Interpretive Study of Luke's Gospel 5-6

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 5

links to sentences in this chapter:

C5-S1 (Verse 1-2), C5-S2 (Verse 3), C5-S3 (Verse 3), C5-S4 (Verse 4), C5-S5 (Verse 5), C5-S6 (Verse 6), C5-S7 (Verse 7), C5-S8 (Verse 7), C5-S9 (Verse 8), C5-S10 (Verse 9-10), C5-S11 (Verse 10), C5-S12 (Verse 11), C5-S13 (Verse 12), C5-S14 (Verse 13), C5-S15 (Verse 13), C5-S16 (Verse 14), C5-S17 (Verse 15), C5-S18 (Verse 16), C5-S19 (Verse 17), C5-S20 (Verse 18), C5-S21 (Verse 19), C5-S22 (Verse 20), C5-S23 (Verse 21), C5-S24 (Verse 21), C5-S25 (Verse 22), C5-S26 (Verse 23), C5-S27 (Verse 24), C5-S28 (Verse 25), C5-S29 (Verse 26), C5-S30 (Verse 27), C5-S31 (Verse 28), C5-S32 (Verse 29), C5-S33 (Verse 30), C5-S34 (Verse 31), C5-S35 (Verse 32), C5-S36 (Verse 33), C5-S37 (Verse 34), C5-S38 (Verse 35), C5-S39 (Verse 36), C5-S40 (Verse 37), C5-S41 (Verse 38), C5-S42 (Verse 39).

Please use This link to see the chapter summary.

Chapter theme: the Response And Rejection of faith

Please see the Doctrinal Studies called: Significant Gospel Events; Gospel Time Sequences, Table Of Miracles and Table of Parables in the New Testament 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.

Matthew 4:17-22; Mark 1:14-20; Luke 5:1-11 and John 1:37-51 present the call of the first four (4) disciples, who would become apostles, by Jesus. As part of the call, Jesus causes a miraculous catch of fishes (Matthew 4:17-22; Mark 1:14-20 and Luke 5:1-11). Please see the Table Of Miracles about this, and similar, miracles.

In Mark 1:40-45 and Luke 5:12-14, Jesus cures a man of leprosy. The account here in Luke, and the account in Mark, may be the same incident but the account in Matthew is definitely a different, but similar account. In addition, Luke 17:11-19 gives the account of Jesus healing ten (10) lepers. Please see the note for Luke 5:12 for a detailed analysis of this, and similar, miracles of curing leprosy. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

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.

In Matthew 14:19; Matthew 19:13; Matthew 26:36-44; Mark 1:35; Mark 6:46; Mark 14:32-39; Luke 1:10; 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,

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for Luke 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

We are first told that the scribes and the Pharisees started to accuse Jesus of blasphemy in Matthew 9:3; Mark 2:6; Luke 5:21 and Luke 5:21. Other earlier places we are told that they reacted poorly but these are the first reports of this accusation.

In Matthew 9:9-13; Mark 2:14-17 and Luke 5:27-29 we read about the call of Matthew as a disciple who would become an apostle. He gave a party, to celebrate his call and to introduce his friends the Jesus.

In Matthew 9:10-13; Mark 2:15-17 and Luke 5:30-32 we read about how Jesus and His disciples eat and drink with public and and sinners. As a result of this, the scribes and Pharisees murmured against his disciples and Jesus answered them about He, and His disciples, not keeping their traditions.

In Matthew 9:14-17 and Mark 2:18-22 we read about the disciples of John asking a similar, but different question from the one asked by the scribes and Pharisees in Luke 5:33-39. They also asked it for a different reason and with a different attitude. As a result, they received a different type of answer.

In Matthew 9:15; Mark 2:19 and Luke 5:34 we read about 'the children of the bride-chamber'.

In Matthew 9:16; Mark 2:21 and Luke 5:36 we read the parable about 'new cloth and old garment'. It is also found in the Table of Parables in the New Testament.

In Matthew 9:17; Mark 2:22 and Luke 5:37-39 we read the parable about 'new wine in old bottles'. It is also found in the Table of Parables in the New Testament.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-3. Christ teaches the people out of Peter's ship;
4-11. in a miraculous taking of fishes, shows how he will make him and his partners fishers of men;
12-15. cleanses the leper;
16. prays in the wilderness;
17-26. heals one sick of the palsy;
27-28. calls Matthew the Publican;
29-32. eats with sinners, as being the physician of souls;
33-35. foretells the fastings and afflictions of the apostles after his ascension;
36-39. and illustrates the matter by the parable of old bottles and worn garments.'.

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C5-S1 (Verse 1-2) The conditions showed that Jesus needed help in His ministry.

Equivalent Section: What the conditions were.

And it came to pass,
that,
as the people pressed upon him to hear the word of God,
he stood by the lake of Gennesaret,
And saw two ships standing by the lake:.

Equivalent Section: the people needed were close by but not right there.

but the fishermen were gone out of them,
and were washing their nets..

Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11 present the call of the apostles by Jesus. John 1:37-51 gives their call to salvation. Luke 5:27-29 gives the call to Matthew. Please see the note for Matthew 4:18 for an explanation of how the accounts found in the three Gospels fit together. As part of the call, Jesus causes a miraculous catch of fishes (Matthew 4:17-22; Mark 1:14-20 and Luke 5:1-11. Please see the Table Of Miracles about this, and similar, miracles).

Please also see the Study called Significant Gospel Events and do a search for the words 'twelve' and 'eleven' for links to places in all of the Gospels where we are told about them.

This sentence is the start of the account of Jesus calling His first four disciples. This was not a call to salvation but a call to discipleship, which comes after salvation. John 1:40-42 is where we read that Peter accepted Jesus as God's Messias, which is, being interpreted, the Christ. In addition, we read that Jesus ordained the twelve and sent them out as missionaries in Matthew 10; Mark 6:7-11 and Luke 9:1-5. Jesus also made them apostles with the power of an ambassador for Heaven (Matthew 16:19; Matthew 18:18), but that position did not take effect until after they received the Holy Ghost at Pentecost. Please see the Teaching Book called SbS-Preacher Missionaries for more details about the call of Peter and his ministry in general.

Our sentence starts with the word And, which means it is continuing the account of the prior chapter. The end of the prior chapter read: And he (Jesus) preached in the synagogues of Galilee. That was where the first four (4) disciples (Peter, Andrew, James and John) lived and went to church. Therefore, they had lots of opportunities to hear Jesus preach before this. This is in addition to Andrew and another disciple following Jesus to His homeans spending the night after hearing John the Baptist declare: Behold the Lamb of God! (John 1:36-41).

As a call to discipleship, Jesus first performed a miracle for them. This let them know Whom they were truly following. Yes, they had believed, and were saved, when they accepted the message from John the Baptist. However, this call was to a deeper and more personal relationship and God does that be starting with giving a person an idea of what they can expect to receive in this deeper and more personal relationship.

Please see the note for Mark 5:30 about the word press. The functional definition for this word is: 'To urge with force or weight; a word of extensive use, denoting the application of any power, physical or moral, to something that is to be moved or affected'. Forms of the word are found in this Gospel in: this sentence and in: 6:38, 8:19, 8:45, 6:16, 19:3.

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 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.

We find forms of the word lake in: Luke 5:1-2, Luke 8:22, Luke 8:23, Luke 8:33, Revelation 19:20, Revelation 20:10, Revelation 20:14, Revelation 20:15, Revelation 21:8. Webster's 1828 defines this word as: 'A large and extensive collection of water contained in a cavity or hollow of the earth. It differs from a pond in size, the latter being a collection of small extent; but sometimes a collection of water is called a pond or a lake indifferently. North America contains some of the largest lakes on the globe, particularly the lakes Ontario, Erie, Huron, Michigan and Superior'. Please also see the note for Revelation 19:20 about the phrase lake of fire.

Please see the note for Mark 6:53 about the word Gennesaret. The functional definition for this word is: 'Supposed to be a corruption of Chinnereth, which see. "The land of Gennesaret," Mt 14:34; Mr 6:53, was a tract of land some three or four; miles long on the western border of the Sea of Galilee. It was a lovely and exceedingly fertile region; in it probably lay Capernaum and Bethsaida of Galilee, places often visited by our Lord'.

Please see the note for John 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'. Forms of the word ship are found in this Gospel in: this sentence and in: 5:3, 5:3, 5:7, 5:7, 5:11, 8:22, 8:37.

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 Titus 3:4-7 about the word washing. The functional definition for this word is: 'Cleansing with water'.

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Lu 8:45; 12:1; Mt 4:18-22; 11:12; Mr 1:16-20; 3:9; 5:24 the lake. Nu 34:11 Chinnereth. Jos 12:3 Chinneroth. Mt 14:34; Mr 6:53
washing. Mt 4:21; Mr 1:19'.

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C5-S2 (Verse 3) Jesus requested help for His ministry.

And he entered into one of the ships,
which was Simon's,
and prayed him that he would thrust out a little from the land..

Simon and Andrew were brothers and, probably, partners. However, Andrew is not mentioned. In addition, James and John were there but Jesus chose this ship and Luke identifies it only as Simon's. from this we can assume (not 'take a doctrinal stand') that Jesus already knew who would end up as the head of the apostles and He was already preparing Simon for that role. God has a personal plan for every person's life and we end up miserable when we fight God over control of our life. Yes, Peter went through a lot and ended up dying as a martyr. I've personally been in the hospital with the doctors saying that I was dying and they could do nothing to save my life. I've died and been revived twice. However, no matter what we go through in this life, For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. (Romans 8:18).

at this point, Simon was not yet a disciple. Yet, He obeyed the request even though he was, undoubtedly, tired and hungry and frustrated at having toiled all the night, and have taken nothing. Before someone becomes a true disciple, they have to display a heart which is willing to obey God and our God given authorities.

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 John 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'.

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.

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 Luke 4:28-29 about the word thrust. The functional definition for this word is: 'To push or drive with force. 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.'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Mt 4:18; Joh 1:41-42'.

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C5-S3 (Verse 3) Jesus received the requested help.

And he sat down,
and taught the people out of the ship..

Supposedly, part of the culture of that day was that the teacher sat and the students stood. Here we see that Jesus sat down, and taught the people and, undoubtedly, the people were standing on the shore. In addition, even though Jesus appeared to not be speaking to them, we can assume that He was also teaching Simon and all that were with him.

The related accounts in the Gospels by Matthew and Mark tell us that Jesus was also preaching Repent: for the kingdom of heaven is at hand. In addition, those accounts tell us that John the Baptist had been put into prison when Jesus started preaching and calling disciples.

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'.

Please see the note for John 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he sat. Mt 13:1-2; Mr 4:1-2; Joh 8:2'.

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C5-S4 (Verse 4) Jesus gave a command that started a test of faith.

Now when he had left speaking,
he said unto Simon,
Launch out into the deep,
and let down your nets for a draught..

More than one preacher has spoken on the fact that Jesus used the plural word nets while Simon responded with the singular word net. Most of such comments, which I have heard, ignored that fact that Simon was not even a disciple at the time that this command was given to him. So, how reasonable is it to expect a greater level of obedience when his relationship was this immature?

Please notice that Jesus was speaking to the group but changed to speaking to Simon personally. When people receive a call from God; for salvation, sanctification, service, etc; it often is part of a message to a general crowd and yet the call is always given at a personal level.

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'.

We find forms of the word launch in: Luke 5:4; Luke 8:22; Acts 21:1; Acts 27:2; Acts 27:4. Webster's 1828 defines this word as: ', v.t. from lance. 1. to throw, as a lance; to dart; to let fly. See whose arm can lanch the surer bolt. 2. to move, or cause to slide from the land into the water; as, to lanch a ship.
L'ANCH, v.i. to dart or fly off; to push off; as, to lanch into the wide world; to lanch into a wide field of discussion.
L'ANCH, n. 1. the sliding or movement of a ship from the land into the water, on ways prepared for the purpose. 2. A kind of boat, longer, lower, and more flat-bottomed than a long boat'.

We find forms of the word deep occurring 70 times in 68 verses of the Bible and, in the New Testament, in: Matthew 13:5; Luke 5:4; Luke 6:48; Luke 8:31; John 4:11; Acts 20:9; Romans 10:7; 1Corinthians 2:10; 2Corinthians 8:2; 2Corinthians 11:25. Webster's 1828 defines this word as: 'a. 1. Extending or being far below the surface; descending far downward; profound ; opposed to shallow; as deep water; a deep pit or well. 2. Low in situation; being or descending far below the adjacent land; as a deep valley. 3. Entering far; piercing a great way. A tree in a good soil takes deep root. A spear struck deep into the flesh. 4. Far from the outer part; secreted. A spider deep ambushed in her den. 5. Not superficial or obvious; hidden; secret. He discovereth deep things out of darkness. Job xii. 6. Remote from comprehension. O Lord, thy thoughts are very deep. Ps. Xcii. 7. Sagacious; penetrating; having the power to enter far into a subject; as a man of deep thought; a deep divine. 8. Artful; contriving; concealing artifice; insidious; designing; as a friend, deep, hollow treacherous. 9. Grave in sound; low; as the deep tones of an organ. 10. Very still; solemn; profound; as deep silence. 11. thick; black; not to be penetrated by the sight. Now deeper darkness brooded on the ground. 12. Still; sound; not easily broken or disturbed. The Lord God caused a deep sleep to fall on Adam. Gen ii. 13. Depressed; sunk low, metaphorically; as deep poverty. 14. Dark; intense; strongly colored; as a deep brown; a deep crimson; a deep blue. 15. Unknown; unintelligible. A people of deeper speech than thou canst perceive. Is. xxxiii. 16. Heart-felt; penetrating; affecting; as a deep sense of guilt. 17. Intricate; not easily understood or unraveled; as a deep plot or intrigue. This word often qualifies a verb, like an adverb. Drink deep, or taste not the Pierian spring.
DEEP, n. 1. the sea; the abyss of waters; the ocean. He maketh the deep to boil like a pot. Job x1i. 2. A lake; a great collection of water. Lanch out into the deep, and let down your nets. Luke v. 3. that which is profound, not easily fathomed, or incomprehensible. Thy judgments are a great deep. Ps. xxxvi. 4. the most still or solemn part; the midst; as, in deep of night'. Fausset's Bible Dictionary defines this word as: 'Ro 10:7, "who shall descend into the deep?" A proverb for impossibility: "say not in thine heart, I wish one could bring Christ up from the dead, but it is impossible." Nay, salvation "is nigh thee," only "believe" in the Lord Jesus raised from the dead, "and thou shalt be saved." Greek abyss (Lu 8:31), literally, the bottomless place. Translated in Re 9:1-2,11; 11:7,17, "bottomless pit." the demons in the Gadarene besought not to be cast into the abyss, i.e. before their time, the day of final judgment. 2Pe 2:4; they are "delivered into chains of darkness, and reserved unto judgment."
They are free to hurt meanwhile, like a chained beast, only to the length of their chain (Jg 1:6). the "darkness of this present world," the "air" (Eph 2:2), is their peculiar element; they look forward with agonizing fear to their final torment in the bottomless pit (Re 20:10). Language is used as though the abyss were in the lowest depth of our earth. We do not know whether this is literal, or an accommodation to human conceptions, to express the farthest removal from the heavenly light'.

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts.'.

We find forms of the word draught in: 2Kings 10:27; Matthew 15:17; Mark 7:19; Luke 5:4; Luke 5:9. The American Tract Society Dictionary defines this word as: 'A cesspool or receptacle for filth, 2Ki 10:27; Mt 15:17. Also, all the fishes taken at one drawing of a net, Lu 5:9.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Launch. Mt 17:27; Joh 21:6'.

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C5-S5 (Verse 5) Simon (Peter) submits in spite of objections.

Equivalent Section: the objection.

And Simon answering said unto him,
Master,
we have toiled all the night,
and have taken nothing:.

Equivalent Section: the submission.

nevertheless at thy word I will let down the net..

Please notice that, here, Simon (Peter) calls Jesus Master ('teacher'). It is not until later, after more spiritual growth by Simon (Peter), that he calls Jesus Lord. Jesus is regarded as a highly respected teacher and nothing more at this point. It is before Peter's call to become a disciple and this is the experience which leads up to Peter, and the others, becoming the first four (4) disciples. People who criticize Peter, at this point, have not truly considered the relationship that he has with Jesus at this point. A proper parent doesn't criticize a two-year-old for not having the abilities of a teenager. Likewise, we shouldn't criticize a pre-disciple for not obeying at the level of a spiritually mature disciple.

Our sentence has two Equivalent Sections with the First Equivalent Section giving us Peter's objection and the Second Equivalent Section giving us his subjection. Once again, in spite of his objections, Peter submits and passes the test to become a disciple. Here we see Jesus give a test which is appropriate for the spiritual development of Peter, and the others. We also see Jesus reward this level of obedience with a miracle. We should not criticize what God approves of.

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'.

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. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to related Bible references to the name of: Master.

Please see the note for Mark 6:8 about the word toil. The functional definition for this word is: 'To labor; to work; to exert strength with pain and fatigue of body or mind, particularly of the body, with efforts of some continuance or duration'.

Please see the note for John 11:10 about the word night. The Morrish Bible Dictionary defines this word as: 'Used symbolically for:
1. Death, a time "when no man can work." Joh 9:4.
2. the moral darkness of the world, in which men sleep and are drunken. 1Th 5:7.
3. the period of Christ's rejection, which is far spent, and the 'day' at hand. Ro 13:12. there will be no night of moral or spiritual darkness in the heavenly Jerusalem. Re 21:25; 22:5. It is also used symbolically for death and other evil things'. Please also see the note for Matthew 25:6 about the word midnight. Webster's 1828 defines this word as: 'n. the middle of the night; twelve o'clock at night. MID'NIGHT, a. Being in the middle of the night; as midnight studies. 1. Dark as midnight; very dark; as midnight gloom.'.

Please see the notes for 1Corinthians 11:11 and Philippians 1:23-24 about the word Nevertheless. The functional definition for this word is: 'Not the less; notwithstanding; that is, in opposition to anything, or without regarding it'.

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. Ps 127:1-2; Eze 37:11-12; Joh 21:3 nevertheless. Lu 6:46-48; 2Ki 5:10-14; Eze 37:4-7; Joh 2:5; 15:14'.

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C5-S6 (Verse 6) Jesus did a miracle.

Equivalent Section: the result of submission.

And when they had this done,
they inclosed a great multitude of fishes:.

Equivalent Section: the result of the miracle.

and their net brake..

Here we see that Jesus proved that He could provide for those who became His disciples. He did this because the Jews required a sign. 1Corinthians 1:21. God also shows us that He will bless us for becoming a disciple but God gives us a different evidence because the Greeks seek after wisdom.

Please noticed that this miracle was related to their profession. There was no question in their mind about if Jesus had done a miracle or not. Disputers, who were not there, may claim to know more than the professional fishermen who were there, but they prove themselves to be fools and anyone who follows their lies also prove that they are also fools.

in this sentence we can see God's sense of humor. Jesus told them to let down your nets for a draught (5:4). Instead of obeying exactly, they put in a single net and it brake because the draught was sized for multiple nets. When God gives us instructions, we should follow them exactly or we are likely to suffer some consequences.

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 note for John 21:3 about the word fish. The functional definition for this word is: 'The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation: Ge 1:21,28'. Forms of the word fish are found in this Gospel in: this sentence and in: 5:2, 5:9; , 9:13, 9:16, 11:11, 24:42.

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts.'.

The word brake is the past-tense form of the word broke. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they inclosed. 2Ki 4:3-7; Ec 11:6; Joh 21:6-11; Ac 2:41; 4:4; 1Co 15:58; Ga 6:9'.

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C5-S7 (Verse 7) The human response to the miracle.

And they beckoned unto their partners,
which were in the other ship,
that they should come and help them..

Peter and Andrew called James and John to help. Here we see Jesus prove that God can provide an abundance which exceeds our ability to handle. God rarely does this but made an exception for the first disciples.

We find forms of the word beckon in: Luke 1:22; Luke 5:7; John 13:24; Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40; Acts 24:10. Webster's 1828 defines this word as: 'To make a significant sign to'.

Please see the note for 2Corinthians 8:23 about the word partner. The functional definition for this word is: 'One who partakes or shares with another; a partaker; an associate; as, she is partner of my life, of my joys, of my grief's'.

Please see the note for John 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'.

Please see the note for 1Corinthians C12S24 about the word help. The functional definition for this word is: 'o aid; to assist; to lend strength or means towards effecting a purpose'. Please also see the note for 2Corinthians 8:23 about the word fellowhelper.

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

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C5-S8 (Verse 7) God's overwhelming evidence of His power.

And they came,
and filled both the ships,
so that they began to sink..

Obviously, Jesus is making a point that he can provide more than they can handle. At times in the future, Jesus will have to make this point again. But, how often does God have to prove the same point to us?

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 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'.

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'.

We find forms of the word sink in: Psalms 69:2; Psalms 69:14; Jeremiah 51:64; Matthew 14:30; Luke 5:7; Luke 9:44. Webster's 1828 defines this word as: 'to fall by the force of greater gravity, in a medium or substance of less specific gravity; to subside; opposed to swim or float. Some species of wood or timber will sink in water. Oil will not sink in water and many other liquids, for it is specifically lighter. I sink in deep mire. Ps. 69. 2. to fall gradually. He sunk down in his chariot, II Kings 9. 3. to enter or penetrate into any body. the stone sunk into his forehead. I Sam. 17. 4. to fall; to become lower; to subside or settle to a level. the Alps and Pyrenees sink before him. 5. to be overwhelmed or depressed. Our country sinks beneath the yoke. 6. to enter deeply; to be impressed. Let these sayings sink down into your ears. Luke 9. 7. to become deep; to retire or fall within the surface of anything; as, the eyes sink into the head. 8. to fall; to decline; to decay; to decrease. A free state gradually sinks into ruin. It is the duty of government to revive a sinking commerce. Let not the fire sink or slacken. 9. to fall into rest or indolence; as, to sink away in pleasing dreams. 10. to be lower; to fall; as, the price of land will sink in time of peace.
SINK, v.t. 1. to put under water; to immerse in a fluid; as, to sink a ship. 2. to make by digging or delving; as, to sink a pit or a well. 3. to depress; to degrade. His vices sink him in infamy, or in public estimation. 4. to plunge into destruction. If I have a conscience, let it sink me. 5. to cause to fall or to be plunged. 6. to bring low; to reduce in quantity. You sunk the river with repeated draughts. 7. to depress; to overbear; to crush. this would sink the spirit of a hero. 8. to diminish; to lower or lessen; to degrade. I mean not that we should sink our figure out of covetousness. 9. to cause to decline or fail. thy cruel and unnat'ral lust of power has sunk thy father more than all his years. 10. to suppress; to conceal; to intervert. If sent with ready money to buy anything, and you happen to be out of pocket, sink the money, and take up the goods on account. Unusual. 11. to depress to lower in value or amount. Great importations may sink the price of goods. 12. to reduce; to pay; to diminish or annihilate by payment; as, to sink the nation debt. 13. to waste; to dissipate; as, to sink an estate.
SINK, n. 1. A drain to carry off filthy water; a jakes. 2. A kind of bason of stone or wood to receive filthy water.'.

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C5-S9 (Verse 8) Simon Peter's response to revelation of truth.

First Step: Simon Peter's realization of the true position of Jesus.

When Simon Peter saw it,
he fell down at Jesus' knees,
saying,
Depart from me;.

Second Step: the confession of his true position.

for I am a sinful man,
O Lord..

The note for this sentence, in the Lord Jesus Christ Study, explains this reaction by Peter. Peter will have his ups and downs and many times he will forget this reaction while he is in the passion of some other event. However, at this point in his life, Peter recognizes Jesus as 'God in human flesh'.

Please see the note for 1Timothy 3:6 about the word fall. The word fell is the past-tense form of the word fall. The functional definition for this word 'To drop from a higher place; to descend by the power of gravity alone. Rain falls from the clouds; a man falls from his horse; ripe fruits fall from trees; an ox falls into a pit'.

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 As a his father'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Mt 2:11; Joh 11:32; Ac 10:25-26; Re 1:17; 22:8-9 Depart. Ex 20:19; Jg 13:22; 1Sa 6:20; 2Sa 6:9; 1Ki 17:18; 1Co 13:12; Da 10:16-17; Mt 17:6 I am. Job 40:4; 42:5-6; Isa 6:5; Mt 8:8 General references. exp: 1Sa 6:20; Mr 5:17.'.

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C5-S10 (Verse 9-10) Why the response in the prior sentence happened.

Equivalent Section: Why Simon Peter responded this way.

For he was astonished,
and all that were with him,
at the draught of the fishes which they had taken:.

Equivalent Section: the other future disciples responded the same.

And so was also James,
and John,
the sons of Zebedee,
which were partners with Simon..

Here we see the reaction of these four men who became the first disciples of Jesus. In addition, since our sentence starts with the word For, this sentence explains why Peter reacted like is reported in the prior sentence.

Please see the note for Mark 1:22 about the word astonished. 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 note for Mark 1:19 about James. There are several men with this nameans the reader must use the context to determine which one is spoken of in that reference. In general, if the James is called son of Zebedee, or is associated with John, then it is this James. The functional definition for this word is: 'Surnamed the greater, or the elder, to distinguish him from James the younger, was one of the twelve apostles, brother of John the evangelist, and son of Zebedee and Salome, Mt 4:21; 27:56'. This James are found in this Gospel in: this sentence and in: 6:14, 8:51, 9:28, 9:54.

Please see the note for Mark 1:20 for all the Bible references to Zebedee.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Lu 4:32,36; Ps 8:6,8; Mr 9:6
James. Lu 6:14; Mt 4:21; 20:20 exp: Mt 10:2. partners. Lu 5:7; 2Co 8:23'.

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C5-S11 (Verse 10) The call of Simon and the others.

First Step: Jesus provides assurance.

And Jesus said unto Simon,
Fear not;.

Second Step: Jesus gives a promise.

from henceforth thou shalt catch men..

Matthew 4:17-22; Mark 1:14-20; Luke 5:1-11 and John 1:37-51 present the call of the first four (4) disciples, who would become apostles, by Jesus. As part of the call, Jesus causes a miraculous catch of fishes (Matthew 4:17-22; Mark 1:14-20 and Luke 5:1-11. Please see the Table Of Miracles about this, and similar, miracles).

Here, Jesus promises to turn them into soul winners. That is one thing that true disciples do.

Please be sure to see the Doctrinal Study called Fear the Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that the fear of the lord means 'deep abiding respect'. The true Biblical definition is: 'the absolute assurance that God will hurt us more than we can imagine if we continue in sin'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord. Please also see the note for Matthew 10:26 about the phrase fear not. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'. Please also be sure to see the Doctrinal Study called Fear the Lord as well as looking at the other notes mentioned in the word definitions, below. There is an extremely popular doctrinal error which claims that the fear of the lord means 'deep abiding respect'. The true Biblical definition is: 'the absolute assurance that God will hurt us more than we can imagine if we continue in sin'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

Please see the note for 2Corinthians 5:14-15 about the word henceforth. The functional definition for this word is: 'from this time forward'.

We find forms of the word catch in: Exodus 22:6; Leviticus 17:13; Judges 21:21; 1Kings 20:33; 2Kings 7:12; Psalms 10:9; Psalms 35:8; Psalms 109:11; Jeremiah 5:26; Ezekiel 19:3; Ezekiel 19:6; Habakkuk 1:15; Matthew 13:19; Mark 12:13; Luke 5:10; Luke 11:54; John 10:12. Webster's 1828 defines this word as: 'to seize or lay hold on with the hand; carrying the sense of pursuit, thrusting forward the hand, or rushing on. And they came upon him and caught him. Acts 6. 2. to seize, in a general sense; as, to catch a ball; to catch hold of a bough. 3. to seize, as in a snare or trap; to ensnare; to entangle. They sent certain of the Pharisees and of the Herodians, to catch him in his words. Mark 12. 4. to seize in pursuit; hence simply to overtake; a popular use of the word. He ran, but could not catch him companion. 5. to take hold; to communicate to. The fire caught the adjoining building. 6. to seize the affections; to engage and attach to; as, to catch the fair. 7. to take or receive by contagion or infection; as, to catch the measles or small pox. 8. to snatch; to take suddenly; as, to catch a book out of the hand. 9. to receive something passing. The swelling sails no more catch the soft airs and wanton in the sky. Trumbull. Tocatch at, to endeavor to seize suddenly. Tocatch at all opportunities of subverting the state. Tocatch up, to snatch; to take up suddenly.
CATCH, v.i. 1. to communicate; to spread by infecting; as, a disease will catch from man to man. 2. anything that seizes or takes hold, as a hook. 3. the posture of seizing; a state of preparation to catch, or of watching an opportunity to seize; as, to lie upon the catch. 4. A sudden advantage taken. 5. the thing caught, considered as an object of desire; profit; advantage. Hector shall have a great catch. Shak. 6. A snatch; a short interval of action. It has been writ by catches. 7. A little portion. We retain a catch of a pretty story. 8. In music, a fugue in the unison, wherein to humor some conceit in the words, the melody is broken, and the sense is interrupted in one part, and caught and supported by another, or a different sense is given to the words; or a piece for three or more voices, one of which leads and the others follow in the same notes'. The functional definition for this word is: 'To seize or lay hold on with the hand; carrying the sense of pursuit, thrusting forward the hand, or rushing on'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'from. Eze 47:9-10; Mt 4:19; 13:47; Mr 1:17; Ac 2:4'.

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C5-S12 (Verse 11) The future disciples responded to the call.

And when they had brought their ships to land,
they forsook all,
and followed him..

As already mentioned, this call was not to salvation but to discipleship. We see, in the various Gospel accounts, that they received special training that was taught to them personally but denied to others. An example is that Jesus explained parables to them but refused the explanation to the general crowd.

Notice that they had to make a commitment to Jesus before they received this special training. Our sentence tells us that they forsook all, and followed him. The equivalent action today is to go to Bible School. Like I tell students and church members,, a secular university teaches people how to make a living. Bible School teaches them how to live.

A preacher needs to be aware of the type of people in his audience and match his message to his audience. 1Corinthians 3:1-3 says: And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. forye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? the same is true for preachers, especially when they are dealing with a Sunday morning crowd. Now, in general, a preacher can get into stronger doctrine with the Sunday night and midweek crowds, but the preacher still needs to be aware that many in his crowd are still spiritual small children. As we read the various Gospel accounts we see that Jesus took His disciples to a place where they were alone before revealing hard doctrine to them. The main example, that I can think of, is when He started to reveal to them that He would be crucified. Thus, there are some lessons which can only be taught when the entire audience is supposed to be spiritually mature.

In pretty much every class that I teach at Bible School, the students exclaim that I am showing them truths in the Bible that they were never shown before. This is because I teach meat doctrine which the normal church service audience can't handle or that they would get very upset with if I preached it to them. For example, one preacher who was visiting the mission field told me that something which I told him would be used when he was away from his own church, and probably at places like Church Camp where stronger doctrine can be preached. However, he would not preach it to his own people in a regular service because it was a truth which would upset many and could cause some spiritually immature people to leave.

What I am getting at is a truth seen here. Saved people who never make a true sacrifice in order to commit their life to follow Jesus are limiting their own spiritual growth and eternal blessings. Remember, that Jesus started this account with teaching the crowd and then separating these four met to teach them a separate and special lesson. He also did a miracle to prove that they would be provided for and to give them a glimpse at the potential rewards. However, they also understood that these rewards would only be received if they forsook all, and followed him.

Please see the note for John 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'.

Please see the note for 2Corinthians 4:8-10 about the word forsake. The functional definition for this word is: 'Deserted; left; abandoned''. The word forsook is the past-tense form of the word forsake.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition for this word is: 'to go after or behind; to walk, ride or move behind, but in the same direction'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me. Forms of the word follow are found in this Gospel in: this sentence and in: 5:27, 5:28, 7:9, 9:11, 9:23, 9:49, 9:57, 9:59, 9:61, Luke 13:33, 17:23, 18:22, 18:28, 18:43, 22:10, 22:39, 22:49, 22:54, 23:27, 23:49, 23:55.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they forsook. Lu 18:28-30; Mt 4:20; 10:37; 19:27; Mr 1:18-25; 10:21,29-30; Php 3:7-8 General references. exp: Lu 5:28; 14:33; 18:28.'.

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C5-S13 (Verse 12) The next account of true Biblical faith.

Equivalent Section: the conditions of the account.

And it came to pass,
when he was in a certain city,
behold a man full of leprosy:.

Equivalent Section: the act of faith and worship.

who seeing Jesus fell on his face,
and besought him,
saying,
Lord,
if thou wilt,
thou canst make me clean..

In Matthew 8:1-4; Mark 1:40-45 and Luke 5:12-14, Jesus cures a single man of leprosy. In addition, Luke 17:11-19 gives the account of Jesus healing ten (10) lepers. The account here in Luke, and the account in Mark, may be the same incident but the account in Matthew is definitely a different, but similar account. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

In Matthew, this miracle of healing follows the teaching of the Beatitudes. That makes it a different time in the ministry of Jesus and a separate, but similar, incident. In Mark, we are told that Jesus was teaching and casting out devils in Galilee, but we are not told what He was teaching and the details given are not specific enough to say if it is the same incident reported by Luke or if it was a different incident. If it is the same, then Luke reports some words said by the leper which Mark does not report, but that is not enough to insist that they are separate incidents. In Luke we are told that this occurred some time after Peter's conversion and after Jesus had called James and John and Peter and Andrew to be disciples. Here, in Luke, we are told that, after this incident, Jesus withdrew himself into the wilderness, and prayed and then the next incident happened on a certain day. In Mark, we are told that, after the miracle, gain he entered into Capernaum, after some days. Therefore, both Gospel accounts tell us nothing more about the particulars of the healing and tell us that the next incident reported, in each Gospel account, was after some days. Therefore, this report of the healing of leprosy may be the same incident in Mark and Luke or may be different incidents. We can not know for positive while we can be positive that the incident reported by Matthew is a different incident and we can be positive that the healing often (10) lepers is another separate incident.

We are told that leprosy is a blood disease that causes people to become numb and not notice other sores and infections. As a result, people don't notice the disease and infection destroying their body. Supposedly, a leper rejoices when he feels pain because then corruption can't sneak in without being noticed. That is why God uses leprosy as a type of sin in the Bible. The teaching of the Beatitudes is designed to make God's people aware of how numb they have become to sin and corruption in their personal lives and relationship with a holy and righteous God. Jesus physically healed this man of leprosy as a physical example of the spiritual healing that he intended the Beatitudes to perform in our lives. In Mark and Luke, this miracle followed the arrest of John the Baptist by the government when John the Baptist pointed out the corrupt and sinful life of the head of the government. The people had not protested the arrest of John, which, again, showed the people had become numb to the sin in their leadership. Both the civil and the religious leadership had become corrupt. Neither the religious leadership, nor the people, complained about the civil government becoming corrupt.

Please notice this man's attitude, as reported in this Gospel account, when he fell on his face, and besought him. How many people make demands on God, demonstrating a totally different attitude, and then complain when they don't receive what they demand from God? Both Matthew and Mark report that the leper had a similar attitude.

In Matthew and Luke, we are told that the leper came to the man named Jesus and called Him Lord. This was in recognition that Jesus is ' God in human flesh' and it takes God's power to cleanse the leper and to cleanse our hearts from the effects of sin in our lives. In addition, it recognizes that even when our government and religious leadership is corrupt, we can be clean and righteous in our personal life.

In Luke 4:16-31 we are told how Jesus went to the synagogue of His home town (Nazareth) to preach on the sabbath and the people ended up trying to kill Him. They were familiar with Him and assumed that He 'owed' them miracles because of that but were angry when He taught them that, in the Old Testament, God's people didn't receive certain miracles while heathen did. Basically, he rebuked them for their assumption upon familiarity.

