Interpretive Study of Luke's Gospel 9-10

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 9

links to sentences in this chapter:

C9-S1 (Verse 1), C9-S2 (Verse 2), C9-S3 (Verse 3), C9-S4 (Verse 4), C9-S5 (Verse 5), C9-S6 (Verse 6), C9-S7 (Verse 7-8), C9-S8 (Verse 9), C9-S9 (Verse 9), C9-S10 (Verse 10), C9-S11 (Verse 10), C9-S12 (Verse 11), C9-S13 (Verse 12), C9-S14 (Verse 13), C9-S15 (Verse 13), C9-S16 (Verse 14), C9-S17 (Verse 14), C9-S18 (Verse 15), C9-S19 (Verse 16), C9-S20 (Verse 17), C9-S21 (Verse 18), C9-S22 (Verse 19), C9-S23 (Verse 20), C9-S24 (Verse 20), C9-S25 (Verse 21-22), C9-S26 (Verse 23), C9-S27 (Verse 24), C9-S28 (Verse 25), C9-S29 (Verse 26), C9-S30 (Verse 27), C9-S31 (Verse 28), C9-S32 (Verse 29), C9-S33 (Verse 30-31), C9-S34 (Verse 32), C9-S35 (Verse 33), C9-S36 (Verse 34), C9-S37 (Verse 35), C9-S38 (Verse 36), C9-S39 (Verse 36), C9-S40 (Verse 37), C9-S41 (Verse 38), C9-S42 (Verse 39), C9-S43 (Verse 40), C9-S44 (Verse 41), C9-S45 (Verse 41), C9-S46 (Verse 42), C9-S47 (Verse 42), C9-S48 (Verse 43), C9-S49 (Verse 43-44), C9-S50 (Verse 45), C9-S51 (Verse 46), C9-S52 (Verse 47-48), C9-S53 (Verse 49), C9-S54 (Verse 50), C9-S55 (Verse 51-52), C9-S56 (Verse 53), C9-S57 (Verse 54), C9-S58 (Verse 55), C9-S59 (Verse 56), C9-S60 (Verse 56), C9-S61 (Verse 57), C9-S62 (Verse 58), C9-S63 (Verse 59), C9-S64 (Verse 59), C9-S65 (Verse 60), C9-S66 (Verse 61), C9-S67 (Verse 62).

Please use This link to see the chapter summary.

Chapter theme: the Twelve Receive Spiritual Maturity

Please see the Doctrinal Studies called: Significant Gospel Events; Gospel Time Sequences and Table Of Miracles for references related to events in this chapter and for how the events of this chapter fit in the time sequence of the life of Jesus.

In Matthew 10:8; Mark 3:15; Mark 6:13; 9:38; 16:17; Luke 9:1; 49; 10:17-18; Jesus gave His disciples power to cast out devils and to cure diseases.

The twelve were commissioned to be sent out as reported in Matthew 10; Mark 3:14-19 and Luke 9:1-6.

Matthew 14:1-12 and Mark 6:14-29 and Luke 9:7-9 report the beheading of John the Baptist. Please use this link for all references to John the Baptist that are in the Bible. Luke 9:7-9 tell us that the head of the local civil government confused Jesus with John the Baptist.

In Matthew 14:12 and Mark 6:29 we are told that the disciples of John the Baptist buried his body then went to Jesus. Some of these may have been the disciples of Jesus who had been the disciples of John the Baptist before and these may have included some disciples of John the Baptist who now became disciples of Jesus. Either way, after Jesus received the news, He took all of them to a desert place by ship, but people followed them and they were denied a time alone to morn. This is reported in Matthew 14:13; Mark 6:29-33; Luke 9:10 and John 6:1-3.

Matthew 14:13; Mark 6:29-33; Luke 9:10 and John 6:1-3 all tell us that Jesus took His disciples and went across the sea to a desert place. Now, unless the reader compares the different Gospel accounts, they might miss that this was when the disciples returned from preaching the gospel and healing the sick. What only a couple of the Gospel accounts relate is that Satan caused Herod to behead John the Baptist while they were doing this ministry. John the Baptist was the closest personal friend that Jesus had in this world. In addition, he had been the master of many of the disciples of Jesus. Therefore, they went to the desert place to be alone and morn.

However, the people followed them and they were denied a time alone to morn. (Matthew 14:13 and Mark 6:33 and Luke 9:11.)

When the people followed, Jesus...was moved with compassion toward them, because they were as sheep not having a shepherd and he began to teach them manythings and he healed their sick. (Matthew 14:14 and Mark 6:34 and Luke 9:11.) please also see the Table Of Miracles for references to other places where the Gospels tell us that Jesus did many miracles without naming the specifics.

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that Jesus feeds five thousand with 5 loaves and 2 fish, or references it. Jesus references that miracle for another teaching on the same subject in Matthew 16:9 and Mark 8:19. Please see the Table of Miracles in the Gospels for links to similar miracles.

Matthew 16:13-20 and Mark 8:27-30 and Luke 9:18-27 and John 4:42; John 6:69 and John 11:27 all contain a profession of faith that Jesus is Christ and is the Son of God.

Matthew 16:21-28 and Mark 8:31-38 and Luke 9:21-27 tell us that Jesus started teaching His disciples about His death and resurrection and what people must do if they decided to come after me.

In Matthew 16:28; Mark 9:1 and Luke 9:27 Jesus prophesied the experience called 'Transfiguration of Jesus Christ'. Matthew 17:1-8; Mark 9:1-8 and Luke 9:28-36 tells us about the 'Mount of Transfiguration'. Please see the note for Matthew 17:1 for an explanation of the incident and how the three reports fit together. Please also see the Prophecies and Prophecies Fulfilled Sections of the Significant Gospel Events Study for more related Bible references. Please see the note for Matthew 17:1 for an explanation of the incident and how the three reports fit together. Matthew 17: and Mark 9: tell us the same message as this sentence. Forcontextual reasons, all of these sentences, and their associated notes, need to be considered together.

Matthew 17:14-21 and Mark 9:14-29 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. Matthew 17:19-21 and Mark 9:28-29 tell us that the twelve asked Jesus why they could not cast out the devil, but Luke skips that detail.

Matthew 17:22-23; Mark 9:30-32 and Luke 9:43-45 tell us that Jesus, again, told His disciples about His future torture and death and resurrection.

Matthew 18:1-35; Mark 9:33-37 and Luke 9:46-48 tell us that Jesus gives us a lesson on spiritual maturity. Jesus gives another teaching on the same subject in Luke 14:7-11.

Mark 9:38-40 and Luke 9:49-50 tell us that Jesus corrected the religious actions of James and John when they dealt with other believers who were not part of their camp.

Luke 9:51-62 tell us about people doing wrong religious actions because of wrong beliefs. Luke tells us that these were done when the time was come that he should be received up. That is, when He was traveling to Jerusalem for the last time. However, Luke is not putting his incidents in strict time sequence but reports them when they support the point he is making. We see this in the fact that future chapters report things which occur in time before the things reported in the end of this chapter. However, the theme of this chapter is; 'The Twelve Receive Spiritual Maturity' and these incidents are used by Jesus to teach the twelve what not to do and what attitudes to not hold onto.

Luke 9:57-62 give us three incidents where people claimed to want to be a 'Christian, but, apparently, they were not willing to dedicate their lives to Jesus. Matthew 8:19-22 also tells us about two of these people and gives us some details that Luke leaves out.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-6. Christ sends his apostles to work miracles, and to preach.
7-9. Herod desires to see Christ.
10-11. the apostles return.
12-17. Christ feeds five thousand;
18-22. enquires what opinion the world had of him; foretells his passion;
23-27. proposes to all the pattern of his patience.
28-36. the transfiguration.
37-42. He heals the lunatic;
43-45. again forewarns his disciples of his passion;
46-50. commends humility;
51-56. bids them to shew mildness towards all, without desire of revenge.
57-62. Divers would follow him, but upon conditions.'.

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C9-S1 (Verse 1) Jesus prepared the twelve to be sent out.

Then he called his twelve disciples together,
and gave them power and authority over all devils,
and to cure diseases..

The twelve were commissioned to be sent out as reported in Matthew 10; Mark 6:7-11; Luke 9:1-6. As the start of the commission, Jesus gave His disciples power to cast out devils and to cure diseases. We read about Him doing this in Matthew 10:8; Mark 3:15; Mark 6:13; Mark 9:38; Mark 16:17; Luke 9:1; 9:49; Luke 10:17-18.

Matthew 10:1 and Mark 6:7 tell us the same thing as this sentence.

Our sentence starts with the word Then, which means 'after the events of the prior chapter'. In that chapter,

He showed them how to do the work.
He taught them principals to motivate them to do the work.
He showed and taught them the proper priorities of putting the work of God above all else.
He then gave them a test of what He taught which was also a test of faith.
He showed them the power of the Gospel which changes lives.
He showed them how to accept rejection graciously.
He showed them the rewards of being in God's kingdom and living by faith.

Now, with that training behind them, He is now sending them out to do the work without Him being there. He is still available to them, but He is not immediately available.

This sentence tells us about His provision.
The second sentence tells us His command to preach.
The third sentence tells us His command to trust God.
The fourth sentence tells us His command on how to deal with acceptance.
The fifth sentence tells us His command on how to deal with rejection.
And, the sixth sentence tells us that they obeyed His commands.
Later in this chapter we read their excited report of the results.

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 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. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

Please see the note for Luke 2:41 about the word twelve. Webster's 1828 defines this word as: 'The sum of two and ten; twice six; a dozen. Twelve men compose a petty jury'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles. Please also note that many of the references to the number twelve, in this Gospel, is actually a reference to the twelve disciples / apostles. Webster's 1828 defines this word as: 'The sum of two and ten; twice six; a dozen. Twelve men compose a petty jury'.

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.

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 10:8-9 about the word authority. The functional definition for this word is: 'Legal power, or a right to command or to act'.

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

Please see the note for Luke 7:21 about the word cure. Webster's 1828 defines this word as: 'pp. Healed; restored to health or soundness; removed, as a disease; remedied; dried, smoked, or otherwise prepared for preservation.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Lu 6:13-16; Mt 10:2-5; Mr 3:13-19; 6:7-13 gave. Lu 10:19; Mt 10:1; 16:19; Mr 6:7; 16:17-18; Joh 14:12; Ac 1:8; 3:16; 4:30; 9:34 General references. exp: Lu 9:6; 10:17.'.

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C9-S2 (Verse 2) Jesus told them what to do.

And he sent them to preach the kingdom of God,
and to heal the sick..

The twelve were commissioned to be sent out as reported in Matthew 10; Mark 6:7-11; Luke 9:1-6. The note for 9:1 gives an outline of this first incident. In addition, Luke 10 tells us that Jesus did the same thing with another seventy disciples. Matthew 10:7-8 tells us the same thing as this sentence.

Our sentence starts with the word And, which means that it is added to the prior sentences. First, Jesus provided for their needs then he told them what to do with His provision. There are too many people who want the provision of God but are not willing to obey the command that always goes with the provision.

This sentence is the first, and most important, command that he gave them. Notice that they were to preach The kingdom of God, which is: 'God's character in us'. All throughout the Bible we read that God is more concerned about His people becoming like Him than He is with religious activity. Psalms 51:17 tells us: The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. the author, king David, was their second king and God's people knew this truth a long time before they taught it to king David. So, what we see here is Jesus commanding His disciples to preach about a personal relationship with God and not to preach religion.

Our second phrase says: and to heal the sick. We've already seen, in prior chapters of this Gospel and in all of the Gospels, that Jesus healed any of God's people who asked except those who rejected Him. He gave the same grace to Jews who had not decided just like He did to the Jews who became disciples. The difference was that He gave additional teaching, understanding and spiritual gifts to people who made a commitment to Him.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition for this word is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. Please also see the note for Romans 10:14 about the word preacher. Please also see the Study called False things According to the Bible about 'false preachers'.

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.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 10:1,9,11; 16:16; Mt 3:2; 10:7-8; 13:19; 24:14; Mr 1:14-15; 6:12; 16:15; Heb 2:3-4 exp: Lu 9:6.'.

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C9-S3 (Verse 3) Jesus told them to rely upon God.

First Step: Take nothing for daily needs.

And he said unto them,
Take nothing for your journey,
neither staves,
nor scrip,
neither bread,
neither money;.

Second Step: Take nothing for emergencies.

neither have two coats apiece..

in this sentence, we read His command to trust God. Our sentence starts with the word And, which means that it is added to the prior sentences. First, Jesus made provision. Then He commanded what they were to do with the provision. Now He is telling them to have faith in God. If that provided for themselves then God would not have provided for them. The same is true for us tday.

If the reader will pay attention to the word definitions, below, they will see that Jesus told them to not take physical protection, nor a bag to carry away any gift for their journey, nor food for the day, nor money, nor extra protection from bad weather. Now, some people preach this as something we are to do today but we are in a different culture and time. Later, Jesus will give them totally different instructions. So, we are not bound to these details but we are to follow the principal. That is, we are to go where God sends us with whatever God gives us to take and trust God for everything else.

Please see the note for Titus 2:13 about the word journey. Easton's Bible Dictionary defines this word as: '(1.) A day's journey in the East is from 16 to 20 miles (Nu 11:31). (2.) A sabbath-day's journey is 2,000 paces or yards from the city walls (Ac 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex 16:29. (See sabbath.)'.

Please see the note for Mark 14:43 about the word stave. The functional definition for this word is: 'A staff'.

Please see the note for Mark 6:7-9 about the word scrip. The functional definition for this word is: 'The Hebrew word thus translated appears in 1Sa 17:40 as a synonym for the bag in which the shepherds of Palestine carried their food or other necessities. the scrip of the Galilean peasants was of leather, used especially to carry their food on a journey, and slung over their shoulders'.

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 notes for Mark 6:7-9 and John 6:7 about the word money. The Morrish Bible Dictionary defines this word as: 'Mention is made of money as early as Ge 17:12-13, where persons are said to be 'bought with money;' and from Genesis to Zechariah it is spoken of as being not counted, but weighed, which would give the true value of the precious metals in the form of rings or in odd pieces of gold or silver. the names Gerah, Bekah, Shekel, Maneh, and Talent, being used for weights as well as money, the two are better considered together.
On the return of the Jews, B.C. 536, Persian money was used by them. this would be followed by Greek money when they were under the dominion of the Greeks. Antiochus VII about B.C. 140, granted permission to Simon Maccabeus to coin Jewish money. Shekels were coined bearing a pot of manna and an almond rod. Under the Romans, Roman money was used'.

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: 'Take. Lu 10:4-12; 12:22; 22:35; Ps 37:3; Mt 10:9-10; Mr 6:8-9; 2Ti 2:4 exp: Jos 9:11. two. Lu 3:11; 5:29; 12:28'.

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C9-S4 (Verse 4) He told them to stay where God first directed them.

And whatsoever house ye enter into,
there abide,
and thence depart..

Our sentence starts with the word And, which means that it is added to the prior sentences. First, Jesus made provision. Then He commanded what they were to do with the provision. Then He is telling them to have faith in God. Now, He is telling them how to deal with people who accept them.

Think about what was just written and what our sentence says. We talk to strangers at the door. We bar enemies and unfriendly people. We only allow into our home people who we believe are friendly and will give us something like good news or encouragement or something similar. Therefore, if they personally (ye) have enter into a house, then they and their message and their promises of blessings from God have been accepted by the home owner or someone who can make decisions for the house.

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'.

If the reader looks at the word definitions, below, they will see that abide means stay there and don't go looking for something better. The phrase and thence depart means: 'stay put until you are ready to leave the town or village'.

Please see the note for 1Corinthians C7S9 about the word abide. The word abode is the past-tense form of the word abide. The functional definition for this word is: 'to be, or exist, to continue, to continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

Please see the note for 1Corinthians C7S9 about the word abide. The functional definition for this word is: 'To continue; to be; to dwell, rest, continue, stand firm, or be stationary for anytime indefinitely.'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 10:5-8; Mt 10:11; Mr 6:10; Ac 16:15'.

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C9-S5 (Verse 5) He told them how to deal with rejection.

And whosoever will not receive you,
when ye go out of that city,
shake off the very dust from your feet for a testimony against them..

Our sentence starts with the word And, which means that it is added to the prior sentences. First, Jesus made provision. Then He commanded what they were to do with the provision. Then He is telling them to have faith in God. Then, He told them how to deal with people who accept them. Now, He is telling them how to deal with rejection.

Several of the references for dust, in the word definitions, below, give the same command as we read in this sentence. The command in this sentence is a symbolic way of saying that someone wants God to curse you. (Please see the word definitions, below, for more details on the meaning.).

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

Please see the 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.

Please see the note for Galatians 5:3 about the word testify. The functional definition for this word is: ' to make a solemn declaration, verbal or written, to establish some fact; to give testimony for the purpose of communicating to others a knowledge of something not known to them'. Please also see the note for Psalms 119 about the words testimony / testimonies. Please also see the Message called Testimony of God.

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 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.'.

We find forms of the word dust occurring 108 times in 102 verses of the Bible and, in the New Testament, in: Matthew 10:14; Mark 6:11; Luke 9:5; Luke 10:11; Acts 13:51; Acts 22:23; Revelation 18:19. Easton's Bible Dictionary defines this word as: 'Storms of sand and dust sometimes overtake Eastern travellers. they are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of "powder and dust" (De 28:24).
To cast dust on the head was a sign of mourning (Jos 7:6); and to sit in dust, of extreme affliction (Isa 47:1). "Dust" is used to denote the grave (Job 7:21). "To shake off the dust from one's feet" against another is to renounce all future intercourse with him (Mt 10:14; Ac 13:51). to "lick the dust" is a sign of abject submission (Ps 72:9); and to throw dust at one is a sign of abhorrence (2Sa 16:13; comp. Ac 22:23)'. The Morrish Bible Dictionary defines this word as: 'Small particles of matter found on the ground, out of which man was formed, to whom it was said, "Dust thou art, and unto dust shalt thou return." Ge 2:7; 3:19. "The first man is of the earth, earthy." 1Co 15:47. It is used as a symbol of weakness: "he remembereth that we are dust." Ps 103:14. to 'lick the dust' is figurative of defeat. Ps 72:9. to 'cast dust upon the head' was a sign of grief. Eze 27:30; Re 18:19. to 'shake the dust off the feet' on leaving a city where the servants of Christ had been rejected, was leaving them to judgement: not even the dust of their city should be presented before the messengers' Master. Mt 10:14; Ac 13:51. Similarly dust was cast or shaken into the air by men in great indignation. Ac 22:23'. Fausset's Bible Dictionary defines this word as: 'To "shake off dust from one's feet against a city or person" implied a solemn refusal to take anything away, even the very dust of their ground, but to leave it to witness against them (Mr 6:11); shaking off all connection with them, and all responsibility for their guilt and consequent punishment for rejecting the gospel'.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

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: 'whosoever. Lu 9:48; 10:10-12,16; Mt 10:14-15; Mr 6:11; 9:37; Ac 13:51; 18:6 shake. Lu 9:53-56; Ne 5:13 a testimony. Lu 5:14; Mt 10:18'.

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C9-S6 (Verse 6) The twelve obeyed.

And they departed,
and went through the towns,
preaching the gospel,
and healing every where..

As explained in the Word Study on Gospel, the gospel being preached was the gospel of God. As explained and shown (Use links below), there are 15 different gospel named in the Bible. All except another gospel give the same message but emphasize different parts of the message.

This sentence starts with the word And, which adds it to the prior sentences. Here we see that the disciples obeyed to commandment of Jesus even though this was the first time that they were going out on their own. This is a necessary step for all maturing and a step which stops further maturing unless it is taken.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 9:1-2; Mr 6:12-13; 16:20; Ac 4:30; 5:15'.

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C9-S7 (Verse 7-8) Jesus perplexed Herod the tetrarch.

Equivalent Section: the head of the government heard about Jesus.

Now Herod the tetrarch heard of all that was done by him:.

Equivalent Section: He was perplexed by conflicting reports.

First Step: Some claimed that He was John the Baptist.

and he was perplexed,
because that it was said of some,
that John was risen from the dead;.

Second Step: Some claimed that He was Elijah.

And of some,
that Elias had appeared;.

Third Step: Some claimed that He was another prophet.

and of others,
that one of the old prophets was risen again..

Matthew 14:1-12 and Mark 6:14-29 and Luke 9:7-9 report the beheading of the John the Baptist. Please use the link provided to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named. Luke 9:7-9 tell us that the head of the local civil government confused Jesus with John the Baptist.

Our chapter theme is: 'The Twelve Receive Spiritual Maturity'. Now consider that John the Baptist used to be the spiritual teacher of several of the disciples of Jesus. They were good friends to John the Baptist and still cared about him personally. Death affects different people different ways but realize that these disciples would deny the doctrine when Jesus started telling them about His own future death and resurrection. Therefore, even though Job 19:25-27 teaches resurrection, not all of God's children believed it before the crucifixion and some, including these disciples, were very much troubled by death. Therefore, the death of John the Baptist, because of his stand for the truth of God, would have activated their own personal fears about their own personal future by being disciples of Jesus and going against the established religious leaders of the day. Learning to overcome those fears, and still continue as disciples, would definitely brought some spiritual maturing.

What Luke does not relate, but other Gospel writers do, is that John the Baptist had been beheaded by Herod the tetrarch because he had publicly said that it was sin for him to have his brother's wife. The wife got mad and first had Herod the tetrarch arrest John the Baptist and then behead him. That's why his conscience was bothering him. He knew he did wrong with each of those acts but did them anyway to please a woman.

Back in Luke 7:20 we were told that John the Baptist had sent from prison to verify that Jesus was God's Messiah / Christ because he had a pretty good idea then that he would not get out of prison. That is when Jesus effectively gave an elegy for John the Baptist.

Now, Jesus has sent out His disciples the preach the Gospel and Satan is mad. Many of the disciples of Jesus had been disciples of John the Baptist and still cared for him. So, in order to try and interrupt their work, Satan had this woman with Herod the tetrarch manipulate him into beheading John the Baptist. Now, before rejecting what I just wrote, realize that we are in a spiritual war and that our true enemies are devils. Therefore, when we read things like this sentence, we need to consider what is going on spiritually and how these things in the physical world match the events of the spiritual war.

One more point on this subject before we move on. After the disciples return, Jesus tries twice to take them to a separate place to morn. However, they can't do so because lots of lost selfish people show up and demand that Jesus take care of their physical desires. We see this truth in the rest of this chapter. Therefore, Satan not only has this lost woman manipulate things to get John the Baptist beheaded, but Satan also has lots of lost people making demands on Jesus and His disciples so that they can't even take time to morn.

Now, returning to our sentence, we can see that there are two Equivalent Sections with the First Equivalent Section giving us a summary statement and the Second Equivalent Section telling us the same message but in more detail. in this sentence we see that the fame of Jesus had increased to the point that the local head of the government heard about Him. That is what our current sentence, and the next two sentences, tell us. However, while many people would be honored to speak to such an important person, Jesus ignored him. This shows us the relative importance of worldly leaders to true people of God, from God's perspective.

Our First Equivalent Section tells us that Herod the tetrarch was perplexed and our Second Equivalent Section telling us why. He was given a variety of wrong answers to his question about who Jesus was. This shows us that we need to be careful about letting news of current events, or even things from man-written history, get us to upset. Men often gets things wrong even while they insist that they have the absolute truth.

Our Second Equivalent Section tells us that every answer that Herod the tetrarch was, basically, that a prophet of God was resurrected from the dead. Now, for someone who has the power to order someone's death, and who believes that death is a final answer to the problem that the person causes, such answers had to be upsetting.

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

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

Please see the 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 2Corinthians 4:8-10 about the word perplex. The functional definition for this word is: 'To make intricate; to involve; to entangle; to make complicated and difficult to be understood or unraveled'.

Please see the note for 2Corinthians 4:8-10 about the word perplex. Webster's 1828 dictionary defines this word as: 'to make intricate; to involve; to entangle; to make complicated and difficult to be understood or unraveled. What was thought obscure, perplexed and oo hard for our weak parts, will lie open to the understanding in a fair view. 2. to embarrass; to puzzle; to distract; to tease with suspense, anxiety or ambiguity. We can distinguish no general truths, or at least shall be apt to perplex the mind. We are perplexed, but not in despair. 2 Cor. 4. 3. to plague; to vex'.

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

Please see the note for 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'.

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 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 C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

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

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition for this word is: 'To come or be in sight; to be in view; to be visible'.

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: 'A.M. 4036. A.D. 32. Herod. Job 18:11-12; Ps 73:19; Mt 14:1-12; Mr 6:14-28 exp: Lu 3:1. Tetrarch. A tetrarch, tetrarches G5076, from tetras G5069, four, and arche G746, government, properly signifies a prince, or ruler over a quarter of any region; and had its origin from Galatia, which was governed by four princes. In the New Testament, however, it denotes a prince, or king, who reigns over the fourth part of a former kingdom. By Herod's will his kingdom was thus divided among his sons: Archelaus had one-half, consisting of Idumea, Judea, and Samaria; Herod Antipas, one-fourth, consisting of Galilee and Perea; and Philip the remaining fourth, consisting of Batanea, Trachonitis, and Auranitis. he. Lu 21:25; Isa 22:5; Mic 7:4 General references. exp: Joh 3:24.
General references. Lu 9:19; Mt 17:10; Mr 6:15; 8:28; Joh 1:21 exp: Joh 3:24'.

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C9-S8 (Verse 9) Herod expressed his confusion.

Equivalent Section: Herod knew that he murdered John the Baptist.

And Herod said,
John have I beheaded:.

Equivalent Section: Herod wondered who Jesus .

but who is this,
of whom I hear such things?.

Our sentence starts with the word And, which adds it to the prior sentence and explains why the prior sentence said that Herod was . The advisors of Herod told him that Jesus was a prophet risen from the dead. Since our current sentence says: Herod said, John have I beheaded, it should be obvious that Herod did not believe in resurrection. Otherwise, he would have accepted the opinion of his advisors.

As already explained, the book of Job makes resurrection a clear doctrine of the Bible but the Gospels make it clear that the Sadducees denied life after death and, as a result, also denied resurrection. Therefore, Herod had some devil motivated self-proclaimed 'religious experts' supporting his erroneous belief.

We find forms of the word beheaded in: Deuteronomy 21:6; 2Samuel 4:7; Matthew 14:10; Mark 6:16; Mark 6:27; Luke 9:9; Revelation 20:4. Webster's 1828 defines this word as: 'To cut off the head; to sever the head from the body, with a cutting instrument; appropriately used of the execution of men for crimes.'.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'The uppermost part of the human body, or the foremost part of the body of prone and creeping animals. this part of the human body contains the org and of hearing, seeing, tasting and smelling; it contains also the brain, which is supposed to be the seat of the intellectual powers, and of sensation. Hence the head is the chief or more important part, and is used for the whole person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'John. Lu 9:7 exp: Mr 8:28. General references. exp: Joh 3:24'.

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C9-S9 (Verse 9) Herod wanted an answer.
And he desired to see him.

13:31 tells us: The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. that should make it clear that Herod changed his attitude about Jesus in the time between our current sentence and that sentence. Most likely, this is because Jesus refused to stroke his ego and make him feel that he was justified in his pride which refused to recognize God and the word of God.

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'.

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: 'And he. Lu 13:31-32; 23:8 General references. exp: Joh 3:24'.

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C9-S10 (Verse 10) Luke switches back to the account of the twelve.

And the apostles,
when they were returned,
told him all that they had done..

The twelve returned from preaching and reported the results as reported in Mark 6:30 and Luke 9:10.

What is said in this chapter, so far, might be confusing to some readers if they do not know what is reported in other Gospel accounts. Some readers might wonder why the account of Herod is included. The other Gospel accounts tell us that Herod had beheaded John the Baptist just before this sentence. The disciples of John, which included some of the current disciples of Jesus, had gone and buried the body of John the Baptist. That burial is part of what our current sentence includes when it reports that they told him all that they had done.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the apostles. Lu 10:17; Zec 1:10; Mr 6:30; Heb 13:17'.

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C9-S11 (Verse 10) Jesus took all of the disciples to a place for private morning.

And he took them,
and went aside privately into a desert place belonging to the city called Bethsaida..

Matthew 14:13 and Mark 6:31 and Luke 9:10 all tell us that Jesus tried to take His disciples to a private place to mourn the death of John the Baptist, but the people followed them and refused to give them time to mourn his death. John 6:1-3 lets us know that the report starting there happened at the same time as this sentence.

at this point, the twelve (including Judas Iscariot) had the title of apostle, but not all of the power and authority. In fact, they had just come back from their first experience with the start of the power and authority. In addition, they also experiences the increased hurt that Satan gives to those people who do more for God's kingdom and who have more power and authority. Many people want the power and authority, but they are not willing to consider that receiving such also makes them a bigger target for Satan.

Our sentence tells us that he (Jesus tok them, and went aside privately into a desert place. As already mentioned in the notes for the prior two sentences, the other Gospel accounts tell us more about what is happening beyond what Luke reports. Luke only tells us that they went someplace privately. The other Gospel accounts explain that this was to have a time to morn the death of John the Baptist. As also explained in the notes for the other Gospel accounts, they were not allowed this time because self-centered people demanded that their own physical desires be met. Thus, we see the intent in this sentence and the sentences, with their attached notes, explain the example of Jesus on how to deal with this type of people under the worst circumstances.

We find forms of the word aside occurring 72 times in 69 verses of the Bible and, in the New Testament, in: Matthew 2:22; Mark 7:8; Mark 7:33; Luke 9:10; John 13:4; Acts 4:15; Acts 23:19; Acts 26:31; 1Timothy 1:6; 1Timothy 5:15; Hebrews 12:1; 1Peter 2:1. The International Standard Bible Encyclopedia defines this word as: 'a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1)'. The functional definition for this word is: 'Distinct from others, privately, to withdraw'.

Please see the note for Mark 13:3-4 about the word privately. Webster's 1828 defines this word as: 'Properly, separate; unconnected with others; hence, peculiar to one's self; belonging to or concerning an individual only; as a man's private opinion, business or concerns; private property; the king's private purse; a man's private expenses. Charge the money to my private account in the company's books'.

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

Please see the note for Mark 6:45 about Bethsaida. The functional definition for this word is: 'This name signifies house of fish'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he took. Mt 14:13; Mr 2:7; 6:31-32 Bethsaida. Mt 11:21; Mr 6:45; Joh 1:44 exp: Mr 8:22.'.

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C9-S12 (Verse 11) The people refused to let them morn in private.

Equivalent Section: the people chased them down.

And the people,
when they knew it,
followed him:.

Equivalent Section: Jesus ministered to the people.

and he received them,
and spake unto them of the kingdom of God,
and healed them that had need of healing..

Now, realize that these people are imposing on the private time to morn and chased Jesus and His disciples to a desert place where they tried to get away from everyone. Our sentence starts with the word And, which adds it to the prior sentence and the note for the prior sentence explained why they were trying to have some private time.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what the self-centered and rude people did and our Second Equivalent Section telling us how Jesus responded. If people think about the circumstances, they will realize that this is one example that will be very hard to follow.

Our Second Equivalent Section has three phrases, each starting with the word and. Thus, we have a four-step procedure where the steps must be done in order. These steps are:

They came to Him (in the First Equivalent Section).
He received them: Jesus agreed to their interrupting Him.
He spake unto them of the kingdom of God: (see below for details).
He healed them that had need of healing: Jesus made this last. If they would not listen then they would not get their desires.

If the reader will look at the word definitions below, they will see that the Biblical definition of the kingdom of God is: 'God's character in us'. Now, if the reader will think about these circumstances, they will realize that Jesus did not just speak unto them of the kingdom of God, but He also demonstrated it by His actions as reported By this sentence.

Now, notice that He did not heal them until after He spoke to them. Many people will claim that we should minister even to people who refuse to listen and even to people who are reaping the consequence of supporting doctrinal error. Matthew 7:6 says: Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. there we are commanded to not do what people claim that we should do and our current sentence demonstrates Jesus doing as He commanded in Matthew.

Please also see the Table Of Miracles for other places in the Gospels where we are told that Jesus did miracles without giving us the details.

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 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.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 14:14; Mr 6:33-34; Ro 10:14,17 and he. Isa 61:1; Joh 4:34; 6:37; Ro 15:3; 2Ti 4:2 the kingdom. Lu 8:1,10; Mt 21:31,43; Ac 28:31 healed. Lu 1:53; 5:31; Heb 4:16 exp: Ac 5:16. '.

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C9-S13 (Verse 12) The set-up for the miracle.

Equivalent Section: the twelve want a rest.

And when the day began to wear away,
then came the twelve,
and said unto him,
Send the multitude away,
that they may go into the towns and country round about,
and lodge,
and get victuals:.

Equivalent Section: the twelve said that they could not meet the need.

for we are here in a desert place..

The note for Mark 6:35 explains their attitude and gives a time sequence for the events of this account. Basically, a dear friend, John the Baptist, had been murdered for doing the ministry that they were training for. They had buried him and went out to a wilderness place to be alone and morn. Instead, they were chased down by self-centered people who demanded that their physical desires be met. Jesus ministered to them, and the disciples helped, all day long. So, they are tired at least emotionally and physically. They arte out in the wilderness with nothing around and Jesus saith unto Philip, Whence shall we buy bread, that these may eat? they go and look. Andrew is the only one who finds anything [One of his disciples, Andrew, Simon Peter's brother, saith unto him, there is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? (John 6:8-9)].

Remember also that, while they have been with Jesus long enough for Him to send them out to preach the gospel on their own, they still have a lot to learn about faith. In addition, this is before Peter has declared The Christ of God (Matthew 16:13-20; Mark 8:27-30 and Luke 9:18-20). Also, this is just before Jesus sends them out into a storm and He comes walking on the water, according to Mark's account. So, imagine you are in their place and it should be easier to understand why they answered like we read in our current sentence.

Our sentence has two Equivalent Sections, which means that they give the same message said different ways. The Second Equivalent Section tells us that there is nothing physically available to meet the physical need. Even though the disciples, themselves, had healed the sick while preaching, they had to rely upon the people for their physical needs. Therefore, the miracle that Jesus is about to do is beyond their experience.

Our First Equivalent Section gives us the details of their physical condition and the solution from the disciples. Anyone who criticizes the disciples has not truly thought about their circumstances and how they, themselves, would truly deal with the problem in the same circumstances. I believe any critic proves himself to be full of pride.

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 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 wear in: Exodus 18:18; Deuteronomy 22:5; Deuteronomy 22:11; 1Samuel 2:28; 1Samuel 14:3; 1Samuel 22:18; Esther 6:8; Job 14:19; Isaiah 4:1; Daniel 7:25; Zechariah 13:4; Matthew 11:8; Luke 9:12; Luke 18:5; John 19:5; James 2:3; 1Peter 3:3. Webster's 1828 defines this word as: 'to waste or impair by rubbing or attrition; to lessen or diminish by time, use or instruments. A current of water often wears a channel in limestone. 2. to carry appendant to the body, as clothes or weapons; as, to wear a coat or a robe; to wear a sword; to wear a crown. On her white breast a sparkling cross she wore.nbsp; 3. to have or exhibit an appearance; to bear; as, she wears a smile on her countenance.nbsp; 4. to affect by degrees.nbsp; Trials wear us into a liking of what possible, in the first essay, displeased us.nbsp; to wear away, to consume; to impair, diminish or destroy by gradual attrition or decay.nbsp; to wear off, to diminish by attrition or slow decay.
To wear out,nbsp; 1. to consume; to render useless by attrition or decay; as, to wear out a coat or a book.nbsp; 2. to consume tediously; as, to wear out life in idle projects.nbsp; 3. to harass; to tire.nbsp; He shall wear out the saints of the Most High. Daniel 7.nbsp; 4. to waste the strength of; as an old amn worn out in the service of his country.
WEAR, v.i.nbsp; 1. to be wasted; to be diminished by attrition, by use, or by time.nbsp; thou wilt surely wear away. Exodus 18.nbsp; 2. to be tediously spent.nbsp; thus wore out night.nbsp; 3. to be consumed by slow degrees. It is better to wear out, than to rust out.nbsp; to wear off, to pass away by degrees. the follies of youth wear off with age.
WEAR, n.nbsp; 1. the act of wearing; diminution by friction; as the wear and tear of a garment.nbsp; 2. the thing worn.
WEAR, n. See Warren and Guard.nbsp; 1. A dam in a river to stop and raise the water, for conducting it to a mill, or for taking fish.nbsp; 2. An instrument or kind of basket work for catching fish'.

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

Please see the note for Mark 4:32 about the word lodge. Fausset's Bible Dictionary defines this word as: 'To pass the night (Hebrew luwn). Isa 10:29, the Assyrian invaders "have taken their lodging (their bivouac) at Geba." Song 7:11; Ne 4:22. the "lodge" (Isa 1:8), and "cottage" (Isa 24:20), "the earth shall reel to and fro... and be removed as a cottage," refer to a temporary hut, or in the latter passage a hammock suspended from trees, to secure from wild beasts the watcher of gardens or lands in the night'.

