Interpretive Study of Luke's Gospel 11-12

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 11

links to sentences in this chapter:

C11-S1 (Verse 1), C11-S2 (Verse 2), C11-S3 (Verse 2), C11-S4 (Verse 2), C11-S5 (Verse 3), C11-S6 (Verse 4), C11-S7 (Verse 4), C11-S8 (Verse 5-6), C11-S9 (Verse 6-7), C11-S10 (Verse 8), C11-S11 (Verse 9), C11-S12 (Verse 10), C11-S13 (Verse 11), C11-S14 (Verse 11), C11-S15 (Verse 11-12), C11-S16 (Verse 12-13), C11-S17 (Verse 14), C11-S18 (Verse 14), C11-S19 (Verse 15), C11-S20 (Verse 16), C11-S21 (Verse 17), C11-S22 (Verse 18), C11-S23 (Verse 18), C11-S24 (Verse 19), C11-S25 (Verse 19), C11-S26 (Verse 20), C11-S27 (Verse 21-22), C11-S28 (Verse 23), C11-S29 (Verse 24), C11-S30 (Verse 25), C11-S31 (Verse 26), C11-S32 (Verse 27), C11-S33 (Verse 28), C11-S34 (Verse 29), C11-S35 (Verse 30), C11-S36 (Verse 31), C11-S37 (Verse 32), C11-S38 (Verse 33), C11-S39 (Verse 34), C11-S40 (Verse 35), C11-S41 (Verse 36), C11-S42 (Verse 37), C11-S43 (Verse 38), C11-S44 (Verse 39), C11-S45 (Verse 40), C11-S46 (Verse 40-41), C11-S47 (Verse 42), C11-S48 (Verse 42), C11-S49 (Verse 43), C11-S50 (Verse 43), C11-S51 (Verse 44), C11-S52 (Verse 44), C11-S53 (Verse 45), C11-S54 (Verse 46), C11-S55 (Verse 46), C11-S56 (Verse 47), C11-S57 (Verse 47), C11-S58 (Verse 48), C11-S59 (Verse 49-51), C11-S60 (Verse 52), C11-S61 (Verse 52), C11-S62 (Verse 53-54).

Please use This link to see the chapter summary.

Chapter theme: Spiritual Evidence of Belonging to God

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 11:1-4, we read that the disciples asked Lord, teach us to pray. The answer from Jesus is what people call 'the Lord's prayer' but what is truly 'the example prayer'.

In Luke 11:5-8, we read the parable called 'The Friend at Midnight'. It is also found in the Table of Parables in the New Testament.

In Luke 11:9-13; Matthew 7:7-8; Matthew 21:22; Mark 11:24-26; John 14:13-15; John 15:7; John 15:16-17; John 16:23-24 we read promises of answered prayer along with some requirements that must be met in order to receive the answer to prayers.

In Luke 11:14 and Matthew 9:32-33, we read that Jesus cast out a dumb devil. This then led to the Pharisees, and other people, claiming that He used the power of Beelzebub to cast out devils.

In Luke 11:15-16; Matthew 12:24 and Mark 3:22 we are told that the Pharisees or other people claimed that Jesus did His miracles by the power of Beelzebub. Please see the Significant Gospe lEvents for links to where Jesue dealt with devils. This incident was also referenced by Jesus in Matthew 10:25.

In Luke 11:17-26; Matthew 12:25-28 and Mark 3:23-26 we have the doctrinal rebuttal by Jesus to their lie that He did His miracles by the power of Beelzebub.

In Luke 11:21-22; Matthew 12:29 and Mark 3:27, we read the parable about 'Robbing Strong Man's House'. It is also found in the Table of Parables in the New Testament.

In Luke 11:23 and Matthew 12:30, we read that Jesus said: He that is not with me is against me: and he that gathereth not with me scattereth.

In Luke 11:24-26 and Matthew 12:43-45, we read the parable of 'the unclean spirit'. It is also found in the Table of Parables in the New Testament.

In Luke 11:27-28, we have a woman saying how blessed His mother, Mary, was. This is the first recorded worship of Mary. Jesus answers with: Yea rather, blessed are they that hear the word of God, and keep it. This is our true evidence that we belong to God.

In Luke 11:29-32; Matthew 12:39-45 and Matthew 16:4 we are told that the Jews demanded another sign from Jesus and He told them they would not get another sign besides the sign of Jonas. Jesus also said that past generations would rise up in judgment against the current generation of Jews because the earlier generation believed with far less signs than the current generation of Jews received but the current generation still refused to believe. We see a similar account in Mark 8:11-13.

In Luke 11:33-36; Matthew 5:14-16; Mark 4:21-23 and Luke 8:16-18 we read 'The Parable of Lighted Candle'. Please notice that it is used in more than one context. This lets us know that the truth is applicable in many context. In addition to where we find this parable, we see a similar warning in Matthew 6:4; Matthew 6:6; Matthew 6:18; Matthew 10:26; Luke 12:2 and John 3:21. It is also found in the Table of Parables in the New Testament.

In Luke 11:37-44, we have an account of a certain Pharisee besought (Jesus) to dine with him. This led to Jesus giving a lesson on the difference between external physical cleanliness and the spiritual internal cleanliness. Jesus then says But woe unto you, Pharisees! and gives three different examples on how they were clean externally but truly dirty internally.

In Luke 11:45-52, we read that one of the lawyers who were at the dinner said: Master, thus saying thou reproachest us also. In response, Jesus gave a similar, but different, condemnation of the lawyers.

In Luke 11:53-54, we read that the scribes and the Pharisees started open war with Jesus. Where, in the past, they were trying to hide their disagreement with Him and His doctrine, at this point they are no more hiding their disagreement.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-10. Christ teaches us to pray, and that instantly;
11-13. assuring us that God will give all good things to them that ask him.
14-26. He, casting out a dumb devil, rebukes the blasphemous Pharisees;
27-28. and shows who are blessed;
29-36. preaches to the people;
37-54. and reprehends the outward shew of holiness in the Pharisees, scribes, and lawyers.'.

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C11-S1 (Verse 1) The start of the next incident.

And it came to pass,
that,
as he was praying in a certain place,
when he ceased,
one of his disciples said unto him,
Lord,
teach us to pray,
as John also taught his disciples..

Some preachers have made a point about this request being: teach us to pray and not 'teach us how to pray'. However, the answer from Jesus is: 'how to pray'. Thus, even though I have never heard this preached, I believe that the lack of prayer is often due to the lack of knowing the right way to effectively pray. Prayer done the wrong way, or for the wrong reason, or for failure to meet other requirements from God, turns out to be ineffective. Enough of those results will discourage anyone from praying. Therefore, it is my conclusion that Jesus taught us 'how to pray' because learning how to get results from our prayers is probably the main motivator to getting people to pray more.

Luke uses the phrase it came to pass to start a new subject, which is why we are at the beginning of a new chapter. The theme of our chapter is: 'Spiritual Evidence of Belonging to God'. The first evidence is that someone prays the way that God is willing to listen to a prayer. Formalized prayer, such as found in a prayer book, is ignored by God most of the time. True prayer is talking to God with the right attitude. What follows this sentence is what many call 'The Lord's Prayer' but which is truly 'The Example Prayer'. (The true 'Lord's prayer' is in the Gospel of John and made by our Lord at 'the Last Supper' for His disciples.)

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 this sentence in the Lord Jesus Christ Study about their use of the title Lord.

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 note for Hebrews 10:2 about the word cease. The functional definition for this word is: ' to stop moving, acting or speaking; to leave of; to give over; followed by from before a noun'. Please also see the note for Luke 9:30 about the word decease.

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 1Corinthians C12S27 about the word teach / taught. The functional definition for this word is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. The word taught is the past-tense form of the word teach. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'.

Please see the 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: 'that. Lu 6:12; 9:18,28; 22:39-45; Heb 5:7 teach. Ps 10:17; 19:14; Ro 8:26-27; Jas 4:2-3; Jude 1:20 General references. exp: Ex 4:12'.

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C11-S2 (Verse 2) The model prayer.

And he said unto them,
When ye pray,
say,
Our Father which art in heaven,
Hallowed be thy name..

There are several sentences in this prayer. Below is an Explanation which covers all of them as a single unit since that is how we must consider this prayer for contextual requirements.

In these two Gospel accounts we see similar instructions with Luke saying that Jesus started with When ye pray while Matthew tells us that He started with After this manner therefore pray ye. Yes, some liars and devil deceived people claim that this shows a conflict in the Bible, but it does not. Such a claim demands that Jesus only taught this very important subject only once, which is extremely unlikely. There is no conflict once we accept that Jesus quite probably did, in fact, teach this very important subject more than once. In addition, this is a 'Model Prayer'. It is not to be said literally like some recording being played on a loop. Therefore, if some words vary it is preferable. True prayer is talking to God and we don't talk to other people by only repeating some written sentences over and over. Matthew 6:7 says: But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. therefore, variance in wording is not a hindrance but is actually more like true prayer which truly is 'talking to God'.

Our sentence, here in Luke, starts with the word And, which means it is added to the prior sentence. There we read: one of his disciples said unto him, Lord, teach us to pray. His response was to teach them how to pray because some things are only learned by doing. Many so-called prayers are not answered by God, in spite of what popular religious doctrine claims. However, in order to get an answer from God, and know that we received that answer, we need to pray in the way that God requires. In addition, people stop praying when they feel that God never answers but are encouraged to pray more as they feel that God answers their prayers, even when the answer is 'no'. Therefore, by giving them, and us, a model of how to pray effectively, Jesus did, in fact, provide the method for them to learn to pray.

The first thing to notice is that we are addressing God as our Father. Lots of people like to preach about our being able to pray Abba, Father (Mark 14:36; Romans 8:15; Galatians 4:6). However, our references don't say that and the context is not the same as those other references. In our current references, the word Father is used to identify a relationship to a son. Doctrinally, a son 'receives the character of the father'. Therefore, in our model prayer, Jesus is telling us that we have to be willing to 'receive the character of God the Father'. Those people who are not saved and those people who are not willing for God the Father to make them holy and righteous are wasting their time.

Next, we need to acknowledge that He is our Father. Matthew 5:23-24 tells us: Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. think about it. Godly parents are going to love all of their children and be upset when their children fight against each other. God the Father is the same. Therefore, we not only need to be right with other saved people if we want our prayers answered, but, as one pastor said: 'The best way to get something from God for your self or your family is to ask God to give it to another child of God'. Of course, this makes no sense to our flesh but it is how we walk by faith.

Next, both of our references tell us to pray: which art in heaven, Hallowed be thy name. Isaiah 6:1-4 give us a picture of how the prophet changed the way that he served God when Isaiah saw God as high, holy and greater than any other being. Several preachers have preached on how the attitude found in the first 5 chapters of the book of Isaiah are different from everything after he had this vision of God. This reference in Isaiah is the best I can think of for how we are to view God the Father as we offer personal worship at the start of our prayer. Unless we get our own attitude right first, we will not pray right and will, probably, waste our time. By starting with a recognition of God's power, authority and holiness, especially in comparison to our own personal worth, we can approach God properly. Without this proper attitude, we probably will not get what we seek.

The word hallowed is defined as: 'to render sacred, to consecrate (Ex 28:38; 29:1). this word is from the Saxon, and properly means "to make holy." the name of God is "hallowed", i.e., is reverenced as holy (Mt 6:9).' by Easton's Bible Dictionary. Forms of this word occur 37 times in the Bible but only in our two main references within the New Testament. In addition, all of the Old Testament references are related to worship, which matches with what is written here about the use of this word.

Next we see the word thy used in reference to: thy name, thy kingdom, Thy will. We also see the word thine used in reference to: the kingdom. These are emphasizing that these things are the personal possession of God the Father and that no other being has them.

When our model prayer says thy name, it is recognizing that God's 'personal power and authority' is holy. God will not put His 'personal power and authority' into something that is filthy with sin. Therefore, by recognizing that God's 'personal power and authority' is holy, our prayer implies that we must go to Jesus and 'confess and forsake' our personal sin, as we are told to do in 1John 1, before we pray asking God for blessings. As a result, this is where we confess any sin before continuing in our personal prayer.

Next our model prayer says: Thy kingdom come because, right now, Satan controls most of the governments of this world. That is why there is so much evil in this world. When God's personal kingdom comes, not only will things be righteous and holy, but there will be no sin and no temptation to sin. This is when we will get the 'eternal bliss' that people are waiting for.

However, as great as that will be, this phrase is to have a more personal effect upon us. The kingdom of God is: 'God's character in us'. In addition, since we started our prayer with: our Father, we, supposedly, agreed to receive 'God's character in us' in order to become a true son of God. Remember that John 1:12-13 says: But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. please notice that the word received is past-tense while the phrase to become is future-tense. After people are truly saved they still need to become the sons of God. And, our reference says that that is done (even) by believing on his name ('trusting the power and authority of His name'). Our reference in John goes on to say that we were not born by any of the ways claimed by religion but were born of God. Therefore, our spiritual growth must also come from God and that happens when we let God put His character in us. Thus, when we pray: Thy kingdom come, and apply it to ourselves personally, we are agreeing to let God change our natural sinful nature to be one that displays His character.

Next, Matthew says: Thy will be done in earth, as it is in heaven while Luke says: Thy will be done, as in heaven, so in earth. Therefore, the order of the sentence is not important but the message is. The critical word is as, which means 'in the same way'. I seriously doubt if any angels are stomping around heaven and complaining about God's will. Go back and reread Isaiah 6:1-4 if you need help on the attitude we should be praying for everyone to have on Earth.

The next phrase seems to be a demand when it says: Give us this day our daily bread, but if we truly got out attitude right, as the start of this prayer required, then we see that this is not a demand. Instead, it is a recognition of our daily dependence upon God. Too many people claim that they depend upon God when they actually depend upon their income and assets which they possess. However, on the other side, there are also some people who use this prayer for an excuse to be lazy. However, 2Thessalonians 3:10 says: For even when we were with you, this we commanded you, that if any would not work, neither should he eat. the first group ignores their true dependence upon God and, therefore, are not maintaining a proper relationship with God. The second group deny their responsibilities to God and, therefore, also do not have a proper relationship with God. Remember that everything in this 'Model Prayer', before this phrase, was a prayer for God to help us personally to have a right relationship with Him. Therefore, the self-dependent and the lazy do not have a right relationship with God which is required, by context, in order to pray this phrase. In addition to all of that, our prayer also says lead us not into temptation, but deliver us from evil and both, the self-dependent and the lazy people, have fallen into the temptations which make excuses for their being evil.

Next, Matthew says: And forgive us our debts, as we forgive our debtors while Luke says: And forgive us our sins; for we also forgive every one that is indebted to us. Now there is a whole lot of doctrinal were taught about forgiveness. I've had preachers claim that the victims of felony abuse must forgive people who are torturing and trying to kill the victim even while refusing to repent. That is not what is spoken of here. The emphasis is on debts, which are physical things owed to us and God wants us to put them at a low value while putting spiritual things at a high value. God is not telling us to put physical life and health at little or no value but is saying to put physical possessions at little or no value especially when compared to the possibility of receiving God's blessings. Simply put, if we refuse to let go of physical possessions, we will lose out on God's blessings and may receive God's punishment.

Next, our model prayer says: And lead us not into temptation, which some people misunderstand. James 1:12-14 says: Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Here we are clearly told that God allows us to be tempted in order to test us but God does not want us to do evil but wants us to pass His test. God does allow devils and devil-motivated people to tempt us but God does not do that so that we will fail the test but God us to pass the test and, thereby, become stronger spiritually. God wants us to learn to identify such temptations so that we avoid them and their consequences in the future and so that we can help others to avoid the temptations. Therefore, this prayer is actually asking that God help us to recognize that it is not God's doing when we are lead into temptation. When we recognize that such temptations are not from God, we can then flee (2Timothy 2:22) them.

Next, our model prayer says: but deliver us from evil, which should be easy to understand. Not only is this a prayer to keep us from engaging in evil, but it is a prayer for us to avoid evil done by others. We can be caught up in either type of evil if we don't have God's guidance to avoid it. Thus, this is really a prayer for protection by God showing us what to avoid.

Matthew adds a phrase which Luke leaves out. Matthew 6:13 add in: For thine is the kingdom, and the power, and the glory, for ever. Amen. the word For tells us 'here's why' we should pray like the model prayer tells us t. We already talked about God's 'personal' kingdom and how that is the kingdom of God, doctrinally, is: 'God's character in us' (1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20; Doctrinal Study). Therefore, we need to pray this way if we want to have 'God's character in us'. In addition, since our phrase recognizes that thine is the power, we must have the attitudes and actions required by God in order to have access to His power. Our phrase is recognizing this truth, which is why Catholics and others leave out this last phrase.

Continuing on, our phrase recognizes that the glory belongs to God personally for ever. One of the quickest ways for a child of God to receive God's punishment is to take God's glory for themselves. That is why our model prayer reminds the child of God to not do that.

Finally, Matthew's version of our prayer ends with Amen, which doubles what was just said and meets the legal requirement to make this something that all saved are to believe. The fact that this 'Model Prayer' is in two Gospel accounts also make it something that God's law requires us to pray and obey and is something which we will be judged for.

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

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

Please see the note for 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 "fullness 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'When. Ec 5:2; Ho 14:2; Mt 6:6-8 Our. Isa 63:16; Mt 6:9-15; Ro 1:7; 8:15; 1Co 1:3; 2Co 1:2; Ga 1:4; Eph 1:2; Php 1:2; 4:20; Col 1:2; 1Th 1:1,3; 3:11-13; 2Th 1:1-2; 2:16 which. 2Ch 20:6; Ps 11:4; Ec 5:2; Da 2:28; Mt 5:16; 10:32 Hallowed. Le 10:3; 22:23; 1Ki 8:43; 2Ki 19:19; Ps 57:11; 72:18-19; 108:5; Eze 36:23; Hab 2:14; Re 15:4 exp: Mt 6:9. General references. exp: Ps 33:14.'.

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C11-S3 (Verse 2) Prayer for 'God's character to be in us'.
Thy kingdom come.

This is truly a prayer for God's kingdom to be in us and others. That is: 'God's character in us'. The more people who truly have 'God's character in them', the better will be our society and our lives.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thy kingdom. Lu 10:9-11; Isa 2:2-5; Da 2:44; 7:18,27; Re 11:15; 19:6; 20:4 General references. exp: Ps 33:14.'.

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C11-S4 (Verse 2) Prayer for people to truly obey God's will.

Thy will be done,
as in heaven,
so in earth..

This is a prayer that men on earth would do God's will just like every being in Heaven does. Our world is full of strife and war. People believe that Heaven is a place of bliss. Yet they refuse to believe that the difference is because God's will is done in heaven while it is not done in earth. In addition, the word as means: 'in the same way'. Beings in Heaven are full of joy as they do God's will. However, many on Earth only do it grudgingly. This is a prayer that people will have a right attitude as well as right actions.

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

Please see the note for 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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thy will. Ps 103:20; Isa 6:2-3; Mt 6:10 General references. exp: Ps 33:14.'.

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C11-S5 (Verse 3) Prayer for daily provision from God.
Give us day by day our daily bread.

Luke 11:2 through Luke 11:4 tell us the same thing as Matthew 6:9-15. Many people call this 'the Lord's prayer', but that is actually found in the Gospel of John and was said at the 'Last Supper'. This is actually 'The Model Prayer'. Please see the note for 11:2 about this sentence and how it fits into the doctrine of 'The Model prayer'. As explained in that note, this is not a demand on God but an admittance that we are dependent upon God for everything, even our daily basic food.

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

Please see the note for 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 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Give. Ex 16:15-22; Pr 30:8; Isa 33:16; Mt 6:11,34; Joh 6:27-33 day by day. or, for the day. General references. exp: Mt 6:11'.

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C11-S6 (Verse 4) Prayer for God to forgive us.

First Step: Prayer for forgiveness.

And forgive us our sins;.

Second Step: Why.

for we also forgive every one that is indebted to us..

Our sentence starts with the word And, which means it is added to the prior and we must consider this sentence within the context where it is found. In addition, our sentence has two Steps with the Second Step starting with the word for, which means it is the basis upon which we ask God to do the First Step. Therefore, if we do not forgive every one that is indebted to us, then we have no basis for expecting God to do the First Step. Now, with that written, we need to look at the true Biblical doctrine of what is actually said here because many deceived people and many ministers of devils are deceiving people into believing doctrinal error about a couple of the things found in this sentence.

Now, look at the word indebted in our Second Step. That means that people owe us. Now look at the phrase for we also forgive. This means that if we do not forgive every one that is indebted to us then God does not have to forgive us our sins. Now, compare this to Matthew's account before we move on. Matthew 6:12 says: And forgive us our debts, as we forgive our debtors. Notice that Matthew uses the word debts where Luke uses the word sins. Now, Romans 13:8 says: Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. Also, Proverbs 22:7 says: The rich ruleth over the poor, and the borrower is servant to the lender. we can not properly love someone that we owe money to, especially if he treats us as a servant telling us when to pay and how much to pay on our debt.