As one of the examples in the Old Testament, He told them And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. (Luke 4:27) Naaman was cleansed when he obeyed the man of God in recognition of the power of God and God's right, as Lord, to decide what he wanted to do and how He wanted to do it. This leper that received his healing from Jesus had the same attitude because he addresses Jesus as Lord. In addition, in all three Gospel accounts, the leper said if thou wilt, thou canst make me clean, which shows personal faith in Jesus. The people in Nazareth did not receive miracles because they insisted upon keeping a different attitude. Thus, we see that the attitude of the person receiving the miracle makes a major difference in God's decision of if they receive the miracle or not.

In all three accounts of this type of miracle for a single man, Jesus told the man to tell no one but to go to the Temple and thank God properly. When Jesus cle and a long term sin out of our lives, along with the corruption that it causes, he doesn't want us telling everyone because the telling of it often leads to our glorifying the sin while trying to show how great of a cleansing that we received. This may not make sense to some people, but the lesson is clear. We need to go to our Lord God for cleansing and do whatever He tells us to do, without changing or questioning it, and then thank God properly for deliverance.

Returning to the specifics of the account in this particular Gospel, we see that this sentence tells us that this leper used Lord, to address Jesus, and to recognize that Jesus is 'God in human flesh'. (Please notice that our sentence uses an uppercase Lord which is only used for God in the Bible.) .In addition, the man fell on his face,. This shows worship, which is to only be given to God. The man would have known this truth since he was raised in a Jewish culture and Jesus would have rejected any worship directed to Him as a human man.

Again, the use of the word besought shows his attitude as has already been reported for other words in this sentence.

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 see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

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 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 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 2Corinthians 4:6 about the word face. The functional definition for this word is: 'the surface of a thing, or the side which presents itself to the view of a spectator'. The application, in this sentence, is: 'The person'.

Please 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'. Please also see the note for 2Corinthians 12:8 about the word besought. This word is the past-tense form of the word beseech.

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'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a man. Mt 8:2-4; Mr 1:40-45 full. Lu 17:12; Ex 4:6; Le 13-14; Nu 12:10-12; De 24:8; 2Ki 5:1,27; 7:3; 2Ch 26:19-20; Mt 26:6 fell. Lu 17:16; Le 9:24; Jos 5:14; 1Ki 18:39; 1Ch 21:16 besought. Lu 17:13; Ps 50:15; 91:15; Mr 5:23 if. Ge 18:14; Mt 8:8-9; 9:28; Mr 9:22-24; Heb 7:25'.

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C5-S14 (Verse 13) The request is given.

Equivalent Section: Jesus agrees with the request.

And he put forth his hand,
and ouched him,
saying,
I will:.

Equivalent Section: Jesus grants the request.

be thou clean..

In Mark 1:40-45 and Luke 5:12-14, Jesus cures a man of leprosy in what is probably the same reported incident. Please see the note for Luke 5:12 for a detailed analysis of this, and similar, miracles of curing leprosy. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

As already explained in a note for a prior sentence, Jesus did not have to physically move nor tough this man in order to heal him. The physical gesture was to help the faith of the Jews who were watching. The equivalence of our sentence lets us know that this man was made clean because Jesus willed it.

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 Colossians C2-S11 about the word touch. The functional definition for this word is: 'To come in contact with; to hit or strike against'. Forms of the word touch are found in this Gospel in: this sentence and in: 6:19, 7:14, 7:39, 8:44, 8:45, 8:45, 8:46, 8:47, 11:46, 18:15, 22:51, 23:14.

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. Forms of the word will are found in this Gospel in: 2:14, 3:17, 4:6, 4:23, 5:5, 5:13, 5:35, 5:37, 6:9, 6:47, 7:42, 9:5, 9:23, 9:24, 9:57, 9:61, 10:22, 10:29, 10:35, 11:2, 11:8, 11:11 11:11, 11:12, 11:24, 11:49, 12:5,, 12:18, 12:19, 12:28, 12:34, 12:36, 12:37, 12:44, 12:46, 12:47, 12:48, 12:55, 13:24, 13:31, 14:5, 15:18, 16:11, 16:13, 16:30, 16:31, 17:1, 17:7, 17:8, 17:22, 17:37, 18:5, 18:8, 19:14, 19:22, 20:3, 20:5, 20:6, 20:13, 20:18, 21:6, 21:7, 21:15, 22:16, 22:18, 22:42, 22:67-68, 23:16, 23:20, 23:22, 23:25.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Ge 1:3,9; Ps 33:9; 2Ki 5:10,14; Eze 36:25-27,29; Ho 14:4; Mt 9:29-30 exp: Mt 8:3.'.

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C5-S15 (Verse 13) The results of the request.
And immediately the leprosy departed from him.

Here we see an immediate healing. This did not always happen and we can not expect immediate miraculous healing upon demand. I've had some miraculous healings. Some things God has never healed. I've had many healings between the two extremes. It is all up to God's discretion and what will get Him the most glory.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'roximate; 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: 'immediately. Lu 4:39; 8:54-55; Joh 4:50-53 exp: Lu 5:25.'.

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C5-S16 (Verse 14) Jesus adds a required response to the man receiving his request.

Equivalent Section: What he was to not do.

And he charged him to tell no man:.

Equivalent Section: What he was to do.

but go,
and shew thyself to the priest,
and offer for thy cleansing,
according as Moses commanded,
for a testimony unto them..

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but and providing the polar opposite of the First Equivalent Section. That is: the First Equivalent Section is instructions on who to not give a testimony to and the Second Equivalent Section giving instructions on who to give a testimony to.

We see the same instructions given in Matthew 8:4 and Mark 1:44 and both of those references follow Jesus healing an individual of leprosy. The doctrine related to these instructions was explained in the note for Luke 5:12.

Here we see that Jesus was not looking for personal glory but commanded people to obey the Mosaic Law. We also see that His reputation increased while He tried to minimize it, exactly as Proverbs 11:24 says.

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.

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 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 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 1Corinthians C8S7 about the word offer. Webster's 1828 dictionary defines this word as: 'Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

Please see the note for Hebrews 3:1 about Moses. The functional definition for this word is: 'While this name is often used for the physical man, it is also used in the Bible to refer to the Law that God gave to His people through the man. In the New Testament, the Law for the saved comes from the Lord Jesus Christ'. Moses are found in this Gospel in: 2:22; 5:14, 9:30, 9:33, 16:29, 16:31, 20:28, 20:37, 24:27, 24:44.

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 Psalms 119 about the words testimony / testimonies. The functional definition for this word is: 'statements that are used in a court of law to judge the legality of someone's actions. these require first-hand experience because anything else would be rumor and not legal to present in court'. Please also see the message called Testimony of God. Please note that Jesus sent this man to be a testimony unto the priests. They were the people who were responsible for truly knowing, and teaching, the Mosaic Law and while they fought against the legal evidence that Jesus presented, including this healing, that he was a true messenger from God, they could not deny the evidence when they were judged by God. We each need to be careful about rejecting evidence which God will use when he judges us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he charged. Mt 8:4; 9:30; 12:16 exp: Mr 5:43; Lu 8:56. and shew. Lu 17:14; Le 13:2 and offer. Le 14:4,10,21-22 for. Lu 9:5; Mt 10:18; Mr 1:44; 6:11 exp: Mt 8:4. General references. exp: De 24:8; Mt 12:16.'.

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C5-S17 (Verse 15) Jesus did not receive His wish.

Equivalent Section: God chose to do otherwise.

But so much the more went there a fame abroad of him :.

Equivalent Section: People sought blessings from God.

and great multitudes came together to hear,
and to be healed by him of their infirmities..

Please also see the Table of Miracles in the Gospels about this, and similar, miracles. Where many miracles name a specific person and / or a specific miracle, several places in the Gospels are like this sentence in that they just say that Jesus healed many and / or cast out devils.

Our sentence starts with the word But, which means that it is continuing the subject from the prior sentence while changing direction. In the prior sentence we were told that Jesus tried to avoid fame. in this sentence we read that He received it anyway.

It is also possible that Jesus received the fame because, according to Mark 1:45, this man disobeyed and, as we read, But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter. It is also possible that other Jews, who saw the miracle, also published the matter and increased the fame of Jesus. Regardless of the direct cause, Jesus had to deal with the results.

One thing to pay attention to, in this sentence, is that they came together to hear as well as to be healed by him of their infirmities. Other places we read that Jesus rebuked the crowd because they were really only interested in free bread and the show of His doing miracles. But, that is a different time in His ministry.

Another thing to pay attention to is the equivalency in our sentence. That means that His fame. was as much or more for His teaching as it was for His healing. In addition, those who came for His healing had infirmities as opposed to later in His ministry when many were there for the show and the ability to be a gossip.

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'.

Please see the note for Romans C16S22 about the word abroad. The functional definition for this word is: 'Beyond the limits of a designated area'. That is; we are to go beyond our normal area of living in order to take the Gospel to others. Please also see the note for Romans C5S2 about the phrase shed abroad.

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 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."'.

Please see the note for Romans C8S24 about the word infirmity. Webster's 1828 defines this word as: 'An unsound or unhealthy state of the body; weakness; feebleness. Old age is subject to infirmities. 2. Weakness of mind; failing; fault; foible. A friend should bear a friend's infirmities. 3. Weakness of resolution. 4. Any particular disease; malady; applied rather to chronic, than to violent diseases. 5. Defect; imperfection; weakness; as the infirmities of a constitution of government'. Forms of the word infirmity are found in this Gospel in: this sentence and in: 7:21, 8:2, 13:11, 13:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'so. Pr 15:33; 1Ti 5:25 went. Mt 4:23-25; 9:26; Mr 1:28,45 great. Lu 12:1; 14:25; Mt 4:25; 15:30-31; Mr 2:1-2; 3:7; Joh 6:2 exp: Mt 8:1. General references. exp: Mt 12:16.'.

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C5-S18 (Verse 16) Jesus got alone with God the Father and prayed,

And he withdrew himself into the wilderness,
and prayed,.

Please notice the response from Jesus when God the Father did differently from what He desired. I write that God the Father did this because, while God used men to do His work, God the Father was in control of all that happened to Jesus. It is easy for God's people to forget that God is in control of their lives when things don't go the way that they desire.

In the prior sentences we read where Jesus charged a man to not tell others and, yet, God the Father caused so much the more went there a fame abroad of him. Therefore, even Jesus did not always get His desires. However, when that happened, Jesus didn't complain nor got depressed nor did any of the other things that we typically do when we don't get our own way. Instead, He sought God the Father in private prayer and submitted to the will of God the Father.

This is the only place in any of the Gospels where we read what is in this particular sentence. We read, several places, that Jesus sought to be alone in His prayers but no other place says that He withdrew himself into the wilderness for that purpose. Further, we can only speculate about the purpose. Personally, I believe that Luke put this sentence here with purpose, which means that it is related to the context. That is, Jesus was checking with God the Father about unwanted fameans about how God the Father wanted Him to handle future events.

It is also possible that this sentence is related to Mark 1:45 where we read: But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter. We already dealt with what Mark said that the man did, in the note for the prior sentence. What we are looking at, in this sentence within the account from Luke, is that Jesus withdrew himself into the wilderness. Yes, He prayed. But, If this sentence actually matches with the time that Mark's account reports, then Jesus moved His ministry into the wilderness and didn't just go there to pray.

Please see the note for Galatians C2-S7 about the word withdrew. The functional definition for this word is: 'v.t. with and draw. 1. to take back; to take from. It is impossible that God should withdraw his presence from anything. We say, to withdraw capital from a bank or stock in trade, to withdraw aid or assistance. 2. to recall; to cause to retire or leave; to call back or away. France has withdrawn her troops from Spain.
WITHDRAW, v.i. to retire; to retreat; to quit a company or place. We withdrew from the company at ten oclock. She from her husband soft withdrew'. Please see the note for Matthew 15:7-8 about the words draw / drawn. The functional definition for this word is: 'to pull'. That note has the definitions from Webster's 1828 , which like mose man written dictionaries, are actually many applications. When the th is added to the word (draweth), 'it is a life-stype action'. The word drawn is the past-tense form of the word draw. Please also see the note for Matthew 15:7-8 about the word drew is: 'another past-tense form of the word draw'.

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'.

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

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C5-S19 (Verse 17) The start of the next incident.

Equivalent Section: the physical circumstances of the incident are stated.

And it came to pass on a certain day,
as he was teaching,
that there were Pharisees and doctors of the law sitting by,
which were come out of every town of Galilee,
and Judaea,
and Jerusalem:.

Equivalent Section: the spiritual circumstances of the incident are stated.

and the power of the Lord was present to heal them..

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. However, as explained in the note for the prior sentence, Jesus had to move His ministry into the wilderness because the crowds were getting too large to meet indoors. (That is why the house was so full for this incident.) this is also when Jesus attracted the religious leaders attention enough that they started sending members of their group to spy on Him.) the friends of the sick man had to lower him through the roof because the house was so packed with people that they could not get their friend to Jesus any other way. In addition, as our sentence says, there were Pharisees and doctors of the law sitting by and they were upset when Jesus said: Man, thy sins are forgiven thee. Jesus used this incident to prove that He was 'God in human flesh'. They rejected His proof, but that does not change the fact that He provided it.

in this incident, all three Gospel accounts tell us that Jesus cured a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

The next little bit does a detailed comparison of the three accounts of this incident. The reader may want to skip past this section. If the reader continues, it is highly recommended to open Bibles, or tabs on the computer, to where these accounts are found in each Gospel account. With out those references, the following can get difficult to follow.

Matthew's account presents this incident happening after Jesus dealt with the mad mam of Gadara. Luke's account presents this incident happening after Jesus called His first four (4) disciples. Luke does not deal with the mad mam of Gadara. until Luke 8. Mark's account presents this incident happening after Jesus called His first four (4) disciples and started His ministry in Galilee. Mark does not deal with the mad mam of Gadara. until Mark 5. Obviously, these Gospel accounts are not in a strict time sequence. Each Gospel writer collected incidents together which supported the various points that they wished to present. The various points come together to present the different pictures of Jesus, and his ministry, that the Gospel writer presents to us. Therefore, since the Gospel writers are not presenting a strict time sequence of events, there is no conflict even though the order of incidents vary from one Gospel account to another. What is more important is to compare the details of this incident and get a fuller picture than we receive from looking at a single account.

As far as time sequence goes, it is most likely that Mark's account, and Luke's account, are the closest to the actual time sequence. Matthew's account, in Matthew 4, synchronizes with the accounts in Mark and Luke, for events preceding this incident, with Matthew including that Jesus crossed the lake and taught the 'Sermon of the Mount' and then returning to His home town, afterwards, for this incident. Neither Mark nor Luke report that teaching. Therefore, there is not necessarily a conflict in the order of events, only that Matthew presents much detail about what Mark and Luke do not report.

We can disregard what happened before this incident as those events do not affect what happened in this incident. After this incident, all three Gospel accounts tell of Jesus calling Matthew to discipleship. Therefore, the three Gospel accounts are still in sync with each Gospel writer presenting details that are not presented by the other two writers or details which only one of the other writers present. Now, with those contextual requirements out of the way, we can look at the details of this incident as presented by the various Gospel accounts.

Matthew 9:1 tells us that Jesus came into his own city. Mark 2:1 tells us that it was noised that he (Jesus) was in the house. Luke 5:17-26 tells us that it came to pass on a certain day, as he was teaching. So, putting these details together, we see that Jesus returned to His own city and was in a house (we see latter in Matthew that it was not His own house) and people told others that He was there. The people went to the house of Jesus and He taught them. In addition, there were Pharisees and doctors of the law who came and were sitting by (taking the position of other teachers and authorities on the Bible and on religion).

So, this is the set-up for this incident and Jesus decided to take advantage of it. He knew what the Pharisees and doctors of the law were there for. He knew that they weren't there to support His ministry but were there to see how much of a threat to their own positions and authority He would be. In Luke's Gospel account, we are told that Jesus perceived their thoughts and responded to them. However, since he said Man, thy sins are forgiven thee before Luke reports that Jesus perceived their thoughts, He deliberately created a test for the Pharisees and doctors of the law. The test was if they would accept the evidence and proof that he was God's Messiah / Christ or if they would reject God's truth in order to protect what they perceived as their own power and authority in this world.

Therefore, we have a report, within three Gospel accounts, where several friends went to a lot of work to get a sick man to Jesus. We also have his miraculous healing. We also have a lot of preaching and teaching on these points of this incident. However, based upon what is reported that Jesus said and did, the pain point of reporting this incident is the test for the religious leaders and their failure of that test. This is also the same type of test that God gives to most religious people and that most fail. Even those people who consider themselves to be 'good Godly Bible believing fundamental KJV only Baptists' often fail this test when God shows them that what they believe actually goes against what the Bible literally says. I've had more than one such preacher tell me 'we're going to have to agree to disagree' when I told them that what they were doing went against what the Bible literally says that we are to do. I've also seen God bring a judgment upon them, including a judgment of death once. The conclusion is that religious people still need to be wary of pride and of refusing correction from God. Many people who condemn the Pharisees still make the same error as is reported in this incident. That is: they misjudge based upon a religious doctrine which they think comes from the Bible but which actually does not and which they failed to verify before accepting it.

Moving on, Matthew 9:2 tells us And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. Mark 2:2-5 tells us many more details such as there being four friends and their tearing up the roof in order to lower the sick friend because they could not get in any other way. Our account here in Luke also gives us many of these details and the notes for the following sentences give the relationships between the Gospel accounts. The main doctrinal point, of this section, is that Jesus saw their faith (Matthew 9:2; Mark 2:5 and Luke 5:20). The doctrinal lesson is that our faith can be used by God for blessing and salvation of others. In James 5:15 we read the prayer of faith shall save the sick. Lots of religious people like to claim that their faith provided the healing, when there is healing, and the sick person's lack of faith prevented the healing. According to our current sentence, all results are based upon the faith of the people proving help.

Next we see that what is reported that Jesus said to the sick man has slightly different words reported in each Gospel account but that the message is the same in all accounts. There is no true doctrinal difference between the three reports. Luke reports that Jesus addressed him as Man while Matthew and Mark report that Jesus addressed him as Son. The message from Matthew and Mark is that he was expected to receive the character of Jesus, when it comes to believing God, while the message from Luke is that blessings from God are freely offered to all. Since the change in character is the expectation of all truly saved, and not a requirement for salvation, there really is not a doctrinal difference attributable to these two forms of address. Further, since all three Gospel accounts report that Jesus said: thy sins (are / be) forgiven thee, there can be no valid argument about his being saved.

The only other detail, within this section, which is different, is that Matthew reports that Jesus also said be of good cheer while Mark and Luke did not include that phrase. Again, there are no doctrinal differences.

Next, Matthew 9:3 tells us And, behold, certain of the scribes said within themselves, this man blasphemeth. Mark 2:6-7 tells us But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man thus speak blasphemies? who can forgive sins but God only? Meanwhile, Luke 5:21 tells us: And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? Now, yes there are some differences which people can claim are significant, but none of them cause a doctrinal dispute.

First, all three Gospel accounts report that there was more than one scribe and more than one Pharisee. Therefore, it is quite reasonable for several, or all, to have the same general religious based thoughts while the details differed from person to person and each Gospel writer reporting the specific thoughts told to him by the Holy Ghost. This alone negates any claims of conflict. Secondly, Luke reports that they began to reason, saying, Who is this which speaketh blasphemies? while Mark reports the middle part of their reasoning which was: Why doth this man thus speak blasphemies? and Matthew reports the conclusion of their reasoning which was: this man blasphemeth. Once more, we have no doctrinal conflict.

Next, Matthew 9:4 tells us And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? Mark 2:8 tells us And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? Meanwhile, Luke 5:22 tells us: But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts? OK, Luke says that Jesus perceived their thoughts. Mark reports the Jesus perceived in his spirit that they so reasoned within themselves. Matthew reports that Jesus was knowing their thoughts. A perceptive person can often figure out what another person, or group of people, are thinking by the looks on their faces and other body language. Public speakers do it all of the time and call it 'reading the audience'. In addition, a truly spiritual person, such as Jesus was, can receive spiritual discernment from the Holy Spirit. That is what Mark reports that Jesus did. Therefore, when we realize that Matthew, once more, only reported the conclusion while Mark and Luke report the process, we, again, see that there are no doctrinal differences.

Within all three Gospel accounts, we are told that the scribes reasoning in their hearts...who can forgive sins but God only? they knew this because Isaiah 43:25 tells us that God forgives sins. Jesus answers them with But that ye may know that the Son of man hath power on earth to forgive sins. Jesus deliberately uses Son of man to emphasize His human nature. That is why these accounts use the title of Jesus. It was the physical man that perceived their thoughts by the power of God. This is the same power that Godly men still use when people think the Godly man is reading their mind. In truth, the Holy Spirit gives them spiritual perception.

Beyond the fact that the physical man perceived in His own (human) spirit the things that the Holy Spirit revealed to Him, we have the underlying concept of judgment. The fact is that judgment belongs to God's role known as Lord. These scribes properly understood God's law and rightly determined that no man could take the Lord's role of judgment. However, what they failed to realize, and refused to accept, is that the Lord has the right to grant His privilege to another. The Bible makes it clear that God the Father has given this responsibility to the Lord Jesus Christ.

What these scribes failed to understand is that God the Father made Jesus the Lord of all men. Therefore, God the Father has given Jesus the right to judge men while in His human role and has not insisted that the Son of God reserve judgment for when He returned to Heaven. This is seen in the many times that Jesus judged men before His death and yet the Bible does not call Him Lord Jesus until after the resurrection (Luke 24:3).

One of the doctrinally important parts of the question, which Jesus asked these religious people, is something that most people fail to notice. That is: every Gospel report uses the word ye ('each and every one of you personally'). in this sentence, of each Gospel account, Jesus accused 'each and every one of them personally' of sin. Please notice that while Mark reports that Jesus used the phrase reason ye these things in your hearts? and Luke reports that Jesus used the phrase reason ye in your hearts?, Matthew reports that Jesus used the phrase think ye evil in your hearts?. Of course, reasoning is a type of thinking. But, the important part is that Jesus said that making such accusations against the Son of God is evil, even when we only do it in our heart.

Next, Matthew 9:5 reports that Jesus asked them For whether is easier, to say, thy sins be forgiven thee; or to say, Arise, and walk? Mark 2:9 tells us that Jesus asked them Whether is it easier to say to the sick of the palsy, thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? Meanwhile, Luke 5:23 tells us that Jesus asked them Whether is easier, to say, thy sins be forgiven thee; or to say, Rise up and walk? the only difference between what Matthew reports and what Luke reports is that Matthew adds the word For, which means this question is giving the reason for the prior question. The wording from Luke makes that relationship assumed. In addition Matthew uses the word arise while Luke uses the word uses the word rise. There is no true difference between the reported questions. Now when we look at the question reported by Mark, we see more words reported but, essentially, the same question. Therefore, once more, we see that there are no doctrinal differences at the detail level and this detailed analysis is proving that there are no doctrinal differences at the group level of the reports, for this incident, within the three Gospel accounts.

Our next sentence, in all three Gospel accounts, again has minor wording differences which make no doctrinal difference. For example, Luke uses the word couch while Matthew and Mark use the word bed. In addition, Matthew uses the phrase go unto thine house while Mark uses the phrase go thy way into thine house and Luke uses the phrase go into thine house. Yes, there is a technical difference between the words unto and into, but there is no doctrinal difference in the message. However, people will pick a fight over these technical differences in order to distract their listeners from the fact that their true objection is the claim that Jesus hath power upon earth to forgive sins. (All three Gospel accounts make this doctrinal statement clear.) In addition, since all three Gospel accounts clearly tell us Who can forgive sins, but God alone and to claim otherwise makes the person blasphemeth, this becomes a clear doctrinal statement that Jesus is 'God in human flesh'. That is the truth that religious people truly object to but which they can not prove wrong. Therefore, they claim minor technical errors in other parts of these Gospel reports in order to claim that the entire report, in general, is in error. They, thereby, deny this truth in general while they can not deny it in the specific.

Next, Matthew 9:7-8 reports that Jesus arose, and departed to his house. But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men. at this point, Matthew is done with his report while Mark and Luke give is a few more details but all three Gospel accounts report that God was glorified. Mark 2:12 tells us that And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. Luke 5:25-26 tells us that And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day. the main difference is that Luke adds that the man was glorifying God and that the spectators were filled with fear (of God). Other than these two things, there are minor word differences which make no doctrinal differences.

After this account, Luke starts the account of Jesus calling Matthew to discipleship. Mark tells us: And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. then Mark continues with the account of Jesus calling Matthew to discipleship. We already saw that Matthew reported that Jesus arose, and departed to his house. So, in time sequence, Jesus arose, and departed to his house then, sometime later and after the scribes and the Pharisees left, Jesus went forth again by the sea side; and all the multitude resorted unto him, and he taught them. Finally, after those things, Jesus called Matthew to discipleship.

Everything within this note, up to this point, is an analysis of the context found in the three Gospel accounts. Now we will deal with this sentence itself. The start of this account, in the other two Gospels, can be found using the links above. However, each Gospel account starts differently and there is no sentence, in the other Gospels, which also has the information found in this sentence.

Within our sentence, we have two Equivalent Sections with the Second Equivalent Section telling us that the power of the Lord was present to heal them. in this account, Jesus proved that He had this power and used it to claim that He was / is 'God in human flesh'. He did this because, as out First Equivalent Section tells us, there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem. Jesus knew that they were there to try and assert their own power and authority above His in matters of religion and doctrine. Therefore, He met their challenge directly and proved that they did not have even the power and authority which would be required to challenge Him. Not even Satan had that power and authority, as Luke reported earlier in his Gospel account.

Next, please notice that the power of the Lord was present to heal while Jesus was teaching. That means that this power of the Lord was there to back the doctrine which Jesus was teaching. The man who was sick was sick of the palsy, which is a wasting sickness. This disease was symbolic of the moral sickness caused by the doctrine of the religious leaders. So, while Jesus healed the physical sickness, He was also, symbolically, giving the message that He was there to heal the religious sickness. In addition, when Jesus told this healed man to Arise, and take up thy couch, and go into thine house, Jesus was, symbolically, telling the man to get away from the sickly doctrine which the religious leaders taught and stop laying around expecting that religion will make everything OK with 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 John 3:1 about the word Pharisee. The functional definition for this word is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews. they were extremely accurate and minute in all matters appertaining to the law of Moses (Mt 9:14; 23:15; Lu 11:39; 18:12). From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. they could not bear his doctrines, and they sought by every means to destroy his influence among the people.'. Forms of this word are found in this Gospel in: this sentence and in:5:21, 5:30, 5:33, 6:2, 6:7, 7:30, 7:36, 7:37, 7:39, 11:37, 11:38, 11:39, 11:42, 11:43, 11:44, 11:53, 12:1, 13:31, 14:1, 14:3, 15:2, 16:14, 17:20, 18:10, 18:11, 19:39.

We find forms of the word doctor in: Luke 2:46; Luke 5:17 and Acts 5:34. Easton's Bible Dictionary defines this word as: '(Lu 2:46; 5:17; Ac 5:34), a teacher. the Jewish doctors taught and disputed in synagogues, or wherever they could find an audience. their disciples were allowed to propose to them questions. they assumed the office without any appointment to it. the doctors of the law were principally of the sect of the Pharisees. Schools were established after the destruction of Jerusalem at Babylon and Tiberias, in which academical degrees were conferred on those who passed a certain examination. those of the school of Tiberias were called by the title "rabbi," and those of Babylon by that of "master."'. Please also see the note for 1Peter 2:18 about the word master.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. 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 notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

Please see the note for Mark 8:23 about the word town. The functional definition for this word is: 'Any collection of houses, larger than a village. in this use the word is very indefinite, and a town may consist of twenty houses, or of twenty thousand'.

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 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 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'.

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 note for 2Corinthians 4:13-14 about the word present. The functional definition for this word is: 'Being before the face or near; being in company'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that there. Lu 5:21,30; 7:30; 11:52-54; 15:2; Joh 3:21 Jerusalem. Mt 15:1; Mr 3:22; 7:1 power. Lu 6:19; 8:46; Mt 11:5; Mr 16:18; Ac 4:30; 19:11 General references. exp: Lu 5:30.'.

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C5-S20 (Verse 18) The initial action of the incident arte stated.

Equivalent Section: the friends of the man in need helped him.

And,
behold,
men brought in a bed a man which was taken with a palsy:.

Equivalent Section: Circumstances frustrated their efforts.

and they sought means to bring him in,
and to lay him before him..

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

Matthew 9:2 and Mark 2:3 tell the equivalent of this sentence in the other Gospel accounts. Please see those notes for the differences from this sentence and to get other perspectives on this sentence.

Our sentence starts with the word And, which means it is adding to the prior sentence and continuing the account started there. Our sentence has two Equivalent Sections with the First Equivalent Section telling us what they did to arrive where Jesus was and the Second Equivalent Section telling us their plan of action upon arrival and why they had this plan. That is: they sought means to bring him in, and to lay him before Jesus and this was so that Jesus could heal him. Remember that our prior sentence told us that the power of the Lord was present to heal them and this sentence is added to the prior because these friends sought to take advantage of the power of God which was present. Our next sentence adds to this one, by starting with the word And, which means that it is continuing this account.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for John 5:10 about the word bed. The functional definition for this word is: 'The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts'.

Please see the note for Mark 2:3 about the word palsy. The American Tract Society Dictionary defines this word as: 'Or paralysis, strikes sometimes one side or portion of the body, and sometimes the whole; affecting the power of motion, or the power of sensation, or both. It is one of the least curable of diseases; but the Savior healed it with a word, Mt 4:24; 12:10; Mr 2:3-12. the "withered hand," Mr 3:1, was probably an effect of the palsy. there is also a palsy of the soul, which the Great Physician can heal, and he alone'.

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.

We find forms of the word means (plural) occurring 72 times in 72 verses of the Bible, 36 times in 36 verses of the New Testament and, in this Gospel, in: 5:18; #8:36; 10:19; 12:1. Webster's 1828 dictionary includes definitions which do not match the Biblical usage. Therefore, those parts are not included here. The part of Webster's 1828 , which matches the Biblical usage of this word is: 'Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:2-8; Mr 2:3-12; Joh 5:5-6; Ac 9:33'.

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C5-S21 (Verse 19) The friends overcame the obstacles.

And when they could not find by what way they might bring him in because of the multitude,
they went upon the housetop,
and let him down through the tiling with his couch into the midst before Jesus..

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

Mark 2:4 tells the equivalent of this sentence only in the other Gospel account. In addition, the note for that sentence gives more things to consider based upon the context found in the Gospel by Mark.

This sentence starts with the word And, which adds it to the prior sentence and makes it a continuation of the account of this incident. Here we see the perseverance which is required to get a miracle from God. Lots of people want God to bless them, or their loved ones, but they are not willing to put true thought and effort into asking God for the blessings. We need to follow the example of these men if we truly want blessings from God.

Please notice that they did not stop until they accomplished their goal. Most people would expect the home owner to object to their tearing up the roof. Therefore, they had to be planning upon repairing it. They had a demonstrated attitude that no matter what effort and no matter what expense and no matter what objection came from man, they were going to get their friend to Jesus. This is the type of attitude and perseverance that God honors and rewards.

Please see the note for John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. Please also see the note for 2:12 for links to every place in this Gospel where this word is used. The word found is the past-tense form of the word find.

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 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.

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'. Forms of this word are found in this Gospel in: this sentence and in: 1:7, 1:20, 2:4, 2:7, 4:18, 8:6, 8:30, 9:7, 9:49, 9:53, 10:20, 11:8, 11:18, 12:17, 13:2, 13:14, 15:27, 16:8, 17:9, 18:5, 19:3, 19:11, 19:17, 19:21, 19:31, 19:44, 23:8.

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 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.

Please see the note for Acts 5:15 about the word couch. The functional definition for this word is: 'A bed; a place for rest or sleep'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they went. Mr 2:4 housetop. De 22:8; 2Sa 11:2; Jer 19:13; Mt 10:27'.

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C5-S22 (Verse 20) Jesus uses the incident to provide evidence of His divine nature.

And when he saw their faith,
he said unto him,
Man,
thy sins are forgiven thee..

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

Matthew 9:2 and Mark 2:5 tell the equivalent of this sentence only in the other Gospel accounts. Please see those notes for the differences from this sentence and to get other perspectives on this sentence.

Please notice that this man was saved (thy sins are forgiven thee) because of the faith of his friends. As mentioned in the general note for this account, God will save our family and friends and provide healings and blessings to them because of our faith. Please notice that 1Corinthians 7:14 says: For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. thus, we see this principal applied in another way within the Bible.

Now, Jesus did not just save this man because of the faith of his friends but also because He wanted to make the point to the religious leaders that He was / is God's Messiah / Christ and, therefore, had more authority than they had. Quite often (always?) God has more than one reason for everything that He does. However, just because God has more than one reason, that does nor diminish the importance of any reason that is involved. Thus, it was critical that the friends demonstrated persistent faith. It was also critical that the man was saved in addition to being healed. It was also critical that the people gave glory to God, as we see later in this account. It was also critical that the truth be revealed, even though it was rejected, because the rejection justified God condemning the religious leaders and also provided the path to our salvation In addition to all of these reasons, God used this to accomplish many more things therefore, when God shows us a reason why he does something, don't make the mistake of believing that that reason was the only reason Also, never think that God accomplishing more than one thing diminishes the importance of each individual thing which God does.

Please see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. 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 C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse. Forms of this word are found in this Gospel in: this sentence and in: 7:9, 7:50, 8:25, 8:48, 9:41, 12:28, 12:42, 16:10, 16:11, 16:12, 17:5-, 17:6, 17:19, 18:8,, 18:42, 19:17, 22:32.

Please see the notes for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition for this word is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'. Forms of this word are found in this Gospel in: this sentence and in: 5:21, 5:23, 5:24, 6:37, 7:47, 7:48, 7:49, 11:4, 12:10, 17:3, 17:4, 23:34.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he saw. Ge 22:12; Joh 2:25; Ac 11:23; 14:9; Jas 2:18 Man. Lu 7:48; Ps 90:7-8; 107:17-18; Isa 38:17; Mt 9:2; Mr 2:5; Joh 5:14; 2Co 2:10; Col 3:13; Jas 5:14-15 exp: Lu 12:14.'.

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C5-S23 (Verse 21) Religious reasoning leads to doctrinal error.

And the scribes and the Pharisees began to reason,
saying,
Who is this which speaketh blasphemies?.

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

Matthew 9:3 and Mark 2:6-7 tell the equivalent of this sentence only in the other Gospel accounts. Please see those notes for the differences from this sentence and to get other perspectives on this sentence.

The general note for this account explains that Matthew only reports their conclusion, that This man blasphemeth, while Mark and Luke report their reasoning. The next sentence is also part of their reasoning. Their reasoning, that Who can forgive sins, but God alone was correct. However, their own religion taught them that God's Messiah / Christ would be the Son of God and 'God in human flesh' (Matthew 16:16; Matthew 26:63; Mark 1:1; Luke 4:41; John 6:69; John 11:27; John 20:31). However, while their taught them that God's Messiah / Christ would reveal Himself as God's Messiah / Christ, their religion also taught them that anyone who revealed themselves as God's Messiah / Christ would blaspheme and, therefore, be killed. Further, rather than reject the contradictory beliefs of their religion, they accepted everything that their religion taught by 'blind faith'. True Biblical faith requires us to use the brain that God gave us and verify every religious claim. Therefore, their condemning error was to accept a lie and doctrine of a devil by obeying 'blind faith'. They automatically condemned Jesus as speaking blaspheme instead of checking what their word of God actually said.

Please see the note for 1Corinthians 1:20 about the word scribe. The functional definition for this word is: 'In the New Testament the word is used in the sense in which it is applied to Ezra, and scribes are classed with the chief priests and the elders. they are described as sitting in Moses' seat, and what they taught was to be observed; but, alas, their works were not to be followed. Mt 7:29; 23:2,13-33'. Forms of this word are found in this Gospel in: this sentence and in: 5:30, 6:7, 9:22, 11:44, 11:53, 15:2, 19:47, 20:1, 20:19, 20:39, 20:46, 22:2, 22:66, 23:10.