We find forms of the word victuals in: Genesis 14:11; Exodus 12:39; Leviticus 25:37; Deuteronomy 23:19; Joshua 1:11; Joshua 9:11; Joshua 9:14; Judges 7:8; Judges 17:10; Judges 20:10; 1Samuel 22:10; 1Kings 4:7; 1Kings 4:27; 1Kings 11:18; 2Chronicles 11:11; 2Chronicles 11:23; Nehemiah 10:31; Nehemiah 13:15; Jeremiah 40:5; Jeremiah 44:17; Matthew 14:15; Luke 9:12. Webster's 1828 defines this word as: 'Food for human beings, prepared for eating; that which supports human life; provisions; meat; sustenance. We never apply this word to that on which beasts or birds feed, and we apply it chiefly to food for men when cooked or prepared for the table. We do not now give this name to flesh, corn or flour, in a crude state; but we say, the victuals are well cooked or dressed, and in great abundance. We say, a man eats his victuals with a good relish. Such phrases as to buy victuals for the army or navy, to lay in victuals for the winter, etc. are now obsolete. We say, to buy provisions; yet we use the verb, to victual an army or ship'.

Thompson Chain Topics provides references for the word victuals as: 'From God: Ge 1:29; 9:3; Job 36:31; Ps 104:14; 136:25; 145:15; Mt 6:26. Kinds Prohibited by Mosaic Law: Ge 9:4; Le 11:4; 22:8; De 14:3,10; Jg 13:4,14; Ac 10:14. Varieties of: Ge 18:8; Le 11:3; De 32:14; 1Sa 17:17; 25:18; 30:12; 2Sa 6:19; 16:2; Pr 27:27; Joh 21:9. List of Articles: Bread: See Bread. Ge 18:6; Ex 13:6; 1Sa 17:17; Joh 6:7. Butter: See Butter. De 32:14; 2Sa 17:29. Cheese: 1Sa 17:18; Job 10:10. Dried Fruit: 1Sa 25:18; 30:12. Fish: Mt 7:10; Lu 24:42; Joh 21:9. Flesh: Jg 6:19; 1Ki 4:23. Fruit: 2Sa 16:2; Am 8:2. Honey: Ge 43:11; Jg 14:8. Locusts: Mt 3:4. Oil: De 12:17; Pr 21:17. Vegetables: Nu 11:5. Quail: Nu 11:32'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 14:15-21; Mr 6:35-44; Joh 6:1,5-15 Send. Mt 15:23,32 for. Ps 78:19-20; Eze 34:25; Ho 13:5 General references. exp: Mr 6:35.'.

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C9-S14 (Verse 13) Jesus demanded that they do what was physically impossible.

But he said unto them,
Give ye them to eat..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that Jesus feeds five thousand with 5 loaves and 2 fish, or references it. Jesus references that miracle for another teaching on the same subject in Matthew 16:9 and Mark 8:19. Matthew 14:19 and Mark 6:37 tell us the same message as this sentence. In addition, the same concept is found in John 6:5, even though that sentence does not match.

Our sentence starts with the word But, which means that it is continuing the subject of the prior sentence while going in a different direction. In the prior sentence the disciples told Jesus there was no lodging nor victuals for the multitude and, as a result, they needed to be sent away. In our current sentence, Jesus tells them to feed the people instead of sending them away. John 6:6 explains why He told them to do the impossible when it tells us: And this he said to prove him: for he himself knew what he would do. Often, it is necessary to prove to people that they can not do something, before you do it, or they will deny the truth that you can do something that they can not do. Jesus humbled His apostles in this instance, and reminded them of the truth later when they wanted to argue. Yes it is good when God humbles us because that removes our pride and makes us more willing to listen and, thereby, get greater blessings from God.

Please notice the personal pronoun of ye ('each and every one of you personally'). Jesus made this lesson on faith personal because they would soon face a personal test of their faith. Mark tells us about Jesus walking on water as their test. Luke tells us about Jesus asking them But whom say ye that I am? Even though these are two different tests of faith, they both tell us that a test follows an experience meant to build our faith.

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 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: 'Give. 2Ki 4:42-43; Mt 14:16-17; Mr 6:37-38; Joh 6:5-9 General references. exp: Mt 14:17; Mr 6:35,38'.

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C9-S15 (Verse 13) The disciples told Jesus the impossibility of the circumstances.

First Step: they said what little they had.

And they said,
We have no more but five loaves and two fishes;.

Second Step: they said it was not enough.

except we should go and buy meat for all this people..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that Jesus feeds five thousand with 5 loaves and 2 fish, or references it. Jesus references that miracle for another teaching on the same subject in Matthew 16:9 and Mark 8:19. Matthew 14:17; Mark 6:38 and John 6:8-9 tell us the same message as this sentence.

Please notice that all four (4) Gospel accounts tell us about this miracle. If you check the Table Of Miracles you will only find four (4) miracles which are reported in all four (4) Gospel accounts. That is out of an uncounted number of miracles.

For those people who care about the symbolic meaning of numbers, two is used for 'witness'. Something must be literally said at least twice in order for us to claim that it is part of God's law which will be used to judge us. Fish is a basic food. This miracle is a witness from God that he will provide for His people.

Again, for those people who care about the symbolic meaning of numbers, five is used for 'Human weakness in its appreciation of obligation'. When we look at how God's people reacted to this miracle, they had no appreciation of God's provision. Luke does not tell us about how the people reacted after this miracle but goes on and tells us that Jesus started teaching His disciples about His future crucifixion. I doubt if there is a greater refusal to recognize man's obligation due to God's provision. Matthew and Mark tell about the test of faith that the disciples had next, and that they failed, because they considered not the miracle of the loaves: for their heart was hardened. (Mark 6:52). John goes on to report When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. (John 6:15). We do not tell the King what to do but have an obligation to obey Him. Therefore, in every Gospel account, the writer tells us how the symbolic meaning of the number five was played out even after Jesus provided the legal witness that he was King, which required them to trust and obey Him.

Returning to our sentence, the First Step tells us what was available for Jesus to use in order to prove that He could provide. Our Second Step tells us that it was not sufficient for provision from a natural man.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bread'. That note has links to every place in the Bible where we find forms of this word.

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'.

Please see the note for John 6:44 about the word except. The functional definition for this word is: 'to take or leave out of any number specified; to exclude; as, of the thirty persons present and concerned in a riot, we must except two. 2. to take or leave out any particular or particulars, from a general description. When he saith, all things are put under him, it is manifest that he is excepted who did put all things under him. 1 Cor.14.'.

Please see the note for 1Corinthians 7:23 about the words bought / buy. The functional definition for the word bought. is: 'Past tense of buy'. The functional definition for the word buy. is: 'To acquire the property, right or title to anything, by paying a consideration or an equivalent in money. It differs from barter only in this, that in barter the consideration or equivalent is some species of commodity; in purchase, the consideration is money paid or promised'.

Please see the note for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition for this word is: 'A word used in the Bible to signify any type of food'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have. Nu 11:21-23; Pr 11:24-25 General references. exp: Mt 14:17; Mr 6:35,38'.

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C9-S16 (Verse 14) Why it was not enough.
For they were about five thousand men.

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that Jesus feeds five thousand with 5 loaves and 2 fish, or references it. Jesus references that miracle for another teaching on the same subject in Matthew 16:9 and Mark 8:19. Matthew 14:21 and John 6:10 tell us the same message as this sentence.

Mark does not give us a number but tells us that they were told to sit in orderly ranks, by hundreds, and by fifties. Matthew tells us that there were about five thousand men, beside women and children. Given averages of large crowds, especially religious crowds, that probably put the total near fifteen thousand.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Make. Mr 6:39-40; 8:6; 1Co 14:40 exp: Joh 6:10. General references. exp: Mr 6:35.'.

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C9-S17 (Verse 14) Jesus commanded the people to sit.

And he said to his disciples,
Make them sit down by fifties in a company..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that Jesus feeds five thousand with 5 loaves and 2 fish, or references it. Jesus references that miracle for another teaching on the same subject in Matthew 16:9 and Mark 8:19. Mark 6:40 tells us the same message as this sentence.

Here we see that Jesus did things orderly (1Corinthians 14:40).

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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Make. Mr 6:39-40; 8:6; 1Co 14:40 exp: Joh 6:10. General references. exp: Mr 6:35'.

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C9-S18 (Verse 15) The twelve made the people sit.

And they did so,
and made them all sit down..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that Jesus feeds five thousand with 5 loaves and 2 fish, or references it. Jesus references that miracle for another teaching on the same subject in Matthew 16:9 and Mark 8:19. Matthew 14:19; Mark 6:39-40 and John 6:10 tell us the same message as this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 6:35.'.

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C9-S19 (Verse 16) Jesus blessed and divided what was available.

Then he took the five loaves and the two fishes,
and looking up to heaven,
he blessed them,
and brake,
and gave to the disciples to set before the multitude..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that Jesus feeds five thousand with 5 loaves and 2 fish, or references it. Jesus references that miracle for another teaching on the same subject in Matthew 16:9 and Mark 8:19. Matthew 14:19; Mark 6:41 and John 6:11 tell us the same message as this sentence.

The accounts in Matthew, Mark and Luke tell us that he (Jesus) blessed them (the food). John's Gospel says that he (Jesus) had given thanks. This is where we get the doctrine that thanking God for His provision is blessing it. In addition, the accounts in Matthew, Mark and Luke tell us that he (Jesus) was looking up to heaven. Thus, Jesus gave the Jews visible evidence that He was looking to God the Father and that He was giving God the Father credit for the miracle which He was about to do.

Further, all four (4) Gospel accounts tell us, with slightly different words, that Jesus gave to the disciples to set before the multitude. This is symbolic of how God will work through His church which we saw was conceived (given spiritual life) in an earlier time of this ministry. The symbolic message is that God will do miracles through His church but some things will only be done through a God-approved church. If the church is not composed of true disciples of God, then God will not use it to do miracles of provision like our example miracle shows.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bread'. That note has links to every place in the Bible where we find forms of this word.

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 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 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'.

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.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and looking. Ps 121:1-2; Mt 14:19; Mr 7:34 he blessed. Lu 22:19; 24:30; Mt 15:36; Joh 6:11,23; Ac 27:35; Ro 14:6; 1Co 10:30; 11:24; 1Ti 4:4-5 General references. exp: Mr 6:35'.

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C9-S20 (Verse 17) More than was needed was provided.

Equivalent Section: Everyone had enough to eat.

And they did eat,
and were all filled:.

Equivalent Section: there was abundance left over.

and there was taken up of fragments that remained to them twelve baskets..

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that Jesus feeds five thousand with 5 loaves and 2 fish, or references it. Jesus references that miracle for another teaching on the same subject in Matthew 16:9 and Mark 8:19. Matthew 14:20; Mark 6:42 and John 6:12 tell us the same message as this sentence.

Matthew 14:20; Luke 9:17 and John 6:13 all tell us that there were twelve baskets of fragments left over.

One preacher said: 'Imagine that this was a typical little boy that had the lunch. His mom probably gave him the lunch and sent him off happy to have a few hours of peace around the house. Then he comes home later than he should have and shouts "Hey Mom. Guess what!" She looks up and sees a dozen men following her boy and thinks: "What did he do now?" the men come in, put down twelve baskets, say "Peace on this house", and leave. She asks the boy: "What is this?" and he says "Leftovers!"'

Now, that obviously is not exactly what happened but it has chance of being close If this boy was anything like a typical boy.

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'.

Please see the note for John 6:12 about the word fragment. Webster's 1828 dictionary defines this word as: 'A part broken off; a piece separated from anything by breaking. Gather up the fragments that remain, that nothing is lost. John 6. 2. A part separated from the rest; an imperfect part; as fragments of ancient writings. 3. A small detached portion; as fragments of time'.

Please see the note for Hebrews 4:6-7 about the word remain. The functional definition for this word is: 'o continue; to rest or abide in a place for a time indefinite'

We find forms of the word basket occurring 38 times in 35 verses of the Bible and, in the New Testament, in: Matthew 14:20; Matthew 15:37; Matthew 16:9; Matthew 16:10; Mark 6:43; Mark 8:8; Mark 8:19; Mark 8:20; Luke 9:17; John 6:13; Acts 9:25; 2Corinthians 11:33. Easton's Bible Dictionary defines this word as: 'There are five different Hebrew words so rendered in the Authorized Version: (1.) A basket (Heb. sal, a twig or osier) for holding bread (Ge 40:16; Ex 29:3,23; Le 8:2,26,31; Nu 6:15,17,19). Sometimes baskets were made of twigs peeled; their manufacture was a recognized trade among the Hebrews. (2.) that used (Heb. salsilloth') in gathering grapes (Jer 6:9). (3.) that in which the first fruits of the harvest were presented, Heb. tene, (De 26:2,4). It was also used for household purposes. In form it tapered downwards like that called corbis by the Romans. (4.) A basket (Heb. kelub) having a lid, resembling a bird-cage. It was made of leaves or rushes. the name is also applied to fruit-baskets (Am 8:1-2). (5.) A basket (Heb. dud) for carrying figs (Jer 24:2), also clay to the brick-yard (R.V., Ps 81:6), and bulky articles (2Ki 10:7). this word is also rendered in the Authorized Version "kettle" (1Sa 2:14), "caldron" (2Ch 35:13), "seething-pot" (Job 41:20). In the New Testament mention is made of the basket (Gr. kophinos, small "wicker-basket") for the "fragments" in the miracle recorded Mr 6:43, and in that recorded Mt 15:37 (Gr. spuris, large "rope-basket"); also of the basket in which Paul escaped (Ac 9:25, Gr. spuris; 2Co 11:33, Gr. sargane, "basket of plaited cords")'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'eat. Ps 37:16; Pr 13:25; Mt 14:20-21; 15:37-38; Mr 6:42-44; 8:8-9 were. Ps 107:9 exp: Mt 14:20. and there. 2Ki 4:44; Mt 16:9-10; Mr 8:19-20; Joh 6:11-13; Php 4:18-19 General references. exp: Mr 6:35,42.'.

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C9-S21 (Verse 18) The start of the next incident.

Equivalent Section: Jesus prayed before starting the next phase.

And it came to pass,
as he was alone praying,
his disciples were with him:.

Equivalent Section: Jesus asked a leading question.

and he asked them,
saying,
Whom say the people that I am?.

Peter confesses that Jesus is the Christ as reported in Matthew 16:13-20; Mark 8:27-30 and Luke 9:18-20. Following this confession, all three (3) Gospel accounts tell us that Jesus started telling His disciples that He would be crucified and rise again. Matthew 16:13 and Mark 8:27 report the same message as this sentence.

This sentence is the start of a new incident. It is not the same incident as follows the prior incident in the other Gospel accounts. This shows, as is written several places on this web site, that the Gospel writers did not write in strict sequential order but reported incidents where they matched the point that they were making. The theme of our chapter is; 'The Twelve Receive Spiritual Maturity'. This is a different theme than the chapters in the other Gospels which also reported the prior incident. However, the incident which this sentence starts does cause spiritual maturing of the disciples and it is only after this incident that Jesus starts telling His disciples of His future death and resurrection.

Both Matthew and Mark report that this incident happens when Jesus, and His disciples, went into the towns / coasts of Caesarea Philippi. That is a totally different location from the prior incident. With that acknowledged, we need to pay attention to this incident.

Once more we see Jesus praying before He makes a significant change in His ministry. He did this before naming the twelve and before sending them out into the storm and at other times. Since our sentence has two Equivalent Sections, we can know that Jesus asking them this question is a direct result of His prayer.

Please notice that Jesus did not ask them the important question immediately but led into it with this question. Here, He makes them think about what other people say and how their own personal thoughts are different. This lead-in made it easier for them to confess their true thoughts.

In Matthew 14:19; Matthew 19:13; Matthew 26:36-44; Mark 1:35; Mark 6:46; Mark 14:32-39; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; Luke 9:28; Luke 9:29; Luke 11:1 and Luke 22:40-46 we read that Jesus prayed. 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 Matthew 4:4 about the word alone. The functional definition for this word is: 'Separately; by itself'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Lu 11:1; 22:39-41; Mt 26:36 Whom. Mt 16:13-14; Mr 8:27-30'.

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C9-S22 (Verse 19) People guess Jesus is many different people.

First Step: One guess.

They answering said,
John the Baptist;.

Second Step: Another guess.

but some say,
Elias;.

Third Step: Another guess.

and others say,
that one of the old prophets is risen again..

Here we read the three most popular erroneous answers. One mistake that people make is to try and choose a correct answer by eliminating all but one. However, that way doesn't work if the correct answer is not among the choices.

One thing to note is that most of the people believed in resurrection since every one of these choices requires resurrection.

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 Matthew 11:14 about Elias. That note has links to every place where we find Elias and where we find Elijah. One is the Hebrew form of the prophet's nameans the other is the Greek form of the name of the same prophet.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'John. Lu 9:7-8; Mal 4:5; Mt 14:2; Joh 1:21,25 old. Mr 6:15; Joh 7:40; 9:17 General references. exp: Lu 9:8.'.

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C9-S23 (Verse 20) Jesus asks the true question.

He said unto them,
But whom say ye that I am?.

This was the critical question which was the point of the prayers of Jesus and of His leading question seen in the prior sentence. 1John 2:22-23 says: Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also. 1John 4:1-3 says: Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.. 1John 5:1 says: Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whom. Mt 5:47; 16:15; 22:42 exp: Mt 16:13.'.

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C9-S24 (Verse 20) Peter answers for all.

Peter answering said,
The Christ of God..

As reported in the note for this sentence, in the Lord Jesus Christ Study, Matthew adds: the Son of the living God. In addition, John 6:69 and John 11:27 give similar reports which include the Son of the living God. The matching report from Matthew is where we read: thou art Peter, and upon this rock I will build my church.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The. Lu 22:67; Mt 16:16-17; 26:63; Mr 8:29; 14:61; Joh 1:41,49; 4:29,42; 6:69; 7:41; 11:27; 20:31; Ac 8:37; 9:22; 17:3; 1Jo 5:1'.

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C9-S25 (Verse 21-22) Jesus starts teaching a new doctrine.

First Step: Jesus tells them this is a private teaching.

And he straitly charged them,
and commanded them to tell no man that thing;.

Second Step: Jesus starts teaching about His death and resurrection.

Saying,
The Son of man must suffer manythings,
and be rejected of the elders and chief priests and scribes,
and be slain,
and be raised the third day..

Jesus predicted His own suffering and death as reported in Matthew 16:21; Mark 8:31; Luke 9:21-22 and many other places. Please also see the Section called Prophecy, in the Doctrinal Studies called: Significant Gospel Events, for a large set of links to references in the Bible about this truth. After going to that Study, search for the link to 1Corinthians 15:4, in the Prophecy section, to find the list of references where Jesus made this prophecy. Please also see that Study for the sequential order of the betrayal, crucifixion, and resurrection of Jesus. Please also use the link in the sentence outline, above, see the note for this sentence in the Lord Jesus Christ Study. That note has links to more related notes, and tells the relationship of this incident to other incidents, and explains the use of the phrase Son of man within out sentence.

Our sentence starts with the word And, which means it is added to the prior sentence and prior incident. The disciples had to come to the spiritual conclusion that Jesus was The Christ of God before they were spiritually mature enough to handle the prophecy found started in this sentence. Even though they were spiritually mature enough, they rejected this truth and were in denial until He appeared to them after the resurrection. However, it is interesting, that while they denied the truth of this sentence, they accepted the prophecy of His return because they asked Him, before His crucifixion, what shall be the sign of thy coming, and of the end of the world? (Matthew 24:3; Mark 13:3-4).

Matthew and Mark both report that Peter reacted to this prophecy by rebuking him (Jesus), saying, Be it far from thee, Lord: this shall not be unto thee. Jesus responded with Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. While many would condemn Peter in their heart, the fact remains that most people who claim to be saved have a hard time accepting correction of their religious beliefs from the Bible. The Jews knew nothing about the 'Church Age'. They were taught that God would set up His kingdom on Earth, and make the Jews the top rulers on the Earth, and that there was no prophecy that had to be fulfilled before it could happen. Even though there were Old Testament prophecies matching the prophecy of this sentence, the Jewish religious leaders did not understand them and did not like them. Therefore, those prophecies were ignored by the scholars and the average Jew knew nothing about those prophecies.

Our sentence has two Steps with the other two Gospel reports delivering the same message in two sentences, which has the same effect. The First Sentence tells us that he straitly charged them, and commanded them to tell no man that thing. This matches what we are told in Matthew 7:6, which says: Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. We have lots of lost people and carnal people trying to explain prophecy using their natural reasoning, which always delivers the wrong answer about spiritual matters. As a result, there is a lot of erroneous beliefs concerning prophecy and even saved people who are trying to serve God can be confused by all of the error that is published.

Our Second Step is clear but not what they wanted to hear, just like there are truths in the Bible which are rejected by God's people today. As reported in the note for this sentence, in the Lord Jesus Christ Study, our sentence uses the title of Son of man because He would suffer and die as 'a literal physical man'. Further, the elders and chief priests and scribes would do these things to Him, and believe there would be no consequences, because they believed that He was 'a literal physical man'.

Please see the note for Philippians 1:23-24 about the word strait. The functional definition for this word is: 'Philippians 1:23-24 Narrow, and difficult to pass, Mt 7:13-14. This word should not be confounded with straight. to be "in a strait," is to have one's way beset with doubts or difficulties, to be at a loss, 1Sa 13:6; 2Sa 24:14; Php 1:23'. Please also see the note for 2Corinthians 6:12 about the word straiten.

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 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 notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: ' to feel or bear what is painful, disagreeable or distressing, either to the body or mind'. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. Please also see the note for Romans 9:22 about the word longsuffering.

Please see the note for John 12:48 about the word reject. Webster's 1828 defines this word as: 'to throw away, as anything useless or vile. 2. to cast off. Have I rejected those that me ador'd? 3. to cast off; to forsake. Jer. 7. 4. to refuse to receive; to slight; to despise. Because thou has rejected knowledge, I will reject thee. Hos. 4. 1Sam. 15. 5. to refuse to grant; as, to reject a prayer or request. 6. to refuse to accept; as, to reject an offer'. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the note for 1Timothy 5:1 about the word elder. The functional definition for this word is: 'Highly influential people who may not hold a formal office within the church and yet have a lot of power with church members'.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'. Forms of the word chief are found in this Gospel in: Luke 9:22; Luke 11:15; Luke 14:1; Luke 14:7; Luke 19:2; Luke 19:47; Luke 20:1; Luke 20:19; Luke 20:46; Luke 22:2; Luke 22:4; Luke 22:26; Luke 22:52; Luke 22:66; Luke 23:4; Luke 23:10; Luke 23:13; Luke 23:23; Luke 24:20.

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 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.

We find forms of the word slain occurring 183 times in 168 verses of the Bible and, in the New Testament, in: Luke 9:22; Acts 2:23; Acts 5:36; Acts 7:42; Acts 7:52; Acts 13:28; Acts 23:14; Ephesians 2:16; Hebrews 11:37; Revelation 2:13; Revelation 5:6; Revelation 5:9; Revelation 5:12; Revelation 6:9; Revelation 11:13; Revelation 13:8; Revelation 18:24; Revelation 19:21. Webster's 1828 defines this word as: 'pp. of slay; so written for slayen. Killed'. Please also see the note for Luke 11:49-51 about the word slay.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 16:20; 17:9; Mr 8:31 exp: Mr 8:30
General references. Lu 9:44; 18:31-34; 24:7,26; Ge 3:15; Ps 22; 69; Isa 53; Da 9:26; Zec 13:7; Mt 16:21; 17:12,22; Mr 8:31; 9:31; 10:33-34; Ac 4:25-28; 13:27-29; 1Co 15:4; 1Pe 1:11'.

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C9-S26 (Verse 23) The requirement to be a follower of Jesus.

And he said to them all,
If any man will come after me,
let him deny himself,
and take up his cross daily,
and follow me..

Please also see the Message called Loss of Everlasting Rewards for the application of these verses in the life of the believer.

Matthew 16:21-28 and Mark 8:31-38 and Luke 9:21-27 tell us that Jesus started teaching His disciples about His death and resurrection and what people must do if they decided to come after me. The note for Luke 9:21-22 has several links so that the reader can find many more references to this prophecy. Rather than continue with the prophecy, Luke continues with the message from Jesus on our responsibilities because of His prophesied sacrifice. Matthew 16:26 and Mark 8:34 give us the same message as this sentence.

Many have preached on this sentence. This sentence starts with the word And, which adds it to the prior sentence and makes the commandment of this sentence a direct result of our salvation and sanctification. In addition to this command, the next few sentences promise rewards for obeying the command.

Next, Jesus said to them all. This is a command to each of the saved and, since it is in the Bible more than once, it is a command that we will be judged according to our own personal level of obedience.

Next, the phrase If any man will come after me lets us know that true Biblical salvation is conditional (if) and based upon our choice (will) to follow Jesus (come after me).

Next, we have a command which has the power of creation (let) behind it. Each person is to deny himself. This is not the control of a parent over a child. Nor is it the control of a government over citizens. This is a command to have self control. The Bible repeats this command thirteen (13) times with the use of the word sober.

The next phrase preachers like to emphasize and I can not match their rhetoric. A cross is, reportedly, the most painful form of punishment ever devised. This means that, daily, we are to be willing to suffer the worst things that the world can do to us if it is required in order for us to follow Jesus. Please also see the note for Luke 14:27 which says: And whosoever doth not bear his cross, and come after me, cannot be my disciple. We also see the word cross used in this Gospel in Luke 23:26 which says: And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus..

Finally, our last phrase is and follow me. We already saw, in this Gospel account, that the command follow me is a call to discipleship, not to salvation (5:27;9:59; 18:22). The word and, in our phrase, tells us that we are to add discipleship to our decision to be saved (If any man will come after me).

Now, with what is said in this sentence recognized, we need to realize that the next three sentences start with the word For. That means that they give us three (3) reasons why we should obey the command of this sentence. contextual requirements require us to consider what is said in those sentences even if the preacher ignores the messages in them.

Please see the note for Matthew 3:11 about the phrase come after me. The functional definition for this word is: 'follow me to do things the same way as I do'.

Please see the note for 2Timothy 2:11-13 about the word"s deny / denial. The functional definition for this word is: 'To contradict; to gainsay; to declare a statement or position not to be true.'.

Please see the note for Galatians C5-S12 about the word cross. The functional definition for this word is: 'the symbol of the payment for sin made by Jesus Christ'. Please also see the note for Mark 10:21 about the phrase take up cross. Please also see the note for Luke 9:23 which says: If any man will come after me, let him deny himself, and take up his cross daily, and follow me We also see the word cross used in this Gospel in Luke 23:26 which says: And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus..

Please see the note for Matthew 26:55 about the word daily. Webster's 1828 defines this word as: 'a. Happening or being every day; done day by day; bestowed or enjoyed every day; as daily labor; a daily allowance. Give us this day our daily bread. Lord's Prayer
DA'ILY, adv. Every day; day by day; as, a thing happen 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 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. Lu 14:26-27; Mt 10:38-39; 16:22-25; Mr 8:34-38; Joh 12:25-26; Ro 8:13; Col 3:5; 2Ti 3:12 deny. Tit 2:12 daily. 1Co 15:30-31 General references. exp: Mt 10:38.'.

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C9-S27 (Verse 24) First reason why we must do 9:23 if we want to be a true follower of Jesus.

Equivalent Section: Saving physical causes loss of spiritual.

For whosoever will save his life shall lose it:.

Equivalent Section: Losing physical causes salvation of spiritual.

but whosoever will lose his life for my sake,
the same shall save it..

Matthew 16:21-28 and Mark 8:31-38 and Luke 9:21-27 tell us that Jesus started teaching His disciples about His death and resurrection and what people must do if they decided to come after me. The note for Luke 9:21-22 has several links so that the reader can find many more references to this prophecy of His suffering and death. Rather than continue with the prophecy, Luke continues with the message from Jesus on our responsibilities because of His prophesied sacrifice. Mark 8:35 give us the same message as this sentence with the exception that it adds the phrase and the gospel's as a reason to lose our life in the here and now.

We see an application of this sentence in 2Corinthians 5:1. It tells us: For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. Paul is speaking symbolically about our body. When he says: our earthly house of this tabernacle were dissolved, he means when we die physically. When He says: we have a building of God, an house not made with hands, eternal in the Heavens, he is talking about our new spiritual body. We will take nothing of this world, including nothing of our corrupt physical body, to Heaven. But our soul and spirit will go there to receive our new spiritual body. If we spend this physical life serving God's kingdom, our soul will become more like Christ, we will be able to do more in our new spiritual body and enjoy the things of Heaven and the 1,000-years reign of Christ. Think about how fussy and unhappy infants and little children when compared to an early adult who is enjoying all of the pleasures of a physical body in peak condition. If you will save your life here in this physical world, by enjoying the things of this physical life now and not serving Jesus Christ, then you shall lose it in Heaven because you will still be a spiritual child and God will give you a body to match your spiritual maturity. However, if you will lose your life for my (Jesus Christ's) sake, then you will mature spiritually and receive a mature adult spiritual body in Heaven. We do this by putting the sake of Jesus Christ at a higher priority than anything else in this world.

As the title for our sentence says, this is the first, of three, reasons why we should obey the command found in 9:23. In our sentence, we see two Equivalent Sections with the Second Equivalent Section starting with the word but, which makes it the polar opposite of the First Equivalent Section. Thus, we have a positive reason and a negative reason, which are both related to the result of our obeying, or refusing to obey, the commandment of the prior sentence.

As we saw in the note for the prior sentence, we must reject the pleasures of this world and the lusts of the flesh (let him deny himself, and take up his cross daily) if we want to follow Jesus and receive the rewards for doing so. And, out sentence gives us the first reward for following Jesus.

Now, our sentence does not make sense on the surface. However, there is an implied change from the first part of each Equivalent Section to the second part of the same Equivalent Section. That implied change in in time. Thus, whosoever will save his life shall lose it actually means: whosoever will save his life (in this current world) shall lose it (when Christ returns to reign). Also, our Second Equivalent Section has the same change in time. Thus, it is to be understood to say: whosoever will lose his life (in this current world) for my sake, the same shall save it (when Christ returns to reign). And, this change in perspective is justified with the same reason why Jesus spoke in parables. That is: what was said in the surface leads lost and carnal people to error while what requires the help of the Holy Spirit to understand the spiritual meaning is true. This type of interpretation is only applicable when the literal meaning makes no sense on a surface reading.

What I have just written is going to be very unpopular with people who hope to get a mansion in Heaven and be rewarded for living a life of sin. But for people who truly try to serve Jesus Christ and work for the kingdom of God, this is good news. All saved are called to be saints (Romans 1:7; 1Corinthians 1:2). But, many are called, but few are chosen (Matthew 20:16; Matthew 22:14). And, only the chosen and faithful will return with Jesus Christ (Revelation 17:14).

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 note for John 12:25 about the word lose. The functional definition for this word is: 'to mislay; to part or be separated from a thing, so as to have no knowledge of the place where it is; as, to lose a book or a paper; to lose a record; to lose a dollar or a ducat. 2. to forfeit by unsuccessful contest; as, to lose money in gaming. 3. Not to gain or win; as, to lose a battle, that is, to be defeated. 4. to be deprived of; as, to lose men in battle; to lose an arm or leg by a shot or by amputation; to lose one's life or honor. 5. to forfeit, as a penalty. Our first parents lost the favor of God by their apostasy. 6. to suffer diminution or waste of. If the salt hath lost its savor, wherewith shall it be salted? Matt. 5. 7. to ruin; to destroy. the woman that deliberates is lost. 8. to wander from; to miss, so as not to be able to find; as, to lose the way. 9. to bewilder. Lost in the maze of words. 10. to possess no longer; to be deprived of; contrary to keep; as, to lose a valuable trade. 11. Not to employ or enjoy; to waste. Titus sighed to lose a day. th' unhappy have but hours, but these they lose. 12. to waste; to squander; to throw away; as, to lose a fortune by gaming, or by dissipation. 13. to suffer to vanish from view or perception. We lost sight of the land at noon. I lost my companion in the crowd. Like following life in creatures we dissect, we lost it in the moment we detect. 14. to ruin; to destroy by shipwreck, etc. the albion was lost on the coast of Ireland, april 22, 1822. the admiral lost three ships in a tempest. 15. to cause to perish; as, to be lost at sea. 16. to employ ineffectually; to throw away; to waste. Instruction is often lost on the dull; admonition is lost on the profligate. It is often the fate of projectors to lose their labor. 17. to be freed from. His scaly back the bunch has got which Edwin lost before. 18. to fail to obtain. He shall in no wise lose his reward. Matt. 5. to lose one's self, to be bewildered; also, to slumber; to have the memory and reason suspended. LOSE, v.i. looz. 1. to forfeit anything in contest; not to win. We'll talk with them too, who loses and who wins; who's in, who's out. 2. to decline; to fail. Wisdom in discourse with her loses discountenanced, and like folly shows'. Please also see the note for John 6:12 about the word lost.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 17:33; Ac 20:23-24; Heb 11:35; Re 2:10; 12:11 exp: Mt 10:38'.

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C9-S28 (Verse 25) Second reason why we must do 9:23 if we want to be a true follower of Jesus.

For what is a man advantaged,
if he gain the whole world,
and lose himself,
or be cast away?.

Matthew 16:24-26; Mark 8:34-38 and Luke 9:23-26 all give us the same instructions on following Christ. Matthew 10:39 and Luke 17:33 and John 12:25 all tells us almost the same things as this sentence but use slightly different words and present this precept in different circumstances, which provide a different application. All of these references need to be considered together. This sentence is a precept and there are minor differences between these Gospel accounts, because they are dealing with different circumstances and applications, but the precept is the same in every usage. The differences are covered in the notes for the various sentences.

1Corinthians 6 also deals with this subject but in a more detailed manner. There we read that saved people were going to law before the unjust, and not before the saints. They did this to fight and gain more of the whole world. As Paul explains in that chapter, such actions are a good way to get God to cast away you.

In addition, to the link above, please also see: Psalms 50:16; Jeremiah 6:30; Matthew 7:21-23; Luke 9:25; 12:45-47; 13:26-27; Acts 1:25; 1Corinthians 13:1-3; 2Corinthians 13:5-6; 2Peter 2:15 in relationship to being castaway.

This sentence, and ones in Matthew and Mark, tell us that Jesus started teaching His disciples about His death and resurrection and what people must do if they decided to come after me. The note for Luke 9:21-22 has several links so that the reader can find many more references to this prophecy. Rather than continue with the prophecy about His suffering and death, like Matthew and Mark do, Luke continues with the message from Jesus on our responsibilities because of His prophesied sacrifice.

Matthew 16:28 and Mark 8:36 give us the same message as this sentence. Matthew and Mark uses the word profit where Luke uses the word advantaged. If the reader looks at the word definitions, they will see that these two words have different definitions. However, an advantage is supposed to produce a profit and the end result, for the person, is the same. Matthew and Mark use the phrase his own soul where Luke uses the word himself. Again, our true self is our spirit with our soul added on top and the soul is what is most identified with the person. Therefore, we have two different ways of identifying what most people think is their own person. Then, Luke adds the phrase or be cast away. That will be dealt with below. However, these minor technicalities do not change the message but, rather, give a different perspective so that we have a greater understanding if we compare the two Gospel accounts.

As the title for our sentence says, this is the second, of three, reasons why we should obey the command found in 9:23. (All three sentences start with the word For.) In addition, the word and, in the middle of our sentence, tell us that these two results are tied together. Many liars and deceived people preach that if some saved person concentrates on gaining the whole world they will suffer loss of reward but not suffer punishment at the judgment seat of Christ. That claim calls 2Corinthians 5:10-11 a lie. In addition, our sentence does not say that he will lose rewards but will lose himself. When compared to Mark's usage of the word soul, this means that he will never develop a character like Jesus Christ and like God with the result being that he is kept far from Jesus Christ in eternity.

Now, the phrase or be cast away is 'treated as rubbish with absolutely no value'. Thus, in our sentence, Jesus is warning that God will treat some saved people as if they 'have absolutely no value'. There is an argument about if such people lose, or don't lose, whatever rewards they already have in Heaven. However, I have not seen nor heard anything which justifies making a claim in the argument. As such, we are told to avoid such (2Timothy 2:23). The one thing that we can say about such a saved person is that God will never use them again and they have no opportunity to put more treasure in Heaven, no chance of bringing God glory and no chance of becoming more like Jesus Christ.

Please see the note for Jude 1:16 about the word advantage. The functional definition for this word is: 'Any state, condition, or circumstance, favorable to success, prosperity, interest, or reputation'.

Please see the note for Philippians 1:21 about the word gain. The functional definition for this word is: 'Profit; interest; something obtained as an advantage'. 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 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 Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the notes for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please also see the note for John 9:5 about the phrase light of the world.

