reacted like spoiled children. Their attempt to kill Him showed an attitude of: 'If I can't have my wish then no one can have anything from him'. They would not have done this if they accepted Him as God's Messiah / Christ. However, they had no problem killing 'just a man'.

The word rose is the past-tense form of the word rise. Please see the note for Colossians C2-S7 about the word rise. Please also see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: 'To move to pass upward in any manner; to ascend'. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Please see the note for 1Corinthians C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'. Please also see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the worde builder.

We find forms of the word thrust occurring 51 times in 50 verses of the Bible and, in the New Testament, in: Luke 4:29, Luke 5:3, Luke 10:15, Luke 13:28, John 20:25, John 20:27, Acts 7:27, Acts 739, Acts 16:24, Acts 16:37, Acts 27:39, Hebrews 12:20, Revelation 14:15, Revelation 14:16, Revelation 14:18, Revelation 14:19. Webster's 1828 defines this word as: 'to push or drive with force; as, to thrust anything with the hand or foot, or with an instrument. Neither shall one thrust another. Joel 2. John 20. 2. to drive; to force; to impel. Tothrust away or from, to push away; to reject. Acts 7. Tothrust in, to push or drive in. Thrust in thy sickle and reap. Rev. 14. Tothrust on, to impel; to urge. Tothrust off, to push away. Tothrust through, to pierce; to stab. Num. 25. 2 Sam. 18. Tothrust out, to drive out or away; to expel. Ex.12. Tothrust one's self, to obtrude; to intrude; to enter where one is not invited or not welcome. Tothrust together, to compress.
THRUST, v.i. to make a push; to attack with a pointed weapon; as, a fencer thrusts at his antagonist. 1. to enter by pushing; to squeeze in. And thrust between my father and the god. 2. to intrude. 3. to push forward; to come with force; to press on. Young, old, thrust there In mighty concourse.
THRUST, n. A violent push or driving, as with a pointed weapon, or with the hand or foot, or with any instrument; a word much used in fencing. Polites Pyrrhus with his lance pursues, And often reaches, and his thrusts renews. 1. Attack; assault. There is one thrust at your pure, pretended mechanism. Note. Push and shove do not exactly express the sense of thrust. the two former imply the application of force by one body already in contact with the body to be impelled. thrust on the contrary, often implies the impulse or application of force by a moving body, a body in motion before it reaches the body to be impelled. this distinction does not extend to every case.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'were. Lu 6:11; 11:53-54; 2Ch 16:10; 24:20-21; Jer 37:15-16; 38:6; Ac 5:33; 7:54; 22:21-23; 1Th 2:15-16 General references. exp: Mt 13:58.
and thrust. Joh 8:37,40,59; 15:24-25; Ac 7:57-58; 16:23-24; 21:28-32 brow. or, edge. That. 2Ch 25:12; Ps 37:14,32-33 General references. exp: Mt 13:58; Joh 10:39.'.

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C4-S27 (Verse 30-31) Jesus miraculously escaped.

But he passing through the midst of them went his way,
And came down to Capernaum,
a city of Galilee,
and taught them on the sabbath days..

Please see the Table of Miracles in the Gospels about this, and other, miracles and links to where they are found in the Gospel accounts.

Luke 4:30 through the end of the chapter is a single account about the start of the ministry by Jesus in Capernaum. Please see the Table of Miracles in the Gospels about the miracles in this section and for links to similar miracles. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Mark 1:29 happened at the same time as this sentence.

Here we see that Jesus did not judge the people of Nazareth for their attempted murder, even though He could have done so. He simply escaped and went elsewhere to minister.

Please see the note for John 20:19 about the word midst. The functional definition for this word is: 'The middle'.

Please see the note for John 6:16-17 about Capernaum. The functional definition for this word is: 'the town that Jesus lived in'.