Simply put, if we have a debt then we have disobeyed Romans 13:8 and sinned. We also see this truth in the fact that Luke uses the word sins where Matthew uses the word debts. Yes, lots of 'good Godly Bible believing fundamental KJV only Baptist' preachers and people give lots of excuses why it is OK to disobey this command, but that is the type of thing which leads God's people to turn from obeying God. We see the Bible tell us this exactly in 1Corinthians 5:6 and Galatians 5:9 (A little leaven leaveneth the whole lump). Yes, people say 'I don't believe that', but Romans 3:3 says: For what if some did not believe? shall their unbelief make the faith of God without effect? And, every excuse for God's people going into debt can be answered from the Bible. Simply put: when we go into debt our lifestyle says: 'I don't have enough faith in God to believe that He will provide everything that I need when I need it'. Yes, some people go into debt before they are saved and some do so before they learn God's truth on this subject. However, going into debt after God sends a messenger with the truth from God's word is sin for God's people.

Now, Matthew 6:12 uses the word as where Luke uses the word for. The word as means; 'in the same way and the same amount'. Thus, we are not only praying for God to forgive us only after we forgive others, but to do so 'in the same way and the same amount'.

That written, there is a whole lot more involved in this doctrine of forgiveness. This web site has a lot more on this doctrine in notes for other places where the Bible deals with this subject. In addition, there is a lot of doctrinal error taught about it by people who have not personally suffered for years like some people have and those people tend to lightly dismiss the great struggle that some people have due to personal experiences where they were a victim and did nothing to deserve the suffering. Our Lord did nothing to deserve His suffering and God allows some of His children to also suffer undeservedly also. So, be careful about judging others who struggle with forgiveness or God might decide to give you, or your loved ones, some personal experience to base your judgment upon.

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

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

Please see the note for Romans C8S12 about the words debt / debtor. Easton's Bible Dictionary defines these words as: 'Various regulations as to the relation between debtor and creditor are laid down in the Scriptures. (1.) the debtor was to deliver up as a pledge to the creditor what he could most easily dispense with (De 24:10-11). (2.) A mill, or millstone, or upper garment, when given as a pledge, could not be kept over night (Ex 22:26-27). (3.) A debt could not be exacted during the Sabbatic year (De 15:1-15). forother laws bearing on this relation see Le 25:14, 32, 39; Mt 18:25, 34. (4.) A surety was liable in the same way as the original debtor (Pr 11:15; 17:18)'. That note also explains every usage in the New Testament.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'forgive us. 1Ki 8:34,36; Ps 25:11,18; 32:1-5; 51:1-3; 130:3-4; Isa 43:25-26; Da 9:19; Ho 14:2; Mt 6:12; 1Jo 1:8-10 for. Mt 6:14-15; 11:25-26; 18:35; Eph 4:31-32; Col 3:13; Jas 2:13'.

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C11-S7 (Verse 4) Prayer for God to protect us.

First Step: Give us right guidance.

And lead us not into temptation;.

Second Step: Guide us away from evil.

but deliver us from evil..

This sentence is the same as the First Equivalent Section of Matthew 6:13. The Second Equivalent Section, of the sentence in Matthew, is: For thine is the kingdom, and the power, and the glory, for ever. Now, this difference is like the reason that Jesus taught in parables. He said that His disciples were given to understand what lost and carnal people could not understand. The disciples were to use the help of God's Holy Spirit to get the spiritual understanding while lost and carnal people used the reasoning of the natural man (1Corinthians 2:14) to come to the wrong conclusion. If you consider it, you should realize that the Roman Catholic Church, and most other religious groups which claim to be 'Christian', use this version in Luke so that they can ignore the meaning of the Second Equivalent Section, of the sentence in Matthew. That Second Equivalent Section, of the sentence in Matthew starts with the word for, and gives us God's reason why our current sentence is true. The religious groups want people to ignore God's reason so that they can insert their own reason.

Most people pray this sentence because they want a life that is no more difficult than sliding down a water slide and they expect to splash into an eternity of riches and eternal bliss. However, it is the problems of life, and our using them to grow our faith and our dependence upon God that gives us a character like God. And, the how close we get to Jesus Christ, in this life, will determine how close we are to Him in eternity. So, while most people pray this sentence as: 'God, give me an easy life', we are to actually pray it with another motive.

Try to remember when you were in school and had a big test coming up. Most people don't like tests. But, according to the Bible, when God lets us be tempted, it is a test. Now, when we look at the sentence in Matthew and the phrase thine is the power, we realize that we can not pass the test without the power of God. Thus, we can understand part of this sentence to be: 'Lord, don't let me be tempted unless I have your power with me to help me'.

Next, look at the phrase thine is the glory. However, our natural man wants the glory, and taking glory that belongs to God is a good way to be hurt. Thus, we can understand part of this sentence to be: 'Lord, don't let me be tempted unless I firmly have in mind that all of the glory belongs to you since you are the true source of victory'.

Next, look at the phrase thine is the kingdom. Like when Jesus was here on Earth, we are not in this life to do our own will but to build up the kingdom of God. However, our natural man wants to forget that purpose of life and enjoy this life now. Therefore, we will continue to do right only if we keep God's kingdom in mind and temptations are designed to make us forget about God's kingdom and our personal responsibility to it.

That all was our First Step. But we also have the Second Step which says: but deliver us from evil. It starts with the word but because if we submit to the temptation we will, eventually, end up being controlled by some form of evil. So, in order to be delivered us from evil, we need to turn away while it is only a temptation. And the truth of the matter is that God has to make us aware of the true evil, which is the true result, before we are willing to turn away from a temptation.

Please see the note for Mark 13:11 about the word lead (verb). The functional definition for this word is: 'To go before and show the way'.

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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lead. Lu 8:13; 22:46; Mt 6:13; 26:41; 1Co 10:13; 2Co 12:7-8; Re 2:10; 3:10 but. Ge 48:16; Ps 121:7; Joh 17:15; 2Th 3:3; 2Ti 4:18'.

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C11-S8 (Verse 5-6) Illustration to teach persistence in prayer.

First Step: Jesus gives the circumstances.

And he said unto them,
Which of you shall have a friend,
and shall go unto him at midnight,
and say unto him,
Friend,
lend me three loaves;.

Second Step: Why the request is made.

For a friend of mine in his journey is come to me,
and I have nothing to set before him?.

In Luke 11:5-8, we read the parable called 'The Friend at Midnight'. It is also found in the Table of Parables in the New Testament. This parable is also an allegory.

A parable is: 'An Earthly story with a Heavenly meaning which is designed to lead lost and carnal people into doctrinal error and only reveal the true spiritual meaning to save people who seek the meaning from God'. Most parables use symbolic meaning. Considering the context where a parable is found in critical to understanding the meaning of the parable. Earlier in this chapter was 'The Example Prayer'. Following this parable is instruction from Jesus on the attitude we need to have when we pray. This parable teaches a lesson that persistence produces results when giving up quickly does not produce results. Therefore, the 'Heavenly Meaning' of our parable is related to prayer because of the context and the full 'Heavenly Meaning' is: 'persistence in prayer produces results when giving up easily will not produce results'.

Webster's 1828 defines an allegory as: 'A figurative sentence or discourse, in which the principal subject is described by another subject resembling it in its properties and circumstances. the principal subject is thus kept out of view, and we are left to collect the intentions of the writer or speaker, by the resemblance of the secondary to the primary subject. Allegory is in words that hieroglyphics are in painting. We have a fine example of an allegory in the eightieth Psalm, in which God's chosen people are represented by a vineyard. the distinction in scripture between a parable and an allegory, is said to be that a parable is a supposed history, and an allegory, a figurative description of real facts. An allegory is called a continued metaphor. the following line in Virgil is an example of an allegory.
Claudite jam rivos, pueri, sat prata biberunt.
Stop the currents, young men, the meadows have drank sufficiently; that is let your music cease, our ears have been sufficiently delighted.'. An allegory is a common form that a parable often took.

Our sentence starts with the word And, which means it is added to the prior sentences and that the true meaning of the parable is tied to the 'The Example Prayer' which came before this sentence. In addition, our next sentence starts with the word And, which means it is added to our current sentence as part of this parable. The second next sentence has the conclusion of this parable as stated by Jesus.

Our sentence is a question which actually starts with the words: Which of you. Given the society of that cay and culture, Jesus knew that each of his listeners had personal experience of the type in the parable, or knew someone with personal experience of the type in the parable. So, the true answer to the question would have been 'none of them'. Thus, we see that when Jesus was teaching He created an allegory which was common enough that all of His listeners could relate to the allegory well enough that it would not be a distraction from the true message of the lesson. In addition, by using an allegory / parable, Jesus got His listeners thinking in a non-personal abstract mode so that they could understand to lesson even if they did not have personal experience to base the lesson upon.

Please see the note for John 3:29 about the word friend. The American Tract Society Dictionary defines this word as: 'Abraham is signally honored in being called "the friend of God," Isa 41:8; Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. the same word occurs in Mt 20:13; 22:12'.

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

Please see the 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 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.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 18:1-8
in his journey. or, out of his way. Lu 11:6'.

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C11-S9 (Verse 7) The fleshly answer.

Equivalent Section: the neighbor will usually say No.

And he from within shall answer and say,
Trouble me not:.

Equivalent Section: Why.

First Step: It is too late.

the door is now shut,
and my children are with me in bed;.

Second Step: it is too much of a bother.

I cannot rise and give thee..

In Luke 11:5-8, we read the parable called 'The Friend at Midnight'.

This sentence starts with the word And, which means it is continuing the allegory. in this sentence the general listener can relate to the circumstances even though they are not a specific historical event. This would be a common cultural reaction to being woken at midnight for an inconvenient, but non-threatening event.

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

Please see the note for 2Corinthians 2:12-13 about the word door. The Morrish Bible Dictionary defines this word as: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing. the Lord said, "I am the door: by me if any man enter in, he shall be saved." Salvation is only by Him. He also said that as the true Shepherd He entered into the sheepfold by the door, that is, though Son of God, He entered as obedient by God's appointed means, being circumcised, presented in the temple, and baptized. Joh 10:1-9. God opened 'the door of faith' to the Gentiles by Paul and Barnabas. Ac 14:27. Opportunities for service are called opened doors. 1Co 16:9; 2Co 2:12; Col 4:3; Re 3:8. When the church is represented as in a Laodicean state the Lord is outside knocking for admission at the door of the assembly, so that the individual may hear, with a promise of blessing to those who open to Him. Re 3:20. Doors in the East are usually made of wood; but in the deserted cities of Bashan doors are found cut out of stone, with a projection top and bottom which served as pivots on which the door turned'.

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

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

Please see the note for Mark 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Trouble. Lu 7:6; Ga 6:17 exp: Lu 8:49. The door. Lu 13:25; Mt 25:10 General references. exp: Ge 44:2'.

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C11-S10 (Verse 8) Why he will change his mind.

I say unto you,
Though he will not rise and give him,
because he is his friend,
yet because of his importunity he will rise and give him as many as he needeth..

In Luke 11:5-8, we read the parable called 'The Friend at Midnight'.

This is the conclusion of the parable. We need to look at what will motivate people in order to receive our desired results. In the parable, the man's wife probably harassed him into answering the door and making the neighbor quiet down so that the children could sleep. Likewise, even if God the Father is not inclined to answer our prayers, Jesus Christ sits on His right side and represents those who have a good relationship with Him.

Preachers have claimed, and I do not dispute, that we don't have to badger God into giving us a blessing. However, we need to be consistent enough in our prayers to pass the test of faith. If we give up easily and quit praying after just a couple of times with no answer, how much faith do we really have. In addition, after the 'Mount of Transfiguration', Jesus cast out a devil and said: Howbeit this kind goeth not out but by prayer and fasting. (Matthew 17:21; Mark 9:29). So, the question becomes, are we willing to pass God's test in order to receive what we pray for?

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.

This is the only place in the Bible where we find the word importunity. Webster's 1828 defines this word as: 'Pressing solicitation; urgent request; application for a claim or favor, which is urged with troublesome frequency or pertinacity. Men are sometimes overcome by the importunity of their wives or children'. Please see the note for Galatians C6S10 about the word opportunity. (These two words are almost opposite.) he functional definition for this word is: 'Suitableness of time is the predominant signification, but it includes generally circumstances of place and other conveniences adapted to the end desired'.

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: 'because of. Lu 18:1-8; Ge 32:26; Mt 15:22-28; Ro 15:30; 2Co 12:8; Col 2:1; 4:12 General references. exp: Ge 18:31; Mt 21:22'.

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C11-S11 (Verse 9) The attitude to have when praying,

First Step: Ask God for what you want.

And I say unto you,
Ask,
and it shall be given you;.

Second Step: Be diligent in your search for an answer.

seek,
and ye shall find;.

Third Step: Keep going to God.

knock,
and it shall be opened unto you..

Our next sentence is added to this one by starting with the word For. It gives us a promise and explains why we should obey the commands of this sentence. This sentence, with the next sentence, follow the parable called 'The Friend at Midnight'. That parable was given to prepare the listener for the commands in this sentence. Then, following the two command sentences and starting with the second next sentence, and going through 11:12, we have three (3) questions which are ridiculous on their surface and have an obvious answer of NO. All of this leads up to the question in 11:13 of: If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

Think about what was just written. People preach the current, and next, sentences as a promise that God will give us everything that we want in this physical world. However, that's not what 11:13 promises and that's not what everything from our current sentence through 11:13 promise. God's Holy Spirit will guide us in the way to give God the most glory and us the greatest reward in eternity. However, that almost always is the opposite of what our flesh wants in this world.

Satan likes it when God's people misinterpret the Bible and then try to convince others to believe their error. That ultimately causes people to lose faith in God when they keep 'claiming the promise' but never receive what they 'claim'. This is an example of why it is critical to interpret Bible promises within the context of where the promise is found. This is not a promise that we can have whatever our flesh lusts after. It is a promise of salvation and sanctification through the work of God's Holy Spirit.

In Luke 11:9-13; Matthew 7:7-12; Matthew 21:22; Mark 11:24-26; John 14:13-15; John 15:7; John 15:16-17; John 16:23-24 we read promises of answered prayer along with some requirements that must be met in order to receive the answer to prayers. Many people take the verses referenced here out of context. Please consider the following.

Luke 11:9-13 is our current section of the Bible under consideration. It has the requirements that we ask, seek and knock, but also is based upon our praying with the attitudes already explained, in the notes for the prior sentences within this chapter, for the 'Model Prayer'. In addition, the sentences directly connected to this sentence, and in context with it, make it clear that this promise is related to receiving God's Holy Spirit and not a promise that God will fulfill the lusts of our flesh in this world.
Matthew 7:7-12 is a parallel account to our current reference. In Matthew 7, before this reference, Jesus tells us how we must treat our brother and how to treat the things of God in relationship to lost people. Then Jesus follows this reference with warnings against believing lies from false prophets and tells us some additional requirements to receive God's promises.
Matthew 21:21-22 says, that we must have faith, and doubt not...ask in prayer, believing.
Mark 11:24-26 says, the same as the prior reference but adds the requirement that we forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. It continues but we are to understand that unforgiven sin will keep us from receiving the promises from God.
John 14:13-15 is a promise for after people receive the Holy Ghost and this promise is given that the Father may be glorified in the Son. So, if we don't make sure that God the Father gets the glory and God the Son gets the credit for spiritual work done, then we have not met the requirements for this promise. In addition, just a couple of sentences later Jesus says: If ye love me, keep my commandments. The disobedient have not fulfilled the requirements to receive this promise.
John 15:7 is part of the discourse on Jesus being the vine and the saved being the branches. This promise has the requirement of: If ye abide in me, and my words abide in you. The word abide means 'ongoing living' and everyone changes the place where they abide. Therefore, if we don't let God's word change our life then we have not met this requirement.
John 15:16-17 makes it clear that we are to produce new spiritual fruit and are to love the brethren. These two requirements are probably the two most common requirements which prevent God's people from receiving the promises of God.

It should be obvious that there are many more references to prayer in the Bible and that those references give us further requirements to having our prayers answered. However, these references, and the summary requirements noted here, should provide the reader with basic requirements and give some basic answers to the question of: 'Why aren't my prayers answered'.

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

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

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

We find forms of the word knock in: Song 5:2; Matthew 7:7-8; Luke 11:9; Luke 11:10; Luke 12:36; Luke 13:25; Acts 12:13; Acts 12:16; Revelation 3:20. Easton's Bible Dictionary defines this word as: 'Though Orientals are very jealous of their privacy, they never knock when about to enter your room, but walk in without warning or ceremony. It is nearly impossible to teach an Arab servant to knock at your door. they give warning at the outer gate either by calling or knocking. to stand and call is a very common and respectful mode. thus Moses commanded the holder of a pledge to stand without and call to the owner to come forth (De 24:10). this was to avoid the violent intrusion of cruel creditors. Peter stood knocking at the outer door (Ac 12:13,16), and the three men sent to Joppa by Cornelius made inquiry and 'stood before the gate' (Ac 10:17-18). the idea is that the guard over your privacy is to be placed at the entrance."
Knocking is used as a sign of importunity (Mt 7:7-8; Lu 13:25), and of the coming of Christ (Lu 12:36; Re 3:20).'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I say. Lu 13:24; Mt 6:29; 21:31; Mr 13:37; Re 2:24 Ask. Ps 50:15; 118:5; Jer 33:3; Mt 7:7-8; 21:22; Mr 11:24; Joh 4:10; 14:13; 15:7,16; 16:23-24; 2Co 12:8-9; Heb 4:16; Jas 1:5; 5:15; 1Jo 3:22; 5:14-15 seek. Lu 13:24; Ps 27:4,8; 34:4,10; 105:3-4; Song 3:1-4; 5:6; Isa 45:19; 55:6-7; Jer 29:12; Da 9:3; Am 5:4-6; Joh 1:45-49; Ac 10:4-6; Ro 2:7; Heb 11:6 knock. Lu 13:25; 2Co 6:2 General references. exp: Mt 21:22'.

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C11-S12 (Verse 10) Make this type of prayer a lifestyle .

First Step: the first promise.

For every one that asketh receiveth;
and he that seeketh findeth;.

Second Step: the next promise.

and to him that knocketh it shall be opened..

In Luke 11:9-13, and several other places, we read promises of answered prayer along with some requirements that must be met in order to receive the answer to prayers. Please see the note for Luke 11:9-13 about those requirements. This sentence is part of that section.

Our sentence starts with the word For and tells us why the prior sentence is true. The note for the prior sentence has important doctrinal considerations for receiving the promises in the Bible. Many people ignore the requirements and many believe doctrinal error which claims that we can ignore God's requirements and still demand that God fulfill His promise. That is the belief of a fool. With that written, we have another requirement in this sentence which most people fail to realize is here.

Look at the th on the end of the action verbs of our sentence (asketh, receiveth, seeketh, findeth and knocketh). These are all 'lifestyle verbs'. Too many people do these things once or twice or a few times and get upset when they don't receive the promise. This sentence tells us that the promise is only given to those saved people who make this a 'lifestyle '. Unfortunately, most of people who claim to be saved do not have a 'lifestyle ' prayer life.

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

Please see the notes for Romans 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'

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

Please see the note for Luke 11:11 about the word knock. Easton's Bible Dictionary defines this word as: 'Though Orientals are very jealous of their privacy, they never knock when about to enter your room, but walk in without warning or ceremony. It is nearly impossible to teach an Arab servant to knock at your door. they give warning at the outer gate either by calling or knocking. to stand and call is a very common and respectful mode. thus Moses commanded the holder of a pledge to stand without and call to the owner to come forth (De 24:10). this was to avoid the violent intrusion of cruel creditors. Peter stood knocking at the outer door (Ac 12:13,16), and the three men sent to Joppa by Cornelius made inquiry and 'stood before the gate' (Ac 10:17-18). the idea is that the guard over your privacy is to be placed at the entrance."
Knocking is used as a sign of importunity (Mt 7:7-8; Lu 13:25), and of the coming of Christ (Lu 12:36; Re 3:20)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 18:1; Ps 31:22; La 3:8,18,54-58; Jon 2:2-8; Jas 4:3; 5:11 exp: Mt 21:22.'.

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C11-S13 (Verse 11) Start of the illustration.

If a son shall ask bread of any of you that is a father,
will he give him a stone?.

This is the first of three analogies that Jesus gives, in this section, to illustrate His message about God the Father wanting to answer prayers from His true children. By giving three analogies, Jesus is making it clear that we can rely on this truth as much as we rely upon gravity since both are the result of a law from God. in this sentence Jesus is using a human father and son to illustrate the desire of God the Father to answer our prayers from our heart. The application is that if God the Father will not give us something useless or something dangerous when we ask Him for something basic and needful such as food. However, we often do not get our prayers answered simply because we do not understand the requirement to have a lifestyle of prayer as explained in the note for Luke 11:9. Many people pray about something only a few times and inconsistently and wonder why their prayer is not answered. Their action proves that they do not truly believe and the note for Luke 11:9-13 showed us that true Biblical belief is one of the requirements for answered prayer.

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

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

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition for this word is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a son. Isa 49:15; Mt 7:9 General references. exp: Mt 7:9'.