Please see the note for John 12:25 about the word lose. The functional definition for this word is: 'to mislay; to part or be separated from a thing, so as to have no knowledge of the place where it is; as, to lose a book or a paper; to lose a record; to lose a dollar or a ducat. 2. to forfeit by unsuccessful contest; as, to lose money in gaming. 3. Not to gain or win; as, to lose a battle, that is, to be defeated. 4. to be deprived of; as, to lose men in battle; to lose an arm or leg by a shot or by amputation; to lose one's life or honor. 5. to forfeit, as a penalty. Our first parents lost the favor of God by their apostasy. 6. to suffer diminution or waste of. If the salt hath lost its savor, wherewith shall it be salted? Matt. 5. 7. to ruin; to destroy. the woman that deliberates is lost. 8. to wander from; to miss, so as not to be able to find; as, to lose the way. 9. to bewilder. Lost in the maze of words. 10. to possess no longer; to be deprived of; contrary to keep; as, to lose a valuable trade. 11. Not to employ or enjoy; to waste. Titus sighed to lose a day. th' unhappy have but hours, but these they lose. 12. to waste; to squander; to throw away; as, to lose a fortune by gaming, or by dissipation. 13. to suffer to vanish from view or perception. We lost sight of the land at noon. I lost my companion in the crowd. Like following life in creatures we dissect, we lost it in the moment we detect. 14. to ruin; to destroy by shipwreck, etc. the albion was lost on the coast of Ireland, april 22, 1822. the admiral lost three ships in a tempest. 15. to cause to perish; as, to be lost at sea. 16. to employ ineffectually; to throw away; to waste. Instruction is often lost on the dull; admonition is lost on the profligate. It is often the fate of projectors to lose their labor. 17. to be freed from. His scaly back the bunch has got which Edwin lost before. 18. to fail to obtain. He shall in no wise lose his reward. Matt. 5. to lose one's self, to be bewildered; also, to slumber; to have the memory and reason suspended.
LOSE, v.i. looz. 1. to forfeit anything in contest; not to win. We'll talk with them too, who loses and who wins; who's in, who's out. 2. to decline; to fail. Wisdom in discourse with her loses discountenanced, and like folly shows'. Please also see the note for John 6:12 about the word lost.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Lu 4:5-7; 12:19-21; 16:24-25; Ps 49:6-8; Mt 16:26; Mr 8:36; 9:43-48; Ac 1:18,25; 2Pe 2:15-17; Re 18:7-8 exp: 1Co 15:32. himself. Or, as in the parallel passage, ten psuchen (psychen) G5590 autou G847, "his soul," or life. be. Mt 13:48,50; 1Co 9:27 General references. exp: Job 27:8; Lu 17:33.'.

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C9-S29 (Verse 26) Third reason why we must do 9:23 if we want to be a true follower of Jesus.

For whosoever shall be ashamed of means of my words,
of him shall the Son of man be ashamed,
when he shall come in his own glory,
and in his Father's,
and of the holy angels..

As the title for our sentence says, this is the third, of three, reasons why we should obey the command found in 9:23. (All three sentences start with the word For.). in this sentence, we are warned that our representation before God the Father, and our chance to return with Christ are dependent upon our not being ashamed of me (Jesus) and of my words.

Luke 9:26, and several other places in the Bible, speak of the return of Jesus as ruling Lord (Also called the 'Second Coming of Christ' and the start of the '1,000-years reign of Christ'. Many commentators also name other places which talk about the Second Coming of our Lord. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Hebrews 4 explains that Jesus is our great high priest representing us before God the Father. He has this position because He became a 'literal physical man' and understands our infirmities where God the Father does not have that experience. In addition, Satan is accusing (Revelation 12:10) the saved of sin before God the Father. When he does, 1John 2:1 tells us if any man sin, we have an advocate with the Father, Jesus Christ the righteous: However, if we are ashamed of Him here, He will be ashamed to represent us before God the Father. In addition, our verse tell us that He shall be ashamed of us when he shall come in his own glory, and in his Father's, and of the holy angels. That means that He won't want us with Him when he returns to rule this world.

Please see the notes for Romans C5S2 about the word ashamed. The functional definition for this word is: 'effected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for 1Corinthians 6:7 for links to every sentence in this epistle which use any form of the word shame. The functional definition is: 'A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by of that which nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it is often or always manifested by a downcast look or by blushes, called confusion of face'. Please see the note for Romans C5S2 which has a discussion of the Biblical use of shame along with links to several other verses. Basically, if God has to make us ashamed then it will probably be at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11) and that shame will last for eternity.

We see the words glory and shame used together in Psalms 4:2; Proverbs 3:35; Isaiah 20:5; 22:18; Hosea 4:7; Habakkuk 2:16; Mark 8:38; Luke 9:26 and Philippians 3:18-19. In all of these, except the gospels, we see people having glory in the things of this world and the flesh and God using that to cause them shame at His judgment. In the Gospels we see that these people will receive shame when the Son of Man receives His glory. So we see that people who glory in the things of this world and of the flesh are acting like the enemies of the cross of Christ (Philippians 3:18-19).

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.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Lu 12:8-9; Ps 22:6-8; Isa 53:3; Mt 10:32-33; Mr 8:38; Joh 5:44; 12:43; Ro 1:16; 2Co 12:10; Ga 6:14; 2Ti 1:12; 2:12; Heb 11:26; 13:13; 1Pe 4:14-16; Re 3:5 of him. Lu 13:25-27; Mt 7:22-23; Re 21:8 when. Da 7:10; Mt 16:27; 24:30-31; 25:31; 26:64; 2Th 1:8-10; Jude 1:14; Re 1:7; 20:11'.

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C9-S30 (Verse 27) Jesus will prove His promise of rewards.

But I tell you of a truth,
there be some standing here,
which shall not taste of death,
till they see the kingdom of God..

Matthew 16:21-28 and Mark 8:31-38 and Luke 9:21-27 tell us that Jesus started teaching His disciples about His death and resurrection and what people must do if they decided to come after me. The note for Luke 9:21-22 has several links so that the reader can find many more references to this prophecy. When Jesus says, in this sentence, there be some standing here, which shall not taste of death, till they see the kingdom of God, He is talking about taking James, John and Peter to the 'Mount of Transfiguration'. That experience is part of the reward for following Jesus.

This verse is a transition from Jesus telling them greater truths to His having them experience them. Please notice that our sentence starts with the word But. That means that our sentence is continuing the subject of the prior incident while changing directions. The prior incident (several sentences) was telling us the responsibilities and future eternal rewards for following Jesus while this sentence is telling a reward that some will receive soon after the time of this sentence. Thus, the time of the rewards is what changes from the prior incident to this sentence.

Jesus uses the expression of a truth to express a spiritual truth which went against the flesh-religious view. The note for Mark 9:1-13 explains how 'Mount of Transfiguration' is related to the kingdom of God. In addition, the note for Matthew 17:1 explains how the 'Mount of Transfiguration' is related to John the Baptist. Further, there are several other things that occur just before and just after the 'Mount of Transfiguration' that are related to it.

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 Colossians C2S11 about the word taste. The functional definition for this word is: 'To perceive by means of the tongue'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I tell. Mt 16:28; Mr 9:1; Joh 14:2; 16:7 some. Joh 21:22-23 taste. Lu 2:26; Joh 8:51-52,59; Heb 2:9 see. Lu 22:18; Mr 14:25'.

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C9-S31 (Verse 28) Jesus took only the 'inner circle of disciples' with Him.

And it came to pass about an eight days after these sayings,
he took Peter and John and James,
and went up into a mountain to pray..

Please pay attention to what is actually happening here. Only those disciples who were closest to Jesus received this blessing. This is showing us variable rewards and that how many eternal rewards we receive are dependent upon how close to Jesus we get in this world. All of the rest of the twelve, except Judas Iscariot, became apostles. However, even that did not get then this blessing. Too many people believe the lie from devils which promises a Communistic heaven where we all receive the same rewards (mansion, etc) regardless of how we live and serve God in this life. This sentence and this incident proves that doctrine to be a lie.

For those who pay attention to the symbolism of numbers, eight is supposed to represent 'The beginning a new era and life after the seven has been completed'. We do not have a prior seven, that I know of, but this action does represent the start of the end of the ministry of Jesus on this world and His trying to turn the Jews back to God. The 'Mount of Transfiguration' included Jesus talking to Old Testament prophets about His crucifixion, burial and resurrection, which is the basis of the Gospel and the start of the New Testament. Thus, this event signals the start of the final preparation for the New Testament.

Now, before people get too carried away on that symbolism, please realize that Matthew and Mark says that it was after six days while Luke says that it was only about an eight days. Therefore, Matthew is more specific while the word about, from Luke, removes any claim of conflict. That written, symbolism is only properly used within the context where it is found. Thus, Luke is using this prophet to introduce a new phase in the ministry of Jesus. Matthew is using the same incident to introduce witnesses to men (important prophets) who testify of the ministry of Jesus which brings men to God and obedience. In addition, Matthew, Mark and Luke all tell us there came a voice out of the cloud, saying, this is my beloved Son: hear him. This is the message from God the Father that Matthew and Mark want to tell us about while Luke uses the same truth to show us that God the Father approved of the change in the ministry of Jesus. Thus, each Gospel writer uses the same incident to make different points and the symbolic meaning of numbers matches the application in each Gospel even though different numbers are used.

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'.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'about. Mt 17:1-13; Mr 9:2-13 sayings. or, things. he. Lu 8:51; Mt 26:37-39; Mr 14:33-36; 2Co 13:1 into. Lu 9:18; 6:12; Ps 109:4; Mr 1:35; 6:46; Heb 5:7 General references. exp: Joh 6:3.'.

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C9-S32 (Verse 29) The glory that Jesus will have at the fulfillment of the kingdom of God is displayed.

And as he prayed,
the fashion of his countenance was altered,
and his raiment was white and glistering..

Please notice that Jesus was praying when this happened. Think about how manythings that God's people miss out on because they don't pray.

All of the sentences in this account start with the word and except one which starts with the word but and one which starts with the word while. The word while tells us about 'two things happening concurrently' and all of the rest of these sentence start with a connecting word. Therefore, for contextual reasons, all of these sentences, and their associated notes, need to be considered together.

Our next sentence tells us that Moses and Elias: Who appeared in glory were with Jesus. The second next sentence tells us: they saw his (Jesus) glory. Therefore, the phrase he fashion of his countenance was altered, and his raiment was white and glistering is speaking about the glory of Jesus which is revealed in Heaven now and will be revealed on this Earth when He returns to reign.

Here we see that Jesus revealed His future glory and the glory that true servants of God's kingdom will receive as a reward for their sacrifice and service.

Please see the note for Philippians 2:5-8 about the word fashion. The functional definition for this word is: 'The make or form of anything; the state of anything with regard to its external appearance; shape; as the fashion of the ark, or of the tabernacle'.

Please see the note for 2Corinthians 3:7-8 about the word countenance. The functional definition for this word is: ' Literally, the contents of a body; Appropriately, the human face; the whole form of the face, or system of features; visage'.

We find forms of the word alter in: Leviticus 27:10; Ezra 6:11; Ezra 6:12; Esther 1:19; Psalms 89:34; Daniel 6:8; Daniel 6:12; Luke 9:29. Webster's 1828 defines this word as: 'to make some change in; to make different in some particular; to vary in some degree, without an entire change. My covenant will I not break, nor alter the thing that has gone out of my lips. Ps. 89. 2. to change entirely or materially; as, to alter an opinion. In general, to alter is to change partially; to change is more generally to substitute one thing for another, or to make a material difference in a thing.
AL'TER, v.i. to become, in some respects, different; to vary; as, the weather alters almost daily. The law which altereth not. Dan 4'.

We find forms of the word raiment occurring 57 times in 56 verses of the Bible and, in the New Testament, in: Matthew 3:4; Matthew 6:25; Matthew 6:28; Matthew 11:8; Matthew 17:2; Matthew 27:31; Matthew 28:3; Mark 9:3; Luke 7:25; Luke 9:29; Luke 10:30; Luke 12:23; Luke 23:34; John 19:24; Acts 18:6; Acts 22:20; 1Timothy 6:8; James 2:2; Revelation 3:5; Revelation 3:18; Revelation 4:4. Webster's 1828 defines this word as: 'n. for arrayment. See Array and Ray. 1. Clothing in general; vestments; vesture; garments. Gen. 24. Deut. 8. Living, both food and raiment she supplies. 2. A single garment. in this sense it is rarely used, and indeed is improper'.

Please see the note for Matthew 5:36 about the word white. The functional definition for this word is: 'a symbol of purity (2Ch 5:12; Ps 51:7; Isa 1:18; Re 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment "white as the light" (Mt 17:2, etc.).'.

Please see the note for Revelation 9:16-LJC about the word white. The functional definition for this word is: 'used symbolically for spiritually pure and associated with spiritually clean'.

We find forms of the word glister in: 1Chronicles 29:2; Luke 9:29. Webster's 1828 defines this word as: 'To shine; to be bright; to sparkle; to be brilliant. All that glistens is not gold'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 34:29-35; Isa 33:17; 53:2; Mt 17:2; Mr 9:2-3; Joh 1:14; Ac 6:15; Php 3:7-8; 2Pe 1:16-18; Re 1:13-16; 20:11'.

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C9-S33 (Verse 30-31) God showed others in the kingdom of God.

Equivalent Section: Dead men of God showed up.

And,
behold,
there talked with him two men,
which were Moses and Elias:.

Equivalent Section: they talked about the payment for sin.

Who appeared in glory,
and spake of his decease which he should accomplish at Jerusalem..

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the same thing as the accounts by Matthew and Mark. The Second Equivalent Section is also reported only by Mark.

Please note that Moses and Elias appeared before the crucifixion. That meant that they came from Paradise and not from Heaven since Jesus had not yet died for their sins.

Next notice that the Second Equivalent Section says that spake of his decease which he should accomplish. How many people would think of death as something that you accomplish? I personally believe this is talking about all of the things that Jesus would accomplish with His death such as defeating and binding Satan and all of the devils, taking the keys of hell and of death (Revelation 1:18) from Satan (Hebrews 2:14), paying for the sins of the whole world (1John 2:2) leading the Old Testament saints from Paradise to Heaven (Ephesians 4:8) and much more.

Please also notice that Jesus did not do this until after He revealed to His disciples His future death, burial and resurrection. Please also notice that our next sentence says: But Peter and they that were with him were heavy with sleep. If they had stayed awake they might have realized all of the good that Jesus would accomplish with His future death, burial and resurrection. And, while we can look back and see some of the results, it is like the saying goes: 'Hind sight is 20/20'. The disciples did not know what Moses and Elias knew and they didn't even know the little that we understand oday and they were still maturing spiritually. So, even with this experience, they did not understand and that is evident by the response from Peter as reported by Matthew 17:4 and Luke 9:33. That is why they continued to be in denial until Jesus appeared to each personally after His resurrection.

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 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 also 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 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'. Please also see the note for 5:14 for links to every place where Moses is mentioned in this Gospel.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition for this word is: 'To come or be in sight; to be in view; to be visible'.

We find forms of the word decease in: Matthew 22:25; Luke 9:30 and 2Peter 1:15. Webster's 1828 defines this word as: 'to depart or to withdraw. Literally, departure; hence, departure from this life; death; applied to human beings only'. Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die the functional definition is: 'an ongoing process of corruption which starts at conception and continues until the body is completely destroyed. Physical death is used for the one-time point when the soul and spirit are forced to leave the corrupted body. Spiritual death is also used for the one-time point when the soul and spirit are forced to leave the presence of God. When the Bible uses death for these events, it assumes that the reader understands that the one-time-event is the pinnacle of an ongoing process. Within the Bible, death is to be understood to be an ongoing process, even while highlighting the ultimate point of victory for the process'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for John 19:28 about the word accomplish. The functional definition for this word is: 'to complete; to finish entirely'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Lu 24:27,44; Mt 17:3-4; Mr 9:4-6; Joh 1:17; Ro 3:21-23; 2Co 3:7-11; Heb 3:3-6 Elias. Lu 9:19; 1:17; Jas 5:17-18
appeared. 2Co 3:18; Php 3:21; Col 3:4; 1Pe 5:10 exp: Mr 9:4. spake. Lu 9:22; 13:32-34; Joh 1:29; 1Co 1:23-24; 1Pe 1:11-12; Re 5:6-12; 7:14'.

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C9-S34 (Verse 32) The lost experience due to sleeping through prayer.

Equivalent Section: the disciples slept through most of it.

But Peter and they that were with him were heavy with sleep:.

Equivalent Section: they awoke for part of it.

and when they were awake,
they saw his glory,
and the two men that stood with him..

This sentence starts worth the word But, which means it is continuing the subject of the prior sentence while going in a different direction. The prior sentence told us that Moses and Elias met with Jesus while this sentence tells us that the disciples missed most of the meeting and what was said.

Please see the note for Mark 14:33-34 about the word heavy. The functional definition for this word is: 'what is hard to bear, oppressive'. Please also see the note for Romans C9S1 about the word heaviness.

Please see the note for Mark 4:26-27 about the word sleep. The functional definition for this word is: ' to take rest by a suspension of the voluntary exercise of the powers of the body and mind'. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

Please see the note for 1Corinthians C15S31 about the word awake. The functional definition for this word is: 'To rouse from sleep'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'were heavy. Lu 22:45-46; Da 8:18; 10:9; Mt 26:40-43 they saw. Ex 33:18-23; Isa 60:1-3,19; Joh 1:14; 17:24; 2Pe 1:16; 1Jo 3:2; Re 22:4-5'.

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C9-S35 (Verse 33) Peter talked foolishness.

Equivalent Section: Peer said a good thing.

And it came to pass,
as they departed from him,
Peter said unto Jesus,
Master,
it is good for us to be here:.

Equivalent Section: Peer added foolishness.

First Step: Peter wanted to make a religious thing from a spiritual experience.

and let us make three tabernacles;.

Second Step: Peter equated God's men to God's Son.

one for thee,
and one for Moses,
and one for Elias:.

Equivalent Section: Peter did not realize his own foolishness.

not knowing what he said..

In Matthew 16:28; Mark 9:1 and Luke 9:27 Jesus prophesied the experience called 'Transfiguration of Jesus Christ'. Matthew 17:1-8; Mark 9:1-8 and Luke 9:28-36 tells us about the 'Mount of Transfiguration'. Please see the note for Matthew 17:1 for an explanation of the incident and how the three reports fit together. Please also see the Prophecies and Prophecies Fulfilled Sections of the Significant Gospel Events Study for more related Bible references. Matthew 17:4 and Mark 9:5 tells us the same message as this sentence. However, Matthew does not include the last Equivalent Section of our current sentence. Forcontextual reasons, all of these sentences, and their associated notes, need to be considered together.

Out sentence starts with the word And, which adds it to the prior sentence. In the prior sentence, we were told that Moses and Elias spoke with Jesus and they were the ones who left. Their appearance, and the revelation of the glory of Jesus is only one of the miracles listed in the Table Of Miracles.

This verse shows that Peter still had a lot of spiritual maturing to do. The Jews kept getting into trouble with God because they made idols out of things that God had used. Romans 1:25 says: Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. Jesus chose to ignore his comment and let Peter figure out how foolish he was at a later date. This shows us God's forbearance.

Peter addresses Jesus as Master, which means 'Teacher'. Apparently, Peter spoke before he thought about what he saw because he just saw a revelation that Jesus was 'God in human flesh' but made this comment which treated Him as 'just another human man on the same level as Moses and Elias'.

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 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 2Corinthians 5:1 about the word tabernacle. Webster's 1828 dictionary defines this word as: 'A tent. Num.24. Matt.17. 2. A temporary habitation. 3. Among the Jews, a movable building, so contrived as to be taken to pieces with ease and reconstructed, for the convenience of being carried during the wanderings of the Israelites in the wilderness. It was of a rectangular figure, thirty cubits long, ten broad, and ten high. the interior was divided into two rooms by a vail or curtain, and it was covered with four different spreads or carpets. It is also applied to the temple. Ps.15. 4. A place of worship; a sacred place. 5. Our natural body. 2 Cor.5. 2 Pet. 1. 6. God's gracious presence, or the tokens of it. Rev.21. 7. An ornamented chest placed on Roman catholic altars as a receptacle of the ciborium and pyxis.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is. Ps 4:6-7; 27:4; 63:2-5; 73:28; Joh 14:8; 2Co 4:6 and let. Mt 17:14; Mr 9:5-6 not. Mr 10:38'.

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C9-S36 (Verse 34) God the Father showed up.

Equivalent Section: the visual sign.

While he thus spake,
there came a cloud,
and overshadowed them:.

Equivalent Section: their reaction.

and they feared as they entered into the cloud..

The person speaking, in our First Equivalent Section is Peter, according to the prior sentence.

Now, when we put together what is reported in all of the Gospel accounts, we see that the cloud came, they entered it, they heard the voice and fell on their faces, Jesus comforted them and gave them assurance, and, when they looked up, the cloud and Moses and Elias were gone.

The cloud was a well-known sign of God among the Jews. As with all Jews, the disciples had a true fear of God because they knew that they were sinners and Jesus had not yet paid the blood price to remove our sins.

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.

We find forms of the word cloud occurring 156 times in 141 verses of the Bible and, in the New Testament, in: Matthew 17:5; Matthew 24:30; Matthew 26:64; Mark 9:7; Mark 13:26; Mark 14:62; Luke 9:34; Luke 9:35; Luke 12:54; Luke 21:27; Acts 1:9; 1Corinthians 10:1-2; 1Thessalonians 4:17; Hebrews 12:1; 2Peter 2:17; Jude 1:12; Revelation 1:7; Revelation 10:1; Revelation 11:12; Revelation 14:14; Revelation 14:15; Revelation 14:16. Easton's Bible Dictionary defines this word as: 'The Hebrew so rendered means "a covering," because clouds cover the sky. the word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex 16:10; 33:9; Nu 11:25; 12:5; Job 22:14; Ps 18:11). A "cloud without rain" is a proverbial saying, denoting a man who does not keep his promise (Pr 16:15; Isa 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Ho 6:4). A bright cloud is the symbolical seat of the Divine presence (Ex 29:42-43; 1Ki 8:10; 2Ch 5:14; Eze 43:4), and was called the Shechinah (q.v.). Jehovah came down upon Sinai in a cloud (Ex 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Ex 40:34-35). At the dedication of the temple also the cloud "filled the house of the Lord" (1Ki 8:10). thus in like manner when Christ comes the second time he is described as coming "in the clouds" (Mt 17:5; 24:30; Ac 1:9,11). False teachers are likened unto clouds carried about with a tempest (2Pe 2:17). the infirmities of old age, which come one after another, are compared by Solomon to "clouds returning after the rain" (Ec 12:2). the blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isa 44:22). Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (Ex 13:22; 33:9-10). this pillar preceded the people as they marched, resting on the ark (Ex 13:21; 40:36). By night it became a pillar of fire (Nu 9:17-23)'. The functional definition for this word is: '"A covering," because clouds cover the sky. The word is used as a symbol of the Divine presence'.

Nave's Topical Bible provides references for the word cloud as: 'FIGURATIVE: Jer 4:13; Ho 6:4; 13:3. SYMBOLICAL: Re 14:14. PILLAR OF: Ex 13:21-22; 14:19,24; 16:10; 19:9,16; 24:16-18; 33:9-10; 34:5; 40:36-38; Le 16:2; Nu 9:15-23; 10:11-12,33-36; 11:25; 12:5,10; 14:10; 16:19,42; De 1:33; 31:15; 1Ki 8:10-11; 2Ch 7:1-3; Ne 9:12,19; Ps 78:14; 105:39; Isa 4:5; 6:1,4; Eze 10:18-19; 11:22-23; Mt 17:5; Lu 2:8-9; 9:34-35. IN EZEKIEL'S VISION: Eze 10:3-4,18; 11:22-23.'.

Thompson Chain Topics provides references for the word cloud as: 'Ex 19:9; 24:15; 34:5; Nu 11:25; Mt 17:5; Lu 21:27; Re 1:7; 14:14. Pillar of Cloud and Fire: Ex 13:21; 14:19; 16:10; 33:9; 40:36; Nu 9:17; 10:11; 12:5; 16:42; De 1:33; 31:15; Ne 9:12; Ps 78:14; 105:39; Isa 4:5'.

Torrey's Topical Textbook provides references for the word cloud as: 'Formed from the sea: 1Ki 18:44; Am 9:6. Are the garment of the sea: Job 38:9. GOD: Established: Pr 8:28. Balanced in the air: Job 37:16. Disposed in order: Job 37:15. Brings over the earth: Ge 9:14. Binds up: Job 26:8. Spreads out: Job 26:9. Scatters: Job 37:11. Power and wisdom of God exhibited in forming: Ps 135:6; 147:5,8. Power and wisdom of God exhibited in condensing: Job 36:27; 37:10-11. Made for the glory of God: Ps 148:4. CALLED thE: Clouds of heaven: Da 7:13; Mt 24:30. Windows of heaven: Ge 7:11; Isa 24:18. Bottles of heaven: Job 38:37. Chambers of God: Ps 104:3,13. Waters above the firmament: Ge 1:7. Dust of God's feet: Na 1:3. DIFFERENT KINDS OF, MENTIONED: White: Re 14:14. Bright: Job 37:11; Zec 10:1. Thick: Job 22:14; 37:11. Black: 1Ki 18:45. Swift: Isa 19:1. Great: Eze 1:4. Small: 1Ki 18:44. Often cover the heavens: Ps 147:8. Often obscure the sun, etc: Job 36:32; Eze 32:7. Often dispersed by the wind: Ho 13:3. USES OF: to give rain: Jg 5:4; Ps 104:13-14. Tosupply dew: Pr 3:20; Isa 18:4. Tomoderate heat: Isa 25:5. From the west, bring rain: Lu 12:54. Though small, often bring much rain: 1Ki 18:44-45. Thunder and lightning come from: Ps 77:17-18. The rainbow appears in: Ge 9:13-14. Frequently the instrument of God's judgments: Ge 7:11-12. MAN: Ignorant of the spreading of: Job 36:29. Ignorant of the disposing of: Job 37:15. Ignorant of the balancing of: Job 37:16. Cannot number: Job 38:37. Cannot cause to rain: Job 38:34. Cannot stay: Job 38:37. ILLUSTRATIVE: Of multitudes of persons: Isa 60:8; Heb 12:1. Of hostile armies: Jer 4:13; Eze 38:9,16. Of sins of men: Isa 44:22. Of judgments of God: La 2:1; Eze 30:3; 34:12; Joe 2:2. Of unsearchableness of God: 2Sa 22:12; Ps 97:2; Eze 1:4. (Riding upon,) of the power and greatness of God: Ps 104:3; Isa 19:1. (Passing away,) of the goodness and prosperity of hypocrites: Ho 6:4; 13:3. (Without water,) of false teachers: Jude 1:12. (Carried away by a tempest,) of false teachers: 2Pe 2:17. (Without rain,) of the fraudulent: Pr 25:14. (A morning without,) of wise rulers: 2Sa 23:3-4. (When seasonable,) of the favor of good rulers: Pr 16:15'.

We find forms of the word overshadow in: Matthew 17:5; Mark 9:7; Luke 1:35; Luke 9:34; Acts 5:15. Webster's 1828 defines this word as: 'to throw a shadow over; to overshade. 2. to shelter; to protect; to cover with protecting influence'.

Thompson Chain Topics provides references for the word overshadow as: 'Shelters God's People: In the Rock of Ages: Ex 33:22; De 32:11. In Time of Trouble: Ps 57:1; 63:7; 91:1; 121:5; Song 2:3. A Refuge from the Storm: Isa 25:4; 32:2. In the Shadow of His Hand: Isa 51:16. Under the Shadow of His Wings: Mt 23:37 '.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Ex 14:19-20; 40:34-38; Ps 18:9-11; Isa 19:1; Mt 17:5-7; Mr 9:7-8 and they. Jg 6:22; 13:22; Da 10:8; Re 1:17'.

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C9-S37 (Verse 35) God the Father spoke from heaven.

Equivalent Section: God the Father's approval.

And there came a voice out of the cloud,
saying,
This is my beloved Son :.

Equivalent Section: God the Father's command.

hear him..

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

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

in this sentence, God the Father is doctrinally declaring that the physical man known as Jesus is the Son of God and has higher authority than all of the Old Testament that was represented by Moses and Elijah, who were present when the Father made this declaration. While this is the second time, in this Gospel account, that God declares Jesus to be His Son, it is the first time that God says hear him. Thus, religions that claim to be Bible based, but refuse to obey Jesus Christ, are disobeying a direct command from God the Father.

God literally made it blatantly obvious to Peter, and James and John, that the man that they knew as Jesus was in fact 'God in human flesh' and that He is to be worshipped and obeyed as God.

Our sentence starts with the word And, which adds it to the prior sentence and makes it clear that this command comes from God the Father. In addition, the First Equivalent Section makes it clear that God the Father is claiming Jesus in a way that God the Father never claimed anyone else and makes His feelings (beloved) clear. Next, the equivalency manes the command of the Second Equivalent Section to be backed by all of the power and authority of God the Father. Any who reject Jesus Christ as their personal Lord are challenging the power and authority of God the Father, according to this sentence.

We read about a voice from heaven in: 2Samuel 22:14; Daniel 4:31; Joel 3:16; Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:21-22; Luke 9:35; John 12:28; Acts 11:9; 2Peter 1:18; Revelation 10:4; Revelation 10:8; Revelation 11:12; Revelation 14:2; Revelation 14:13; Revelation 16:17; Revelation 18:4.

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

Please see the note for Luke 9:34 about the word cloud. Easton's Bible Dictionary defines this word as: 'The Hebrew so rendered means "a covering," because clouds cover the sky. the word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex 16:10; 33:9; Nu 11:25; 12:5; Job 22:14; Ps 18:11). A "cloud without rain" is a proverbial saying, denoting a man who does not keep his promise (Pr 16:15; Isa 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Ho 6:4). A bright cloud is the symbolical seat of the Divine presence (Ex 29:42-43; 1Ki 8:10; 2Ch 5:14; Eze 43:4), and was called the Shechinah (q.v.). Jehovah came down upon Sinai in a cloud (Ex 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Ex 40:34-35). At the dedication of the temple also the cloud "filled the house of the Lord" (1Ki 8:10). thus in like manner when Christ comes the second time he is described as coming "in the clouds" (Mt 17:5; 24:30; Ac 1:9,11). False teachers are likened unto clouds carried about with a tempest (2Pe 2:17). the infirmities of old age, which come one after another, are compared by Solomon to "clouds returning after the rain" (Ec 12:2). the blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isa 44:22). Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (Ex 13:22; 33:9-10). this pillar preceded the people as they marched, resting on the ark (Ex 13:21; 40:36). By night it became a pillar of fire (Nu 9:17-23)'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Lu 3:22; Mt 3:17; Joh 3:16,35-36; 2Pe 1:17-18 exp: Mt 17:5. hear. De 18:18-19; Isa 55:3-4; Joh 5:22-24; Ac 3:22-23; Heb 2:3; 3:7-8,15; 5:9; 12:25-26'.

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C9-S38 (Verse 36) God's men disappeared.

And when the voice was past,
Jesus was found alone..

As explained in the note for this sentence, and the next sentence, in the Lord Jesus Christ Study, Peter, James and John were vastly relieved when Jesus was found alone. After all of the supernatural spiritual experiences, they were glad that Jesus was a 'literal physical man'. who spoke to them and comforted them.

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 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: 'And they. Ec 3:7; Mt 17:9; Mr 9:6,10 General references. exp: Mr 9:8.'.

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C9-S39 (Verse 36) The inner-three kept quiet until after the resurrection.

And they kept it close,
and old no man in those days any of those things which they had seen..

In Matthew 16:28; Mark 9:1 and Luke 9:27 Jesus prophesied the experience called 'Transfiguration of Jesus Christ'. Matthew 17:1-8; Mark 9:1-8 and Luke 9:28-36 tells us about the 'Mount of Transfiguration'. Please see the note for Matthew 17:1 for an explanation of the incident and how the three reports fit together. Please also see the Prophecies and Prophecies Fulfilled Sections of the Significant Gospel Events Study for more related Bible references. Matthew 17:9-13 and Mark 9:9 tell us the same message as this sentence. The account in Matthew's Gospel gives us more about their discussion on the way down from the mountain and ties the experience to John the Baptist. The account in Mark's Gospel is about the same as we read here except that Mark adds: till the Son of man were risen from the dead. The disciples found this phrase as upsetting as all of the rest because they were still rejecting, and denying, the message from Jesus that He would suffer, die and rise again.

As explained in the note for this sentence, and the prior sentence, in the Lord Jesus Christ Study (use the link in the prior sentence outline), Peter, James and John were vastly relieved when Jesus was found alone. After all of the supernatural spiritual experiences, they were glad that Jesus was a 'literal physical man'. who spoke to them and comforted them.

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

Please see the 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.

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C9-S40 (Verse 37) The start of the next incident.

And it came to pass,
that on the next day,
when they were come down from the hill,
much people met him..

Matthew 17:14-21 and Mark 9:14-29 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. This incident was happening as Jesus, Peter, James and John descended the mountain after experiencing the 'Mount of Transfiguration'. Matthew 17:19-21 and Mark 9:28-29 tell us that the twelve asked Jesus why they could not cast out the devil, but Luke skips that detail.

Matthew 17:14 and Mark 9:14 give us the same message as this sentence. Luke uses the phrase much people while Matthew and Mark use the word multitude. Of course, the phrase (much people) is the definition of the word multitude.

Mark also tells us: and the scribes questioning with them. This is the cowardly nature of bullies and the scribes were religious bullies. They could not drive out the devil but they wanted everyone to know that the disciples could not do so and they used this incident to try and discredit the disciples even while hiding the fact that they had the same failure. Be careful of religious critics who discredit others while failing to prove what that they can do what they criticize as a failure in others. Such people are hypocrites.

Luke tells us that this event was on the next day. Matthew and Mark skip this detail and even write their accounts so that the reader might believe that this was the same day as the 'Mount of Transfiguration', if the reader does not know what Luke writes.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 17:14-21; Mr 9:14-29'.

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C9-S41 (Verse 38) A father asked Jesus for help.

Equivalent Section: the request.

And,
behold,
a man of the company cried out,
saying,
Master,
I beseech thee,
look upon my son :.

Equivalent Section: Why.

for he is mine only child..

Matthew 17:14-21 and Mark 9:14-29 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. Matthew 17:14-15 and Mark 9:17-18 give us the same message as this sentence. Mark's account also contains details not found in the other Gospel accounts.

So, here is the source of the problem which drew much people. Now, we can criticize the Jews for going to watch and try to see a miracle, but we must also consider the differences between their society and ours. They had no big cities like we have. They had no shopping centers like we have but only craftsmen and markets on certain days with the markets mainly selling food, animals and hand-crafted products. The main entertainment for the average person was gossip and their social standing often relied on what they could tell about. So, yes, the possibility of seeing Jesus cast out a devil, and the chance to see the scribes grill the disciples of Jesus would have been far more entertaining to them than it would be to us.

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

Please see the note for 2Corinthians 12:8 about the word besought. The functional definition for this word is: 'the past-tense form of the word beseech'. Please also see the note for Romans C12S1 about the word beseech the functional definition for this word is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

Please also see the note for Galatians C4-S1 about the word child. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'look. Lu 7:12; 8:41-42; Mt 15:22; Joh 4:47 for. Ge 44:20; Zec 12:10 General references. exp: Lu 7:3'.

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C9-S42 (Verse 39) The father explains why he needs help.

First Step: What happens.

And,
lo,
a spirit taketh him,
and he suddenly crieth out;.

Second Step: the end result.

and it teareth him that he foameth again,
and bruising him hardly departeth from him..

Matthew 17:14-21 and Mark 9:14-29 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. Mark 9:18 gives us the same message as this sentence. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

This account tells us about a devil that the apostles could not cast out after they had gone out preaching and healing the sick and casting out devils. When they asked Jesus why they could not do the job, he said: This kind can come forth by nothing, but by prayer and fasting. (Mark 9:29). This lets us know that there are some devils who have more power than other devils. Also, it would appear that the parents failed to keep the child away from things which would allow a devil to possess him. Things like drugs, alcohol, sexual play and other things can allow a devil into a child.

In the next couple of sentences we see Jesus express frustration with the faithless and perverse generation. Thus we see that the entire generation did things which allowed many to be possessed by devils. In the first three chapters of 1Corinthians, we read several places that the wisdom of the world fights against the wisdom of the God and not only causes us to lose the blessings of God but causes us to sin. Now, most people fail to realize that the wisdom of the world is what our culture teaches it is OK and right to do. Different cultures teach their people to sin different ways but all cultures teach their people to sin some way. Therefore, when our culture goes against the wisdom of the God, we need to fre3gard that teaching to be sin and be aware that following it causes us to sin and to reap the consequence of sin. in this case, the father saw his son possessed by a devil.

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

Please see the note for Acts 2:2 about the words sudden / suddenly. Webster's 1828 defines this word as: ', a. L. subitaneus. 1. Happening without previous notice; coming unexpectedly, or without the common preparatives. And sudden fear troubleth thee. Job.22. Forwhen they shall say, peace and safety, then sudden destruction cometh upon them. 1 thess.5. 2. Hasty; violent; rash; precipitate; passionate. Not in use.
SUD'DEN, n. An unexpected occurrence; surprise. Not in use. On a sudden, sooner than was expected; without the usual preparatives. How art thou lost, how on a sudden lost! Of a sudden, is not usual, and is less elegant'.

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

We find forms of the word teareth in: Deuteronomy 33:20; Judges 8:7; Job 16:9; Job 18:4; Psalms 7:2; Psalms 35:15; Psalms 50:22; Jeremiah 15:3; Jeremiah 16:7; Ezekiel 13:20-21; Hosea 5:14; Hosea 13:8; Amos 1:11; Micah 5:8; Nahum 2:12; Zechariah 11:16; Mark 9:18; Luke 9:39. Webster's 1828 defines this word as: 'to rend. Rending; pulling apart; lacerating; violent; raging'.