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 2Corinthians 3:10 about the word reason. The functional definition for this word is: 'That which is thought or which is alleged in words, as the ground or cause of opinion, conclusion or determination'.

Please see the note for Mark 2:6-7 about the word blasphemy. The functional definition for this word is: 'Speaking evil of God'. Forms of this word are found in this Gospel in: this sentence and in: 5:21, 12:10, 22:65.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'scribes. Lu 5:17; 7:49; Mr 2:6-7 blasphemies. Le 24:16; 1Ki 21:10-14; Mt 9:3; 26:65; Joh 10:33; Ac 6:11-13'.

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C5-S24 (Verse 21) A truth used to support a wrong conclusion.

Who can forgive sins,
but God alone?.

Mark 2:7 tells the equivalent of this sentence only in the other Gospel account.

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

We are first told that the scribes and the Pharisees started to accuse Jesus of blasphemy in Matthew 9:3; Mark 2:6; Luke 5:21 and Luke 5:21-27. Other earlier places we are told that they reacted poorly but these are the first reports of this accusation. In John 1:29 we read that John the Baptist testified Behold the Lamb of God, which taketh away the sin of the world. The scribes and the Pharisees knew this testimony but refused to pick a fight with John the Baptist over it because the regular Jews counted John the Baptist as a prophet and they would have lost political and religious power. They also were not yet ready to pick a doctrinal fight with Jesus, which is why our next sentence tells us that Jesus asked them What reason ye in your hearts? Instead of openly challenging Jesus, they kept their mouths shut and tried to find a basis, which was politically correct, and which would allow them to make an accusation.

This is a critical point to consider. The statement of this sentence is 100% true. However, when coupled with the doctrinal error of the prior sentence (Who is this which speaketh blasphemies?), they ended up with a conclusion which sent them to Hell instead of to heaven. The correct conclusion would have been that Jesus must be 'God in human flesh' and the Messiah / Christ that they were looking for. However, their religious training told them that, the Messiah / Christ that they were looking for, would be 'God in human flesh'. However, their religious training also claimed that anyone who claimed to be, or proved to be, 'God in human flesh', must be blaspheming. Instead of seeing the error and impossibilities of their religious training, they blindly believed what the devil had their traditions teach them.

Please see the notes for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition for this word is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'. Please also see the note for 5:20 for links to every place in this epistle where this word is found.

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: 'Who can. Ex 34:6-7; Ps 32:5; 35:5; 103:3; 130:4; Isa 1:18; 43:25; 44:22; Da 9:9,19; Mic 7:19; Ro 8:33 General references. exp: Lu 5:30.'.

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C5-S25 (Verse 22) Jesus challenged their reasoning.

But when Jesus perceived their thoughts,
he answering said unto them,
What reason ye in your hearts?.

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

Matthew 9:4 and Mark 2:8 tell the equivalent of this sentence only in the other Gospel accounts. Please see those notes for the differences from this sentence and to get other perspectives on this sentence.

Please notice that He said what and not Why. He was challenging them to reconsider the method and evidence that they used to arrive at their conclusion of blaspheme. The evidence that they used was a religious claim which was not, and could not, be supported. This was explained in the note for the prior sentence. In our next sentence, Jesus challenges them to truly consider the evidence that He will provide and arrive at a correct conclusion instead of blindly believing the claims of religious traditions.

Now, some might claim that some of God's prophets and leaders also had God do miracles through them. However, none of them had the volume of miracles that Jesus had. No where else does the Bible report people traveling for days to be with someone expecting to see them do miracles like they did with Jesus and like our current incident already reported that these religious leaders did. Yes, God did miracles through others, but no other had the volume that people could expect to see miracles done practically every day. Therefore, these religious people, and the religious people of today, should have concluded that the evidence proved that Jesus was greater than any other prophet including Moses. That, combined with what the scriptures told them, should have led to the true conclusion that Jesus was the Messiah / Christ that they were looking for. Unfortunately, religious traditions always cause people to top thinking for themselves and blinds them to truth.

Please see the note for John 4:19 about the word perceive. The functional definition for this word is: 'To have knowledge or receive impressions of external objects through the medium or instrumentality of the senses or bodily organs; as, to perceive light or color; to perceive the cold or ice or the taste of honey'.

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition for this word is: 'the past-tense form of the word think'. please also see the note for Philippians 3:4-6 about the word think. The functional definition for this word is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'perceived. 1Ch 28:9; Ps 139:2; Pr 15:26; Isa 66:18; Eze 38:10; Mt 9:4; 12:25; Heb 4:12; Re 2:23 exp: Mt 22:18. What. Lu 24:38; Mr 8:17; Ac 5:3'.

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C5-S26 (Verse 23) Challenge to reconsider the conclusion of prejudice.

First Step: Question the basis of prejudice.

Whether is easier,
to say,
Thy sins be forgiven thee;.

Second Step: Consider the evidence to be provided.

or to say,
Rise up and walk?.

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

Matthew 9:5 and Mark 2:9 tell the equivalent of this sentence only in the other Gospel accounts. Please see those notes for the differences from this sentence and to get other perspectives on this sentence.

The next sentence starts with the word But, which directly connects it to this sentence. The two sentences need to be considered together. Please also see the explanation of the next sentence.

in this sentence, Jesus asks a question which has an obvious answer. However, Jesus did not wait for their answer because He knew that they would refuse to answer instead of giving an answer which showed that their religious doctrine was wrong. The obvious answer, to both choices in this question, is that both require the power of God. Therefore, the obvious answer is that neither choice is easier nor is either choice harder. With this basis, Jesus shows them the error of their doctrine in the next sentence.

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

Please see the notes for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition for this word is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'. Please also see the note for 5:20 for links to every place in this epistle where this word is found.

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 notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'small repeated steps'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:5; Mr 2:9'.

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C5-S27 (Verse 24) Jesus provides evidence to disprove religious prejudice.

Jesus speaks to all who were there.

But that ye may know that the Son of man hath power upon earth to forgive sins,
(See Below),
I say unto thee,
Arise,
and take up thy couch,
and go into thine house..

Who the rest of the sentence was said to.

(he said unto the sick of the palsy).

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

Matthew 9:6 and Mark 2:10-11 tells the equivalent of this sentence only in the other Gospel accounts. Please see those notes for the differences from this sentence and to get other perspectives on this sentence. Please also see the note for this sentence in the Lord Jesus Christ Study for an explanation of why Jesus identify Himself as the Son of man in this sentence.

Our sentence starts with the word But, which means it is connected to the prior sentence. The prior sentence provided the basis for the reasoning in this sentence. There, Jesus made it clear that it took the power of God to forgive sin and it took the power of God to say, Rise up and walk. Now, in this sentence, Jesus tells the sick of the palsy, Arise, and take up thy couch, and go into thine house. With the man obviously healed, it proved that Jesus had the power to do miracles.

Now, there is a possibility for ministers of Satan to take this account out of context and use it to claim that they preach the truth of God, while they preach the doctrines of devils (1Timothy 4:1). The context of this account has Jesus already giving doctrine which matched what the word of God literally says and which disputes the traditions of religion. In addition, as the Son of God, He has already displayed the character of God. 1John 4:1 tells us: Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. that means to repeatedly test (try) the spirit of the prophet to see if his spirit matches God or matches a devil. And, our context provides that evidence. Therefore, we see an important procedure for understanding the truth of the word of God. All specific miracles, which are reported in the Gospels, and probably everywhere in the word of God, need to be considered within the context where they are reported. Specific miracles are a visible evidence which supports the doctrine where they are found. Therefore, it is critical to consider, and understand, the doctrine which is in context to the miracle being considered if we are to properly understand the doctrine of the miracle. in this case, it is not just the miracle which proved that the Son of man hath power upon earth to forgive sins. No, the context which showed His doctrine and character is also critical in that it separated Him from people who use the power of devils.

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.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition for this word is: 'All of this physical world including the influence it has on us. At times the application will focus on only part of the whole'.

Please see the notes for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition for this word is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'. Please also see the note for 5:20 for links to every place in this epistle where this word is found.

Please see the note for Acts 5:15 about the word couch. The functional definition for this word is: 'A bed; a place for rest or sleep'.

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'.

Please see the note for John 20:19 about the word midst. Webster's 1828 defines this word as: 'n. 1. A bed; a place for rest or sleep. 2. A seat of repose; a place for rest and ease, on which it is common to lie down undressed. 3. A layer of stratum; as a couch of malt. 4. In painting, a lay or impression of color, in oil or water, covering the canvas, wall, or other matter to be painted. 5. Any lay, or impression, used to make a thing firm or consistent, or to screen it from the weather. 6. A covering of gold or silver leaf, laid on any substance to be gilded or silvered.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that the. Da 7:13; Mt 16:13; 25:31; 26:64; Joh 3:13; 5:27; Re 1:13 power. Isa 53:11; Mt 9:6; 28:18; Joh 5:8,12,22-23; 17:2; 20:22-23; Ac 5:31 I say. Lu 5:13; 7:14; 8:54; Joh 11:43; Ac 3:6-8; 9:34,40; 14:10 and take. Joh 5:8-12 General references. exp: Joh 5:8.'.

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C5-S28 (Verse 25) The healed man responded properly.

And immediately he rose up before them,
and took up that whereon he lay,
and departed to his own house,
glorifying God..

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

Matthew 9:7 and Mark 2:12 tell the equivalent of this sentence only in the other Gospel accounts. Please see those notes for the differences from this sentence and to get other perspectives on this sentence.

Our sentence says that he glorified God. Matthew 9:7 and Mark 2:12 and our next sentence say that the multitudes also glorified God. in this response, we see the proper way to respond to a blessing from God. However, the religious leaders refused to glorify God because doing so would be admitting that Jesus used the power of God and that they accepted His proof for what He claimed. They, like religious people of today, refused to do so because that would prove their religious traditions wrong and require them to change their doctrine and their way of judging true doctrine. This refusal brought the judgment of God upon them and upon their followers, as we see in all of the Gospel accounts.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'immediately. Lu 5:13; Ge 1:3; Ps 33:9 glorifying. Lu 13:13; 17:15-18; 18:43; Ps 50:23; 103:1-3; 107:20-22; Joh 9:24'.

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C5-S29 (Verse 26) Others who were there responded correctly.

And they were all amazed,
and they glorified God,
and were filled with fear,
saying,
We have seen strange things to day..

Matthew 9:1-8; Mark 2:1-12 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the Pharisees and scribes to have greater authority when speaking for God and when teaching doctrine. Please see the note for 5:17 for a detailed analysis of this incident which is reported in three Gospel accounts.

Matthew 9:8 and Mark 2:12 tell the equivalent of this sentence only in the other Gospel accounts. Please see those notes for the differences from this sentence and to get other perspectives on this sentence.

This sentence starts with the word And, which adds it to the prior sentence. The two sentences provides the summary of this account and both sentences start with the word And, which adds them to the account as the final part of this account. In both of these sentences we see people glorified God and did things related to their glorifying God. However, the religious leaders did not glorify God, nor did they do any of the related actions.

We see three actions by the general Jew who witnessed this miracle. Sometimes, an and means that what is added comes after what it is added to like a second floor is added to a first floor of a single building. Sometimes, an and means that what is added is equal to, but independent from, what it is added to like a second building being added next to an existing building. The second case is what is in effect here. While the first three phrases, of this sentence, probably happened in the order that the phrases occur in this sentence for most people, it is possible that they happened in a different order for other people. With that acknowledged, we should understand that the order of events is not critical while understanding that most people had all three reactions is important to understand. In addition, we also need to understand that the last two phrases (saying, We have seen strange things to day) are a result of all of the first three actions working together to produce this reaction.

Our first phrase (And they were all amazed) lets us know that they did not expect what happened in this account. )See the word definitions, below, about the word amazed). The religious leaders certainly did not expect Jesus to clearly state, and prove, that he was the Messiah / Christ the Son of God Who had power upon earth to forgive sins. The man who received the miracle left before this sentence but, almost guaranteed, was also amazed at the healing which he personally received. People who have not personally experienced a debilitating illness for years will find it hard to fully appreciate the feeling that this man had, but I, personally, have a good idea of his feelings and can state that it is almost guaranteed that he was amazed. Finally, the people observing had heard that Jesus did miracles. That was the main reason why they flocked there and forced the friends to go to the roof and break it up in order to get their friend to Jesus. While they had heard, most likely, most, other than the disciples, had not personally seen a miracle. After all, it had been several hundred years since a true miracle had been done. As a result, being amazed is a normal response to personally witnessing a miracle.

Our second phrase (and they glorified God) shows that, while the physical man named Jesus did the miracle, they understood that the power truly came from God. This is why the religious leaders were so upset. As already explained, in an earlier note, devils can also do miracles but this miracle combined with the doctrine that Jesus taught, and the character that he displayed, proved that the power truly came from God the Father. That meant that Jesus had approval from God the Father that they could not match. As a result, Jesus had God-given authority which exceeded their religious based authority. And, they wanted to dispute His doctrine but lacked the God-given authority to do so. As a result, they were worried about losing their prestige and position and reacted like we read in all of the Gospels. That reaction proved that they were lost and following the leading of devils.

Our third phrase (and were filled with fear) is also a natural reaction of Godly people when they realize that they are in the presence of a manifestation of God. All people, at some level, are aware that they are sinners and not fit to be in the presence of God. The fear is a result of realizing that God would be just and righteous to give them death, of even a lesser punishment, because of their unforgiven sin. The problem today is that too many people are filled with religious pride and act like the religious leaders. They ignore that Proverbs 1:7 says: The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction. Like the religious leaders, too many people of today despise wisdom and instruction and prove that they are religious fools.

Our last phrases (saying, We have seen strange things to day) tells us the report that the common Jew gave to other people. The phrase strange things recognizes how different witnessing miracles was when compared to normal events of their society. That said, it indicated that these Jews were not taking a side in the growing religious argument between Jesus and the religious leaders. By the same token, many people of today try to be 'fence sitters'. Unfortunately for them, Jesus said He that is not with me is against me; and he that gathereth not with me scattereth abroad. in Matthew 12:30 and Luke 11:23.

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.'.

Please see the note for 1Peter 4:4 about the word strange. Webster's 1828 defines this word as: 'a. L. 1. foreign; belonging to anther country. I do not contemn the knowledge of strange and divers tongues. this sense is nearly obsolete. 2. Not domestic; belonging to others. So she impatient her own faults to see, turns from herself, and in strange things delights. Nearly obsolete. 3. New; not before known, heard or seen. the former custom was familiar; the latter was new and strange to them. Hence, 4. Wonderful; causing surprise; exciting curiosity. It is strange that men will not receive improvement, when it is shown to be improvement. Sated at length, ere long I might perceive strange alteration in me. 5. Odd; unusual; irregular; not according to the common way. Hes strange and peevish. 6. Remote. Little used. 7. Uncommon; unusual. This made David to admire the law of god at that strange rate. 8. Unacquainted. They were now at a gage, looking strange at one another. 9. Strange is sometimes uttered by way of exclamation. Strange! What extremes should thus preserve the snow, high on the Alps, or in deep caves below. This is an elliptical expression for it is strange.
STRANGE, v.i. 1. to wonder; to be astonished. Not in use. 2. to be estranged or alienated. Not in use.'. Please also see the notes for 1Timothy 5:9-10; 1Peter 1:1-LJC about the word strangers.

Please see the note for Hebrews 3:13 about the word today. The functional definition for this word is: 'the current 24 hour period'. We find forms of this word in: 5:26; 12:28; 13:32; Luke 13:33; 19:5; 23:43; 24:21.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and they. Lu 7:16; Mt 9:8; 12:23; Mr 2:12; Ac 4:21; Ga 1:24 and were. Lu 5:8; 8:37; Jer 33:9; Ho 3:5; Mt 28:8; Ac 5:11-13'.

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C5-S30 (Verse 27) Jesus calls Matthew to be one of His disciples and future apostle.

Equivalent Section: the occupation of Matthew.

And after these things he went forth,
and saw a publican,
named Levi,
sitting at the receipt of custom:.

Equivalent Section: the call of Matthew.

and he said unto him,
Follow me..

In Matthew 9:9; Mark 2:14-17 and Luke 5:27-29 we read about the call of Matthew as a disciple who would become an apostle. He gave a party, to celebrate his call and to introduce his friends the Jesus. Please see the notes in the account by Mark for the full explanation of this account.

Here we should consider the context of this chapter. God usually has more than one reason for everything that He does. Part of what we should consider is the timing of when Jesus does this, or at least the cause-and-effect of the timing as reported by Luke. Jesus has just offered evidence to the religious leaders that He is God's Messiah / Christ. They rejected Him because of religious prejudices. Their religious prejudices also caused them to consider tax collectors (publicans) to be Jewish traitors and civil whores who sold their services to the oppressive Roman government instead of to any man with the right amount of money. With that in mind, consider that the timing of Luke's report in this chapter has Jesus going from the religious rejection by the religious leaders to choosing a man, that they consider to be a Jewish traitor and civil whore, to be one of His disciples and future apostle.

With the prior noted, please notice that most places the Bible calls this man Matthew. However, here, and Mark 2:14, he is called Levi. (In Matthew 9:9 he is called Matthew.) that means that he (almost definitely) should have been in the priesthood of God. The fact that he was a publican, with this name, would have been an even greater insult to the religious prejudicial Jews, especially the Jewish leaders who emphasized their religious traditions. Talk about rubbing their noses in the mess they made in the house like you train a puppy. This account, and the matching account in the Gospel of Mark, are the only places where we see this name used for Matthew.

Matthew 9:9 and Mark 2:14 says, the same as this sentence with slightly different words. This is the only account which uses the word publican, but all tell us that he was sitting at the receipt of custom, which made him a publican.

As explained elsewhere (notes for Mark, Messages), this was not a call to salvation but a call to become a disciple. All saved must become a disciple before they progress further in their spiritual maturity and their God-approved higher positions within the church. Please notice that Matthew had to leave his profession like many people must do in order to go to Bible School. However, please also notice that our accounts about Matthew tell us that He gave a big party, unlike the other disciples, in order to introduce many of his friends to Jesus. He was giving up his profession and income, and then spending money, instead of saving it, in order to build the kingdom of God. Thus, this account records the act of faith by Matthew.

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'.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The functional definition is: 'How a person or thing is identified. In the Bible, the power and authority which is associated with the name is always part of the message where this word is used'. Please see the note for 1Corinthians C1S4 about the phrase the name. That note has links to every place in the New Testament where the phrase in the name. occurs along with links to where similar phrases occur in the New Testament. Please see the note for 1Peter 4:14-LJC about the name of Christ. Please see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

We find forms of the word receipt only in: Matthew 9:9; Mark 2:14 and Luke 5:27. The Morrish Bible Dictionary defines this word as: 'The place where taxes were received, custom house'. This word is only used in the Bible related to this account in the three Gospels.

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'. The receipt of custom was the amount of tax which most people had to pay to cross a border. That amount remained the same for most of the time.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and saw. Mt 9:9-13; 10:3 Matthew. Mr 2:13-14; 3:18 Follow me. Lu 18:22; Mt 4:19-21; 8:22; 16:24; Joh 1:43; 12:26; 21:19-22'.

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C5-S31 (Verse 28) Matthew chose Jesus over the riches of this world.

And he left all,
rose up,
and followed him..

Here we see a simple statement of obedience. We also see that he followed Jesus for the rest of his life and, according to history, died a martyr's death. This is our example of how God wants us to follow Jesus.

Here we see this professional man leave his very financially profitable profession to follow Jesus. As mentioned several places on this web site, this was not a call to salvation but a call to discipleship. The equivalent of today is quitting a job, or a profession, and going to Bible School is order to serve the Lord full-time.

Now, the rest of this account by Luke is not provided by Mark nor by Matthew. But, when most people quit a job, or a profession, in order to go to Bible School, they try to save their money for future expenses. Instead of doing that, the rest of our account tells us the Matthew spent his money to give a big party with the intention of introducing all of his friends to Jesus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 5:11; 9:59-62; 1Ki 19:19-21; Mt 19:22-27 exp: Lu 14:33.'.

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C5-S32 (Verse 29) Matthew invited his friends to meet Jesus and get saved.

And Levi made him a great feast in his own house:
and there was a great company of public and and of others that sat down with them..

In Matthew 9:9; Mark 2:14-17 and Luke 5:27-29 we read about the call of Matthew as a disciple who would become an apostle. Luke tells us that Matthew gave a party, to celebrate his call and to introduce his friends the Jesus. The accounts by Mark and by Matthew do not include this detail.

The Jewish religious traditions were very discriminatory and had strict rules about whom people could associate with. The religious leaders had a fit with Jesus because He refused to follow that wrong religious custom. In Galatians 2 we read about Peter being rebuked in front of the whole church because he followed this religious custom, and encouraged others to also do so, after God had showed Peter that it was wrong. in this example Jesus shows us that following religious customs, which go against the plan and commandments of God, are wrong.

Please see the note for John 6:5 about the word company. The functional definition for this word is: 'Any assemblage of persons or other animals, in a very indefinite sense'. Please also see the note for Philippians 2:25 about the word companion. Please also see the note for Hebrews 6:9 about the word accompany. All of these words have a similar basic meaning while the technical details vary.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'made. Joh 12:2 and there. Mt 9:10; Mr 2:15; 1Co 5:9-11; 10:27 General references. exp: Mr 2:15; Lu 15:1.'.

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C5-S33 (Verse 30) The religious leaders were offended by true evangelism.

But their scribes and Pharisees murmured against his disciples,
saying,
Why do ye eat and drink with public and and sinners?.

Please notice that the religious leaders murmured against his disciples. They did not have the courage to ask Jesus directly. This is because, at some level, they understood that their complaint was based upon their own religious rules which they added to the word of God. In addition, this religious rule of theirs actually went against the revealed will of God. God chose the Jews as a nation to reveal His glory and to take His message to the world. Instead, they were prideful and selfish insisting that only Jews could be saved. Therefore, they had no fellowship with non-Jews, which eating and drinking signified. Then, not satisfied with that, they excluded even Jews who did not fulfill their religious definitions. That prideful discrimination and religious condemnation of everyone not like them was the basis of this murmuring against his disciples.

Please see the note for 1Corinthians 1:20 about the word scribe. The functional definition for this word is: 'In the New Testament the word is used in the sense in which it is applied to Ezra, and scribes are classed with the chief priests and the elders. they are described as sitting in Moses' seat, and what they taught was to be observed; but, alas, their works were not to be followed. Mt 7:29; 23:2,13-33'. Please also see the note for 5:21 for links to every place in this Gospel where this word is used.

Please see the note for 1Corinthians C10S7 about the word murmur. Webster's 1828 dictionary defines this word as: ' 1. to make a low continued noise, like the hum of bees, a stream of water, rolling waves, or like the wind in a forest; as the murmuring surge. the forests murmur and the surges roar. 2. to grumble; to complain; to utter complaints in a low, half articulated voice; to utter sullen discontent; with at, before the thing which is the cause of discontent; as, murmur not at sickness; or with at or against, before the active agent which produces the evil. the Jews murmured at him. John 6. the people murmured against Moses. Ex.13'. We find forms of this word in: 5:30; 15:2; 19:7. In every one of these references we see the religious leaders murmuring against Jesus, and His disciples, for the exact same reason.

Please see the note for John 1:35-36 about the word disciple. Webster's 1828 dictionary defines this word as: 'A learner; a scholar; one who receives or professes to receive instruction from another; as the disciples of Plato. 2. A follower; an adherent to the doctrines of another. Hence the constant attendants of Christ were called his disciples; and hence all Christians are called his disciples, as they profess to learn and receive his doctrines and precepts'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles. We find forms of this word in: 5:30; ,5:33; 6:1; 6:13; 6:17; 6:20; 6:40; 7:11; 7:18; 7:19; 8:9; 8:22; 9:1; 9:14; 9:16; 9:18; 9:40; 9:43; 9:54; 10:23; 11:1; 12:1; 12:22; 14:26; 14:27; 14:33; 16:1; 17:1; 17:22; 18:15; 19:29; 19:37; 19:39; 20:45; 22:11; 22:39; 22:45.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 5:17,21; 7:29-30,34,39; 15:1-2; 18:11; 19:7; Isa 65:5; Mt 21:28-32; Mr 7:3 exp: Mr 2:15.'.

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C5-S34 (Verse 31) Jesus corrects their doctrinal error.

First Step: Jesus symbolically says who thinks they do not need a Saviour.

And Jesus answering said unto them,
They that are whole need not a physician;.

Second Step: Jesus symbolically says who admits that they do need a saviour.

but they that are sick..

This sentence is an indirect quote of Jeremiah 8:22.

Please notice that, while the religious leaders murmured against his disciples, it was Jesus Who answered them. at this point, the disciples were relatively new as disciples and were not, yet, ready to handle this type of doctrinal fight. Later, Jesus would let them handle it but, at this time, Jesus handled the fight.

This sentence is a parable which is also found in Matthew 9:12-13; Mark 2:17 and the Table of Parables of the New Testament. This is also the first time, in the Gospel of Luke, when Jesus answered in a parable. The doctrine of parables lets us know that Jesus used parables to hide the truth from lost people who refused to believe and trust Him while also revealing the truth to His true disciples.

All Bible parables need to be considered within the context where they are found, especially if they have symbolic language, like this one has, in order to get the correct understanding of it. In addition, if Bible students look at explanations from others, they should expect to find erroneous interpretations of Bible parables. These erroneous interpretations will come from lost, or carnal, people who misunderstanding them and / or are using the wrong methods to interpret them. Even though they don't understand, their pride compels them to claim that they understand and devils use that pride to motivate them to spread error and confusion about what God's word truly says.

In our current account, the next sentence is added to provide further clarification of this parable. In Matthew 9:13, we have the added sentence of: But go ye and learn what that meaneth, I will have mercy, and not sacrifice added to what is in our next sentence. Thus, Jesus said more that what any of the gospel authors told us with each only telling what was relevant to their own account. Therefore, each account must be considered within the context where it is presented in order to understand this parable fully.

The additional information from Matthew's account basically tells us that God is more interested in people having the correct attitude of heart than He is in having them do religious rituals with the wrong attitude of heart and believing that their religious actions forced God to accept a sinful attitude. That was the attitude demonstrated by the religious leaders in the context of this parable within all three Gospel accounts.

When we consider the context, especially of the next sentence, we see that the word whole, within our current sentence, is symbolic of the word (self) righteous within our next sentence. We also see that the word sick, within our current sentence, is symbolic of the word sinners within our next sentence. In addition, We also see that the phrase need not a physician, within our current sentence, is symbolic of need and results of the word repentance within our next sentence. Therefore, Jesus was telling them that they thought that they did not need to repent because of their self righteousness. However, the public and and sinners were listening to the message that they needed to repent in order to be saved. In the next sentence, Jesus tells them that He was not sent to fulfill the desires of self righteous religious fools but was sent to people who would truly receive the message from God.

In addition to that, the religious leaders were supposed to be teaching God's people to take God's message of repentence and living a holy and righteous life to the people who needed it. However, in their pride, they refused to do the job that God gave to them and, instead of believing they could lift others out of a sinful lifestyle , they believed that any little contact would drag them into a similar sinful lifestyle .

in this parable, Jesus is telling the self-righteous religious leaders that He is doing the work of God which they were supposed to do. He was not just fellowshipping with the public and and sinners but was witnessing to them and leading them to true Biblical repentance.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing'.

Please see the note for Philippians 4:19 about the word need. The functional definition for this word is: 'To be wanted; to be necessary'. Please also see the note for Romans C13S8 about the phrase must needs.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'They that. Jer 8:22; Mt 9:12-13; Mr 2:17 General references. exp: Lu 15:1; 19:10.'.

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C5-S35 (Verse 32) Jesus says which group will receive true salvation.

I came not to call the righteous,
but sinners to repentance..

In the same account within Mark's Gospel, this sentence and the prior sentence are presented as a single sentence with two equivalent parts. That equivalence tells us the same thing as the two sentences found here only more explicitly. That is: the prior sentence told us why Jesus came and this sentence tells us what He is doing to fulfill the reason why He came. The explanation of these two sentences is in the note for the prior sentence. As explained in that note, the two sentences need to be considered together or the parable, in the prior sentence, can not be properly understood.

Basically, God gave each of us a free will and will not take it away even to keep us from spending eternity in the lake of fire. If people insist upon believing religious doctrinal error, then our sentence tells us that God will let them do so and reap the condemnation which is the result of being a religious fool. However, people who will agree with God that they are sinners will be given the message of salvation which God gives to all who truly Biblically repent.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The functional definition for this word is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord.

Please see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. The functional definition is: 'anything that is not righteous with that word defined below'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'. 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 C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 4:18-19; 15:7,10; 18:10-14; 19:10; 24:47; Isa 55:6-7; 57:15; Mt 18:11; Mr 15:7,10; Ac 2:38; 3:19,26; 5:31; 17:30; 20:21; 26:18-20; 1Co 6:9-11; 1Ti 1:15-16; 2Ti 2:25-26; 2Pe 3:9 exp: Lu 15:1.'.

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C5-S36 (Verse 33) The religious people switched subjects with a new challenge.

First Step: State the religious practices of other groups.

And they said unto him,
Why do the disciples of John fast often,
and make prayers,
and likewise the disciples of the Pharisees;.

Second Step: Ask why His disciples did not follow accepted religious traditions.

but thine eat and drink?.

It appears that the people did not understand the symbolic message of the prior two sentences. However, because of pride, they do not ask for clarification but try to change the subject with a challenge on another matter. Jesus allows their change of subject and gives them another symbolic answer, which they probably also did not understand.

We see a matching question in the accounts by Matthew and Mark but the question is asked by the disciples of John and of the Pharisees. Therefore, while the question and answer are the same, the actual events which are reported may very well be separate, but matching, events.

Our sentence starts with the word And, which means it is added to the prior sentence and the people who asked this question were the people who were witnesses to the scribes and Pharisees murmuring against his (Jesus') disciples. Like most bullies, they were cowards and did not murmur against Jesus but they would have made sure that they had an audience when they murmured against his disciples because they expected an easy victory and bullies like to have an audience when they bully a weaker person and win a victory. Thus, the they are the scribes and Pharisees along with their audience.

Notice that the scribes and Pharisees picked a fight where they thought they had an easy win. When that didn't happen because Jesus intervened, they felt that they had to recover some way. Therefore, they tried this different, but related, doctrinal question. After all, if all other religious teachers taught their disciples to fast often, and make prayers, then surely Jesus must be wrong to not do the same. However, as we see in the remainder of this chapter, Jesus had an answer which they did not expect and which they could not dispute.

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.

Please see the note for Philippians 1:27-28 about the word fast. The functional definition for this word is: 'Abstinence from food; properly a total abstinence, but it is used also for an abstinence from particular kinds of food, for a certain time.'.

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

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Lu 18:12; Isa 58:3-6; Zec 7:6; Mt 9:14-17; Mr 2:18-22 exp: Lu 6:2. and make. Lu 11:1; 20:47; Pr 28:9; Isa 1:15; Mt 6:5-6; 23:14; Mr 12:40; Ac 9:11; Ro 10:2-3 but. Lu 7:34-35'.

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C5-S37 (Verse 34) Jesus answers with a question to make them think.

And he said unto them,
Can ye make the children of the bridechamber fast,
while the bridegroom is with them?.

The phrase Can ye make the children of the bridechamber means: 'Under the Mosaic Law (Deuteronomy 24:5), a man was to spend the first year, after marrying, with his wife and make her happy. Any child born in that first year was a child of the bridechamber'. Such children were too young to fast.

Our sentence starts with the word And, which adds it to the question of the prior sentence by starting the answer from Jesus which goes through the end of the chapter. in this answer, Jesus says things which require them to think and figure out what he means before they can answer. Thus, He effectively shuts their mouth and ends their verbal attack. This is an important strategy to remember.

Think about this answer to the prior question. The listeners probably are wondering what He means by the phrase the children of the bridechamber. (Possibly is was an understood figure of speech in their culture but readers of today usually don't understand it.) Under Jewish Law, a man was supposed to devote the first year of marriage to making his bride happy. Thus, that year was considered to be the bridechamber and children (twins) could be born within that time. However, they would be so young and immature that they were fed any time that they were hungry. Here, Jesus is symbolically saying that His disciples are the children of the bridechamber and that the church that they will be the first members of will be the bride of Christ. Thus, He is truly answering their question. However, the symbolism of the answer, and their own religious prejudices, and their true ignorance of what scripture truly said about God's Messiah / Christ, probably prevented most of them from understanding His answer.

in this answer we see that Jesus did not make His disciples fast often, and make prayers while He was on this Earth. The reason that He didn't was because He was / is the bridegroom and has a different spiritual position than John the Baptist and the Pharisees had. Therefore, different rules applied to Him. None of the Jews understood this, at that time, because they did not understand that Jesus was the bridegroom.

As for the word bridechamber, that was where the husband was to make his bride happy and, if children were conceived, most of the time in the bridechamber would be before the birth. The Bible teaches that the church is spiritually alive with the conception in the Gospels, while Jesus was on this Earth, and the birth was at Pentecost after His return to Heaven. at this time, the church was just conceived spiritually. Therefore, Jesus is not requiring His disciples to do any spiritual work but is providing them what is needed for their spiritual growth and providing it in a protected environment which is like the womb.

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.

Please see the note for John 3:29 about the word bride / bridegroom. Easton's Bible Dictionary defines this word as: 'frequently used in the ordinary sense (Isa 49:18; 61:10, etc.). the relation between Christ and his church is set forth under the figure of that between a bridegroom and bride (Joh 3:29). the church is called "the bride" (Re 21:9; 22:17). Compare parable of the Ten Virgins (Mt 25:1-13)'. The definition from Morrish Bible Dictionary is: 'A title which the Lord applies to Himself. Mt 9:15; 25:1-10; cf. Joh 3:29. It anticipates the joy of Christ, the marriage-day when He will take to Himself all that for which He suffered so much'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the children. Jg 14:10-11; Ps 45:14; Song 2:6-7; 3:10-11; 5:8; 6:1; Mt 25:1-10; Re 19:7-9 bridegroom. Ps 45:10-16; Isa 54:5; 62:5; Zep 3:17; Mt 22:2; Joh 3:29; 2Co 11:2; Eph 5:25-27'.

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C5-S38 (Verse 35) The exception to the answer in the prior sentence.

But the days will come,
when the bridegroom shall be taken away from them,
and then shall they fast in those days..

Please see the section called Prophecies in the Significant Gospel Events Study for references to other prophecies given in the Gospels. The phrase the bridegroom shall be taken away from them was fulfilled when Jesus returned to Heaven. After that, this prophecy was fulfilled. The prophecy of this sentence is reported as fulfilled in: Acts 10:30; Acts 13:2-3; Acts 14:23; 1Corinthians 7:5; 2Corinthians 6:5 and 2Corinthians 11:27.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Lu 24:17-21; Da 9:26; Zec 13:7; Joh 12:8; 13:33; 14:3-4; 16:4-7,16-22,28; 17:11-13; Ac 1:9; 3:21 exp: Lu 17:22. and. Isa 22:12; Mt 6:17-18; Ac 13:2-3; 14:23; 1Co 7:5; 2Co 11:27'.

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C5-S39 (Verse 36) Jesus gives them a parable to explain why religious people who hold to traditions are rejected.

First Step: Identify the type of speech which follows.

And he spake also a parable unto them;.

Second Step: Say the symbolic analogy.

No man putteth a piece of a new garment upon an old;.

Third Step: Say why this is true.

if otherwise,
then both the new maketh a rent,
and the piece that was taken out of the new agreeth not with the old..

This parable is also found in the Table of Parables in the New Testament, in Matthew 9:16 and Mark 2:21.