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C11-S14 (Verse 11) A second illustration.

or if he ask a fish,
will he for a fish give him a serpent?.

This is the second of three analogies that Jesus gives, in this section, to illustrate His message about God the Father wanting to answer prayers from His true children. By giving three analogies, Jesus is making it clear that we can rely on this truth as much as we rely upon gravity since both are the result of a law from God. in this sentence Jesus is using a human father and son to illustrate the desire of God the Father to answer our prayers from our heart. The application is that if God the Father will not give us something useless or something dangerous when we ask Him for something basic and needful such as food. However, we often do not get our prayers answered simply because we do not understand the requirement to have a lifestyle of prayer as explained in the note for Luke 11:9. Many people pray about something only a few times and inconsistently and wonder why their prayer is not answered. Their action proves that they do not truly believe and the note for Luke 11:9-13 showed us that true Biblical belief is one of the requirements for answered prayer.

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

Please see the 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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'offer. Gr. give. a scorpion. Lu 10:19; Eze 2:6; Re 9:10 General references. exp: Mt 7:9'.

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C11-S15 (Verse 12) A third illustration.

Or if he shall ask an egg,
will he offer him a scorpion?.

This is the third of three analogies that Jesus gives, in this section, to illustrate His message about God the Father wanting to answer prayers from His true children. By giving three analogies, Jesus is making it clear that we can rely on this truth as much as we rely upon gravity since both are the result of a law from God. in this sentence Jesus is using a human father and son to illustrate the desire of God the Father to answer our prayers from our heart. The application is that if God the Father will not give us something useless or something dangerous when we ask Him for something basic and needful such as food. However, we often do not get our prayers answered simply because we do not understand the requirement to have a lifestyle of prayer as explained in the note for Luke 11:9. Many people pray about something only a few times and inconsistently and wonder why their prayer is not answered. Their action proves that they do not truly believe and the note for Luke 11:9-13 showed us that true Biblical belief is one of the requirements for answered prayer.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'offer. Gr. give. a scorpion. Lu 10:19; Eze 2:6; Re 9:10 General references. exp: Mt 7:9.'.

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C11-S16 (Verse 13) The application of the illustrations.

Equivalent Section: Say what is our human nature.

If ye then,
being evil,
know how to give good gifts unto your children:.

Equivalent Section: Compare it to God's nature.

how much more shall your heavenly Father give the Holy Spirit to them that ask him?.

Jesus says that we are evil because we are born with a sin nature and even after becoming the children of God, we still have a sin nature active in us. Yet, in spite of our nature, most people try to protect and provide for their children. That is the message of our First Equivalent Section.

Our First Equivalent Section was a conditional (if) to make us think about how much it is true. Then our Second Equivalent Section gives us a comparison (how much more) so that we have a basis for understanding how true it is that God the Father wants to give the Holy Spirit to them that ask him. God gave us each a free will and will not take it away. That is why we must ask him.

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

Please see the note for Mark 14:14 about the word goodman. The Morrish Bible Dictionary defines this word as: 'Master of the house. Pr 7:19; Mt 20:11; 24:43; Mr 14:14; Lu 12:39; 22:11'. Please also see the note 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 2:28-LJC about the phrase Good Friday.

Please see the notes for Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition for this word is: 'given from one person to another without compensation; a donation'. Please also see the note for John 4:10 about the phrase gift of God.

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

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

Please 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 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: 'being. Ge 6:5-6; 8:21; Job 15:14-16; Ps 51:5; Joh 3:5-6; Ro 7:18; Tit 3:3 know. Isa 49:15; Mt 7:11; Heb 12:9-10 how. Mt 6:30; Ro 5:9-10,17; 8:32; 2Co 3:9-11 exp: Mt 7:11. heavenly. Lu 11:2; 15:30-32; Mt 5:16,45; 6:14,32 give the. Pr 1:23; Isa 44:3-4; Eze 36:27; Joe 2:28; Mt 7:11; Joh 4:10; 7:37-39 General references. exp: Mt 7:9; Lu 18:19'.

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C11-S17 (Verse 14) The start of the next incident.

And he was casting out a devil,
and it was dumb..

In Luke 11:14 and Matthew 9:32-33, we read that Jesus cast out a dumb devil. This then led to the Pharisees claiming that He used the power of Beelzebub to cast out devils. Please see the Doctrinal Study called the Table Of Miracles about this and other miracles reported in the Gospels.

Our chapter theme is: 'Spiritual Evidence of Belonging to God'. The claim by the Pharisees shows that their religious traditions had been taken over by a devil because they told this lie and Satan is the father of lies. All throughout all of the Gospels we see Jesus freeing people who are possessed by devils and preaching the kingdom of God so that people will have a personal relationship with God and God's personal protection from devils.

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

Please see the note for 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 1Corinthians C12S2 about the word dumb. The functional definition for this word is: 'Mute; silent; not speaking'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:32-33; 12:22-23; Mr 7:32-37'.

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C11-S18 (Verse 14) The results of casting out a devil.

First Step: the man spoke when freed from the devil.

And it came to pass,
when the devil was gone out,
the dumb spake;.

Second Step: the people reacted.

and the people wondered..

The account in Matthew tells us: the multitudes marvelled, saying, It was never so seen in Israel. This was not the first time that Jesus cast out a devil. I'm not positive about a dumb devil but that distinction does not seem very important. However, what we really have here is the reaction by the multitudes and the reputation of Jesus increasing so much that the religious leaders see a need to destroy His reputation any way that they can. They feel this need because He preached the kingdom of God and a personal relationship with God while they preached religion and the people having to go through them in order to reach God. They were afraid that they would lose personal power, authority and position if the people bypassed them to reach God.

Please read Matthew 12:23 where And all the people were amazed, and said, Is not this the son of David? this is in reaction to another time that Jesus cast out a devil. The next sentence, in Matthew, tells us that the Pharisees had the same reaction as we read in our next sentence in this account by Luke. Now, it does not matter if the account in Matthew and in Luke are the same or different. What matters is that the reaction by the Pharisees was the sameans it happened more than once since this is the beginning of the reaction by the religious leaders which eventually led to the crucifixion. And, when we consider this from a spiritual perspective, what we see is devils getting mad about being cast out of people that they possessed. As a result, the devil motivate other people, especially the religious people that they control, and have those people attack Jesus in the physical world. With that in mind, we need to be aware that in Matthew 10:25, Jesus warned that the devil motivated religious people will do the same to people who truly follow Jesus. And, the more that someone displays the true power of God, the more devils will attack them through the people that they control.

Please see the note for 1Corinthians C12S2 about the word dumb. The functional definition for this word is: 'Mute; silent; not speaking'.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:32-33; 12:22-23; Mr 7:32-37''.

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C11-S19 (Verse 15) Some people blasphemed Jesus.

But some of them said,
He casteth out devils through Beelzebub the chief of the devils..

In Luke 11:15-26; Matthew 12:24 and Mark 3:22-30 we are told that the Pharisees or other people claimed that Jesus did His miracles by the power of Beelzebub. Please see the Significant Gospe lEvents for links to where Jesue dealt with devils. This incident was also referenced by Jesus in Matthew 10:25. Please also see the Doctrinal Study called: Jesus Used the Power of the Holy Ghost.

In Matthew we are told that the Pharisees made this claim. When Luke reports some of them said, the indication is that others agreed with, and supported the voiced opinion by the Pharisees. Matthew ignored those others as not important enough to report. Luke was motivated to report them but only gave a passing report. However, Matthew 12:34-37 tells us that Jesus said: O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. forby thy words thou shalt be justified, and by thy words thou shalt be condemned. thus, we see here that God paid enough attention to these other people to record their words for the time of their personal judgment and had Luke give this report so that His people who pay attention will take note and be warned.

Please see the note for Mark 3:22 about Beelzebub. Easton's Bible Dictionary defines this word as: '(Gr. form Beel'zebul), the name given to Satan, and found only in the New Testament (Mt 10:25; 12:24,27; Mr 3:22). It is probably the same as Baalzebub (q.v.), the god of Ekron, meaning "the lord of flies," or, as others think, "the lord of dung," or "the dung-god."'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He. Mt 9:34; 12:24-30; Mr 3:22-30; Joh 7:20; 8:48,52; 10:20 Beelzebub. Gr. Beelzebul. Lu 11:18-19 General references. exp: Mt 9:34'.

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C11-S20 (Verse 16) Others tempted Him.

And others,
tempting him,
sought of him a sign from heaven..

at this point in His ministry, Jesus had performed uncounted number of miracles and cast out many devils. But, instead of recognizing that He had already fulfilled the signs of their Messiah / Christ, they refused to believe the truth and evidence from God. Our sentence, especially in context with the prior sentence, shows that they regarded Jesus as just a fancy show man or magician who had to perform upon their demand. They refused to honor Him as the true 'God in human flesh' that He had already proved that He was. We see this same type of disrespect when people call God 'the man upstairs' or 'Jesus dude' or some other name that treats Him as 'just another human man'.

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.

Please see the note for Matthew 12:39-40 about the word sign. The American Tract Society Dictionary defines this word as: 'A token, pledge, or proof, Ge 9:12-13; 17:11; Ex 3:12; Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9; Mr 8:11. the "signs of heaven" were the movements and aspects of the heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25; Jer 10:2.'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 12:38-39; 16:1-4; Mr 8:11-12; Joh 6:30; 1Co 1:22'.

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C11-S21 (Verse 17) Jesus answered their thoughts

First Step: the illustration of a kingdom divided.

But he,
knowing their thoughts,
said unto them,
Every kingdom divided against itself is brought to desolation;.

Second Step: the illustration of a house divided.

and a house divided against a house falleth..

In Luke 11:17-26; Matthew 12:25-28 and Mark 3:23-26, we have the parable of the 'House Divided Against Self'. This parable is part of the doctrinal rebuttal by Jesus to their lie that He did His miracles by the power of Beelzebub. Many might miss that this is a parable, but Mark tells us that it is. In addition, this parable is part of the doctrinal rebuttal by Jesus to their lie that He did His miracles by the power of Beelzebub.

One of the most important doctrines, found in this sentence, is the true meaning of dividing. God does not change (Malachi 3:6; Hebrews 13:8). Before God wrote His word, He created the world using the same methods as He used to write His word. Isaiah 28 tells us that God wrote , and teaches, His word using Precepts, which are similar to laws of nature such as the law of gravity. Both are 'rules that never change'. Another set of such rules are the true rules of math. Therefore, when we see the functions of Math in the Bible, such as the use of the word and and the word dividing, we must use the Mathematical definition while applying it to the word of God.

The true definition of the word dividing is: 'a Mathematical function whereby we separate pre-defined units according to a precise procedure which produces a precise result'. And, one of the first things that we need to separate is the doctrines and attitudes and actions done by God, and His true believers, from the same done by Satan and his devils and his people. John 10:10 says: Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. Compare that to John 8:44, which says: Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. So now, one of the very first things that we need to separate is truth from a lie and realize that the truth comes from God while lies come from Satan. 1John 4:1 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. the doctrine which Jesus taught, and which was attached to His miracles, all lifted up God the Father and caused the people to glorify God (Matthew 9:8; Mark 2:12; Luke 5:25; Luke 5:226; Luke 7:16; Luke 13:13; Luke 17:15; Luke 18:43; Luke 23:47 and 21:19). Devils never do this and they cause people to claim that they do so while they truly fill themselves with pride. Thus, we have a basic way of separating a true minister of God from a lying minister of Satan.

Now, after dealing with the basic definition of the word divide, and how it applies to the Bible in general, we can apply it to our sentence. Our sentence says: Every kingdom divided against itself is brought to desolation. I believe that every government has a death penalty for traitors and any which might not don't last very long. Simply put, this is because traitors try to divide the kingdom. This is also one reason why Satan was kicked out of heaven (10:18). So, the Son of God, Who shows us the character of God, is not going to join Satan and start acting like Satan. Not only would Jesus cause the desolation of Satan's kingdom if He truly was part of Satan's kingdom but working for God, but He also would bring desolation to the kingdom of God by using the power of Satan.

Now, that dealt with our First Step but ?Jesus added the Second Step so that people could understand in a more personal way. Yes, talk about kingdoms is great in the abstract, but most people don't deal with that level and such talks are never really personal no matter how hot someone might get in such a discussion. But now let someone interfere with a family fight and see all family members join together to fight off the outsider. Les another woman or man try to get between the husband and wife and see what is the reaction. Simply put, when we apply the same concept of dividing to the house, most people can understand in a more personal way.

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 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 C1S7 about the word divide. The functional definition for this word is: 'Separating pre-defined units according to a precise procedure which produces a precise result'. Please also see the Word Study on Dividing.

Please see the note for Mark 13:14-16 about the word desolation. Easton's Bible Dictionary defines this word as: '(Mt 24:15; Mr 13:14; comp. Lu 21:20), is interpreted of the eagles, the standards of the Roman army, which were an abomination to the Jews. these standards, rising over the site of the temple, were a sign that the holy place had fallen under the idolatrous Romans. the references are to Da 9:27'. Please also see the note for 1Timothy 5:5 about the word desolate.

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

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'knowing. Mt 9:4; 12:25; Mr 3:23-26; Joh 2:25; Re 2:23 Every. 2Ch 10:16-19; 13:16-17; Isa 9:20-21; 19:2-3'.

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C11-S22 (Verse 18) The application of the prior illustrations.

If Satan also be divided against himself,
how shall his kingdom stand?.

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.

This sentence is an application of the precept stated in the prior sentence. That precept is applied directly to the accusation made against Jesus.

Mark 3:26 gives us the same message as this sentence but presents it as a statement instead of as a question. Matthew's report has the message of the prior sentence, and the message of this sentence, in a single sentence.

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

Please see the notes for Romans 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Satan. Mt 12:26'.

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C11-S23 (Verse 18) Why Jesus gave the prior answer.
because ye say that I cast out devils through Beelzebub.

Our sentence starts with the word Because and tells us why Jesus said what He did in this incident and especially in the prior sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye say. Lu 11:15; Mt 12:31-34; Jas 3:5-8'.

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C11-S24 (Verse 19) The application to their own group.

And if I by Beelzebub cast out devils,
by whom do your sons cast them out?.

Please use the link in the sentence outline, above, to see the note for this sentence in the Lord Jesus Christ Study.

Our sentence starts with the word And, which adds it to the prior sentence. In fact, this sentence is part of an answer that takes eleven (11) sentences. In addition, after this sentence and as part of this answer, Jesus goes on to warn them about the danger of casting out a devil without the person getting secured from re-possession by a personal relationship with God. Further, in the accounts by Matthew and Mark, Jesus then continues with the warning that what they were doing was the 'unforgivable sin'. In Luke's account, he does not relate that warning from Jesus but, instead, warns everyone who was there about eternal judgment and how other people that they condemned would rise up in the judgment with the men of this generation, and condemn them. So, while Matthew and Mark were more concerned with the warning given to the religious leaders, Luke was more concerned with the warning given to the common man.

This is part of the response from Jesus when the Pharisees, and their supporters, accused Jesus of casting out devils, from possessed people, using the power of Beelzebub ('Satan, the prince of devils'). Jesus had done so many miracles and cast devils out of so many people that the multitude were starting to ask if He was God's Messiah / Christ. The Pharisees, and their supporters, were afraid that they would lose their position and power because the doctrine that Jesus taught disagreed with their religious doctrine and, in fact, Jesus said they were of their father the devil (John 8:44). So, like their true spiritual father, they started telling lies about Jesus and accused Him of using the power of Beelzebub. That's when Jesus answered their question, in public, with evidences, and logic, that the common people could use to determine who told the truth and who was lying. In the case of this sentence, they made this claim when Jesus used the same methods used by any prophet who could truly cast out devils. That is: both used the power of God. Thus, if the Pharisees continued, they would be claiming that all of the prophets were serving devils and the people would have been mad enough to kill the Pharisees.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. Lu 9:49; Mt 12:27-28'.

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C11-S25 (Verse 19) The consequence of their blaspheme.
therefore shall they be your judges.

The sons of the Jews, which were referenced in the prior sentence, are the prophets who were killed by the Jewish religious leaders (Mt 23:31,34,37; Lu 11:47; Lu 13:34; Ro 11:3; 1Th 2:15). Those prophets are the ones that Jesus says will judge the religious leaders who will eventually crucify their Messiah / Christ. Not only are these religious leaders acting like the religious leaders who killed the prophets, but they now still ignore the proven truth of the prophets messages. Imagine yourself having their record and being before God who knows everything and van provide a three-dimensional projection with clear sound and the innermost secrets of the heart clearly displayed and God call up a prophet that you tortured and murdered and asks that prophet to judge you.

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

Please see the notes for 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: 'shall. Lu 11:31-32; 19:22; Job 15:6; Mt 12:41-42; Ro 3:19'.

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C11-S26 (Verse 20) A result of the truth.

But if I with the finger of God cast out devils,
no doubt the kingdom of God is come upon you..

The note from the Treasury of Scripture Knowledge, below, claims that: 'The reasoning of the Pharisees (Lu 11:17, and Mt 12:24-25,) was not expressed, and Jesus knowing their thoughts, gave ample proof of his omniscience.' However, there are times that people can understand non-vocal communication such as body language and expressions on a face. God also gives a spiritual gift of discernment to many preachers and other Godly people. Therefore, the conclusion in that note is not exactly correct and this is an example of why we need to verify everything we hear or read about the Bible. Even the best references can contain errors and this is in spite of authors praying about what they write. I tell everyone: verify everything even what I tell you.

Now, with that written, we can return to our sentence and how it fits into the context.

The Pharisees and their supporters told a lie about Jesus. He proved that they lied with logic they could not refute. Then He told them how they would be judged by God. And, since they claimed to be the religious experts who warned people about the judgment of God, they could not refute His claim of God's judgment even though it was aimed at them. Now, with our current sentence starting with the word But, He is continuing the subject of evidence to be used in God's court while changing direction to deal with their rejection of the God-given evidence before them.

Paul mentions this truth in 1Corinthians 1:22 which says: For the Jews require a sign. The Jews require a sign because throughout their history God has worked miracles in the lives of His prophets to show that they spoke for Him. Jesus had shown more signs that all earlier prophets combined. Therefore, they could not dispute their own religious traditions and retain their own credibility. However, even with this logic laid out before them, they chose the lie which proved that they had no credibility and were liars. In addition, since Jesus concluded His argument with no doubt the kingdom of God is come upon you, they were knowingly rejecting the kingdom of God.

Now, at this point, Jesus is done speaking to the Pharisees and their supporters. His remaining comments, in this account, are directed to the entire crowd that is gathered. Like Jesus told them, we have a choice to make and our eternal destiny depends upon the choice that we make.

Please see the note for John 8:6 about the word finger. The functional definition for this word is: 'One of the extreme parts of the hand, a small member shooting to a point.'. This word is used symbolically, in this sentence, for 'the weakest member of the body, the least effort'.

Please see the note for Romans C14S1 about the word doubt. The functional definition for this word is: 'Dubious; not settled in opinion; undetermined; wavering; hesitating'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the finger. Ex 8:19; Mt 12:28 exp: Ex 31:18. The kingdom. forthe destruction of the kingdom of Satan plainly implies the setting up of the kingdom of God. the reasoning of the Pharisees (Lu 11:17, and Mt 12:24-25,) was not expressed, and Jesus knowing their thoughts, gave ample proof of his omniscience. this, with our Lord's masterly confutation of their reasoning's, by a conclusion drawn from their own premises, one would have supposed might have humbled and convinced those men; but the most conclusive reasoning, and the most astonishing miracles, were lost upon a people who were obstinately determined to disbelieve every thing that was good relative to Jesus of Nazareth. Lu 10:9,11; Da 2:44; Ac 20:25; 28:23-28; 2Th 1:5'.

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C11-S27 (Verse 21-22) Another illustration.

Equivalent Section: the conditions of the illustration.

When a strong man armed keepeth his palace,
his goods are in peace:.

Equivalent Section: the actions of the illustration.

But when a stronger than he shall come upon him,
and overcome him,
he taketh from him all his armour wherein he trusted,
and divideth his spoils..

in this sentence, Jesus is continuing His rebuttal to the lie but now He is speaking to all of the people who were there and listening. Here, Jesus is prophesying what He will do to Satan after the crucifixion and before His resurrection. After He gave up his life (John 10:18), Jesus was taken into Hell by the devils (Psalms 22; Ephesians 4:9-10). There He defeated Satan and His devils (our current sentence) and took the keys of hell and of death (Revelation 1:18) which Satan had before (Hebrews 2:14).

While the Jews might not have understood what was said in our sentence, it was a prophecy as the Bible references provided prove. Yes, Jesus spoke a truth that can be applied in this world However, the context makes it a statement about the spiritual war between God and Satan. By giving this prophecy, Jesus is warning all what He will do the Satan and all of Satan's followers. He is also warning the listeners what will happen to them if they follow Satan and devils like the Pharisees and their followers were doing.

Please see the note for 2Corinthians 10:3-6 about the word strong. The functional definition for this word is: 'Having physical active power, or great physical power; having the power of exerting great bodily force; vigorous'.