We find forms of the words tear / torn occurring 72 times in 70 verses of the Bible and, in the New Testament, in: Mark 1:26; Mark 9:18; Mark 9:24; Luke 7:38; Luke 7:44; Luke 9:39; Acts 20:19; Acts 20:31; 2Corinthians 2:4; 2Timothy 1:4; Hebrews 5:7; Hebrews 12:17; Revelation 7:17; Revelation 21:4. (The word torn is the past-tense form of the word tear.) Webster's 1828 defines this word as: 'TEAR, v.t. L. tero. 1. to separate by violence or pulling; to rend; to lacerate; as, to tear cloth; to tear a garment, to tear the skin or flesh. We use tear and rip in different senses. to tear is to rend or separate the texture of cloth; to rip is to open a seam, to separate parts sewed together. 2. to wound; to lacerate. The women beat their breasts, their cheeks they tear. 3. to rend; to break; to form fissures by any violence; as, torrents tear the ground. 4. to divide by violent measures; to shatter; to rend; as a state or government torn by factions. 5. to pull with violence; as, to tear the hair. 6. to remove by violence; to break up. Or on rough seas from their foundation torn. 7. to make a violent rent. In the midst, a tearing groan did break the name of Antony. Totear from, to separate and take away by force; as an isle torn from its possessor. The hand of fate Has torn thee from me. Totear off, to pull off by violence; to strip. Totear out, to pull or draw out by violence; as, to tear out the eyes. Totear up, to rip up; to remove from a fixed state by violence; as, to tear up a floor; to tear up the foundations of government or order.
TEAR, v.i. to rave; to rage; to rant; to move and act with turbulent violence; as a mad bull.
TEAR, n. A rent; a fissure. Little used'.

We find forms of the word foam in: Hosea 10:7; Mark 9:18; Mark 20; Luke 9:39; Jude 1:13. Webster's 1828 defines this word as: 'Froth; spume; the substance which is formed on the surface of liquors by fermentation or violent agitation, consisting of bubbles.
FOAM, v.i. 1. to froth; to gather foam. the billows foam. A horse foams at the mouth when violently heated. 2. to be in a rage; to be violently agitated. He foameth and gnasheth with his teeth. Mark 9.
FOAM, v.t. to throw out with rage or violence; with out. Foaming out their own shame. Jude 13'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lo. Lu 4:35; 8:29; Mr 5:4-5; 9:20,26; Joh 8:44; 1Pe 5:8; Re 9:11'.

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C9-S43 (Verse 40) Prior attempts failed.

First Step: What the father already did.

And I besought thy disciples to cast him out;.

Second Step: the failure.

and they could not..

Matthew 17:14-21 and Mark 9:14-29 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. Matthew 17:16 and Mark 9:17-18 give us the same message as this sentence.

Our sentence starts with the word And, which adds it to the prior sentence. This sentence and the prior contain the explanation from the father of the problem. Now, some might blame the disciples for their failure. Certainly, from the account, they felt bad about their failure. However, Jesus responds with an expression which blames the generation. He did not blame His disciples but did tell them why they failed.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and they. Lu 9:1; 10:17-19; 2Ki 4:31; Mt 17:20-21; Ac 19:13-16 exp: Mt 17:16; Mr 9:18.'.

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C9-S44 (Verse 41) Jesus expresses aggravation.

And Jesus answering said,
O faithless and perverse generation,
how long shall I be with you,
and suffer you?.

Matthew 17:14-21 and Mark 9:14-29 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. Matthew 17:17 and Mark 9:19 give us the same message as this sentence. Please note that Jesus did not blame His disciples but blamed the generation.

Please notice that Jesus said that He had to suffer because the generation was perverse. Many people think that only they are affected by their sin but this comment from Jesus makes it clear that others also suffer because of our sin, especially sin that justified doctrinal error any teaches our society that there is no consequence to doing the lusts of our flesh and for following the doctrines of devils.

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. Please see the note for 5:20 for links to every place in this Gospel where this word is used.

Please see the note for Philippians 2:14-16 about the word perverse. Webster's 1828 dictionary defines this word as: 'See Pervert. 1. Literally, turned aside; hence, distorted from the right. 2. Obstinate in the wrong; disposed to be contrary; stubborn; untractable. to so perverse a sex all grace is vain. 3. Cross; petulant; peevish; disposed to cross and vex. I'll frown and be perverse, and say thee nay'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'O faithless. Lu 8:25; Mr 9:19; Joh 20:27; Heb 3:19; 4:2,11 exp: Mt 17:17. perverse. De 32:5; Ps 78:8; Mt 3:7; 12:39,45; 16:4; 23:36; Ac 2:40 how. Ex 10:3; 16:28; Nu 14:11,27; Jer 4:14; Mt 17:17; Joh 14:9 and suffer. Ac 13:18; Ro 2:4; Heb 3:9-11'.

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C9-S45 (Verse 41) Jesus gives a command.
Bring thy son hither.

Matthew 17:14-21 and Mark 9:14-29 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. Matthew 17:17 and Mark 9:19 give us the same message as this sentence.

Thus is a simple and direct command. Even though Jesus was upset, He did not let His being upset deny this man a blessing from God. Think about how often we are tempted to deny someone something because we are upset.

Please see the note for Matthew 8:29 about the word hither. Webster's 1828 defines this word as: 'HITH'ER, adv. 1. to this place; used with verbs signifying motion; as, to come hither; to proceed hither; to bring hither. 2. Hither and thither, to this place and that. 3. to this point; to this argument or topic; to this end. Little used and not to be encouraged. Hither we refer whatever belongs to the highest perfection of man.
HITH'ER, a. Nearest; towards the person speaking; as on the hither side of a hill; the hither end of the building.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Bring. 2Ki 5:8; Mt 11:28; Mr 10:14,49; Heb 7:25'.

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C9-S46 (Verse 42) The devil responds to the command from Jesus.

And as he was yet a coming,
the devil threw him down,
and tare him..

Matthew 17:14-21 and Mark 9:14-29 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. Mark 9:22 and Mark 9:26 report a similar action as this sentence, but are actually different actions.

This sentence, combined with the next sentence, tells us, doctrinally, that an unclean spirit is a devil. (The word 'daemon' is not in the Bible and is used to lead God's people to ignore Bible warnings about devils.)

While this devil did as Jesus commanded, he first did all that he could to hurt the boy. In most other cases where Jesus cast out a devil, the devil did not deliberately hurt the possessed person before leaving. Therefore, this was a particularly nasty devil. We need to realize that they are not beings to play with and should do all we can to avoid being possessed and to help our loved ones from being possessed.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the devil. Lu 9:39; Mr 1:26-27; 9:20,26-27; Re 12:12'.

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C9-S47 (Verse 42) Jesus makes everything right.

And Jesus rebuked the unclean spirit,
and healed the child,
and delivered him again to his father..

Matthew 17:14-21 and Mark 9:14-29 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. Matthew 17:18 and Mark 9:25-27 give us the same message as this sentence.

in this sentence we see Jesus acting like 'a literal physical man' even though He is doing what they could not do. Yes, He explained to them This kind can come forth by nothing, but by prayer and fasting (Mark 9:29). However, what we also can see here is that some people have more power with God than others do. Yes, prayer and fasting can draw us closer to God and increase the power of God in us. But so can other things like Bible study and obedience and witnessing.

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

Please see the note for 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.

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

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: 'and delivered. Lu 7:15; 1Ki 17:23; 2Ki 4:36; Ac 9:41'.

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C9-S48 (Verse 43) The people respond.
And they were all amazed at the mighty power of God.

Matthew 17:14-21 and Mark 9:14-29 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. {Please also see the Study called Significant Gospel Events and do a search for the word Christ for links to places in all of the Bible where we are told about Christ.} Mark 9:25-26 indirectly give us the same message as this sentence.

Here we see the reaction by the Jews that came to see a show. Unfortunately, many of the Jews regarded miracles as just a show and did not truly consider what it took to do a miracle and did not consider the significance of the fact that Jesus did far more miracles than any other man in all of history.

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 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.

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

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C9-S49 (Verse 43-44) Jesus emphasizes His prior message to His disciples.

Equivalent Section: Jesus spoke just to the disciples.

But while they wondered every one at all things which Jesus did,
he said unto his disciples,
Let these sayings sink down into your ears:.

Equivalent Section: Jesus emphasized a prior message.

for the Son of man shall be delivered into the hands of men..

Matthew 17:22-23; Mark 9:30-32 and Luke 9:43-45 tell us that Jesus, again, told His disciples about His future torture and death and resurrection.

Jesus had told this message to His disciples earlier and they rejected it. He is trying to prepare them for what they don't want to hear nor believe. This message goes directly against their religious traditions and religious training and all of their hopes for ruling this physical world in this life.

Jesus is emphasizing this message because the Jews are not accepting His message, nor are they accepting God the Father's requirement, for a personal relationship with God. Remember that in Luke 9:41 Jesus was aggravated and said: O faithless and perverse generation, how long shall I be with you, and suffer you? this was directed at the Jews (generation). The devils kept taking control of the people because they did not have the personal relationship which would keep the devils out. They also refused to consider accepting the personal relationship because of their religious traditions and religious training. It was this same religious traditions and religious training which would cause the Jews to persecute and crucify Jesus. That is the relationship which led Jesus to give His disciples the warning that we find in this sentence.

Matthew 17:22-23 and Mark 9:31 give the same message as we read in this sentence. However, Matthew tells us that Jesus said this at a different time than Luke reports it. In addition, Mark reports that Jesus also talked about His resurrection, even though Matthew and Luke do not mention that fact.

Here we see that Jesus used the distraction of everyone talking about the miracle that he just did to make a private statement to His disciples. Jesus did not reveal this prophecy to the general Jew. He also made this prophecy at this time because the circumstances would lead them to believe they were heading to literally rule the world, and the exact opposite was their true future. As much as we might deny an unpleasant truth, God still reveals it to us.

The account in Matthew tells us that Jesus said this to His disciples while they abode in Galilee. Jesus gave His disciples the same prophetic message many times and many ways and many places. They kept refusing to believe Him on this prophecy and they remained in denial, but He kept trying. Therefore, it is reasonable to believe that Jesus said this same message at this time reported by Luke and at the time that Matthew reports it.

Matthew 17:22-23 and Mark 9:31 tell us the same thing as the sentence here in Luke. Here we read about the future suffering and death of Jesus. Please see the Doctrinal Studies called: Significant Gospel Events; Gospel Time Sequences for the sections called Sequence of the Betrayal of Jesus, Sequence of the Crucifixion of Jesus and Sequence of the Resurrection of Jesus.

in this sentence, we see the name of Jesus used to speak about the specific man who spoke. In 9:44 we see Son of man used because the religious leaders treated Him as 'just another human man', who happened to be troublesome. They gave Him no personal consideration, not even enough consideration to use His name.

Now, consider the sequence of events reported in all three Gospel accounts, (Matthew, Mark and Luke), leading up to, and including, this incident. They are the same in all three Gospel accounts even though the incidents reported after this one are different between the Gospel accounts. Yes, the points that the Gospel writers make based upon these events differ, but all three writers agree on this sequence of events.

John the Baptist was murdered.
Jesus and His disciples tried to be alone and morn but self-centered Jews refused to allow that.
Jesus preached then fed the 5,000 men.
Peter confessed that Jesus is Christ, the Son of God.
Jesus starts to prophesy His death, burial and resurrection but His disciples keep refusing to accept the message.
Jesus takes Peter, James and John to the 'Mount of Transfiguration' where Moses and Elias talk to Him about His future death.
God the Father speaks from heaven and calls Jesus His beloved Son and commands hear him.
Jesus Peter, James and John come down to find a multitude and a possessed boy that the disciples could not free.
Jesus frees the boy and then, again, warns that the religious leaders and the Jews will turn on Him and kill Him.

in this sequence we can see the Jews becoming more indifferent to Jesus as a person and the religious leaders becoming more hostile and Jesus trying different things to warn His disciples about future events while they refuse to accept and believe His prophecy. And, while it is easy to criticize the Jews, we see the same types of attitudes in many, if not more, of the people who claim to be saved today.

The phrase Let these sayings sink down into your ears means: 'pay attention and meditate on what has been said from a spiritual perspective'.

Now, before rejecting what is written in this note, consider the next sentence which starts with the word But, which means that it is connected to this sentence. Next, honestly consider how much your attitude is different from the disciples when someone tells you that something, which you have strongly believed most of your life, is wrong.

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

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.'.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'amazed. Lu 4:36; 5:9,26; 8:25; Ps 139:14; Zec 8:6; Mr 6:51; Ac 3:10-13 General references. exp: Lu 2:19.
these. Lu 1:66; 2:19,51; Isa 32:9-10; Joh 16:4; 1Th 3:3-4; Heb 2:1; 12:2-5 for. Lu 9:22; 18:31; 24:6-7,44; Mt 16:21; 17:22-23; 20:18-19; 21:38-39; 26:2; Mr 8:31; 9:31; Joh 2:19-22; 19:11; Ac 2:23; 3:13-15; 4:27-28 into. 2Sa 24:14 General references. exp: De 32:46; Lu 2:19; 9:22'.

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C9-S50 (Verse 45) The disciples still didn't get the message.

Equivalent Section: they didn't understand.

But they understood not this saying,
and it was hid from them,
that they perceived it not:.

Equivalent Section: they were afraid to ask for clarification.

and they feared to ask him of that saying..

Matthew 17:22-23; Mark 9:30-32 and Luke 9:43-45 tell us that Jesus, again, told His disciples about His future torture and death and resurrection.

Yes, they heard it. Yes, they understood the words. No, they did not understand the message because it was hid from them by their own flesh and religious traditions and religious training (wisdom of this world). That's why we need to verify everything that we are told comes from God against what the Bible actually says with the help of the Holy Ghost.

With that in mind, look at our Second Equivalent Section which tells us and they feared to ask him of that saying. A lot of doctrinal error is accepted because, when people first hear it and God's Holy Ghost lets them know that something isn't exactly right, most people fear questioning the religious speaker and his message.

God gave each of us a free will. Romans 11:29 says: For the gifts and calling of God are without repentance. Since our free will is a gift from God, He will not take it away even to save us. Therefore, since the disciples refused to accept the prophecy from Jesus, neither Jesus, not God the Father, would force the understanding upon them. Rather than force the perception upon them, God hid it as was their wish.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 9:46; 2:50; 18:34; Mt 16:22; Mr 8:16-18,32-33; 9:10,32; Joh 12:16,34; 14:5; 16:17-18; 2Co 3:14-16 exp: Mt 15:16; Joh 4:33.'.

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C9-S51 (Verse 46) The disciples switched subjects to discuss.

Then there arose a reasoning among them,
which of them should be greatest..

Matthew 18:1-35; Mark 9:33-37 and Luke 9:46-48 tell us that Jesus gives us a lesson on spiritual maturity. Jesus gives another teaching on the same subject in Luke 14:7-11. Matthew 18:1; Mark 9:33-34 give the same message as this sentence.

Our next sentence starts with the word And, which means that it is added to the current sentence. That sentence, and attached note, need to be considered for contextual requirements. In addition, the theme of our chapter is: 'The Twelve Receive Spiritual Maturity'. That also is part of the context and, hopefully, the reader will understand how these two sentences are designed to teach spiritual maturity.

Now, what is reported in this sentence is, obviously, an immature thing to do. And, by the reaction of the disciples when Jesus asked them about it, they realized this truth. However, Jesus did not get upset with them but used it as a teaching opportunity. Thus, He displayed maturity for them to imitate.

Now, their arguing was immature. However, the basis of the argument was not immature and is something that God wants us to keep in mind while we serve His kingdom. No, we are not in competition with each other (2Corinthians 10:12) but should do all we can to help each other (Philippians 2:3). However, our reward and position in Heaven is proportional to our service to God's kingdom while we are here on Earth. So, no we do not compare ourselves to other people but to our example from Jesus (Hebrews 12:2).

There are many people who claim 'You should serve God to prove your love for Jesus!' Sounds good. preaches good. Is not Biblical. I'm a missionary in a third-world mission field living on about 25% of Social Security. I have no pension and gave almost all of my retirement savings to poor missionaries and plan to do the same with what I have left. Every one of those self-righteous people, who made the prior claim, refused to do what I did and quickly left me when I talked to them. The fact is that you are human and your 'love for Jesus' will fail under bad enough circumstances. People who have never faced the possibility of becoming a martyr claim that they would hold up, but they will fold if they are relying on themselves like people do when they 'serve God to prove their love for Jesus!' the only way that people survive the really bad circumstances is by relying on God and obeying Him in order to get His help and protection. I write this based upon personal experience multiple times. And, God commands us to serve Him to give God glory and to lay up treasure for yourself in heaven. God rewards obedience, not prideful hypocrites.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 14:7-11; 22:24-27; Mt 18:1-5; 20:20-22; 23:6-7; Mr 9:33-37; Ro 12:3,10; Ga 5:20-21,25-26; Php 2:3,14; 3Jo 1:9 exp: Mr 8:16; Lu 9:45.'.

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C9-S52 (Verse 47-48) Jesus corrects their way of thinking.

Equivalent Section: Jesus provides an illustration.

And Jesus,
perceiving the thought of their heart,
took a child,
and set him by him,
And said unto them,
Whosoever shall receive this child in my name receiveth me:.

Equivalent Section: Jesus applies it to our relationship with God the Father.

and whosoever shall receive me receiveth him that sent me:.

Equivalent Section: Jesus says how to be great in God's kingdom.

for he that is least among you all,
the same shall be great..

An important doctrinal point is here in this sentence and can easily be overlooked. Please consider the phrase the thought of their heart. This provides part of the doctrinal basis for the Biblical definition of the word heart, found in the word definitions below.

Our sentence starts with the word And, which means that it is added to the prior sentence. That sentence, and attached note, need to be considered for contextual requirements. In addition, the theme of our chapter is: 'The Twelve Receive Spiritual Maturity'. That also is part of the context and, hopefully, the reader will understand how these two sentences are designed to teach spiritual maturity. If the reader will reference the note for the prior sentence they will see an explanation of why religious pride is the wrong motive for serving God. Therefore, it should be easy to understand why this follow-up sentence is a lesson on religious pride.

In addition to the context found in this Gospel account, we need to consider the parallel accounts in Matthew and in Mark. Matthew reports that this lesson happened after they returned to their home in Capernaum and had to deal with government people who abused their position. So, part of this lesson is to react to abuse from government people like a child reacts to abuse from an adult.

Next, Matthew reports that Jesus said: Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Matthew is reporting that Jesus said we must be converted / become a new creature (2Corinthians 5:17; Galatians 6:15). In addition, Matthew reports that Jesus said that this is required for true Biblical salvation (ye shall not enter into the kingdom of heaven). (Please see the Book Study on Matthew for more details.)

Now, Mark, essentially, reports the same thing as the first two Equivalent Sections of our current sentence. (The note for the sentence in the Book Study on Mark has some things to consider which are not presented here.)

So, returning to our current sentence, we see three Equivalent Sections with the First Equivalent Section giving us an illustration, the Second Equivalent Section applying the illustration to our relationship with God and the third Equivalent Section promising our reward for obeying the command in this sentence.

Notice that Jesus did not chide them for their argument but used it for a teaching lesson. God wants us to work in His kingdom for the promised rewards and God wants us to work as hard as we can. That's why God promises proportional rewards based upon the spiritual profit that we bring to God. However, we are not in competition with each other but are to help each other. This was explained in a prior note. We are not to compare ourselves to each other but to the example set by Jesus. And, Jesus was as humble as a child. Therefore, Jesus is using a child to illustrate God's requirement that we be humble.

Now, some people use this sentence, and similar sentences in the Bible, to say that children can be saved. Others argue 'How much can they really understand?' and the response is: 'How much does anyone truly understand when they first get saved?'. The fact is that God judges the heart and if God determines that their heart is right, then the Bible promises that God saved them and increases their understanding when they are ready for it, just like God does with everyone else.

The next thing, which most people ignore, it the phrase Whosoever shall receive this child in my name receiveth me. The fact is that God can use any messenger that He wants. Psalms 19 tells us that all of nature is a witness for God. Psalms 8:2 says, Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. Luke 19:39-40 says: And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. God uses an ass and a cock as His messengers. The point being that God can use any messenger that he wants. If God choses to use a child, we are to receive him as the messenger from God. The thing to keep in mind here is that the phrase in my name means; 'in the power and authority of the name'. If anyone is telling you what the Bible literally says, then it does not matter who the messenger is. We are to accept any message that comes through any messenger so ling as it is what the Bible literally says.

Next, our Second Equivalent Section tells us how this truth applies to our relationship with God the Father. There are lots of religions which claim to be 'Christian' but want to reject what Jesus Christ says and claim that they go directly to God the Father (Jehovah). Now I could go into a lot about those religions, but I have a simple question. How can anyone be a 'follower of Christ' (true Biblical Christian) when they reject Christ?

We already saw that God the Father said; hear him (Jesus). So, these people claim to represent God while refusing to obey God. However, the larger point is that God wants us to be humble enough that we receive any messenger that God choses to send to us.

Now, with that written, we can look at our third Equivalent Section. It starts with the word for and tells us why we should obey the rest of the sentence. Preachers like to preach this Equivalent Section as: 'The Way Up Is Down'. Basically, the more humble that we are here the higher we will be in the hierarchy of Heaven.

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.

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.

Please see the note for Luke 7:28 about the word least. Webster's 1828 defines this word as: 'a. Smallest; little beyond others, either in size or degree; as the least insect; the least mercy. Least is often used without the noun to which it refers. "I am the least of the apostles," that is, the least apostle of all the apostles. 1Cor. 15.
LEAST, adv. 1. In the smallest or lowest degree; in a degree below all others; as, to reward those who least deserve it. At least, At the least, to say no more; not to demand or affirm more than is barely sufficient; at the lowest degree. If he has not incurred a penalty, he at least deserves censure. He who tempts, though vain, at least asperses the tempted with dishonor. 2. to say no more. Let useful observations be at least a part of your conversation. The least, in the smallest degree. His faculties are not in the least impaired. At leastwise, in the sense of at least, is obsolete'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'perceiving. Lu 5:22; 7:39-40; Ps 139:2,23; Jer 17:10; Joh 2:25; 16:30; 21:17; Heb 4:13; Re 2:23 took. Mt 18:2-4; 19:13-15; Mr 10:14-15; 1Co 14:20; 1Pe 2:1-2
Whosoever shall receive this. Lu 10:16; Mt 10:40-42; 18:5-6,10,14; 25:40,45; Mr 9:37; Joh 12:44-45; 13:20; 14:21; 1Th 4:8 he that. Lu 7:28; 14:11; 22:30; Pr 18:12; Mt 19:28; 23:11-12; 1Pe 5:3-4,6; Re 3:21; 21:14 exp: Mt 10:40; 11:11. General references. exp: Lu 9:53; 22:26'.

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C9-S53 (Verse 49) John tries changing the subject again.

First Step: John brings up a new subject.

And John answered and said,
Master,
we saw one casting out devils in thy name;.

Second Step: John says what they did.

and we forbad him,
because he followeth not with us..

Mark 9:38-40 and Luke 9:49-56 tell us that Jesus corrected the religious actions of James and John when they dealt with other believers who were not part of their camp. Mark 9:38 has slightly different wording and slightly different punctuation but it tells us the exact same message as this sentence.

This miracle is in the Table of Miracles in Gospels.

Our sentence starts with the word And, which adds it to the prior sentence. There Jesus was telling them that they needed to receive any messenger that God choses to use. Now, John is trying to change the subject. While John did change the subject, his new subject was still related to the prior subject in that he was still speaking about the authority people have to represent God. The main application that I have heard given, based upon this sentence, is that 'People don't have to be part of our church, nor even belong to our religion, in order to represent God'. We see this in the answer from Jesus which is in the next sentence. Then the remainder of this chapter shows us the spiritual nature of people. Thus, we are given a method for determining who is a true follower of Jesus and who only makes an outward show.

Please see the note for 1Timothy 4:1 about the word forbid. The functional definition for this word is: 'To utter a prohibition; but in the intransitive form, there is always an ellipsis. I would go, but my state of health forbids, that is, forbids me to go, or my going'. The word forbad is the past-tense form of the word forbid please also see the notes for Romans C3S6 and Galatians C3S25 about the phrase God forbid.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we saw. Nu 11:27-29; Mr 9:38-40; 10:13-14; Ac 4:18-19; 5:28; 1Th 2:16; 3Jo 1:9-10'.

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C9-S54 (Verse 50) Jesus corrects their thinking.

Equivalent Section: Jesus commands a different action.

And Jesus said unto him,
Forbid him not:.

Equivalent Section: Why.

for he that is not against us is for us..

This sentence teaches almost the same thing as Matthew 12:30 and Luke 11:23. Please see the note for Luke 9:54 for more details on how religious pride leads people to make wrong decisions all throughout this chapter. This sentence is the response from Jesus to James and John when they said that they forbad another from doing the work of God because he was not part of their particular religious group. Insisting that only your particular religious group can speak for God is wrong and goes against what the Bible literally teaches several places, including this sentence and the ones referenced in this note. This sentence may be a different time from the incidents which are reported in the rest of this chapter, but that all support the theme of the chapter.

Starting in the next sentence, and continuing through the end of the chapter, Luke tells us about people doing wrong religious actions because of wrong beliefs that were done when the time was come that he should be received up. That is, when Jesus was traveling to Jerusalem for the last time. However, Luke is not putting his incidents in strict time sequence but reports them when they support the point he is making. We see this in the fact that future chapters report things which occur in time before the things reported in the end of this chapter. However, the theme of this chapter is; 'The Twelve Receive Spiritual Maturity' and these incidents are used by Jesus to teach the twelve what not to do and what attitudes to not hold onto.

So, having dealt with contextual issues, we return to our sentence where we read the correction from Jesus. Since our sentence starts with the word and, we know that this sentence is added to the prior and is the response from Jesus when James and John told Him what they did. It would appear that they were proud of their religious zeal and Jesus, basically, said that their zeal was aimed at the wrong thing. That is: it is good to have zeal but it must be applied properly. Look at Luke 9:55 where Jesus gives them a stronger rebuke. in this sentence, which is first, Jesus just corrects them. When they didn't understand, and continued to apply their zeal wrongly, then Jesus switched to a rebuke.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Forbid. Jos 9:14; Pr 3:5-6; Mt 13:28-30; 17:24,26; Php 1:15-18 for. Lu 11:23; 16:13; Mt 12:30; Mr 9:41; 1Co 12:3 General references. exp: Lu 11:23.'.

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C9-S55 (Verse 51-52) Jesus determined that it was time for the final confrontation.

Equivalent Section: Jesus headed to Jerusalem.

And it came to pass,
when the time was come that he should be received up,
he stedfastly set his face to go to Jerusalem,
And sent messengers before his face:.

Equivalent Section: the sent people tried to prepare.

and they went,
and entered into a village of the Samaritans,
to make ready for him..

Luke 9:51-62 tell us about people doing wrong religious actions because of wrong beliefs. Luke 9:51-56 is the first of these incidents. A village of the Samaritans rejected having Jesus and His disciples stay there because of all of the prejudice and hatred caused by the Jews. James and John wanted to command fire to come down from heaven, and consume them, but Jesus rebuked them because their spirit did not match His ministry and they were learning to represent His ministry as future apostles.

Luke tells us that these were done when the time was come that he should be received up. That is, when He was traveling to Jerusalem for the last time. However, Luke is not putting his incidents in strict time sequence but reports them when they support the point he is making. We see this in the fact that future chapters report things which occur in time before the things reported in the end of this chapter. However, the theme of this chapter is; 'The Twelve Receive Spiritual Maturity' and these incidents are used by Jesus to teach the twelve what not to do and what attitudes to not hold onto.

Mark 10 tells us incidents which were done between the time that the incident in the prior sentence was reported and when Jesus went to Jerusalem for the last time. The incidents reported in the remainder of this chapter probably happened in the same time frame but we do not have enough information to specify the time of these incidents precisely. In addition, what is reported in Matthew 18-20 probably occurred at the same time as the things reported in Mark, but, again, we can not be exact on the time sequence. Probably, Matthew 21 and Mark 11 are the same time sequence as what is reported at the end of Luke 10, but, again, we can not be precise in the time sequence of most incidents which occur before Jesus went to Jerusalem for the last time, which was just before His crucifixion. Therefore, the best way to synchronize the events of the early ministry of Jesus is by specifics of incidents reported and maintain flexibility about the time sequence with the knowledge that we are not given enough information to be precise with the time sequence of the early ministry.

Since Samaria was between where Jesus ministered a lot in Galilee and Jerusalem, Jesus was, apparently, traveling from Galilee when this incident happened. Most likely, this particular village of the Samaritans was different from where Jesus met the woman at the well.

God's 'Law of Sowing and Reaping' is absolute. The Jews were extremely prejudice with everyone and were especially so with the Samaritans because they were half-Jew. The religious leaders taught the people that if they had anything to do with non-Jews, even just entering their house or eating in the same place as the non-Jew, then they were unclean and had to do a religious ceremony before they could get clean. They were also taught that if they died while unclean, they would go to Hell. So, the Jews as a group sowed prejudice and hatred and reaped the same from other peoples. That is what is going on here. Yes, as the incident with the woman at Jacob's well (John 4) shows, the prejudice could be overcome on an individual basis. However, that took time and our sentence tells us: he (Jesus) stedfastly set his face to go to Jerusalem. (This is what our next sentence literally tells us.) therefore, He did not have the time required. Jesus did not get upset with the people and rebuked James and John for their reaction. Thus, we have another example of how we should react.

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 Philippians 2:25 about the word messenger. The functional definition for this word is: 'One who bears a message or an errand; the bearer of a verbal or written communication, notice or invitation from one person to another, or to a public body; one who conveys dispatches from one prince or court to another'.

Please see the note for Mark 6:6 about the word village. Webster's 1828 defines this word as: 'A small assemblage of houses, less than a town or city, and inhabited chiefly by farmers and other laboring people. In England, it is said that a village is distinguished from a town by the want of a market. In the United States, no such distinction exists, and any small assemblage of houses in the country is called a village'.

Please see the note for John 4:4 about the word Samaria. The functional definition for this word is: 'This city was built by Omri, king of Israel, and came into prominence by becoming the capital of the kingdom of the ten tribes'. Please also see the note for Matthew 10:5-6 about the word Samaritan. Easton's Bible Dictionary defines this word as: 'the name given to the new and mixed inhabitants whom Esarhaddon (B.C. 677), the king of Assyria, brought from Babylon and other places and settled in the cities of Samaria, instead of the original inhabitants whom Sargon (B.C. 721) had removed into captivity (2Ki 17:24; comp. Ezr 4:2,9-10). these strangers (comp. Luke 17:18) amalgamated with the Jews still remaining in the land, and gradually abandoned their old idolatry and adopted partly the Jewish religion. After the return from the Captivity, the Jews in Jerusalem refused to allow them to take part with them in rebuilding the temple, and hence sprang up an open enmity between them. they erected a rival temple on Mount Gerizim, which was, however, destroyed by a Jewish king (B.C. 130). they then built another at Shechem. the bitter enmity between the Jews and Samaritans continued in the time of our Lord: the Jews had "no dealings with the Samaritans" (Joh 4:9; comp. Lu 9:52-53). Our Lord was in contempt called "a Samaritan" (Joh 8:48). Many of the Samaritans early embraced the gospel (Joh 4:5-42; Ac 8:25; 9:31; 15:3). Of these Samaritans there still remains a small population of about one hundred and sixty, who all reside in Shechem, where they carefully observe the religious customs of their fathers. they are the "smallest and oldest sect in the world."'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Lu 24:51; 2Ki 2:1-3,11; Mr 16:19; Joh 6:62; 13:1; 16:5,28; 17:11; Ac 1:2,9; Eph 1:20; 4:8-11; 1Ti 3:16; Heb 6:20; 12:2; 1Pe 3:22 he stedfastly. Lu 12:50; Isa 50:5-9; Ac 20:22-24; 21:11-14; Php 3:14; 1Pe 4:1 General references. exp: Mt 26:46; Lu 17:11; Joh 4:4.
sent. Lu 7:27; 10:1; Mal 3:1 exp: Ge 32:3. and they. Mt 10:5 the Samaritans. Lu 10:33; 17:16; 2Ki 17:24-33; Ezr 4:1-5; Joh 8:48 General references. exp: Lu 17:11; Joh 4:4'.

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C9-S56 (Verse 53) Jesus was rejected because He would not stay to bless them.

And they did not receive him,
because his face was as though he would go to Jerusalem..

Our sentence starts with the word And, which means it is added to the prior sentence. In the prior sentence we were told that Jesus sent messengers...to make ready for him. Now, there could be a number of reasons, besides prejudice, why they did not receive him which were added to the fact that He would only be passing through. We are not told the reason why His short stay caused them to reject Him and His disciples, only that the Samaritans reacted this way. However, what Luke does report, and obviously thought was more important, was the reaction by James and John and the correction by Jesus. (We see these things in the next couple of sentences.) Sometimes it does not matter why someone does not want us. The only thing is that they rejected us and the only true reason for an angry response is pride. Therefore, the main thing that Luke is pointing out in this account is that God hates and corrects responses based upon pride. In addition, this correction also included a teaching lesson. Therefore, it is consistent with the theme of our chapter which is: 'The Twelve Receive Spiritual Maturity'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 9:48; Joh 4:9,40-42'.

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C9-S57 (Verse 54) Some disciples were offended.

And when his disciples James and John saw this,
they said,
Lord,
wilt thou that we command fire to come down from heaven,
and consume them,
even as Elias did?.

Please see the note for this sentence in the Lord Jesus Christ Study about the pride displayed by James and John and why Jesus rebuked their pride as seen in the next couple of sentences.

Isaiah 55:8 says: For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. Men get irate over things that God says are not important and men tend to ignore what God says is important. Men think our pride, money, power, position and crimes are important. God tells us those are all limited to this world and not as important as sending people to Hell (Matthew 10:28; Luke 12:4). God says that the truly evil person is someone who preaches any other gospel (Galatians 1:8-9.

I had a personal experience that was similar to this. I was out door knocking with another man and someone answered the door, cut us off in the middle of the opening sentence, told us to get off his property and shut the door in our faces. The other man wanted to shake the dust off our feet and curse him. I told him that response was for someone who preached a false Gospel, not someone who just rejected our message. I've also cursed a Jehovah's Witness preacher who admitted to knowingly preached a false gospel. Since then, every time that I've ever seen a set of Jehovah's Witnesses, they have turned around, crossed the street or done whatever was required to avoid me while they were still a long way away. I believe the devils behind that false doctrine don't want me to curse more of their fools. Thus, we need to let God guide us ion the correct response. in this case, Jesus rebuked them and then explained to them that their attitude was exactly opposite of His purpose.

In our sentence James and John referenced Elias. As the note for this sentence in the Lord Jesus Christ Study explains, this was probably because they had just seen him at the 'Mount of Transfiguration'. In 1Kings 18, Elijah called down fire to consume a sacrifice, not to kill people. In addition, the people that Elijah killed with the sword were preaching devil worship to God's people. Those are totally different activities than refusing to accept a group of prejudicial Jews.

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

Please see the note for Galatians C5-S16 about the word consume. The functional definition for this word is: 'To destroy, by separating the parts of a thing, by decomposition, as by fire, or eating, devouring, and annihilating the form of a substance'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wilt. 2Sa 21:2; 2Ki 10:16,31; Jas 1:19-20; 3:14-18 exp: Mt 13:28. fire. 2Ki 1:10-14; Ac 4:29-30; Re 13:3 General references. exp: Nu 20:10'.

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C9-S58 (Verse 55) Jesus rebuked their offence.

But he turned,
and rebuked them,
and said,
Ye know not what manner of spirit ye are of..

The note for this sentence, in the Word Study on Spirit (use link in sentence outline), explains the difference between their motivation and the motivation of Elijah. It also explains the difference between the results their action would produce and the results Jesus was trying to achieve.

In our context, Jesus was heading towards Jerusalem and knowing that He would be crucified there. His training of His disciples was aimed at making them different from the Jewish religious leaders who would have Jesus crucified for insult as well as challenging their authority and other sinful motivations. What James and John wanted to do here had the same motivation as what drove the Jewish religious leaders. Thus, Jesus rebuked them for having the wrong motivation.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and rebuked. 1Sa 24:4-7; 26:8-11; 2Sa 19:22; Job 31:29-31; Pr 9:8; Mt 16:23; Re 3:19 Ye know. Nu 20:10-12; Job 2:10; 26:4; 34:4-9; 35:2-4; 42:6; Jer 17:9; Mt 26:33,41,51; Joh 16:9; Ac 23:3-5; 26:9-11; Jas 3:10; 1Pe 3:9 General references. exp: Nu 20:10; Mt 26:51'.

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C9-S59 (Verse 56) Jesus explained why their offence was wrong.

For the Son of man is not come to destroy men's lives,
but to save them..

While James and John called Jesus as Lord, He responded by identifying Himself as the Son of man in order to let them know that He was not acting within His role as Lord but was presenting Himself as 'just another literal human man', especially to lost religious people. Remember, that Luke told us that He was going to Jerusalem, at this time, to become the sacrificial Lamb for the sins of the world (John 1:29). In addition, our sentence uses Son of man because Jesus is emphasizing that He became human that he might be a merciful and faithful high priest (Hebrews 2). His purpose was to show God's love and mercy, not to show God's power in avenging some imagined insult. That is the motivation explained in our sentence.

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: 'the Son. Lu 19:10; Mt 18:11; 20:28; Joh 3:17; 10:10; 12:47; 1Ti 1:15 General references. exp: Mt 18:11'.

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C9-S60 (Verse 56) The alternative action.
And they went to another village.

Our sentence starts with the word And, which adds it to the prior sentence. The disciples had wanted to get upset at a perceived insult. Jesus rebuked their attitude and they just went to another village without causing a fuss.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And. Lu 6:27-31; 22:51; 23:34; Mt 5:39; Ro 12:21; 1Pe 2:21-23 General references. exp: Mt 18:11'.

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C9-S61 (Verse 57) The start of the final incident of this chapter.

And it came to pass,
that,
as they went in the way,
a certain man said unto him,
Lord,
I will follow thee whithersoever thou goest..