This sentence is a continuation of the answer started in Luke 5:34 and that is an important consideration for trying to understand the symbols in a parable such as this. This sentence starts with the word and, and the prior sentence started with the word but, which are both connection words. Therefore, we see the connection back to Luke 5:34 based upon the continuation words and based upon sensible reading of the account. Understanding the continuation, and how it justifies using the context to understand this parable, is important.

in this sentence and the next four sentences, Jesus is giving two parables about not attaching new to old or it will destroy the old. With these parables He is symbolically saying that the New Testament, which is based upon the indwelling Holy Spirit, will not be attached to the old religion of keeping the Mosaic Laws. Instead, the religious attitudes and actions, during the 'Church Age', will be based upon an ongoing personal relationship which is maintained through the indwelling Holy Spirit.

Now, the reader must understand that we have the benefit of hind-sight when interpreting these parables. The people living then had neither the benefit of hind-sight nor the indwelling Holy Spirit to help them. Therefore, they really did not understand this parable.

There is a prophecy hidden in this parable and the parable of the next sentence. Since both parables give the same prophecy, we can be assured that it would happen. We can also see the fulfillment of this parable the judgment brought upon the Jewish nation and in what happened to the Jerusalem Church in the first century. The saved Jews kept trying to hold onto the old Mosaic Laws for righteousness and, eventually, God had the Temple torn down so that it was impossible to keep the religious part of the Mosaic Law. Peter was the head pastor of the Jerusalem Church and was corrected by Paul for encouraging Jews to keep Jewish religious traditions which were additions to the Mosaic Law and that God had already shown that He did away with them. Now, when someone is the head pastor of a church that probably ran 20,000 or more members, all Jews, his memoir letters should be directed to his people. Instead, Peter's first epistle is sent to the strangers ('non-Jews'). His second epistle is directed to all saved without making the distinction between Jew and Gentile, even though that distinction was the doctrine which the Jerusalem Church used to get Paul arrested and beheaded. What God did when He brought judgment upon the Jewish nation and what he did to the Jerusalem Church, after that, matches the meaning of rent in this prophetic parable.

Now, in addition to doing away with the Religious Law of the Mosaic Law, God also did away with all of the additions and subtractions to God's Law that the Jewish religious traditions made. Since this is following (in context to) the Jewish religious leaders trying to force Jesus and His disciples to follow their religious traditions, the reader should be able to understand how the true interpretation of this parable fits within the context of where it is found. God wanted the Jews to accept the New Covenant (Jeremiah 31:31; Hebrews 8:6-13; Hebrews 12:18-24) but they refused to let go of the old ways and eventually they were destroyed (the rent is made worse).

In our parable, the word garment is used in the literal meaning but applied to the spiritual message. That is: a garment is used to cover a (usually living) body. Spiritually, religion is the exterior cover (garment) of our relationship with God. Therefore, symbolically, the new garment are the new religious activities during the 'Church Age' and, symbolically, the old garment are the religious activities specified by the Mosaic Law (known as the Religious Law). The symbolic meaning of the phrase the new maketh a rent is actually a prophecy of how the changes of the 'Church Age' and the doing away with the Jewish religious traditions such as circumcision and Sabbath, 'tore up' the Jewish believers in the Jerusalem Church.

The phrase the piece that was taken out of the new is, symbolically, speaking about salvation without works. That change agreeth not with the old Jewish religious traditions which were all works based.

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.

Please see the note for Mark 3:23 about the word parable. The functional definition for this word is: 'A story based in this physical reality that conveys a hidden spiritual truth. Jesus used parables to hide the truth from lost and carnal people while revealing it the saved and spiritual through the Holy Spirit'. Please also see the Table of Parables in the New Testament for links to this parable and other Parables in the Gospels. That Study also has links to other relevant notes about parables. We find forms of this word in this Gospel in: 5:36; 6:39; 8:4; 8:9; 8:10; 8:11; 12:16; 12:41; 13:6; 14:7; 15:3; 18:1; 18:9; 19:11; 20:9; 20:19; 21:29.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. for raiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. the inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. this was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. the bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. the kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. the other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. this might be of any texture according to the season, and according to the station in life of the wearer. the peasants often wear such, called an 'abba' of camels' or goats' hair. this garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. the simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. this corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. these three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. the MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. the WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. there are four other Hebrew words translated 'veils.' 6. the STOMACHER, apparently a wide ornamented girdle. the word occurs only in Isa 3:24.'.

We find forms of the word rend / rent occurring 87 times in 84 verses of the Bible and, in the New Testament, in: Matthew 7:6; Matthew 9:16; Matthew 26:65; Matthew 27:51; Mark 2:21; Mark 9:26; Mark 14:63; Mark 15:38; Luke 5:36; Luke 23:45; John 19:24; Acts 14:14; Acts 16:22. Webster's 1828 defines this word as: 'RENT, past form of rend. Torn asunder; split or burst by violence; torn. RENT, n. from rend. 1. A fissure; a break or breach made by force; as a rent made in the earth, in a rock or in a garment. 2. A schism; a separation; as a rent in the church.'.

Please see the note for 2Corinthians 6:16 about the word agree. The functional definition for this word is: 'Concord; harmony; conformity'. The th, in the word agreeth means: 'This is a long-term agreement'. There might be a short-term agreement, but that will not last according to what Jesus said.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'No man. Mt 9:16-17; Mr 2:21-22 agreeth. Le 19:19; De 22:11; 2Co 6:16'.

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C5-S40 (Verse 37) Jesus gives them a second parable with the same message.

First Step: Say the symbolic analogy.

And no man putteth new wine into old bottles;.

Second Step: Say why this is true.

else the new wine will burst the bottles,
and be spilled,
and the bottles shall perish..

Our sentence starts with the word and, which adds it to the prior sentence. This sentence is a parable, and the prior sentence was a parable, and the two parables deliver the same meaning. Since the meaning is said twice, and it is a prophecy, we know that this will absolutely happen. Please see the note for the prior sentence for references where this prophecy is fulfilled. This parable is also found in the Table of Parables in the New Testament, in Matthew 9:17 and in Mark 2:22.

The bottles, used at that time and in that culture, were made from animal skins. Leather stretches when it is new but becomes brittle and breaks if stretched when it is old. Of course, what Jesus said in this parable and in the prior parable were things which the people were well familiar with. It is the symbolic meaning that they did not understand. The symbolic meaning is the people of God and their relationship to God. Please see the prior note for the parable in order to spiritual meaning and the fulfillment of this prophetic parable.

Please see the note for Mark 15:23 about the word wine. The functional definition for this word is: 'Used for several different drinks from lightly flavored water through strong intoxicant'. in this parable, wine is used symbolically for the indwelling holy Spirit (Ephesians 5:18).

We find forms of the word bottle occurring 34 times in 25 verses of the Bible and, in the New Testament, in: Matthew 9:17; Mark 2:22; Luke 5:37; Luke 5:38. The functional definition for this word is: 'The bottles which were used in the time of Jesus, and in that culture, were made from animal skins'. Leather stretches when it is new but becomes brittle and breaks if stretched when it is old. Of course, what Jesus said in this parable and in the prior parable were things which the people were well familiar with. It is the symbolic meaning that they did not understand. The symbolic meaning is the people of God and their relationship to God. Please see the prior note for the spiritual meaning and the fulfillment of this prophetic parable.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition for this word is: 'To die; to lose life in any manner'. We find forms of this word in this Gospel in: 5:37; 8:24; 11:51; 13:3; 13:5; Luke 13:33; 15:17; 21:18.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'old. Jos 9:4,13; Ps 119:83'.

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C5-S41 (Verse 38) Add to the prior parable what is done instead.

But new wine must be put into new bottles;
and both are preserved..

5:36-39 is a parable that is also found in the Table of Parables in the New Testament.

Our sentence starts with the word But, which adds it to the prior sentence while going in another direction. That makes it part of the parable which is also found in the Table of Parables in the New Testament, in Matthew 9:17 and in Mark 2:22. Further, this parable had the same message as the one found in 5:36 and, Since the meaning is said twice, and it is a prophecy, we know that this will absolutely happen. We see the fulfillment of this prophetic parable in the judgment brought upon the Jewish nation and the destruction of the Jerusalem Church when they rejected the message that God sent through Paul. The message was that the New Testament replaced the religious part of the Mosaic Law. Instead o0f accepting God decision, they had many thousands of Jews there are which believe; and they are all zealous of the law (Acts 21:20). Instead of accepting, they started a riot, got God's messenger (Paul) beheaded and God responded by sending in the Roman Army to tear down the Temple so that they could not keep the religious part of the Mosaic Law. At the same time, God had the Roman Army kill all of those people insisting on keeping doctrinal error and killed all of their families and followers. We don't read about the Jerusalem Church after that and the head preacher, Peter, wrote his final letters to Gentiles instead if to his all Jewish church.

in this sentence, we see the contrast (shown with the sentence starting with the word but) between the prophesied destruction of the prior sentence and the preservation of this sentence. Not only did God destroy those of God's people who refused to accept His will, but God preserved His people who accepted His will. We have seen God's preservation of those who receive the indwelling holy Spirit in all of the history since the church was founded by Jesus Christ.

Please see the note for Luke 5:37 about the word bottle. The functional definition for this word is: 'The bottles which were used in the time of Jesus, and in that culture, were made from animal skins'. Leather stretches when it is new but becomes brittle and breaks if stretched when it is old. Of course, what Jesus said in this parable and in the prior parable were things which the people were well familiar with. It is the symbolic meaning that they did not understand. The symbolic meaning is the people of God and their relationship to God. Please see the prior note for the spiritual meaning and the fulfillment of this prophetic parable.

Please see the note for Jude 1:1 about the word preserved. The functional definition for this word is: 'Saved from injury, destruction or decay; kept or defended from evil; seasoned with sugar for preservation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Eze 36:26; 2Co 5:17; Ga 2:4,12-14; 4:9-11; 5:1-6; 6:13-14; Php 3:5-7; Col 2:19-23; 1Ti 4:8; Heb 8:8-13; 13:9-10; Re 21:5'.

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C5-S42 (Verse 39) Choosing religious traditions is fulfilling the lusts of the flesh.

Equivalent Section: the flesh prefers the old.

No man also having drunk old wine straightway desireth new:.

Equivalent Section: the flesh rejects the new.

for he saith,
The old is better..

5:36-39 is a parable that is also found in the Table of Parables in the New Testament, in Matthew 9:17 and in Mark 2:22.

in this sentence we see Jesus tell us why the New Testament was rejected by saved people and why it is still rejected by saved people. Our flesh likes to feel that we are doing something to earn our salvation. Our flesh doesn't like feeling that it owes God thanks. That is the motivation behind all so-called 'Christian doctrines' which accepts 'works salvation'. Our flesh feels that a 'works salvation' is better than a true salvation which is dependent wholy upon true Biblical faith in Jesus Christ.

Please see the note for Mark 14:23 about the words drink / drank. The functional definition for this word is: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. to drink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. to drink blood means to be satiated with slaughter. the Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42'. Please also see the notes for Romans C13S16 and Galatians C5S2 about the words drunk / drunkenness. The functional definition for this word is: 'Intoxication; inebriation; a state in which a person is overwhelmed or overpowered with spirituous liquors, so that his reason is disordered, and he reels or staggers in walking'.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The functional definition for this word is: 'Desire is a wish to possess some gratification or source of happiness which is supposed to be obtainable'. We find forms of this word, in Luke, in: 5:39; 7:36; 8:20; 9:9; 10:24; 14:32; 16:21; 17:22; 20:46; 22:15; 22:31; 23:8; 23:25.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jer 6:16; Mr 7:7-13; Ro 4:11-12; Heb 11:1-2,39'.

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Luke Chapter 6

links to sentences in this chapter:

C6-S1 (Verse 1), C6-S2 (Verse 2), C6-S3 (Verse 3-4), C6-S4 (Verse 5), C6-S5 (Verse 6), C6-S6 (Verse 7), C6-S7 (Verse 8), C6-S8 (Verse 8), C6-S9 (Verse 9), C6-S10 (Verse 9), C6-S11 (Verse 10), C6-S12 (Verse 10), C6-S13 (Verse 11), C6-S14 (Verse 12), C6-S15 (Verse 13-16), C6-S16 (Verse 17-18), C6-S17 (Verse 19), C6-S18 (Verse 20), C6-S19 (Verse 21), C6-S20 (Verse 21), C6-S21 (Verse 22), C6-S22 (Verse 23), C6-S23 (Verse 24), C6-S24 (Verse 24), C6-S25 (Verse 25), C6-S26 (Verse 25), C6-S27 (Verse 25), C6-S28 (Verse 25), C6-S29 (Verse 26), C6-S30 (Verse 26), C6-S31 (Verse 27-28), C6-S32 (Verse 29), C6-S33 (Verse 30), C6-S34 (Verse 31), C6-S35 (Verse 32), C6-S36 (Verse 32), C6-S37 (Verse 33), C6-S38 (Verse 33), C6-S39 (Verse 34), C6-S40 (Verse 34), C6-S41 (Verse 35), C6-S42 (Verse 36), C6-S43 (Verse 37-38), C6-S44 (Verse 38), C6-S45 (Verse 39), C6-S46 (Verse 39), C6-S47 (Verse 40), C6-S48 (Verse 41), C6-S49 (Verse 42), C6-S50 (Verse 42), C6-S51 (Verse 43), C6-S52 (Verse 44), C6-S53 (Verse 44), C6-S54 (Verse 45), C6-S55 (Verse 46), C6-S56 (Verse 47-48), C6-S57 (Verse 49).

Please use This link to see the chapter summary.

Chapter theme: the Son of man is Lord

Jesus and His disciples pick and eat corn on the Sabbath day as reported in Matthew 12:1-8; Mark 2:23-28 and Luke 6:1-5. Those accounts also have the accusation by the Pharisees that Jesus and His disciples violated the Law about the sabbath. The answer from Jesus includes the fact that the Son of man is Lord also of the sabbath.

Matthew 12:9-13; Mark 3:1-8 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath.

The twelve apostles of Jesus are named in Matthew 10:2-4; Mark 3:14-19; Luke 6:12-16 and Acts 1:13.

The Sermon on the Mount is reported in: Matthew chapters 5-7 and Luke 6:20-40. It is also called the 'Beatitudes'.

In Matthew 4:23; Matthew 8:16-17; Matthew 12:15; Matthew 14:14, Matthew 14:35-36; Matthew 15:30-31; Matthew 15:12; Mark 1:32-34, Mark 1:39; Mark 3:10-11; Luke 4:40-41; Luke 6:18-19 we are told that Jesus healed many diseased and possessed by devils. In Mark 1:23-28 and Luke 4:31-37 He cured a demoniac. In Mark 1:40-45 He healed a leper. Please see the Table of Miracles and the Section called Jesus and Devils in the Significant Gospel Events Study.

In Luke 6:20-49 we have a short version of the 'Sermon on the Mount', which is the basic doctrine that the church is to follow. The longer version is in Matthew Chapters 5-7. Within our version in Luke, we have sub-subjects of:

Luke 6:20-23 has the Blessings and who receives them.
Luke 6:24-26 has the Woe and who receives them.
Luke 6:27-38 has instructions on the way that the saved are to live.
Luke 6:39-49 has several parables to explain why we should obey the commandments of this sermon.

Matthew 15:14 and Luke 6:39 give us the 'Parable of the Blind Lead the Blind'. The parables is explained by Jesus in Matthew 15:15-20. It is also found in the Table of Parables in the New Testament. Matthew 23:16-17 also call the religious leaders blind guides.

In Matthew 7:3-5 and Luke 6:41-42 we read the parable about 'Beam and mote'. It is also found in the Table of Parables in the New Testament.

In Matthew 7:16-20; Matthew 12:33 and Luke 6:43-44 we read the parable about 'Good Tree and Corrupt Fruit'. It is also found in the Table of Parables in the New Testament.

In Matthew 7:24-29 and Luke 6:47-49 we read the parable about 'House on rock and sand'. It is also found in the Table of Parables in the New Testament.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-11. Christ reproves the Pharisees;
12-16. chooses apostles;
17-19. heals the diseased;
20-49. preaches to his disciples before the people.
'.

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C6-S1 (Verse 1) The start of the next series of incidents.

First Step: Where it happened and when.

And it came to pass on the second sabbath after the first,
that he went through the corn fields;.

Second Step: What happened.

and his disciples plucked the ears of corn,
and did eat,
rubbing them in their hands..

Jesus and His disciples pick and eat corn on the Sabbath day as reported in Matthew 12:1-8; Mark 2:23-28 and Luke 6:1-5.

It is important to pay attention to the context in order to properly understand what is going on in this chapter, which this sentence starts. Our sentence starts with the word And, which adds it to the prior chapter. In addition, the phrase; on the second sabbath after the first directly adds what happens on this day to what happened on the prior Sabbath. The next prior mention of Sabbath is in Luke 4:31, where Jesus cast a devil out of a man. The devils found out that they could not fight Jesus directly, so they started working through religious men.

That casting out of a devil would have gotten the gossips running their mouths. Then in the next chapter (5), we read there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem (5:17). They came to see what all of the fuss was about and became upset when Jesus did not submit to their religious authority and when He actually rejected their additions to God's (Mosaic) Law. In the rest of that chapter we read about their dispute with Jesus and His, symbolically, saying that God would not put the New Testament into their old religious customs.

Now, in this chapter, we see Jesus have another dispute with the religious leaders and they rejected His authority as the messenger from God and their future Messiah / Christ and King. As a result, Jesus prayed all night, in Luke 6:12, and then He chose twelve, whom also he named apostles. I personally believe that this is the conception (start of the spiritual life) of the church. Many of God's people refuse to recognize the distinction between spiritual conception and spiritual birth. Therefore, as God has done in the past, God gives His people a physical example of what they are doing spiritually. The physical example is the abortionist who refuse the recognize the distinction between physical conception and physical birth. I personally believe that many preachers will be astonished when they get to heaven and God tells them that all of the murders by abortion is their fault because they refused to accept the spiritual lesson.

That said, and with the contextual consideration that this is the start of the account whereby Jesus turns from offering the kingdom to the Jews and starts the church as a replacement, we can look at the details of our sentence.

Our sentence has two steps with the First Step telling us the circumstances and the Second Step telling us the action by the disciples. Our next sentence tells us that certain of the Pharisees reacted and claimed that the disciples were doing hat which is not lawful to do on the sabbath days. Now, it turns out that this was a wrong accusation and all that we have is religious people trying to control the lives of others by claiming authority that they really did not have.

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.

We find forms of the word corn occurring 102 times in 94 verses of the Bible and, in the New Testament, in: Matthew 12:1; Mark 2:23; Mark 4:28; Luke 6:1; John 12:24; Acts 7:12; 1Corinthians 9:9; 1Timothy 5:18. The Morrish Bible Dictionary defines this word as: 'Various Hebrew words are translated 'corn,' and usually signify any kind of grain. the 'OLD CORN OF thE LAND' was what the Israelites began to eat after crossing the Jordan, when the manna ceased. Jos 5:11-12). It typifies a heavenly Christ, on whom those feed who have spiritually passed through Jordan who are experimentally dead and risen with Christ. the manna is rather heavenly grace for wilderness circumstances. In the N.T. Christ speaks of Himself as a 'CORN OF WHEAT,' which had to die or it would abide alone: there could be no association in life with Christ except through death and resurrection. Joh 12:24.'.The functional definition for this word is: 'Various Hebrew words are translated 'corn,' and usually signify any kind of grain'. The functional definition for this word is: 'Various Hebrew words are translated 'corn,' and usually signify any kind of grain'.

Nave's Topical Bible provides references for the word corn as: '(A general term applied to all grains) In valleys: Ps 65:13; Mr 4:28. A product of Egypt: Ge 41:47-49. Palestine: De 33:28; Eze 27:17. Parched: Ru 2:14; 1Sa 17:17; 25:18; 2Sa 17:28. Ground: 2Sa 17:19. Eaten by the Israelites: Jos 5:11-12. Shocks of, burnt: Jg 15:5. Heads of, plucked by Christ's disciples: Mt 12:1. Mosaic laws concerning: Ex 22:6; De 23:25. FIGURATIVE: Ps 72:16; Ho 14:7; Joh 12:24. Symbolical: Ge 41:5'.

Please see the note for Luke 15:15 about the word field. Fausset's Bible Dictionary defines this word as: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35). the sadeh is contrasted with what is enclosed, as a vineyard (Nu 22:23-24) or a city (De 28:3,16). Unwalled villages were counted by the law as "the fields of the country" (Le 25:31). "Field" means the open country, apart from habitations, in Ge 25:27; 37:15. Stones marked off separate plots; to remove these landmarks entailed the curse (De 27:17). the lack of fences exposed the fields to straying cattle (Ex 22:5) or fire (2Sa 14:30).
Hence, the need of watchers, now named nator. the rye or spelled was placed "in its (the field's) border" (Isa 28:25). the wheat was put in the middle, the best and safest place, and the several other grains in their own place. the tallest and strongest grain outside formed a kind of fence. "A town in the country (field)" is a provincial town, as distinguished from the royal city (1Sa 27:5). "Fruitful field" is a distinct word, Carmel. (See CARMEL.) Another term, mareh, "meadows," is a naked treeless region (Jg 20:33); "the liers in wait came from the open plains of Gibeah"; not that their ambush was there, but the men of Benjamin had been previously enticed away from the city (Jg 20:31), so the liers in wait came to the city from the thus exposed plain'.

Please see the note for Mark 5:2-4 about the word pluck. The functional definition for this word is: 'To pull with sudden force or effort, or to pull off, out or from, with a twitch'.

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.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the second. Ex 12:15; Le 23:7,10-11,15; De 16:9 that. Mt 12:1-8; Mr 2:23-28 and his. De 23:25'.

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C6-S2 (Verse 2) The accusation by the Pharisees.

And certain of the Pharisees said unto them,
Why do ye that which is not lawful to do on the sabbath days?.

Jesus and His disciples pick and eat corn on the Sabbath day as reported in Matthew 12:1-8; Mark 2:23-28 and Luke 6:1-5.

As already explained, these Pharisees questioned the new disciples hoping for a quick and easy victory. Instead, Jesus answered them and they lost again.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Lu 6:7-9; 5:33; Mt 12:2; 15:2; 23:23-24; Mr 2:24; Joh 5:9-11,16; 9:14-16 not. Ex 22:10; 31:15; 35:2; Nu 15:32-35; Isa 58:13'.

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C6-S3 (Verse 3-4) Jesus answered them with scripture which showed them their error.

First Step: Jesus referenced when king David was in a similar condition.

And Jesus answering them said,
Have ye not read so much as this,
what David did,
when himself was an hungred,
and they which were with him;.

Second Step: Jesus references his actions.

How he went into the house of God,
and did take and eat the shewbread,
and gave also to them that were with him;.

Second Step: Jesus references his lack of punishment.

which it is not lawful to eat but for the priests alone?.

Jesus and His disciples pick and eat corn on the Sabbath day as reported in Matthew 12:1-8; Mark 2:23-28 and Luke 6:1-5.

Here we have the answer from Jesus. He did not allow the Pharisees to take advantage of the fact that His disciples were new but protected them from the trap.

Our sentence has three Steps, with the First Step giving the Bible reference, the Second Step telling them what king David did and the third Step telling them that what king David did was actually against God's (Mosaic) Law. Now, the bread was supposed to be for the priests only, but the Mosaic law did not specify a punishment, that I know of, for others eating it. However, there was nothing in the Mosaic Law to support the claim that what the disciples did was actually not lawful. What we have here is a common practice even today. Religions make up their own rules and lift them up above the true Law of God.

in this sentence, Jesus references what is reported in 1Samuel 21:3-6.

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'.

We find the phrase have ye not read (Matthew 12:3, Matthew 12:5; Matthew 19:4; Matthew 22:31; Mark 12:10, 26; Luke 6:3; Acts 13:27) or it is written (Matthew 2:5; Matthew 4:4, Matthew 4:6-7, Matthew 4:10; Matthew 11:10; Matthew 21:13; Matthew 26:24, Matthew 26:31; Mark 1:2; 7:6; 9:12-13; 11:17; 14:21, 27; 2:23; 3:4; 4:4, 8, 10; 7:27; 19:46; 24:46; John 6:31, 45; 8:17; 10:34; 12:14; Acts 1:20; 7:42; 13:33; 15:15; 23:5; Romans 1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 12:19; 14:11; 15:3, 9, 21; 1Corinthians 1:19, 31; 2:9; 3:19; 9:9-10; 10:7; 14:21; 15:45; 2Corinthians 4:13; 8:15; 9:9; Galatians 3:10, 13; 4:22, 27; Hebrews 10:7; 1Peter 1:16; 1John 2:21). This phrase was also used in the Old Testament (Joshua 8:31; 2Samuel 1:18; 1Kings 2:3; 2Kings 23:21; 2Chronicles 23:18; 25:4; 31:3; 35:12; Ezra 3:2, 4; 6:18; Nehemiah 6:6; 8:15; 10:34, 36; Ester 1:19; 8:8-9; Psalms 40:7; Isaiah 4:3; 65:6; Jeremiah 17:1; 25:13; Daniel 9:13). Further, the matching phrase of: it is written is found, in the New Testament, in: (Matthew 2:5; Matthew 4:4, Matthew 4:6-7, Matthew 4:10; Matthew 11:10; Matthew 21:13; Matthew 26:24, Matthew 26:31; Mark 1:2; 7:6; 9:12-13; 11:17; 14:21, 27; 2:23; 3:4; 4:4, 8, 10; 7:27; 19:46; 24:46; John 6:31, 45; 8:17; 10:34; 12:14; Acts 1:20; 7:42; 13:33; 15:15; 23:5; Romans 1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 12:19; 14:11; 15:3, 9, 21; 1Corinthians 1:19, 31; 2:9; 3:19; 9:9-10; 10:7; 14:21; 15:45; 2Corinthians 4:13; 8:15; 9:9; Galatians 3:10, 13; 4:22, 27; Hebrews 10:7; 1Peter 1:16; 1John 2:21). This phrase was also used in the Old Testament (Joshua 8:31; 2Samuel 1:18; 1Kings 2:3; 2Kings 23:21; 2Chronicles 23:18; 25:4; 31:3; 35:12; Ezra 3:2, 4; 6:18; Nehemiah 6:6; 8:15; 10:34, 36; Ester 1:19; 8:8-9; Psalms 40:7; Isaiah 4:3; 65:6; Jeremiah 17:1; 25:13; Daniel 9:13).

We find forms of the word shewbread in: Exodus 25:30; Exodus 35:13; Exodus 39:36; Numbers 4:7; 1Samuel 21:6; 1Kings 7:48; 1Chronicles 9:32; 1Chronicles 23:29; 1Chronicles 28:16; 2Chronicles 2:4; 2Chronicles 4:19; 2Chronicles 13:11; 2Chronicles 29:18; Nehemiah 10:33; Matthew 12:4; Mark 2:26; Luke 6:4; Hebrews 9:2. Easton's Bible Dictionary defines this word as: 'Ex 25:30 (R.V. marg., "presence bread"); 1Ch 9:32 (marg., "bread of ordering"); Nu 4:7: called "hallowed bread" (R.V., "holy bread") in 1Sa 21:1-6. This bread consisted of twelve loaves made of the finest flour. they were flat and thin, and were placed in two rows of six each on a table in the holy place before the Lord. they were renewed every Sabbath (Le 24:5-9), and those that were removed to give place to the new ones were to be eaten by the priests only in the holy place (see 1Sa 21:3-6; comp. Mt 12:3-4). The number of the loaves represented the twelve tribes of Israel, and also the entire spiritual Israel, "the true Israel;" and the placing of them on the table symbolized the entire consecration of Israel to the Lord, and their acceptance of God as their God. the table for the bread was made of acacia wood, 3 feet long, 18 inches broad, and 2 feet 3 inches high. It was plated with pure gold. Two staves, plated with gold, passed through golden rings, were used for carrying it.'.

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.

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: 'Have. Mt 12:3,5; 19:4; 21:16,42; 22:31; Mr 2:25; 12:10,26 what. 1Sa 21:3-6; Mt 12:3-4; Mr 2:25-26'.

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C6-S4 (Verse 5) Jesus tells them why His disciples can get away with violating traditions.

And he said unto them,
That the Son of man is Lord also of the sabbath..

Please also see the Message called Lord of the Sabbath for the application of these verses in the life of the believer.

Jesus and His disciples pick and eat corn on the Sabbath day as reported in Matthew 12:1-8; Mark 2:23-28 and Luke 6:1-5. The message of this sentence is also in Matthew 12:8 and Mark 2:28.

Please see the note for Matthew 12:8, in the Lord Jesus Christ Study, about how Jesus dealt with the sabbath in the gospels. in this sentence, Jesus is claiming to have the authority to chance the rules about sabbath because He is Lord also of the sabbath. And, we see that He did exactly that. Sabbath is part of the Religious Law (1/3 of the Mosaic law) and the Religious Law is what was replaced by the New Testament. The religions which claim the be Christian, while also demanding that people keep the sabbath, have rejected Jesus as Lord and as Christ. Therefore, they are not truly Christian.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 11:5-8; Mr 2:27; 9:7; Re 1:10 exp: Mt 12:8; Mr 2:28.'.

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C6-S5 (Verse 6) The start of the next incident.

Equivalent Section: Where the next incident happened and when.

And it came to pass also on another sabbath,
that he entered into the synagogue and taught:.

Equivalent Section: What happened.

and there was a man whose right hand was withered..

Matthew 12:9-13; Mark 3:1-8 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath. The chapter theme in Matthew is: 'Judgment according to religious rules versus judgment according to spiritual truth'. The chapter theme in Mark is: 'Religious Traditions Versus Truth from the Son of God'. The chapter theme in is: 'The Son of man is Lord'. In all three chapters, we see the Pharisees claiming that they have greater authority than the Word of God because they have a position given by religion. And, even today, we have many religious people claiming that they have the power and authority to alter the written message found in the word of God.

In Matthew, the chapter starts with the Pharisees claiming that thy disciples do that which is not lawful to do upon the sabbath day because the actions of the disciples violated their additions to God's law. In Mark, the chapter starts with Jesus healing a man with palsy and proving to the Pharisees that He had the power and authority to forgive sins. In Luke, we also have same report as we read in Mark with Luke adding in a doctrinal teaching from Jesus between the reports of the two miracles. Luke's report also includes the quote, from Jesus that the Son of man is Lord also of the sabbath. Thus, while the context is different, the circumstances are, basically, the same in all three Gospel accounts. In all three we read that the Pharisees challenged the authority of Jesus with them claiming that their man-given religious authority was greater that the authority of Jesus which He proved by doing miracles, which could only be done by the power of God, and which also demonstrated the approval of God the Father on the ministry of Jesus. They claimed authority from religious men while Jesus proved that He had authority from God the Father.

Luke tells us that it was the man's right hand (primary hand), because that is important to a physician. Neither Matthew nor Mark care about the distinction. However, symbolically, we see a man who was doing everything required by religion who could not work for God. The religious people did not care about that but Jesus did and He restored the man's ability to work. In His ministry, Jesus restores our ability to be useful to God because God wants each saved person to work in His kingdom.

Luke and Mark report: the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. (Mark uses the word they where Luke uses the scribes and Pharisees.) Matthew reports they asked him, saying, Is it lawful to heal on the sabbath days?. Thus, Matthew who presents the legal perspective, lets us know that there was no question about why this man was there and that they, legally, knew that they were challenging the proven authority from God the Father on Jesus.

Both Mark and Luke tell us that Jesus told the man Rise up, and stand forth in the midst and then asked the religious leaders: Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill?. Thus, Jesus asked their own question back at them But they held their peace. This was (probably) before He said: What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. Then saith he to the man, Stretch forth thine hand And he did so: and his hand was restored whole as the other. All three accounts tell us, with different words, that the Pharisees then sought to destroy Jesus with Luke implying that the scribes were also involved and Mark reporting that the Herodians were involved.

What we see here is the same basic report in all three Gospel accounts with minor differences where something which was important to one Gospel writer was included but not reported in the other Gospel accounts. With these details pointed out, the reader should see that the claims about conflicts between the various Gospel accounts are lies.

With that comparison completed, we can now look at the details of the report in this Gospel account. Our sentence starts with the word And because this account is adding to the prior accounts to make the point that the religious people rejected Jesus because He put true service to God, and doing right, above keeping their religious rules which went against the word of God.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what Jesus was doing and the Second Equivalent Section telling us the circumstance which caused the dispute between Jesus and the religious leaders. Jesus ran into people who needed help all of the time. The religious leaders did not have to be there and could have avoided the conflict but they went out of their way to be there and try to pick a fight with Jesus so that they could claim that His doctrine was wrong. However, they never could prove that His doctrine was wrong.

in this sentence we see that Jesus did not go looking for trouble but only tried to teach and help people. However, when the devil-motivated religious people started the fight, Jesus did not back down but finished the fight up until the crucifixion, and His resurrection gave Him the last word on even that fight.

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'.

Please see the note for Mark 3:1 about the word withered. The functional definition for this word is: 'Faded; dried; shrunk'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it came. Mt 12:9-14; Mr 3:1-6 he. Lu 4:16,31; 13:10,13-14; 14:3; Mt 4:23; Joh 9:16 there. 1Ki 13:4; Zec 11:17; Joh 5:3'.

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C6-S6 (Verse 7) The religious leaders set up an opportunity to accuse Jesus.

First Step: the religious leaders were there on purpose.

And the scribes and Pharisees watched him,
whether he would heal on the sabbath day;.

Second Step: the religious leaders were there for this purpose.

that they might find an accusation against him..

Matthew 12:9-13; Mark 3:1-8 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath.

Anyone who thinks that the religious leaders left Jerusalem and 'just happened to be there at that time' is deceived, a fool or not using their brain. Think about Nathanael saying Can there any good thing come out of Nazareth? (John 1:46) and realize that it was a common attitude. Now, think about the religious leaders saying Search, and look: for out of Galilee ariseth no prophet. (John 7:52). Now think about where they were when this incident happened and you should realized that they were in a despised region. The politically-minded religious leaders would not be in a synagogue in this area, and on a sabbath, unless they deliberately went there for the purpose mentioned in our sentence.

This sentence starts with the word And, which connects it to the prior sentence. Our next sentence starts with But he knew their thoughts, which, obviously, connects it to this sentence. In addition, with one sentence which starts with the word Then, all of the rest of the sentences in the account of this incident start with the word And. Thus, all of the sentences starting with connecting words reinforces the requirement to consider the context when interpreting the word of God.

As already mentioned, the first sentence of the account of this incident also started with the word And, which adds this incident to the other incidents of this chapter and lets us know that all of the incidents, together, support the theme of the chapter.

So, we have the chapter theme of: 'The Son of man is Lord'. In the account of this incident the religious leaders reject Him as their Messiah / Christ, King, and Lord. Therefore, later in the chapter, we read that Jesus names the twelve disciples who will become apostles and the first members of His church. And, our chapter ends with Luke reporting a short version of the 'Beatitudes', which Jesus gave as the basic doctrine of His new church. The doctrine of the 'Beatitudes' is what these religious leaders rejected because it required a personal relationship with God in order to get God's help to change from our sinful nature and obey these commands. Thus, we can see that there were a lot of religious people who thought themselves as serving God while refusing the personal relationship which is required in order to truly serve God. In addition, we see this same truth happening all around us tday.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: ' Attendance without sleep'

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

Please see the note for John 1:41 about the word find. The functional definition for this word is: ' Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. Please also see the note for 2:46, which has links to where the past-tense form of this word (found) can be found in this Gospel.

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).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'watched. Lu 13:14; 14:1-6; Ps 37:32-33; 38:12; Isa 29:21; Jer 20:10; Mr 3:2; Joh 5:10-16; 9:16,26-29 that. Lu 11:53-54; 20:20; Mt 26:59-60 exp: Mt 12:10. General references. exp: Mt 23:24; Mr 3:2.'.

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C6-S7 (Verse 8) Jesus knew why they were there.

But he knew their thoughts,
and said to the man which had the withered hand,
Rise up,
and stand forth in the midst..

Matthew 12:9-13; Mark 3:1-8 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath.