Please see the note for Luke 1:51 about the word arm. The main usage in the Bible is symbolic and matching the definition from Easton's Bible Dictionary, which is: 'used to denote power (Ps 10:15; Eze 30:21; Jer 48:25). It is also used of the omnipotence of God (Ex 15:16; Ps 89:13; 98:1; 77:15; Isa 53:1; Joh 12:38; Ac 13:17)'.

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

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

Please see the note for Mark 14:54 about the word palace. The functional definition for this word is: 'Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling'.

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.

Please see the note for 2Peter 2:19 about the word overcome. Webster's 1828 dictionary defines this word as: 'to conquer; to vanquish; to subdue; as, to overcome enemies in battle. 2. to surmount; to get the better of; as, to overcome difficulties or obstacles'.

Please see the notes for 2Corinthians 6:7 and 1Thessalonians 5:8 about the word armour. The functional definition for this word is: 'is employed in the English Bible to denote military equipment, both offensive and defensive.'.

Please see the notes for Romans C15S18 and Philippians 3:4-6 about the word trust. The functional definition for this word is: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.

Please see the note for Colossians 2:8 about the word spoil. The functional definition for this word is: 'to destroy with internal corruption, the results of plunder after the internal destruction'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 12:29; Mr 3:27
General references. Ge 3:15; Isa 27:1; 49:24-25; 53:12; 63:1-4; Col 2:15; 1Jo 3:8; 4:4; Re 20:1-3 exp: Mt 12:29; Mr 3:27.'.

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C11-S28 (Verse 23) The application of the prior illustration.

Equivalent Section: the application to Jesus.

He that is not with me is against me:.

Equivalent Section: the application to people who are against Jesus.

and he that gathereth not with me scattereth..

Here, Jesus speaks a precept that applies to this entire doctrinal fight which the Pharisees and their supporters started and that Jesus finished. This comes down to something very simple. Our Second Equivalent Section says that the enemies of Jesus scattereth. Right at that time, they felt strong because there were several facing Jesus. However, when the time of destruction comes, it will be every person for themselves. Therefore, since they only are willing to face Him in a group, it should be obvious to them that they can not fight Him on their own. However, their option is to change sides and be with me (Jesus) right then. Likewise, we each have a time of decision in our own life. The lie of the devil and of false religious doctrine is that you will have infinite chances to get saved and that you lose nothing if you delay. However, if that were true then the majority of people would not end up in Hell.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'.

Please see the note for John 16:32 about the word scatter. The functional definition for this word is: 'To disperse; to dissipate; to separate or remove things to a distance from each other'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 9:50; Mt 12:30; Re 3:15-16 exp: Mr 3:27; 9:40'.

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C11-S29 (Verse 24) An illustration of a devil who possesses a man.

First Step: A devil leaves a man he has possessed.

When the unclean spirit is gone out of a man,
he walketh through dry places,
seeking rest;.

Second Step: the devil seeks a replacement home.

and finding none,
he saith,
I will return unto my house whence I came out..

Luke 11:24-26 and Matthew 12:43-45 tell that Jesus warned that having a devil leave a possessed person, and not having the person saved with the indwelling Holy Spirit, leaves them open to repossession and that will include multiple devils. Some may try to claim that this is a parable, but Jesus speaks it as doctrinal truth and the fact that it is in two Gospel accounts makes it part of God's law that all must believe. In addition, Mark 16:9 tells us that Jesus cast seven devils out of Mary Magdalene. Further, the 'mad man of Gadara' had a legion in him (Mark 5; Luke 8). Therefore, we have multiple Bible references to someone being possessed by multiple devils.

What we see here is the danger of casting out a devil and not replacing that possession with the indwelling Holy Spirit. Only the presence of God's Holy Spirit can stop this from happening if the devils want to return to the possessed person.

In our First Step, Jesus says: When the unclean spirit is gone out of a man. Jesus does not say if the devil is forced out or leaves on their own. However, our next sentence lets us know, with symbolic language, that the person did what they could to clean up their life and to prevent the return of the devil. However, the second next sentence lets us know that our own efforts, and the methods of religion, will not prevent the devils possessing the person again. A simple example of this is someone who is a drug addict (drunk) who goes through a 'Ten-Step Program' and thinks that they are OK but then 'falls off the wagon again'.

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

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'.

Please see the note for 1Corinthians C9S36 about the word corrupt. The functional definition for this word is: 'o become putrid; to putrefy; to rot. Animal and vegetable substances speedily corrupt in a warm and moist air. 2. to become vitiated; to lose purity.'. Please also see the note for John 19:39 about the phrase no corruption.

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

Please see the note for Luke 13:25-26 about the word whence. Webster's 1828 defines this word as: 'adv. 1. From what place. Whence and what art thou? 2. From what source. Whence shall we derive hope? Whence comes this honor? Whence hath this man this wisdom? Matthew 13. 3. From which premises, principles or facts. these facts or principles are admitted, whence it follows, that judgment must be entered for the plaintiff. 4. How; by what way or means. Mark 12. 5. In general, from which person, cause, place, principle or circumstance. From whence may be considered as tautological, from being implied in whence; but the use is well authorized, and in some cases the use of it seems to give force or beauty to the phrase. We ascended the mountain, from whence we took a view of the beautiful plains below'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the unclean. Mt 12:43-45 he walketh. Job 1:7; 2:2; 1Pe 5:8 dry. Jg 6:37-40; Ps 63:1; Isa 35:1-2,7; 41:17-19; 44:3; Eze 47:8-11; Eph 2:2 seeking. Pr 4:16; Isa 48:22; 57:20-21 I will. Mr 5:10; 9:25'.

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C11-S30 (Verse 25) The devil finds the man cleaned up but not protected.

And when he cometh,
he findeth it swept and garnished..

In Luke 11:15-26; Matthew 12:24 and Mark 3:22-30 we are told that the Pharisees or other people claimed that Jesus did His miracles by the power of Beelzebub. Please see the Significant Gospe lEvents for links to where Jesue dealt with devils. In Luke 11:17-26; Matthew 12:25-28 and Mark 3:23-26 we have the doctrinal rebuttal by Jesus to their lie that He did His miracles by the power of Beelzebub. Luke 11:24-26 and Matthew 12:43-45 tell that Jesus warned that having a devil leave a possessed person, and not having the person saved with the indwelling Holy Spirit, leaves them open to repossession and that will include multiple devils.

This sentence starts with the word And, which adds it to the prior note. (Please see the note above for contextual requirements.) the he, in this sentence, is the devil that left the possessed person in the prior sentence. This sentence uses symbolic language to tell us that upon returning the prior-possessed person, the devil finds that the person has tried to clean up their life (swept) and add in religious ceremonies and doctrines (garnished) in an effort to prevent re-possession. However, as our next sentence shows, that doesn't work. Only accepting an ongoing personal relationship with God through our Lord Jesus Christ, which provides the indwelling Holy Spirit, will provide protection from re-possession.

We find forms of the words sweep / swept in: Judges 5:21; Proverbs 28:3; Isaiah 14:23; Isaiah 28:17; Jeremiah 46:15; Matthew 12:44; Luke 11:25; Luke 15:8. The word swept is the past-tense form of word sweep. Webster's 1828 defines the word sweep as: 'to brush or rub over with a brush, broom or besom, for removing loose dirt; to clean by brushing; as, to sweep a chimney or a floor. When we say, to sweep a room, we mean, to sweep the floor of the room; and to sweep the house, is to sweep the floors of the house. 2. to carry with a long swinging or dragging motion; to carry with pomp. And like a peacock, sweep along his tail. 3. to drive or carry along or off by a long brushing stroke or force, or by flowing on the earth. thus the wind sweeps the snow from the tops of the hills; a river sweeps away a dam, timber or rubbish; a flood sweeps away a bridge or a house. Hence, 4. to drive, destroy or carry off many at a stroke, or with celerity and violence; as, a pestilence sweeps off multitudes in a few days. the conflagration swept away whole streets of houses. I have already swept the stakes. 5. to rub over. Their long descending train, With rubies edg'd and sapphires, swept the plain. 6. to strike with a long stroke. Wake into voice each silent string, And sweep the sounding lyre. 7. to draw or drag over; as, to sweep the bottom of a river with a net, or with the bight of a rope, to hook an anchor.
SWEEP, v.i. to pass with swiftness and violence, as something broad or brushing the surface of anything; as a sweeping rain; a sweeping flood. A fowl that flies near the surface of land or water, is said to sweep along near the surface. 1. to pass over or brush along with celerity and force; as, the wind sweeps along the plain. 2. to pass with pomp; as, a person sweeps along with a trail. She sweeps it through the court with troops of ladies. 3. to move with a long reach; as a sweeping stroke.
SWEEP, n. the act of sweeping. 1. the compass of a stroke; as a long sweep. 2. the compass of any turning body or motion; as the sweep of a door. 3. the compass of anything flowing or brushing; as, the flood carried away every thing within its sweep. 4. Violent and general destruction; as the sweep of an epidemic disease. 5. Direction of any motion not rectilinear; as the sweep of a compass. 6. the mold of a ship when she begins to compass in, at the rung heads; also, any part of a ship shaped by the segment of a circle; as a floor-sweep; a back-sweep, etc. 7. Among refiners of metals, the almost-furnace. 8. Among seamen, a large oar, used to assist the rudder in turning a ship in a calm, or to increase her velocity in a chase, etc. Sweep of the tiller, a circular frame on which the tiller traverses in large ships'.

We find forms of the word garnish in: 2Chronicles 3:6; Job 26:13; Matthew 12:44; Matthew 23:29; Luke 11:25; Revelation 21:19. Webster's 1828 defines this word as: 'Adorned; decorated; embellished. 1. Furnished. 2. Warned; notified'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he findeth. 2Ch 24:17-22; Ps 36:3; 81:11-12; 125:5; Mt 12:44-45; 2Th 2:9-12; 2Pe 2:10-19; Jude 1:8-13'.

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C11-S31 (Verse 26) What happens to the man.

Equivalent Section: What the devil does.

First Step: the devil gets other devils.

Then goeth he,
and taketh to him seven other spirits more wicked than himself;.

Second Step: the man is possessed by many devils.

and they enter in,
and dwell there:.

Equivalent Section: the ongoing result for the man.

and the last state of that man is worse than the first..

In Luke 11:15-26; Matthew 12:24 and Mark 3:22-30 we are told that the Pharisees or other people claimed that Jesus did His miracles by the power of Beelzebub. Please see the Significant Gospe lEvents for links to where Jesue dealt with devils. In Luke 11:17-26; Matthew 12:25-28 and Mark 3:23-26 we have the doctrinal rebuttal by Jesus to their lie that He did His miracles by the power of Beelzebub. Luke 11:24-26 and Matthew 12:43-45 tell that Jesus warned that having a devil leave a possessed person, and not having the person saved with the indwelling Holy Spirit, leaves them open to repossession and that will include multiple devils.

This sentence tells us the final result of having a devil leave a possessed person, and not having the person saved with the indwelling Holy Spirit, leaves them open to repossession and that will include multiple devils. Once more the reader is reminded that the note for a prior sentence explained that this is not a parable. This is doctrine that all saved people are to believe.

Please see the note for Matthew 15:34 about the word seven. The functional definition for this word is: 'Besides the use as an actual number, this number is often used symbolically. Please see the specified note for extensive forther notes and references for both usages.'. Please also see the note for Luke 10:1 about the word seventy.

Please see the notes for Romans C1S16; 1Corinthians 5:8; Colossians 1:9-17 and Ephesians 6:12 about the word wicked. Please also use the link in the sentence outline, above. The functional definition for this word is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices. What wickedness is this that is done among you? Judges 20. But wickedness expresses also the corrupt dispositions of the heart. their inward part is very wickedness. Psalm 5. In heart ye work wickedness. Psalm 58'. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

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

Please see the note for Romans C7S24 about the word dwell. The functional definition for this word is: ' Inhabiting; residing; sojourning; continuing with fixed attention. Habitation; place of residence; abode'. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling.

Please see the note for Philippians 2:19 about the word state. The functional definition for this word is: ' Condition; the circumstances of a being or thing at any given time. these circumstances may be internal, constitutional or peculiar to the being, or they may have relation to other beings'.

We find forms of the word worse in: Genesis 19:9; 2Samuel 19:7; 1Kings 16:25; 2Kings 14:12; 1Chronicles 19:16; 1Chronicles 19:19; 2Chronicles 6:24; 2Chronicles 25:22; 2Chronicles 33:9; Jeremiah 7:26; Jeremiah 16:12; Daniel 1:10; Matthew 9:16; Matthew 12:45; Matthew 27:64; Mark 2:21; Mark 5:26; Luke 11:26; John 2:10; John 5:14; 1Corinthians 8:8; 1Corinthians 11:17; 1Timothy 5:8; 2Timothy 3:13; 2Peter 2:20. Webster's 1828 defines this word as: 'a. this adjective has the signification of the comparative degree, and as bad has no comparative and superlative, worse and worst are used in lieu of them, although radically they have no relation to bad. 1. More evil; more bad or ill; more depraved and corrupt; in a moral sense. Evil men and seducers shall wax worse and worse. 2 Timothy 3. There are men who seem to believe they are not bad, while another can be found worse. 2. In a physical sense, in regard to health, more sick. She was nothing bettered, but rather grew worse. Mark 5. 3. More bad; less perfect or good. this carriage is worse for wear.
The worse, 1. the loss; the disadvantage. Judah was put to the worse before Israel. 2 Kings 14. 2. Something less good. think not the worse of him for his enterprise.
WORSE, adv. In a manner more evil or bad. We will deal worse with thee than with them. Genesis 19.
WORSE, to put to disadvantage, is not in use. See Worst'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'more. Mt 23:15 and the. Zep 1:6; Mt 12:45; Joh 5:14; Heb 6:4-8; 10:26-31; 2Pe 2:20-22; 1Jo 5:16; Jude 1:12-13'.

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C11-S32 (Verse 27) The next fool speaks up.

And it came to pass,
as he spake these things,
a certain woman of the company lifted up her voice,
and said unto him,
Blessed is the womb that bare thee,
and the paps which thou hast sucked..

Please also see the Message called Do the Will of God for the application of these verses in the life of the believer.

In Luke 11:27-28, we have a woman saying how blessed His mother, Mary, was. This is the first recorded worship of Mary. Please notice that she is saying that the physical is blessed and the source of what Jesus does by the power of the Holy Spirit. In the next sentence, Jesus says that the spiritual is to be sought instead.

Our next sentence starts with the word But and has the answer from Jesus to what this woman says in this sentence. His answer tells us that true children of God should do instead of worshipping Mary.

Our current sentence starts with the word And, which means it is added to the prior account of the Pharisees, and their supporters, trying to discredit Jesus by claiming that He used the power of the devil to do miracles. Jesus proved them to be liars and what would be the method of their judgment when they were judged by God. Jesus then warned the masses of the consequence of following the Pharisees. Since the devil-motivated attack on Jesus failed, the devils now have this woman offering what seems to be a reasonable alternative worship of Mary, the mother of Jesus. However, as we see in the next sentence, Jesus also shuts down this attempt by devils.

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.'.

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

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

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

Please see the note for Luke 1:15 about the word womb. Webster's 1828 defines this word as: 'the uterus or matrix of a female; that part where the young of an animal is conceived and nourished till its birth. 2. the place where anything is produced. The womb of earth the genial seed receives. 3. Any large or deep cavity. Womb of the morning, in Scripture, the clouds, which distill dew; supposed to be emblematic of the church bringing forth multitudes to Christ. Psalm 110.'.

Please see the note for John 12:17 about the word bare. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'.

We find forms of the word paps in: Ezekiel 23:21; Luke 11:27; Luke 23:29; Revelation 1:13. The King James Bible Companion defines this word as: 'breasts'.

Please see the note for Luke 21:23 about the word suck. Webster's 1828 defines this word as: 'to draw with the mouth; to draw out, as a liquid from a cask, or milk from the breast; to draw into the mouth. to suck is to exhaust the air of the mouth or of a tube; the fluid then rushes into the mouth or tube by means of the pressure of the surrounding air. 2. to draw milk from with the mouth; as, the young of an animal sucks the mother or dam, or the breast. 3. to draw into the mouth; to imbibe; as, to suck in air; to suck the juice of plants. 4. to draw or drain. Old ocean suck'd through the porous globe. 5. to draw in, as a whirlpool; to absorb. 6. to inhale. Tosuck in, to draw into the mouth; to imbibe; to absorb. Tosuck out, to draw out with the mouth; to empty by suction. Tosuck up, to draw into the mouth. SUCK, v.i. to draw by exhausting the air, as with the mouth, or with a tube. 1. to draw the breast; as, a child, or the young of any animal, is first nourished by sucking. 2. to draw in; to imbibe.
SUCK, n. the act of drawing with the mouth. 1. Milk drawn from the breast by the mouth'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Blessed. Lu 1:28,42,48 exp: Mt 11:6; Lu 1:45'.

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C11-S33 (Verse 28) Jesus corrects her error.

But he said,
Yea rather,
blessed are they that hear the word of God,
and keep it..

In Luke 11:27-28, we have a woman saying how blessed His mother, Mary, was. This is the first recorded worship of Mary.

Our sentence starts with the word But, which means it is continuing the subject from the prior sentence while going in a different direction. In the prior sentence a woman claimed that the physical was blessed and hinted that the physical is the source of blessings. in this sentence, Jesus said that what was preferred (rather) was the spiritual. It takes saved and spiritual people to spiritually hear the word of God and it takes a saved person doing their part to maintain their personal relationship with God before they receive the spiritual help that is required to keep it.

Please see the note for Luke 24:22-23 about the word yea. Webster's 1828 defines this word as: 'YEA, adv. Ya. 1. Yes; a word that expresses affirmation or assent. Will you go? Yea. It sometimes introduces a subject, with the sense of indeed, verily, truly, it is so. Yea, hath God said, ye shall not eat of every tree in the garden? Genesis 3. Let your communication be yea, yea; nay, nay. Matthew 5. 2. It sometimes enforces the sense of something preceding; not only so, but more. Therein I do rejoice; yea, and will rejoice. Philippians 1. 3. In Scripture, it is used to denote certainty, consistency, harmony, and stability. All the promises of God in him are yea, and in him are amen. 2 Corinthi and 1. in this use, the word may be considered a noun. Yea is used only in the sacred and solemn style. See Yes'. The functional definition for this word is: 'Yea is used only in the sacred and solemn style. It affirms much more strongly than a simple Yes'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 6:47-48; 8:21; Ps 1:1-3; 112:1; 119:1-6; 128:1; Isa 48:17-18; Mt 7:21-25; 12:48-50; Joh 13:17; Jas 1:21-25; 1Jo 3:21-24; Re 22:14 exp: De 11:27; 29:9; 2Ch 9:7'.

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C11-S34 (Verse 29) Jesus condemns that generation.

Equivalent Section: the condemnation.

And when the people were gathered thick together,
he began to say,
This is an evil generation:.

Equivalent Section: Why.

First Step: that Generation sought more of what they had already been given in abundance.

they seek a sign;.

Second Step: Jesus said no more except one.

and there shall no sign be given it,
but the sign of Jonas the prophet..

In prior chapters Jesus condemned the religious leaders for rejecting Him. Now, He does the same for the common Jew. Jesus has just proven that the Pharisees were religious liars. Then He gave a prophecy which they probably didn't understand but they did understand that He was a prophet from God. Then He warned them of the danger from devils if they did not have the protection from God that is only given to people who have an ongoing personal relationship with God. Then a woman tried to introduce worship of Mary and Jesus responded with: Yea rather, blessed are they that hear the word of God, and keep it. Now, starting in this sentence, Jesus addresses the large crowd and warns against following the crowd when it comes to dealing with God. Jesus warns about the judgment that will come on the current generation (crowd). Then He warns them to Take heed therefore that the light which is in thee be not darkness. That is: 'make sure that your inner spirit is not following the way of devils and false religion'.

Now, in our particular sentence, we have two Equivalent Sections. The First Equivalent Section has the condemnation of the current generation and the Second Equivalent Section tells us why He condemned it. The condemnation was: they seek a sign. God gave them signs but that was only so that they could know that the prophet spoke a message from God. They were supposed to seek the message and believe it. Instead, that generation sought the sign while rejecting the message. This is like a lot of people today who want blessings from God while refusing a personal relationship with God. Like us, God does not like to be used.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'.

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

Please see the note for 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'.

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

Jonas is the Greek form of the name Jonah. The functional definition for this word is: 'the prophet who ran away from the job God gave to him'. We find Jonah. only in 2Kings 14:25 and the book of Jonah. We find Jonas in: Matthew 12:39-40; Matthew 12:41; Matthew 16:4; Luke 11:29; Luke 11:30; Luke 11:32; John 21:15; John 21:16; John 21:17. Be careful about believing what dictionaries say about this name. They claim that this was the name of Peter's father, which is not true. Peter's father had a similar, but different, name. Jesus called Peter son of Jonas because Peter acted like Jonas during the trial of Jesus. Please see the notes in the Book Study on the Gospel of John for more details.