Please see the note for John 20:19 about the word midst. The functional definition for this word is: 'The middle'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 8:59; 10:39; 18:6-7; Ac 12:18
came. Mt 4:13; Mr 1:21 taught. Mt 10:23; Ac 13:50-52; 14:1-2,6-7,19-21; 17:1-3,10-11,16-17; 18:4; 20:1-2,23-24'.

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C4-S28 (Verse 32) The preaching of Jesus was accepted elsewhere.

And they were astonished at his doctrine:
for his word was with power..

The phrase his word was with power means that God backed the doctrine of Jesus with miracles and other signs that the Jews recognized as approval from God, which other religious teachers did not have.

In addition, they were astonished because His doctrine was different from the religious teaching. According to their traditional teaching, God should have brought judgment upon Him for His doctrine, but He received signs of approval instead. This, of course, caused people to question the accuracy of their traditional teaching which also resulted in the religious leaders being upset at being questioned.

The remainder of this chapter tells us several of the miracles which back the phrase, in our sentence, of: his word was with power. In later chapters Luke will report the reaction by the religious leaders. But, in this chapter, Luke is reporting the Godly evidence which backed the doctrine which Jesus taught.

Please see the note for Mark 1:22 about the word astonished. We see that people were astonished by the doctrine of Jesus in: Matthew 7:28; Matthew 13:54; Matthew 22:33; Mark 1:22; Mark 6:2; Mark 10:24; Mark 10:26; Mark 11:18;Luke 4:32 and Acts 13:12. Webster's 1828 defines this word as: 'Amazed; confounded with fear, surprise, or admiration.'. The note for Matthew 7:28-LJC points out: 'Each one of these people were brought to a critical decision in their life that required them accepting, by faith, something that they found extremely difficult to believe. those that did believe were rewarded greatly with things like salvation. those that refused to believe were also cursed greatly'.

Please see the notes for 1Corinthians C14S6 and 2Timothy C3S10 about the word doctrine. The functional definition for this word is: 'Literally 'teaching,' usually means the substance of what is taught, but in some passages (as Mr 4:2) it means 'act of teaching,' and in others (Mt 7:28-29.) 'manner of teaching'. Please also see the note for Lord Jesus Christ Overview about the phrase doctrine of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 4:36; Jer 23:28-29; Mt 7:28-29; Mr 1:22; Joh 6:63; 1Co 2:4-5; 14:24-25; 2Co 4:2; 10:4-5; 1Th 1:5; Tit 2:15; Heb 4:12-13 exp: Lu 2:47.'.

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C4-S29 (Verse 33-34) Jesus casts out a devil.

First Step: Identify the circumstance.

And in the synagogue there was a man,
which had a spirit of an unclean devil,
and cried out with a loud voice,
Saying,
Let us alone;.

Second Step: Tell what Jesus did.

what have we to do with thee,
thou Jesus of Nazareth?.

Even though the context makes it clear that there was only one devil in this particular man, this devil asked what Jesus would do with all devils who possessed God's people.

What we see here is that devils go to church, especially where doctrinal error is preached. They also go to where the truth is preached but there they try to cause disruptions. in this particular case, the devil that possessed the man was comfortable in the synagogue until Jesus showed up. Then the devil had to cause a disruption and complain about the truth showing up to disrupt his religious playpen.

In our First Step we see that the Devil recognized that Jesus would not let him continue to support doctrine of devils in that place. In the Second Step we read the devil's complaint about the change.

Please see the note for Mark 1:3 about the word cry. The functional definition for this word is: 'Loud notorious exclamation as a crying sin or warning'.

Please see the note for Matthew 4:4 about the word alone. The functional definition for this word is: 'Separately; by itself'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:23 exp: Ac 19:15.
Let us alone. or, Away. Lu 8:37; Ac 16:39 what. Lu 4:41; 8:28; Mt 8:29; Mr 1:24,34; 5:7; Jas 2:19'.

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C4-S30 (Verse 34) The devils ask Jesus what He will do.
art thou come to destroy us?