Here we see that Jesus knew why they were there and that Jesus accepted their challenge. God's people should never let Satan's ministers intimidate them.

Notice that Jesus told the man Rise up, and stand forth in the midst. In other words, 'Let's not hide this. These religious leaders set up a public challenge. Therefore, lets make sure that everyone can see the answer to the challenge.'

Now, some people will claim that Jesus knew their thoughts because He was / is 'God in human flesh'. However, must people can tell when someone is publicly challenging them just by the way that they ace and the look on their face, especially when they do not want to hide the challenge but want everyone to know about the challenge. However, they should have known that God always tells His people that they will be judged according to their own words and actions. Therefore, they should have expected to have their challenge answered publicly and to be embarrassed publicly. They received what they hoped to do to Jesus.

More than one preacher has pointed out that Jesus commanded this man to Rise up, and stand forth in the midst. He did not know what Jesus would do because Jesus had not said. In addition, in all likelihood, he was there because of the scribes and Pharisees. Therefore, he had to be wondering if Jesus would embarrass him because of his association with the scribes and Pharisees. However, he obviously trusted the reputation and character of Jesus because he did as commanded even while aware of the possibility of a bad outcome. Just like him, people need to trust reputation and character of Jesus, even if they don't have a promise, if they have true Biblical hope of a miracle.

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.

Please see the note for Mark 3:1 about the word withered. The functional definition for this word is: 'Faded; dried; shrunk'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'remain upright upon a foundation'. Please also see the note for Galatians C5S1 about the word stand fast. The th, in the word standeth, means: 'to keep on keeping on standing'.

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: 'But. Lu 5:22; 1Ch 28:9; 29:17; Job 42:2; Ps 44:21; Joh 2:25; 21:17; Heb 4:13; Re 2:23 Rise. Isa 42:4; Joh 9:4; Ac 20:24; 26:26; Php 1:28; 1Pe 4:1 General references. exp: Mt 23:24'.

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C6-S8 (Verse 8) The man did as commanded.
And he arose and stood forth.

Matthew 12:9-13; Mark 3:1-8 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath.

As explained in the prior sentence, the man had reason to be worried, especially since he was, almost certainly there because of the scribes and Pharisees, yet he hade hope based upon the reputation and character of Jesus. Therefore, as our sentence, he obeyed the commandment from Jesus that we read in the prior sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rise. Isa 42:4; Joh 9:4; Ac 20:24; 26:26; Php 1:28; 1Pe 4:1 General references. exp: Mt 23:24.'.

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C6-S9 (Verse 9) Jesus answered their challenge with His own challenge.

First Step: Jesus returned their challenge.

Then said Jesus unto them,
I will ask you one thing;.

Second Step: Jesus stated His challenge.

Is it lawful on the sabbath days to do good,
or to do evil?.

Matthew 12:9-13; Mark 3:1-8 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath.

As explained in the note for this verse, within the Lord Jesus Christ Study, this is the second incident of this type reported by Luke in this chapter. Basically, the Pharisees started out disputing with Jesus about the Jewish religious rules that went beyond what the Bible says about the sabbath. This dispute escalated into their claiming that Jesus cast out devils by the power of Beelzebub and Jesus warning them about the ' unforgivable sin'. Please see the note for Matthew 12:25-LJC for more about the dispute over the power used to command devils. This verse is part of when Jesus healed a man with a withered hand, which symbolically represented the spiritual condition of God's people due to the religious rules which had been added to the Bible. Here, Jesus is using logic to try to reason with them and show them how their rules caused the lives of God's people to become misery. He also made it clear that He would not stop His ministry for God, no matter what they did to try to stop Him. The next few verses, in Luke, also deal with this incident.

Our sentence has two Steps. In the First Step, Jesus directed His question at the scribes and Pharisees and got their attention. In the Second Step He asked them His question. Then, our next sentence has another, matching question. However, the scribes and Pharisees refused to answer because they knew that they were in the wrong. By refusing to answer, they made it clear that they were not going to repent and accept the truth. Therefore, they continued to support a lie, which came from the doctrines of devils, and they, and their followers and future generations, suffered the curse of God as a result.

When Jesus asked them Is it lawful, He was asking 'Which action matches the command that is in God's (Mosaic) Law?' these religious people understood His question for what it was and, as self-proclaims experts on God's (Mosaic) Law, they knew the correct answer. Thus, Jesus did not argue His doctrine against their doctrine but referred them to God's (Mosaic) Law, which they could not argue against. When arguing against religious people who claim to know the Bible, always refer them to the scriptures and do not argue your own beliefs nor the doctrine of your church.

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'.

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.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is it. Lu 14:3; Mt 12:12-13; Mr 3:4; Joh 7:19-23 General references. exp: Mt 23:24; Mr 2:27.'.

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C6-S10 (Verse 9) Jesus states His challenge another way.

to save life,
or to destroy it?.

Matthew 12:9-13; Mark 3:1-8 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath.

With this question, Jesus is pointing out the end result of their doctrine. People who teach a false doctrine try to limit, what people consider is the results of their doctrine, to some minor circumstance. However, doctrines are not limited to one circumstance but are applied wherever it is possible to apply the doctrine. Therefore, when we judge a doctrine, we need to look at the worst possible circumstance and consider the consequence of applying the doctrine in that circumstance. Here, Jesus is letting them know that they need to consider the consequence of their doctrine when a life is at stake. They, as our account reports, refused to consider those possible consequences of their doctrine.

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.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to save. Lu 9:56 General references. exp: Mt 23:24; Mr 2:27.'.

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C6-S11 (Verse 10) None of the religious leaders accepted His challenge.

And looking round about upon them all,
he said unto the man,
Stretch forth thy hand..

Matthew 12:9-13; Mark 3:1-8 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath.

As Jesus was looking round about upon them all, He was making it clear to each and every one of them that they each would personally answer to God for their decision in this matter. People, especially cowards, like to hide in a group. I recently had a pack of dogs come barking and growling and snapping at my heals. I used my cane to hit the loudest, who was hanging back behind the others, and that dog yelped, shut up and ran away. When you hit the leading coward personally, the others will often back up and stop their attack. When Jesus showed them their error, they stopped this attack but commused one with another what they might do to Jesus. This incident is part of what led them to decide to murder Jesus. They could not prove His doctrine wrong and He proved their doctrine wrong. Therefore, they felt that the only way that they could maintain their position among men was to murder Jesus. That is not the character of God. When men claim to represent God but act like devils, they prove themselves to be liars.

Please see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'We observe its primary sense is nearly the same as that of seek. Hence, to look for is to seek'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

Please see the note for 2Corinthians 10:14-16 about the word stretch. The functional definition for this word is: 'To draw out to greater length; to extend'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Looking. Mr 3:5 Stretch. Ex 4:6-7; 1Ki 13:6; Ps 107:20; Joh 5:8 exp: Mr 3:5. General references. exp: Mt 23:24.'.

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C6-S12 (Verse 10) Jesus healed the man on the sabbath.

Equivalent Section: the man obeyed Jesus.

And he did so:.

Equivalent Section: the man received healing.

and his hand was restored whole as the other..

Matthew 12:9-13; Mark 3:1-8 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath.

True Biblical hope is an action word like faith. However, where true Biblical faith is based upon the promise found in the word of God, true Biblical hope is based upon the character of God. This man had no promise of healing but he put his hope in the character of Jesus and was rewarded for doing so.

Please notice that our sentence has two Equivalent Section. That means that they both have the same message. His hand was restored whole as the other because he did so (stretch forth his hand). Also, if he had not stretched forth his hand, it would not have been restored whole as the other. The equivalency of our sentence makes the message of the two Equivalent Sections the same, which means that there is no other possibility if he did not stretch forth his hand.

Please see the note for Galatians 6:1 about the word restore. The functional definition for this word is: 'To return to a person, as a specific thing which he has lost, or which has been taken from him and unjustly detained'.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing'.

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C6-S13 (Verse 11) The religious leaders had unreasonable anger at being proven wrong.

First Step: How the religious leaders reacted emotionally.

And they were filled with madness;.

Second Step: How they reacted in action.

and commused one with another what they might do to Jesus..

Matthew 12:9-13; Mark 3:1-8 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath.

Here is one simple way to know if you are out of the will of God. If something good happens to someone else, and you react with anger or jealousy or any emotion, including none, other than thanking and praising God for what He did for someone else, then you are out of the will of God. There have been several times that God had me give something to one poor person and another, who was standing by, said: 'What about me?' I had to answer: 'God told me to give to them. He did not say to give to you'. Their question did not make them lost nor did it make them bad. It only showed that they still needed to spiritually mature more.

Here we are told that these religious people were consumed with wrong thinking. Philippians 2:5 says, Let this mind be in you, which was also in Christ Jesus. They, obviously, were not thinking like Christ Jesus. What we see here is that if God's people reject the mind (of) Christ Jesus, then their thinking will be taken over by wrong ways of thinking.

Please notice that, in spite of the evidence which He showed and old them that the miracles were signs that He was a man of God, these religious people refused to believe the evidence given to them. They also, at some level, recognized that none of them had power to match what was displayed by Jesus. That is why they worked together to bring Him down. In spite of the evidence that He had God backing Him, and that they lacked the same type of evidence, they still claimed that they were the better representatives of God and of God's (Mosaic) Law. Once people are willingly deceived, it is almost impossible to get them to see the truth.

Please see the note for John 10:20 about the word mad. Smith's Bible Dictionary defines this word as: 'In Scripture "madness" is recognized as a derangement proceeding either from weakness and misdirection of intellect or from ungovernable violence of passion. In one passage alone, John 10:20 is madness expressly connected with demoniacal possession by the Jews in their cavil against our Lord; in none is it referred to any physical causes.'.

Please see the note for Galatians C2-S2 about the word communicate. The functional definition for this word is: 'the two-way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'. Please also see the note for 1Corinthians 10:16 about the word communion. Please notice that this was more than just talking. They made commitments to each other and if any of them backed out of their commitment, the others would attack that one.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Lu 4:28; Ps 2:1-2; Ec 9:3; Ac 5:33; 7:54; 26:11 exp: Ac 4:24. communed. Mt 12:14-15; 21:45; Joh 7:1; 11:47; Ac 4:15,19; 5:33 General references. exp: Ps 55:16.'.

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C6-S14 (Verse 12) The start of the next incident in this chapter.

And it came to pass in those days,
that he went out into a mountain to pray,
and continued all night in prayer to God..

Jesus had prayed before, such as at the start of His Earthly ministry. However, what we see here is that this is the first time that He continued all night in prayer to God. After this long session of prayer, He named the twelve, eleven of whom would become apostles plus Judas Iscariot. Therefore, it was not just Jesus alone Who chose these men but the major decision came from God the Father.

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.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent. Forms of this word are used, in this book, in: this sentence and Luke 18:5; Luke 22:28 and Luke 24:53.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ps 55:15-17; 109:3-4; Da 6:10; Mt 6:6; Mr 1:35; 14:34-36; Heb 5:7 exp: Lu 11:1. continued. Ge 32:24-26; Ps 22:2; Mt 14:23-25; Mr 6:46; Col 4:2 General references. exp: Ps 55:16; Mr 1:35; 3:13; 6:46; Lu 5:16; Joh 6:3.'.

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C6-S15 (Verse 13-16) Jesus chose twelve disciples who should become apostles.

When and who He chose.

Equivalent Section: When He identified those who were chosen.

And when it was day,
he called unto him his disciples:.

Equivalent Section: Who and what they were chosen for.

First Step: their future position.

and of them he choose twelve,
whom also he named apostles;.

Second Step: Who was chosen.

Simon,
(See Below),
and Andrew his brother, James and John, Philip and Bartholomew, Matthew and thomas, James the son of Alphaeus, and Simon called Zelotes, And Judas the brother of James, and Judas Iscariot, which also was the traitor..

Simon's name was changed to Peter.

(whom he also named Peter).

The twelve apostles of Jesus are named as reported in Matthew 10:2-4.and Mark 3:14-19 and Luke 6:12-16 and Acts 1:13

Please notice that, according to our sentence, Jesus had more disciples to chose from when He chose the twelve. In addition to naming the twelve, our sentence tells us more about Peter and about Judas Iscariot. Apparently, Luke wanted to be sure that people understood these things about these two men, even if people did not read the rest of the Gospel message.

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.

Please see the note for Mark 1:19 about James the son of Zebedee. There are several men with this nameans the reader must use the context to determine which one is spoken of in that reference. In general, if the James is called son of Zebedee, or is associated with John, then it is this James. The functional definition for this word is: 'Surnamed the greater, or the elder, to distinguish him from James the younger, was one of the twelve apostles, brother of John the evangelist, and son of Zebedee and Salome, Mt 4:21; 27:56'.

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 also see the note for Galatians C2-S6 about Peter. Please see the note for 1Corinthians 1:12 for links to every place that the Bible uses Cephas and the explanation that Cephas was the name given to him by his parents at birth while Peter was given to him by Jesus.) The functional definition, of the name Peter, 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 John 6:8 about Andrew. Easton's Bible Dictionary tells us about this name with: 'manliness, a Greek name; one of the apostles of our Lord. He was of Bethsaida in Galilee (Joh 1:44), and was the brother of Simon Peter (Mt 4:18; 10:2). On one occasion John the Baptist, whose disciple he then was, pointing to Jesus, said, "Behold the Lamb of God" (Joh 1:40); and Andrew, hearing him, immediately became a follower of Jesus, the first of his disciples. After he had been led to recognize Jesus as the Messiah, his first care was to bring also his brother Simon to Jesus. the two brothers seem to have after this pursued for a while their usual calling as fishermen, and did not become the stated attendants of the Lord till after John's imprisonment (Mt 4:18-19; Mr 1:16-17). Very little is related of Andrew. He was one of the confidential disciples (Joh 6:8; 12:22), and with Peter, James, and John inquired of our Lord privately regarding his future coming (Mr 13:3). He was present at the feeding of the five thousand (Joh 6:9), and he introduced the Greeks who desired to see Jesus (John 12:22); but of his subsequent history little is known. It is noteworthy that Andrew thrice brings others to Christ, (1) Peter; (2) the lad with the loaves; and (3) certain Greeks. these incidents may be regarded as a key to his character'.

Please see the note for John 6:5 about Philip. Morrish Bible Dictionary defines this name as: 'One of the twelve apostles: he was a native of Bethsaida. It was in Galilee that the Lord met him; and said to him, 'Follow me.' Philip at once announced to Nathanael that he had found the One of whom Moses and the prophets had written. He was the apostle who asked the Lord to show them the Father, when the Lord said, "He that hath seen me hath seen the Father.... Believe me, that I am in the Father, and the Father in me." Mt 10:3; Mr 3:18; Lu 6:14; Joh 1:43-48; 6:5-7; 12:21-22; 14:8-9; Ac 1:13.
2. One of the seven chosen to look after the poor saints at Jerusalem. He is also called 'Philip the evangelist.' When the church was scattered from Jerusalem by persecution, Philip went to Samaria and preached Christ and wrought miracles, and men and women believed and were baptised. the apostles at Jerusalem hearing that Samaria had received the word of God, sent thither Peter and John. then Philip was directed by an angel of the Lord to meet the eunuch of Ethiopia in the desert towards Gaza. Philip obeyed and preached unto him Jesus. On the eunuch asking what hindered him from being baptised, he was at once baptised by Philip. On coming out of the water, the Spirit of the Lord caught away Philip, and he was found at Azotus, and he preached in all the cities till he came to Caesarea. Much later Philip was residing at Caesarea and received Paul and those with him into his house. He had four daughters, virgins, who prophesied. Philip is a beautiful instance of one being under the immediate guidance of God in his service for Him. Ac 6:5; 8:5-40; 21:8.
3. Son of Herod the Great: he married Herodias, who deserted him to live with his brother, Herod Antipas. Mt 14:3; Mr 6:17; Lu 3:19.
4. Another son of Herod the Great: he was tetrarch of Ituraea and Trachonitis. Lu 3:1. He was the founder of Caesarea Philippi. Mt 16:13; Mr 8:27'.

We find Bartholomew in: Matthew 10:3; Mark 3:18; Luke 6:14; Acts 1:13. Easton's Bible Dictionary says: 'son of Tolmai, one of the twelve apostles (Mt 10:3; Ac 1:13); generally supposed to have been the same as Nathanael. In the synoptic gospels Philip and Bartholomew are always mentioned together, while Nathanael is never mentioned; in the fourth gospel, on the other hand, Philip and Nathanael are similarly mentioned together, but nothing is said of Bartholomew. He was one of the disciples to whom our Lord appeared at the Sea of Tiberias after his resurrection (Joh 21:2). He was also a witness of the Ascension (Ac 1:4,12-13). He was an "Israelite indeed" (Joh 1:47)'.

Matthew is only named in: Matthew 9:9; Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13. He is also called Levi in: Mark 2:14 and Luke 5:27. And, he is called the son of Alphaeus in: Mark 2:14.

Please see the note for John 11:16 about Thomas. Easton's Bible Dictionary tells us: 'twin, one of the twelve (Mt 10:3; Mr 3:18, etc.). He was also called Didymus (Joh 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (Joh 11:15-16; 14:4-5; 20:24-25,26-29). From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mr 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, thomas, and James, were brothers.'.

The apostle named James, who is also called 'James the less' is also called the son of Alphaeus in Matthew 10:3; Mark 3:18; Luke 6:15 and Acts 1:13. In Mark 2:14, Matthew is also identified as the son of Alphaeus. Apparently, Matthew and 'James the less' were brothers with 'James the less' being identified as the son of Alphaeus to distinguish him from other James among the disciples.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'the betrayer of Jesus Christ'. In addition, please see the Section called Prophecies, and other Sections, within the Significant Gospel Events Study, for Bible references to Judas Iscariot.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Lu 9:1-2; Mt 9:36-38; 10:1-4; Mr 3:13-19; 6:7 twelve. Lu 22:30; Mt 19:28; Re 12:1; 21:14 apostles. Lu 11:49; Eph 2:20; 4:11; Heb 3:1; 2Pe 3:2; Re 18:20 exp: Mt 10:2. General references. exp: Mr 3:13; Joh 6:3.
Simon. Lu 5:8; Joh 1:40-42; 21:15-20; Ac 1:13; 2Pe 1:1 exp: Mt 10:2; Mr 1:16. Andrew. Mt 4:18; Joh 6:8 James. Lu 5:10; Mt 4:21; Mr 1:19,29; 5:37; 9:2; 14:33; Joh 21:20-24; Ac 12:2 Philip. Mt 10:3; Joh 1:45; 6:5; 14:8; Ac 1:13 exp: Joh 1:44. General references. exp: Mr 3:13.
Matthew. Lu 5:27 Levi. Mt 9:9 exp: Mt 10:3; Mr 3:18. Thomas. Joh 11:16; 20:24 exp: Mt 10:3. James. Ac 15:13; Ga 1:19; 2:9; Jas 1:1 exp: Mt 10:3; Mr 3:18. Alphaeus. Mt 10:3; Mr 2:14; 3:18; Ac 1:13 Simon. Mt 10:4; Mr 3:18 Simon the Canaanite. Ac 1:13 General references. exp: Mr 3:13.
Judas the. Mt 10:3 Lebbaeus, thaddaeus. Mr 3:18 thaddaeus. Joh 14:22; Jude 1:1 Judas Iscariot. Mt 26:14-16; 27:3-5; Joh 6:70-71; Ac 1:16-20,25 exp: Joh 12:4. General references. exp: Mr 3:13.'.

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C6-S16 (Verse 17-18) Jesus started ministering with His disciples.

Equivalent Section: What and where they did the initial ministering.

First Step: Who was there and why.

And he came down with them,
and stood in the plain,
and the company of his disciples,
and a great multitude of people out of all Judaea and Jerusalem,
and from the sea coast of Tyre and Sidon,
which came to hear him,
and to be healed of their diseases;.

Second Step: Devils were also cast out.

And they that were vexed with unclean spirits:.

Equivalent Section: People received what they came for.

and they were healed..

Before this, in the time line of the Gospels (see the Significant Gospel Events), Jesus had called His disciples and old them follow me. They were following Him until this sentence where we are told: he came down with them. The with shows a change in relationship which is part of becoming a member of a church. They probably did not realize the change because they probably did not know that Jesus had brought about the spiritual conception of His church. However, their realization, or lack thereof, does not affect this change.

Our sentence has two Equivalent Sections. The Second Equivalent Section simply says: and they were healed, which means that their needs were met. In our First Equivalent Section, we have two Steps. The First Step tells us where Jesus was and who was with Him. That is: His beginning church was there and people from all over were there to be ministered to. at this point, the beginning church just observed His work. Later they will participate and after that they will go out on their own, while Jesus is still available, and still later they will go out with only the indwelling holy Spirit. Thus, this sentence gives us the beginning of the training of His church which will, eventually, take over the work.

In the Second Step we read that Jesus dealt with devils. This is a separate Step because devils are more difficult to deal with than diseases.

Please also notice that they had to hear him and that be healed of their diseases is added (and) to the hearing. Any type of ministry by the church is to always have preaching done first.

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 note for John 6:16-17 about the word sea. The functional definition for this word is: 'A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level'. Please also see the note for John 21:1 about the phrase sea of Tiberias. Please also see the note for Hebrews 11:29 about the phrase Red Sea.

Please see the note for Mark 7:24 about Tyre. The functional definition for this word is: 'a celebrated commercial city of Phoenicia, on the coast of the Mediterranean'. We also read about people from these cities in Luke 10:13 and Luke 10:14, within this Gospel account

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 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'.

Please see the note for Matthew 15:22 about the word vex. Webster's 1828 defines this word as: 'To irritate; to make angry by little provocations; a popular use of the word. 2. to plague; to torment; to harass; to afflict. Ten thousand orments vex my heart. 3. to disturb; to disquiet; to agitate. White curl the waves, and the vex'd ocean roars. 4. to trouble; to distress. I will also vex the hearts of many people. Ezek. 32. 5. to persecute. Act. 12.
VEX, v.i. to fret; to be teased or irritated.'.

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.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and a. Mt 4:23-25; 12:15; Mr 3:7-12 the sea. Mt 11:21; 15:21; Mr 3:8; 7:24-31 which. Lu 5:15; Mt 14:14 to be. Ps 103:3; 107:17-20 General references. exp: Mr 2:15.
vexed. Mt 15:22; 17:15; Ac 5:16 Mt 12:15; 15:30 great.'.

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C6-S17 (Verse 19) Multitudes came for healing.

Equivalent Section: Who sought Him.

And the whole multitude sought to touch him:.

Equivalent Section: Why.

for there went virtue out of him,
and healed them all..

We see here that multitudes want the blessings from God. However, afterwards they abandon Jesus because they were not willing to accept the requirements. Here we see that Jesus showed them the benefits, and gave them an initial experience of the benefits, then told them the requirements, as the rest of out chapter reports. While many people condemn the Jews, the fact is that most people are just like them all throughout history. Just look at the multitudes who flock to churches which preach the satanic doctrine of a 'Health and Welfare Gospel'. Such people have the same attitude as these Jews.

Our sentence tells us that virtue out of him, but how many people of today have true virtue in them? Our sentence tells us that His virtue healed them all. Lots of people want this type of ministry, but how many people of today are truly willing to have their life devoted to the service of others?

Here we see that the Jews believed that a physical touch was required for healing. However, in Matthew 8:5-13, we have the account of the centurion who understood that a touch was not needed. At that time, Jesus said: Verily I say unto you, I have not found so great faith, no, not in Israel. When we demonstrate greater true faith, God responds with greater blessings. The centurion was not just lumped with many others but received his own account in the Gospels.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing'.

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 note for Colossians C2-S11 about the word touch. The functional definition for this word is: 'To come in contact with; to hit or strike against'.

Please see the note for Philippians 4:8 about the word virtue. The functional definition for this word is: 'Strength; that substance or quality of physical bodies, by which they act and produce effects on other bodies. in this literal and proper sense, we speak of the virtue or virtues of plants in medicine, and the virtues of drugs.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sought. Nu 21:8-9; 2Ki 13:21; Mt 9:20-21; 14:36; Mr 3:10; 6:56; 8:22; Joh 3:14-15; Ac 5:15-16; 19:12 for. Lu 8:45-46; Mr 5:30; 1Pe 2:9 (Gr)'.

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C6-S18 (Verse 20) The first source of spiritual blessings.

Equivalent Section: Who is blessed.

And he lifted up his eyes on his disciples,
and said,
Blessed be ye poor:.

Equivalent Section: Why.

for yours is the kingdom of God..

This is the start of five (5) blessed / rejoice given by Jesus in this sermon. Please see the general note for this chapter for the outline of this sermon.

This sentence is similar, but different from, Matthew 5:3. In both cases, Jesus spoke to His disciples, which included the first members of His new church. Thus, this is a message for the church. However, there are also differences between the two reports.

In Matthew, Jesus uses the phrase Blessed are the poor in spirit. Here, Jesus uses the phrase Blessed be ye poor. The difference is people who are not personally (ye) poor can be poor in spirit if they are humble and recognize their dependency upon God for their needs. In addition to that difference, we also see that Matthew reports that Jesus said they will receive the kingdom of heaven. Here, Luke reports that Jesus said these people will receive the kingdom of God. A lot of people confuse the two kingdoms. The kingdom of heaven is: 'the kingdom that belongs to Heaven and includes things like the throne of God, angels, and more'. However, the kingdom of God is: 'God's character in you, which is holiness and righteousness in your character'. Please see the word definitions, below, for links to notes where these definitions are explained in more detail.

Now, our current sentence has two Equivalent Sections with the Second Equivalent Section being: for yours is the kingdom of God, and only the phrase Blessed be ye poor being the equivalent from the First Equivalent Section. Here, we see Jesus telling us how to be personally (ye) blessed during the 'Church Age'. Most people, including the saved, do everything they can to avoid being poor. However, James 2:5 tells us: Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?. Those people who are rich in faith are the people who have the kingdom of God because exercising true Biblical faith makes us like God.

Please see the note for Matthew 12:11 about the word lift. The functional definition for this word is: 'Raised; elevated'.

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.

Please see the notes for Galatians C3-S10 about the word bless. The functional definition for this word is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

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'.

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: 'he lifted. Mt 5:2-12; 12:49-50; Mr 3:34-35 Blessed. Lu 6:24; 4:18; 16:25; 1Sa 2:8; Ps 37:16; 113:7-8; Pr 16:19; 19:1; Isa 29:19; 57:15-16; 66:2; Zep 3:12; Zec 11:11; Mt 11:5; Joh 7:48-49; 1Co 1:26-29; 2Co 6:10; 8:2,9; 1Th 1:6; Jas 1:9-10; 2:5; Re 2:9 for. Lu 12:32; 13:28; 14:15; Mt 5:3,10; Ac 14:22; 1Co 3:21-23; 2Th 1:5; Jas 1:12 exp: Mt 3:2.'.

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C6-S19 (Verse 21) The second source of spiritual blessings.

Equivalent Section: the source of blessings.

Blessed are ye that hunger now:.

Equivalent Section: Why.

for ye shall be filled..

This is the second of five (5) blessed / rejoice given by Jesus in this sermon. Please see the general note for this chapter for the outline of this sermon.

This sentence is similar, but different from, Matthew 5:6. In Matthew, Jesus adds: and thirst. In addition, He adds the qualifier of: after righteousness. Thus, while the sentence here in Luke can be applied to the physical or the spiritual, the one in Matthew can only be applied to the spiritual.

The phrase ye that hunger now can be applied to physical hunger or to spiritual hunger. When applied to the physical, it can be because people are too poor to buy food, and, therefore, are dependent upon God for their physical needs (1Corinthians 4:11; 2Corinthians 11:27). This sentence can also be applied, in the physical, to those people who fast.

This sentence can be applied in the spiritual to lessons such as when Jesus said: I am the bread of life: (John 6:35; John 6:51) and whosoever drinketh of the water that I shall give him shall never thirst (John 4:14).

Revelation 7:16 tells us about the fulfillment of this promise.

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: 'ye that hunger. Lu 6:25; 1:53; Ps 42:1-2; 143:6; Isa 55:1-2; 1Co 4:11; 2Co 11:27; 12:10 for ye shall be. Ps 17:15; 63:1-5; 65:4; 107:9; Isa 25:6; 44:3-4; 49:9-10; 65:13; 66:10; Jer 31:14,25; Mt 5:6; Joh 4:10; 6:35; 7:37-38; Re 7:16'.

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C6-S20 (Verse 21) The third source of spiritual blessings.

Equivalent Section: the source of blessings.

Blessed are ye that weep now:.

Equivalent Section: Why.

for ye shall laugh..

This is the third of five (5) blessed / rejoice given by Jesus in this sermon. Please see the general note for this chapter for the outline of this sermon.

This sentence is similar, but different from, Matthew 5:4. In Matthew, Jesus uses the words mourn and comforted. Here in Luke, Jesus uses the words weep and laugh. Yes, there are technical differences in these words, but the differences are mainly in the degree of the feelings and in how those feelings are expressed.

A critical word, in this sentence, is the word now. Saved people who refuse to help build the kingdom of God, by doing the 'Great Commission' while here in this life are heading to more than 1,000-years of tears after they get to Heaven. However, saved people who weep now tend to turn to God for comfort and end up obeying God so that they can receive comfort now.

Psalms 2:4 says: He that sitteth in the heavens shall laugh: the Lord shall have them in derision.. People claim that we should never laugh at bad things happening to others. However, God laughs at people who keep on refusing His mercy and grace and insist that they can make it without God. God laughs when they reap what they have sown.

In addition, Genesis 17:17 and Genesis 18:12 tell us that Abraham and Sarah each Laughed with relief when they were finally told that they would have a baby. In cases where people have waited a long time and almost given up hole, this is a natural automatic response to sudden relief.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry. this is the original sense. But in present usage, to manifest and express grief by outcry or by shedding tears'. We find forms of this word, in Luke, in: Lu 6:21; 6:25; 7:13; 7:38; 8:52; 13:28; 23:28.

Please see the note for Mark 5:40 about the word laugh. The functional definition for this word is: 'To make the noise and exhibit the features which are characteristic of mirth in the human species. Violent laughter is accompanied with a shaking of the sides, and all laughter expels breath from the lungs'. Please also see the note for James 4:9 about the word laughter.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye that weep. Lu 6:25; Ps 6:6-8; 42:3; 119:136; 126:5-6; Ec 7:2-3; Isa 30:19; 57:17,18; 61:1-3; Jer 9:1; 13:17; 31:9,13,18-20; Eze 7:16; 9:4; Mt 5:4; Joh 11:35; 16:20-21; Ro 9:1-3; 2Co 1:4-6; 6:10; 7:10-11; Jas 1:2-4,12; 1Pe 1:6-8; Re 21:3 ye shall laugh. Ge 17:17; 21:6; Ps 28:7; 30:11-12; 126:1-2; Isa 12:1-2; 65:14 General references. exp: Mt 5:4.'.

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C6-S21 (Verse 22) The fourth source of spiritual blessings.

Blessed are ye,
when men shall hate you,
and when they shall separate you from their company,
and shall reproach you,
and cast out your name as evil,
for the Son of man 's sake..

This is the fourth of five (5) blessed / rejoice given by Jesus in this sermon. Please see the general note for this chapter for the outline of this sermon.

As our note for this sentence, in the Lord Jesus Christ Study says, this sentence uses Son of man to emphasize that Jesus suffered while He was in the flesh and His followers will do the same. However, just as Jesus was rewarded in the spiritual realm, so also will His followers be rewarded. Peter also picks up this lesson in 1Peter 2:19.

The most important phrase, in this sentence, is: for the Son of man's sake. If people receive this response for any other reason, they will not receive the blessings of God.

This sentence, and the next sentence, are similar, but different from, Matthew 5:10. There, we read: Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. What our sentence describes is persecution. In addition, our sentence says for the Son of man's sake, but that only happens if we are obeying Him and following His example. If we do that, then we have the righteousness that Matthew speaks about. What we have is the same message with Like providing more details than Matthew provides. Please also see the note for the next sentence since it is connected to this sentence by context and both give the same message as we read in Matthew.

Please see the note for John 15:18 about the word hate. The functional definition for this word is: 'This is an action verb which encompasses the opposite attitudes and actions from love'.

Please see the note for Romans 1:1 about the word separate. Webster's 1828 dictionary defines this word as: 'To disunite; to divide; to sever; to part, in almost any manner, either things naturally or casually joined. the parts of a solid substance may be separated by breaking, cutting or splitting, or by fusion, decomposition or natural dissolution. A compound body may be separated into its constituent parts. Friends may be separated by necessity, and must be separated by death. the prism separates the several kinds of colored rays. A riddle separates the chaff from the grain'.

Please see the note for 1Timothy 3:7 about the word reproach. The functional definition for this word is: 'To censure in terms of opprobrium or contempt'.

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 notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: ' the primary sense is to strain, urge, press or drive forward'. Please also see the note for Philippians 1:29-30 about the phrase for His sake. We find forms of this word, in Luke, in: 6:22; 9:24; 18:29; 21:12; 21:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when men. Mt 5:10-12; 10:22; Mr 13:9-13; Joh 7:7; 15:18-20; 17:14; 2Co 11:23-26; Php 1:28-30; 1Th 2:14-15; 2Ti 3:11-12; 1Pe 2:19-20; 3:14; 4:12-16 separate. Lu 20:15; Isa 65:5; 66:5; Joh 9:22-28,34; 12:42; 16:2; Ac 22:22; 24:5 for. Lu 21:17; Mt 10:18,22,39; Ac 9:16; 1Co 4:10-11 exp: Mt 5:11; Mr 8:35. General references. exp: Joh 15:18; Heb 13:13.'.

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C6-S22 (Verse 23) How to react to the prior sentence.

Equivalent Section: Be full of joy.

Rejoice ye in that day,
and leap for joy:.

Equivalent Section: Why.

for,
behold,
your reward is great in heaven:.

Equivalent Section: the evidence from scripture.

for in the like manner did their fathers unto the prophets..

This is the Fifth of five (5) blessed / rejoice given by Jesus in this sermon. Please see the general note for this chapter for the outline of this sermon.

Matthew 5:12 gives us the same message with different words and provides more details than this sentence in Luke. There, we read: Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. What we have is the same message with Like providing more details than Matthew provides. Please also see the note for the prior sentence since it is connected to this sentence by context and both give the same message as we read in Matthew. Please notice that matthew tells us that our reward is in the kingdom of heaven, while our sentence, here in Luke, says your reward is great in heaven.

As mentioned in the note for the prior sentence, Luke gives us more details than Matthew does, even though they deliver the same message. This sentence has three Equivalent Sections with the First Equivalent Section telling us how to react, the Second Equivalent Section telling us why and the third Equivalent Section telling us the evidence from scripture. In the account of 'the Mount of Transfiguration', we are told that there appeared unto them Moses and Elias talking with him (Matthew 17:3; Mark 9:4). Now, they were among the prophets that Jesus said were persecuted, yet they were happy to visit with Jesus. That shows that they were still alive and that they were happy with their reward.

This sentence supports the doctrine that our everlasting reward is proportional to how much we sacrifice and suffer for the kingdom of God while here in this life.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition for this word is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

Please see the note for Luke 1:41-42 about the word leap. Webster's 1828 defines this word as: 'to spring or rise from the ground with both feet, as man, or with all the feet, as other animals; to jump; to vault; as, a man leaps over a fence, or leaps upon a horse. A man leapeth better with weights in his hands than without. 2. to spring or move suddenly; as, to leap from a horse. 3. to rush with violence. And the man in whom the evil spirit was, leaped on them and overcame them - Acts 19. 4. to spring; to bound; to skip; as, to leap for joy. 5. to fly; to start. Job. 41. He parted frowning from me, as if ruin leaped from his eyes. Our common people retain the Saxon aspirate of this word in the phrase, to clip it, to run fast. LEAP, v.t. 1. to pass over by leaping; to spring or bound from one side to the other; as, to leap a wall, a gate or a gulf; to leap a stream. But the phrase is elliptical, and over is understood. 2. to compress; as the male of certain beasts.
LEAP, n. 1. A jump; a spring; a bound; act of leaping. 2. Space passed by leaping. 3. A sudden transition of passing. 4. the space that may be passed at a bound. 'Tis the convenient leap I mean to try. 5. Embrace of animals. 6. Hazard, or effect of leaping.'.