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: 'when. Lu 12:1; 14:25-26 this is. Lu 11:50; 9:41; Isa 57:3-4; Mt 3:7; 23:34-36; Mr 8:38; Joh 8:44; Ac 7:51-52 they. Mt 12:38-39; 16:1-4; Mr 8:11-12; Joh 2:18; 6:30; 1Co 1:22'.

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C11-S35 (Verse 30) Jesus names the only further sign which will be given.

For as Jonas was a sign unto the Ninevites,
so shall also the Son of man be to this generation..

This sentence is a prophecy. Please see the Doctrinal Studies called: Significant Gospel Events; Gospel Time Sequences for other prophecies made and fulfilled in the Gospels. Please see the note for this sentence in the Lord Jesus Christ Study for why Jesus had to suffer and die as a literal physical man. Our sentence tells us that the fact that Jonas was in the whale's belly for three days was a sign that Jesus would be buried for three days. The Ninevites believed the prophecy of Jonas after the whale up-chucked Jonas on their beach and he walked through their city prophesying destruction. However, while thousands of the Jews believed and were saved, most Jews rejected the message even after Jesus rose from the dead. That is why the prior sentence called them an evil generation and this sentence gives the reason by starting with the word For.

Please see the note above about Jonah. The functional definition for this word is: 'the prophet who ran away from the job God gave to him'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 24:46-47; Jon 1:17; 2:10; 3:2-10; Mt 12:40-42'.

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C11-S36 (Verse 31) Condemnation by the queen of the south.

Equivalent Section: What the queen of the south will do.

The queen of the south shall rise up in the judgment with the men of this generation,
and condemn them:.

Equivalent Section: Her actions condemn that generation.

First Step: What she did.

for she came from the utmost parts of the earth to hear the wisdom of Solomon;.

Second Step: Why they should have done at least the same.

and,
behold,
a greater than Solomon is here..

Many places in the Bible warn us that God will call other men to witness against (or for) us when we are judged by God. For example, we see this in: Matthew 12:42, Luke 11:31-32, Hebrews 12:1.

This sentence gives the second witness that will speak against that generation of Jews when they are judged by God. Two witnesses are required to condemn a person according to the Mosaic Law and God keeps the laws that He tells us to obey.

We find forms of the word queen occurring 57 times in 55 verses of the Bible and, in the New Testament, in: Matthew 12:42; Luke 11:31; Acts 8:27; Revelation 18:7. Easton's Bible Dictionary defines this word as: 'No explicit mention of queens is made till we read of the "queen of Sheba." the wives of the kings of Israel are not so designated. In Ps 45:9, the Hebrew for "queen" is not malkah, one actually ruling like the Queen of Sheba, but shegal, which simply means the king's wife. In 1Ki 11:19, Pharaoh's wife is called "the queen," but the Hebrew word so rendered (g'birah) is simply a title of honour, denoting a royal lady, used sometimes for "queen-mother" (1Ki 15:13; 2Ch 15:16). In Song 6:8-9, the king's wives are styled "queens" (Heb melakhoth).
In the New Testament we read of the "queen of the south", i.e., Southern Arabia, Sheba (Mt 12:42; Lu 11:31) and the "queen of the Ethiopians" (Ac 8:27), Candace.'. The International Standard Bible Encyclopedia defines queen of Sheba as: 'she'-ba (1Ki 10:1-13; 2Ch 9:1-12, called in Mt 12:42; Lu 11:31, "the queen of the south" (basilissa notou)): 1. Old Testament Accounts: the two Old Testament accounts of the coming of the queen of Sheba (see SHEBA ) to Solomon differ slightly from one another, and, of the two, that in 1 Kings is the older. (1) the words "concerning the name of Yahweh" (1Ki 10:1) are lacking in 2 Chronicles; while the Septuagint in 1 Kings has "and the name of Yahweh," apparently a correction of the Massoretic Text. (2) for1 Ki 10:9, "because Yahweh loved Israel for ever," 2Ch 9:8 has "because thy God loved Israel, to establish them for ever"; the Septuagint in 1 Kings has "because Yahweh loved Israel, to establish it forever." (3) In the last verse of each account we find another difference: 2Ch 9:12 says that Solomon gave to the queen all her desire, "besides that which she had brought unto the king." i.e. according to some, besides the equivalent of what she had brought to him; 1Ki 10:13 margin has" besides that which he gave her according to the hand of king Solomon," i.e. besides gifts commensurate with his own wealth and power (SBOT), or be sides gifts which he gave her qua king. 2. the Narrative: the narrative tells of the queen of Sheba, on hearing of Solomon's great wisdom, coming to test him with perplexing questions or riddles (compare Jg 14:12). She brought presents to the king, and interviewed him: "And when the queen of Sheba had seen all the wisdom of Solomon, and the house that he had built" (i.e. the palace, not the temple) as well as its arrangements, "and his burnt-offering which he offered in the house of Yahweh (so read and translate with the Revised Version margin in 1Ki 10:5, and also in 2Ch 9:4); there was no more spirit in her": the half of Solomon's wisdom had not been told her. "Happy," she said to him, "are thy wives (so read with Septuagint, Syriac and Old Latin versions), happy are these thy servants." She then exchanged gifts with him and returned to her own land. The narrative is a complement of that in 1Ki 3:16-28, where the king's justice is exemplified; here his wisdom. 3. Employed by Jesus: the narrative is referred to by Jesus in Mt 12:42; Lu 11:31, where He refuses to accede to the request of the scribes and Pharisees for a sign from Him. He tells them that no sign will be given them except that of Jonah, whose sign was his preaching, one that proved sufficient to the Ninevites; and `behold something greater than Jonah is here.' the men of Nineveh will be a living condemnation of them "in the judgment" (compare Lu 16:31); and so will the "queen of the south" who came from the ends of the earth after hearing of Solomon's wisdom, `and behold something greater than Solomon is here.' the only sign to be given is that of the wisdom of Jesus, a wisdom far greater than that of Solomon (see D. Smith, Days of His Flesh, 176 ff). 4. Eastern Literature: Eastern literature has much to say about the queen of Sheba. the Arabs called her Bilqis. Abyssinian legend declares that she came from Ethiopia, her name being Maqeda, and that she had a son by Solomon. See Delitzsch, Iris, 116-27;ZDMG , X, 19 f;J Pr T,VI , 524 ff (1880). Gressmann (in Schriften des Altes Testament, II, 1,203) has further references to Wilhelm Hertz, Gesammelte Abhandlungen, 1905, 413 ff; Bezold, Kebra Nagast, 1905, and also ZDMG, 60, 666 ff. forthe Mohammedan story, see Koran xxvii, with notes in Sale's translation. David Francis RobertsK'.

Please see the note for Romans C8S1 about the word condemn. The functional definition for this word is: 'The judicial act of declaring one guilty, and dooming him to punishment'. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

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. In addition, the phrase no wise means: 'no amount of wisdom can accomplish the task'.

Please see the note for Acts 3:11 about Solomon. The functional definition for this word is: 'Son of David and Bathsheba. Considered the wisest and richest man who lived besides Jesus'. That note has extensive references to Him.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'queen. 1Ki 10:1-13; 2Ch 9:1; Mt 12:42 rise. Isa 54:17; Jer 3:11; Ro 2:27; Heb 11:7 a greater. Lu 3:22; 9:35; Isa 9:6-7; Col 1:15-19'.

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C11-S37 (Verse 32) Condemnation by the men of Nineve.

Equivalent Section: What they will do.

The men of Nineve shall rise up in the judgment with this generation,
and shall condemn it:.

Equivalent Section: their actions condemn that generation.

First Step: What they did.

for they repented at the preaching of Jonas;.

Second Step: Why they should have done at least the same.

and,
behold,
a greater than Jonas is here..

The men of Nineve are a third witness against that generation of Jews.

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'.

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 note for Luke 11:29 about Jonah. The functional definition for this word is: 'the prophet who ran away from the job God gave to him'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'men. Jon 3:5-10 exp: Mt 12:41. a greater. Jon 1:2-3; 4:1-4,9; Heb 7:26'.

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C11-S38 (Verse 33) Jesus gives an illustrative parable.

No man,
when he hath lighted a candle,
putteth it in a secret place,
neither under a bushel,
but on a candlestick,
that they which come in may see the light..

In Luke 11:33-36; Matthew 5:14-16; Mark 4:21-23 and Luke 8:16-18 we read 'The Parable of Lighted Candle'. Please notice that it is used in more than one context because the references given are in different context. This lets us know that the truth is applicable in many context. In addition to where we find this parable, we see a similar warning in Matthew 6:4; Matthew 6:6; Matthew 6:18; Matthew 10:26; Luke 12:2 and John 3:21. It is also found in the Table of Parables in the New Testament.

The first thing that we need to do is pay attention to the context. The theme of our chapter is: 'Spiritual Evidence of Belonging to God'. Luke provides several incidents before this, within the chapter, which support this theme. Just before this the Pharisees, and their supporters, tried to claim that Jesus did miracles by the power of Satan. Jesus proved that they were lying and warned them of the type of judgment they faced when they were judged by God. Then Jesus warned the people of their danger if they did not accept a personal relationship with God. In response, a devil motivated woman tried to start worship of Mary and Jesus responded with: Yea rather, blessed are they that hear the word of God, and keep it. After that, and just before this parable, Jesus warned the common Jew about their own judgment, when they faced God, if they kept trusting religion and refused to believe, and obey, what the word of God said. So, hopefully the reader can understand that the context leading up to our parable is people choosing to believe, and obey, the lies from religion or their choosing to believe, and obey, what the word of God said. Now, with that context in mind, we can look at what our parable says. As we do, please keep in mind that the parable uses symbolic language. So, while it says things that happen in the physical reality, the true message is the corresponding attitudes and actions in the spiritual reality.

Please consider closely the Biblical definition of the word light, in the word definitions below. There should be no question in the mind of any true believer that this parable is speaking, symbolically, about God providing true spiritual light in this world. In addition, it is directly contrasted to the darkness of the lies from the religious leaders which is in context and was presented just before this parable.

Jesus said: I am the light of the world in Romans 13:12; John 8:12 and John 9:5. Jesus said: Ye are the light of the world in Matthew 5:14. Therefore, there can be no doubt that God wants to use His people to bring His light into the world.

Next, the phrase No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel lets us know that God does not want His people to hide His light. God did not hide His light and when it is hid, that is because God's people refuse to obey God's wish for their life.

Next, the phrase but on a candlestick lets us know that God lifted up the Jews so that other people will look at them and give the Jews the opportunity to shed God's light in this world. God still does the same thing for His people of today if they are truly willing to be a true witness for God and God's word. (We already saw Jesus mention the word of God as a correction to false worship and that is part of the context of this parable.)

Next, the phrase that they which come in may see the light lets us know that God entire purpose of acting in and through the life of His people is so that others may see the light. If God puts His light into us and we refuse to let God use our life to bring His light to others then we are acting like the Pharisees did earlier in this chapter.

The application is simple. The Jews were God's people. Instead of taking God's light to the world they used it to become proud and think themselves better than all other people. Even in the New Testament, the Jews refused to take the Gospel to others and had a fit when God used Peter to take the Gospel to the Gentiles. Even when God brought persecution, the preachers (apostles) stayed at Jerusalem (Acts 8:1). And, those Jews who were scattered were preaching the word to none but unto the Jews only. So, we see the Jerusalem church continuing the restrictions to Jews. God used the church of Antioch, and Paul, to finally take His light to the world and, after that, God destroyed the Jerusalem Church just like He did to the Jews as a nation. Therefore, we should expect God to do the same to us if we concentrate on our own country and culture while making excuses for why we do not take God's light to the world.

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.

Please see the note for Luke 8:16 about the word candle. The functional definition for this word is: 'The Hebrew word denotes properly any kind of candle or lamp or torch. It is used as a figure of conscience (Pr 20:27), of a Christian example (Mt 5:14- 15), and of prosperity (Job 21:17; Pr 13:9)'. Please also see the note for Mark 4:21 about the word candlestick.

Please see the note for Romans C16S33 about the word secret. The functional definition for this word is: 'Properly, separate; hence, hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned'.

Please see the note for Mark 4:21 about the word bushel. Webster's 1828 defines this word as: 'BUSH'EL, n. A dry measure, containing eight gallons, or four pecks. the standard English bushel, by Stat.12. Henry VII., contains eight gallons of wheat, each gallon eight pounds of wheat, troy weight, the pound, twelve ounces troy, the ounce, twenty sterlings, and the sterling, thirty two grains of wheat growing in the middle of the ear. the contents are 2145.6 solid inches, equivalent to 1131 ounces and 14 pennyweights troy. the English bushel is used also in the U. States. However, Bible dictionaries claim that the Roman measure was only about one peck'.

Please see the note for Mark 4:21 about the word candlestick. The functional definition for this word is: 'The lamp- stand, "candelabrum," which Moses was commanded to make for the tabernacle, according to the pattern shown him. It is also used, symbolically, for the church which is supposed to be "the light of the world"'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Lu 8:16-17; Mt 5:15; Mr 4:21-22 a bushel. Mt 5:15 may see. Mt 5:16; 10:27; Joh 11:9; 12:46; Php 2:15-16'.

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C11-S39 (Verse 34) The symbolic application of the parable.

Equivalent Section: Declaration of the symbol.

The light of the body is the eye:.

Equivalent Section: the application of the symbol.

First Step: How to know if you have light in you.

therefore when thine eye is single,
thy whole body also is full of light;.

Second Step: How to know if you have darkness in you.

but when thine eye is evil,
thy body also is full of darkness..

This sentence also needs to be understood symbolically because the literal sense makes no sense. This sentence, especially the First Equivalent Section, is where the saying: 'the eye is the window to the soul', comes from. In our Second Equivalent Section, we have two Steps with the First Step talking about thy whole body also is full of light and the Second Step talking about thy body also is full of darkness. Now, one thing that we have to realize is that there is a middle ground where part of us is light and part of us is darkness. This is actually where most people live. These two Steps actually give us the two extremes. The phrase when thine eye is single means: 'you are only looking at one thing and that thing is what God wants you to personally do'. In the other Step, the phrase when thine eye is evil means: 'when everything that you look at appears to be evil'.

Our first step corresponds to the worldly phrase of 'bright eyes'. Such people tend to be pleasant always looking at the wonder around them, always trying to see the positive in people and situations and always trying to cheer people up. The Second phrase can be equated to people who live by the creed: 'if you always expect the worst then you will never be disappointed'. (And such people usually aren't disappointed.) the world even calls such people dark and gloomy and depressive and similar things.

Now, since most people don't live at either extreme, people might wonder why Jesus told us about them. And, this is because when we realize what the extremes are like, we can tell which extreme we are heading towards at any given time. Philippians 4:8 says: Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. thus, we are commanded to do what will move us twards thy whole body also is full of light.

Now, people might think this is well and good, but what does it have to do with our context. The accusation that Jesus used the power of Satan came from inner darkness. The attempt to start Mary worship came from inner darkness. The attitude on non-belief even after seeing all of the miracles and devils cast out came from inner darkness. Therefore, what is said in this sentence is definitely related to what cane before this sentence. In addition, we have a command from Jesus which is based upon all that came before it including the current sentence.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition for this word is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Colossians C1S6 about the phrase body of Christ. Please also see the note for 1Peter 4:15 about the word busybody.

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

Please see the note for Matthew 6:22 about the word single. Webster's 1828 defines this word as: 'a. 1. Separate; one; only; individual; consisting of one only; as a single star; a single city; a single act. 2. Particular; individual. No single man is born with a right of controlling the opinions of all the rest. 3. Uncompounded. Simple ideas are opposed to complex, and single to compound. 4. Alone; having no companion or assistant. Who single hast maintain'd against revolted multitudes the cause of truth. 5. Unmarried; as a single man; a single woman. 6. Not double; not complicated; as a single thread; a single strand of a rope. 7. Performed with one person or antagonist on a side, or with one person only opposed to another; as a single fight; a single combat. 8. Pure; simple; incorrupt; unbiased; having clear vision of divine truth. Matt. 6. 9. Small; weak; silly 10. In botany, a single flower is when there is only one on a stem, and in common usage, one not double'.

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

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

Please see the note for Romans 13:12; John 8:12 about the word darkness. The functional definition for this word is: 'lack of spiritual light and guidance from God'. Please also see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'light of. Ps 119:18; Mt 6:22-23; Mr 8:18; Ac 26:18; Eph 1:17 single. Ac 2:46; 2Co 1:12; 11:3; Eph 6:5; Col 3:22 but. Ge 19:11; 2Ki 6:15-20; Ps 81:12; Pr 28:22; Isa 6:10; 29:10; 42:19; 44:18; Jer 5:21; Mr 4:12; 7:22; Ac 13:11; Ro 11:8-10; 2Co 4:4; 2Th 2:9-12'.

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C11-S40 (Verse 35) The associated warning.
Take heed therefore that the light which is in thee be not darkness.

Here we have a command (take heed) which is based upon the prior sentences (therefore). In the phrase that the light which is in thee be not darkness, Jesus means: 'that what you think is the light which is in you (your religion) be not darkness (is not religious lies)'. Again, we must consider the context which is the disagreement between religious lies and the truth from the word of God.

Please see the note for 1Timothy 4:16 about the word heed. The functional definition for this word is: 'Pay attention; watch out. Ge 31:24'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Pr 16:25; 26:12; Isa 5:20-21; Jer 8:8-9; Joh 7:48-49; 9:39-41; Ro 1:22; 2:19-23; 1Co 1:19-21; 3:18-20; Jas 3:13-17; 2Pe 1:9; 2:18; Re 3:17'.

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C11-S41 (Verse 36) The symbolic application to us.

If thy whole body therefore be full of light,
having no part dark,
the whole shall be full of light,
as when the bright shining of a candle doth give thee light..

This sentence might not make sense to people at first but if we add the word life into the third phrase (the whole life shall be full of light), then it makes more sense.

In context, the Pharisees accused Jesus of using the power of Satan to cast out devils. Jesus proved them to be liars and then warned people about the possible consequence of trusting religion to prevent being possessed by a devil. Then a woman tried to start Mary worship and Jesus corrected her. After that Jesus warned the Jews about future judgment because they refused to believe in spite of all of the signs given to them. This led into His comments on our life being light or darkness depending on if God controls out life or if devils controlled our life. We may think that we control our own life but unless God is controlling our life, then we are actually following some doctrine from devils. All of this led up to Jesus telling us how to know someone who lives one of the two extremes; a life full of light or a life full of darkness. We concluded that most people actually live between the two extremes. And, that is the context and basis of this sentence.

Our first phrase is: If thy whole body therefore be full of light and we can think of it as: 'If everything that you do in your body is controlled by God'. Our life is full of light only if it is controlled by God. Our body is what we use to do things in this physical reality. As explained many places on this web site, when God and death fight, death loses. Jesus could not dies as God but had to die as a literal physical man. He set aside all of His power and authority as Creator God when He was conceived in Mary and did not take back that power and authority until after He gave up His life and the devils had taken Him into Hell. In between those two times, He lived as a literal physical man and did His miracles Using the Power of the Holy Ghost, which power all saved have access to. His life, as reported in the Gospels, is our example to follow, which is why I started the Doctrinal Study called: What Did Jesus Do?. It is organized by types of incidents in life and has links to different references within the Gospel accounts which show us how Jesus dealt with different situations of life.

So, with that in mind, we can look at our second phrase which says: having no part dark. We can think of that phrase as: 'Nothing we do in our bode is controlled by our flesh or by this world or by doctrines of devils'. We already covered how most of us live between the two extremes of a life that is all light and a life that is all darkness. However, the goal in life, for the truly saved, should be to live a life that is all light. And, our current sentence is telling us how we can know how close to that goal we come. Our first phrase told us that we could measure how much of our life is controlled by light. Now, our second phrase is adding that we also need to measure how much of our life is controlled by darkness with a goal of getting that measure as close to zero as we can.

Our third phrase is: the whole (life) shall be full of light. That is: 'How much do others see Christ in your life and how often do people see you acting like a normal sinful person'. This is our actual method of measurement. We do not rely upon our own feelings because The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9).

Our last phrase is: as when the bright shining of a candle doth give thee light this is matched (as) with the prior phrase and is the basis for my writing 'How much do others see Christ in your life and how often do people see you acting like a normal sinful person'. Jesus Christ was the light of the world (Romans 13:12; John 8:12 and John 9:5). He also said: Ye are the light of the world in Matthew 5:14. Therefore, our way to measure our personal life is by how much we lead people to Jesus Christ and God the Father. That is the basic message of this sentence and that message fits within the context of all that is said around this sentence.

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'.

Webster's 1828 defines this word as: 'BRIGHT, a. brite. Heb. to shine. 1. Shining; lucid; luminous; splendid; as a bright sun or star; a bright metal. 2. Clear; transparent; as liquors. 3. Evident; clear; manifest to the mind, as light is to the eyes. 4. Resplendent with charms; as a bright beauty; the brightest fair. 5. Illuminated with science; sparkling with wit; as the brightest of men. 6. Illustrious; glorious; as the brightest period of a kingdom. 7. In popular language, ingenious; possessing an active mind. 8. Promising good or success; as bright prospects. 9. Sparkling; animated; as bright eyes'.