With this question we see that the devil recognized the power of Jesus, even though the people didn't. Jesus will destroy the influence of devils at the start of His 1,000 year reign. Therefore, there was a good chance that this devil was asking If this was the start of His 1,000-years reign.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition for this word is: 'o demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'. Please also see the note for 1Corinthians 10:10 about the word destroyer. Please also see the note for 1Timothy 6:9 about the word destruction. Forms of the word destroy are found in this Gospel in: this sentence and in: 6:9, 9:56, 17:27, 17:29, 19:47, 20:16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'art. Ge 3:15; Heb 2:14; 1Jo 3:8; Re 20:2 General references. exp: Ac 19:15.'.

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C4-S31 (Verse 35) The devil identify Jesus.

First Step: the devils claim knowledge.

I know thee who thou art;.

Second Step: the devils say their knowledge.

the Holy One of God..

The Holy One of God is our Saviour. Please see the word definitions, below, for more details. Please also notice the use of the words thee and thou, which are personal pronouns. Even the devils recognize that true Biblical salvation requires a personal relationship with our Saviour.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Holy One. Lu 1:35; Ps 16:10; Da 9:24; Ac 2:27; 3:14; 4:27; Re 3:7 exp: Mr 1:24. General references. exp: Ac 19:15.'.

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C4-S32 (Verse 35) Jesus rebukes the devil.

And Jesus rebuked him,
saying,
Hold thy peace,
and come out of him..

C4-S27 through the end of the chapter is a single account about the start of the ministry by Jesus in Capernaum. Please see the Table of Miracles in the Gospels about the miracles in this section and for links to similar miracles. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please see the separate study on Jesus used the Power of the Holy Ghost to understand why Jesus rebuked the devil for saying a truth.

Here we see Jesus tell the devil 'Shut Up and stop causing trouble!' because He did not want people claiming that He had the support of devils and, therefore, must use the power of devils. Devil driven religious men made that claim anyway. However, Jesus did not want that lie to have the direct support of devils.

Please see the note for Titus 2:15 about the word rebuke. The functional definition for this word is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'. Forms of the word rebuke are found in this Gospel in: this sentence and in: 4:39, 4:41, 8:24, 9:42, 9:55, 17:3, 18:15, 18:39, 19:39, 23:40.

Please see the notes for Romans C12S16; Galatians C1-S1 and Jude 1:1 about the word peace. The functional definition for this word is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Please also see the notes for Philippians 4:7; Colossians 3:15 about the phrase peace of God. Please also see the notes for Romans 10:15; Hebrews 12:14-LJC about the phrase peace with God. Please note that these are two different kinds of peace.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ''.

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C4-S33 (Verse 36) The devil had to obey Jesus.

And when the devil had thrown him in the midst,
he came out of him,
and hurt him not..

The devil acted like a child who was told they couldn't have something and that they would get spanked if they didn't put it down. So, just like an angry the devil had thrown him in the midst. Instead of 'put down' he threw down.

Please see the note for John 20:19 about the word midst. The functional definition for this word is: 'The middle'.

Please see the note for Mark 16:17-18 about the word hurt. The functional definition for this word is: 'To bruise; to give pain by a contusion, pressure, or any violence to the body'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Lu 4:39,41; Ps 50:16; Zec 3:2; Mt 8:26; 17:18; Mr 3:11-12; Ac 16:17-18'.

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C4-S34 (Verse 35) The people were amazed by the power and authority of Jesus.

And they were all amazed,
and spake among themselves,
saying,
What a word is this!.

Here we see, what is probably one of the first times if not the first time, that Jesus cast out a devil. Definitely, He did not yet have the reputation for doing this, and other miracles, like He gained later in His ministry.

Please also look at the next sentence for contextual requirements. It starts with the word for, and explains why the people asked the question in this sentence.

Please see the note for Mark 1:27 about the words amazed / amazement. Webster's 1828 defines this word as: 'Astonished; confounded with fear, surprise or wonder.'.