Please see the notes for John 15:11; Romans C14S23 and 1John C1S2 about the word joy. The functional definition for this word is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Please also see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. Please also see the note for 1Timothy 6:17-19 about the word enjoy.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for 1Corinthians C9S26 about the word reward. Webster's 1828 dictionary defines this word as: 'Recompense, or equivalent return for good done, for kindness, for services and the like. Rewards may consist of money, goods or any return of kindness or happiness. the laborer is worthy of his reward. 1Tim. 5. Great is your reward in Heaven. Matt. 5. Rewards and punishments presuppose moral agency, and something voluntarily done, well or ill; without which respect, though we may receive good, it is only a benefit and not a reward. 2. the fruit of men's labor or works. the dead know not anything, neither have they any more a reward. Eccles. 9. 3. A bribe; a gift to pervert justice. Deut. 27. 4. A sum of money offered for taking or detecting a criminal, or for recovery of anything lost. 5. Punishment; a just return of evil or suffering for wickedness. Only with thine eyes shalt thou behold and see the reward of the wicked. Ps. 91. 6. Return in human applause. Matt. 6. 7. Return in joy and comfort. Ps. 19'.

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 1Peter C1S4 about the word manner (singular). The functional definition for this word is: 'Form; method; way of performing or executing'.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rejoice. Ac 5:41; Ro 5:3; 2Co 12:10; Col 1:24; Jas 1:2 exp: Mt 5:12; 1Pe 4:13. leap. Lu 1:41,44; 2Sa 6:16,16; Isa 35:6; Ac 3:8; 14:10 your. Lu 6:35; Mt 5:12; 6:1-2; 2Th 1:5-7; 2Ti 2:12; 4:7-8; Heb 11:6,26; 1Pe 4:13; Re 2:7,10-11,17,26; 3:5,12; 21:7 exp: Isa 66:5. Forin. 1Ki 18:4; 19:2,10,14; 21:20; 22:8,27; 2Ki 6:31; 2Ch 36:16; Ne 9:26; Jer 2:30; Mt 21:35-36; 23:31-37; Ac 7:51-52; 1Th 2:14-15; Heb 11:32-39'.

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C6-S23 (Verse 24) The first warning.
But woe unto you that are rich!

This sentence starts the warnings. We have four (4) sentences starting with Woe and each of them are followed by a sentence which starts with the word For and gives the reason for the Woe.

Now, many of God's men were rich such as Job, Abraham, David, Daniel, Solomon and others. Therefore, this Woe does not always apply. Jesus gives the Woe, but does not, here, specify haw to avoid it. Paul tells us what to do in 1Timothy 6:17-19. Therefore, these Woe can be avoided if we act right. However, most people that fit this sentence will not do what is required in order to avoid the consequences.

Please see the note for Mark 13:17 about the word woe. The Morrish Bible Dictionary defines this word as: 'A declaration of 'woe' on man is frequently found in scripture. It is especially pronounced on those who have had privileges and have not answered to them. In the Prophets there are many woes against Israel and Judah, and also against the nations which had to do with Israel. the Lord when on earth pronounced woes upon those who should have been the leaders of His people. the Revelation shows that God's 'woes' will fall with mighty power on those denounced. Re 18:13; etc'. We find forms of this word, in Luke, in: 6:24; 6:25; 6:25; 6:26; 10:13; 10:13; 11:42; 11:43; 11:44; 11:46; 11:47; 11:52; 17:1; 21:23; 22:22.

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The functional definition for this word is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors'. Please also see the note for 1Corinthians C1S2 about the word enriched.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'woe. Lu 12:15-21; 18:23-25; Job 21:7-15; Ps 49:6-7,16-19; 73:3-12; Pr 1:32; Jer 5:4-6; Am 4:1-3; 6:1-6; Hag 2:9; 1Ti 6:17; Jas 2:6; 5:1-6; Re 18:6-8'.

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C6-S24 (Verse 24) Why the prior sentence said Woe!
for ye have received your consolation.

As explained in other places on this web site, if we take the worldly riches and use them to build the kingdom of God, by doing things like supporting mission efforts, this reason is not applied to us.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own. We find forms of this word, in Luke, in: 6:24; 6:34; 6:34; 8:13; 8:40; 9:5; 9:11; 9:48; 9:51; 9:53; 10:8; 10:10; 10:38; 11:10; 15:2; 15:27; 16:4; 16:9; 16:25; 18:17; 18:30; 18:41; 18:42; 18:43; 19:6; 19:12; 19:15; 20:47; 23:41.

Please see the note for Romans C15S5 about the word consolation. The functional definition for this word is: 'Comfort; alleviation of misery, or distress of mind; refreshment of mind or spirits'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Lu 16:19-25; Mt 6:2,5,16'.

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C6-S25 (Verse 25) The second warning.
Woe unto you that are full!

This is the second of four (4) Woe given by Jesus in this sermon. Please see the note for 6:23 about how these Woe fit together. Please see the general note for this chapter for the outline of this sermon.

I, personally, believe that this sentence must be understood spiritually because there are places in the Bible where being full is evidence of the blessings from God and there are places. where it indicates an attitude that the person needs nothing from God. Proverbs 30:7-9 says: Two things have I required of thee; deny me them not before I die: Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me: Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain. the one thing that God's people need to be careful of is avoiding seeking the blessings instead of the blessor. Another is to avoid the attitude that we no longer need God because we are full.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'full. De 6:11-12; 1Sa 2:5; Pr 30:9; Isa 28:7; 65:13; Php 4:12-13; Re 3:17'.

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C6-S26 (Verse 25) Why the prior sentence said Woe!
for ye shall hunger.

I could speculate as to when this will happen, but I can not say for sure. My lack of ability does not negate the word of God. However, one thing to note, within this sentence, is the use of the personal pronoun of: ye. This will be a personal judgment and not something that is applied to everyone.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hunger. Isa 8:21; 9:20; 65:13'.

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C6-S27 (Verse 25) The third warning.
Woe unto you that laugh now!

This is the third of four (4) Woe given by Jesus in this sermon. Please see the note for 6:23 about how these Woe fit together. Please see the general note for this chapter for the outline of this sermon.

Here, we need to keep in mind the word now. This is a warning to saved people who are concentrating on having a good time and don't make time to serve God. The people who do not bring a spiritual profit to God will receive this result. We see this with the 'Parable of the pounds' (Luke 19:11-28), the 'Parable of the talents' (Matthew 25:14-30), the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10), and other places in the Bible. The result, which is in the next sentence, will happen in Heaven when it is too late to change the result.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'laugh. Lu 8:53; 16:14-15; Ps 22:6-7; Pr 14:13; Ec 2:2; 7:3,6; Eph 5:4; Jas 4:9'.

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C6-S28 (Verse 25) Why the prior sentence said Woe!
for ye shall mourn and weep.

Matthew 5:4 tell about the blessing to people who morn now. The doctrine of this sentence was explained in the note for the prior sentence.

Please see the notes for 1Corinthians C5S2 and 2Corinthians 7:6-7 about the word mourn. The functional definition for this word is: 'To express grief or sorrow; to grieve; to be sorrowful. Mourning may be expressed by weeping or audible sounds, or by sobs, sighs or inward silent grief. Abraham came to mourn for Sarah and to weep. Gen.23'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'mourn. Lu 12:20; 13:28; Job 20:5-7; 21:11-13; Ps 49:19; Isa 21:3-4; 24:7-12; Da 5:4-6; Am 8:10; Na 1:10; Mt 22:11-13; 1Th 5:3; Re 18:7-11'.

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C6-S29 (Verse 26) The fourth warning.

Woe unto you,
when all men shall speak well of you!.

This is the fourth of four (4) Woe given by Jesus in this sermon. Please note that these are the opposite of the blessed which started this sermon. Please see the note for 6:23 about how these Woe fit together. Please see the general note for this chapter for the outline of this sermon.

Please note the word all. The saved are to have a good reputation with God's people (if they are truly serving God). But, the Bible makes it clear that the lost and carnal are offended by the righteous.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mic 2:11; Joh 7:7; 15:19; Ro 16:18; 2Th 2:8-12; Jas 4:4; 2Pe 2:18-19; 1Jo 4:5-6; Re 13:3-4'.

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C6-S30 (Verse 26) Why the prior sentence said Woe!
for so did their fathers to the false prophets.

Here we see Jesus indicate that this is a sign of a minister of Satan (2Corinthians 11:15). Please see the Doctrinal Study called False for links to other places where the Bible talks about false prophets.

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 Luke 3:14 about the word false. The functional definition for this word is: 'Not true; not conformable to fact; expressing what is contrary to that which exists, is done, said or thought'. Please also see the Study called False things according to the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'so. 1Ki 22:6-8,13-14,24-28; Isa 30:10; Jer 5:31; 2Pe 2:1-3'.

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C6-S31 (Verse 27-28) First instruction on how to change your life.

But I say unto you which hear,
Love your enemies,
do good to them which hate you,
Bless them that curse you,
and pray for them which despitefully use you..

Matthew 5:44-45 gives us the same message, as our current sentence, with different words and provides more details than this sentence in Luke. The note for that sentence also explain why we should obey this commandment. In addition, the context in Matthew is different and that shows us that the doctrine of this sentence is applicable in multiple context.

This is one of those commandments which is hard to live. Make no mistake, it is a commandment. The only way to obey this commandment is to spiritually hear what Jesus said and use the power of the Holy Ghost to obey. in this sentence, we are told to demonstrate the character of God, which only saved people can do. When we obey this commandment, we provide evidence of our true salvation. We also demonstrate that saved, and spiritual, people are different from the lost and the carnal. This is the testimony which all saved are commanded to live.

We are taught more about this in Romans 12:19-21, which says: Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. We also see siminar messages in Leviticus 19:18; Deuteronomy 32:35, Deuteronomy 32:43; 1Samuel 25:26, 1Samuel 25:33; Psalms 94:1-3; Proverbs 24:17-19, Proverbs 24:29; Ezekiel 25:12; Nahum 1:2-3; Matthew 5:39; Luke 9:55-56; Romans 12:14, Romans 12:17; 13:4 and Hebrews 10:30.

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 Matthew 19:19 about the phrase love thy neighbour. 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, the functional definition, of the word love, 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'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

Please see the note for 1Corinthians C15S19 about the word enemy. Webster's 1828 dictionary defines enemy as: 'n. L. inimicus. 1. A foe; an adversary. A private enemy is one who hates another and wishes him injury, or attempts to do him injury to gratify his own malice or ill will. A public enemy or foe, is one who belongs to a nation or party, at war with another. I way to you, love your enemies. Matt.5. Enemies in war; in peace friends. 2. One who hates or dislikes; as an enemy to truth or falsehood. 3. In theology, and by way of eminence, the enemy is the Devil; the archfiend. 4. In military affairs, the opposing army or naval force in war, is called the enemy'.

Please see the note for John 15:18 about the word hate. The functional definition for this word is: 'This is an action verb which encompasses the opposite attitudes and actions from love'.

Please see the note for Galatians C1-S4 about the word curse. The functional definition for this word is: 'Doomed to destruction or misery'. The word accursed is similar the word curse. The difference is that something which is accursed has that state permanently While a curse can be removed. Further, When someone is accursed, they spread the curse to everything associated with them like leprosy did.

Please see the note for Romans C1S16 about the word despiteful. The functional definition for this word is: 'Full of spite; malicious; malignant; as a despiteful enemy. Hater of God, despiteful, proud, boasters'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. Lu 8:8,15,18; Mr 4:24 Love. Lu 6:35; 23:34; Ex 23:4-5; Job 31:29-31; Ps 7:4; Pr 24:17; 25:2,21-22; Mt 5:43-45; Ac 7:60; Ro 12:17-21; 1Th 5:15 do. Lu 6:22; Ac 10:38; Ga 6:10; 3Jo 1:11 General references. exp: Ex 23:4; Mt 5:44; Ro 12:21.
Bless. Lu 23:34; Ac 7:60; Ro 12:14; 1Co 4:12; Jas 3:10; 1Pe 3:9 despitefully. Eze 25:15; 36:5; Ac 14:5 General references. exp: Ex 23:4; Nu 12:13; Mt 5:44; Ro 12:14,21.'.

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C6-S32 (Verse 29) Second instruction on how to change your life.

First Step: Allow further violence.

And unto him that smiteth thee on the one cheek offer also the other;.

Second Step: Allow further theft.

and him that taketh away thy cloke forbid not to take thy coat also..

Matthew 5:38-39 gives us the same message, as the First Step within our sentence. However, Matthew uses different words and provides more details than this sentence in Luke. In Matthew, we have the additional phrase of: But I say unto you, that ye resist not evil. Therefore, our motivation for obeying this command is to personally (ye) resist evil. That is: obeying this command helps to prevent evil from getting control over us.

Matthew 5:40 gives us the same message, as the Second Step within our sentence. However, Matthew uses different words and provides more details than this sentence in Luke. In Matthew, we have the additional phrase of: will sue thee at the law. That phrase is more restrictive than our sentence here in Luke, which allows this action for any reason. However, the sentence in Matthew indicates that the other person believes that you have done him wrong, because that would be required in order to sue thee at the law.

Our current sentence has two Steps and Matthew conveys the same process by having the second sentence added to the first by starting with the word And. In our First Step we see someone acting in hot anger. In our Second Step we see someone acting in cold anger. That is, they have to get past the initial emotional reaction in order to take the time and effort to start a law suit. Thus, we see that it does not matter why this person is mad at us, nor how long they have been mad, we are to do all that we can to settle the problem as quickly as possible. This is especially true if the other person seriously believes we are in the wrong, even if we are not wrong. In addition, this command does not require us to be a door-mat. We can always cry to God to correct the problem and God wants us to do that. Further, based upon personal experience, I can say that God is far more effective than we can ever be.

The Roman Catholic Church, and probably others, teach doctrinal error related to this sentence. They claim that Jesus change the Law with this command. No, He did not. In Exodus 21:24; Leviticus 24:20 and Deuteronomy 19:21, the courts were told the type of punishment for someone convicted of doing deliberate violence against another person. There we read: And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot. However, in this sentence Jesus is not changing what the courts were to do but is telling us what to do on a personal level. The rules for government and for individual people are not the same.

Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike; to throw, drive or force against, as the fist or hand, a stone or a weapon'.

We find forms of the word cheek in: Deuteronomy 18:3; Deuteronomy 22:24; 2Chronicles 18:23; Job 16:10; Psalms 3:7; Song 1:10; Song 5:13; Isaiah 50:6; Lamentations 1:2; Lamentations 3:30; Joel 1:6; Micah 5:1; Matthew 5:39; Luke 6:29. Easton's Bible Dictionary defines this word is: 'Smiting on the cheek was accounted a grievous injury and insult (Job 16:10; La 3:30; Mic 5:1). the admonition (Lu 6:29), "Unto him that smiteth thee on the one cheek offer also the other," means simply, "Resist not evil" (Mt 5:39; 1Pe 2:19-23). Ps 3:7 = that God had deprived his enemies of the power of doing him injury'.

Please see the note for 1Thessalonians 2:5-6 about the word cloke. The functional definition for this word is: 'A loose outer garment worn over other clothes both by men and women'. The phrase: a cloke of covetousness identifies someone who pretended to preach God's word while actually preaching for money. The phrase: a cloke of maliciousness identifies a saved person who pretended to preach God's word while actually preaching liberal lies which cause people to suffer the judgment of God including going to Hell.

Please see the note for 1Timothy 4:1 about the word forbid. The functional definition for this word is: 'Literally, to bid or command against'. Please also see the notes for Romans C3S6; Galatians C3S25 about the phrase God forbid. We find forms of this word, in Luke, in: 6:29; 9:50; 18:16; 20:16; 23:2.

Please see the note for Luke 3:11 about the word coat. The functional definition for this word is: 'The outermost clothing worn by a person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. Mt 5:39 smiteth. Lu 22:64; 2Ch 18:23; Isa 50:6; La 3:30; Mic 5:1; Mt 26:67; Joh 18:22; Ac 23:2; 1Co 4:11; 2Co 11:20 and him. 2Sa 19:30; Mt 5:40-41; 1Co 6:7; Heb 10:34 General references. exp: Mt 5:40; Ro 12:21.'.

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C6-S33 (Verse 30) Third instruction on how to change your life.

First Step: Be generous.

Give to every man that asketh of thee;.

Second Step: Don't try to collect debts.

and of him that taketh away thy goods ask them not again..

Matthew 5:42 gives us the same message as we read in our sentence.

Now, this is a command that most people have a lot of trouble following. Further, many people misunderstand it. Given a chance, children will ask for things so often that they become spoiled rotten brats. God does not give us everything that we ask for as soon as we ask. James 4:3 says: Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. therefore, if God does not do, without limit, what this sentence commands, but applies wisdom to His doing this, then so should we do.

If someone asks us for something that is in our power to give, and it will not hurt him to receive what he asks for, then we are to give. However, this recognizes our responsibility to apply wisdom to our giving and to seek the counsel of God before giving. In addition, it requires an attitude that few people can obtain. Jesus provided everything needed for all of the people who traveled with Him. Yet, when He was crucified, the only things that He owned were the clothes on His back. Very few people can, and few are able, to reduce their own personal possessions to any level close to that example. However, the more that you obviously have, the more that people ask from you. The more that you appear to not have, the less people ask from you.

Now, those comments cover our First Step. Next, we need to consider our Second Step. The phrase taketh away indicates that the person who lost the goods was not willing to give them up. In general, people in this situation feel cheated and / or robbed. And, it really doesn't matter what the truth is because they feel this way regardless of the truth and we must deal with our feelings, especially when they are strong and motivating us to do something.

This is something that I have personal experience with. We are commanded to ask them not again. Instead, we need to get our own attitude right. Romans 12:19 says; Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Now, there we are told to turn these things over to our Lord and trust Him to repay. He determines when and how He will repay. God may decide to make the other person suffer a greater loss. God may decide to give us more than we lost. God may decide to do some combination of the two. In addition, God can repay now or in eternity of some combination of the two. Regardless of how God handles it, we are to trust God and let it go. If we are trying to tell God how to handle the matter then we have not truly turned it over to God. Our Second Step is clear. Accept the loss and trust God to handle the matter.

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition for this word is: 'Bestowing; confering; 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 Matthew 12:29 about the word goods (plural). The functional definition for this word is: 'n. plu. Movables; household furniture. 1. Personal or movable estate; as horses, cattle, utensils, etc. 2. Wares; merchandize; commodities bought and sold by merchants and trader'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Give. Lu 6:38; 11:41; 12:33; 18:22; De 15:7-10; Ps 41:1; 112:9; Pr 3:27-28; 11:24-25; 19:17; 21:26; 22:9; Eze 11:1-2; Isa 58:7-10; Ec 8:16; Mt 5:42-48; Ac 20:35; 2Co 8:9; 9:6-14; Eph 4:28 and. Ex 22:26-27; Ne 5; Mt 6:12; 18:27-30,35 exp: Lu 9:56. General references. exp: Ro 12:21.'.

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C6-S34 (Verse 31) Fourth instruction on how to change your life.

And as ye would that men should do to you,
do ye also to them likewise..

Matthew 5:43-46 gives us the same message as we read in our sentence but with much more detail. Please see the note for that sentence for further explanation. For example, Matthew gives us the reason for this command when he reports That ye may be the children of your Father which is in heaven. In addition, our next two sentences, here in Luke's account, start with the word For. They give us reasons why this sentence is true and need to be considered together for contextual reasons. Now, the wording is different enough between the two accounts that they may seem to be two separate messages. And, in fact, the application is different. However, the underlying spiritual principal is the same. The basic spiritual message is to keep our eyes on God and do whatever is required to make God look good, regardless of what men do to us. If we do this, we can trust God to provide for us and to protect us. Therefore, what men do doesn't matter. What matters is getting approval and blessings from God.

Here is what some people call the 'Golden Rule', which is often expressed as; 'Do unto others as you would have done unto you'. Now, there are some preachers who claim: 'That's not in the Bible'. The popular wording may not be in the Bible but the message is. In addition, claiming 'That's not in the Bible' lifts us up in pride and God resisteth the proud, but giveth grace unto the humble (James 4:6; 1Peter 5:5). Therefore, understand and apply the message without arguing about the exact wording because that type of argument distracts from the message.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 7:12; 22:39; Ga 5:14; Jas 2:8-16'.

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C6-S35 (Verse 32) First reason why we should follow the prior instructions.

For if ye love them which love you,
what thank have ye?.

Matthew 5:46 gives us the same message as we read in our sentence but with a minor difference in words. Please compare the two sentences to get a better understanding of the application of this spiritual principal. In addition, the prior sentence and the next sentence must be considered with this sentence because of contextual requirements. This sentence and the next sentence start with the word For, which means that they are giving reasons why 6:31 is true. In addition, the note for 6:31 gives us links to a matching message in Matthew and the considerations due to that match.

The difference between this sentence, and the matching sentence in Matthew, is that Matthew uses the word reward in place of Luke's word thanks. God shows His thanks by giving His servants everlasting rewards when they get to heaven. As we have seen continuously throughout this message, we are to keep the spiritual considerations as the top priority and, basically, ignore the physical with the faith that God will take care of our physical needs.

Once more, we need to pay attention to the use of the word ye. This is part of the commandments about our personal relationship with God.

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The functional definition for this word is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Mt 5:46-47 what. 1Pe 2:19-20'.

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C6-S36 (Verse 32) Why the prior question was true.
for sinners also love those that love them.

Matthew 5:46 gives us the same message as we read in our sentence but with much different words. Please compare the two sentences to get a better understanding of the application of this spiritual principal. In addition, the two prior sentences must be considered with this sentence because of contextual requirements. This sentence, and the prior sentence start with the word For, which means that they are giving reasons why 6:31 is true. In addition, the note for 6:31 gives us links to a matching message in Matthew and the considerations due to that match.

While the wording between Matthew 5:46 and our current sentence is completely different, the only, slightly, significant difference is that Matthew uses the word publicans while Luke uses the word sinners. Yes, publicans were sinners. And, as Romans 3:23 says: For all have sinned, and come short of the glory of God. Therefore, we are all sinners and not, as the religious leaders claimed in the days of Jesus, only the publicans were sinners.

The main doctrine of this entire section is that the saved are to live a life which is noticeably different from what the world lives. Only by doing that does God get glory from saving us. If there is no God-caused difference, then Satan can accuse God of not being fair because God saved us but refused to save someone else who had a similar lifestyle to what we lived before our salvation. This entire message from Jesus shows that the doctrine that people do not need to change, after being saved, is a doctrine of devils.

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C6-S37 (Verse 33) Second reason why we should follow the prior instructions.

And if ye do good to them which do good to you,
what thank have ye?.

Matthew 5:47 gives us the same message as we read in our sentence but with much different words. Please compare the two sentences to get a better understanding of the application of this spiritual principal.

Our sentence starts with the word And, which means it is added to the prior three sentences which are a group, contextually. In addition, the next two sentences starts with the word For, which means they are giving us reasons why this sentence is true. Further, the next four sentences, after that, are two sets of sentences with two sentences in each set. Those sets of sentences start with the words And and For, which makes each set another example of what is conveyed in this sentence and the next. That is, all three sets of sentences have the phrase what thank have ye and all three convey the same message. Thus, we have three matching examples, or applications, of the same underlying spiritual doctrine. While Matthew did not include these two extra examples, the links and logic, which are found in the note for 6:31, also apply to these sentences.

When Luke reports the phrase what thank have ye, we are to understand that Jesus means: 'How is God going to thank each and every one of you personally (ye)?' Remember, this entire message is the basic doctrine for the church that Jesus is starting. In His church, people will have the indwelling Holy Spirit to help them understand spiritual truths, like the Bible, and to do the work of God. In addition, God's people, during the 'Church Age' are to be motivated by promises of everlasting spiritual rewards. We are to be willing to suffer and serve in this physical reality in order to have treasure in Heaven (Matthew 6:20; Matthew 13:44; Matthew 19:21; Mark 10:21; Luke 12:33; Luke 18:22).

So now, in our sentence, we read if ye do good to them which do good to you as the example action with the next sentence saying: for sinners also do even the same. The word if is a conditional. In these two sentences, Jesus is asking 'If you act like the lost people of the world, why do you expect to receive a different resuly, from God, than they receive?'. Yes, the saved will go to Heaven. But the saved who do not let God change threir life and use them to build His kingdom will be punished with more that 1,000-years of tears and other punishments.

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C6-S38 (Verse 33) Why the prior question was true.
for sinners also do even the same.

This sentence starts with the word For and gives us the reason why the prior sentence is true. The doctrine of this sentence was presented in the note for the prior sentence.

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C6-S39 (Verse 34) Third reason why we should follow the prior instructions.

And if ye lend to them of whom ye hope to receive,
what thank have ye?.

This sentence is another example (application) of the doctrine which was explained in the note for 6:32. 6:33 was also an example and the doctrine of that note also applies here. This is the third of three examples of this doctrine which Luke reports. (Matthew only reported one example of this doctrine).

I have an extremely high credit rating and have been in the top 5%, or higher, of credit ratings for at least thirty (30) years. However, there was a time when that was not true. The fact is that creditors like to loan to people who don't need lo and because they are sure to get their money back. They are less inclined to those people in need, and therefore charge more interest on lo and to such people. Now, that is how the world works. However, in 6:35, Jesus says: lend, hoping for nothing again. This is the opposite of what the world does. However, He says to do so because: your reward shall be great, and ye shall be the children of the Highest. The lesson of all of this sermon is that the saved are to act differently from the lost so that they demonstrate that the children of the Highest (God) are different because of the character of God which is to be in them. This difference is what gives God glory.

We find forms of the word lend in: Exodus 22:25; Leviticus 25:37; Deuteronomy 15:2; Deuteronomy 15:6; Deuteronomy 15:8; Deuteronomy 23:19; Deuteronomy 23:20; Deuteronomy 24:10; Deuteronomy 24:11; Deuteronomy 28:12; Deuteronomy 28:44; Psalms 37:26; Psalms 112:5; Proverbs 19:17; Proverbs 22:7; Isaiah 24:2; Luke 6:34; Luke 6:34; Luke 6:35; Luke 11:5. Webster's 1828 defines this word as: 'Granting for temporary use'.

Please see the notes for Romans C4S18; 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. Easton's Bible Dictionary defines this word as: 'one of the three main elements of Christian character (1Co 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Ro 8:24; 1Jo 3:2). "Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1Pe 3:15; Heb 10:23). In it the whole glory of the Christian vocation is centred (Eph 1:18; 4:4)." Unbelievers are without this hope (Eph 2:12; 1Th 4:13). Christ is the actual object of the believer's hope, because it is in his second coming that the hope of glory will be fulfilled (1Ti 1:1; Col 1:27; Tit 2:13). It is spoken of as "lively", i.e., a living, hope, a hope not frail and perishable, but having a perennial life (1Pe 1:3). In Ro 5:2 the "hope" spoken of is probably objective, i.e., "the hope set before us," namely, eternal life (comp. Ro 12:12). In 1Jo 3:3 the expression "hope in him" ought rather to be, as in the Revised Version, "hope on him," i.e., a hope based on God.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lu 6:35; 14:12-14; De 15:8-11; Mt 5:42 exp: De 23:19; Mt 5:44.'.

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C6-S40 (Verse 34) Why the prior question was true.

for sinners also lend to sinners,
to receive as much again..

This sentence starts with the word For and gives us the reason why the prior sentence is true. The doctrine of this sentence was presented in the note for the prior sentence.

Please see the note for Luke 6:34 about the word lend. Webster's 1828 defines this word as: 'Granting for temporary use'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lu 6:35; 14:12-14; De 15:8-11; Mt 5:42 exp: De 23:19; Mt 5:44.'.

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C6-S41 (Verse 35) How to act different from this world.

Equivalent Section: What to do instead.

First Step: Do the opposite of what the world does.

But love ye your enemies,
and do good,
and lend,
hoping for nothing again;.

Second Step: Realize God's reward.

and your reward shall be great,
and ye shall be the children of the Highest:.

Equivalent Section: Why.

for he is kind unto the unthankful and to the evil..

Matthew 5:44-45 gives us the same message as we read in our sentence but with much different words. Please compare the two sentences to get a better understanding of the application of this spiritual principal.

Our sentence starts with the word But, which connects it to all of the doctrine in the prior sentences, which explained how the lost and carnal [people live, while going in a different direction. This is the basic commandment for how we are to show that we are saved (the children of the Highest).

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what to do in order to show that we are saved (the children of the Highest). The Second Equivalent Section tells us why. It explains how God acts and children learn to act like their parent. If we refuse to act this way, we are showing that our spiritual parent is Satan.

The matching Section, to our Second Equivalent Section, in Matthew 5:43-45, is for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. While the words are different, the reader should be able to understand that the message is the same. In addition, the two different ways of stating the same message should help the reader to better understand how to apply this command in their own life.

Our First Equivalent Section has two Steps. The First Step tells us what to do and the Second Step promises the related reward to those saved people who do the First Step. It should be obvious that saved people who do not do the First Step will not receive the reward of the Second Step because it is impossible to take a Second Step without first taking the First Step. The lie of Satan, which many believe, is that people can receive the rewards of the Second Step while refusing to do the First Step.

Now, if you really think about what Jesus is saying then you should realize that He is dealing with the two issues which receive the strongest emotional response from lost and carnal people. He is dealing with others who have hurt us and with our money. In both cases, Jesus is telling the truly saved to act in the opposite way from how the lost and carnal can be expected to act. Since this type of action is so very different, it makes it impossible for people to deny the influence of God in the lives of the truly saved. Only when there is no possibility of someone claiming that the saved acted on their own does God get glory for what God does. And, our entire life is to be oriented towards giving God glory.

Please see the note for Luke 6:34 about the word lend. Webster's 1828 defines this word as: 'Granting for temporary use'.

Please see the notes for Romans C4S18; 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. Easton's Bible Dictionary defines this word as: 'one of the three main elements of Christian character (1Co 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Ro 8:24; 1Jo 3:2). "Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1Pe 3:15; Heb 10:23). In it the whole glory of the Christian vocation is centered (Eph 1:18; 4:4)." Unbelievers are without this hope (Eph 2:12; 1Th 4:13). Christ is the actual object of the believer's hope, because it is in his second coming that the hope of glory will be fulfilled (1Ti 1:1; Col 1:27; Tit 2:13). It is spoken of as "lively", i.e., a living, hope, a hope not frail and perishable, but having a perennial life (1Pe 1:3). In Ro 5:2 the "hope" spoken of is probably objective, i.e., "the hope set before us," namely, eternal life (comp. Ro 12:12). In 1Jo 3:3 the expression "hope in him" ought rather to be, as in the Revised Version, "hope on him," i.e., a hope based on God.'.

Please see the note for 1:32 about the word highest. The International Standard Bible Encyclopedia defines this word as: 'hi'-est (`elyon; hupsistos): the translation of `elyon, used frequently of God and commonly translated "Most High" (Ps 18:13, "The Highest gave his voice," the Revised Version (British and American) "Most High"; Ps 87:5, "the highest himself," the Revised Version (British and American) "Most High"; Eze 41:7, "the lowest (chamber) to the highest"); of tsammereth, the foliage of a tree (as if the wool or hair of trees), "the highest branch" (Eze 17:3,12, the Revised Version (British and American) "top," "lofty top"); of ro'sh, "head," "top" (Pr 8:26, "the highest part of the dust of the world," the King James Version margin "the chief part," the Revised Version (British and American) "the beginning of," margin "sum"); gappe marom, "on the ridges of the heights" (Pr 9:3, "the highest places of the city"); ghabhoah me`al gabhoah, literally, "one high (powerful) who is above the high (oppressor)," is translated "he that is higher than the highest" (Ec 5:8), the Revised Version (British and American) "one higher than the high (regardeth)." In the New Testament, hupsistos (like `elyon) is used of God (Lu 1:32, "the Son of the Highest," Lu 1:35, "the power of the Highest," Lu 1:76, "the prophet of the Highest"; Lu 6:35, "the children of the Highest," in these places the Revised Version (British and American) has "Most High"); we have also "Hosanna in the highest" (Mt 21:9; Mr 11:10; see HOSANNA ), "Glory to God in the highest" (Lu 2:14), "Glory in the highest" (Lu 19:38); protoklisia, "the first reclining-place" (at table), the chief place at meals, the middle place in each couch of the triclinium (Robinson), is rendered (Lu 14:8), "the highest room," the Revised Version (British and American) "chief seat"; "room" was introduced by Tyndale; Wycliff had "the first place"; protokathedria (protos, "first," kathedra, "seat"), "the first or chief seat," is rendered (Lu 20:46) "the highest seats," the Revised Version (British and American) "chief seats" Wycliff "the first chairs." "The Highest" as a term for God appears (2 Esdras 4:11,34, the Revised Version (British and American) "Most High"; the Wisdom of Solomon 6:3, hupsistos; Ecclesiasticus 28:7, the Revised Version (British and American) "Most High"). W. L. Walker'.

Please see the note for Colossians C3S8 about the word kindness. Webster's 1828 Dictionary defines this word as: 'Good will; benevolence; that temper or disposition which delights in contributing to the happiness of others, which is exercised cheerfully in gratifying their wishes, supplying their wants or alleviating their distresses; benignity of nature. Kindness ever accompanies love'. please also see the note for Romans C12S8 about the word kindly.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'love. Lu 6:27-31; Le 25:35-37; Ps 37:26; 112:5; Pr 19:17; 22:9; Ro 5:8-10; 2Co 8:9 and ye. Mt 5:44-45; Joh 13:35; 15:8; 1Jo 3:10-14; 4:7-11 for. Ps 145:9; Ac 14:17 exp: Mt 5:9. General references. exp: De 10:19; 23:19; Mt 5:44; Lu 6:34.'.

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C6-S42 (Verse 36) Act like God to show that you are a child of God.

Be ye therefore merciful,
as your Father also is merciful..

Matthew 5:48 gives us the same message as we read in our sentence but with much different words. The difference is that Matthew uses the word perfect ('spiritually mature') while Luke uses the word merciful. It requires true 'spiritual maturity' in order to truly be merciful.

Our sentence commands us to Be, which is: 'an ongoing verb of existence'. Our ongoing existence is to be defined by our being merciful because our Heavenly Father is merciful and our prior sentence told us to display the character of God the Father (therefore) in order to prove that we are truly saved.

In addition, the word as means: 'in the same way'. As Jesus taught elsewhere (Matthew 7:2; Mark 4:24; etc), the saved are to expect God to give them mercy in proportion to the amount of mercy that they give to others.

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 C12S1; Colossians C3S8 about the word mercy. The functional definition for this word is: 'not getting the punishment that you deserve'. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 5:48; Eph 4:31; 5:1-2; 1Pe 1:15-16'.

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C6-S43 (Verse 37-38) Treat others like you want God to treat you.

Equivalent Section: Do you want judgment or mercy?

Judge not,
and ye shall not be judged:.

Equivalent Section: Do you want punishment or mercy?

condemn not,
and ye shall not be condemned:.

Equivalent Section: Do you want to pay for your sins?

forgive,
and ye shall be forgiven:.

Equivalent Section: Do you want God to provide for you?

First Step: What to do.

Give,
and it shall be given unto you;.

Second Step: How much to do.

good measure,
pressed down,
and shaken together,
and running over,
shall men give into your bosom..

Please also see the Section called: Financial Perceptions From Luke 12 in the Doctrinal Study called: Godly Financial principals.

Matthew 7:1-2 gives us part of the same message as we read in our sentence but with much different words. Please compare the two sentences to get a better understanding of the application of this spiritual principal. In addition, the next sentence, in this account, is part of the same message.