Please see the note for Matthew 5:16 about the word shine. Webster's 1828 defines this word as: 'to emit rays of light; to give light; to beam with steady radiance; to exhibit lightness or splendor; as, the sun shines by day; the moon shines by night. Shining differs from sparkling, glistening, glittering, as it usually implies a steady radiation or emission of light, whereas the latter words usually imply irregular or interrupted radiation. this distinction is not always not always observed, and we may say, the fixed stars shine, as well as they sparkle. But we never say the sun or the moon sparkles. 2. to be bright; to be lively and animated; to be brilliant. Let thine eyes shine forth in their full luster. Denham. 3. to be unclouded; as, the moon shines'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the whole. Ps 119:97-105; Pr 1:5; 2:1-11; 4:18-19; 6:23; 20:27; Isa 8:20; 42:16; Ho 6:3; Mt 13:11-12,52; Mr 4:24-25; 2Co 4:6; Eph 4:14; Col 3:16; 2Ti 3:15-17; Heb 5:14; Jas 1:25; 2Pe 3:18 the bright shining of a candle. Gr. a candle by its bright shining.'.

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C11-S42 (Verse 37) The Pharisee tried to change the subject.

Equivalent Section: What he did.

And as he spake,
a certain Pharisee besought him to dine with him:.

Equivalent Section: What Jesus did in response.

and he went in,
and sat down to meat..

There were other times when the Pharisees invited Jesus to dine. One example is when Simon the leper did so (Matthew 26:6-13; Mark 14:3-9; Luke 7:36-50 and John 12:1-11). In every such instance, we see that they did so in order to find something that they could use to criticize Jesus. As with the other reported incidents, Jesus used this incident to teach a spiritual lesson.

It is important to realize that Luke reports this incident right after he gives us the teaching by Jesus on a life of light versus a life of darkness. in this reported incident, Jesus says: But woe unto you, Pharisees! and gives several detailed examples of how their supposedly good religious deeds were actually deeds of darkness because they taught people how to claim that their personal sin was serving God. Once more we need to remember that the theme of our chapter is: 'Spiritual Evidence of Belonging to God'. in this incident, we see that the claimed physical evidence does not show that this Pharisee actually belonged to God but, because of the motivations of his heart, he actually lived a life of darkness.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that this Pharisee besought him (Jesus) to dine with him (the Pharisee). The Pharisee didn't respond to what Jesus said, not even to ask for clarification like Nicodemus did in John 3. His ignorance was displayed by his actions, which are reported in the next sentence, and which fit within the applications of the spiritual message which Jesus was giving (And as he spake) when the Pharisee besought him to dine with him. Look at the notes for the prior sentences which explain the symbolic language involved in the doctrine of light and darkness. The actions of this Pharisee match spiritual darkness which lies and, in the physical reality, poses as godliness.

Our Second Equivalent Section tells us that He (Jesus) went in, and sat down to meat. Jesus accepted the invitation with full expectation that this Pharisee would react like he did because the Pharisee pretended to understand the lesson from Jesus while he had absolutely no idea what the lesson was about. Therefore, the Pharisee proved that he was more concerned about outward appearances than he was about inward purity. God does not judge anyone before they act but God does set up tests, which most people fail to realize is a test. Those tests are designed to reveal what our heart is really like. .

Please see the note for John 3:1 about the word Pharisee. The functional definition for this word is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews. they were extremely accurate and minute in all matters appertaining to the law of Moses (Mt 9:14; 23:15; Lu 11:39; 18:12). From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. they could not bear his doctrines, and they sought by every means to destroy his influence among the people.'.

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'.

We find forms of the word dine in: Genesis 43:16; Luke 11:37; John 21:12; John 21:15. Webster's 1828 defines this word as: 'DINE, v.i. L., to cease. Gr., to feast. to eat the chief meal of the day. this meal seems originally to have been taken about the middle of the day, at least in northern climates, as it still is by laboring people. Among people in the higher walks of life, and in commercial towns, the time of dining is from tow to five or six oclock in the afternoon.
DINE, v.t. to give a dinner to; to furnish with the principal meal; to feed; as, the landlord dined a hundred men'. Please see the next note about the word dinner.

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: 'General references. Lu 7:36; 14:1; 1Co 9:19-23'.

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C11-S43 (Verse 38) The Pharisee judged Jesus for His actions.

And when the Pharisee saw it,
he marvelled that he had not first washed before dinner..

In Luke 11:37-44, we have an account of Jesus giving a lesson on the difference between external physical cleanliness and the spiritual internal cleanliness.

Our sentence says that the Pharisee marvelled that he had not first washed before dinner. While not necessary, it is probable that the Pharisee said something. Our next sentence starts with the word And, which means it is added to this sentence. In fact, the next several sentences have the answer from Jesus. What's more, as explained in the note for the prior sentence, it is most likely that the Lord deliberately acted this way as a test. This Pharisee spoke while Jesus was talking instead of waiting until He was done. He pretended that he understood the spiritual lesson that Jesus was giving. Therefore, Jesus acted this way as a test of his true understanding. When the reaction of the Pharisee, as seen in this sentence, proved that he was a hypocrite and did not really understand what he pretended to understand, Jesus used the occasion to condemn all similar actions by all of the Pharisees.

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

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. The Church Age is a time when men should marvel at the work of God within the life of the believers and should not cause the man of God to marvel at God's people abandoning God'.

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

We find forms of the word dinner in: Proverbs 15:17; Matthew 22:4; Luke 11:38; Luke 14:12. Webster's 1828 defines this word as: 'the meal taken about the middle of the day; or the principal meal of the day, eaten between noon and evening. 2. An entertainment; a feast. Behold, I have prepared my dinner. Matthew 22'. Please see the prior note about the word dine.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he marvelled. Mt 15:2-3; Mr 7:2-5; Joh 3:25'.

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C11-S44 (Verse 39) Jesus says the application of His action.

First Step: the Pharisees were concerned with outer things.

And the Lord. said unto him,
Now do ye Pharisees make clean the outside of the cup and the platter;.

Second Step: the Pharisees ignored inner things.

but your inward part is full of ravening and wickedness..

In Luke 11:37-44, we have an account of Jesus giving a lesson on the difference between external physical cleanliness and the spiritual internal cleanliness.

Here we read the judgment from the true Lord of all. We read that Jesus Christ is Lord in: Deuteronomy 10:17; Psalms 136:3; 1Timothy 6:15; Revelation 17:14; Revelation 19:16. As such, He is the ultimate judge of everyone. (Judge is part of the role of a Lord.) Our sentence says that Jesus spoke using His role as Jesus and pronounced judgment upon Pharisees and all who act like what He condemns in this section of the Gospel.

In the First Step, the first phrase is And the Lord. said unto him. As explained in the note for this sentence, within the Lord Jesus Christ Study, our phrase uses the title of Lord because Jesus is acting as judge and pronouncing judgment upon all of the Pharisees and all who act like hypocrites. The And, which starts our sentence and phrase, adds this judgment to the prior sentence. This judgment came after he acted and proved the motivations of his heart.

In the second phrase, of our First Step, we see the word ye, which means: 'each and every one of you personally'. God's judgment is always personal even when it is pronounced against a group who are all doing the same sin.

Continuing with the second phrase, of our First Step, we see Jesus accuse them of: make clean the outside of the cup and the platter. This they did literally without understanding that the command in the Mosaic Law was for physical cleanliness but that was used, symbolically, for spiritual cleanliness. (Leviticus 10:10 says: And that ye may put difference between holy and unholy, and between unclean and clean;.) thus, Jesus admitted that they did make clean the outside, but His Second Step says: but your inward part is full of ravening and wickedness. Thus, Jesus condemned them for ignoring what their Law literally said while claiming to be the religious experts for the whole nation when it came to the Mosaic law.

We find forms of the word outside in: Judges 7:11; Judges 7:17; Judges 7:19; 1Kings 7:9; Ezekiel 40:5; Matthew 23:25; Matthew 23:26; Luke 11:39. Webster's 1828 defines this word as: 'the external part of a thing; the part, end or side which forms the surface or superficies. 2. Superficial appearance; exterior; as the outside of a man or of manners. Created beings see nothing but our outside. 3. Person; external man. 4. the part or place that lies without or beyond an inclosure. I threw open the door of my chamber and found the family standing on the outside. 5. the utmost'.

Please see the note for John 18:11 about the word cup. Webster's 1828 dictionary defines this word as: 'A vessel for drinking. Also used symbolically for shared festivities'. We find forms of this word in this Bible book in: Luke 11:39; Luke 22:17; Luke 22:20; Luke 22:42.

We find forms of the word platter in: Matthew 23:25; Matthew 23:26; Luke 11:39. Webster's 1828 defines this word as: 'n. from plate. A large shallow dish for holding the provisions of a table'.

Please see the note for 2Corinthians 7:15 about the word inward. The functional definition for this word is: 'Internal; interior; placed or being within; as the inward structure of the body. 2. Intimate; domestic; familiar. 3. Seated in the mind or soul'.

We find forms of the word ravening in: Psalms 22:13; Ezekiel 22:25; Ezekiel 22:27; Matthew 7:15; Luke 11:39. Webster's 1828 defines this word as: 'RAV'ENING, ppr. Preying with rapacity; voraciously devouring; as a ravening wolf.
RAV'ENING, n. Eagerness for plunder. Luke 11'.

Please see the note for Romans C1S16; 1Corinthians 5:8; Colossians 1:9-17 and Ephesians 6:12 about the word wicked. Please also use the link in the sentence outline, above. The functional definition for this word is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices. What wickedness is this that is done among you? Judges 20. But wickedness expresses also the corrupt dispositions of the heart. their inward part is very wickedness. Psalm 5. In heart ye work wickedness. Psalm 58'. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Now. Mt 23:25; Ga 1:14; 2Ti 3:5; Tit 1:15 but. Lu 16:15; Ge 6:5; 2Ch 25:2; 31:20-21; Pr 26:25; 30:12; Jer 4:14; Mt 12:33-35; 15:19; Joh 12:6; 13:2; Ac 5:3; 8:21-23; Jas 4:8 exp: Mt 15:20. ravening. Ps 22:13; Eze 22:25,27; Zep 3:3; Mt 7:15'.

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C11-S45 (Verse 40) Jesus says that God cares about the inside.

Ye fools,
did not he that made that which is without make that which is within also?.

In Luke 11:37-44, we have an account of Jesus giving a lesson on the difference between external physical cleanliness and the spiritual internal cleanliness.

Please note that our sentence starts with the word ye, which means: 'each and every one of you personally'. They were each personally fools because they had the ability to verify what they were taught and see that it was in error, but refused to do so. They had a greater condemnation for not doing what they could have done to avoid the initial condemnation of sin. Cleaning the outside of the cup and the platter was not sin but refusing to clean their inside (heart, mind, soul and spirit) was the sin. And, believing the lie that cleaning something outside of themselves replaced cleaning their own personal compounded their sin. This is because, as already mentioned, the Mosaic Law made it clear that making something clean was symbolic for making themselves holy.

After telling them that they each were personally fools (Ye fools), Jesus went on, in this sentence, and said what should have been obvious to everyone. That is, He said: did not he that made that which is without make that which is within also? It is not possible to make the outside of something without also making an inside. Yes, people often make the outside pretty while making no finishing touches to the inside. However, regardless of the shape of the inside, it is not possible to have an outside without an inside.

Please also see the note for 2Corinthians 11:16 about the word fool. The functional definition for this word is: 'In common language, a person who acts absurdly; one who does not exercise his reason; one who pursues a course contrary to the dictates of wisdom'. Please also see the note for Titus 3:3 about the word foolish. The functional definition is: 'Void of understanding or sound judgment; weak in intellect; applied to general character'. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fools. Lu 12:20; 24:25; Ps 14:1; 75:4-5; 94:8; Pr 1:22; 8:5; Jer 5:21; Mt 23:17,26; 1Co 15:36 did. Ge 1:26; 2:7; Nu 16:22; Ps 33:15; 94:9; Zec 12:1; Heb 12:9'.

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C11-S46 (Verse 41) What is better than symbolic cleaning.

First Step: Obey God's word.

But rather give alms of such things as ye have;.

Second Step: Reap the reward.

and,
behold,
all things are clean unto you..

In Luke 11:37-44, we have an account of Jesus giving a lesson on the difference between external physical cleanliness and the spiritual internal cleanliness.

There are several definitions for the word alms, given below. Those definitions give us many applications and I am not writing that they are all 100% correct but they teach us a lot about the proper attitude to have about giving to the poor. The Pharisees would make a big show of their giving. However, they were like a lot of rich people throughout history. There was a man who, in recent times, was considered the richest man in the world. I won't name him because there are many like him and this can be applied to many. He used legal tricks to pervert justice and stole from a lot of people for many years, over 20 years, in his early career. Then, when he was old, he started giving to the poor and everyone thought he was wonderful because they forgot all the thefts he did in prior years. As I understand it, this was the tactic of most Pharisees.

The instruction in this sentence is similar to what Jesus told the rich young ruler in (Hebrews 12:2-LJC; Laying up Treasure in Heaven). If this Pharisee truly did as Jesus meant in the First Step, he would have to give in a way that did not fill him with pride and he would have to give enough that his heart's attitude would turn from covetousness to true generosity. He would also have to stop believing that Earthly riches proved blessings from God and assured him of a place in Heaven. Now, I realize that this sentence and the direct context do not strongly support what I wrote, but the context of the teachings from Jesus, as found in the Gospels, does strongly support this doctrine. In addition, the sentences which follow this one have curses from Jesus because of their attitude. Thus, the context does support the doctrine of a changed attitude being required.

We find forms of the word alms in: Matthew 6:1; Matthew 6:2; Matthew 6:3-4; Luke 11:41; Luke 12:33; Acts 3:2-3; Acts 3:10; Acts 10:2; Acts 10:4; Acts 10:31; Acts 24:17. Easton's Bible Dictionary defines this word as: 'Not found in the Old Testament, but repeatedly in the New. the Mosaic legislation (Le 25:35; De 15:7) tended to promote a spirit of charity, and to prevent the occurrence of destitution among the people. Such passages as these, Ps 41:1; 112:9; Pr 14:31; Isa 10:2; Am 2:7; Jer 5:28; Eze 22:29, would also naturally foster the same benevolent spirit. In the time of our Lord begging was common (Mr 10:46; Ac 3:2). the Pharisees were very ostentatious in their almsgivings (Mt 6:2). the spirit by which the Christian ought to be actuated in this duty is set forth in 1Jo 3:17. A regard to the state of the poor and needy is enjoined as a Christian duty (Lu 3:11; 6:30; Mt 6:1; Ac 9:36; 10:2,4), a duty which was not neglected by the early Christians (Lu 14:13; Ac 20:35; Ga 2:10; Ro 15:25-27; 1Co 16:1-4). they cared not only for the poor among themselves, but contributed also to the necessities of those at a distance (Ac 11:29; 24:17; 2Co 9:12). Our Lord and his attendants showed an example also in this (Joh 13:29). In modern times the "poor-laws" have introduced an element which modifies considerably the form in which we may discharge this Christian duty'. Fausset's Bible Dictionary defines this word as: 'From Greek eleemosyne. the Hebrew "righteousness" in Old Testament and the Greek in many manuscripts of Mt 6:1, stands for ALMS. So Da 4:27, "Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor." the poor were entitled to leavings from the produce of the field, the vineyard, and the olive yard (Le 19:9-10; 23:22; De 15:11; 24:19; 26:2-13), the third year's tithing for the Levite, the stranger, the fatherless, the widow. Compare Job 31:17; 29:16; "I was a father to the poor." Ne 8:10; Pr 10:2; 11:4; Es 9:22; Ps 41:1; 112:9. Dorcas (Ac 9:36). Cornelius (Ac 10:2). God prefers such neighborly love to fasting (Isa 58:7). thirteen receptacles for free offerings were in the women's court of the temple (Mr 12:41-44). Begging was a practice only known after the captivity. In every city there were three collectors who distributed alms of two kinds: 1. Of money collected in the synagogue chest every sabbath for the poor of the city, "the alms of the chest." 2. Of food and money received in a dish, "alms of the dish." the Pharisees gave much alms, but with ostentation, figuratively blowing the trumpet before them (the figure being from the trumpet blowing in religious feasts): Mt 6:1-2. the duty was recognized among Christians as a leading one (Lu 14:13; Ro 15:25-27; Ga 2:10). A laying by for alms in proportion to one's means on every Lord's day is recommended (1Co 16:1-4; Ac 11:29-30; 20:35). Jesus and the twelve, out of their common purse, set the pattern (Joh 13:29). Not the costliness, but the love and self denial, and the proportion the gift bears to one's means, are what God prizes (Mr 12:42-44). Such "come up as a memorial before God" (Ac 9:36; 10:2,4). the giving was not imposed as a matter of constraint, but of bounty, on Christians (Ac 5:4). The individual was not merged in the community, as in socialism; each freely gave, and distribution was made, not to the lazy who would not work, but to the needy (Ac 2:45; 2Th 3:10). A mendicant order is the very opposite of the Christian system. the Jewish tithe was not imposed, but the principle of proportionate giving having been laid down, the definite proportion is left to each one's faith and love to fix (2Co 9:5-7). Love will hardly give less than legalism. An ecclesiastical order of widowhood attended to charitable ministrations in the early church (1Ti 5:10). the deacons were appointed primarily for the distribution of alms (Acts 6). Alms are "righteousness," not that they justify a man (which Romans 3; 4; 5 prove they do not), but they are the doing that which is right and which our neighbor has a rightful claim upon us for, in the court of God's equity, though not of human law. God gives us means for this very end (Eph 4:28)'. Smith's Bible Dictionary defines this word as: 'The duty of alms-giving, especially in kind, consisting chiefly in portions to be left designedly from produce of the field, the vineyard and the oliveyard, Le 19:9-10; 23:22; De 15:11; 24:19; 26:2-13; Ru 2:2. is strictly enjoined by the law. Every third year also, De 14:28. each proprietor was directed to share the tithe of his produce with "the Levite, the stranger, the fatherless and the widow." the theological estimate of alms-giving among the Jews is indicated in the following passages: Job 31:17; Pr 10:2; 11:4; Es 9:22; Ps 112:9; Ac 9:36. The case of Dorcas; Ac 10:2. of Cornelius; to which may be added Tobit 4:10,11; 14:10,11, and Ecclus. 3:30; 40:24. the Pharisees were zealous in almsgiving, but too ostentatious their mode of performance, for which our Lord finds fault with them. Mt 6:2. The duty of relieving the poor was not neglected by the Christians. Mt 6:1-4; Lu 14:13; Ac 20:35; Ga 2:10. Regular proportionate giving was expected. Ac 11:30; Ro 15:25-27; 1Co 16:1-4'. As can be seen in these references, there is more to true Christian giving than what most saved people realize. The functional definition for this word is: 'charitable giving associated with religion'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rather. Lu 12:33; 14:12-14; 16:9; 18:22; 19:8; De 15:8-10; Job 13:16-20; Ps 41:1; 112:9; Pr 14:31; 19:17; Ec 11:1-2; Isa 58:7-11; Da 4:27; Mt 5:42; 6:1-4; 25:34-40; 26:11; Ac 9:36-39; 10:31-32; 11:29; 24:17; 2Co 8:7-9,12; 9:6-15; Eph 4:28; Heb 6:10; 13:16; Jas 1:27; 2:14-16; 1Jo 3:16-17 of such things as ye have. or, as you are able. all. Ac 10:15; Ro 14:14-18; 1Ti 4:4-5; Tit 1:15 General references. exp: Le 7:19; 23:22; Mt 5:42.'.

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C11-S47 (Verse 42) Judgment is coming on the Pharisees.

But woe unto you,
Pharisees!.

In Luke 11:37-44, we have an account of Jesus giving a lesson on the difference between external physical cleanliness and the spiritual internal cleanliness.

We find Woe unto you, (scribes and) Pharisees in: Matthew 23:13; Matthew 23:14; Matthew 23:15; Matthew 23:16; Matthew 23:23; Matthew 23:25; Matthew 23:27; Matthew 23:29; Luke 11:42; Luke 11:43; Luke 11:44; Luke 11:47. In addition, ; Luke 11:52 adds Woe unto you, lawyers!.

Following each of the referenced Woe is the reason it is given. In addition to telling this to the scribes and Pharisees, Jesus also said it to others. use the link in the word definitions, below, to see the note in Mark which has links to every place in the New Testament where we read Woe!

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'woe. Mt 23:13,23,27 exp: Isa 10:1; Eze 13:3; Jude 1:11.'.

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C11-S48 (Verse 42) They had wrong judgment of what was important.

Equivalent Section: they concentrated on the outward physical.

for ye tithe mint and rue and all manner of herbs,
and pass over judgment and the love of God :.

Equivalent Section: they ignored the inward and spiritual.

these ought ye to have done,
and not to leave the other undone..