The word spake is the past-tense form of the word speak. Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Webster's 1828 dictionary defines this word as: 'v.i. pret. spoke, spake, nearly, obs. pp. spoke, spoken. It is easy to see that the root of this word is allied to that of beak peak, pick. 1. to utter words or articulate sounds, as human beings; to express thoughts by words. Children learn to speak at an early age. the org and may be so obstructed that a man may not be able to speak. Speak, Lord , for thy servant hearth. I Sam. 3. 2. to utter a speech, discourse or harangue; to utter thoughts in a public assembly. A man may be well informed on a subject, and yet to diffident to speak in public. Many of the nobility make them selves popular by speaking in parliament against those things which were most grateful to his majesty. 3. to talk; to express opinions; to dispute. An honest man, sir, is able to speak for himself, when the knave is not. 4. to discourse; to make mention of. Lucan speaks of a part of Cesar's army that came to him from the Leman lake. the Scripture speaks only of those to whom it speaks. 5. to give sound. Make all your trumpets speak'. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for 2Corinthians 3:12-14 about the word speech.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thrown. Lu 9:39,42; 11:22; Mr 1:26; 9:26; Re 12:12 General references. exp: Ac 19:15'.

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C4-S35 (Verse 36) The people testify of what they witnessed.

for with authority and power he commandeth the unclean spirits,
and they come out..

Please notice their question, in the prior sentence, and the for, which starts this sentence. This sentence which explains why they asked the question that is in the prior sentence. Obviously, they understood that Jesus cast out the devil with His word and the fact that the devil obeyed proved that Jesus had greater authority than anyone else that they knew. Since the only being with that level of authority, that they knew of, was God, it should have been obvious to them that Jesus spoke with the authority of God. However, because of their religious and cultural upbringing, they did not readily accept the obvious conclusion but were amazed.

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition for this word is: 'Legal power, or a right to command or to act'. Forms of the word authority are found in this Gospel in: this sentence and in: 7:8, 9:1, 19:17, 20:2, 20:2, 20:8, 20:20, 22:25.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'They were. Mt 9:33; 12:22-23; Mr 1:27; 7:37 exp: Ac 3:10. What. Lu 4:32; 10:17-20; Mr 16:17-20; Ac 19:12-16 exp: Mr 4:41. General references. exp: Lu 4:32.'.

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C4-S36 (Verse 37) The people tell others what they witnessed.
And the fame of him went out into every place of the country round about.

Please notice that the fame of him went out because Jesus cast out a devil and not because of His doctrine. In John 6:22-71 we read about people chasing Jesus and His disciples and His telling them Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. He then goes on and gives them doctrine and they leave Him because they could not accept the doctrine. These things said he in the synagogue, as he taught in Capernaum (John 6:59). . . .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the fame. Echos G2279, the sound; a very elegant metaphor, says Dr. Adam Clarke. the people are represented as struck with astonishment, and the sound goes out through all the coasts; in allusion to the propagation of sound by a smart stroke upon any substance. Lu 4:14; Isa 52:13; Mt 4:23-25; 9:26; Mr 1:28,45; 6:14 General references. exp: Mr 1:28.'.

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C4-S37 (Verse 38) Where Jesus went next.

And he arose out of the synagogue,
and entered into Simon's house..

In Mark 1:29-31, and in Luke 4:38-39, we are told about Jesus and the twelve going to the home of Peter and Andrew where they found Peter's mother-in-law sick and where Jesus healed her. from this account we see that the proper response to receiving a gift from God, such as healing, is to serve Him. Please also see the General Note for this chapter for links to other references where we find accounts about this, and similar, miracles.

in this sentence, and the next two sentences, we see that Simon's wife's mother missed church because she was sick of a fever. This particular sub-account goes through 4:39. One thing that we see here is that the extended family lived in the same house and, apparently, were a lot closer to each other than we find in many societies of today.