People love to take this sentence out of context. In particular, people like to quote each of the verses, which are only part of this sentence, as if they were stand-alone statements of the Bible. People like to quote the part about judging while ignoring the part about giving and people like to quote the part about giving while ignoring the part about judging. However, our sentence construction makes both parts connected into a single thought ('one sentence'). Therefore, proper interpretation requires us to look at this sentence as it is given. In addition, as the prior paragraph points out, Matthew 7:1-2 gives us part of the same message as we read in our sentence, only Matthew continues with more explanation of that part. Therefore, proper interpretation requires us to consider all of these things together.

This is the third sentence where Jesus tells us how to act so that the difference between how we act, and how lost people and carnal people act, will give glory to God because of the God-caused difference. In addition, these sentences are part of the sermon where Jesus is giving the basic doctrine that His new church is to live by. Therefore, it is important to keep the context in mind as we consider what our sentence tells us to do.

Our sentence has four (4) Equivalent Sections with each starting with a different action verb. The equivalency means that the Equivalent Sections each have the same message. Since they each have a different action verb, the true message in not the particular action but is the attitude behind these actions. One common attitude motivates each of these actions and the context of our sentence makes the motivation to be giving God glory. When God's people truly do each of these actions, they bring glory to God because only God could change sinful men to do these actions as they are described in our sentence.

Every one of our four (4) Equivalent Sections tell us what to do, or to not do, to other people. The first two (2) Equivalent Sections tell us what to not do. The second two (2) Equivalent Sections tell us what to do. Thus, we see that we can bring God glory by what we do and by what we do not do. Likewise, we can bring shame to God's name by what we do and by what we do not do.

In our First Equivalent Section we are told to Judge not and devils get people to claim 'you are to never judge'. This is so that people do not condemn their wrong doing. However, Matthew 7:1 tells us the exact same thing but then Matthew 7:2 adds: For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 2Corinthians 5:10-11 tells us that all saved will be judged according to that he hath done, whether it be good or bad. Also, John 12:48 says: He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. therefore, all saved will be judged according to how well their works match the word of God. As a consequence, we lose nothing if we judge peoples' works by how match the word of God. In addition, Luke 12:57 says: Yea, and why even of yourselves judge ye not what is right?. Again, John 5:30 says: I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. Again, John 7:24 says: Judge not according to the appearance, but judge righteous judgment.. Again, Romans 14:13 says: Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way. Finally, John 16:8; Acts 24:25; Romans 2:5; 2Thessaloi and 1:5; Revelation 16:7 and Revelation 19:2 tells us that God does righteous judgment and we are to accept God's judgment. While I could go on with other references, these should be sufficient for the reader to understand the truth. There is no conflict here. We are to not judge people but we are to judge works. Or, as many preachers say: 'We are to be fruit inspectors'.

Again, the context of our sentence comes into play. The world judges people and does so in order to criticize them. The message of this sermon is that God's people are to have different attitudes and actions. Therefore, we are to judge not people but we are to judge fruit to determine if someone has evidence, or not, to support a claim that they are truly saved.

In our Second Equivalent Section we are told condemn not. In the sentence just prior to this one we were commanded: Be ye therefore merciful, as your Father also is merciful. that command is pretty much the opposite of condemn.

Now we come to the third Equivalent Section and our sentence switched from what to not do to what we are to do. However, there is a lot of doctrinal error attached to this phrase and I have seen God bring a judgment of death on a 'Good Godly fundamental KJV only Baptist preacher' for refusing to accept Bible based correction of what he preached about the word forgive. He used Matthew 18:21-35 to justify his claim that we have 'no choice' but had to forgive, and wipe out the debt of anyone who demanded it if they claimed to be saved. He even used his doctrine to justify some one who was doing ongoing extortion (1Corinthians 5:11).

When I pointed out that Matthew 18:34 says: And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. And, since Matthew 18:24 said: But forasmuch as he had not to pay, the two references combined meant that the servant was literally tortured to death. Therefore, his doctrine that we must always give permanent and unconditional forgiveness went against the very reference that he used. In addition, God does not demand that we be greater than Him and God refuses to forgive people who refuse to truly Biblically repent (Lu 13:3; 13:5). If God had to forgive everyone, regardless is they repented or not, there could be no hell.

Now, I'm not going to argue this doctrine because there are so many errors which are used to justify wrong doctrines. First of all, our context makes it clear that the purpose of this entire sermon is to command God's people to be different from the lost and the carnal by acting in a way that brings God glory. Forgiving ongoing sin is what the lost and the carnal do and it does not bring God glory. In addition, people claim that we must forgive even people who refuse to repent in order to avoid being bitter. However, if we truly believe God's promise that: Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. (Romans 12:19). If we truly trust our Lord to repay, and to avenge, then there is no need for us to become bitter even while we refuse to forgive the unrepentant.

This brings us to our last Equivalent Section which most people preach as if it was an independent sentence and they, typically, totally ignore the context. And, to be honest, I've probably been guilty of this same thing myself. And, Further, the doctrine within this Equivalent Section can be preached in a way that is in keeping with the rest of the Bible even while not dealing with the context. However, that can lead to giving it a wrong application, which some people do. Therefore, without condemning any preaching, I will deal with how it fits within the context.

Some people preach this Equivalent Section as a way to get money from God. And, yes, our last phrase does say shall men give into your bosom, which means 'give to us here in this physical life'. However, the promise is that it shall be given unto you, with you being a group identifier. In addition, God holds us responsible for our descendants to the third and fourth generation. Therefore, if God has people give to anyone in your family up to the fourth generation, God has kept this promise. This promise is not to us personally and James 4:3 warns: Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. therefore, God can keep this promise even while refusing to keep it to us personally when we have the wrong motive for our giving.

With that written, we need to remember that the main context os that of the sermon and is that God's people are to be so different from the attitudes and actions on lost people and carnal people that God gets the glory for their God-caused changed life. Doing something so that you get more money to spend on the things of this world does not fit within that purpose.

Next, we saw that our sentence has four (4) Equivalent Sections and that the action verb of each of the other Equivalent Sections required God's people to act pretty much in the opposite of the way that the world expects people to act. Therefore, this Equivalent Section is telling God's people to do the same. If we give, with the expectation that God will give to us personally, more than we gave to God's kingdom, then we are acting like the world. However, if we give with the expectation that God will give to someone that we are responsible for, and that it may be a future generation, the world will claim that such actions are crazy. Thus, what is most important in this giving is our attitude.

Now, with this attitude in mind, we can look at the details of our Equivalent Section. The section called Three Action Verbs for Money, within the Doctrinal Study called Godly Financial principals, matches this Bible reference with two other Bible references and explains the three basic ways that we are to be involved in financing God's work. Basically, the lost and carnal person often has an attitude of: 'The preacher just wants me to come so that there is more money in the offering plate'. Meanwhile, the true attitude is: 'Here is how you get God's blessings on your finances'. Remember, God does not need your money. However, money is the main thing that devils get people to put faith in rather than trusting God. Here, we are told to give to prove that our faith is truly in God and not in out money.

Please see the notes for Matthew 7:1 about the word judge. The functional definition for this word is: 'To hear and determine, as in causes on trial; to pass sentence'. Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans 14:10 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy. We find forms of this word, in Luke, in: 6:37; 11:31; 11:32; 23:40; 24:20.

Please see the note for Romans C8S1 about the word condemn. The functional definition for this word is: 'The judicial act of declaring one guilty, and dooming him to punishment'. Please also see the note for Romans C9S28 about the phrase condemnation of fools. We find forms of this word, in Luke, in: 6:37; 11:31; 11:32; 23:40; 24:20.

Please see the notes for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition for this word is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'. Please also see the note for 5:20 for links to every place in this epistle where this word is found.

Please see the note for John 3:34 about the word measure. The functional definition for this word is: 'This word specifies a way to figure proportional values. the whole extent or dimensions of a thing, including length, breadth and thickness. It is applied also to length or to breadth separately. It can also specify a quantity or value such as when applied to money'. We find forms of this word, in Luke, in: 6:38; 6:38; 13:21 and 16:6 and 16:7.

Please see the note for Luke 6:47-48 about the word shake. Webster's 1828 defines this word as: 'to cause to move with quick vibrations; to move rapidly one way and the other; to agitate; as, the wind shakes a tree; an earthquake shakes the hills or the earth. I shook my lap, and said, so God shake out every man from his house- Neh. 5. He shook the sacred honors of his head. Dryden. -As a fig casteth her untimely fruit, when it is shaken of a mighty wind. Rev. 6. 2. to make to totter or tremble. The rapid wheels shake the heav'n's basis. Milton. 3. to cause to shiver; as, an ague shakes the whole frame. 4. to throw down by a violent motion. Macbeth is ripe for shaking. Shak. But see shake off, which is generally used. 5. to throw away; to drive off. 'Tis our first intent to shake all cares and business from our age. See Shake off. Shak. 6. to move from firmness; to weaken the stability of; to endanger; to threaten to overthrow. Nothing should shake our belief in the being and perfections of God, and in our own accountableness. 7. to cause to waver or doubt; to impair the resolution of; to depress the courage of. That ye be not soon shaken in mind. 2 thess. 2. 8. to trill; as, to shake a note in music.'.

Please see the note for John 1:18 about the word bosom. The functional definition is: 'extreme personal knowledge, love and care'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Judge. Isa 65:5; Mt 7:1; Ro 2:1-2; 14:3-4,10-16; 1Co 4:3-5; Jas 4:11-12 forgive. Lu 17:3-4; Mt 5:7; 6:14-15; 18:35; Mr 11:25-26; 1Co 13:4-7; Eph 4:32; Col 3:13 General references. exp: Mt 7:1.
and it. Lu 6:30; De 15:10; Ezr 7:27-28; Job 31:16-20; 42:11; Pr 3:9-10; 10:22; 19:17; 22:9; Ec 11:1-2; Mt 10:42; 2Co 8:14-15; 9:6-8; Php 4:17-19 bosom. Ps 79:12 General references. exp: Mt 7:2.'.

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C6-S44 (Verse 38) Why the prior sentence was true.
For with the same measure that ye mete withal it shall be measured to you again.

Matthew 12:15-23; Mark 3:9-21 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils. This was the start of His ministry after calling the twelve and giving the start of spiritual life (conception) to His church. in this section we see Jesus demonstrating what God will do for the truly saved. In Luke 6:20-49 we have a short version of the 'Sermon on the Mount', which is the basic doctrine that the church is to follow. Starting in Luke 6:20, Jesus tells us instructions on the way that the saved are to live. In addition, Mark 4:24 tells us the same thing as our current sentence but applied to different circumstances. These three references make this sentence a precept that all must believe and obey because it will be used for our judgment.

This sentence is a continuation of the prior sentence. The sentence above, and the related note, need to be considered with this note for contextual reasons. In addition, Matthew 7:1-2 gives us part of the same message as we read in our sentence but with much different words. Please compare the two sentences to get a better understanding of the application of this spiritual principal. In addition, please consider the references provided by the Treasury of Scripture Knowledge, below.

Basically, this matches the precept said different ways within the Bible. For example, the 'Law of Sowing and Reaping' is related because we reap what we sow only in greater quantity and later than we sow. Basically, 'We are to do to others what we want done to us and not do to them as they have done to us'.

Please see the note for 1Timothy 5:13 about the word withal. . Webster's 1828 defines this word as: 'adv. Withaul. with and all. 1. With the rest; together with; likewise; at the same time. If you choose that, then I am yours withal. How modest in exception, and withal how terrible in constant resolution!'.

Please see the note for Mark 4:24 about the word mete. The functional definition for this word is: 'To measure; to ascertain quantity, dimensions or capacity by any rule or standard'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with. De 19:16-21; Jg 1:7; Es 7:10; 9:25; Ps 18:25-26; 41:1-2; Mt 7:2; Mr 4:24; Jas 2:13; Re 16:5-6 General references. exp: Mt 7:2.'.

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C6-S45 (Verse 39) Jesus added a parable to teach the next point.

And he spake a parable unto them,
Can the blind lead the blind?.

This sentence is the start of several parables spoken by Jesus to give greater understanding to His disciples, of the doctrine that He has been saying, while keeping the lost and carnal people from understanding the truth. Please see the Table of Parables in the New Testament for links to where all parables are found in the New Testament.

This parable is not in Matthew, but Matthew 15:14 gives the same truth in a non-parable form. There we read: Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. this followed when the disciples told Jesus Knowest thou that the Pharisees were offended, after they heard this saying? and He responded with But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.. Thus, we see that, in both Matthew and here, the religious leaders who continue to blindly follow their traditions and who refuse the spiritual light and understanding from Jesus are whom Jesus calls blind. In our parable, it should be obvious that, no, the blind can not lead the blind. And, just in case someone missed the obvious, our next sentence makes that clear. However, what the spiritually blind can't see is that this parable is spoken about them.

The religious leaders, in this incident, are false teachers. Please see the Doctrinal Study on False things According to the Bible.

Paul picks up on this truth and explains in in 1Corinthians 2:14, which says: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Without the help of God's Holy Spirit, no one can spiritually discern spiritual truth just like a blind person does not have the ability to respond to information which comes to the eyes by way of light. It doesn't matter what other attributes a blind person has, those other attributes can not replace non-functioning eyes. Likewise, it does not matter how religious a person is, nor how great his other attributes are, if he does not have the help of God's Holy Spirit when he tries to understand spiritual matters.

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'.

Please see the note for Mark 13:11 about the word lead (verb). The functional definition for this word is: 'To go before and show the way'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Can. Isa 9:16; 56:10; Mt 15:14; 23:16-26; Ro 2:19; 1Ti 6:3-5; 2Ti 3:13'.

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C6-S46 (Verse 39) The result of ignoring the truth of the prior sentence.
Shall they not both fall into the ditch?

This sentence is a continuation of the prior sentence. Please see the note above for the doctrine of these sentences.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word 'To drop from a higher place; to descend by the power of gravity alone. Rain falls from the clouds; a man falls from his horse; ripe fruits fall from trees; an ox falls into a pit'.

We find forms of the word ditch in: 2Kings 3:16; Job 9:31; Psalms 7:15; Proverbs 23:27; Isaiah 22:11; Matthew 15:14; Luke 6:39. Webster's 1828 defines this word as: 'A trench in the earth made by digging, particularly a trench for draining wet land, or for making a fence to guard inclosures, or for preventing an enemy from approaching a town or fortress. In the latter sense, it is called also a foss or moat, and is dug round the rampart or wall between the scarp and counterscarp. 2. Any long, hollow receptacle of water. DITCH, v.i. to dig or make a ditch or ditches.
DITCH, v.t. 1. to dig a ditch or ditches in; to drain by a ditch; as, to ditch moist land. 2. to surround with a ditch.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall. Jer 6:15; 8:12; 14:15-16; Mic 3:6-7; Zec 11:15-17; Mt 23:3'.

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C6-S47 (Verse 40) The relationship between Jesus and disciples.

Equivalent Section: Which is greater.

The disciple is not above his master:.

Equivalent Section: What the disciple is to become.

but every one that is perfect shall be as his master..

Don't tell God: 'We're going to have to agree to disagree'. When you reject the true Biblical message fro God's messenger, you are not rejecting the messenger but, truthfully, are rejecting God reigning over you.

in this sentence se see Jesus say a precept that is also said in Matthew 10:24-25; John 13:16. In Matthew, we see this precept said to the twelve when Jesus sent them out to preach the Gospel and warned them to expect rejection. In Matthew, we see this precept said to the twelve at the 'Last Supper' and after the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him (John 13:2). Thus we see Jesus say this precept at the conception of His church, at the test of the future church leaders, and at His last instructions to those future leaders just before His crucifixion.

Now, the context, of this sentence, is that Jesus has just started His church and is giving the basic doctrine of His new church. in this doctrine, Jesus has been saying that the saved are to be different from the world, especially the religious lost people of the world. In the two sentences before this one, Jesus called the religious lost blind. Now, in this sentence, He is telling His disciples how to be the opposite and have spiritual sight (understanding.) In our First Equivalent Section, Jesus said: 'don't think yourself better than God'. Everyone who thinks their own beliefs are better than God's word, and believe they can disobey God's word because they have some excuse, is making themselves above his master. In our Second Equivalent Section, Jesus is telling us that in order to become spiritually mature (perfect), we must learn to become like Jesus. This includes being willing to suffer, be persecuted and even die for the salvation of others, like the other two instances of this precept teaches us.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition for this word is: 'spiritually mature'. Please also see the note for 1John 4:12 about the phrase perfect love.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'disciple. Mt 10:24-25; Joh 13:16; 15:20 that is perfect shall be as his master. or, shall be perfected as his master. Mt 23:15 General references. exp: Mt 10:24.'.

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C6-S48 (Verse 41) Look at your own errors and sins first.

And why beholdest thou the mote that is in thy brother's eye,
but perceivest not the beam that is in thine own eye?.

In Matthew 7:3-5 and Luke 6:41-42 we read the parable about 'Beam and mote'. Please see the Table of Parables in the New Testament for links to where all parables are found in the New Testament. This particular parable is in three (3) sentence, 6:41-42.

Our sentence starts with the word And, which means this sentence is added to the prior. There we learned that we need to learn to become like Jesus in order to become spiritually mature (perfect) and that we were to not think our personal beliefs, nor our religious traditions, were above what the word of God literally said. So, now that we understand our relationship to the word of God and to Jesus, He is adding our relationship to other believers (thy brother).

Lots of people have preached lots of truth about this parable including the fact that a small spec (mote) can appear to be as big as beam when it is right against our eye. In addition, people have preaches about how sensitive our eye is and how a small spec can be very irritating to our eye and how we can deceive ourselves into believing that the true source of the irritation is the perceived mote that is in thy brother's eye. But, for this study, we need to consider this parable within the context of where it is found.

The context of this parable is this short form of the 'Sermon on the Mount' where Jesus is giving the basic doctrine for His church. And, as already mentioned, this parable is adding the doctrine about how we are to treat other believers (thy brother). Romans 14 teaches the same thing only in greater detail. In particular, Romans 14:10 says: But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. therefore, how we judge our personal ()thy) brother will be brought up at the judgment seat of Christ. Therefore, this parable and Romans 14 are teaching us: 'Don't do that'.

In Matthew, this parable follows the instruction to: Judge not, that ye be not judged. It precedes Ask, and it shall be given you. Thus, our parable is part of not judging our brother and is required before we can expect to receive the blessings from God. In addition, Matthew attaches it to the instruction of: Give not that which is holy unto the dogs, neither cast ye your pearls before swine. That is; don't tell lost people and carnal people to act like Jesus is telling the saved and spiritual to act because they will ridicule the instruction and the disciple. These instructions are reserved for those saved people who are true disciples who are trying to become like Jesus.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

We find forms of the word mote in: Matthew 7:3; Matthew 7:4; Matthew 7:5; Luke 6:41; Luke 6:42. The Morrish Bible Dictionary defines this word as: 'Any small particle or splinter. It is used to illustrate small failings in contrast to larger faults, called 'beams.' the Lord Jesus was exposing the hypocrisy of those who see and magnify small faults in others, and pass over greater ones in themselves, Mt 7:3-5; Lu 6:41-42.'.

We find forms of the word beam in: Judges 16:14; 1Samuel 17:7; 2Samuel 21:19; 1Kings 6:6; 1Kings 6:9; 1Kings 6:36; 1Kings 7:2; 1Kings 7:3; 1Kings 7:6; 1Kings 7:12; 2Kings 6:2; 2Kings 6:5; 1Chronicles 11:23; 1Chronicles 20:5; 2Chronicles 3:7; Nehemiah 2:8; Nehemiah 3:3; Nehemiah 3:6; Psalms 104:3; Song 1:17; Habakkuk 2:11; Matthew 7:3-5; Luke 6:41-42. Easton's Bible Dictionary defines this word as: 'occurs in the Authorized Version as the rendering of various Hebrew words. In 1Sa 17:7, it means a weaver's frame or principal beam; in Hab 2:11, a crossbeam or girder; 2Ki 6:2,5, a cross-piece or rafter of a house; 1Ki 7:6, an architectural ornament as a projecting step or moulding; Eze 41:25, a thick plank. In the New Testament the word occurs only in Mt 7:3-4,5, and Lu 6:41-42, where it means (Gr. dokos) a large piece of wood used for building purposes, as contrasted with "mote" (Gr. karphos), a small piece or mere splinter. "Mote" and "beam" became proverbial for little and great faults.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'why. Mt 7:3-5; Ro 2:1,21-24 but. 2Sa 12:5-7; 20:9-10,20-21; 1Ki 2:32; 1Ch 21:6; Ps 36:2; Jer 17:9; Eze 18:28; Joh 8:7,40-44; Jas 1:24'.

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C6-S49 (Verse 42) If you can't correct your own sin then you can't correct the sin of another.

Either how canst thou say to thy brother,
Brother,
let me pull out the mote that is in thine eye,
when thou thyself beholdest not the beam that is in thine own eye?.

Matthew 12:15-23; Mark 3:9-21 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils. This was the start of His ministry after calling the twelve and giving the start of spiritual life (conception) to His church. in this section we see Jesus demonstrating what God will do for the truly saved. In Luke 6:20-49 we have a short version of the 'Sermon on the Mount', which is the basic doctrine that the church is to follow. In Matthew 7:3-5 and Luke 6:41-42 we read the parable about 'Beam and mote'. This sentence is part of a parable is in three (3) sentence, 6:41-42. Please see the note for 6:41 for doctrine which applies to the entire parable.

As a parable, this is: 'a physical story which presents a spiritual lesson'. It should be obvious that it is not, physically, possible to have a beam that is in thine own eye. Therefore, this parable is using symbolic language for the spiritual condition. The beam that is in thine own eye is symbolically representing anything that prevents us from seeing the basic spiritual truths such as people putting their trust in money or their pursuing lusts of the flesh. Basically, there are a lot of religious people who are controlled by private sin and making excuses for how their religious position gives them an exception from God's requirement to get sin out of our life. God is no respecter of persons (Leviticus 19:15; 2Chroniclesh 19:7; Lamentations 4:16; Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1). Thus, the claim to have some exception is a lie and doctrines of devils (1Timothy 4:1).

Please see the note for Mark 8:25 about the word clearly. The functional definition for this word is: 'Plainly; evidently; fully; without obstruction nor entanglement'.

Please see the note for Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the note for 6:41 about the word beam. Easton's Bible Dictionary defines this word as: 'occurs in the Authorized Version as the rendering of various Hebrew words. In 1Sa 17:7, it means a weaver's frame or principal beam; in Hab 2:11, a crossbeam or girder; 2Ki 6:2,5, a cross-piece or rafter of a house; 1Ki 7:6, an architectural ornament as a projecting step or moulding; Eze 41:25, a thick plank. In the New Testament the word occurs only in Mt 7:3-4,5, and Lu 6:41-42, where it means (Gr. dokos) a large piece of wood used for building purposes, as contrasted with "mote" (Gr. karphos), a small piece or mere splinter. "Mote" and "beam" became proverbial for little and great faults.'.

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C6-S50 (Verse 42) People who try to do the prior are hypocrites.

Thou hypocrite,
cast out first the beam out of thine own eye,
and then shalt thou see clearly to pull out the mote that is in thy brother's eye..

Matthew 12:15-23; Mark 3:9-21 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils. This was the start of His ministry after calling the twelve and giving the start of spiritual life (conception) to His church. in this section we see Jesus demonstrating what God will do for the truly saved. In Luke 6:20-49 we have a short version of the 'Sermon on the Mount', which is the basic doctrine that the church is to follow. In Matthew 7:3-5 and Luke 6:41-42 we read the parable about 'Beam and mote'. This sentence is part of a parable is in three (3) sentence, 6:41-42. Please see the note for 6:41 for doctrine which applies to the entire parable.

As already mentioned, this parable uses symbolic language and it is impossible for this to happen in the physical reality. The spiritual symbolic meaning of cast out first the beam out of thine own eye is: 'get rid of anything in this world which prevents you from seeing, and understanding, what Jesus is trying to teach us spiritually'. We can not help another person with a spiritual problem so long as we are holding onto something which is preventing us from seeing, and understanding, spiritual truth.

Our next three (3) sentences start with the word For, and give us three (3) reasons why this sentence is true. The first two (2) of those reasons tell us that the type of fruit produced and how good a person's life is and a hypocrite can not produce good fruit By the same token, the third sentence talks about thorns and brambles, which are representative of the true fruit produced by a hypocrite.

Please see the note for 1Timothy 4:1 about the words hypocrisy / hypocrite. Easton's Bible Dictionary defines this word as: 'one who puts on a mask and feigns himself to be what he is not; a dissembler in religion. Our Lord severely rebuked the scribes and Pharisees for their hypocrisy (Mt 6:2,5,16). "The hypocrite's hope shall perish" (Job 8:13). the Hebrew word here rendered "hypocrite" rather means the "godless" or "profane," as it is rendered in Jer 23:11, i.e., polluted with crimes.'. We find forms of this word, in Luke, in: 6:42; 11:44; 12:1; 12:56; 13:15.

Please see the note for 6:41 about the word beam. Easton's Bible Dictionary defines this word as: 'occurs in the Authorized Version as the rendering of various Hebrew words. In 1Sa 17:7, it means a weaver's frame or principal beam; in Hab 2:11, a crossbeam or girder; 2Ki 6:2,5, a cross-piece or rafter of a house; 1Ki 7:6, an architectural ornament as a projecting step or molding; Eze 41:25, a thick plank. In the New Testament the word occurs only in Mt 7:3-4,5, and Lu 6:41-42, where it means (Gr. dokos) a large piece of wood used for building purposes, as contrasted with "mote" (Gr. karphos), a small piece or mere splinter. "Mote" and "beam" became proverbial for little and great faults.'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hypocrite. Lu 13:15; Mt 23:13-15; Ac 8:21; 13:10 cast. Lu 22:32; Ps 50:16-21; 51:9-13; Pr 18:17; Mt 26:75; Ac 2:38; 9:9-20; Ro 2:1,21-29; 2Co 5:18; 1Th 2:10-12; Phm 1:10-11 see. Mt 6:22-23; 2Ti 2:21; 2Pe 1:9; Re 3:17-18'.

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C6-S51 (Verse 43) The example of nature teaches the prior sentence is true.

First Step: Look at the fruit of a good tree.

For a good tree bringeth not forth corrupt fruit;.

Second Step: Look at the fruit of a corrupt tree.

neither doth a corrupt tree bring forth good fruit..

This sentence is the first of three (3) sentences with reasons why 6:42 is true. It compares the fruit of a good tree to that of a corrupt tree. The hypocrite claims to be a good tree but produces corrupt fruit. God uses our fruit to judge us and tells us to also judge fruit.

In Matthew 7:16-20; Matthew 12:33 and Luke 6:43-44 we read the parable about 'Good Tree and Corrupt Fruit'. Please see the Table of Parables in the New Testament for links to where all parables are found in the New Testament.

If we ignore the context, then this sentence can be understood literally. However, because of the context, we understand that this sentence is another parable ('a physical story which presents a spiritual lesson'). That means that it must be understood spiritually and the words used in it are symbolic.

When we consider the other two references, mentioned above, we see that the word tree is used symbolically for 'the source of religious knowledge'. We also see that the word fruit is used symbolically for 'new life from the tree'. The corrupt fruit is: 'people who claim to be saved but live like they are lost'. The good fruit is: 'people who claim to be saved and show the influence of God in their life'. With these symbolic meanings, we can now interpret this parable.

Our First Step is telling us, symbolically, 'An ongoing personal relationship with God through Christ does not produce people who claim to be saved but live like they are lost'. People who claim to be saved but live like they are lost, and claim to be truly Biblically saved, have been deceived.

Our Second Step is telling us, symbolically, 'False religion does not produce people who are truly Biblically saved'. There are several Messages on this site where I show that the main way to produce Heavenly fruit, according to the Bible, is to do the 'Great Commission'. Obeying that command does 'produce people who are truly Biblically saved' while other religious activity does not.

Now, I realize that there are people who will object to this interpretation, but all objections are based upon people wanting to believe a lie or upon false doctrine. There is no other interpretation which matches the true symbolic meaning and fits within the context of our parable. Please remember that in this entire chapter, Jesus is making the distinction between the truly saved, who are part of His true church, and the religious lost. All objections to this interpretation justify the religious lost claiming to be saved and such a claim goes against the context.

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.

Please see the note for 1Corinthians C9S36 about the word corrupt. The functional definition for this word is: 'o become putrid; to putrefy; to rot. Animal and vegetable substances speedily corrupt in a warm and moist air. 2. to become vitiated; to lose purity.'. Please also see the note for John 19:39 about the phrase no corruption.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 92:12-14; Isa 5:4; 61:3; Jer 2:21; Mt 3:10; 7:16-20; 12:33 exp: Pr 20:11.'.

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C6-S52 (Verse 44) Why the prior sentence was true.
For every tree is known by his own fruit.

Matthew 12:33 tells us the same thing as this sentence. Matthew 7:20 also tells us the same message but uses different words.

This sentence is the second of three (3) sentences with reasons why 6:42 is true. It also explains why the prior sentence is true and why we are to judge fruit.

Our sentence starts with the word For and tells us why the prior sentence was true. As the note, above, for the prior sentence explains, these sentences must be understood symbolically for their spiritual meaning. Here we see that changed lives (good fruit), due to the influence of God, is a testimony that the ongoing personal relationship with God (a good tree). If our lives are not changed that God does not get a good witness, God does not get glory.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 92:12-14; Isa 5:4; 61:3; Jer 2:21; Mt 3:10; 7:16-20; 12:33 exp: Pr 20:11.'.

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C6-S53 (Verse 44) The next example from nature.

For of thorns men do not gather figs,
nor of a bramble bush gather they grapes..

Matthew 12:15-23; Mark 3:9-21 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils. This was the start of His ministry after calling the twelve and giving the start of spiritual life (conception) to His church. in this section we see Jesus demonstrating what God will do for the truly saved. In Luke 6:20-49 we have a short version of the 'Sermon on the Mount', which is the basic doctrine that the church is to follow. Matthew 7:16 also tells us this parable. In addition, Matthew 7:15 warns us against false prophets who claim to represent Jesus but actually preach the doctrines of devils. Therefore, we are to judge the fruit of a person's life before we accept their doctrine.

This sentence is the third of three (3) sentences with reasons why 6:42 is true. And, as already mentioned for this parable, the spiritual meaning of the symbolic language is what is important.

As explained in the word definitions, below, the thorn is symbolic of the suffering of Jesus Christ for our sins. The Roman Catholic crucifix has Him still on the cross and suffering. However, Hebrews 7:27 says: Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. He is no longer on the cross and suffering. However, as also explained in the word definitions, below, the fig is: 'used symbolically for our religious activity'. The 'religious activity' of the truly saved is to be directed by the indwelling Holy Ghost (Romans 6:4). Therefore, our first phrase tells us to not follow the doctrinal error such as the Roman Catholic Church teaches, but to follow the leading of the indwelling Holy Ghost. This spiritual meaning, from the symbolic language, matches the message of this entire sermon.

In our second phrase, we read: nor of a bramble bush gather they grapes. Again, as explained in the word definitions, below, a bramble pricks people who brush against it. We are to not be constantly pricking Jesus. Doing so will not get you into the marriage supper of the Lamb (Revelation 19:9). If you remember, Jesus told Saul, before he was saved and had his name changed to Paul, why persecutest thou me? it is hard for thee to kick against the pricks. Jesus used the phrase kick against the pricks for how the 'religious activity' of the truly saved aggravated Saul. Likewise, if the 'religious activity' of the truly saved aggravate Jesus, then He is not going to let them gather grapes. That is: they will not enjoy the fruit of the vine when they get to Heaven.

In the New Testament, the phrase fruit of the vine is only used in a parable where the Lord looked for saved souls and it is used for what Jesus will drink, with the saved, at the marriage supper of the lamb (Matthew 26:29; Mark 12:2; Mark 14:25; Luke 20:10; Luke 22:18).

Our three parables, which explain why 6:42 is true, tell us that we must have good fruit, that our fruit truly reveals the spiritual source of our spiritual life, and that the Heavenly benefits of good fruit only go to those saved people whose 'religious activity', after they are truly saved, will not aggravate Jesus and have Him judge their life as lukewarm (Revelation 3:16) and so that He will not judge them as a wicked and slothful servant (Luke 19:11-28; Matthew 25:14-30).

Please remember that this sermon in just the introduction of the doctrine that Jesus expects the saved to live by during the 'Church Age'. The detailed explanation of the doctrine found here is supposed to come later when His disciples are more spiritually mature and better able to understand it. Therefore, what is given in symbolic language, at this time, is not explained until later.

Please see the note for John 19:2 about the word thorn. Easton's Bible Dictionary defines this word as: '(1.) Heb heed (Pr 15:19), rendered "brier" in Mic 7:4. Some thorny plant, of the Solanum family, suitable for hedges. this is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff." (2.) Heb kotz (Ge 3:18; Ho 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Mt 7:16; 13:7; Heb 6:8). the word seems to denote any thorny or prickly plant (Jer 12:13). It has been identified with the Ononis spinosa by some. (3.) Heb na'atzutz (Isa 7:19; 55:13). this word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurred, and often create a festering wound." It often grows to a great size. (See Crown of thorns.) (4.) Heb atad (Ps 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn.'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thormns.We find forms of this word, in Luke, in: 6:44; 8:7; 8:14.

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'.

Please see the note for James 3:13 about the word fig. The functional definition for this word is: 'used symbolically for our religious activity'. We find forms of this word, in Luke, in: 6:44; 13:6; 13:7; 21:29.

We find forms of the word bramble in: Judges 9:14-15; Isaiah 34:13 and Luke 6:44. Fausset's Bible Dictionary defines this word as: 'Not our English trailing blackberries; but the Paliurus rhamnus aculeatus, a lowly stunted tree with drooping jagged branches, from which project sharp stiff thorns, affording no shade, but only scratching those who touched it; fit emblem of the self important, petty, but mischievous speaker (answering to Abimelech) in Jotham's parable (Jg 9:8-20), the oldest fable extant.
The "bramble bush" (Lu 6:44) is probably the same as Christ's thorn (Zizyphus spina Christi) supposed to be the kind of which Christ's crown of thorns was platted; a shrub about six feet high, producing an acid fruit as large as the sloe; the prickles grow in pairs, the one straight, the other curved back. the nebk of the Arabs, common everywhere, easily procurable, and pliable for platting, the leaves a deep green like the ivy; so suited to be a mock crown in imitation of the garlands or crowns with which emperors and generals used to be crowned.'.

Please see the note for Mark 12:26 about the word bush. Easton's Bible Dictionary defines this word as: 'in which Jehovah appeared to Moses in the wilderness (Ex 3:2; Ac 7:30). It is difficult to say what particular kind of plant or bush is here meant. Probably it was the mimosa or acacia. the words "in the bush" in Mr 12:26; Lu 20:37, mean "in the passage or paragraph on the bush;" i.e., in Ex 3'.

We find forms of the word grape occurring 49 times in 43 verses of the Bible nad, in the New Testament, in: Matthew 7:16; Luke 6:44; Revelation 14:18. The American Tract Society Dictionary defines this word as: 'The fruit of the vine. the grapes of Palestine were very fine, of great size and high flavor, Nu 13:24. At present, and probably the same has always been true, the wine that is made requires but a small part of the annual yield of the vines. Dr. Robinson says, "No wine is made from the very extensive vineyards of Hebron, except a little by the Jews." While yet green, grapes are used for food in various ways; and are dried in the sun, or their juice preserved in bottles, to secure a pleasant vegetable tart all the year round, Nu 6:4. Ripe grapes may be had in Syria four or five months, Le 26:5; and when the season closes many are hung up in clusters, suitably protected, and remain without drying up all through the winter. Grapes are exceedingly cheap, and form no small part of the ordinary food. Ripe grapes are also dried into raisins; and after the hanging grapes are gone, the raisins are used until the return of new grapes. Besides the law which protected the first three years' growth of the vine, (see FRUITS,) there was another law requiring the Jews to leave the gleanings of their vineyards for the poor, Le 19:10,23. the law also allowed one who was passing a vineyard to pick a few grapes to eat on the spot, but not to carry any away, De 23:24. Everywhere we encounter proofs of the admirable humanity that characterized the Mosaic legislation. A vineyard nearly stripped of its clustered treasures was a frequent image of desolation, Isa 17:6; 24:13; Ob 1:5.
"Wild grapes" were the fruit of a wild vine, probably the Vitis Labrusca of Linnaeus, the wild claret-grape. the fruit of the wild vine is called oenanthes, of the flower of wine. they never ripen, and are good only for verjuice. In Isa 5:2,4, God complains of his people whom he had planted as a choice vine, an excellent plant, that he had a right to require of them good fruit, but they had brought forth only wild grapes - fruit of a bad smell, and a bad taste.'.