Please also see the Message called The Love of God for the application of these verses in the life of the believer.

In Luke 11:37-44, we have an account of Jesus giving a lesson on the difference between external physical cleanliness and the spiritual internal cleanliness.

I've heard several preachers p[reach a sermon called: 'Don't Major on the Minors and Minor on the Majors'. That sermon could also be called 'Don't follow the example of the Pharisees' because that is what Jesus is accusing them of doing. This is also the reason (For) why the prior sentence said Woe!.

Our sentence has two Equivalent Sections with the Second Equivalent Section stating the problem that they would have at their judgment by God. Their problem was not what they did but what they left undone. Lots of people act like the Pharisees and brag about what they do while they hide their failure to fulfill other responsibilities.

The other thing to pay attention to is that Jesus said that they pass over judgment and the love of God. When people strictly follow rules, true judgment can be perverted. We've all heard of situations where the person in the right is on the wrong side of the law. We end up with wars where people on each side of the war believes their side is right. Think of the rich man and Lazarus (Luke 16. The rich man was 'right' to say that it was not his responsibility to feed Lazarus.

While all of that is true, think about the love of God and all it entails including His mercy. Think about how much we each want to be on the receiving end of God's love. Now consider how often His love is shown through your own personal life and how often it could have been shown and wasn't. If we're honest, very few of us could personally condemn the Pharisees based upon our own life, especially if we add in the factor of how much of the word of God that we have and that they didn't have.

Please see the note for Hebrews 7:5-6 about the word tithe. That note also has links to every place in the New Testament where this word is found. Webster's 1828 dictionary defines this word as: 'The tenth part of anything; but appropriately, the tenth part of the increase annually arising from the profits of land and stock, allotted to the clergy for their support. Tithes are personal, predial, or mixed; personal, when accruing from labor, art, trade and navigation; predial, when issuing from the earth, as hay, wood and fruit; and mixed, when accruing from beasts, which are fed from the ground'.

We find forms of the word mint in: Matthew 23:23; Luke 11:42. Easton's Bible Dictionary defines this word as: '(Gr. heduosmon, i.e., "having a sweet smell"), one of the garden herbs of which the Pharisees paid tithes (Mt 23:23; Lu 11:42). It belongs to the labiate family of plants. the species most common in Syria is the Mentha sylvestris, the wild mint, which grows much larger than the garden mint (M. sativa). It was much used in domestic economy as a condiment, and also as a medicine. the paying of tithes of mint was in accordance with the Mosiac law (De 14:22), but the error of the Pharisees lay in their being more careful about this little matter of the mint than about weightier matters'.

This sentence is the only reference in the Bible for the word rue. Easton's Bible Dictionary defines this word as: 'a garden herb (Ruta graveolens) which the Pharisees were careful to tithe (Lu 11:42), neglecting weightier matters. It is omitted in the parallel passage of Mt 23:23. there are several species growing wild in Palestine. It is used for medicinal and culinary purposes. It has a powerful scent, and is a stimulant. (See Mint.)'.

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

Please see the note for Romans C14S2 about the word herb. Webster's 1828 dictionary defines this word as: 'n. erb. L. herba. 1. A plant or vegetable with a soft or succulent stalk or stem, which dies to the root every year, and is thus distinguished from a tree and a shrub, which have ligneous or hard woody stems. 2. In the Linnean botany, that part of a vegetable which springs from the root and is terminated by the fructification, including the stem or stalk, the leaves, the fulcra or props, and the hibernacle. the word herb comprehends all the grasses, and numerous plants used for culinary purposes'.

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: 'for. Lu 18:12 exp: Mt 23:23. and pass. De 10:12-13; 1Sa 15:22; Pr 21:3; Isa 1:10-17; 58:2-6; Jer 7:2-10,21-22; Mic 6:8; Mal 1:6; 2:17; Joh 5:42; Tit 2:11-12; 1Jo 4:20 and not. Le 27:30-33; 2Ch 31:5-10; Ne 10:37; Ec 7:18; Mal 3:8 General references. exp: Le 27:30; Mt 22:36'.

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C11-S49 (Verse 43) Jesus says Woe!

Woe unto you,
Pharisees!.

In Luke 11:37-44, we have an account of Jesus giving a lesson on the difference between external physical cleanliness and the spiritual internal cleanliness. Following each of the referenced Woe is the reason it is given. In addition to telling this to the scribes and Pharisees, Jesus also said it to others. use the link in the word definitions, below, to see the note in Mark which has links to every place in the New Testament where we read Woe!

Jesus says Woe! to the Pharisees three times in this section. The first, and prior, is because of what they failed to do. The middle, and current Woe! is because of an attitude of pride. The last Woe! is because of what they did wrong. In each of these three areas, Jesus did not say that these were the only sin of each type, they were only the worst according to God.

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C11-S50 (Verse 43) Why the Woe!

for ye love the uppermost seats in the synagogues,
and greetings in the markets..

In Luke 11:37-44, we have an account of Jesus giving a lesson on the difference between external physical cleanliness and the spiritual internal cleanliness.

Again we see Jesus make His accusation with the word ye ('each and every one of you personally'). Our sentence has two phrases and each phrase shows pride of position among men. The Jews, like many religions, treated their 'worship service' as a religious show. Among other things, they reserved the best seats for the most prominent according to a social scale, refused seats to the poorest, and assigned seats according to a scale based upon social standing. Therefore, having the uppermost seats in the synagogues filled the Pharisees with 'pride of position'. In addition, the most socially prominent received greetings in the markets while beggars were ignored.

These things show their pride, as we can understand things today. However, we need to remember that their religion claimed that riches showed blessings from God while being poor showed the judgment of God upon a sinner. Their religion claimed that they could be made unclean by being touched, or even by being in the same building, or same social occasion, with an unclean person. They were one of the worst religiously prejudicial societies in history. Therefore, in addition to all of the evidences of pride that we accept today, they had religious pride based upon the doctrinal error which taught that their social and financial standing in this life determined their social and financial standing for eternity in Heaven.

Thus, Jesus is not just judging their pride, He is also judging the doctrinal error which they followed.

Please see the note for Mark 12:38-40 about the word seat. The International Standard Bible Encyclopedia defines this word as: 'set: this word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Mt 21:12; 23:2; Mr 11:15), and "chief seat" translates the compound word (protokathedria) (Mt 23:6; Mr 12:39; Lu 20:46). In the King James Version it translates (thronos) (Lu 1:52; Re 2:13; 4:4; 11:16; 13:2; 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1Sa 20:18; Jg 3:20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Mt 23:2; Ps 1:1)'. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans C14S16 and 2Corinthians 5:10 about the phrase judgment Seat of Christ.

We find forms of the word uppermost in: Genesis 40:17; Isaiah 17:6; Isaiah 17:9; Matthew 23:6; Mark 12:39; Luke 11:43. Webster's 1828 defines this word as: 'a. superl.; upper and most. 1. Highest in place; as the uppermost seats. 2. Highest in power or authority. Whatever faction happens to be uppermost 3. Predominant; most powerful.'. This, in my opinion, is probably where we get the saying: 'Proud people look down on others that they consider to be lesser people'

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

Please see the note for Luke 20:45-47 about the word greetings. The functional definition for this word is: 'to inquire of anyone respecting welfare'.

Please see the note for Mark 7:4 about the word market. The functional definition for this word is: ' Here was the city exchange, the focus to which converged all the lines of public life. Hither laborers resorted in search of employment, Mt 20:3-7, and children to pursue their sports, Lu 7:32'. Please also see the note for Luke 7:32 about the woed marketplace.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Lu 14:7-11; 20:46; Pr 16:18; Mt 23:6; Mr 12:38-39; Ro 12:10; Php 2:3; Jas 2:2-4; 3Jo 1:9 exp: Mt 6:5'.

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C11-S51 (Verse 44) Jesus says Woe! again.

Woe unto you,
scribes and Pharisees,
hypocrites!.

Now, Jesus adds in the scribes. While the Pharisees had self-appointed prominence, the scribes could, at least, claim that God gave them their position. And, while that was true, they perverted their position by using it for the wrong purpose. Instead of doing the work of God, they used their position to raise their standing in society and in religion.

Notice that Jesus called them hypocrites and emphasized that word (as seen with the exclamation mark). They claimed to work for God's kingdom but actually worked for pride and self.

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

Please see the note for 1Timothy 4:1 about the words hypocrisy / hypocrite. Easton's Bible Dictionary defines this word as: 'one who puts on a mask and feigns himself to be what he is not; a dissembler in religion. Our Lord severely rebuked the scribes and Pharisees for their hypocrisy (Mt 6:2,5,16). "The hypocrite's hope shall perish" (Job 8:13). the Hebrew word here rendered "hypocrite" rather means the "godless" or "profane," as it is rendered in Jer 23:11, i.e., polluted with crimes.'.

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C11-S52 (Verse 44) Why the second Woe!

for ye are as graves which appear not,
and the men that walk over them are not aware of them..

This sentence uses symbolic language to tell the scribes and Pharisees how God viewed them. They were spiritually dead and men didn't even realize it.

Please see the note for John 11:17 about the word grave. Easton's Bible Dictionary defines this word as: 'Among the ancient Hebrews graves were outside of cities in the open field (Lu 7:12; Joh 11:30). Kings (1Ki 2:10) and prophets (1Sa 25:1) were generally buried within cities. Graves were generally grottoes or caves, natural or hewn out in rocks (Isa 22:16; Mt 27:60). there were family cemeteries (Ge 47:29; 50:5; 2Sa 19:37). Public burial-places were assigned to the poor (Jer 26:23; 2Ki 23:6). Graves were usually closed with stones, which were whitewashed, to warn strangers against contact with them (Mt 23:27), which caused ceremonial pollution (Nu 19:16). There were no graves in Jerusalem except those of the kings, and according to tradition that of the prophetess Huldah'.

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 aware in: Song 6:12; Jeremiah 50:24; Matthew 24:50; Luke 11:44; Luke 12:46. Webster's 1828 defines this word as: 'Watchful; vigilant; guarded; but more strictly in modern usage, apprised; expecting an event from information, or probability; as, the general was aware of the enemy's designs'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Nu 19:16; Ps 5:9; Ho 9:8; Mt 23:27-28; Ac 23:3'.

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C11-S53 (Verse 45) A lawyer speaks up.

Then answered one of the lawyers,
and said unto him,
Master,
thus saying thou reproachest us also..

This statement reminds me of a comic when movies first started having sound. He would use the wrong word to cause comedy. For example, when most people would say: 'Hey, I resent that remark!', he would say: 'Hey, I resemble that remark!'.

If God influenced his speech, then we can see God's sense of humor. This lawyer objected on the basis that he thought Jesus used too broad an identification for those whom He said Woe! to. So, as we see in the following sentences, Jesus meant to include them. However, since this lawyer objected, Jesus made the Woe! to the lawyers more specific.

Please see the note for 1Peter 2:18 about the word master. The functional definition for this word is: 'A man who rules, governs or directs either men or business. Also used in the Bible for teacher'. Please also see the notes for Romans 14:6-LJC; Galatians C3S28 and Ephesians C6S5 about the word schoolmaster. Please also see the note for John 15:20 about the phrase servant and lord / master. Please also see the note for Ephesians 5:5 about the words whoremonger / whoremaster. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to related Bible references to the name of: Master.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou. 1Ki 22:8; Jer 6:10; 20:8; Am 7:10-13; Joh 7:7,48; 9:40'.

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C11-S54 (Verse 46) Jesus tells the lawyers Woe!.

And he said,
Woe unto you also,
ye lawyers!.

Our sentence starts with the word And, which adds it to the prior sentence where a lawyer objected to the way that Jesus identified the people included in His Woe!. The prior identification could also include lawyers. When the lawyer objected, Jesus added the clarification found starting in this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Woe. Isa 10:1; Mt 23:2-4; Ga 6:13 exp: Eze 13:3; Jude 1:11 General references. exp: Mt 23:4'.

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C11-S55 (Verse 46) Why he said Woe! to the lawyers.

for ye lade men with burdens grievous to be borne,
and ye yourselves touch not the burdens with one of your fingers..

The lawyers were the ones who made the rules which added to the Mosaic Law in a similar way that courts today add to law by their decisions and 'precedents'. When Jesus said: ye lade men with burdens grievous to be borne, that was how they did it. Luke 14:3 says: And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? We have a similar question asked by Jesus in Matthew 12:10. We are also told they (Lawyers, scribes and Pharisees) watched him, whether he would heal him on the sabbath day; that they might accuse him in Mark 3:2; Luke 6:7 and Luke 13:14. Their additions to the Mosaic Law was only one of the ways that the Bible provides evidence to back this accusation by Jesus.

In the second phrase Jesus accused the lawyers of doing nothing to help the poor. In general, most man-made laws are designed to keep the poor as poor people and keep the rich as rich people. As more than one person has said, the government run Lotto games are actually a tax on the poor. The governments hide that most people spend far more money than they win and this is one of the most lucrative money making things that the government has. They advertise the big winners but hide the fact that all of them lose all of their winnings soon after because they don't know how to handle the money and don't know who to trust to handle their money for them.

We find forms of the word lade in: Genesis 42:26; Genesis 44:13; Genesis 45:17; 1Kings 12:11; Nehemiah 4:17; Nehemiah 13:15; Habakkuk 2:6; Luke 11:46; Acts 27:10; Acts 28:10. Webster's 1828 defines this word as: 'v.t. pret. laded; pp. laded, laden. 1. to load; to put on or in, as a burden or freight. We lade a ship with cotton. We lade a horse or other beast with corn. And they laded their asses with the corn and departed thence. Gen. 42. 2. to dip; to throw in or out, as a fluid, with a ladle or dipper; as, to lade water out of a tub or into a cistern'.

Please see the notes for 2Corinthians 5:4 and Galatians 6:2 about the word burden. Easton's Bible Dictionary defines this word as: '(1.) A load of any kind (Ex 23:5). (2.) A severe task (Ex 2:11). (3.) A difficult duty, requiring effort (Ex 18:22). (4.) A prophecy of a calamitous or disastrous nature (Isa 13:1; 17:1; Hab 1:1, etc.)'.

Please see the note for Philippians 3:1 about the word grievous. The functional definition for this word is: 'Heavy; oppressive; burdensome; Afflictive; painful; hard to be borne'. Please also see the note for Romans 14:15 about the word grieve. Please see the note for Philippians 3:1 about the word grievous. The functional definition is: 'Heavy; oppressive; burdensome; as a grievous load of taxes. 1. Afflictive; painful; hard to be borne'. Please also see the note for 1Peter 2:19 about the phrase grief.

We find forms of the word borne occurring 31 times in the Bible and, in the New Testament, in: Matthew 20:12; Matthew 23:4; Mark 2:3; Luke 11:46; John 5:37; John 20:15; Acts 21:35; 1Corinthians 15:49; 3John 1:6; Revelation 2:3. Webster's 1828 defines this word as: 'pp. of bear. Carried; conveyed; supported; defrayed'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye yourselves. Isa 58:6 General references. exp: Mt 23:4'.

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C11-S56 (Verse 47) Jesus says Woe! again.
Woe unto you!

This sentence is added to the prior and expresses the final judgment for people who act like the prior sentence expresses. Please notice that this sentence uses the word you where the prior sentences which said Woe! used the word ye. Those sentences expressed personal judgment. This sentence uses the word you because it is 'a group identifying prefix'. in this sentence we see this Woe! is to be applied to the group and anyone identified by the group. The identity of the group is anyone who acts like the prior sentence said that the lawyers acted.

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

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C11-S57 (Verse 47) Why the second Woe!.

for ye build the sepulchres of the prophets,
and your fathers killed them..

This sentence starts with the word For and adds the detail reason why Jesus said Woe! in the prior sentence. The sentence before that (11:46) gave a different reason why Jesus told these lawyers Woe!

Our first phrase says: ye build the sepulchres of the prophets. This means that they were, supposedly, honoring the dead prophets. That's the purpose of building the sepulchres. However, even as they did this, they lied to the people about the message delivered by the prophets. First they rejected the message of the prophets. Then they killed them. Then they waited until the prior generation of Jews, the ones who personally knew the prophets, were dead. Then they claimed that the prophets supported their message by slowly perverting the messages from the prophets, one step at a time, until they had the people believing the prophets said the opposite of what they actually said. Then, after getting most of the people to believe their lies, they build the sepulchres of the prophets and claimed that the prophets were the heroes of their false religious doctrines.

Our second phrase of: and your fathers killed them makes it clear that the fathers did not agree with the messages from the prophets, but hated the messages so much that they killed the prophets. In addition, the word fathers is not speaking about those who physically passed their seed to make the current religious leaders their physical descendants. No, the word fathers is used as: 'the one who passed their character to the current religious leaders'. The fathers had the same lying devil motivated characters as the religious leaders in the days of Jesus.

Our next sentence is also in context with this sentence and says more to clarify what is written here. Then, the sentence after that (Luke 11:49-51) gives us the judgment of God upon their sinful attitudes and actions. People can get upset at the lying religious leaders who claim to be Christian and who pervert the truth of God and who build mega-churches with multiple thousands of members. However, we can be sure that they will receive the same judgment as the religious leaders of Jesus day.

Jesus testified that the religious leaders killest the prophets (Matthew 23:31, Matthew 23:37; Luke Luke11:47; Luke 13:34). It is also why there have been, and will be, martyrs (1Thessalonians 2:15).

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

Please see the note for John 19:41 about the word sepulchre. Easton's Bible Dictionary defines this word as: 'first mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Ge 23:20). this was the "cave of the field of Machpelah," where also Abraham and Rebekah and Jacob and Leah were burried (79:29-32). In Ac 7:16 it is said that Jacob was "laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Ge 23:20, to read Ac 7:16 thus: "And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem." in this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. of this purchase by Abraham there is no direct record in the Old Testament'.

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

Please see the note for Romans C13S12 about the word kill. The functional definition for this word is: 'To deprive of life, animal or vegetable, in any manner or by any means'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Mt 23:29-33; Ac 7:51; 1Th 2:15'.

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C11-S58 (Verse 48) Their actions testify against them.

Equivalent Section: the witness.

Truly ye bear witness that ye allow the deeds of your fathers:.

Equivalent Section: the action.

for they indeed killed them,
and ye build their sepulchres..

This is a sentence which can be easily misunderstood. in this sentence we have the lawyers identified by the word ye. We have your fathers and the they and the their both identify your fathers while the them identifies the prophets from the prior sentence. Thus, a clarified way of saying this sentence, without changing anything, is: 'Truly you lawyers bear witness that you lawyers allow the deeds of your fathers: for your fathers indeed killed the prophets, and you lawyers build your fathers' sepulchres.'

Think about what this sentence is saying and consider it within context and you should understand that the re-written sentence matches the original and matches the context and clarifies what is said. As with parables, Jesus often said things in a way that the lost and carnal would misinterpret while saved people who seek the help of God's Holy Spirit get the true interpretation.

The phrase build the sepulchres is talking about honoring someone after they are dead. The religious leaders always people to put their faith in the religious traditions which, supposedly, cam from the fathers. They quoted famous prior preachers and teachers to interpret the word of God while Jesus did not. The religious leaders honored the fathers by quoting what they supposedly said. This was just another way to honor them like building their sepulchres.

As already explained, our sentence says: 'your fathers indeed killed the prophets'. It should be obvious that the fathers had strong doctrinal differences with the prophets and those differences were strong enough to lead to murder. Yet, the lawyers, and other religious leaders, claimed that the fathers and the prophets all supported the doctrine that they taught was traditional. Obviously, there must be a lie in there somewhere.

Now, consider that Jesus was talking to lawyers when He said ye bear witness. The word witness is a legal term and the lawyers would understand that truth and the application in this answer from Jesus. In addition, our next sentence, which must be included for contextual requirements, says: That the blood of all the prophets...may be required of this generation. There is no way that the lawyers misunderstood the legal accusation. When we look at the response from the religious leaders, as reported in the last sentence of our chapter, we see them attacking Jesus as a rejection of His charge in this answer.

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

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

We find forms of the word allow in: 2Kings 25:30; Luke 11:48; Acts 24:15; Romans 7:15; Romans 14:22; 1Thessalonians 2:4. Webster's 1828 defines this word as: 'to grant, give or yield; as, to allow a servant his liberty; to allow a pension. 2. to admit; as, to allow the truth of a proposition; to allow a claim. 3. to admit; to own or acknowledge; as, to allow the right of the President to displace officers. 4. to approve, justify or sanction. Ye allow the deeds of your fathers. Luke 11. Rom. 8. 5. to afford, or grant as a compensation; as, to allow a dollar a day for wages. 6. to abate or deduct; as, to allow a sum for tare or leakage. 7. to permit; to grant license to; as, to allow a son to be absent.'. Please also see the note for 1Peter 2:4 about the word allow.

Please see the note for 2Corinthians 12:12 about the word deed. The functional definition for this word is: 'That which is done, acted or effected; an act; a fact; a word of extensive application, including whatever is done, good or bad, great or small'.