This account is the second example which Luke gives us, in this chapter, which provide evidence to the claim by Jesus that he was / is God's Messiah / Christ.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: ' to ascend, mount up or move to a higher place'. Please also see the note for Colossians C2-S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'The word synagogue (synagogue), which means a "congregation," is used in the New Testament to signify a recognized place of worship'.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'To move or pass into place, in any manner whatever; to come or go in; to walk or ride in; to flow in; to pierce or penetrate'.

Please see the note for Galatians 2:11 about Peter. The functional definition is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary. Cephas is another name for Peter. Please see the note for 1Corinthians 1:12 about Cephas. Simon is another name for Peter. Please see the note for 2Peter 1:1 about Simon. There are eight different Simon mentioned in the New Testament. This one is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary. We find him mentioned in this Gospel in: this sentence and in: 4:38, 5:3, 5:4, 5:5, 5:8, 5:10, 5:10, 6:14, 22:31, 24:34.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition for this word is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc. This word is also used, symbolically within the Bible, for the descendants of a person'. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:33 about the phrase house of Jacob. Please also see the note for 1Peter 4:17 about the phrase house of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Mt 8:14-15; Mr 1:29-31; 1Co 9:5'.

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C4-S38 (Verse 38) Jesus heals Peter's mother in law.

First Step: Identify the need.

And Simon's wife's mother was taken with a great fever;.

Second Step: Identify the prayer.

and they besought him for her..

Our First Step tells us why Simon's wife's mother wasn't in church and why she wasn't busy preparing a meal. Our Second Step tells us what the others with Jesus did about her condition. Although the miracles in this section are the first mentioned by Mark, they are not the first miracles done by Jesus. The Gospel of John names the first and second miracles done by Jesus. In addition, the disciples knew to beseech Jesus for her because they had already seen Him do miracles and knew that He could heal her.

Please see the note for 2Peter 1:1 about Simon. There are eight different Simon mentioned in the New Testament. This one is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary.

Please see the note for Mark 1:30 about the word mother. The Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

Please see the note for 2Corinthians 12:8 about the word besought. The functional definition for this word is: 'the past-tense form of the word beseech'. Please also see the note for Romans C12S1 about the word beseech the functional definition for this word is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'. Forms of the word besought are found in this Gospel in: this sentence and in: 5:12, 7:4, 8:31, 8:32, 8:37, 8:38, 8:41, 9:40, 11:37. Forms of the word besought are found in this Gospel in: 7:3, 8:28, 9:38.

Please see the note for John 4:52 about the word fever. The functional definition for this word is: 'A disease, characterized by an accelerated pulse, with increase of heat, impaired functions, diminished strength, and often with preternatural thirst'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Lu 7:3-4; Mt 15:23; Joh 11:3,22; Jas 5:14-15'.

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C4-S39 (Verse 39) Jesus healed her and she started serving.

Equivalent Section: Jesus healed her.

First Step: What Jesus did.

And he stood over her,
and rebuked the fever;.

Second Step: She was healed.

and it left her:.

Equivalent Section: the woman went to work.

and immediately she arose and ministered unto them..

Many people want miracles from God but refuse to serve God in thanksgiving. Then they wonder why God refuses to give them their desire. Peter's mother-in-law shows us how to get a miracle from God. The equivalency of our sentence lets us know that immediately she arose and ministered unto them as a direct result of being healed by Jesus. This was her way of saying thanks.

Please see the note for Titus 2:15 about the word rebuke. The functional definition for this word is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and rebuked. Lu 4:35; 8:24 and ministered. Lu 8:2-3; Ps 116:12; 2Co 5:14-15 exp: Mt 8:15.'.

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C4-S40 (Verse 40) Jesus healed all that were brought to them.

First Step: Many were brought to Jesus for healing.

Now when the sun was setting,
all they that had any sick with divers diseases brought them unto him;.

Second Step: Jesus met their needs.

and he laid his hands on every one of them,
and healed them..

ere we see that Jesus laid his hands on every one of them, and healed them. However, in Luke 7:1-10, we are told that Jesus healed the servant of the centurion from a distance. Unlike the so-called faith healers of today, Jesus did not have to lay his hands on every one of them but He did so in order to help the faith of the people watching. If He did nothing visible, many of the watchers would doubt that He did anything. Therefore, He4 gave then a visible sign that they could believe in.