Luke 9:51-62 tell us about people doing wrong religious actions because of wrong beliefs. Luke 9:57-62 give us three incidents where people claimed to want to be a 'Christian, but, apparently, they were not willing to dedicate their lives to Jesus. Matthew 8:19-22 also tells us about two of these people and gives us some details that Luke leaves out.

Our next sentence tells us the answer from Jesus, which, basically, says the cost of following Jesus. Matthew 8:19 tells us that this man was a certain scribe. While we are not told what he decided to do, given the lack of further mention and considering that Jesus was going to Jerusalem for the fight with the religious leaders and His crucifixion, this scribe probably did not stick with following Jesus, if he even started.

As explained in the note for this verse in the Lord Jesus Christ Study, many today claim to be saved but are not doing what God calls them to do. They are not willing to pay the price, obedience, and do not enter into the kingdom of Heaven. Further, while many claim to follow long enough to claim salvation, a high percentage of them are not willing to follow enough to claim the live more abundant (John 10:10).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a certain. Ex 19:8; Mt 8:19-20; Joh 13:37'.

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C9-S62 (Verse 58) Jesus told him the cost of discipleship.

First Step: Illustration from nature.

And Jesus said unto him,
Foxes have holes,
and birds of the air have nests;.

Second Step: Application to Jesus and His disciples.

but the Son of man hath not where to lay his head..

This sentence uses Jesus for the physical man who answered this man. God chooses to speak through physical men and many miss the will of God for their life because they are looking at the physical man instead of looking at the fact that God is sending the message. It uses Son of man to emphasize that He suffered in the flesh that He was a literal physical man and that He might gain rewards in the Spirit.

While the literal meaning of this sentence is simple, we need to understand the implied meaning. The decision to follow Jesus is actually a decision to become a true disciple and is made after our initial salvation. Too many people believe that there are no responsibilities after their initial profession and that they will get the same eternal reward as a true martyr receives. That is not true. in this sentence, Jesus implies that a true disciple must be willing to give up everything that they have in this world. Not that God will always take everything but that God has the right to do so and probably will take some things of this world when they become a distraction from following Jesus. Here, Jesus tells us the cost. Elsewhere, Jesus tells us the reward. Fools believe that they will get the reward without paying the cost.

We are not told how this person responded. However, Luke puts the account of this person within the context of the next two people as the ending section of this chapter. They both refused to respond properly and the context gives us the idea that this person also did not respond correctly. Remember that the theme of our chapter is; 'The Twelve Receive Spiritual Maturity'. Part of the training and maturing of a leader is teaching him how to respond to different types of people. A pastor will have to deal with all kinds of people including people who claim that they want to serve but never show up for the work and never truly make a commitment to the ministry. Dealing with those people is what Luke is telling us that Jesus used to show the disciples how to do with these type of people.

We find forms of the word fox in: Judges 15:4; Nehemiah 4:3; Psalms 63:10; Song 2:15; Lamentations 5:18; Ezekiel 13:4; Matthew 8:20; Luke 9:58; Luke 13:32. Easton's Bible Dictionary defines this word as: 'Heb shu'al, a name derived from its digging or burrowing under ground), the Vulpes thaleb, or Syrian fox (Illustration: Syrian Fox), the only species of this animal indigenous to Palestine. It burrows, is silent and solitary in its habits, is destructive to vineyards, being a plunderer of ripe grapes (Song 2:15). the Vulpes Niloticus, or Egyptian dog-fox, and the Vulpes vulgaris, or common fox, are also found in Palestine.
The proverbial cunning of the fox is alluded to in Eze 13:4, and in Lu 13:32, where our Lord calls Herod "that fox." In Jg 15:4-5, the reference is in all probability to the jackal. the Hebrew word shu'al through the Persian schagal becomes our jackal (Canis aureus), so that the word may bear that signification here. the reasons for preferring the rendering "jackal" are (1) that it is more easily caught than the fox; (2) that the fox is shy and suspicious, and flies mankind, while the jackal does not; and (3) that foxes are difficult, jackals comparatively easy, to treat in the way here described. Jackals hunt in large numbers, and are still very numerous in Southern Palestine'.

Nave's Topical Bible provides references for the word fox as: 'Dens of: Mt 8:20; Lu 9:58Samson uses, to burn the field of the Philistines: Jg 15:4. Depredations of: Ps 63:10; Song 2:15. Held in contempt: Ne 4:3. FIGURATIVE: Of unfaithful prophets: Eze 13:4. Of craftiness: Lu 13:32. Of heretics: Song 2:15'.

Torrey's Topical Textbook provides references for the word fox as: 'Found in deserts: Eze 13:4. Abounded in Palestine: . Jg 15:4; La 5:18. DESCRIBED AS: Active: Ne 4:3. Crafty: Lu 13:32. Carnivorous: Ps 63:10. Destructive to vines: Song 2:15. Dwells in holes: Mt 8:20; Lu 9:58. ILLUSTRATIVE OF: False prophets: Eze 13:4. Cunning and deceitful persons: Lu 13:32. Enemies of the church: Song 2:15. Used by Samson for annoying the Philistines: Jg 15:4-6'.

We find forms of the word hole in: Exodus 28:32; Exodus 39:23; 1Samuel 14:11; 2Kings 12:9; Song 5:4; Isaiah 2:19; Isaiah 7:19; Isaiah 11:8; Isaiah 42:22; Isaiah 51:1; Jeremiah 13:4; Jeremiah 16:16; Jeremiah 48:28; Ezekiel 8:7; Micah 7:17; Nahum 2:12; Haggai 1:6; Zechariah 14:12; Matthew 8:20; Luke 9:58. Webster's 1828 defines this word as: 'n. 1. A hollow place or cavity in any solid body, of any shape or dimensions, natural or artificial. It may differ from a rent or fissure in being wider. A cell; a den; a cave or cavern in the earth; an excavation in a rock or tree; a pit, etc. Is.11. Ezek.8. Nah.2. Matt.8. 2. A perforation; an aperture; an opening in or through a solid body, left in the work or made by an instrument. Jehoida took a chest, and bored a hole in the lid of it. 2 Kings 12. 3. A mean habitation; a narrow or dark lodging. 4. An opening or means of escape; a subterfuge; in the vulgar phrase, he has a hole to creep out at. Arm-hole, the arm-pit; the cavity under the shoulder of a person. 1. An opening in a garment for the arm.
HOLE, v.i. to go into a hole.
HOLE, v.t. to cut, dig or make a hole or holes in; as, to hole a post for the insertion of rails or bars. 1. to drive into a bag, as in billiards'.

We find forms of the word bird occurring 54 times in 49 verses of the Bible and, in the New Testament, in: Matthew 8:20; Matthew 13:32; Luke 9:58; Romans 1:23; 1Corinthians 15:39; James 3:7; Revelation 18:2. Easton's Bible Dictionary defines this word as: 'Birds are divided in the Mosaic law into two classes, (1) the clean (Le 1:14-17; 5:7-10; 14:4-7), which were offered in sacrifice; and (2) the unclean (Le 11:13-20). When offered in sacrifice, they were not divided as other victims were (Ge 15:10). they are mentioned also as an article of food (De 14:11). the art of snaring wild birds is referred to (Ps 124:7; Pr 1:17; 7:23; Jer 5:27). Singing birds are mentioned in Ps 104:12; Ec 12:4. their timidity is alluded to (Ho 11:11). the reference in Ps 84:3 to the swallow and the sparrow may be only a comparison equivalent to, "What her house is to the sparrow, and her nest to the swallow, that thine altars are to my soul'. Fausset's Bible Dictionary defines this word as: 'Hebrew 'oph, "a flying thing," in general; including even winged insects, though mostly used of birds. Ravenous birds are expressed by the Hebrew 'at; Greek aetos, one that pounces on prey; smaller birds, as the sparrow, are called in Hebrew tsippor, the "tsip" imitating its note. Snaring of birds by net and gin is the image used for the plots of bad men and Satan, to catch souls to their ruin (Ps 91:3; 124:7; Jer 5:26-27). the "cage full of birds" is the trap with decoy birds to lure others, upon whom then the trap door was dropped. It is also the image for the awfully sudden and unexpected surprise with which Christ's second coming shall overtake the worldly in the midst of carnal security (Lu 21:35). the lake of Galilee still abounds in wild duck. the swan and goose (supposed to be meant in 1Ki 4:23) also are found.

Snaring and shooting with arrows were the usual modes of taking them. the youth seduced by the strange woman's fair speech, "till a dart strike through his liver," is like such a bird "hasting to the snare and not knowing that it is for his life" (Pr 7:23). the Lord commanded Israel (De 22:6), "If a bird's nest chance to be before thee... whether they be young ones or eggs... thou shalt not take the dam with the young." By this the extirpation of the species was prevented. God cares for even sparrows (Mt 10:29), much more for His children. He would have us imitate His tenderness even toward the inarticulate brutes beneath us. Birds kept in cages for pleasure are not mentioned in Scripture; except there be an allusion to them in Job 41:5, "Wilt thou play with him as with a bird?" Singing birds were rarer in Palestine than with us, still there were some (Ps 104:12; Ec 12:4).

Birds, as the turtle dove and pigeon, were allowed to be substituted in sacrifices for more costly animals by the poor (Le 1:14-17; 12:2,6,8), but they were not to be divided as other victims (Ge 15:10). the Virgin Mary's poverty appears from her presenting the offering of the poor (Lu 2:24). the abundance of birds in Palestine appears from their devouring the seed sown by the wayside in the Parable of the Sower (Mt 13:4). Ps 84:3 is understood as if sparrows and swallows made their nests in the two "altars" (observe the plural) of the tabernacle. But such a position for a birds' nest would be neither enviable nor safe, indeed scarcely possible in the altar of incense in the holy place before the veil. Rather there is an abbreviated comparison: what the house is to the sparrow, and what her nest is to the swallow, that thine altars, are to my soul, and therefore my soul longs for them.

Like a little bird, which after a long defenseless wandering has found a house (compare Mt 8:20) in which it may dwell securely, a nest to which it may entrust confidently its dearest possession, its young, thus have I a homeless wanderer found in thy house the true nest for the soul; otherwise I should have been like the lonely bird on the housetop (compare Ps 102:6; 74:19). Our two great needs are: (I) atonement for guilt, seas to be at peace with God; (II) access to God, and acceptance for our imperfect prayers. the altar of burnt offering outside (I) represented in type the former, namely, Christ's atonement for all guilt by His precious b1ood shedding; the altar of incense inside (II) typified the latter, our prayers being perfumed by our great Intercessor's merits, and so becoming a sweet-smelling savor before God (compare Ps 141:2; Re 8:3-4).

The bird killed over running water, and the second bird dipped into the mixed water and blood and set free, for cleansing the leper, symbolize Christ slain to atone for our guilt, and living again and forever by His resurrection for our justification (Leviticus 14). As the "blood" represents our reconciliation to God by the atonement so the "water" our cleansing (Joh 19:34; 1Jo 5:6). In Isa 31:5 Jehovah's solicitous, affectionate care for His people is illustrated. "As birds flying (i.e. parent birds hovering over their young to defend them from the vulture), so will the Lord of hosts defend Jerusalem." Compare the beautiful image of the parent eagle teaching the young the first flight (De 32:1; Ps 91:4).

Men, like birds, are weak, soon ensnared, prone to wander from their true rest (Pr 7:23; 27:8; La 3:52). Under Christ, in the gospel church. they find their rest lodging under the overshadowing branches of the true Vine (Eze 17:23; Mt 13:32) a better protection than that of the world power (Eze 31:6; Da 2:38). Jer 12:9; "Mine heritage is unto Me as a speckled bird," i.e., the Jewish nation had blended paganism with the altogether diverse Mosaic ritual; so the nations around, God's instruments of vengeance, as birds of prey like herself (through her assimilation to them) were ready to pounce upon her (compare Re 18:2).

The birds' instinctive observance of their seasons of migration, returning every spring from their winter abodes (Song 2:12), is made a tacit reproof of God's people not returning to Him now that the winter of His judicial wrath is past, and the spring of His gracious favor set in (Jer 8:7). Translate Pr 26:2, "as the sparrow (is prone to) wandering, as the swallow (is prone to) flying (yet never lights upon us), so the curse causeless shall not come" (De 23:5, Balaam and Israel; 2Sa 16:5-12, Shimei and David; Ps 109:28). Ec 10:20, "a bird of the air shall carry the matter." Proverbial: the fact will reach the king's knowledge in a marvelous way, as if a bird had carried it to him. the bird was regarded as the emblem of superhuman intelligence.'. Webster's 1828 Dictionary defines this word as: 'Properly, a chicken, the young of fowls, and hence a small fowl. 2. In modern use, any fowl or flying animal. It is remarkable that a nation should lay aside the use of the proper generic name of flying animals, and substitute the name of the young of those animals, as the generic term. the fact is precisely what it would be to make lamb, the generic name of sheep,or colt, that of the equine genus.'. The functional definition for this word is: 'Any fowl or flying animal including even winged insects, though mostly used of what we think are birds'.

Nave's Topical Bible provides references for the word bird as: 'Creation of, on the fifth creative day: Ge 1:20-30. Man's dominion over: Ge 1:26,28; 9:2-3; Ps 8:5-8; Jer 27:6; Da 2:38; Jas 3:7. Appointed for food: Ge 9:2-3; De 14:11-20. What species were unclean: Le 11:13-20; De 14:12-19. Divine care of: Job 38:41; Ps 147:9; Mt 10:29; Lu 12:6,24. Songs of, at the break of day: Ps 104:12; Ec 12:4; Song 2:12. Domesticated: Job 41:5; Jas 3:7. Solomon's proverbs of: 1Ki 4:33. Nests of: Ps 104:17; Mt 8:20; 13:32. Instincts of: Pr 1:17. Habits of: Job 39:13-18,26-30. Migrate: Jer 8:7. Moses' law protected the mother from being taken with the young: De 22:6-7. Cages of: Jer 5; 27; Re 18:2. FIGURATIVE: Isa 16:2; 46:11; Jer 12:9; Eze 39:4: Symbolical: Da 7:6'.

Thompson Chain Topics provides references for the word bird as: 'General References to: Ge 1:20,26; 9:2; Le 11:13; De 14:11; 22:6; Ps 8:8; Da 2:38. God's Care for: De 22:6; Mt 6:26; Lu 12:6. The Nests of: Ps 84:3; 104:17; Isa 34:15; Mt 8:20. The Singing of: Ps 104:12; Ec 12:4; Song 2:12. Names of: Cormorants: Le 11:17; De 14:17; Isa 34:11; Zep 2:14. Doves, a type of purity: Ps 68:13; Song 6:9; Mt 3:16; 10:16. Used as Sacrifices.: See Doves; Used as Sacrifices. Eagles, a type of swiftness: Ex 19:4; 2Sa 1:23; Job 9:26; Pr 23:5; Isa 40:31. Hawks: Le 11:16; De 14:15; Job 39:26. Ostriches: Job 39:13; La 4:3. Owls: Le 11:16; De 14:16; Isa 34:14. Peacocks: 1Ki 10:22; Job 39:13. Pelicans: Le 11:18; De 14:17; Ps 102:6. Pigeons, offered in sacrifice: Ge 15:9; Le 1:14; 5:7; 12:8; 14:22; Lu 2:24. Quails: Ex 16:13; Nu 11:31; Ps 105:40. Ravens: Ge 8:7; De 14:14; 1Ki 17:4; Ps 147:9; Pr 30:17; Lu 12:24. Sparrows: Ps 84:3; 102:7; Mt 10:29; Lu 12:6. Storks: Le 11:19; Ps 104:17; Jer 8:7; Zec 5:9. Swallows: Ps 84:3; Isa 38:14; Jer 8:7. Turtle Doves, offered in sacrifice: Ge 15:9; Le 1:14; Nu 6:10; Lu 2:24. Vultures: Le 11:14; De 14:13; Job 28:7; Isa 34:15'.

Torrey's Topical Textbook provides references for the word bird as: 'Created by God: Ge 1:20; 2:19. Created for the glory of God: Ps 148:10. Herb of the field given as food to: Ge 1:30. Differ in flesh from beasts and fishes: 1Co 15:39. Power over given to man: Ge 1:26; Ps 8:8. Names given to, by Adam: Ge 2:19-20. Instinctively fear man: Ge 9:2. Instinct of, inferior to man's reason: Job 35:11. Lessons of wisdom to be learned from: Job 12:7. Can all be tamed: Jas 3:7. Given as food to man: Ge 9:2-3. The blood of, not to be eaten: Le 7:26. The property of God: Ps 50:11. God provides for: Ps 104:1-12; Mt 6:26; Lu 12:23-24. CALLED: Fowls of the air: Ge 7:3. Fowls of heaven: Job 35:11. Feathered fowl: Eze 39:17. Winged fowl: De 4:17. Birds of the air: Mt 8:20. Many kinds of, granivorous: Mt 13:4. Many kinds of, carnivorous: Ge 15:11; 40:19; De 28:26. Furnished with claws: Da 4:33. Propagated by eggs: De 22:6; Jer 17:11. Make, and dwell in nests: Mt 8:20. Are hostile to strange kinds: Jer 12:9. Have each their peculiar note or song: Ps 104:12; Ec 12:4; Song 2:12. Fly above the earth: Ge 1:20. Rapid flight of, alluded to: Isa 31:5; Ho 9:11; 11:11. Many kinds of, migratory: Jer 8:7. Often remove from places suffering calamities: Jer 4:25; 9:10. Rest on trees: Da 4:12; Mt 13:32. INHABIT: Mountains: Ps 50:11. Deserts: Ps 102:6. Marshes: Isa 14:23. Deserted Cities: Isa 34:11,14-15. MAKE thEIR NESTS: In trees: Ps 104:17; Eze 31:6. On the ground: De 22:6. In clefts of rocks: Nu 24:21; Jer 48:28. In deserted cities: Isa 34:15. Under the roofs of houses: Ps 84:3. Early distinguished into clean and clean: Ge 8:20. CLEAN: Dove: Ge 8:8. Turtle: Le 14:22; Song 2:12. Pigeon: Le 1:14; 12:6. Quail: Ex 16:12-13. Sparrow: Le 14:4; Mt 10:29-31. Swallow: Ps 84:3; Isa 38:14. Cock and hen: Mt 23:37; 26:34,74. Partridge: 1Sa 26:20; Jer 17:11. Crane: Isa 38:14; Jer 8:7. Tobe eaten: De 14:11,20. Offered in sacrifice: Ge 8:20; Le 1:14. UNCLEAN;. Eagle: Le 11:13; Job 39:27. Ossifrage: Le 11:13. Osprey: Le 11:13. Vulture: Le 11:14; Job 28:7; Isa 34:15. Glede: De 14:13. Kite: Le 11:14. Raven: Le 11:15; Job 38:41. Owl: Le 11:16; Job 30:29. Night hawk: Le 11:16. Cuckoo: Le 11:16. Hawk: Le 11:17; Job 39:26. Little owl: Le 11:17. Cormorant: Le 11:17; Isa 34:11. Great owl: Le 11:17. Swan: Le 11:18. Pelican: Le 11:18; Ps 102:6. Gier Eagle: Le 11:18. Stork: Le 11:19; Ps 104:17. Heron: Le 11:19. Lapwing: Le 11:19. Bat: Le 11:19; Isa 2:20. Ostrich: Job 39:13,18. Bittern: Isa 14:23; 34:11. Peacock: 1Ki 10:22; Job 39:13. Not to be eaten: Le 11:13,17. Not to be eaten with their young: De 22:6-7. Taken in snares or nets: Pr 1:17. Often suffered for man's sin: Ge 6:7; Jer 12:4; Eze 38:20; Ho 4:3. Solomon wrote the history of: 1Ki 4:33. Confinement of, in cages alluded to: Jer 5:27. No likeness of, to be made for worship: De 4:17. Often worshipped by idolaters: Ro 1:23. ILLUSTRATIVE: Of cruel and rapacious kings: Isa 46:11. Of hostile nations: Jer 12:9. Of people of different countries: Eze 31:6; Mt 13:32. Of unsettled persons, etc: Pr 27:8; Isa 16:2. Of the devil and his spirits: Mt 13:4,19. (Snaring,) of death: Ec 9:12. (Snaring,) of designs of the wicked: Ps 124:7; Pr 1:10-17; 7:23'.

Please see the note for Matthew 6:26 about the word air. Easton's Bible Dictionary defines this word as: 'the atmosphere, as opposed to the higher regions of the sky (1Th 4:17; Re 9:2; 16:17). this word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated "heavens." the expression "to speak into the air" (1Co 14:9) is a proverb denoting to speak in vain, as to "beat the air" (1Co 9:26) denotes to labour in vain'.

We find forms of the word nest in: Numbers 24:21; Deuteronomy 22:6; Deuteronomy 32:11; Job 29:18; Job 39:27; Psalms 84:3; Psalms 104:17; Proverbs 27:8; Isaiah 10:14; Isaiah 16:2; Isaiah 34:15; Jeremiah 22:23; Jeremiah 48:28; Jeremiah 49:16; Ezekiel 31:6; Obadiah 1:4; Habakkuk 2:9; Matthew 8:20; Luke 9:58. Fausset's Bible Dictionary defines this word as: 'Hebrew ken. the Kenite is represented as "putting his 'nest' (ken, playing on the name) in a rock" (Nu 24:21-22). (See KENITE.) So Edom, Ob 1:3-4; "thou that dwellest in the clefts of the rock... though thou set thy nest among the stars" (in thy ambitious pride regarding thy lofty dwelling as raised beyond the reach of injury; type of antichrist: Isa 14:13; Da 8:10; 11:37), i.e. Petra, in the wady Musa, Edom's capital cut in the rocks. So Moab (Jer 48:28), "like the dove that maketh her nest in the sides of the hole's mouth," i.e. the blue rock dove which tenants the clefts and caves on the wall-like eastern sides of the Dead Sea, also on the western sides; abundant at Mar Saba, where the monks are employed in feeding them. So the bride in the clefts of Christ, the smitten Rock (Song 2:14; Ps 27:5; Isa 33:16). Contrast the clefts in which the proud sinner like Edom hides (Jer 49:16). the compartments in Noah's ark are literally "nests" or berths (Ge 6:14). (See BIRD on Ps 84:3.) In Isa 10:14 Assyria boasts, "my hand hath found as a nest the riches of the people," implying the ease with which he pillaged the most precious treasures, not his own, as a boy robbing a helpless bard's nest; "none moved the wing or peeped (chirped)" as a parent bird does when its young are stolen; none dare resist me even with a word'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Lu 14:26-33; 18:22-23; Jos 24:19-22; Joh 6:60-66 Foxes. Ps 84:3; 2Co 8:9; Jas 2:5'.

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C9-S63 (Verse 59) Jesus invites another to be His disciple.

And he said unto another,
Follow me..

This sentence and the next sentence tell us about the second person in this last section of the chapter. Please notice that the next sentence, with the answer from this person, starts with the word But. That means the next sentence is continuing the subject of this sentence while changing direction. The answer is an excuse to delay obedience and, because of context, gives us an idea of the response by all three people, even though the report from Luke, on the first person, does not directly give us the response.

in this sentence we see a command from Jesus. Lots of people claim that they love Jesus, but refuse to obey. We see forms of the word love associated with forms of the word commandment in: Exodus 20:6; Deuteronomy 5:10; Deuteronomy 7:9; Deuteronomy 11:1; Deuteronomy 11:13; Deuteronomy 11:22; Deuteronomy 19:9; Deuteronomy 30:16; Joshua 22:5; 1Samuel 18:22; Nehemiah 1:5; Psalms 119:47; Psalms 119:48; Psalms 119:127; Daniel 9:4; Mark 12:30; Mark 12:31; John 13:34; John 14:15; John 14:21; John 14:31; John 15:10; John 15:12; John 15:17; Romans 13:9; 2Corinthians 8:8; 1John 3:23; 1John 4:21; 1John 5:2; 1John 5:3; 2John 1:5; 2John 1:6. In most of these references we find a variation on God telling His people: If ye love me, keep my commandments.

While many saved people do not realize it, when they claim salvation but refuse to follow Jesus and become a true disciple, their life shows that they are a liar and hypocrite when they claim to love Jesus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Follow me. Mt 4:19-22; 9:9; 16:24 General references. exp: Eze 44:25; Mt 4:22; Lu 5:28'.

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C9-S64 (Verse 59) The man wants to delay His obedience.

But he said,
Lord,
suffer me first to go and bury my father..

. In the case of our current verse, the man is using a figure of speech which means: 'Let me do everything in this life that I want to do first and then, when I have nothing better to do, I will follow you'. Although most will deny it, many (probably most) people who claim to be saved have this attitude. That is why they get so upset when I point out where the Bible warns us that there will be eternal paupers in Heaven.

Please see the note for Colossians 2:10-12 about the word buried. Webster's 1828 Dictionary defines this word as: 'To deposit a deceased person in the grave; to inter a corpse; to entomb. 2. to cover with earth, as seed sown. 3. to hide; to conceal; to overwhelm; to cover with anything; as, to bury any one in the ruins of a city. 4. to withdraw or conceal in retirement; as, to bury one's self in a monastery or in solitude. 5. to commit to the water; to deposit in the ocean; as dead bodies buried in the deep. 6. to place one thing within another. thy name so buried in her. 7. to forget and forgive; to hide in oblivion; as, to bury an injury. to bury the hatchet, in the striking metaphorical language of American Indians, is to lay aside the instruments of war, forget injuries, and make peace'.

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: 'suffer. 1Ki 19:20; Hag 1:2; Mt 6:33; 8:21-22 General references. exp: Eze 44:25; Mt 4:22; Lu 5:28'.

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C9-S65 (Verse 60) Jesus says that he has the wrong priority.

Equivalent Section: Jesus says that his concern belongs to others.

Jesus said unto him,
Let the dead bury their dead:.

Equivalent Section: Jesus says what is to be the main concern of saved people.

but go thou and preach the kingdom of God..

in this sentence, and answer from Jesus, we see two different applications of the word dead. In the first usage of this word, Jesus, means those who are spiritually dead ('lost, permanently separated from God'). In the second usage of this word, Jesus, means those who are physically dead ('their spirit and soul are separated from their body').

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but. That makes the message of it the polar opposite of the First Equivalent Section. In the Second Equivalent Section, when Jesus says: go thou and preach the kingdom of God, He means: 'you are to personally (ye) spend the rest of your life dealing with the matters of spiritual life which include salvation and learning to have the character of God'. This is the opposite of what we are told that people are doing in the First Equivalent Section. There the message is: 'The spiritually dead are concerned with the things of this physical life until someone else puts their physically dead body into the ground'. Now, part of understanding these messages requires considering the context including the message of the prior sentence, which this sentence answers, and the context of the section of this chapter which this sentence is part of, and the context of the entire chapter. The details of the contextual requirements were already covered in prior notes.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Let. Lu 15:32; Eph 2:1,5; 1Ti 5:6; Re 3:1 but. Joh 21:15-17; 1Co 9:16; 2Co 5:16-18; 2Ti 2:3-4; 4:2,5 General references. exp: Eze 44:25; Mt 4:22; Lu 5:28.'.

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C9-S66 (Verse 61) Another wants delayed discipleship.

First Step: Another wants to be a disciple.

And another also said,
Lord,
I will follow thee;.

Second Step: His reason for delay.

but let me first go bid them farewell,
which are at home at my house..

Luke 9:51-62 tell about three different men wanted to follow Jesus. Matthew 8:19-22 has matching accounts for two of them. In every case, they claimed to want to follow Jesus, but were not willing to do what was required in order to do so. In the case of our current verse, the man is using a figure of speech which means: 'Let me first take care of my responsibilities to my physical family and then, when they make no more demands, I will follow you'. This, of course, will never happen. The evidence of my claim is the number of people who are upset about being left alone when someone dies. They feel that the person did not fulfill all of their responsibilities before they died.

Our sentence has two Steps with the First Step telling us that this person knew what they were supposed to do and confessing that he knew this truth. However, our Second Step has his excuse why he is not going to do what he knew was the right thing to do. This is like many people of today who go to the altar and make a promise to God but never follow-up on their promise.

We find forms of the word farewell in: Luke 9:61; Acts 18:21; Acts 23:30; 2Corinthians 13:11. Webster's 1828 defines this word as: 'a compound of fare, in the imperative, and well. Go well; originally applied to a person departing, but by custom now applied both to those who depart and those who remain. It expresses a kind wish, a wish of happiness to those who leave or those who are left. The verb and adverb are often separated by the pronoun; fare you well; I wish you a happy departure; may you be well in your absence. It is sometimes an expression of separation only. Farewell the year; farewell ye sweet groves; that is, I take my leave of you.
FA'REWELL, n. 1. A wish of happiness or welfare at parting; the parting compliment; adieu. 2. Leave; act of departure. And takes her farewell of the glorious sun. Before I take my farewell of the subject'.

Please see the note for Mark 5:19 about the word home. The functional definition for this word is: 'A dwelling house; the house or place in which one resides. He was not at home. then the disciples went away again to their own home. John 20. Home is the sacred refuge of our life. 2. One's own country. Let affairs at home be well managed by the administration. 3. the place of constant residence; the seat. Flandria, by plenty, made the home of war. 4. the grave; death; or a future state. Man goeth to his long home. Eccles.12. 5. the present state of existence. Whilst we are at home in the body, we are absent from the Lord. 2 Cor.5. HOME, a. Close; severe; poignant; as a home thrust'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Lu 14:18-20,26; De 33:9; 1Ki 19:20; Ec 9:10; Mt 10:37-38 General references. exp: Lu 5:28'.

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C9-S67 (Verse 62) The main doctrinal lesson of this chapter.

And Jesus said unto him,
No man,
having put his hand to the plough,
and looking back,
is fit for the kingdom of God..

In sentence verse, Jesus does not say that a person looses their salvation, only that they are not fit for the kingdom of God. (Doctrinally, the kingdom of God means: 'God's character in us'.) the true meaning of this sentence is that a 'backslider' will not receive 'God's character in them' and God will not waste His time trying to cause that result so long as they remain, or will become again, a 'backslider'. Someone who takes a leadership position and then quits does more damage than someone who never starts because they discourage the people of God. This verse is the conclusion of where we are told 'Count the cost and be sure that you can pay before you start'.

Now, I could go through a lot of explanation and references to justify the interpretation of the sentence I just wrote, but I won't. Consider the context, pray for God's help in understanding and if you still disagree then it does not matter what evidence I provide, you will continue to disagree.

The word plough is found only in this sentence and is an alternate spelling for the word plow. This alternate spelling emphasized the symbolic usage of the word, in this sentence, and makes it different from the physical tool called a plow. Without this difference, some people would use the literal meaning of this sentence to condemn farm workers. We find forms of the word plow in: Deuteronomy 22:10; Judges 14:18 1Samuel 14:14 1Kings 19:19 Job 1:14 Job 4:8 Psalms 129:3 Proverbs 20:4 Proverbs 21:4 Isaiah 28:24 Jeremiah 26:18 Hosea 10:11 Hosea 10:13 Amos 6:12 Micah 3:12; Luke 17:7; 1Corinthians 9:10. Webster's 1828 defines this word as: 'In agriculture, an instrument for turning up, breaking and preparing the ground for receiving the seed. It is drawn by oxen or horses and saves the labor of digging; it is therefore the most useful instrument in agriculture. The emperor lays hold of the plow and turns up several furrows. When fern succeeds, ungrateful to the plow. 2. Figuratively, tillage; culture of the earth; agriculture. 3. A joiner's instrument for grooving.
PLOW, v.t. to trench and turn up with a plow; as, to plow the ground for wheat; to plow it into ridges. 1. to furrow; to divide; to run through in sailing. With speed we plow the watery wave. 2. to tear; to furrow. 3. In Scripture, to labor in any calling. He that ploweth should plow in hope. 1 Cor.9. Toplow on the back, to scourge; to mangle, or to persecute and orment. Ps.129. Toplow with one's heifer, to deal with the wife to obtain something from the husband. Judges 14. Toplow iniquity or wickedness, and reap it, to devise and practice it, and at last suffer the punishment of it. Job.14. Hos.10. Toplow in, to cover by plowing; as, to plow in wheat. Toplow up or out, to turn out of the ground by plowing. Toput one's hand to the plow and look back, is to enter on the service of Christ and afterwards abandon it. Luke 9. This difference of orthography often made between the noun and verb is wholly unwarrantable, and contrary to settled analogy in our language. Such a difference is never made in changing into verbs, plot, harrow, notice, question, and most other words. See Practice'.

provides references for the word plow as: 'The breaking up or tilling of the earth: Jer 4:3; Ho 10:12. Noah the supposed inventor of: Ge 5:29. PERFORMED: By a plow: Lu 9:62. With oxen: 1Sa 14:14; Job 1:14. During the cold winter season: Pr 20:4. In long and straight furrows: Ps 129:3. Generally by servants: Isa 61:5; Lu 17:7. Sometimes by the owner of the land himself: 1Ki 19:19. With an ox and an ass yoked together forbidden to the Jews: De 22:10. Difficulty of, on rocky ground: Am 6:12. Followed by harrowing and sowing: Isa 28:24-25. ILLUSTRATIVE: Of repentance and reformation: Jer 4:3. Of peace and prosperity: Isa 2:4; Mic 4:3. Of a severe course of affliction: Ho 10:11. Of a course of sin: Job 4:8; Ho 10:13. Of the labor ministers: 1Co 9:10. (Attention and constancy required in,) of continued devotedness: Lu 9:62'.

We find forms of the word fit in: Leviticus 16:21; 1Kings 6:35; 1Chronicles 7:11; 1Chronicles 12:8; Job 34:18; Proverbs 22:18; Proverbs 24:27; Isaiah 44:13; Luke 9:62; Luke 14:35; Acts 22:22; Romans 9:22; Colossians 3:18. Webster's 1828 defines this word as: 'suitable.
1. the invasion, exacerbation or paroxysm of a disease. We apply the word to the return of an ague, after intermission, as a cold fit. We apply it to the first attack, or to the return of other diseases, as a fit of the gout or stone; and in general, to a disease however continued, as a fit of sickness. 2. A sudden and violent attack of disorder, in which the body is often convulsed, and sometimes senseless; as a fit of apoplexy or epilepsy; hysteric fits. 3. Any short return after intermission; a turn; a period or interval. He moves by fits and starts. By fits my swelling grief appears. 4. A temporary affection or attack; as a fit of melancholy, or of grief; a fit of pleasure. 5. Disorder; distemperature. 6. Anciently, a song, or part of a song; a strain; a canto.
FIT, a. this is from the root of Eng. pass; pat. In L. competo, whence compatible, signifies properly to meet or to fall on, hence to suit or be fit, from peto. this is probably the same word. the primary sense is to come to, to fall on, hence to meet, to extend to, to be close, to suit. to come or fall, is the primary sense of time or season. 1. Suitable; convenient; meet; becoming. Is it fit to say to a king, thou art wicked? Job 34. Wives, submit yourselves to your husbands, as it is fit in the Lord. Col. 3. 2. Qualified; as men of valor fit for war. No man having put his hand to the plow, and looking back, is fit for the kingdom of God. Luke 9.
FIT, v.t. 1. to adapt; to suit; to make suitable. The carpenter - marketh it out like a line, he fitteth it with planes. Is. 44. 2. to accommodate a person with anything; as, the tailor fits his customer with a coat. the original phrase is, he fits a coat to his customer. But the phrase implies also furnishing, providing a thing suitable for another. 3. to prepare; to put in order for; to furnish with things proper or necessary; as, to fit a ship for a long voyage. Fit yourself for action or defense. 4. to qualify; to prepare; as, to fit a student for college. Tofit out, to furnish; to equip; to supply with necessaries or means; as, to fit out a privateer. Tofit up, to prepare; to furnish with things suitable; to make proper for the reception or use of any person; as, to fit up a house for a guest.
FIT, v.i. 1. to be proper or becoming. Nor fits it to prolong the feast. 2. to suit or be suitable; to be adapted. His coat fits very well. But this is an elliptical phrase'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'No. Lu 17:31-32; Ps 78:8-9; Ac 15:37-38; 2Ti 4:10; Heb 10:38; Jas 1:6-8; 2Pe 2:20-22 General references. exp: Lu 5:28'.

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Luke Chapter 10

links to sentences in this chapter:

C10-S1 (Verse 1), C10-S2 (Verse 2), C10-S3 (Verse 3), C10-S4 (Verse 4), C10-S5 (Verse 5), C10-S6 (Verse 6), C10-S7 (Verse 7), C10-S8 (Verse 7), C10-S9 (Verse 8-9), C10-S10 (Verse 10-11), C10-S11 (Verse 12), C10-S12 (Verse 13), C10-S13 (Verse 13), C10-S14 (Verse 13), C10-S15 (Verse 14), C10-S16 (Verse 15), C10-S17 (Verse 16), C10-S18 (Verse 17), C10-S19 (Verse 18), C10-S20 (Verse 19), C10-S21 (Verse 20), C10-S22 (Verse 21), C10-S23 (Verse 22), C10-S24 (Verse 23-24), C10-S25 (Verse 25), C10-S26 (Verse 26), C10-S27 (Verse 26), C10-S28 (Verse 26-27), C10-S29 (Verse 28), C10-S30 (Verse 29), C10-S31 (Verse 30), C10-S32 (Verse 31), C10-S33 (Verse 32), C10-S34 (Verse 33-34), C10-S35 (Verse 35), C10-S36 (Verse 36), C10-S37 (Verse 36-37), C10-S38 (Verse 37), C10-S39 (Verse 38), C10-S40 (Verse 39), C10-S41 (Verse 40), C10-S42 (Verse 40), C10-S43 (Verse 41-42).