Nave's Topical Bible provides references for the word grape as: 'Cultivated in vineyards: By Noah: Ge 9:20. By the Canaanites: Nu 13:24; De 6:11; Jos 24:13. By the Edomites: Nu 20:17. By the Amorites: Nu 21:22; Isa 16:8-9. By the Philistines: Jg 15:5. Grown. At Abel (margin): Jg 11:33. At Baal-hamon: Song 8:11. At Carmel: 2Ch 26:10. At En-gedi: Song 1:14. At Jezreel: 1Ki 21:1. At Lebanon: Ho 14:7. At Samaria: Jer 31:5. At Shechem: Jg 9:27. At Shiloh: Jg 21:20-21. At Timnath: Jg 14:5. Cultivation of: Le 25:3,11; De 28:39; 2Ch 26:10; Song 6:11; Isa 5:1; Jer 31:5. Wine made of: Jer 25:30. Wine of, forbidden to Nazarites: Nu 6:4. FIGURATIVE: De 32:32; Ps 128:3; Jer 2:21; Eze 15; Ho 10:1; Re 14:18-20. FABLE OF: Jg 9:12-13. PARABLES OF thE VINE: Ps 80:8-14; Eze 17:6-10; 19:10-14; Joh 15:1-5. PROVERB OF: Eze 18:2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For of. Ga 5:19-23; Tit 2:11-13; Jas 3:12; Jude 1:12 grapes. Gr. a grape. General references. exp: Pr 20:11.'.

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C6-S54 (Verse 45) How to tell a good man from an evil man.

Equivalent Section: Compare their actions.

First Step: How a good man acts.

A good man out of the good treasure of his heart bringeth forth that which is good;.

Second Step: How an evil man acts.

and an evil man out of the evil treasure of his heart bringeth forth that which is evil:.

Equivalent Section: Compare their words.

for of the abundance of the heart his mouth speaketh..

Matthew 12:34-35 tells us the same thing as this sentence only provides more details.

Our sentence is a precept which can be preached separate from the context and the meaning remains the same because the truth of this sentence is completely contained within this sentence. Nevertheless, the context helps us to understand what our sentence is telling us. For example, Paul preached up on this precept and old us more about it in Ephesians 4:31-32 where he tells us: Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. thus, Paul tells the saved to stop producing the results of an evil heart because God wants to change us into a good man. (The note for that sentence in Ephesians has links to several other places where we are taught similar doctrine.) In addition, Ephesians 5:3-5 also tells us: But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. for this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. And, all of the epistles, in one way or another, give us practical applications of this precept.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us how people act and the Second Equivalent Section telling us why they act that way. In addition, our First Equivalent Section tells us what to look for as we judge peoples' actions and doctrines and what this Equivalent Section tells us matches the message of this Sermon. That is: there are two kinds of people who we can determine if their doctrine is from God or not. There is a third group, that the Bible calls lukewarm (Revelation 3:16) and unjust (2Peter 2:9). They say one thing but live another thing and we can not determine if they are good or evil. God tell us to leave their judgment to Him when they face God in judgment. We can not say that they are evil, but we are to not follow their lifestyle , nor their doctrine, because, if they are truly saved, then they will get 1,000-years of tears from God and we do not want to receive that judgment.

In our First Equivalent Section, we have two Steps with the First Step telling us how to determine if someone is a good man and with the First Step telling us how to determine if someone is an evil man. Basically, in both Steps, Jesus is saying that we will, eventually, reveal what out heart is truly like. Yes, a liar can hide the truth for a long time, but, eventually, the truth will come out.

One of the things to pay attention to is the phrase bringeth forth. t6his is an ongoing action. A good man can sometimes do something that is evil. Likewise, an evil man can sometimes do something that is good. However, neither type of person will continue doing that which goes against their true heart.

With that in mind, we can now look at our Second Equivalent Section. There we read the word speaketh. This also is an ongoing action of speaking. That is why God's people are warned to be careful about what they say. In addition, we need to pay attention to the words that someone says repeatedly. They may not cuss but if they are continually supporting people who do things against the way of God, then they have an evil heart.

Please see the note for 2Corinthians 4:7 about the word treasure. The functional definition for this word is: 'Wealth accumulated; particularly, a stock or store of money in reserve'. Please also see the note for Hebrews 12:2-LJC about the phrase treasure in Heaven. Please also see the Message called Laying up Treasure in Heaven. We find forms of this word, in Luke, in: 6:45; 12:21; 12:33; 12:34; 18:22.

Please see the note for Philippians 1:25-26 about the word abundant. The functional definition for this word is: 'Plentiful; in great quantity; fully sufficient; as an abundant supply'.

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: 'good man. Ps 37:30-31; 40:8-10; 71:15-18; Pr 10:20-21; 12:18; 15:23; 22:17-18; Mt 12:35; Joh 7:38; Eph 4:29; 5:3-4,19; Col 4:6 treasure. 2Co 4:6-7; Eph 3:8; Col 3:16; Heb 8:10 exp: Pr 21:20. and an. Ps 12:2-4; 41:6-7; 52:2-4; 59:7,12; 64:3-8; 140:5; Jer 9:2-5; Ac 5:3; 8:19-23; Ro 3:13-14; Jas 3:5-8; Jude 1:15 for. Mt 12:34-37 General references. exp: Lu 24:14.'.

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C6-S55 (Verse 46) How to prove your own heart.

And why call ye me,
Lord,
Lord,
and do not the things which I say?.

This sentence is explained in the note for this sentence within the Lord Jesus Christ Study. Malachi 1:6-8 and Hosea 8 basically says the same as this sentence says. In those Bible references, God's people claimed to belong to God, and called Him Lord, but refused to obey. GodGos sent them prophets to warn them then brought judgment when they refused to obey.

In the context of this sentence, Jesus has said that those who are truly saved, during the 'Church Age', will have a God-caused changed life which is a testimony to God's glory and to the lost and carnal. Here, in this sentence, Jesus is warning people against claiming to be saved but not obeying. In addition, the parable, which is in the last two sentences of our chapter, provide the warning which is based upon this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 13:25-27; Mal 1:6; Mt 7:21-23; 25:11,24,44; Joh 13:13-17; Ga 6:7'.

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C6-S56 (Verse 47-48) Start of the parable of the builders.

Equivalent Section: How to be a wise builder.

Whosoever cometh to me,
and heareth my sayings,
and doeth them,
I will shew you to whom he is like:.

Equivalent Section: Start with the right foundation.

He is like a man which built an house,
and digged deep,
and laid the foundation on a rock:.

Equivalent Section: Survive the storms of life.

and when the flood arose,
the stream beat vehemently upon that house,
and could not shake it:.

Equivalent Section: Why.

for it was founded upon a rock..

In Matthew 7:24-29 and Luke 6:47-49 we read the parable about 'House on rock and sand'. Please see the Table of Parables in the New Testament for links to where all parables are found in the New Testament.

Our parable is in two sentences with the first sentence telling us about the 'wise man' and the second sentence telling us about the 'foolish man'. In context, Jesus has been giving a sermon that is the basic doctrine for His church. In it, up until He started speaking in parables, He was telling us about the visible difference between the religious lost and the truly saved, especially during the 'Church Age'. Then, with the parable of the 'beam and mote', He talked about the carnal saved person. Then Jesus told the parable of the 'corrupt fruit and the good fruit', which, again, has the main application of the carnal saved person versus the spiritual saved person. Now, in this parable we, again, have the main application of the carnal saved person versus the spiritual saved person with the carnal saved person represented by the 'foolish man' and the spiritual saved person represented by the 'wise man'.

Our sentence, which is about the spiritual saved person, has four (4) Equivalent Sections. The First Equivalent Section tells us what he does on an ongoing basis since it has two action verbs (heareth, doeth) which end in th. (The th ending means that he 'This is a lifestyle action'). In addition to telling us how this spiritual saved person acts, our First Equivalent Section also tells us that the rest of the sentence describes him (I will shew you to whom he is like).

Since this is a parable, we can know that the rest of this sentence uses symbolic language to convey a spiritual truth using physical examples.

In our Second Equivalent Section, we are told that He is like a man which built an house. This is symbolic of building our life. We can know this because the third Equivalent Section says: and when the flood arose. As the Book of Job teaches, this life is a test. Therefore, storms and floods will come into every life. However, our sentence also tells us that this man's house (life) survived the flood (test) because he took the time and effort to digged deep, and laid the foundation on a rock. As the word definitions, below, tell us, that Rock was Christ. Further, as explained in the Overview, of the Lord Jesus Christ Study, Christ is a role of the Son of God which causes the saved to spiritually mature after their initial profession. The use of rock, in our parable, is symbolic of our ongoing personal relationship with God.

In addition, the Hermeneutics Addendum, within the section called Rightly Dividing, explains about the foundation. People who live in area where the ground freezes to any depth understand this need for a foundation better than people who live in warmer climates. People who live in warmer climates typically build houses out of things like bamboo, with no foundation, as a short-lasting structure. They also build out of rock, dire and cement for longer-lasting structures, but those also, typically, have no foundation. However, where the ground freezes to any extent, the ground moves with the freeze-thaw cycle and that movement can break up any building. Therefore, the people who live in those regions must dig down to below where the ground freezes and put in a foundation, with a footer, so that the ground under the building does not move and break up the building. This is what our sentence is referring to.

In places where people put in a foundation, up to half of the cost, and half of the time, of building the house can go into the foundation. Obviously, the people who skip the foundation can build faster and bigger than the people who put in a foundation. This is also true in peoples' lives. However, as our parable teaches, the 'wise man' understands that storms will come into their life and prepares. The 'foolish man' looks at how quickly and how large he can build and does not consider surviving future storms because he is 'short-sighted'.

Since Jesus lived and ministered in an area which did not have a significant freezing of the ground, He could not use the freeze-thaw cycle in His parable. He used the storm and stream instead, but the principal is the same.

The message of our sentence should be clear. The person who takes the time and effort to build his life on a personal relationship with Christ can expect Christ to enable them to survive the storms of life. They may not build their life as quickly and may not have as much to show in this life, but Jesus says that they are a 'wise man' because they prepared.

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.

Please see the note for Luke 5:4 about the word deep. Fausset's Bible Dictionary defines this word as: 'Ro 10:7, "who shall descend into the deep?" A proverb for impossibility: "say not in thine heart, I wish one could bring Christ up from the dead, but it is impossible." Nay, salvation "is nigh thee," only "believe" in the Lord Jesus raised from the dead, "and thou shalt be saved." Greek abyss (Lu 8:31), literally, the bottomless place. Translated in Re 9:1-2,11; 11:7,17, "bottomless pit." the demons in the Gadarene besought not to be cast into the abyss, i.e. before their time, the day of final judgment. 2Pe 2:4; they are "delivered into chains of darkness, and reserved unto judgment."
They are free to hurt meanwhile, like a chained beast, only to the length of their chain (Jg 1:6). the "darkness of this present world," the "air" (Eph 2:2), is their peculiar element; they look forward with agonizing fear to their final torment in the bottomless pit (Re 20:10). Language is used as though the abyss were in the lowest depth of our earth. We do not know whether this is literal, or an accommodation to human conceptions, to express the farthest removal from the heavenly light'.

Please see the note for 1Corinthians C3S12 about the word foundation. The functional definition for this word is: 'The basis of an edifice; that part of a building which lies on the ground; usually a wall of stone which supports the edifice. the basis or ground work, or anything; that on which anything stands, and by which it is supported'.

We find forms of the word rock occurring 142 times in 128 verses of the Bible and, in the New Testament, in: Matthew 7:24-25; Matthew 16:18; Matthew 27:51; Matthew 27:60; Mark 15:46; Luke 6:48; Luke 8:6; Luke 8:13; Acts 27:29; Romans 9:33; 1Corinthians 10:4; 1Peter 2:8; Revelation 6:15-16. The International Standard Bible Encyclopedia defines this word as: 'Having a spiritual significance: supernatural, manifesting the power of the Divine Spirit; allegorically applied to Christ as fulfilling the type in the smitten rock in the desert, from which water miraculously burst forth to nourish the Israelites. A tradition current among the Jews affirms that this rock followed the people in their journeyings and gave forth a living stream for their supply. Paul made this ever-flowing rock a beautiful and accurate symbol of Christ: "The rock was Christ" (1Co 10:4).

Without the characterizing word "spiritual," this figurative term, with the same significance, is common to the Scriptures; applied (1) to Yahweh, God: "Rock of his salvation," "their rock is not as our Rock" (De 32:15,31); "Yahweh is my rock" (Ps 18:2; compare Isa 26:4; 32:2; 1Sa 2:2; 2Sa 22:2); (2) to the foundation-stone of Christian confession and testimony (Mt 16:18; compare Eph 2:20; 1Co 3:11; 1Pe 2:6-8), and thus to Christ Himself; (3) in Christian hymnology to Jesus crucified and spear-pierced: "Rock of ages, cleft for me."'. Please also see the note for John 1:42-LJC about the phrase Rock is Christ. The Roman Catholic Church likes to claim that this word refers to Peter. However, that goes against the Old Testament usage of it for God and directly opposes 1Corinthians 10:4, which says: that Rock was Christ. Please also see the Minor Titles of the Son of God Section in the Significant Gospel Events Study for links to places in the Bible where we find references to this truth.

Torrey's Topical Textbook provides links for this word as: 'Often composed of flint: De 8:15; 32:13. DESCRIBED AS: Hard: Jer 5:3. Durable: Job 19:24. Barren: Eze 26:4,14. Often sharp-pointed and craggy: 1Sa 14:4. Often had holes and clefts: Ex 33:22. Were a defence to a country: Isa 33:16. Dreaded by mariners: Ac 27:29. INHABITED BY: Wild goats: Job 39:1. Conies: Ps 104:18; Pr 30:26. Doves: Song 2:14; Jer 48:28. Eagles: Job 39:28; Jer 49:16. The olive tree flourished amongst: De 32:13; Job 29:6. Bees often made their honey amongst: De 32:13; Ps 81:16. USED AS: Altars: Jg 6:20-21; 13:19. Places for idolatrous worship: Isa 57:5. Places of Observation: Ex 33:21; Nu 23:9. Places of safety in danger: 1Sa 13:6; Isa 2:19; Jer 16:16; Re 6:15. Places for shelter by the poor in their distress: Job 24:8; 30:3,6. The shadow of, grateful to travelers during the heat of the day: Isa 32:2. Houses often built on: Mt 7:24-25. Tombs often hewn out of: Isa 22:16; Mt 27:60. Important events often engraved upon: Job 19:24. MENTIONED IN SCRIPTURE: Adullam: 1Ch 11:15. Bozez: 1Sa 14:4. Engedi: 1Sa 24:1-2. Etam: Jg 15:8. Horeb in Rephidim: Ex 17:1-6. Meribah in Kadesh: Nu 20:1-11. Oreb: Jg 7:25; Isa 10:26. Rimmon: Jg 20:45. Seneh: 1Sa 14:4. Sela-hammahlekoth in the wilderness of Maon: 1Sa 23:25,28. Selah in the valley of salt: 2Ki 14:7; 2Ch 25:11-12. Man's industry in cutting through: Job 28:9-10. Hammers used for breaking: Jer 23:29. Casting down from, a punishment: 2Ch 25:12. MIRACLES CONNECTED WITH;. Water brought from: Ex 17:6; Nu 20:11. Fire ascended out of: Jg 6:21. Broken in pieces by the wind: 1Ki 19:11. Rent at the death of Christ: Mt 27:51. God's power exhibited in removing: Job 14:18; Na 1:6. ILLUSTRATIVE OF: God as creator of His people: De 32:18. God as the strength of His people: Ps 18:1; 62:7; Isa 17:10. God as defence of His people: Ps 31:2-3. God as refuge of His people: Ps 94:22. God as salvation of His people: De 32:15; Ps 89:26; 95:1. Christ as refuge of His people: Isa 32:2. Christ as foundation of His church: Mt 16:18; 1Pe 2:6. Christ as source of spiritual gifts: 1Co 10:4. Christ as a stumbling-stone to the wicked: Isa 8:14; Ro 9:33; 1Pe 2:8. A place of safety: Ps 27:5; 40:2. Whatever we trust in: De 32:31,37. The ancestor of a nation: Isa 51:1'.

We find forms of the word flood occurring 63 times in 57 verses of the Bible and, in the New Testament, in: Matthew 7:25; Matthew 7:27; Matthew 24:38-39; Luke 6:48; Luke 17:27; 2Peter 2:5; Revelation 12:15; Revelation 12:16. Webster's 1828 defines this word as: 'A great flow of water; a body of moving water; particularly, a body of water, rising, swelling and overflowing land not usually covered with water. thus there is a flood, every spring, in the Connecticut, which inundates the adjacent meadows. there is an annual flood in the Nile, and in the Mississippi. 2. the flood, by way of eminence, the deluge; the great body of water which inundated the earth in the days of Noah. Before the flood, men live to a great age. 3. A river; a sense chiefly poetical. 4. the flowing of the tide; the semi-diurnal swell or rise of water in the ocean; opposed to ebb. the ship entered the harbor on the flood. Hence flood-tide; young flood; high flood. 5. A great quantity; an inundation; an overflowing; abundance; superabundance; as a flood of bank notes; a flood of paper currency. 6. A great body or stream of any fluid substance; as a flood of light; a flood of lava. Hence, figuratively, a flood of vice. 7. Menstrual discharge.
FLOOD, v.t. to overflow; to inundate; to deluge; as, to flood a meadow.'. The International Standard Bible Encyclopedia defines this word as: 'In the King James Version not less than 13 words are rendered "flood," though in the Revised Version (British and American) we find in some passages "river," "stream," "tempest," etc. the word is used for: the deluge of Noah, mabbul (Ge 6:17 ff); kataklusmos (Mt 24:38-39; Lu 17:27); the waters of the Red Sea, nazal (Ex 15:8); the Euphrates, nahar, "Your fathers dwelt of old time on the other side of the flood". (the Revised Version (British and American) "beyond the River" Jos 24:2): the Nile, ye'or, "the flood (the Revised Version (British and American) "River") of Egypt" (Am 8:8); the Jordan, nahar, "They went through the flood (the Revised Version (British and American) "river") on foot" (Ps 66:6); torrent, zerem, "as a flood (the Revised Version (British and American) "tempest") of mighty waters" (Isa 28:2); potamos, "The rain descended and the floods came" (Mt 7:25); plemmura, "When a flood arose, the stream brake against that house" (Lu 6:48). Figurative: nachal, "The floods of ungodly men (the Revised Version (British and American) "ungodliness," the Revised Version, margin "Hebrew Belial") made me afraid" (2Sa 22:5; Ps 18:4); also 'or (Am 8:8 (the King James Version)); shibboleth (Ps 69:2); sheTeph (Da 11:22 (the King James Version)); sheTeph (Ps 32:6 (the King James Version)); potamophoretos (Re 12:15 (the King James Version)). Alfred Ely Day'.

We find forms of the word stream in: Exodus 7:19; Exodus 8:5; Numbers 21:15; Job 6:15; Psalms 46:4; Psalms 78:16; Psalms 78:20; Psalms 124:4; Psalms 126:4; Song 4:15; Isaiah 11:15; Isaiah 27:12; Isaiah 30:25; Isaiah 30:28; Isaiah 30:33; Isaiah 33:21; Isaiah 34:9; Isaiah 35:6; Isaiah 57:6; Isaiah 66:12; Daniel 7:10; Amos 5:24; Luke 6:48; Luke 6:49. The International Standard Bible Encyclopedia defines this word as: 'strem: (1) nachal, English Versions of the Bible "stream," as: "Behold, he smote the rock, so that waters gushed out, and streams overflowed" (Ps 78:20). Often "valley," as "the valley (the King James Version "river") of the Arnon" (De 2:24); or "brook," as "the brook (the King James Version "river") of Egypt" (Jos 15:4; see BROOK or EGYPT ); or "river," as "the river Kishon" (Jg 4:7). (2) nahar (Aramaic nehar (Da 7:10); compare Arabic nahr, "river"): "He bindeth the streams," the King James Version "floods" (Job 28:11); "the River" (Euphrates) (Ex 23:31, etc.); "Abanah and Pharpar, the rivers of Damascus" (2Ki 5:12). (3) pelegh, the root palagh, "to split," "to divide," hence, "cleft," "channel": "a tree planted by the streams (the King James Version "rivers") of water" (Ps 1:3); "There is a river, the streams whereof make glad the city of God" (Ps 46:4); but: "The king's heart is.... as the watercourses" (the King James Version "rivers of water") (Pr 21:1). (4) 'aphiq, the root 'aphaq, "to be strong," hence, "channel," "valley," as holding, confining (BDB): "the streams in the South" (Ps 126:4); elsewhere "brook," as "the brooks (the King James Version "rivers") of Judah" (Joe 3:18); or "channel," as "the channel of brooks" (Job 6:15); or "watercourses" (the Revised Version margin "ravines," the King James Version "rivers") (Eze 6:3, etc.). (5) ye'or, from Egyptian 'iotr, 'io'r, especially of the Nile, as: "Seven other kine came up after them out of the river" (Ge 41:3); the Revised Version (British and American) "stream," the King James Version "river" (Ex 7:19; 8:5);, the Revised Version (British and American) "stream," the King James Version "brook"; "The streams (margin "canals") of Egypt shall be diminished and dried up" (Isa 19:6). (6) yabhal, the root yabhal, "to bear along": "brooks and streams of waters" (Isa 30:25); compare yabhal, "river," "that spreadeth out its roots by the river" (Jer 17:8); 'ubhal, "the river Ulai" (Da 8:2). (7) nazal, "to flow," "to trickle": "He brought streams also out of the rock" (Ps 78:16). (8) 'eshedh, "the slope of the valleys," the King James Version "the stream of the brooks" (Nu 21:15); compare 'ashedhoth, "the slopes" (Jos 10:40); "the slopes (margin "springs") of Pisgah" (De 3:17). (9) potamos, "The stream brake against that house" (Lu 6:48-49); elsewhere "river," as "the river Jordan" (Mr 1:5). (10) kludon, "stream," the King James Version the Wisdom of Solomon 19:7 (the Revised Version (British and American) "surge")'.

Please see the note for Mark 12:5 about the word beat. The functional definition for this word is: 'To strike repeatedly; to lay on repeated blows, with a stick, with the hand or fist, or with any instrument, and for any cause, just or unjust, or for punishment'. We find forms of this word, in Luke, in: Luke 6:48; Luke 6:49; 12:45; 12:47; 12:48; 20:10; 20:11.

We find forms of the word vehement in: Song 8:6; Jonah 4:8; Mark 14:31; Luke 6:48; Luke 6:49; Luke 11:53; Luke 23:10; 2Corinthians 7:11. The International Standard Bible Encyclopedia defines this word as: 've'-he-ment, ve'-he-ment-li (charishi; epipothesis): "Vehement" (from Latin vehere, "to carry," or ve, "out of," and mens, "mind"), carried away by the mind or force of passion, occurs twice in the Old Testament (Song 8:6, the King James Version "a most vehement flame" (jealousy)) as the translation of shalhebheth-yah, "the flame of Yah," which perhaps means lightning (the Revised Version (British and American) "a very flame of Yahweh," margin "a most vehement flame, Hebrew: Yah"); and as the translation of the King James Version charishi, "silent," "still," hence "sultry" (Jon 4:8, the King James Version "a vehement east wind," the Revised Version (British and American) "sultry"). In the New Testament, "vehement desire" is (the King James Version) the translation of epipothesis, "earnest desire" (2Co 7:11, the Revised Version (British and American) "longing").
"Vehemently" is the translation of deinos, "greatly" (Lu 11:53); of ek perissou or ekperissos, "beyond measure" (Mr 14:31, "He spake exceeding vehemently"); of eutonos, "intensely" (Lu 23:10); and in the King James Version of prosrhegnumi, "to break" or "dash upon" (Lu 6:48-49, the Revised Version (British and American) "break").'.

We find forms of the word shake occurring 77 times in 72 verses of the Bible, 18 times in 17 verses of the New Testament and, in the Gospel of Luke, in: Luke 6:38; Luke 6:48; 7:24; 9:5; 21:26. Webster's 1828 defines this word as: 'to cause to move with quick vibrations; to move rapidly one way and the other; to agitate; as, the wind shakes a tree; an earthquake shakes the hills or the earth. I shook my lap, and said, so God shake out every man from his house- Neh. 5. He shook the sacred honors of his head. Dryden. -As a fig casteth her untimely fruit, when it is shaken of a mighty wind. Rev. 6. 2. to make to totter or tremble. The rapid wheels shake the heav'n's basis. Milton. 3. to cause to shiver; as, an ague shakes the whole frame. 4. to throw down by a violent motion. Macbeth is ripe for shaking. Shak. But see shake off, which is generally used. 5. to throw away; to drive off. 'Tis our first intent to shake all cares and business from our age. See Shake off. Shak. 6. to move from firmness; to weaken the stability of; to endanger; to threaten to overthrow. Nothing should shake our belief in the being and perfections of God, and in our own accountableness. 7. to cause to waver or doubt; to impair the resolution of; to depress the courage of. That ye be not soon shaken in mind. 2 thess. 2. 8. to trill; as, to shake a note in music.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and laid. Pr 10:25; Isa 28:16; Mt 7:25-26; 1Co 3:10-12; Eph 2:20; 2Ti 2:19 rock. De 32:15,18,31; 1Sa 2:2; 2Sa 22:2,32,47; 23:3; Ps 95:1; Isa 26:4; 1Pe 2:4-6 the flood. 2Sa 22:5; Ps 32:6; 93:3-4; 125:1-2; Isa 59:19; Na 1:8; Joh 16:33; Ac 14:22; Ro 8:35-38; 1Co 3:13-15; 15:55-58; 2Pe 3:10-14; 1Jo 2:28; Re 6:14-17; 20:11-15 could. 2Pe 1:10; Jude 1:24 for. Ps 46:1-3; 62:2 General references. exp: Lu 11:28.'.

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C6-S57 (Verse 49) How the foolish build their life.

First Step: Refuse to build life on Christ.

But he that heareth,
and doeth not,
is like a man that without a foundation built an house upon the earth;.

Second Step: the storms of life destroy the life.

against which the stream did beat vehemently,
and immediately it fell;.

Third Step: Realize the consequence.

and the ruin of that house was great..

Our sentence is continuing the parable from the prior sentence. That sentence, and related note, must be considered for contextual reasons. In addition, since our sentence starts with the word but, we know that this sentence is continuing the message of the prior sentence while going in a different direction. The prior sentence told us about a 'wise man' and this sentence tells us about a 'foolish man'. The main difference is that the 'wise man' heareth my sayings, and doeth them while the 'foolish man' heareth, and doeth not.

Our4 sentence has three Steps. In the First Step we see a carnal saved man who refuse to build life on Christ. He relied on what the preacher told him but did not develop his own ongoing personal relationship with God that is through Christ. (Part of this doctrinal truth is based upon the doctrine of the prior sentence, which this sentence is continuing.) In both sentences Jesus makes an analogy to a man building a house with the difference between the men being if the house had a foundation or not.

As we saw in the note for the prior sentence, the a man which built an house is symbolic (like) for our building our life here in this physical reality.

In our Second Step we read against which the stream did beat vehemently. This is the same as the prior sentence. Everybody has storms in life to test their character. In our prior sentence, the 'wise man' had a life that the storms could not shake it: for it was founded upon a rock. However, in our current sentence, when the 'foolish man' experienced the storms, immediately it (his house / life) fell; and the ruin of that house (life) was great.

What we see and hear are people asking 'Why does God let bad things happen to good people'. However, such people are wrong believing that they are good because Romans 3:12 says: They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. In addition, people who pass God's test, and prove that they are wise, don't ask this question. Therefore, anyone who asks this question has been proven to be foolish and, instead of accepting the evidence and changing their life to become wise, they blame God for their own failure to pass the test.

The message of our sentence should be clear. The person who refuses to take the time and effort to build his life on a personal relationship with Christ can not expect Christ to enable them to survive the storms of life. Yes, they may build their life more quickly and may have more to show in this life, but Jesus says that they are a 'foolish man' because they did not prepare for the storms of life.

Please see the note above about the word stream. The International Standard Bible Encyclopedia defines this word as: 'strem: (1) nachal, English Versions of the Bible "stream," as: "Behold, he smote the rock, so that waters gushed out, and streams overflowed" (Ps 78:20). Often "valley," as "the valley (the King James Version "river") of the Arnon" (De 2:24); or "brook," as "the brook (the King James Version "river") of Egypt" (Jos 15:4; see BROOK or EGYPT ); or "river," as "the river Kishon" (Jg 4:7). (2) nahar (Aramaic nehar (Da 7:10); compare Arabic nahr, "river"): "He bindeth the streams," the King James Version "floods" (Job 28:11); "the River" (Euphrates) (Ex 23:31, etc.); "Abanah and Pharpar, the rivers of Damascus" (2Ki 5:12). (3) pelegh, the root palagh, "to split," "to divide," hence, "cleft," "channel": "a tree planted by the streams (the King James Version "rivers") of water" (Ps 1:3); "There is a river, the streams whereof make glad the city of God" (Ps 46:4); but: "The king's heart is.... as the watercourses" (the King James Version "rivers of water") (Pr 21:1). (4) 'aphiq, the root 'aphaq, "to be strong," hence, "channel," "valley," as holding, confining (BDB): "the streams in the South" (Ps 126:4); elsewhere "brook," as "the brooks (the King James Version "rivers") of Judah" (Joe 3:18); or "channel," as "the channel of brooks" (Job 6:15); or "watercourses" (the Revised Version margin "ravines," the King James Version "rivers") (Eze 6:3, etc.). (5) ye'or, from Egyptian 'iotr, 'io'r, especially of the Nile, as: "Seven other kine came up after them out of the river" (Ge 41:3); the Revised Version (British and American) "stream," the King James Version "river" (Ex 7:19; 8:5);, the Revised Version (British and American) "stream," the King James Version "brook"; "The streams (margin "canals") of Egypt shall be diminished and dried up" (Isa 19:6). (6) yabhal, the root yabhal, "to bear along": "brooks and streams of waters" (Isa 30:25); compare yabhal, "river," "that spreadeth out its roots by the river" (Jer 17:8); 'ubhal, "the river Ulai" (Da 8:2). (7) nazal, "to flow," "to trickle": "He brought streams also out of the rock" (Ps 78:16). (8) 'eshedh, "the slope of the valleys," the King James Version "the stream of the brooks" (Nu 21:15); compare 'ashedhoth, "the slopes" (Jos 10:40); "the slopes (margin "springs") of Pisgah" (De 3:17). (9) potamos, "The stream brake against that house" (Lu 6:48-49); elsewhere "river," as "the river Jordan" (Mr 1:5). (10) kludon, "stream," the King James Version the Wisdom of Solomon 19:7 (the Revised Version (British and American) "surge")'.

Please see the note above about the word vehement. The International Standard Bible Encyclopedia defines this word as: 've'-he-ment, ve'-he-ment-li (charishi; epipothesis): "Vehement" (from Latin vehere, "to carry," or ve, "out of," and mens, "mind"), carried away by the mind or force of passion, occurs twice in the Old Testament (Song 8:6, the King James Version "a most vehement flame" (jealousy)) as the translation of shalhebheth-yah, "the flame of Yah," which perhaps means lightning (the Revised Version (British and American) "a very flame of Yahweh," margin "a most vehement flame, Hebrew: Yah"); and as the translation of the King James Version charishi, "silent," "still," hence "sultry" (Jon 4:8, the King James Version "a vehement east wind," the Revised Version (British and American) "sultry"). In the New Testament, "vehement desire" is (the King James Version) the translation of epipothesis, "earnest desire" (2Co 7:11, the Revised Version (British and American) "longing").
"Vehemently" is the translation of deinos, "greatly" (Lu 11:53); of ek perissou or ekperissos, "beyond measure" (Mr 14:31, "He spake exceeding vehemently"); of eutonos, "intensely" (Lu 23:10); and in the King James Version of prosrhegnumi, "to break" or "dash upon" (Lu 6:48-49, the Revised Version (British and American) "break").'.

We find forms of the word ruin in: 2Chronicles 28:23; Psalms 89:40; Proverbs 24:22; Proverbs 26:28; Isaiah 3:6; Isaiah 3:8; Isaiah 23:13; Isaiah 25:2; Ezekiel 18:30; Ezekiel 21:15; Ezekiel 27:27; Ezekiel 31:13; Ezekiel 36:35-36; Amos 9:11; Luke 6:49; Acts 15:16. Webster's 1828 defines this word as: 'Destruction; fall; overthrow; defeat; that change of anything which destroys it, or entirely defeats its object, or unfits it for use; as the ruin of a house; the ruin of a ship or an army; the ruin of a constitution of government; the ruin of health; the ruin of commerce; the ruin of public or private happiness; the ruin of a project. 2. Mischief; bane; that which destroys. The errors of young men are the ruin of business. 3. Ruin, more generally ruins, the remains of a decayed or demolished city, house, fortress, or any work of art or other thing; as the ruins of Balbec, Palmyra or Persepolis; the ruins of a wall; a castle in ruins. The labor of a day will not build up a virtuous habit on the ruins of an old and vicious character. 4. the decayed or enfeebled remains of a natural object; as, the venerable old man presents a great mind in ruins. 5. the cause of destruction. They were the ruin of him and of all Israel. 2Chron. 28.
RU'IN, v,t, 1. to demolish; to pull down, burn, or otherwise destroy; as, to ruin a city or an edifice. 2. to subvert; to destroy; as, to ruin a state or government. 3. to destroy; to bring to an end; as, to ruin commerce or manufactures. 4. to destroy in any manner; as, to ruin health or happiness; to ruin reputation. 5. to counteract; to defeat; as, to ruin a plan or project. 6. to deprive of felicity or fortune. By thee rais'd I ruin all my foes. Grace with a nod, and ruin with a frown. 7. to impoverish; as, to be ruined by speculation. The eyes of other people are the eyes that ruin us. 8. to bring to everlasting misery; as, to ruin the soul.
RU'IN, v.i. 1. to fall into ruins. 2. to run to ruin; to fall into decay or be dilapidated. Though he his house of polish'd marble build, yet shall it ruin like the moth's frail cell. 3. to be reduced; to be brought to poverty or misery. If we are idle, and disturb the industrious in their business, we shall ruin the faster. Note. this intransitive use of the verb is now unusual.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that heareth. Lu 6:46; 8:5-7; 19:14,27; Jer 44:16-17; Eze 33:31; Mt 21:29-30; 23:3; Joh 15:2; Jas 1:22-26; 2:17-26; 2Pe 1:5-9; 1Jo 2:3-4 against. Mt 13:20-22; 24:10; Ac 20:29; 26:11; 1Th 3:5 immediately. Pr 28:18; Ho 4:14; Mt 12:43-45; Mr 4:17; 1Jo 2:19 the ruin. Lu 10:12-16; 11:24-26; 12:47; Heb 10:26-29; 2Pe 2:20'.

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Interpretive Study of Luke's Gospel 5-6

Luke Chapter 5

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Chapter theme: the Response And Rejection of faith

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Luke Chapter 6

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Chapter theme: the Son of man is Lord

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