Please see the note for Matthew 5:45 about the word sun. The functional definition for this word is: 'the heavenly light set to rule the day'.

Please see the note for Acts 5:15 about the word sick. Please see the note for 1Corinthians C11S34 about the word sickly. The functional definition for this word is: 'Not healthy; somewhat affected with disease; or habitually indisposed'. Forms of the word sick are found in this Gospel in: this sentence and in: 5:24, 5:31, 7:2, 7:10, 9:2, 10:9.

Please see the note for Hebrews 1:1 about the word divers. The functional definition for this word is: 'Different; various.'.

Please see the note for John 6:2 about the word disease. The functional definition for this word is: 'The cause of pain or uneasiness; distemper; malady; sickness; disorder; any state of a living body in which the natural functions of the org and are interrupted or disturbed, either by defective or preternatural action, without a disrupture of parts by violence, which is called a wound'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 8:16-17; Mr 1:32-34 and he. Lu 7:21-23; Mt 4:23-24; 11:5; 14:13; Mr 3:10; 6:5,55-56; Ac 5:15; 19:12'.

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C4-S41 (Verse 41) Jesus cast out many devils.

And devils also came out of many,
crying out,
and saying,
Thou art Christ the Son of God..

C4-S27 through the end of the chapter is a single account about the start of the ministry by Jesus in Capernaum. Please also see the Table of Miracles in the Gospels about this, and similar, miracles. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

Please use the links in the sentence outline, above, to access the notes for this sentence in the Lord Jesus Christ Study. Those notes explain why Jesus rebuked (next sentence) the devil for what the devil is reported to say in this sentence.

Jesus did far more miracles than most people realize. These places tell us that he did many more than are recorded in the gospels, and most people don't even realize how many miracles are recorded in the gospels. In addition, many people think that Jesus doing miracles proved that he was the Son of God. However, as noted in Matthew 4:1, Satan also does miracles and enables people to do miracles. However, people serving Satan don't preach the true gospel like Jesus did. They also use those they have helped as a means of drawing crowds and getting money. Often, Jesus told the people to not say anything but just go to the Temple and thank God and do what God told them to do. So it isn't the fact that someone does a miracle but the spirit they display along with the miracle that shows if they are from God or not. As Nicodemus said in John 3:2, the miracles and teaching combined showed that Jesus was a man from God. However, they do not show that Jesus was anything more than a man.

Please see the note for Mark 1:3 about the word cry. The functional definition for this word is: 'Loud notorious exclamation as a crying sin or warning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'crying. Lu 4:34-35; Mr 1:25,34; 3:11 thou. Mt 8:29; 26:63; Joh 20:31; Ac 16:17-18; Jas 2:19 speak, etc. or, say that they knew him to be Christ.'.

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C4-S42 (Verse 41) Jesus stopped their mouths.

And he rebuking them suffered them not to speak:
for they knew that he was Christ..

Please use the links in the prior sentence to access the related notes in the Lord Jesus Christ Study. Those notes explain why Jesus did as this sentence tells us. Basically, Jesus rejected the endorsement of devils because accepting it would support the claim by the religious leaders that he used the power of Satan to do miracles.

Please see the note for Titus 2:15 about the word rebuke. The functional definition for this word is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'.

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: ' to feel or bear what is painful, disagreeable or distressing, either to the body or mind'. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. Please also see the note for Romans 9:22 about the word longsuffering. Forms of the word suffer are found in this Gospel in: this sentence and in: 8:32, 8:32, 8:51, 9:22, 9:41, 9:59, 12:39, 13:2, 17:25, 18:16, 22:15, 22:51, 24:26, 24:46.