Please use This link to see the chapter summary.

Chapter theme: Right Attitudes and Wrong Attitudes

Please also see the Messages called Please also see the Messages called Labor for Everlasting Life, Labourers for the Harvest-1, and Labourers for the Harvest-2, Pray for Missionaries, and Supporting Missionaries, about this chapter.

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.

In Luke 10:1 Jesus gave seventy (70) disciples the power to do miracles when He sent them out to preach. Luke 10:17 reports their return and saying that they even had power over devils.

In Luke 10:2-12 Jesus gave the seventy (70) instructions which were similar to the instructions that He gave to the twelve (12) when He sent them out (Matthew 10; Mark 6:7-13 and Luke 9:1-6). In Luke 22:35-38 Jesus changed the instruction from that point forward. This shows us the difference in application due to circumstances. When Jesus sent out the twelve (12) and the seventy (70), He sent them to the Jews before the 'Church Age'. In Luke 22:35-38, we have the instructions for the 'Church Age'.

Luke 10:16 has the precept about God's judgment based upon how people accept or reject His messenger. We see similar messages in Matthew 6:24; Luke 16:13 and Luke 18:9-14.

In Luke 10:25-37; Mark 10:17-25; and Luke 18:18-27 Jesus explained about inheriting eternal life.

In Luke 10:30-37 we read the parable about 'The good Samaritan'. It is also found in the Table of Parables in the New Testament.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-12. Christ sends out at once seventy disciples to work miracles, and to preach;
13-16. pronounces a woe against certain cities.
17-22. the seventy return with joy; he shows them wherein to rejoice, and thanks his Father for his grace;
23-24. magnifies the happy estate of his church;
25-37. teaches the lawyer how to attain eternal life, and to take every one for his neighbour that needs his mercy;
38-42. reprehends Martha, and commends Mary her sister.'.

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C10-S1 (Verse 1) The start of the next phase of training.

After these things the Lord appointed other seventy also,
and sent them two and two before his face into every city and place,
whither he himself would come..

The prior chapter had a theme of: 'The Twelve Receive Spiritual Maturity'. Our sentence starts with: After these things, which means 'after Jesus trained the twelve'. Now, in this chapter, Jesus is giving a similar training to other disciples. That is what our current verse is telling us. The assignment, given in this sentence, will also bring its own type of maturity and, therefore, is still part of the training that Jesus is giving to His disciples. Following this sentence, and part of the instructions to the seventy, are the words all soul winners know, which is the next verse in this study. (Please see the note below.) this verse and the next verse use Lord because it is in His role as Lord that the Son of God appoints men to positions.

Earlier, Jesus sent out the twelve as reported in Matthew 10 and Mark 3:14-19 and Luke 9:1-6. Our current sentence tells us that a similar thing is done with seventy (70) other disciples.

Please notice the phrase sent them two and two. There are several reasons for this including physical protection in this world. People who will physically attack a single person will hesitate when there is a second who might help in the fight and who can be a witness. They also hesitate to lie about two people. But, the main reason is that God's word says that the witness of two people is true and is required for judgment in a court of law. God wants two witnesses to give the Gospel in order for Him to justify condemning those people who reject the Gospel. No, God does not need the witness of two soul-winners, but it simplifies His judgment.

Please see the note for Luke 3:13 about the word appoint. The functional definition for this word is: 'To fix; to settle; to establish; to make fast. To constitute, ordain, or fix by decree, order or decision'.

We find forms of the word seventy occurring 61 times in 60 verses of the Bible and, in the New Testament, in: Matthew 18:22; Luke 10:1; Luke 10:17. Webster's 1828 defines this word as: 'seven times ten.'. There is not a better definition in several dictionaries which I reviewed. There is some speculation about the symbolic meaning of this number, but nothing conclusive. And, the symbolic meaning of numbers is not absolute but helps us to understand the application when the symbolic meaning fits. With that written, my personal obersvation is that this number is often used as a witness to men.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'these. Mt 10:1-4; Mr 6:7-13 exp: Ac 1:21. other seventy. Rather, seventy others, as Dr. Campbell renders; for the expression other seventy implies that there were seventy sent before, which was not the case: it seems to refer to the twelve apostles whom our Lord had previously chosen. Nu 11:16,24-26 two and. Ac 13:2-4; Re 11:3-10 whither. Lu 1:17,76; 3:4-6; 9:52 General references. exp: Lu 9:2; 10:17.'.

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C10-S2 (Verse 2) Jesus says why He sends the seventy out.

Equivalent Section: Jesus states the spiritual condition.

Therefore said he unto them,
The harvest truly is great,
but the labourers are few:.

Equivalent Section: Jesus states the spiritual need.

pray ye therefore the Lord of the harvest,
that he would send forth labourers into his harvest..

Matthew 9:37-38 says, the same thing as this sentence. Please also see the Messages called Labourers for the Harvest and Pray for Missionaries and Supporting Missionaries about this sentence. Please also see the references from the Treasury of Scripture Knowledge, below, for related Bible references.

In 2Thessalonians 1:3-10 we read that that church was obeying this command and the details there include God's reward for saved people working in His field.

This sentence continues the prior (see above) and starts the instructions to those sent out as labourers in his harvest. It is those people that are doing the work who see how few there are actually doing the work. However, too many have the attitude of James and John just before this (Luke 9:49-50). They want to tell everyone 'Do the work the way I do it or don't do it because my way is the only right way.' Jesus rebuked them and he will do the same to all who try to take His place in the disciples' lives. As Lord, he sends out the laborers and instructs them how to go and what to do. He did not say to recruit workers yourself but to pray for the Lord to send them. Here, the Lord gives instructions about how to enter the field that are different than instructions that He gives at the 'Last Supper'. Lots of people have made a lot out of the change. I just see it as our need to get daily instructions every time we go into the field. As we go, we should pray for the Lord to send other workers and, after being sure that they know how to do the basic job, leave the daily instructions to the Lord. As seen many other places, this verse attaches truly to the spiritual point of view and we are to take the Lord's view instead of our fleshly-religious view about this matter.

The point just made is very important. I've heard people condemn others who are trying to serve the Lord in the way that the Lord tells them to serve, which is different from how the Lord instructs others to serve. For example, I've heard many preachers condemn teachers from the pulpit. The end result was not more preachers but discouraged teachers and Satan happy because he used God's preachers to drive other workers out of God's labor. Yes, in the 'Great Commission', Mark tells us to preach, once, but Matthew tells us to teach twice. In addition, to preach and teach are two different methods which produce two different results. The end result of this type of peaching is a church full of zealous people who are ignorant of true doctrine from God. Romans 10:1-2 says: Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. forI bear them record that they have a zeal of God, but not according to knowledge. this is the same thing we see very often today.

Like Jesus told James and John in the prior chapter, leave people alone who are serving God in a different way than you are serving. Todo otherwise is the help Satan and fight against God and the commandment found in this sentence.

Please see the note for John 4:35 about the word harvest. The functional definition for this word is: 'The time of gathering the results of labor. Within the Bible we see several different types of harvest and several different times of harvest'.

We find forms of the word labourer in: Matthew 9:37-38; Matthew 20:1; Matthew 20:2; Matthew 20:8; Luke 10:2; Luke 10:7; 1Corinthians 3:9; 1Timothy 5:18; James 5:4. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Thompson Chain Topics provides references for the word labour as: 'EMPLOYERS (Masters): Duties of: Prompt Payment of Wages: Le 19:13; De 24:15. Consideration for Employees: Job 31:13-14. Refraining from threats: Eph 6:9. Just Dealing: Col 4:1. Sins of, Respecting Payment of Wages: Delaying Payment: Le 19:13; De 24:15. Exacting Service with Wages: Jer 22:13. Failing to Pay a Living Wage: Mal 3:5; Lu 3:14. Fraudulent Withholding of Wages: Jas 5:4. Examples of Good: Ge 18:19; 35:2; Jos 24:15; 2Sa 6:20; Lu 7:2; Ac 10:2. Examples of Bad: Ge 16:6; 31:7; 39:20; Ex 1:13; 1Sa 30:13. Overseers: Ge 39:4; 1Ch 9:29; 2Ch 2:18; 34:17. EMPLOYEES (servants): Faithful: Ex 21:5; Ps 123:2; Pr 17:2; 25:13; 27:18; Mt 24:45. Duties of: Obedience: Eph 6:5. Faithfulness: Col 3:22. Respect for Masters: 1Ti 6:1. Desire to Please : Tit 2:9. Patience in Hard Places: 1Pe 2:18. LABOUR: Physical Enjoined: Ge 2:15; 3:19; Le 23:3; Pr 13:11; 14:23; Ec 9:10; Eph 4:28; 1Th 4:11; 2Th 3:12. Worldly, sometimes disappointing: Ec 1:3,14; 2:11; 4:8; 5:16; Isa 55:2; Hab 2:13; Joh 6:27. LABOUR TROUBLES, general references to: Mt 20:11-12; 21:33-35; Mr 12:1-9. LABOUR UNIONS: Ac 19:25-28. Fruitless Labour: (Worldly, sometimes disappointing): Ec 1:3,14; 2:11; 4:8; 5:16; Isa 55:2; Hab 2:13; Joh 6:27. Hard Labour: (as punishment): Ex 1:11-14; Jos 9:27; Jg 16:21. Labourers, Spiritual: Prayer for the Increase of: Mt 9:37-38; 20:8. Great Opportunity Afforded to: Joh 4:35-36; 1Co 3:9. Worthy of Reward1Ti 5:17-18'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The harvest. Mt 9:37-38; Joh 4:35-38; 1Co 3:6-9 the labourers. Mt 20:1; Mr 13:34; 1Co 15:10; 2Co 6:1; Php 2:25,30; Col 1:29; 4:12; 1Th 2:9; 5:12; 1Ti 4:10,15-16; 5:17-18; 2Ti 2:3-6; 4:5; Phm 1:1 are. 1Ki 18:22; 22:6-8; Isa 56:9-12; Eze 34:2-6; Zec 11:5,17; Mt 9:36; Ac 16:9-10; Php 2:21; Re 11:2-3 pray. 2Th 3:1 the Lord. Lu 9:1; Nu 11:17,29; Ps 68:11; Jer 3:15; Mr 16:15,20; Ac 8:4; 11:19; 13:2,4; 20:28; 22:21; 26:15-18; 1Co 12:28; Eph 4:7-12; 1Ti 1:12-14; Heb 3:6; Re 2:1'.

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C10-S3 (Verse 3) Jesus tells the seventy their mission.

Equivalent Section: Jesus tells them what to do.

Go your ways:.

Equivalent Section: Jesus tells them the circumstances they are going into.

behold,
I send you forth as lambs among wolves..

In Matthew 10:16, Jesus said the same thing when He gave to the twelve (12).

Think about the message of this sentence, especially in the Second Equivalent Section. Jesus was sending Jews to Jews in a society where people were expected to host others of their own nationality when those other people were traveling through their village or city. They should have been welcome among God's people because they also belonged to God. They also should have been welcome because that was the expected practice of their culture. Yet, our sentence says that Jesus expected them to be ripped apart. Now, most of the Jews probably treated them properly, but the fact is that there are wolves hiding among God's people who find religious excuses for making a vicious attack. Now, when that happens, Jesus did not say to forgive them but to turn them over to God for judgment (say, Even the very dust of your city, which cleaveth on us, we do wipe off against you 10:11).

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'.

This is the only place in this Gospel where we find any form of the word lamb. Please see the note for Revelation 5:6 -LJC for Bible applications of this word. They were sent out as a symbolic representation of the lamb of God.

We find forms of the words wolf / wolves in: Genesis 49:27; Isaiah 11:6; Isaiah 65:25; Jeremiah 5:6; Ezekiel 22:27; Habakkuk 1:8; Zephaniah 3:3; Matthew 7:15; Matthew 10:16; Luke 10:3; John 10:12; Acts 20:29. The Morrish Bible Dictionary defines this word as: 'The well-known animal, described in scripture as 'ravening,' and seeking its prey in the evening. they are very destructive among the sheep, worrying and destroying more than they can eat. this makes the wolf a fit emblem of the wicked, who molest the sheep and lambs of God's flock, and even creep in among them. How great will be the change in the millennium is denoted, among other things, by the wolf and the lamb dwelling together. Ge 49:27; Isa 11:6; 65:25; Jer 5:6; Eze 22:27; Hab 1:8; Zep 3:3; Mt 7:15; 10:16; Lu 10:3; Joh 10:12; Ac 20:29. the Hebrew is zeeb, Arabic dhib, the common Canis lupus.'.

Nave's Topical Bible provides references for the word wolf as: 'Ravenous: Ge 49:27; Jer 5:6; Eze 22:27; Zep 3:3; Joh 10:12. Of the enemies of the righteous: Mt 7:15; 10:16; Joh 10:12; Ac 20:29. Of the reconciling power of the gospel: Isa 11:6'.

Torrey's Topical Textbook provides references for the word wolf as: 'Rapacious nature of: Ge 49:27. Particularly fierce in the evening when it seeks its prey: Jer 5:6; Hab 1:8. Destructive to flocks of sheep: Joh 10:12. ILLUSTRATIVE. Of the wicked: Mt 10:16; Lu 10:3. Of wicked rulers: Eze 22:27; Zep 3:3. Of false teachers: Mt 7:15; Ac 20:29. Of the devil: Joh 10:12. Of the tribe of Benjamin: Ge 49:27. Of fierce enemies: Jer 5:6; Hab 1:8. (Taming of,) of the change effected by conversion: Isa 11:6; 65:25'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I send. Ps 22:12-16,21; Eze 2:3-6; Mt 10:16,22; Joh 15:20; 16:2; Ac 9:2,16 wolves. Zep 3:3; Mt 7:15; Joh 10:12; Ac 20:29'.

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C10-S4 (Verse 4) Jesus tells the seventy what preparation they are to have.

Equivalent Section: Take nothing extra.

Carry neither purse,
nor scrip,
nor shoes:.

Equivalent Section: Don't seek help.

and salute no man by the way..

This is, basically, the same command that Jesus gave to the twelve (12) in Matthew 10:9-10 and Mark 6:7-9. Basically, they were commanded to rely upon God for their provision. In 22:35-36, Jesus changed this command for the future.

Please see the note for Acts 5:9 about the words carry / carrying. The functional definition for these words is: 'To bear, convey, or transport. In general, it implies a moving from the speaker or the place present or near, to a place more distant, and so is opposed to bring and fetch, and it is often followed by from, away, off, out'.

Please see the note for Mark 6:7-9 about the word purse. Easton's Bible Dictionary defines this word as: '(1.) Gr. balantion, a bag (Lu 10:4; 22:35-36). (2.) Gr. zone, properly a girdle (Mt 10:9; Mr 6:8), a money-belt. as to our Lord's sending forth his disciples without money in their purses, the remark has been made that in this "there was no departure from the simple manners of the country. at this day the farmer sets out on excursions quite as extensive without a para in his purse; and a modern Moslem prophet of Tarshisha thus sends forth his apostles over this identical region. No traveller in the East would hestitate to throw himself on the hospitality of any village." thomson's Land and the Book'.

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

Please see the note for Philippians 4:21 about the words salute / salutation. The functional definition for this word is: 'Salutations may be classed under the two heads of conversational and epistolary. the salutation at meeting consisted in early times of various expressions of blessing, such as "God be gracious unto thee," Ge 43:29'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'neither. Lu 9:3-6; 22:35; Mt 10:9-10; Mr 6:8-9 exp: Mr 16:8. and. Lu 9:59-60; Ge 24:33,56; 1Sa 21:8; 2Ki 4:24,29; Pr 4'.

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C10-S5 (Verse 5) Jesus tells the seventy how to great their host.

And into whatsoever house ye enter,
first say,
Peace be to this house..

This is very similar to the command that Jesus gave to the twelve (12) in Matthew 10:12 and Mark 6:10. Basically, they were commanded to rely upon God for their provision to stay and for food. The big difference, in this sentence, is that Jesus said: first say, Peace be to this house. These seventy (70) were not preachers like the twelve (12) were. Therefore, their hosts would be less sure of their purpose. This comment, upon entering, would ease any worry that the hosts might have. In 22:35-36, Jesus changed this command for the future.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 19:9; 1Sa 25:6; Isa 57:19; Mt 10:12-13; Ac 10:36; 2Co 5:18-20; Eph 2:17 exp: Lu 9:4.'.

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C10-S6 (Verse 6) How they are to judge their reception.

Equivalent Section: If accepted, their peace will be on the house.

And if the son of peace be there,
your peace shall rest upon it:.

Equivalent Section: If rejected, the house will not have peace.

if not,
it shall turn to you again..

Matthew 10:13 tells us the same message as this sentence.

Please see the note for this sentence in the Lord Jesus Christ Study, which explains the phrase the son of peace. This is the only place in the Bible that the phrase son of peace occurs.

Our sentence starts with the word And, which adds it to the prior sentence. As explained in the prior note, this commission of the seventy (70) containscontainis instruction about peace which the instructions when the twelve (12) were sent out did not include. Basically, our sentence is telling us that, if the people in the house have a right relationship with God, then they will find peace in the home. If they do not find peace in the home, then the people are not right with God and they will return to their life of fighting just as soon as the men of God leave.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition for this word is: 'Cessation of motion or action of any kind, and applicable to any body or being; as rest from labor; rest from mental exertion; rest of body or mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Son. 1Sa 25:17; Isa 9:6; Eph 2:2-3; 5:6; 2Th 3:16; 1Pe 1:14 (Gr) Jas 3:18 it shall. Ps 35:13; 2Co 2:15-16 General references. exp: Mt 10:13; Lu 9:4.'.

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C10-S7 (Verse 7) Rely upon God providing for their needs through their host.

Equivalent Section: Rely upon the grace of the host.

And in the same house remain,
eating and drinking such things as they give:.

Equivalent Section: they deserve this provision.

for the labourer is worthy of his hire..

Mark 6:10 tells us the same message as this sentence and Matthew 10:13 tells us a similar message as this sentence.

This is an interesting sentence because the Second Equivalent Section says: the labourer is worthy of his hire. However, the householder does not hire the men of God. God does and provides through the householder. When the householder provides physical needs to the workers of God, God then blesses the householder.

Please see the note for Hebrews 4:6-7 about the word remain. The functional definition for this word is: 'o continue; to rest or abide in a place for a time indefinite'

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 see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Please see the note for 1Corinthians C11S31 about the word worth. The functional definition for this word is: 'Value; that quality of a thing which renders it useful, or which will produce an equivalent good in some other thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Lu 9:4; Mt 10:11; Mr 6:10; Ac 16:15,34,40 for. De 12:12,18-19; Mt 10:10; 1Co 9:4-15; Ga 6:6; Php 4:17-18; 1Ti 5:17-18; 2Ti 2:6; 3Jo 1:5-8 General references. exp: De 24:14; Mr 6:10; Lu 9:4.'.

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C10-S8 (Verse 7) Don't look for other supply.
Go not from house to house.

This sentence is unique to Luke's Gospel. It is implied in the other two Gospel accounts. Here we see that Jesus made sure that there was no misunderstanding in His instructions.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. 1Ti 5:13 General references. exp: De 24:14; Mr 6:10; Lu 9:4.'.

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C10-S9 (Verse 8-9) Do God's work and accept God's provision.

Equivalent Section: Accept whatever provision is given.

And into whatsoever city ye enter,
and they receive you,
eat such things as are set before you:.

Equivalent Section: Do the work of God.

And heal the sick that are therein,
and say unto them,
The kingdom of God is come nigh unto you..

Please also see the Table Of Miracles for references to other similar non-specific miracles.

Mark 6:10 tells us some of what this sentence says. We have more details in Luke's account. Matthew 10:11-13 says, something similar but if we were not doing this sentence-to-sentence comparison the similarity might be missed.

Please remember that these are regular disciples and not the future preachers / apostles. God does not change and he still wants to do miracles in and through the lives of His people but only when He will get all of the glory and there is no question about the person doing whatever is done.

Next, realize the qualifiers of: into whatsoever city ye enter, and they receive you. God in not in the business of doing miracles for lost people who refuse to believe in Him. Yes, God will let them witness a miracle but that is not the same as receiving a miracle.

Finally, we have our last phrase of: The kingdom of God is come nigh unto you. This was to be preached to people who received the messengers and, apparently, were saved or, at least, acted like they were saved. Remember that there were 120 in the upper room so more than the twelve and more than these seventy were saved. any these were the people who this message was preached to. That is: 'You are given the message which will help you to receive the character of God by maturing spiritually after your initial personal trust in God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and. Lu 10:10; 9:48; Mt 10:40; Joh 13:20 eat. 1Co 10:27 General references. exp: Mr 6:10; Lu 9:4.
heal. Lu 9:2; Mt 10:8; Mr 6:13; Ac 28:7-10 the kingdom. Lu 10:11; 17:20-21; Da 2:44; Mt 3:2; 4:17; 10:7; Mr 4:30; Joh 3:3,5; Ac 28:28,31 exp: Mr 1:15; Lu 11:20; 16:16. General references. exp: Lu 9:2; 10:17'.

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C10-S10 (Verse 10-11) Testify against cities which reject God's message.

Equivalent Section: Testify against any city that rejects God's messenger.

But into whatsoever city ye enter,
and they receive you not,
go your ways out into the streets of the same,
and say,
Even the very dust of your city,
which cleaveth on us,
we do wipe off against you:.

Equivalent Section: Testify to them that they rejected God's blessings.

notwithstanding be ye sure of this,
that the kingdom of God is come nigh unto you..

Matthew 10:14-15 and Mark 6:11-12 tell a similar message as this sentence but there are some differences, especially in the stated consequences. The apostles had greater authority. Therefore, there was a greater consequence of rejecting a message that came through them.

Our sentence starts with the word But, which means that it is continuing the subject of the prior sentence while going in another direction. The prior sentence was instructions on how to treat people who received them and accepted their message. This sentence is instructions on how to treat people who receive you not. Obviously, such people also reject the message from God. Now, keep in mind that Jesus changed these instructions for the 'Church Age'. These people were going to the Jews that unto them were committed the oracles of God (Romans 3:2). During the 'Church Age' we take God's message to people who never heard of the oracles of God In Luke 12:48 Jesus says: But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. forunto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. Also, 1Samuel 8:7 says: And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. therefore, the curse is because such people actually reject God that I should not reign over them.

We find forms of the word street occurring 101 times in 98 verses of the Bible and, in the New Testament, in: Matthew 6:2; Matthew 6:5; Matthew 12:19; Mark 6:56; Luke 10:10; Luke 13:26; Luke 14:21; Acts 5:15; Acts 9:11; Acts 12:10; Revelation 11:8; Revelation 21:21; Revelation 22:2. Easton's Bible Dictionary defines this word as: 'The street called "Straight" at Damascus (Ac 9:11) is "a long broad street, running from east to west, about a mile in length, and forming the principal thoroughfare in the city." In Oriental towns streets are usually narrow and irregular and filthy (Ps 18:42; Isa 10:6). "It is remarkable," says Porter, "that all the important cities of Palestine and Syria Samaria, Caesarea, Gerasa, Bozrah, Damascus, Palmyra, had their 'straight streets' running through the centre of the city, and lined with stately rows of columns. the most perfect now remaining are those of Palmyra and Gerasa, where long ranges of the columns still stand.", through Samaria, etc.'.

We find forms of the word dust occurring 108 times in 102 verses of the Bible and, in the New Testament, in: Matthew 10:14; Mark 6:11; Luke 9:5; Luke 10:11; Acts 13:51; Acts 22:23; Revelation 18:19. Easton's Bible Dictionary defines this word as: 'Storms of sand and dust sometimes overtake Eastern travellers. they are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of "powder and dust" (De 28:24).
To cast dust on the head was a sign of mourning (Jos 7:6); and to sit in dust, of extreme affliction (Isa 47:1). "Dust" is used to denote the grave (Job 7:21). "To shake off the dust from one's feet" against another is to renounce all future intercourse with him (Mt 10:14; Ac 13:51). to "lick the dust" is a sign of abject submission (Ps 72:9); and to throw dust at one is a sign of abhorrence (2Sa 16:13; comp. Ac 22:23)'. The Morrish Bible Dictionary defines this word as: 'Small particles of matter found on the ground, out of which man was formed, to whom it was said, "Dust thou art, and unto dust shalt thou return." Ge 2:7; 3:19. "The first man is of the earth, earthy." 1Co 15:47. It is used as a symbol of weakness: "he remembereth that we are dust." Ps 103:14. to 'lick the dust' is figurative of defeat. Ps 72:9. to 'cast dust upon the head' was a sign of grief. Eze 27:30; Re 18:19. to 'shake the dust off the feet' on leaving a city where the servants of Christ had been rejected, was leaving them to judgment: not even the dust of their city should be presented before the messengers' Master. Mt 10:14; Ac 13:51. Similarly dust was cast or shaken into the air by men in great indignation. Ac 22:23'. Fausset's Bible Dictionary defines this word as: 'To "shake off dust from one's feet against a city or person" implied a solemn refusal to take anything away, even the very dust of their ground, but to leave it to witness against them (Mr 6:11); shaking off all connection with them, and all responsibility for their guilt and consequent punishment for rejecting the gospel'.

Please see the note for Romans C12S7 about the word cleave. The functional definition for this word is: 'To absolutely hold to'. We are to 'To stick; to adhere; to hold to' all forms of that which is good. However, we are 'to part or divide by force; to split or rive...by cutting or by the application of force' between that which is good and anything which interferes with our doing what God defines as good'.

Please see the note for Luke 7:37-38 about the word wiped. The functional definition for this word is: 'Rubbed for cleaning; cleaned by rubbing; cleared away; effaced'.

Please see the note for Philippians 1:18 about the word notwithstanding. The functional definition for this word is: 'there is nothing (not) that will hold back (withstanding)' God's truth. that is: 'there is nothing in the prior arguments that can stand against God's truth and win an argument'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'go. Lu 9:5; Mt 10:14; Ac 13:51; 18:6
notwithstanding. Lu 10:9; De 30:11-14; Ac 13:26,40,46; Ro 10:8,21; Heb 1:3 General references. exp: Lu 9:2'.

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C10-S11 (Verse 12) God will bring judgment.

But I say unto you,
that it shall be more tolerable in that day for Sodom,
than for that city..

Now here is a statement that lots of 'good Godly people' are ignorant of and if they know it, most choose to ignore it. Isaiah 55:8-9 says: For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. foras the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Also, Mark 3:29; Luke 12:10 tells us not him that blasphemeth against the Holy Ghost it shall not be forgiven. Further, Galatians 1:8-9 says: But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. So, while people like to have fits and preach against So0domites, God says that the far worse sin is rejecting His word and His message. I'm not downplaying the seriousness of sodomy and of all sexual sins. But, from God's spiritual perspective, the spiritual sin that sends people to the lake of fire for eternity is worse than any physical sin that ends with death. And, yes, we do influence those around us. So, yes, sodomy has ongoing consequences in any society. However, a false gospel has greater, and longer lasting, consequences. Just look at how America has turned from God and how we have lost many of the things that God gave to our forefathers and you can not honestly deny this truth.

Please see the note for Mark 6:11 about the word tolerable. The functional definition for this word is: 'That may be borne or endured; supportable, either physically or mentally. the cold in Canada is severe, but tolerable. the insults and indignities of our enemies are not tolerable.'.

Please see the note for Jude 1:7 about Sodom. Easton's Bible Dictionary defines this word as: 'burning; the walled, a city in the vale of Siddim (Ge 13:10; 14:1-16). the wickedness of its inhabitants brought down upon it fire from heaven, by which it was destroyed (Ge 18:16-33; 19:1-29; De 23:17). this city and its awful destruction are frequently alluded to in Scripture (De 29:23; 32:32; Isa 1:9-10; 3:9; 13:19; Jer 23:14; Eze 16:46-56; Zep 2:9; Mt 10:15; Ro 9:29; 2Pe 2:6, etc.). No trace of it or of the other cities of the plain has been discovered, so complete was their destruction. Just opposite the site of Zoar, on the south-west coast of the Dead Sea, is a range of low hills, forming a mass of mineral salt called Jebel Usdum, "the hill of Sodom." It has been concluded, from this and from other considerations, that the cities of the plain stood at the southern end of the Dead Sea. Others, however, with much greater probability, contend that they stood at the northern end of the sea. [in 1897]'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. La 4:6; Eze 16:48-50; Mt 10:15; 11:24; Mr 6:11 General references. exp: Eze 16:48'.

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C10-S12 (Verse 13) Jesus testifies against Chorazin.

Woe unto thee,
Chorazin!.

In Luke 10:13-15 and Matthew 11:20-24 Jesus says Woe! to the people who had received the most evidence that He was God's Messiah / Christ and, yet, still refused to believe. Thus, our context gives to us a contrast in the attitudes, and resulting judgment by God, between those who believed and obeyed as opposed to those who refused to believe and obey. Consider the prior few sentences and associated notes and the message in them. There we saw God's blessings on those people who received God's messengers and message. We also saw God's curse on those people who received not God's messengers and message.

The section, of several sentences, in Luke's Gospel account is in a different order than what Matthew reports but the message is the same in both Gospels. In addition, the two Gospel accounts present Jesus as saying this message under two different circumstances. Therefore, it appears as if Jesus said this message more than once.

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'.

Fausset's Bible Dictionary defines Chorazin as: 'With Capernaum and Bethsaida doomed to "woe," because of neglected spiritual privileges. the scene of many of Jesus' mighty works, which failed to bring its people to repentance and faith (Mt 11:21; Lu 10:13). No work of Jesus is recorded in it, a proof of how much more he did than is written (Joh 21:25). Probably at Kerazeh, near Tell Hum.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. Mt 11:20-22'.

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C10-S13 (Verse 13) Jesus testifies against Bethsaida.

woe unto thee,
Bethsaida!.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. Mt 11:20-22'.

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C10-S14 (Verse 13) Jesus testifies of the attitude of cities that God destroyed.

for if the mighty works had been done in Tyre and Sidon,
which have been done in you,
they had a great while ago repented,
sitting in sackcloth and ashes..

These are two cities which God allowed to be destroyed because of their sin. They received judgment in this world. Jesus is warning the two cities, which He already mentioned, of future judgment when they face God and there is no more chance to repent. This warning also needs to be passed onto people of today who refuse to repent.

Please see the notes for Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. The functional definition for this word is: ' In a general sense, to move, or to move one way and the other; to perform'. Please also see the note for Romans C11S10 about the phrase works are seen of men. Please also see the note for Psalms 119:23 about the phrase according to works. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for 2Corinthians 6:1 about the word workers. Please also see the note for Matthew 10:9-10 about the word workman.

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 near the Holy land'. That note has a lot of information from commentators / dictionaries about this city and area.

We find Sidon in: Genesis 10:15; Genesis 10:19; Matthew 11:21-22; Matthew 15:21; Mark 3:8; Mark 7:24; Mark 7:31; Luke 4:26; Luke 6:17; Luke 10:13; Luke 10:14; Acts 12:20; Acts 27:3. We find Zidon (Another spelling of the same city) in: Genesis 49:13; Joshua 11:8; Joshua 19:28; Judges 1:31; Judges 10:6; Judges 18:28; 2Samuel 24:6; 1Kings 17:9; 1Chronicles 1:13; Ezra 3:7; Isaiah 23:2; Isaiah 23:4; Isaiah 23:12; Jeremiah 25:22; Jeremiah 27:3; Jeremiah 47:4; Ezekiel 27:8; Ezekiel 28:21; Ezekiel 28:22; Joel 3:4; Zechariah 9:2. Fausset's Bible Dictionary defines this word as: '("fishing town"); SIDON or ZIDON. Ge 10:9,15; Jos 11:8; 19:28; Jg 1:31. Sidon was in Asher (Isa 23:2,4,12). An ancient mercantile city of Phoenicia, in the narrow plain between Lebanon and the Mediterranean, where the mountains recede two miles from the sea; 20 miles N. of Tyre. Now Saida. Old Sidon stands on the northern slope of a promontory projecting a few hundred yards into the sea, having thus "a fine naturally formed harbour" (Strabo). the citadel occupies the hill behind on the south. Sidon is called (Ge 10:15) the firstborn of Canaan, and "great Sidon" or the metropolis (Jos 11:8). Sidoni and is the generic name of the Phoenici and or Canaanites (Jos 13:6; Jg 18:7); in Jg 18:28 Laish is said to be "far from Sidon," whereas Tyre, 20 miles nearer, would have been specified if it had then been a city of leading importance. (See TYRE.) So in Homer Sidon is named, but not Tyre.
Justin Martyr makes (Jg 18:3) Tyre a colony planted by Sidon when the king of Ascalon took Sidon the year before the fall of Troy. Tyre is first mentioned in Scripture in Jos 19:29 as "the strong city," the "daughter of Sidon" (Isa 23:12.) Sidon and Sidoni and are names often subsequently used for Tyre, Tyrians. thus Ethbaal, king of the Sidoni and (1Ki 16:31), is called by Menander in Josephus (Ant. 8:13, section 2) king of the Tyrians. By the time of Zechariah (Zec 9:2) Tyre has the precedency, "Tyrus and Sidon." Sidon revolted from the yoke of Tyre when Shalmaneser's invasion gave the opportunity. Rivalry with Tyre influenced Sidon to submit without resistance to Nebuchadnezzar. Its rebellion against the Persian Artaxerxes Ochus entailed great havoc on its citizens, Tennes its king proving traitor. Its fleet helped Alexander the Great against Tyre (Arrian, Anab. Al., 2:15).
Augustus tok away its liberties. Its population is now 5,000. Its trade and navigation have left it for Beirut. It was famed for elaborate embroidery, working of metals artistically, glass, the blowpipe, lathe, and graver, and cast mirrors. (Pliny 36:26, H. N. 5:17; 1Ki 5:6, "not any can skill to hew timber like unto the Sidonians".) their seafaring is alluded to (Isa 23:2). Self indulgent ease followed in the train of their wealth, so that "the manner of the Sidonians" was proverbial (Jg 18:7).. Sidon had her own king (Jer 25:22; 27:3). Sidonian women in Solomon's harem seduced him to worship Ashtoreth "the goddess of the Sidonians" (1Ki 11:1,4; 2Ki 23:13).
Joel reproves Sidon and Tyre for selling children of Judah and Jerusalem to the Grecians, and threatens them with a like fate, Judah selling their sons and daughters to the Sabeans. So Ezekiel (Eze 28:22-24) threatens Sidon with pestilence and blood in her streets, so that she shall be no more a pricking brier unto Israel. Jesus went once to the coasts of Tyre and Sidon (Mt 15:21). Paul touched at Sidon on his voyage from Caesarea to Rome (Ac 27:3); by Julius' courteous permission Paul there "went unto his friends to refresh himself." Tyre and Sidon's doom shall be more tolerable in the day of judgment than that of those who witnessed Christ's works and teaching, yet repented not (Mt 11:21-22). On a coin of the age of Antiochus IV Tyre claims to be "mother of the Sidonians," being at that time the capital city'.

Nave's Topical Bible provides references for the word Sidon as: 'Also called ZIDON: Son of Canaan: Ge 10:15; 1Ch 1:13. 2. A city on the northern boundary of the Canaanites: Ge 10:19. Designated by Jacob as the border of the tribe of Zebulun: Ge 49:13. Was on the northern boundary of the tribe of Asher Jos 19:28; 2Sa 24:6. Belonged to the land of Israel according to a promise: Jos 13:6. Inhabitants of, lived in security and without a worry: Jg 18:7. Israelites failed to make conquest of: Jg 1:31; 3:3. The inhabitants of, contributed cedar for the first and second temple: 1Ki 5:6; 1Ch 22:4; Ezr 3:7. Solomon marries women of: 1Ki 11:1. Ahab marries a woman of: 1Ki 16:31. People of, come to hear Jesus: Mr 3:8; Lu 6:17. Inhabitants of, offend Herod Agrippa I: Ac 12:20-23. Commerce of: Isa 23:2,4,12. The sailors of: Eze 27:8. Prophecies concerning: Jer 25:15-22; 27:3-11; 47:4; Eze 28:21-23; 32:30; Joe 3:4-8. Jesus visits the region of, and heals the daughter of the non-Jewish, Syro-Phoenician woman: Mt 15:21-28; Mr 7:24-31. Visited by Paul: Ac 27:3'.

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'.

We find forms of the word sackcloth occurring 47 times in 46 verses of the Bible and, in the New Testament, in: Matthew 11:21-22; Luke 10:13; Revelation 6:12; Revelation 11:3. Easton's Bible Dictionary defines this word as: 'cloth made of black goats' hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Ge 37:34; 42:25; 2Sa 3:31; Es 4:1-2; Ps 30:11, etc.), and as a sign of repentance (Mt 11:21). It was put upon animals by the people of Nineveh (Jon 3:8)'.

Nave's Topical Bible provides references for the word sackcloth as: 'A symbol of mourning: 1Ki 20:31-32; Job 16:15; Isa 15:3; Jer 4:8; 6:26; 49:3; La 2:10; Eze 7:18; Da 9:3; Joe 1:8. Worn by Jacob when it was reported to him that Joseph had been devoured by wild animals: Ge 37:34. Animals covered with, at a time of national mourning: Jon 3:8'.