Please see the notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The word knew is the past-tense form of the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please also see the note for Romans C11S4 about the word foreknow.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'speak, etc. or, say that they knew him to be Christ.'.

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C4-S43 (Verse 42) Jesus spread His ministry.

Equivalent Section: Jesus left that city.

And when it was day,
he departed and went into a desert place:.

Equivalent Section: the people wanted Jesus to themselves.

and the people sought him,
and came unto him,
and stayed him,
that he should not depart from them..

Luke 4:42-44; Matthew 4:23-25 and Mark 1:38-45 tell us how Jesus expanded His ministry to the region around His home town. While He did this, we read that He preached in their synagogues throughout all Galilee, and cast out devils. Then, in Mark's account, we read that He healed a leper. Meanwhile, Matthew lists several other diseases which he healed. All of these were done to prove to the people that His message came from God. Mark 1:29 is the equivalent of this sentence in that Gospel account.

Here we see that the people wanted Jesus to stay with them. However, as has already been noted, they just wanted Him to stay and continue to do miracles for them while they disregarded His commandments and teaching. Thus, this was simply a desire to have what they wanted in the flesh while denying the same to others so that they could feel superior and full of pride.

One thing that we see here, which is more than some people of today will do, is that they went to Him into a desert place. Many people of today demand that God come to them and wait on their convenience even while demanding that God be at their exclusive beck and call.

Please see the note for Mark 6:31 about the word desert. The functional definition for this word is: 'an open tract for pasturage'.

Please see the notes for 1Corinthians C10S24; The S and P's of 2Timothy 1 about the word seek. The functional definition is: 'To go in search or quest of'. The word sought is the past tense form of the word seek.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Lu 6:12; Mr 1:35; Joh 4:34 and the. Mt 14:13-14; Mr 1:37,45; 6:33-34; Joh 6:24 and stayed. Lu 8:37-38; 24:29; Joh 4:40 General references. exp: Mr 1:35.'.

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C4-S44 (Verse 43) Jesus explains why He can't stay.

Equivalent Section: Jesus says what He must do.

And he said unto them,
I must preach the kingdom of God to other cities also:.

Equivalent Section: Jesus explains why.

for therefore am I sent..

in this sentence we see the answer from Jesus to these people who wanted Him to stay for selfish reasons. He did not point out their true motivation because they would only lie about what was truly in their hearts. Instead, He gave them a true, if partial, reason for His going to other places. However, even if they didn't have a wrong motivation for their request, this reason was true. John 10:10 says: I am come that they might have life, and that they might have it more abundantly. Jesus needed to preach the kingdom of God to other cities so that more people heard the gospel and had a chance to receive true spiritual life.

Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven. Please also see the notes for verses in the New Testament. Summary on the name / role of King. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I must. Mr 1:14-15,38-39; Joh 9:4; Ac 10:38; 2Ti 4:2 therefore. Isa 42:1-4; 48:16; 61:1-3; Joh 6:38-40; 20:21 General references. exp: Mt 9:35.'.

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C4-S45 (Verse 44) Jesus preached in other near-by places.
And he preached in the synagogues of Galilee.

Here we see Jesus explanting His ministry to the region near His home town. He expands His ministry in the exact order that He commands us to expand the ministry that God gives to us (Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth Acts 1:8.)

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Lu 4:15; Mt 4:23; Mr 1:39 Galilee. Many of the Jewish traditions, in accordance with Isa 9:1-2, assert that Galilee was the place where the Messiah should first appear. thus also Isa 2:19, "When he shall arise to smite terribly the earth," is expounded in the book Zohar, as referring to the Messiah: "When he shall arise; Vayitgaleh be-ar'ah de-galil, and shall be revealed in the land of Galilee." General references. exp: Mt 9:35; Lu 13:10.'.

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Interpretive Study of Luke's Gospel 3-4

Luke Chapter 3

links to sentences in this chapter:

Chapter theme: the ministry of John the Baptist and lineage of Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 4

links to sentences in this chapter:

Chapter theme: the Start of the Ministry of Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

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