Torrey's Topical Textbook provides references for the word sackcloth as: 'Made of coarse hair: Mt 3:4; Re 6:12. Rough and unsightly: Zec 13:4. Of a black color: Re 6:12. WAS WORN: By God's prophets: 2Ki 1:8; Isa 20:2; Mt 3:4; Re 11:3. By persons in affliction: Ne 9:1; Ps 69:11; Jon 3:5. Girt about the loins: Ge 37:34; 1Ki 20:31. Frequently next the skin in deep afflictions: 1Ki 21:27; 2Ki 6:30; Job 16:15. Often over the whole person: 2Ki 19:1-2. With ashes on the head: Es 4:1. Often with ropes on the head: 1Ki 20:31. In the streets: Isa 15:3. At funerals: 2Sa 3:31. The Jews lay in, when in deep affliction: 2Sa 21:10; 1Ki 21:27; Joe 1:13. No one clothed in, allowed into the palaces of kings: Es 4:2. ILLUSTRATIVE: (Girding with,) of heavy afflictions: Isa 3:24; 22:12; 32:11. (Covering the heavens with,) of severe judgments: Isa 50:3. (Heavens becoming black as,) of severe judgments: Re 6:12. (Putting of,) of joy and gladness: Ps 30:11'.

We find forms of the word ashes occurring 44 times in 43 verses of the Bible and, in the New Testament, in: MT Matthew 11:21-22; Luke 10:13; Hebrews 9:13; 2Peter 2:6. Easton's Bible Dictionary defines this word as: 'The ashes of a red heifer burned entire (Nu 19:5) when sprinkled on the unclean made them ceremonially clean (Heb 9:13). Tocover the head with ashes was a token of self-abhorrence and humiliation (2Sa 13:19; Es 4:3; Jer 6:26, etc.). Tofeed on ashes (Isa 44:20), means to seek that which will prove to be vain and unsatisfactory, and hence it denotes the unsatisfactory nature of idol-worship. (Comp. Ho 12:1)'.

Nave's Topical Bible provides references for the word ashes as: 'Uses of, in purification: Nu 19:9-10,17; Heb 9:13. A symbol of mourning: 2Sa 13:19; Es 4:1,3. Sitting in: Job 2:8. Repenting in: Job 42:6; Da 9:3; Jon 3:6; Mt 11:21; Lu 10:13. Disguises in: 1Ki 20:38,41'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. Mt 11:20-22 for. Eze 3:6-7; Ac 28:25-28; Ro 9:29-33; 11:8-11; 1Ti 4:2 exp: Ro 2:12. Tyre. Isa 23; Eze 26-28 exp: Ac 21:3. which. Lu 9:10-17; Mr 8:22-26 repented. Job 42:6; Isa 61:3; Da 9:3; Joh 3:5-6'.

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C10-S15 (Verse 14) Jesus testifies of the judgment the Jewish cities will receive.

But it shall be more tolerable for Tyre and Sidon at the judgment,
than for you..

Our sentence starts with the word But, which means it is continuing the subject of the prior sentences while going in a different direction. The people how lived around Jesus and His apostles thought they were special, above other Jews, because they lived near the prophet. While they lived near Him, and benefited from His miracles, they ignored His message about the3 kingdom of God and receiving the character of God through a personal relationship with God. So our sentence really is not changing direction from the prior sentences so much as it is changing direction from the assumed thoughts of the people whom Jesus has just cursed.

We will all be judged by God. The saved will be judged at the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10). The lost will be judged at white throne judgment (Revelation 20:11-12).

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'.

Please see the note for Luke 10:13 about 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:47-48; Am 3:2; Joh 3:19; 15:22-25; Ro 2:1,27'.

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C10-S16 (Verse 15) Jesus testifies against Capernaum.

And thou,
Capernaum,
which art exalted to heaven,
shalt be thrust down to hell..

Our sentence starts with the word And, which means it is added to the prior sentences. Here Jesus is saying the people of His home city will be personally (thou) thrust down to hell. This is because they had more evidence of Who Jesus was and more opportunity to hear His message than anyone un the other cities which He cursed in the prior sentences.

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

Please see the note for 2Corinthians 10:3-6 about the word exalt. The functional definition for this word is: 'To raise high; to elevate in power, wealth, rank or dignity'.

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 James 3:6 about the word Hell. Easton's Bible Dictionary defines this word as: 'derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered: (1.) Sheol, occurring in the Old Testament sixty-five times. this word sheol is derived from a root-word meaning "to ask," "demand;" hence insatiableness (Pr 30:15-16). It is rendered "grave" thirty-one times (Ge 37:35; 42:38; 44:29,31; 1Sa 2:6, etc.). the Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule. In thirty-one cases in the Authorized Version this word is rendered "hell," the place of disembodied spirits. the inhabitants of sheol are "the congregation of the dead" (Pr 21:16). It is (a) the abode of the wicked (Nu 16:33; Job 24:19; Ps 9:17; 31:17, etc.); (b) of the good (Ps 16:10; 30:3; 49:15; 86:13, etc.). Sheol is described as deep (Job 11:8), dark (Job 10:21-22), with bars (Job 17:16). the dead "go down" to it (Nu 16:30,33; Eze 31:15-16,17). (2.) the Greek word hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison (1Pe 3:19), with gates and bars and locks (Mt 16:18; Re 1:18), and it is downward (Mt 11:23; Lu 10:15). the righteous and the wicked are separated. the blessed dead are in that part of hades called paradise (Lu 23:43). they are also said to be in Abraham's bosom (Lu 16:22). (3.) Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost (Mt 23:33). the fearful nature of their condition there is described in various figurative expressions (Mt 8:12; 13:42; 22:13; 25:30; Lu 16:24, etc.). (See Hinnom.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Capernaum. Lu 7:1-2; Mt 4:13 which. Ge 11:4; De 1:28; Isa 14:13-15; Jer 51:53; Eze 28:12-14; Am 9:2-3; Ob 1:4; Mt 11:23 thrust. Lu 13:28; Isa 5:14; 14:15; Eze 26:20; 31:18; 32:18,20,27; Mt 10:28; 2Pe 2:4'.

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C10-S17 (Verse 16) Jesus says who they truly reject.

First Step: Who the people truly hear.

He that heareth you heareth me;.

Second Step: Who they truly despise.

and he that despiseth you despiseth me;.

Third Step: Who they ultimately despise.

and he that despiseth me despiseth him that sent me..

Luke 10:16 has the precept about God's judgment based upon how people accept or reject His messenger. We see similar messages in Matthew 6:24; Luke 16:13 and Luke 18:9-14.

in this sentence se see Jesus specify the precept which is the basis of His condemnation in the prior sentences. John 8:28-29 says: Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. please pay attention to what He actually said in that reference. Jesus did not condemn them for rejecting Him and His message. He actually said that God the Father would condemn them because Jesus was the messenger from God the Father and God considered their rejection oh His messenger to be a rejection of God the Father. Thus, we need to be careful before we reject a message and truly consider who the message really came from.

Please see the note for Romans C2S4 about the word despise. Webster's 1828 defines this word as: 'to contemn; to scorn; to disdain; to have the lowest opinion of. Fools despise wisdom and instruction. Prov. 1. Else he will hold to the one, and despise the other. Matt. 6. 2. to abhor'. Please notice the th on the word despise within our sentence. That makes this a 'lifestyle action'. We might make a mistake and have this attitude for a short time. However, refusing to verify our beliefs, and continuing to hold this attitude as a 'lifestyle action' will result in condemnation from God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'heareth you. Lu 9:48; Mt 10:40; 18:5; Mr 9:37; Joh 12:44,48; 13:20; 1Th 4:8 despiseth you. Ex 16:7; Nu 14:2,11; 16:11; Ac 5:4 despiseth him. Mal 1:6; Joh 5:22-23; 1Th 4:8'.

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C10-S18 (Verse 17) The seventy return with a report of joy.

And the seventy returned again with joy,
saying,
Lord,
even the devils are subject unto us through thy name..

As explained in the note for this sentence, within the Lord Jesus Christ Study, they were excited about what they did instead of recognizing that it was actually God doing the work through them. In our next couple of sentences we read the correction from Jesus. One of the most important things for a worker in God's kingdom is to keep the correct perspective and not claim any of the glory that truly belongs to God.

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 Romans 13:1 about the word subject. Webster's 1828 dictionary defines this word as: 'Reduced to the dominion of another; enslaved; exposed; submitted; made to undergo'. Please also see the notes for Hebrews 2:5 and Romans C4S13 about the word subjection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 10:1,9; 9:1; Ro 16:20 exp: Mr 3:27'.

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C10-S19 (Verse 18) The extreme example of power over devils.

And he said unto them,
I beheld Satan as lightning fall from heaven..

Please see the Section called Jesus and Devils, in the Doctrinal Studies called: Significant Gospel Events, for a large set of links to references in the Bible where Satan is named.

Please really think about what is said here. We do not know when this happened and can not know the exact time. This is one of the things we are warned to not argue about. It happened. Jesus was there. We are not told if it was before or after creation and the time it happened is not something which God chose to reveal. It is enough to know that it happened and we should concentrate on the Bible truth about Satan and all devils so that we take proper warning and not worry about questions which can not be answered and only serve to distract us from what the Bible truly reveals.

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

Please see the 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'.

Please see the note for Luke 17:24 about the word lightning. Easton's Bible Dictionary defines this word as: 'frequently referred to by the sacred writers (Na 1:3-6). thunder and lightning are spoken of as tokens of God's wrath (2Sa 22:15; Job 28:26; 37:4; Ps 135:7; 144:6; Zec 9:14). they represent God's glorious and awful majesty (Re 4:5), or some judgment of God on the world (Re 20:9)'.

Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world'. In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'. Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I beheld Satan. Joh 12:31; 16:11; Heb 2:14; 1Jo 3:8; Re 9:1; 12:7-9; 20:2 General references. exp: Mr 3:27.'.

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C10-S20 (Verse 19) Jesus is Who provides the power.

Equivalent Section: Jesus provides power in this world.

Behold,
I give unto you power to tread on serpents and scorpions,
and over all the power of the enemy:.

Equivalent Section: Jesus provides protection in this world.

and nothing shall by any means hurt you..

Many people like to 'claim' the promise of this sentence. However, it is important to understand the context before 'claiming' this promise since the context specifies the conditions which must be met in order to receive this promise. First, notice that it was made to true disciples who were spiritually mature enough for Jesus to send them out as soul-winners and have them preach the gospel. Many of the people who like to 'claim' the promise of this sentence do not meet that requirement. In addition, Jesus just finished warning them about taking the glory that belongs to God. Beware of 'snake handlers' and their religious supporters. In Acts 28:3-6, we read about a venomous viper bite Paul's hand and hang on but Paul shook it off into the fire with no harm. Most 'snake handlers' run for medical help when they are bit. It should be obvious that God does not honor their 'claim' of this verse.

Please look at our Second Equivalent Section, which says: nothing shall by any means hurt you. That should be obvious that God does not honor the 'claim' of someone who runs for medial help after doing something prideful and stupid like shaking a poisonous snake in order to get people to believe their religious lies. And, remember that many places on this web site I have written about receiving miraculous healings several times. Therefore, I have personal experience to back my claims.

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 2Corinthians 11:3 about the word serpent. Easton's Bible Dictionary defines this word as: 'frequently noticed in Scripture. More than forty species are found in Syria and Arabia. the poisonous character of the serpent is alluded to in Jacob's blessing on Dan (Ge 49:17). (See Adder.)
This word is used symbolically of a deadly, subtle, malicious enemy (Lu 10:19). The serpent is first mentioned in connection with the history of the temptation and fall of our first parents (Ge 3). It has been well remarked regarding this temptation: "A real serpent was the agent of the temptation, as is plain from what is said of the natural characteristic of the serpent in the first verse of the chapter (Ge 3:1), and from the curse pronounced upon the animal itself. But that Satan was the actual tempter, and that he used the serpent merely as his instrument, is evident (1) from the nature of the transaction; for although the serpent may be the most subtle of all the beasts of the field, yet he has not the high intellectual faculties which the tempter here displayed. (2.) In the New Testament it is both directly asserted and in various forms assumed that Satan seduced our first parents into sin (Joh 8:44; Ro 16:20; 2Co 11:3,14; Re 12:9; 20:2)." Hodge's System. theol., ii. 127'.

Please see the note for 1Corinthians C15S19 about the word enemy. The functional definition for this word is: 'A foe; an adversary'

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

Please see the note for Luke 5:18 about the word means (plural). 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: 'I give. Ps 91:13; Isa 11:8; Eze 2:6; Mr 16:18; Ac 28:5; Ro 16:20 and nothing. Lu 21:17-18; Ro 8:31-39; Heb 13:5-6; Re 11:5 General references. exp: Isa 26:6; Mr 3:27.'.

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C10-S21 (Verse 20) Jesus tells them what should truly provide joy.

First Step: What not to rejoice over.

Notwithstanding in this rejoice not,
that the spirit are subject unto you;.

Second Step: What to rejoice over.

but rather rejoice,
because your names are written in heaven..

Our sentence starts with the word Notwithstanding, which lets us know that, while they had true joy at the results, they were rejoicing over the wrong thing. Look at our First Step which told them: in this rejoice not. Next, at our Second Step which told them: rather rejoice. Therefore, the message is that God wants is to rejoice, but to do it for the right reason. Once again we see that God is more concerned about the motivations of our heart than He is about our actions. And this is because the motivations of our heart direct our actions.

Please see the note for Philippians 1:18 about the word notwithstanding. The functional definition for this word is: 'there is nothing (not) that will hold back (withstanding) God's truth'. Or, said another way: 'there is nothing in the prior arguments that can stand against God's truth and win an argument'.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in this. Mt 7:22-23; 10:1; 26:24; 27:5; 1Co 13:2-3 your. Ex 32:32; Ps 69:28; Isa 4:3; Da 12:1; Php 4:3; Heb 12:23; Re 3:5; 13:8; 20:12,15; 21:27 General references. exp: Nu 3:40; Mr 3:27.'.

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C10-S22 (Verse 21) Jesus praised God for His wisdom.

Equivalent Section: Jesus praised God for hiding things from some people.

In that hour Jesus rejoiced in spirit,
and said,
I thank thee,
O Father,
Lord of heaven and earth,
that thou hast hid these things from the wise and prudent,
and hast revealed them unto babes:.

Equivalent Section: God decided who would not receive His wisdom.

First Step: things happened exactly as God chose.

even so,
Father;.

Second Step: God determined what was good.

for so it seemed good in thy sight..

Please use the links in the sentence outline, above, to access the related noted in the two other Studies. The information in those notes provides additional understanding not repeated in this note.

In our First Equivalent Section, Jesus thanks God the Father for how God deals with the wise and prudent of this world. The first three chapters in 1Corinthians explain how the wisdom of this world and the lusts of the flesh and the doctrines of devils go the opposite direction from the true wisdom of God. Our First Equivalent Section tells us that this is because God the Father hast hid these things from the wise and prudent. Religious men, in their pride, want others to put their faith in what the men say. Often, even when they claim to speak from the Bible, they encourage people to trust their word. And, when someone is a spiritual babe, they have to trust what the church (their spiritual mother) tells them. However, the main job of the pastor and church is the perfecting (spiritual maturing) of the saints (Ephesians 4:12). Therefore, once people are spiritually mature enough to understand what is written in the Bible using only the help of God's Holy Spirit, they are responsible for verifying everything that they are told comes from the Bible. It is failure to do this, and people claiming to be Bible experts when they are lost or spiritual babes, which is the cause of so much doctrinal error which is believed by many who claim to be saved.

Simply put: people put their trust in worldly religious wise and prudent people when our First Equivalent Section tells us that God the Father has hid these things from them.

Then, our First Equivalent Section goes on to tell us that God the Father hast revealed them unto babes. These are people who do not claim to have wisdom of their own but totally rely upon the wisdom of God. Have you ever heard a child tell another child: 'my daddy can beat up your daddy'?. The child is not relying on their own ability but on the ability of their daddy. Likewise, God wants His children to rely upon Him and His word and not on what some religious person claims.

Our Second Equivalent Section starts with even so. When the two sides of a balancing scale are even, 'they have equal weight'. Thus, what seemed good in thy (God the Father's) sight 'has equal weight' with His decisions and only His decisions. What man or any other being thinks does not matter. And, it is because of this truth, and the pride of men, that men lead others into doctrinal error which causes them to be condemned by God. There is no other being who has the wisdom, understanding and knowledge of the future like God the Father has. Therefore, any being who disagrees with God the Father will lead others into error and disaster.

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

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.

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 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 note for 1Corinthians C1S12 about the word wisdom. The functional definition for this word is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise.

We find forms of the word prudent in: 1Samuel 16:18; Proverbs 12:16; Proverbs 12:23; Proverbs 13:16; Proverbs 14:8; Proverbs 14:15; Proverbs 14:18; Proverbs 15:5; Proverbs 16:21; Proverbs 18:15; Proverbs 19:14; Proverbs 22:3; Proverbs 27:12; Isaiah 3:2; Isaiah 5:21; Isaiah 10:13; Isaiah 29:14; Isaiah 52:13; Jeremiah 49:7; Hosea 14:9; Amos 5:13; Matthew 11:25; Luke 10:21; Acts 13:7; 1Corinthians 1:19. Webster's 1828 defines this word as: 'a. Cautious; circumspect; practically wise; careful of the consequences of enterprises, measures or actions; cautious not to act when the end is of doubtful utility, or probably impracticable. The prudent man looketh well to his going. Prov.14. A prudent man foreseeth the evil and hideth himself. Prov.22. 1. Dictated or directed by prudence; as prudent behavior. 2. foreseeing by instinct; as the prudent crane. 3. Frugal; economical; as a prudent woman; prudent expenditure of money. 4. Wise; intelligent'.

Please see the note for Galatians C1-S10 about the word reveal. The functional definition for this word is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'. Please also see the notes for Romans C16S33 and 2Corinthians 12:1 about the word revelation.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Lu 15:5,9; Isa 53:11; 62:5; Zep 3:17 exp: Mt 11:25. I thank. Mt 11:25-26; Joh 11:41; 17:24-26 Lord. Ps 24:1; Isa 66:1 thou hast. Job 5:12-14; Isa 29:14; 1Co 1:9-26; 2:6-8; 3:18-20; 2Co 4:3; Col 2:2-3 revealed. Ps 8:2; 25:14; Isa 29:18-19; 35:8; Mt 13:11-16; 16:17; 21:16; Mr 10:15; 1Co 1:27-29; 2:6-7; 1Pe 2:1-2 even. Eph 1:5,11 General references. exp: Job 28:23; Ro 9:16; Col 1:19.'.

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C10-S23 (Verse 22) God the Father works through His Son.

Equivalent Section: God the Father gave everything to His Son.

All things are delivered to me of my Father:.

Equivalent Section: True knowledge is limited.

First Step: God the Father is the only one who truly knows His Son.

and no man knoweth who the Son is,
but the Father;.

Second Step: Only God the Son, and His chosen people, truly know God the Father.

and who the Father is,
but the Son,
and he to whom the Son will reveal him..

Matthew 11:27; Matthew 28:18 and Luke 10:22 and John 1:18; John 3:35 all say that the Father hath given all things into[the Sons] hand in one way or another. In 1Corinthians 15:20-28 Paul gives us more details about this while he is discussing another subject. Ephesians 1:15-23 is a single sentence which contains the same information. Hebrews 2:5-9 also tells us the same thing and explains that while we don't see it yet, it is still not finished. Basically, God the Father has declared that everything will be subject to the Son and the Son will be subject to the Father. Satan, death and other things are still fighting the inevitable. So, while we may not see the end yet, it is settled and going to happen in spite of all of the opposition. This reference and the others say that The Father hath given because it was declared in the past. In the Bible, once the Father declares something to be, it is considered completed even though it may appear to not be started yet.

As already mentioned, Luke 10:17 reports the return of the seventy. Luke 10:18-24 has the response from Jesus to the report from the seventy. In that response, we literally read that Jesus thanked God the Father for giving different responses to people based upon the level of their faith in action. Now, in this sentence, Jesus has finished His prayer and is speaking to the seventy who have returned from a preaching trip and are reporting back to Jesus. Here, Jesus is literally saying that the only way that anyone can truly know God the Father, or truly know God the Son is by revelation that comes from God the Son. This is in addition to all Godly power coming from God the Son.

This sentence tells us that there are certain things about the God the Father and about the God the Son that no man knows without the direct revelation from God. These things are known by the Son because He is more than man, He is 'God in human flesh'. The same is said in Matthew 11:27. Also, Matthew 28:18 and John 3:35 tell us the same thing as the expression, in this sentence, of All things are delivered unto me of my Father. Please see the note for Matthew 28:18-LJC for further details about God the Father giving all power to the God the Son.

In Matthew 16:17, we read: And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. In the First Step of the Second Equivalent Section we read: no man knoweth who the Son is, but the Father. This is telling us that no man can have an ongoing true knowledge (knoweth) about the Son of God unless God reveals it to them like Jesus told Peter that God had revealed that spiritual truth to Peter. We can not come to the knowledge of salvation using the reasoning of the natural man (1Corinthians 2:14). That's why Romans 3:11 tells us that There is none that understandeth, there is none that seeketh after God. No one truly seeks God for salvation but they truly respond to God seeking them.

Then, in our Second Step, we read: and who the Father is, but the Son, and he to whom the Son will reveal him. In other words, people can not truly know God the Father unless they are truly saved and maturing spiritually. These religions, such as the Roman Catholic, which claim to know God the Father some way other than an ongoing personal relationship with Jesus Christ have been deceived by a devil claiming to be God the Father. In addition, the devil uses them to deceive others.

Now, our First Equivalent Section gives us the same message only said another way. The First Equivalent Section makes a general statement and the Second Equivalent Section gives us a specific example of the general statement. In particular, Jesus said that true spiritual knowledge only comes through Him in the Second Equivalent Section. This is part of All things which our First Equivalent Section talks about. What most people fail to realize is that everything that they have is because Jesus Christ gave it to them. Yes, God the Father provides, but Jesus Christ determines who personally receives what they receive.

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: 'All things. "Many ancient copies add, And turning to his disciples he said." Mt 11:27; 28:18; Joh 3:35; 5:22-27; 13:3; 17:2,10; 1Co 15:24; Eph 1:21; Php 2:9-11; Heb 2:8 and no. Joh 1:18; 6:44-46; 10:15; 17:5,26; 2Co 4:6; 1Jo 5:20; 2Jo 1:9 General references. exp: Job 28:23; Joh 16:15'.

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C10-S24 (Verse 23-24) Jesus explains to His disciples how they were blessed.

Equivalent Section: He tells them they are blessed to see what they have seen.

And he turned him unto his disciples,
and said privately,
Blessed are the eyes which see the things that ye see:.

Equivalent Section: Prophets and kings were denied what they have received.

First Step: Prophets and kings were denied what they have seen.

For I tell you,
that many prophets and kings have desired to see those things which ye see,
and have not seen them;.

Second Step: Prophets and kings were denied what they have heard.

and to hear those things which ye hear,
and have not heard them..

Our sentence is added to the prior by starting with the word And. In the prior sentence Jesus spoke to the people who were around Him, which were basically the seventy who just returned and gave a report. In the second prior sentence Jesus prayed to God the Father so that all around Him could hear His prayer and be instructed. Now, the First Equivalent Section starts out with: And he (Jesus) turned him unto his disciples, and said privately. in this case the word disciples is used for the twelve and excludes the seventy. God still reveals some things to some people, especially to pastors, that God does not reveal to other saved people. In 1Corinthians 3:1, Paul wrote that he could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. Likewise, at this time, Jesus only said this to the twelve because He had revealed things to them that He had not revealed to other disciples such as the seventy.

Now, I've heard preachers say, from the pulpit, that they wish they had been alive when Jesus walked the Earth. That's foolishness and of our carnal flesh. John 16:7 says: Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. the word expedient means: 'it is profitable or better for us'. Therefore, such comments disagree with what Jesus literally said. In addition to disagreeing with Jesus and disparaging the ministry of the Holy Spirit, such people ignore the fact that most people who personally heard Jesus speak turned on Him and died lost. The rest abandoned Him and even if they were part of the seventy, it is highly doubtful that they would have been chosen to be one of the twelve. Therefore, Jesus probably would not have said this sentence to them if they had been alive at that time. We need to recognize that God knows what is best and that the life that God chose for each of us personally is the best possible life that we could have.

Now, while it is true that Jesus said this to the twelve privately, He did use the phrase Blessed are the eyes which see the things that ye see. The fact is that the things which they saw others saw also but no one else saw all that they saw because the others were not with Him constantly and, as we are seeing in this account, the others did not get all of the private teaching that Jesus gave to the twelve.

In our Second Equivalent Section we are told why the First Equivalent Section is true. Not even king David was allowed to see someone raised from the dead. Tow of the three times, in the Old Testament when people were raised from the dead, the prophet was alone with the dead person. The third time, some men threw a dead body on the bones of the prophet and ran away. So, the most anyone saw in the Old Testament was the results of resurrection.

In addition, the multitude of miracles and the diversity of miracles which Jesus did far exceeded what was done at any time in the Old Testament. In the times of the lives of most people, there were no miracles. When there were miracles, very few happened more than once within a single life-time and other than the prophet used by God, it is extremely unlikely that anyone saw more than one miracle. Yes, that is possible, but it would be true only for an extremely small number of people.

Next, we have our Second Step of the Second Equivalent Section. There we read: and to hear those things which ye hear, and have not heard them. This is talking about the doctrine of Jesus Christ. There is a saying of: 'The New Testament is the Old Testament revealed'. The evidence of this is all of the references from the Old Testament that are found in the New Testament, especially when those Old Testament references are explained in the New Testament. And, the start of that revelation is here in the four Gospel accounts. 1Peter 1:10-12 says: Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Read that again and think about what Peter writes. The Old Testament prophets, and kings, prophesied what God told them to prophecy even when they didn't understand the prophecy that they gave. Imagine God telling you to give a cryptic message to someone when you have no idea what the message means and they demand an explanation. Now consider how Jesus revealed these spiritual things in His day and how we have even more revealed with the Epistles. Thank God for what you have and don't be jealous of people who had less. In addition, while you realize that we have more today, also realize that God expects more from us as a result.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Blessed. Mt 13:16-17 exp: Mt 16:17. General references. exp: Mt 13:16; Heb 11:39
many. Joh 8:56; Heb 11:13,39; 1Pe 1:10-11 General references. exp: Jer 33:14; Mt 13:16; Heb 11:39'.

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C10-S25 (Verse 25) The start of the next incident.

And,
behold,
a certain lawyer stood up,
and tempted him,
saying,
Master,
what shall I do to inherit eternal life?.

If the reader pays attention to the references above, they will notice two reverences in this (Luke's) Gospel. The second reference and the reference in Mark's account are actually a different incident. In these two accounts reported by Luke, we see a different person asked the same question with a different motivation of heart. in this sentence we are told that a certain lawyer stood up, and tempted him while the other reference present a different man who was sincere in his question. As a result of these differences in attitude of heart, Jesus answered differently for each incident. In addition to those differences, we read here that this lawyer asked as a matter of law, which has to do with interpretation. In the other incident, we see Jesus answer the question as how to apply the law in his life in order to get the desired result. One is an interpretation and the other is an application. These are two different results which come from two different processes even though both start from the same place in the word of God. Thus, part of the difference in the response from Jesus has to do with the purpose why the question which was asked. Please see the other references for the application.

Since we are told that this lawyer was tempting Jesus, we can be sure that he used the title of Master ('teacher'), and not Lord, because he was treating Jesus as a person who had some knowledge but not someone who knew the law as well as the lawyer. Therefore, he tempted Jesus to try and catch Him in a mistake in order to discredit Jesus.

Next, notice that the lawyer used the word inherit. Inheritance is very much a legal process. So, while the lawyer should have been the expert, he failed to consider that, when he asked about eternal life, he had left the area of his expertise. Yes, he would have known what popular religion had to say, but popular religion does not control the court of God that is in the spiritual realm. Therefore, his assumed expertise was wrong.

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 Luke 14:3 about the word lawyer. The Morrish Bible Dictionary defines this word as: 'A teacher of the law, one who expounded the law. Nicodemus was probably one, for the Lord called him a 'teacher of Israel.' the Lord said of the lawyers that they 'put heavy burdens on others, but did not touch them themselves; and in their expositions they took away the key of knowledge. they did not enter in themselves, and hindered those who were entering' a solemn description that may, alas, apply to some in this day, such as are elsewhere described as 'blind leaders of the blind.' Mt 22:35; Lu 7:30; 10:25; 11:45-52; 14:3; Tit 3:13'. Note: While this and other dictionaries acknowledge the difference in authority between a scribe and a doctor of law, none of them acknowledge that the lawyer was a position of authority between the other two positions.

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 1Corinthians C10S6 about the word tempt. The functional definition for this word is: 'the primary sense is to strain, urge, press. 1. to incite or solicit to an evil act; to entice to something wrong'. Please also see the note for 1Thessalonians 3:5 about the word tempter. please also see the note for Galatians C4-S11 about the word temptation. Please also see the note for Luke 4:12 about the phrase 'do not tempt God.

We find the exact word of inherit occurring 62 times in 61 verses of the Bible and, in the New Testament, in: Matthew 5:5; Matthew 19:29; Matthew 25:34; Mark 10:17; Luke 10:25; Luke 18:18; 1Corinthians 6:9; 1Corinthians 6:10; 1Corinthians 15:50; Galatians 5:21; Hebrews 6:12; 1Peter 3:9; Revelation 21:7. Webster's 1828 defines this word as: 'to take by descent from an ancestor; to take by succession, as the representative of the former possessor; to receive, as a right or title descendible by law from an ancestor at his decease. the heir inherits the lands or real estate of his father; the eldest son of the nobleman inherits his father's title, and the eldest son of a king inherits the crown. 2. to receive by nature from a progenitor. the son inherits the virtues of his father; the daughter inherits the temper of her mother, and children often inherit the constitutional infirmities of their parents. 3. to possess; to enjoy; to take as a possession, by gift or divine appropriation; as, to inherit everlasting life; to inherit the promises. --That thou mayest live, and inherit the land which Jehovah thy God giveth thee. Deut. 16. The meek shall inherit the earth. Matt.5.
INHER'IT, v.i. to take or have possession or property. --Thou shall not inherit in our father's house. Judges 11.'. Please also see the note for Galatians C3-S20 about the word inheritance. Please also see the note for Romans C8S16 about the phrase heir.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a certain. Lu 7:30; 11:45-46; Mt 22:35 Master. Lu 18:18; Mt 19:16; Ac 16:30-31 to. Ga 3:18'.

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C10-S26 (Verse 26) Jesus asked the lawyer about the law.

He said unto him,
What is written in the law?.

Notice that Jesus answered the question with another question and the answering question was aimed at the lawyer's personal area of expertise. Therefore, he was motivated to answer the question. Jesus knew what he was trying to do and avoided the trap by not giving the answer but putting him into the position of providing answers. That way, he could not find an objection to his own answers.

In addition the having the lawyer provide the answers, Jesus asked a question that left no room for him to insert his own opinion. With neither providing opinions, there was no opening for an argument until 10:27, which was after his original question was answered and, as Luke reports, he was willing to justify himself. The lawyer asked another question based upon this motivation and, instead of answering his question directly, Jesus answered him with a parable where he received his answer but could not object to the answer without looking foolish. Since he started the fight in order to prove that he was better than Jesus, any further argument would provide results which were the opposite of his goal at the start. Therefore, he quit before he looked even more foolish.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 8:20; Ro 3:19; 4:14-16; 10:5; Ga 3:12-13,21-22'.

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C10-S27 (Verse 26) Jesus asked him what he personally knew about the law.
how readest thou?

Even there is no connecting word, this sentence is connected to the prior by the grammar. The subject of what the lawyer was to specify reading was the Mosaic Law, which Jesus asked him in the question of the prior sentence.

Notice that this question is a how question. The prior question was What is written in the law?, which was a question of interpretation. The how, of the question in the current sentence is a question of application. When considered within the context of the two prior sentences, what we have is: 'From your reading of the Mosaic Law, how would you say that the Mosaic law applies to eternal life?'. His answer, in the next sentence, is that God commands us to love Him and our neighbor as the basic focus of our life and, if we do this, we should expect God to save us.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 8:20; Ro 3:19; 4:14-16; 10:5; Ga 3:12-13,21-22'.

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C10-S28 (Verse 27) The lawyer stated the spirit of the Mosaic Law.

First Step: Love God first.

And he answering said,
Thou shalt love the Lord thy God with all thy heart,
and with all thy soul,
and with all thy strength,
and with all thy mind;.

Second Step: Love others.

and thy neighbour as thyself..

In Luke 10:25-37; Mark 10:17-25; and Luke 18:18-27 Jesus explained about inheriting eternal life. Part of that explanation is the parable about 'The Good Samaritan', which is only found in Luke's Gospel account. Please also see the Doctrinal Study called: Table of Parables in the New Testament. Please also see the Section called Jesus and the Ten Commandments in the Significant Gospel Events Study for links to other places in the Bible where God talked about this commandment.

1John 3:23 says, the same as this sentence with almost the same words.

in this sentence we have the answer from the lawyer, which is the answer taught to the Jews by the religious leaders. It is not a direct quote of any Old Testament verse, nor is it part of the 'Ten Commandments'. It is a composite of several verses such as Deuteronomy 6:5; Deuteronomy 6:5 and Deuteronomy 11:1. In addition, we see Jesus say the same thing in Matthew 22:37-40 and this command in Mark 12:29-31. in this sentence the lawyer gave this answer to a question from Jesus. In Matthew, Jesus gave the answer to a question from a lawyer. In Mark, Jesus gave the answer to a question from a scribe. Thus, we see that all are agreed on the answer. The disagreement came when people were required to apply this answer. Jesus said that God required us to apply the spirit of the answer. The scribes, lawyers and other religious leaders tried to cut it down to the bare minimum of fulfilling the letter of the law.

Please notice that Jesus did not disagree with this answer. The answer from Jesus is in the next sentence and while not directly said here, Jesus meant for him to do the spirit of the commandment. We see this by looking closely at His teaching of things like 'The Beatitudes'. However, as we read in the second next sentence, the lawyer, who represented the attitudes of the religious leaders, not only decided that he only had to keep the letter of the Mosaic Law but immediately started looking for ways to reduce his responsibility even under the letter of the law.

Please see the notes for Romans C13S1; Psalms 119:20 about the word soul. The functional definition for this word is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Please also see the note for James 1:21 about the phrase save your soul.

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition for this word is: 'This quality is called also power and force. But force is also used to denote the effect of strength exerted, or the quantity of motion'.

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition for this word is: 'Inclination; will; desire; a sense much used, but expressing less than settled purpose'. Please also see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the note for 1Corinthians 2:16 about the phrase mind of Christ. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded.

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. De 6:5; 10:12; 30:6; Mt 22:37-40; Mr 12:30-31,33-34; Heb 8:10 exp: Mt 5:43; 19:19. and thy. Le 19:18; Mt 19:19; Ro 13:9; Ga 5:13; Jas 2:8; 1Jo 3:18 General references. exp: Mt 22:37; Ro 7:10'.

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C10-S29 (Verse 28) Jesus responds to his answer.

Equivalent Section: Jesus approves his answer.

And he said unto him,
Thou hast answered right:.

Equivalent Section: Jesus tells him to now do it.

This do,
and thou shalt live..

Please note that both, Jesus and the lawyer, who represented the teaching of the religious leaders, agreed on this answer. The lawyer gave it in the prior sentence and, in this sentence, Jesus aid unto him, thou hast answered right. However, where the disagreement came in is over what is implied By this answer.

All throughout the Gospels we read that Jesus preached the kingdom of God, which is 'God's character in you today and the 1,000 years reign of Christ in the future'. It's what He told the twelve to preach when he sent them out. It's also what He told the seventy to preach when he sent them out. When we look at the 'The Beatitudes' for things like His teaching on killing (Matthew 5:21-26) we see a teaching that was the opposite of what many religious leaders teach even today. Many teach excuses for getting even while Jesus said that the law on not killing included a requirement to fix the source of anger before it became anywhere near the point of thinking to hurt another person. Thus, while they agreed on the words of the answer, they totally disagreed on the application of the answer.

In our Second Equivalent Section we read This do. in this command, Jesus is telling him to apply the law to his life. However, he must apply it the way that Jesus means, as already explained, in order to receive the promise of: and thou shalt live. However, instead of meeting the requirement for a proper application, our next sentence tells us that he started looking for excuses to not properly obey. The answer from Jesus, to his trying to disobey the proper application, is 'The Parable of the Good Samaritan'.

The theme of our chapter is 'Right Attitudes and Wrong Attitudes'. in this incident we can clearly see that this lawyer, and the religious leaders and their teaching which he represented, were definitely the 'Wrong Attitudes'. Jesus tells us the 'Right Attitudes' with 'The Parable of the Good Samaritan'. Thus, we will have no excuse when we personally face judgment if we follow the example of this lawyer and make excuses for refusing to properly apply the spirit of the law in our own life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou hast. Lu 7:43; Mr 12:34 exp: Jer 1:12. This. Le 18:5; Ne 9:29; Eze 20:11,13,21; Mt 19:17; Ro 3:19; 10:4; Ga 3:12 General references. exp: De 6:25; Ro 7:10'.

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C10-S30 (Verse 29) The lawyer tries to squirm out of the doing.

But he,
willing to justify himself,
said unto Jesus,
And who is my neighbour?.

Here we see the typical argument from many lawyers and all people who want to claim the promises of God while making excuses for why they don't have to fulfill the requirements of God for receiving those promises. However, as we see in the answering parable, these people can not out-smart God.

Please use the link in the sentence outline, above, to also see the note for this sentence in the Lord Jesus Christ Study. That note gives a different perspective on this answer from the lawyer.

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The functional definition is: 'Regular; orderly; due; suitable; exactly proportioned; proper; upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice'. 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 3:20 about the word justify. Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for the title of Just. Please also see the note for 2Peter 2:9-LJC about the word unjust.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'willing. Lu 16:15; 18:9-11; Le 19:34; Job 32:2; Ro 4:2; 10:3; Ga 3:11; Jas 2:24 And. Lu 10:36; Mt 5:43-44 General references. exp: Ge 3:12; De 6:25; Mr 10:20; Ro 7:10'.

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C10-S31 (Verse 30) Jesus starts the parable of 'The Good Samaritan'.

And Jesus answering said,
A certain man went down from Jerusalem to Jericho,
and fell among thieves,
which stripped him of his raiment,
and wounded him,
and departed,
leaving him half dead..

In Luke 10:25-37; Mark 10:17-25; and Luke 18:18-27 Jesus explained about inheriting eternal life. Part of that explanation is the parable about 'The Good Samaritan', which is only found in Luke's Gospel account. Please also see the Doctrinal Study called: Table of Parables in the New Testament. Please also see the note for this sentence in the Lord Jesus Christ Study for another perspective.

Our sentence starts with the word And, which means it is added to the prior sentence. This sentence starts the parable and is the answer from Jesus to a lawyer who thought he was so smart that he could out-think Jesus. The entire parable is added as an answer to the question in the prior sentence. The lawyer thought his question, in the prior sentence, was the perfect trap which would allow him to argue no matter what answer Jesus gave. However, as we see in 10:37, Jesus left him no 'wiggle room', no basis for further argument. Only a fool thinks they can out-smart God.

Every sentence in this parable, after the first and before the concluding question, starts with the word And, except the one sentence that tells us about the Samaritan. That sentence starts with the word But, which is still a connecting word while changing directions. Therefore, none of these sentences can be considered independent of the entire parable without violating contextual requirements. In fact, the true minimum for contextual consideration is from 10:25, where we are told And, behold, a certain lawyer stood up, and tempted him (Jesus) through 10:37, where Jesus gave him the final answer to his temptation. In addition, since the theme of our chapter is 'Right Attitudes and Wrong Attitudes', and this entire account is about a religious lawyer with a wrong attitude and Jesus telling him how to get a right attitude, we really should consider how this account fits within the theme of the entire chapter as part of our contextual consideration.

This sentence sets the condition of the parable. Reportedly, the road from Jerusalem to Jericho has, historically, been a bad road to travel because there are many places for thieves to hide and ambushes, reportedly, happened on that road. Thus, we see Jesus set His parable in a setting which was very familiar to all of the Jews. The lawyer had no basis for arguing against the setting and conditions of this parable.

Please see the note for Mark 10:46 about Jericho. The functional definition for this word is: 'A fenced city in the midst of a vast grove of palm trees, in the plain of Jordan, over against the place where that river was crossed by the Israelites (Jos 3:16). there were three different Jerichos, on three different sites, the Jericho of Joshua, the Jericho of Herod, and the Jericho of the Crusades. Er-Riha, the modern Jericho, dates from the time of the Crusades'.

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 1Peter 4:15 about the word thief. The Morrish Bible Dictionary defines this word as: 'robber, bandit.' Used by the Lord in reference to those who bought and sold in the temple. Mt 21:13; Mr 11:17; Lu 19:46. In the parable of the Good Samaritan the traveller fell among robbers. Lu 10:30,36. When the Lord was arrested He asked if they had come out as against a robber. Mt 26:55; Mr 14:48; Lu 22:52. the two malefactors crucified with the Lord were also men of this character. Mt 27:38,44; Mr 15:27. the same Greek word is translated 'robber' in the A.V. in Joh 10:1,8; John 18: 40; 2Co 11:26.
2. 'thief.' those who break through and steal secretly. Mt 6:19-20. this is the word employed in the expression "as a thief in the night," to which the unexpected coming of the Lord to the world is compared. 1Th 5:2,4; 2Pe 3:10; Re 3:3; etc. It is applied to Judas. Joh 12:6. the word 'thief' in the A.V. is always this word except in the passages quoted under No. 1'.

We find forms of the word strip in: Exodus 33:6; Numbers 20:26; Numbers 20:28; 1Samuel 18:4; 1Samuel 19:24; 1Samuel 31:8; 1Samuel 31:9; 1Chronicles 10:8; 1Chronicles 10:9; 2Chronicles 20:25; Job 19:9; Job 22:6; Isaiah 32:11; Ezekiel 16:39; Ezekiel 23:26; Hosea 2:3; Micah 1:8; Matthew 27:28; Luke 10:30. Webster's 1828 defines this word as: 'Pulled or torn off; peeled; skinned; deprived; divested; made naked; impoverished; husked, as maiz.'.

Please see the note for Luke 9:29 about the word raiment. Webster's 1828 defines this word as: 'n. for arrayment. See Array and Ray. 1. Clothing in general; vestments; vesture; garments. Gen. 24. Deut. 8. Living, both food and raiment she supplies. 2. A single garment. in this sense it is rarely used, and indeed is improper'.

Please see the note for 1Corinthians 8:12 about the word wound. The functional definition for this word is: 'To hurt by violence; as, to wound the head or the arm; to wound a tree. He was wounded for our transgressions. Isaiah 53'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wounded. Ps 88:4; Jer 51:52; La 2:12; Eze 30:24'.

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C10-S32 (Verse 31) Jesus tells about the priest.

Equivalent Section: Jesus identifies the priest.

And by chance there came down a certain priest that way:.

Equivalent Section: Jesus states his action.

and when he saw him,
he passed by on the other side..

Our sentence starts with the word And, which adds it to the prior sentence. In fact, as explained in the note for 10:31, every sentence in this parable is connected. as a result, none can be considered separate from the entire parable without violating contextual requirements.

Several preachers have preached on this parable and, rightly, stated that this priest symbolically represents all preachers and staff members who work with the Bible in preaching or teaching. Our sentence has two Equivalent Sections with the First Equivalent Section showing his opportunity to do God's work and the Second Equivalent Section showing his refusal to do so. Yes, there was a possibility that the thieves were still around and might attack him while he tried to help, but that would be a small probability. And, his fear of such proved a lack of true Biblical faith in the protection that God gives to His true workers. Therefore, regardless of the priest's position and other worldly credentials, his action proved that he was not a true servant of God. As such, his having the position while refusing to act properly within it proved that he was a hypocrite.

We find forms of the word chance in: Deuteronomy 22:6; Deuteronomy 23:10; 1Samuel 6:9; 2Samuel 1:6; Ecclesiastes 9:11; Luke 10:31; 1Corinthians 15:37. Webster's 1828 defines this word as: 'n. 1. An event that happens, falls out or takes place, without being contrived, intended, expected or foreseen; the effect of an unknown cause, or the unusual or unexpected effect of a known cause; accident; casualty; fortuitous event; as, time and chance happen to all. By chance a priest came down that way. Luke 10. 2. fortune; what fortune may bing; as, they must take their chance. 3. An event, good or evil; success or misfortune; luck. 4. Possibility of an occurrence; opportunity. You ladyship may have a chance to escape this address.
CHANCE, v.i. to happen; to fall out; to come or arrive without design, or expectation. If a birds nest chance to be before thee. Deut. 22. Ah Casca, tell us what hath chanced to day.
CHANCE, a. Happening by chance; casual; as a chance comer'. Easton's Bible Dictionary defines this word as: '(Lu 10:31). "It was not by chance that the priest came down by that road at that time, but by a specific arrangement and in exact fulfilment of a plan; not the plan of the priest, nor the plan of the wounded traveller, but the plan of God. By coincidence (Gr. sungkuria) the priest came down, that is, by the conjunction of two things, in fact, which were previously constituted a pair in the providence of God. In the result they fell together according to the omniscient Designer's plan. this is the true theory of the divine government." Compare the meeting of Philip with the Ethiopian (Ac 8:26-27). there is no "chance" in God's empire. "Chance" is only another word for our want of knowledge as to the way in which one event falls in with another (1Sa 6:9; Ec 9:'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. Ru 2:3 (margin) 2Sa 1:6; Ec 9:11 priest. Jer 5:31; Ho 5:1; 6:9; Mal 1:10 he passed. Job 6:14-21; Ps 38:10-11; 69:20; 142:4; Pr 21:13; 24:11-12; Jas 2:13-16; 1Jo 3:16-18 General references. exp: Pr 24:11.'.

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C10-S33 (Verse 32) Jesus tells about the Levite.

And likewise a Levite,
when he was at the place,
came and looked on him,
and passed by on the other side..

The Levite symbolically represents church staff who are not represented by the priest. This Levite could not deny knowing the need of the man, but took the attitude of many church workers, which is: 'Not my job'.

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

We find forms of the word Levite occurring 294 times in 266 verses of the Bible and, in the New Testament, in: Mr 2:14; Lu 3:24,29; Lu 5:27,29; Heb 7:5,9; Re 7:7. Luke 10:32; John 1:19; Acts 4:36; Hebrews 7:11. Easton's Bible Dictionary defines this word as: 'a descendant of the tribe of Levi (Ex 6:25; Le 25:32; Nu 35:2; Jos 21:3,41). this name is, however, generally used as the title of that portion of the tribe which was set apart for the subordinate offices of the sanctuary service (1Ki 8:4; Ezr 2:70), as assistants to the priests. When the Israelites left Egypt, the ancient manner of worship was still observed by them, the eldest son of each house inheriting the priest's office. At Sinai the first change in this ancient practice was made. A hereditary priesthood in the family of Aaron was then instituted (Ex 28:1). But it was not till that terrible scene in connection with the sin of the golden calf that the tribe of Levi stood apart and began to occupy a distinct position (Ex 32). the religious primogeniture was then conferred on this tribe, which henceforth was devoted to the service of the sanctuary (Nu 3:11-13). they were selected for this purpose because of their zeal for the glory of God (Ex 32:26), and because, as the tribe to which Moses and Aaron belonged, they would naturally stand by the lawgiver in his work. The Levitical order consisted of all the descendants of Levi's three sons, Gershon, Kohath, and Merari; whilst Aaron, Amram's son (Amram, son of Kohat), and his issue constituted the priestly order. The age and qualification for Levitical service are specified in Nu 4:3,23,30,39,43,47. They were not included among the armies of Israel (Nu 1:47; 2:33; 26:62), but were reckoned by themselves. they were the special guardi and of the tabernacle (Nu 1:51; 18:22-24). the Gershonites pitched their tents on the west of the tabernacle (Nu 3:23), the Kohathites on the south (Nu 3:29), the Merarites on the north (Nu 3:35), and the priests on the east (Nu 3:38). It was their duty to move the tent and carry the parts of the sacred structure from place to place. they were given to Aaron and his sons the priests to wait upon them and do work for them at the sanctuary services (Nu 8:19; 18:2-6). As being wholly consecrated to the service of the Lord, they had no territorial possessions. Jehovah was their inheritance (Nu 18:20; 26:62; De 10:9; 18:1-2), and for their support it was ordained that they should receive from the other tribes the tithes of the produce of the land. forty-eight cities also were assigned to them, thirteen of which were for the priests "to dwell in", i.e., along with their other inhabitants. Along with their dwellings they had "suburbs", i.e., "commons", for their herds and flocks, and also fields and vineyards (Nu 35:2-5). Nine of these cities were in Judah, three in Naphtali, and four in each of the other tribes (Jos 21). Six of the Levitical cities were set apart as "cities of refuge" (q.v.). thus the Levites were scattered among the tribes to keep alive among them the knowledge and service of God. (See Priest.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 109:25; Pr 27:10; Ac 18:17; 2Ti 3:2 exp: Pr 24:11'.

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C10-S34 (Verse 33-34) Jesus tells about the Samaritan.

Equivalent Section: Jesus identifies the Samaritan.

But a certain Samaritan,
as he journeyed,
came where he was:.

Equivalent Section: Jesus tells his actions.

and when he saw him,
he had compassion on him,
And went to him,
and bound up his wounds,
pouring in oil and wine,
and set him on his own beast,
and brought him to an inn,
and took care of him..

Our sentence starts with the word But, which continues the subject of the prior sentence while changing directions. In fact, as explained in the note for 10:31, every sentence in this parable is connected. as a result, none can be considered separate from the entire parable without violating contextual requirements.

The Jews were probably some of the most prejudicial people who ever lived. They hated and despised the Samaritans because they were half Jews. Thus, by using a Samaritan in His parable, Jesus the Jews who were supposed to be the best example of God's love to what were considered to be the people with the worst character in the world and made the worst seem to be the best person by a far margin.

Please see the note for Romans C9S13 about the word compassion. The functional definition for this word is: ' A suffering with another. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret'.

Please see the note for Luke 8:29 about the word bound. The functional definition for this word is: 'a limit'.

Please see the note for Matthew 26:12 about the word pour. Webster's 1828 defines this word as: 'to throw, as a fluid in a stream, either out of a vessel, or into it; as, to pour water from a pail, or out of a pail; to pour wine into a decanter. Pour is appropriately but not exclusively applied to fluids, and signifies merely to cast or throw, and this sense is modified by out, from, in, into, against, on, upon, under, etc. It is applied not only to liquors, but to other fluids, and to substances consisting of fine particles; as, to pour a stream of gas or air upon a fire; to pour out sand. It expresses particularly the bestowing or sending forth in copious abundance. I will pour out my Spirit upon all flesh. Joel 2. to pour out dust. Lex.14. 2. to emit; to send forth in a stream or continued succession. London doth pout out her citizens. 3. to send forth; as, to pour out words, prayers or sighs; to pour out the heart or soul. Ps.62.42. 4. to throw in profusion or with overwhelming force. I will shortly pour out my fury on thee. Ezek.7.
POUR, v.i. to flow; to issue forth in a stream, or continued succession of parts; to move or rush, as a current. the torrent pours down from the mountain, or along the steep descent. 1. to rush in a crowd or continued procession. A ghastly band of giants, All pouring down the mountain, crowd the shore.'.

We find forms of the word oil occurring 204 times in 189 verses of the Bible and, in the New Testament, in: Matthew 25:3-4; Matthew 25:8; Mark 6:13; Luke 7:46; Luke 10:34; Luke 16:6; Hebrews 1:9; James 5:14; Revelation 6:6; Revelation 18:13. Fausset's Bible Dictionary defines this word as: 'Its three principal uses among the Hebrew were: (1) to anoint the body so as to mollify the skin, heal injuries, and strengthen muscles (Ps 104:15; 109:18; 141:5; Isa 1:6; Lu 10:34; 2Ch 28:15; Mr 6:13; Jas 5:14) (See ANOINT.) (2) As we use butter, as food (Nu 11:8; 1Ki 17:12; 1Ch 12:40; Eze 16:13,19; Ho 2:5). (3) to burn in lamps (Ex 25:6; Mt 25:3). Type of the Holy Spirit's unction (2Co 1:21; 1Jo 2:20,27) and illumination (Zec 4:11-12). the supply of grace comes not from a dead reservoir of oil, but through living "olive trees." Ordinances and ministers are channels, not the grace itself; Zec 4:14, "anointed ones," Hebrew sons of oil; Isa 5:1, "very fruitful hill," Hebrew "horn of the son of oil." the Lord Jesus has the fullness of grace from the double olive tree of the Holy Spirit, so as to be at once our priest and king; He is the tree, ministers the branches, "emptying the golden oil out of themselves" for the supply of the church and to the glory of the Author of grace. In the sanctuary oil served the three purposes: (1) anointing the priests and holy things, (2) as food in the bloodless offerings (minchah), (3) it kept alive the lights in "the pure candlestick," "the lamp of God" (1Sa 3:3) in the holy place. Messiah is the Antitype "anointed with the oil of gladness above His fellows" (Heb 1:9; Ps 45:7); not only above us, the adopted members of God's family, but above the angels, partakers with Him, though infinitely His inferiors, in the holiness and joys of heaven. His anointing with "the oil of exulting joy" took place not at His baptism when He began His ministry for us, but at His triumphant completion of His work, at His ascension (Eph 4:8; Ps 68:18), when He obtained the Holy Spirit without measure (Joh 3:34), to impart to us in measure. the oil of gladness shall be in the fullest sense His "in the day of His espousals, in the day of the gladness of His heart" (Song 3:11; Re 19:7). Guests were anointed with oil at feasts; so He anoints us, Ps 23:5. The offering of oil on the altar was the offerer's acknowledgment that all his spiritual gifts were from Jehovah. the "beaten oil" for the sanctuary light was made from olives bruised in a mortar. So Messiah's bruising preceded His pouring out the Spirit on us (Ex 25:6; 27:20). the olives were sometimes "trodden" (Mic 6:15), or "pressed" in a "press," making the fats overflow (Joe 2:24; 3:13; Hag 2:16). the oil was stored in cellars, in cruses (1Ki 17:14). Solomon supplied Hiram with "20,000 baths of oil" (2Ch 2:10), "20 measures of pure oil" (1Ki 5:11). Oil was exported to Egypt as the special produce of Palestine (Ho 12:1). Meat offerings were mingled or anointed with oil (Le 7:10,12); but the sin offering and the offering of jealousy were without oil (Le 5:11; Nu 5:15). the oil indicated" gladness"; its absence sorrow and humiliation (Isa 61:3; Joe 2:19; Ps 45:7).'.

Nave's Topical Bible provides references for the word oil as: 'Sacred: Ex 30:23-25; 31:11; 35:8,15,28; 37:29; 39:38; Nu 4:16; 1Ch 9:30. Punishment for profaning: Ex 30:31-33. Used for idols: Eze 23:41. Illuminating, for tabernacle: Ex 25:6; 27:20; Le 24:2-4. Fordomestic use: Mt 25:3. Used for food: Le 2:4-5; 14:10,21; De 12:17; 1Ki 17:12-16; Pr 21:17; Eze 16:13; Ho 2:5. Used for the head: Ps 23:5; 105:15; Lu 7:46. Used for anointing kings: 1Sa 10:1; 16:1,13; 1Ki 1:39. Tribute paid in: Ho 12:1. Commerce in: 2Ki 4:1-7. Petroleum (?): Job 29:6'.

Thompson Chain Topics provides references for the word oil as: 'For Lamps: Ex 27:20; Le 24:2; Mt 25:3. ForFood: Ex 29:2; Le 2:15; 6:15; 1Ki 17:12; Eze 16:13. Figuratively used: Ps 23:5; 45:7; 141:5; Isa 61:3; Zec 4:12. ForAnointing: Ex 29:7; 30:25; 37:29; 1Sa 10:1; 1Ch 9:30; Ps 133:2. As a Remedy: Isa 1:6; Mr 6:13; Lu 10:34; Jas 5:14; Re 3:18'.

Torrey's Topical Textbook provides references for the word oil as: 'Ps 104:14-15. Comes from the earth: Ps 104:14-15. KINDS OF, MENTIONED: Olive: Ex 30:24; Le 24:2. Myrrh: Es 2:12. Extracted by presses: Hag 2:16; Mic 6:15. The poor employed in extracting: Job 24:11. Canaan abounded in: De 8:8. DESCRIBED AS. Soft: Ps 55:21. Smooth: Pr 5:3. Penetrating: Ps 109:18. Healing: Isa 1:6; Lu 10:34. The ointments of the Jews made of perfumes mixed with: Ex 30:23-25; Joh 12:3. Jews often extravagant in the use of: Pr 21:17. Was titheable by the law: De 12:17. First-fruits of, given to God: De 18:4; 2Ch 31:5; Ne 10:37. USED: forfood: 1Ki 17:12; Eze 16:13. Foranointing the person: Ps 23:5; 104:15; Lu 7:46. Foranointing to offices of trust: Ex 29:7; 1Sa 10:1; 1Ki 19:16. Foranointing the sick: Mr 6:13; Jas 5:14. In God's worship: Le 7:10; Nu 15:4-10. In idolatrous worship: Ho 2:5,8. Forlamps: Ex 25:6; 27:20; Mt 25:3. When fresh especially esteemed: Ps 92:10. Dealing in, a trade: 2Ki 4:7. Exported: 1Ki 5:11; Eze 27:17; Ho 12:1. Sold by measure: 1Ki 5:11; Lu 16:6. KEPT IN: Boxes: 2Ki 9:1. Horns: 1Ki 1:39. Pots: 2Ki 4:2. Cruises: 1Ki 17:12. Cellars: 1Ch 27:28. Storehouses: 2Ch 32:28. Stores of, laid up in fortified cities: 2Ch 11:11. Failure of, a severe calamity: Hag 1:11. Miraculous increase of: 2Ki 4:2-6. ILLUSTRATIVE OF: the unction of the Holy Spirit: Ps 45:7; 89:20; Zec 4:12. The consolation of the gospel: Isa 61:3. Kind reproof: Ps 141:5'.

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'. Please also see the note for Luke 7:34 about the word winebibber. Please also see the note for Matthew 21:33-34 about the word winepress.

Please see the note for Acts 7:42 about the word beast. The functional definition for this word is: 'Any animal that is not man. Sometimes it means quadrupeds, and not creeping things'.

We find forms of the word inn in: Genesis 42:27; Genesis 43:21; Exodus 4:24; Luke 2:7; Luke 10:34. The Morrish Bible Dictionary defines this word as: 'We read of the inn as early as Ge 42:27; 43:21, when Jacob sent to Egypt for corn. As the word malon signifies simply 'lodging place,' at first nothing more may be implied than a place near water, where travellers usually rested. It would soon have been found that persons travelling long distances needed protection and some better resting place at night, which led to such places being provided at certain stations. those known in the East were merely enclosures walled round for security, with covered compartments attached to the walls, where travellers could recline, and place their goods. It was at an inn that Zipporah circumcised her son. Ex 4:24. In the N.T. when the Lord was born, the word for 'inn' is, which is translated 'guest-chamber' in Mr 14:14; Lu 22:11; and may refer to a lodging house. Travellers have found such accommodation, and at times cattle occupied part of the house, which might account for a 'manger' being found there. In Lu 10:34 the word is , 'a house for the reception of strangers,' a road-side inn. As there was a 'host' to whom the injured man was committed, it was doubtless a better place than a Khan'.

Please see the note for Philippians 2:28 about the word care. The functional definition for this word is: 'Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil. Caution; a looking to; regard; attention, or heed, with a view to safety or protection, as in the phrase, take care of yourself'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Samaritan. Lu 9:52-53; 17:16-18; Pr 27:10; Jer 38:7-13; 39:16-18; Joh 4:9; 8:48 he had. Lu 7:13; Ex 2:6; 1Ki 8:50; Mt 18:33 General references. exp: Pr 25:21'.

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C10-S35 (Verse 35) Jesus continues with the actions of the Samaritan.

First Step: He paid for further care.

And on the morrow when he departed,
he took out two pence,
and gave them to the host,
and said unto him,
Take care of him;.

Second Step: he promised to cover all future bills.

and whatsoever thou spendest more,
when I come again,
I will repay thee..

Our sentence has two Steps with the First Step telling us what the Samaritan personally did to care for the man and the Second Steps telling us what he arranged for the inn keeper to do. Obviously, he went well beyond what most people would do, even the most civic minded person. Toa certain extent, we might even consider that Jesus went beyond what anyone had ever done for a stranger in order to try and get through the mental block that this lawyer had obviously put up in his mind. With the great contrast between how Jesus pictured the priest and the Levite as compared to the Samaritan, the lawyer could not defend the actions of the priest and the Levite. At the same time, the actions that Jesus described for the priest and the Levite were quite believable. On the other side, the lawyer deliberately lived a life which ignored Samaritans. Therefore, he could not refute what Jesus said about the Samaritan. He might have suspected that it was an exaggeration of behavior, but he had no basis for disputing the claim and he also knew that the reported behaviors of the priest and the Levite were quite believable.

Please see the note for Mark 11:12-13 about the word morrow. Webster's 1828 defines this word as: 'the day next after the present. Till this stormy night is gone, And th' eternal morrow dawn. this word is often preceded by on or to. the Lord did that thing on the morrow. Ex.9. to morrow shall this sign be. Ex.8. So we say, to night, to day. to morrow is equivalent to on the morrow. 2. the next day subsequent to any day specified. But if the sacrifice of his offering shall be a vow or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice; and on the morrow also the remainder of it shall be eaten. Lev.7. Good morrow, a term of salutation; good mourning'.

We find forms of the word pence in: Matthew 18:28; Mark 14:5; Luke 7:41; Luke 10:35; John 12:5. Webster's 1828 defines this word as: 'The plural of penny, when used of a sum of money or value. When pieces of coin are mentioned, we use pennies.'. Please also see the note for John 6:7 about the word penny. Easton's Bible Dictionary defines this word as: '(Gr. denarion), a silver coin of the value of about 7 1/2d. or 8d. of our present money. It is thus rendered in the New Testament, and is more frequently mentioned than any other coin (Mt 18:28; 20:2,9,13; Mr 6:37; 14:5, etc.). It was the daily pay of a Roman soldier in the time of Christ. In the reign of Edward III. an English penny was a labourer's day's wages. this was the "tribute money" with reference to which our Lord said, "Whose image and superscription is this?" When they answered, "Caesar's," he replied, "Render therefore to Caesar the things that are Caesar's; and to God the things that are God's " (Mt 22:19; Mr 12:15)'.

We find forms of the word host occurring 491 times in 463 verses of the Bible and, in the New Testament, in: Luke 2:13; Luke 10:35; Acts 7:42; Romans 16:23. Easton's Bible Dictionary defines this word as: 'an entertainer (Ro 16:23); a tavern-keeper, the keeper of a caravansary (Lu 10:35). In warfare, a troop or military force. this consisted at first only of infantry. Solomon afterwards added cavalry (1Ki 4:26; 10:26). Every male Israelite from twenty to fifty years of age was bound by the law to bear arms when necessary (Nu 1:3; 26:2; 2Ch 25:5). Saul was the first to form a standing army (1Sa 13:2; 24:2). this example was followed by David (1Ch 27:1), and Solomon (1Ki 4:26), and by the kings of Israel and Judah (2Ch 17:14; 26:11; 2Ki 11:4, etc.)'.

Please see the note for 2Corinthians 12:15 about the words spend / spent. The functional definition for this word is: 'To make expense; to make disposition of money'.

We find forms of the word repay in: Deuteronomy 7:10; Job 21:31; Job 41:11; Proverbs 13:21; Isaiah 59:18; Luke 10:35; Romans 12:19; Philemon 1:19. Webster's 1828 defines this word as: 'To pay back; to refund; as, to repay money borrowed or advanced. 2. to make return or requital; in a good or bad sense; as, to repay kindness; to repay an injury. Benefits which cannot be repaid - are not commonly found to increase affection. 3. to recompense, as for a loss. 4. to compensate; as false honor repaid in contempt'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'two pence. Mt 20:2 the host. Ro 16:23 whatsoever. Lu 14:13; Pr 19:17 General references. exp: Pr 25:21.'.

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C10-S36 (Verse 36) Jesus asks the lawyer for a judgment.

Which now of these three,
thinkest thou,
was neighbour unto him that fell among the thieves?.

Here we have the question from Jesus which trapped the lawyer. He thought he would trap Jesus and learned how foolish he had been. The answer that he gives, in the next sentence, is the only possible reasonable answer. He would only make himself look even more foolish to give any other answer. I personally doubt if he obeyed the final command from Jesus. However, it is clear from this parable that Jesus wants us to act like the Samaritan and trust God to take care of us when people try to take advantage of our acting like Jesus would act.

Please 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thinkest. Lu 7:42; Mt 17:25; 21:28-31; 22:42 was. Lu 10:29 General references. exp: Pr 25:21'.

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C10-S37 (Verse 37) The lawyer answers.

And he said,
He that shewed mercy on him..

As already explained in the note for the prior sentence, this is the only possible answer that the lawyer could give without looking even more foolish than he already did. Now, many people act stupid and try to stick with a foolish position even when trapped like this lawyer was, but he had to know that if he did that then he would lose business. People expect lawyers to put winning before their personal pride and a lawyer who continues in a fight that he has already lost, especially when it so obvious that he does it only for pride, quickly destroys his reputation and business.

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

Please see the notes 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He that. Pr 14:21; Ho 6:6; Mic 6:8; Mt 20:28; 23:23; 2Co 8:9; Eph 3:18-19; 5:2; Heb 2:9-15; Re 1:5 General references. exp: 1Jo 4:11,21'.

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C10-S38 (Verse 37) Jesus commands the application of the parable.

Then said Jesus unto him,
Go,
and do thou likewise..

This sentence is the concluding command which follows the parable. Here we read a command to personally (thou) go and do. This sentence literally says: 'you personally must Go, and do likewise'. The note for this sentence, in the Lord Jesus Christ Study, explains this truth with more detail.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: ' Go. Lu 6:32-36; Joh 13:15-17; 1Pe 2:21; 1Jo 3:16-18,23-24; 4:10-11 General references. exp: 1Jo 4:11,21'.

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C10-S39 (Verse 38) The start of the last incident in our chapter.

Equivalent Section: Jesus deliberately went to a certain village.

Now it came to pass,
as they went,
that he entered into a certain village:.

Equivalent Section: Jesus deliberately went to a certain house.

and a certain woman named Martha received him into her house..

In Luke 10:38-42 we read that Martha complained to Jesus about her sister Mary spending time to learn about Jesus and His doctrine instead of helping with housework. Jesus told Martha: Martha, Martha, thou art careful and troubled about manythings: But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. Here we see that drawing close to God is more important than any responsibility that we have in this world. This is the last incident that Luke puts in this chapter and, because of the position, he probably felt it was the most important incident to support his theme. The theme of this chapter is: 'Right Attitudes and Wrong Attitudes'. Here we see that, even though these two sisters were both saved and close to Jesus, one had the right attitude and one had the wrong attitude.

Our sentence starts with the word Now, which means: 'after you understand what came before this'. Basically, Luke is starting the report of the last incident he provides which supports the theme of this chapter. We are to understand the theme which runs through this chapter so that we can see how it also applies to this last incident.

The rest of our sentence is telling us the circumstances of this incident. Jesus and His disciples came to the village and to this home. Martha, like a lot of women, felt that it was her duty to immediately start fixing a mean for the people who had been walking all day before they arrived. She had then sit down and she got busy. While she was busy and everyone else was sitting there, Jesus, apparently, started teaching like we read Him doing all throughout His ministry. In addition, our next sentence says that the problem was that Mary sat and listened to His teaching. So, we know what Jesus was doing while Martha prepared a meal.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a certain. Joh 11:1-5; 12:1-3 received. Lu 8:2-3; Ac 16:15; 2Jo 1:10'.

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C10-S40 (Verse 39) Martha's sister was named Mary.

And she had a sister called Mary,
which also sat at Jesus' feet,
and heard his word..

There are several different Mary mentioned in the Gospels and I will not sort them out as there can be arguments over such identification and I see no doctrinal purpose of such. The reader can do as he wishes on this sort. in this sentence, this Mary is called Mary Magdalene.

Our sentence starts with the word And, which adds it to the prior sentence. As explained in the note for the prior sentence, Jesus taught while Martha fixed a meal. Mary was busy listening and learning spiritual things. She was the only disciple who is reported to believe the prophecy by Jesus that He would suffer and die at the hands of the religious leaders. All others who heard, including all of the twelve, were in denial and refused to believe the prophecy.

Please see the note for Romans C16S1 about the word sister. The functional definition for this word is: 'a female child of the same parent as another identified person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Lu 2:46; 8:35; De 33:3; Pr 8:34; Ac 22:3; 1Co 7:32-40 General references. exp: 2Ch 9:7; Pr 18:15.'.

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C10-S41 (Verse 40) Martha complained to Jesus about Mary.

But Martha was cumbered about much serving,
and came to him,
and said,
Lord,
dost thou not care that my sister hath left me to serve alone?.

In John 11:20-28, we read that Martha had a critical attitude towards Jesus because He did not arrive in time to prevent her brother, Lazarus, from dying. When we understand more about Martha, we realize that her attitude was because she was more concerned about doing things than about her personal relationship with Jesus. Others make the same mistake and they need to be corrected as to what is truly the most important thing to spend our time on.

Please see the note for this sentence in the Lord Jesus Christ Study. That note explains the error made by Martha and how it is similar the same error made by Peter. Yes, Martha called Him Lord, and she wanted Him to use His authority to order her sister about. However, she did not want Him to be Lord over her. That mistake is why she brought this complaint against her personal Lord.

We find forms of the word cumbered in: Luke 10:40; Luke 13:7. King James Bible Companion defines this word a: 'To be overwhelmed with cares. Lu 10:40'.

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

Please see the note for Romans C16S1 about the word sister. The functional definition for this word is: 'a female child of the same parent as another identified person'.

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: 'cumbered. Lu 12:29; Joh 6:27 dost. Mt 14:15; 16:22; Mr 3:21 my. Lu 9:55; Jon 4:1-4 General references. exp: 2Ch 9:7'.

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C10-S42 (Verse 40) Martha demanded that Jesus correct Mary.
bid her therefore that she help me.

Here we see Martha's demand that she had hoped would come across as a request. Sometimes we get so busy doing work for God and the church that we lose our perspective. People can get so busy that they stop taking time to maintain their own relationship with God. They can get busy trying to make things 'perfect' that really don't have to be so and they become upset with others who don't agree with all of the extra work and refuse to help with it. There can be these and other reasons but it comes down to a simple thing. As Romans 14 explains, we must each personally stand before the judgment seat of Christ. He is Lord, not us. Therefore, when another saved person is not doing what we think they should do, but we do not have at least two places where the Bible literally says that their actions are wrong, then we need to leave them alone and let God deal with them as God sees fit. In the mean while, we need to do what we can to serve our Lord and if it is less than we want or it takes longer than we want then we need to accept that God knows what is going on and if God wanted things different then God would arrange for that to happen. It's called letting the Lord be the Lord.

Please see the note for Luke 7:39 about the word bid. The functional definition for this word is: 'To ask; to request; to invite'. Please see the note for Acts 11:12 about the word bade. Please see the note for Luke 7:39 about the word bidden. Both of these words are past-tense forms of the word bid. Please also see the note for 1Timothy 4:1 about the word forbid. Please also see the notes for Romans C3S6 and Galatians C3S25 about the phrase God forbid.

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: 'General references. exp: 2Ch 9:7'.

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C10-S43 (Verse 41-42) Jesus corrected Martha.

Equivalent Section: Jesus recognized the concern of Martha.

And Jesus answered and said unto her,
Martha,
Martha,
thou art careful and troubled about manythings:.

Equivalent Section: Jesus told her there was a greater priority.

But one thing is needful:.

Equivalent Section: Jesus told he that Mary had chosen the greater priority.

and Mary hath chosen that good part,
which shall not be taken away from her..

Our sentence starts with the word And, which adds this answer to the demands from Martha in the prior sentence. Our sentence has three Equivalent Section which each says, in a different way, why Martha will not get her demand. In the First Equivalent Section, Jesus recognizes the concern that Martha has. He makes it clear that He understands her concern and what motivates her demand. Thus, he is not just brushing off her with her concern.

In the Second Equivalent Section, Jesus gently corrects Martha. He tells her that there is something else that has a higher priority than her concern, because it is needful. Yes, the work would be completed quicker if Mary helped Martha, but avoiding a delay for the meal was not needful. The same thing happens to many busy workers. They get so absorbed in their work that they lose focus on the bigger picture and can become resentful of others who do not make their particular job the focus of their life also.

In the third Equivalent Section, Jesus says that He will not do what Martha demands. In the end, God is Lord, not us. We need to keep this in mind when we find ourselves getting upset with other saved people who seem like they could really help us with the work of God but refuse to do so or provide what we think is inadequate support. For example, many missionaries in poor countries can easily become resentful of saved people living in rich countries who provide little or no financial support for the mission work. When we find ourselves feeling this way, we need to remember that God is in charge and not us. We also need to remember that we do not know everything that is going on and that God may have a reason for that other person doing what we think is not important. in this case, I believe that Jesus was preparing Mary for he act of washing His feet with her hair. But, regardless of all other considerations, we will each personally stand before the judgment seat of Christ. We need to concentrate on our own personal relationship with God and the work that God gives us to do and let God deal with our brother whom God has not set under our personal authority.

Please see the note for Philippians 2:28 about the word careful. The functional definition for this word is: 'full of care'.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition for this word is: 'To agitate; to disturb; to put into confused motion'.

Please see the note for 2Timothy 2:4 about the words chosen. The functional definition for this word is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou. Lu 8:14; 21:34; Mr 4:19; 1Co 7:32-35; Php 4:6 many. Ec 6:11; Mt 6:25-34 General references. exp: 2Ch 9:7.
one. Lu 18:22; Ps 27:4; 73:25; Ec 12:13; Mr 8:36; Joh 17:3; 1Co 13:3; Ga 5:6; Col 2:10-19; 1Jo 5:11-12 exp: Php 3:13. chosen. De 30:19; Jos 24:15,22; Ps 17:15; 119:30,111,173 good. Ps 16:5-6; 142:5 which. Lu 8:18; 12:20,33; 16:2,25; Joh 4:14; 5:24; 10:27-28; Ro 8:35-39; Col 3:3-4; 1Pe 1:4-5 General references. exp: 2Ch 9:7; Mt 25:28; Lu 12:31'.

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Interpretive Study of Luke's Gospel 9-10

Luke Chapter 9

links to sentences in this chapter:

Chapter theme: the Twelve Receive Spiritual Maturity

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 10

links to sentences in this chapter:

Chapter theme: Right Attitudes and Wrong Attitudes

The Treasury of Scripture Knowledge provides a chapter outline as:

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