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

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

Please see the note for Romans C13S12 about the word kill. The functional definition for this word is: 'To deprive of life, animal or vegetable, in any manner or by any means'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye bear. Jos 24:22; Job 15:6; Ps 64:8; Eze 18:19 for. 2Ch 36:16; Mt 21:35-38; Heb 11:35-38; Jas 5:10'.

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C11-S59 (Verse 49-51) Coming judgment.

Equivalent Section: Reference to scripture.

Therefore also said the wisdom of God,
I will send them prophets and apostles,
and some of them they shall slay and persecute:.

Equivalent Section: Coming judgment due to ignored scripture.

First Step: Judgment for slain prophets.

That the blood of all the prophets,
which was shed from the foundation of the world,
may be required of this generation;.

Second Step: Judgment for slain saints.

From the blood of Abel unto the blood of Zacharias,
which perished between the altar and the temple:.

Equivalent Section: Who will be judged.

verily I say unto you,
It shall be required of this generation..

Our sentence starts with the word Therefore and is giving us the conclusion of the condemnation from Jesus about what He has testified, in the last several sentences, about the sins of lawyers and other religious leaders who supported their sins.

Our sentence has three Equivalent Section and the sentence outline, above, gives titles for each Equivalent Section. However, we can also think of these Equivalent Sections as: '1) what God did, 2) How they Responded, 3) and the eventual results'. Please remember that the theme oh our chapter is; 'Spiritual Evidence of Belonging to God'. This sentence is truly evidence that the lawyers and other religious leaders did not belong to God in spite of what they claimed. In addition, the last sentence proves that they did not belong to God because they refused to repent when told of their sin. Instead, they attacked God's messenger. We can also see the same thing today which is why 1John 4:1 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. We are to test repeatedly until we are very confident that we know the spirit of religious leaders and not just their words and doctrines.

Now, in our First Equivalent Section, our first phrase says: Therefore also said the wisdom of God. (We already dealt with the therefore.) When Jesus references the wisdom of God, He is talking, mainly, about what is found in the word of God. (Sometimes God's Holy Spirit teaches us things that are for our personal life and, maybe, for those who follow us. However, those things are not for everyone like Jesus is speaking about in this sentence.) the word definitions below, provide links to notes which have further Bible references to where the word of God speaks about God's wisdom. The Treasury of Scripture Knowledge, below, also provides other references. The main thing that we need to keep in mind is that Isaiah 55:8 says: For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. Further, 1Corinthians 2:14 says: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. therefore, these lawyers, and other religious leaders who supported their sins, could not know God's wisdom, nor God's judgment, because they were using the wisdom of the world, which goes in the opposite way of the wisdom of God. As a result, in this sentence, Jesus tells them the wisdom of God and of their future judgment. This also has an application for people of today. When God sends us a messenger with references to the word of God, our reaction to God's message (not to the messenger) determines our result. If we truly Biblically repent then God will forgive. If we refuse to repent, then we receive the punishment for our sin.

The second phrase, in our First Equivalent Section, says: I will send them prophets and apostles. The prophets is a reference to what God did in the past and the apostles are the main messengers that God will send in the future. Thus, we see that we are to listen to the messages from the Old Testament and to the messages from the New Testament. In the Old Testament we find references which have the forms of the words send and prophet, referring to God's prophets, in: Jeremiah 7:25; Jeremiah 25:4; Jeremiah 26:5; Jeremiah 29:19; Jeremiah 35:15; Jeremiah 44:4; Malachi 4:5. Now, there are many other references in the Old Testament where we can read that God sent a man with His message for His people, but these should be enough to verify what Jesus said in this phrase about prophets. In addition, if the reader uses the link in the sentence outline, above, they will reach the Word Study on Apostle and fine references, with explanatory notes, for every place where the Bible uses the word apostle. What we see here is that God sends messengers to lost and carnal people who can't understand the word of God. They are sent to help people understand what God truly says to us and we can tell the true messengers of God because they never pervert the word of God not do they disagree with it even when they don't understand it completely.

The third phrase, in our First Equivalent Section, says: and some of them they shall slay and persecute. There are many places in the Old Testament where we find reports that this was true. We also read that Jesus said that true believers would be hated and persecuted like Jesus was in John 7:7; John 15:18; John 15:23; John 15:24; John 15:25 and other places. Thus we see that often people who deliver the true message of God are killed and persecuted. God allows this because God increases the eternal rewards of people that He uses this way. However, the people who do these crimes will not be able to deny their crimes when the are judged by God because God records these things and they will not be able to deny the evidence.

Now, our Second Equivalent Section has two Steps and the First Step must be done before the Second Step. That is: we need to understand how God will judge in general before we understand the detailed judgment.

The general principal of judgment, as presented in the First Step, is that the generation that Jesus lived in would be held guilty of the blood of all the prophets, which was shed from the foundation of the world. Now, lots of people will claim: 'That's not fair!'. However, God is not fair. God is righteous. There is a legal principal, which the lawyers should have understood since Jesus was talking to them about legal principals and judgment. It is called 'accessory after the fact'. Since they built the sepulchres of their fathers, as said in the prior sentence, they became 'accessories after the fact'. Therefore, God was legally righteous to judge them guilty and punish them for the sins that they approved of. The application of this principal is that if we approve the sins of prior generations then we participate in their sins and become 'accessories after the fact'. As such, God is legal and righteous to punish us for those sins.

Now, the specific sins, which are detailed in the Second Step, are the murders of people because the murderer disagreed with the true sacrifice and service to God. These deaths are different from other deaths. Thus, if we support some doctrinal error but not other doctrinal error, we will be guilty only of the consequences of the doctrinal error which we support. However, there are a lot of consequences to any doctrinal error. Therefore, we want to be careful to avoid supporting any doctrinal error and when we find that the doctrine which we have been supporting is wrong, we need to confess and seek forgiveness for having done so.

With that written, we can now look at the third Equivalent Section where we read: verily I say unto you, It shall be required of this generation. Look at the definition of the word verily, which is: 'In truth; in fact; certainly; Really; truly; with great confidence'. Jesus wants us to believe this truth with no doubt at all. We saw the consequence in this world. Now, with this truth acknowledged, we need to realize that it will also be applied to us because God never changes (Malachi 3:6; Hebrews 13:8). Therefore, we need to be very careful and make sure that we are not supporting doctrinal error from religious traditions.

Please see the Word Study on Apostle. The functional definition for this word is: 'The highest human authority within the church below Christ'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

We find forms of the word slay occurring 129 times in 124 verses of the Bible and, in the New Testament, in: Luke 11:49; Luke 19:27; John 5:16; Acts 5:33; Acts 9:29; Acts 11:7; Revelation 9:15. Webster's 1828 defines this word as: ', v.t. pret. slew; pp. slain. the proper sense is to strike, and as beating was an early mode of killing, this word, like smite, came to signify to kill. It seems to be formed on the root of lay; as we say to lay on. 1. to kill; to put to death by a weapon or by violence. We say, he slew a man with a sword, with a stone, or with a club, or with other arms; but we never say, the serif slays a malefactor with a halter, or a man is slain on the gallows or by poison. So the slay retains something of its primitive sense of striking or beating. It is particularly applied to killing in battle, but is properly applied also to the killing of a individual man or beast. 2. to destroy'. Please also see the note for Luke 9:22 about the word slain. The functional definition for this word is: 'the past-tense form of the word slay'. Please also see the note for Romans C13S12 about the word kill.

Please see the notes for Romans C8S37 and Galatians C1-S11 about the word persecute. The functional definition for this word is: 'to pursue in a manner to injure, vex or afflict; to harass with unjust punishment or penalties for supposed offenses; to inflict pain from hatred or malignity'.

Please see the note for Colossians C1S3 about the word blood. The functional definition for this word is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. Please also see the note for Matthew 26:28 about the phrase blood of Christ.

Please see the note for Mark 14:24 about the word shed. The functional definition for this word is: 'To pour out; to effuse; to spill; to suffer to flow out; as, to shed tears; to shed blood. the sun sheds light on the earth; the stars shed a more feeble light'. Please also see the note for Romans C5S2 about the phrase shed abroad.

Please see the note for 1Corinthians C3S12 about the word foundation. The functional definition for this word is: 'The basis of an edifice; that part of a building which lies on the ground; usually a wall of stone which supports the edifice. the basis or ground work, or anything; that on which anything stands, and by which it is supported'.

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.

We find forms of the word require occurring 55 times in 52 verses of the Bible and, in the New Testament, in: Luke 11:50-51; Luke 12:20; Luke 12:48; Luke 19:23; Luke 23:23; Luke 23:24; 1Corinthians 1:22; 1Corinthians 4:2; 1Corinthians 7:36. Webster's 1828 defines this word as: 'v.t. L. requiro; re and quaero, to seek. See Query. 1. to demand; to ask, as of right and by authority. We require a person to do a thing, and we require a thing to be done. Why then doth my lord require this thing? 1Chron. 21. 2. to claim; to render necessary; as a duty or anything indispensable; as, the law of God requires strict obedience. 3. to ask as a favor; to request. I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way. Ezra 8. in this sense, the word is rarely used. 4. to call to account for. I will require my flock at their hand. Ezek. 34. 5. to make necessary; to need; to demand. The king's business required haste. 1Sam. 21. 6. to avenge; to take satisfaction for. 1Sam. 20'.

Please see the note for Hebrews 11:4 about Abel. The functional definition for this word is: 'He was the second person born and the first recorded to offer a righteous sacrifice. His name is also used, symbolically, for the first example of true Biblical faith. The Old Testament references outside of Genesis speak of a place and not the person.'. Hebrews 12:24 tells us that the blood of sprinkling (from Jesus Christ)...speaketh better things than that of Abel.

There are four Zacharias / Zachariah that I found mentioned in the Bible. Every reference in Chapter One is dealing with the father of John the Baptist. Please see the notes for the Treasury of Scripture Knowledge, below, for reference to this man.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition for this word is: 'To die; to lose life in any manner'.

Please see the note for 1Corinthians C9S22 about the word altar. The functional definition for this word is: 'any structure of earth (Ex 20:24) or unwrought stone (Ex 20:25) on which sacrifices were offered. Also used symbolically for a heart attitude of dedicating a life to the service of God. Used in Heb 13:10 for the sacrifice offered upon it--the sacrifice Christ offered'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the wisdom. Probably by the Wisdom of God we are to understand the logos G3056, or Word of God, that is, our Lord himself; this being a dignified and oriental mode of expression for I say, as it is in the parallel passage. Pr 1:2-6; 8:1-12; 9:1-3; 1Co 1:30; Col 2:3 I will. Lu 24:47; Mt 23:34; Ac 1:8; Eph 4:11 and some. Lu 21:16-17; Mt 22:6; Joh 16:2; Ac 7:57-60; 8:1,3; 9:1-2; 12:1-2; 22:4-5,20; 26:10-11; 2Co 11:24-25
the blood. Ge 9:5-6; Nu 35:33; 2Ki 24:4; Ps 9:12; Isa 26:21; Re 18:20-24 may. Ex 20:5; Jer 7:29; 51:56 General references. exp: Lu 21:32
the blood of Abel. Ge 4:8-11; Heb 11:4; 12:24; 1Jo 3:12 Zacharias. 2Ch 24:20-22; Zec 1:1; Mt 23:35 It shall. Jer 7:28 General references. exp: Lu 21:32'.

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C11-S60 (Verse 52) Jesus says Woe! a third time.

Woe unto you,
lawyers!.

Here Jesus repeats what he said in 11:47. This makes it two witnesses and something that we will all be judged for refusing to believe. In addition, Jesus adds another reason in the next sentence which starts with the word for. We will be judged for supporting doctrinal error. However, we will receive greater judgment for teaching people to try to understand the word of God the wrong way. Specifically, if we teach people to believe religious traditions which disagree with what the word of God literally says. This is what we see in the next sentence. Then in the last sentence of our chapter we see the lawyers and religious leaders prove their guilt. Likewise, if we reject the truth of the accusations by Jesus, we will end up doing like these religious leaders and personally prove our guilt before God and His people.

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C11-S61 (Verse 52) Why they will receive the judgment.

Equivalent Section: they prevented people from truly knowing what God's word said.

for ye have taken away the key of knowledge:.

Equivalent Section: they refused knowledge and kept it from others.

ye entered not in yourselves,
and them that were entering in ye hindered..

The phrase the key of knowledge is used for how people access knowledge. The application that Jesus is using is that they taught the people that they could only access God through the Temple and that the only way to know what the word of God said was to listen to the religious leaders. That is, they taught that the people could not read the word of God for themselves and understand it. In fact, they taught that if anyone disagreed with them then they were wrong because God made it so that only the religious leaders could truly understand the word of God. Further, they taught that if the religious leaders kicked someone out of the Temple then they would go to Hell. In other words, they convinced the people that they were the only way to access God, which meant that they were the true ultimate authority for anything related to God. This, of course, was a lie but it kept most people from trying to know and understand the word of God outside of the limits specified by the religious leaders.

In the Second Equivalent Section, Jesus accused them of personally (ye) entered not in yourselves. That is: they did not try to understand the word of God themselves and refused to verify what they were taught were the religious traditions. Therefore, since Satan had corrupted their religious traditions, there was on stop the perversion growing. Consider the Biblical teaching about leaven, including Galatians 5:9 which says: A little leaven leaveneth the whole lump. In the Bible, leaven is used symbolically for the doctrinal corruption that I am writing about and the lawyers removed the ability to detect and remove doctrinal error. That is what we read in the First Equivalent Section. They reserved this ability to themselves then, as the Second Equivalent Section says, they refused to use the power that they reserved to themselves. Then, as our last phrase says, them that were entering in ye hindered. Anyone, such as God's prophets, who tried to correct the corruption were fought against to the point of murdering the prophets. Thus, as bad as murder was, what Jesus accuses them of was worse. What they did was assure that everyone in the world did not know God's word and could not know God's word so that most died lost.

We find forms of the word key in: Judges 3:25; Isaiah 22:22; Matthew 16:19; Luke 11:Luke 11:52; Revelation 1:18; Revelation 3:7; Revelation 9:1; Revelation 20:1. Easton's Bible Dictionary defines this word as: 'frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Jg 3:25); and in the Greek New Testament kleis, from its use in shutting (Mt 16:19; Lu 11:52; Re 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isa 22:22).
The word is used figuratively of power or authority or office (Isa 22:22; Re 3:7; 1:8; comp. Re 9:1; 20:1; comp. also Mt 16:19; 18:18). the "key of knowledge" (Lu 11:52; comp. Mt 23:13) is the means of attaining the knowledge regarding the kingdom of God. the "power of the keys" is a phrase in general use to denote the extent of ecclesiastical authority'.

Please see the note for Romans C15S17 about the word hinder. The functional definition for this word is: 'to hold back from going a different way as when someone is put in the back of a wagon and has no say in where the driver takes them'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Lu 19:39-40; Mal 2:7; Mt 23:13; Joh 7:47-52; 9:24-34; Ac 4:17-18; 5:40 hindered. or, forbad.'.

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C11-S62 (Verse 53-54) The scribes and the Pharisees reacted.

Equivalent Section: What they did.

And as he said these things unto them,
the scribes and the Pharisees began to urge him vehemently,
and to provoke him to speak of manythings:.

Equivalent Section: Why.

Laying wait for him,
and seeking to catch something out of his mouth,
that they might accuse him..

Our sentence starts with the word And, which adds it to the prior answer from Jesus. Further, the phrase as he said these things unto them means that they did not wait for him to finish but interrupted Him in a rude manner. Further, we read that they urged him vehemently. That is: they shouted with great derision. Further, they provoked him to speak of manythings. That is: they said things that they hoped would make Him upset. They were deliberately trying to get Him to say something foolish. That is what our Second Equivalent Section literally says.

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 urge in: Genesis 33:11; Judges 16:16; Judges 19:7; 2Kings 2:17; 2Kings 5:16; 2Kings 5:23; Luke 11:53. Webster's 1828 defines this word as: 'to press; to push; to drive; to impel; to apply force to, in almost any manner. And great Achilles urge the Trojan fate. 2. to press the mind or will; to press by motives, arguments, persuasion or importunity. My broth did urge me in his act. 3. to provoke; to exasperate. Urge not my father's anger. 4. to follow close; to impel. Heir urges heir, like wave impelling wave. 5. to labor vehemently; to press with eagerness. Through the thick deserts headlong urg'd his flight. 6. to press; as, to urge an argument; to urge a petition; to urge the necessity of a case. 7. to importune; to solicit earnestly. He urged his son to withdraw. 8. to apply forcibly; as, to urge an ore with intense heat. URGE, v.i. to press forward; as, he strives to urge upward.'.

Please see the note the note for Luke 6:47-48 about the word vehement. The International Standard Bible Encyclopedia defines this word as: 've'-he-ment, ve'-he-ment-li (charishi; epipothesis): "Vehement" (from Latin vehere, "to carry," or ve, "out of," and mens, "mind"), carried away by the mind or force of passion, occurs twice in the Old Testament (Song 8:6, the King James Version "a most vehement flame" (jealousy)) as the translation of shalhebheth-yah, "the flame of Yah," which perhaps means lightning (the Revised Version (British and American) "a very flame of Yahweh," margin "a most vehement flame, Hebrew: Yah"); and as the translation of the King James Version charishi, "silent," "still," hence "sultry" (Jon 4:8, the King James Version "a vehement east wind," the Revised Version (British and American) "sultry"). In the New Testament, "vehement desire" is (the King James Version) the translation of epipothesis, "earnest desire" (2Co 7:11, the Revised Version (British and American) "longing").
"Vehemently" is the translation of deinos, "greatly" (Lu 11:53); of ek perissou or ekperissos, "beyond measure" (Mr 14:31, "He spake exceeding vehemently"); of eutonos, "intensely" (Lu 23:10); and in the King James Version of prosrhegnumi, "to break" or "dash upon" (Lu 6:48-49, the Revised Version (British and American) "break").'.

Please see the note for 1Corinthians C13S4 about the word provoke. Webster's 1828 dictionary defines this word as: 'v.t. L.provoco, to call forth; pro and voco, to call. 1. to call into action; to arouse; to excite; as, to provoke anger or wrath by offensive words or by injury; to provoke war. 2. to make angry; to offend; to incense; to enrage. Ye fathers, provoke not your children to wrath. Eph.6. Often provoked by the insolence of some of the bishops-- 3. to excite; to cause; as, to provoke perspiration; to provoke a smile. 4. to excite; to stimulate; to increase. the taste of pleasure provokes the appetite, and every successive indulgence of vice which is to form a habit, is easier than the last. 5. to challenge. He now provokes the sea-gods from the shore. 6. to move; to incite; to stir up; to induce by motives. Rom.10. Let us consider one another to provoke to love and to good works. Heb.10. 7. to incite; to rouse; as, to provoke one to anger. Deut.32'.

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

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

Please see the note for Luke 5:10 about the word catch. The functional definition for this word is: 'To seize or lay hold on with the hand; carrying the sense of pursuit, thrusting forward the hand, or rushing on'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to urge. Ps 22:12-13; Isa 9:12 to speak. Lu 20:20,27; Jer 18:18; 20:10; 1Co 13:5 General references. exp: Mr 3:2.seeking. Ps 37:32-33; 56:5-6; Mt 22:15,18,35; Mr 12:13 General references. exp: Mr 3:2'.

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Luke Chapter 12

links to sentences in this chapter:

C12-S1 (Verse 1), C12-S2 (Verse 2), C12-S3 (Verse 3), C12-S4 (Verse 4), C12-S5 (Verse 5), C12-S6 (Verse 6), C12-S7 (Verse 6-7), C12-S8 (Verse 7), C12-S9 (Verse 8-9), C12-S10 (Verse 10), C12-S11 (Verse 11-12), C12-S12 (Verse 13), C12-S13 (Verse 14), C12-S14 (Verse 14-15), C12-S15 (Verse 16-17), C12-S16 (Verse 17-18), C12-S17 (Verse 19), C12-S18 (Verse 20), C12-S19 (Verse 20-21), C12-S20 (Verse 22), C12-S21 (Verse 23), C12-S22 (Verse 24), C12-S23 (Verse 25), C12-S24 (Verse 26), C12-S25 (Verse 27), C12-S26 (Verse 28), C12-S27 (Verse 28-29), C12-S28 (Verse 30), C12-S29 (Verse 31), C12-S30 (Verse 32), C12-S31 (Verse 33), C12-S32 (Verse 34), C12-S33 (Verse 35-36), C12-S34 (Verse 37), C12-S35 (Verse 38), C12-S36 (Verse 39), C12-S37 (Verse 40), C12-S38 (Verse 41), C12-S39 (Verse 42), C12-S40 (Verse 42-43), C12-S41 (Verse 44), C12-S42 (Verse 45-46), C12-S43 (Verse 47), C12-S44 (Verse 48), C12-S45 (Verse 48), C12-S46 (Verse 49), C12-S47 (Verse 49-50), C12-S48 (Verse 50-51), C12-S49 (Verse 51-52), C12-S50 (Verse 53), C12-S51 (Verse 54), C12-S52 (Verse 55), C12-S53 (Verse 56), C12-S54 (Verse 56-57), C12-S55 (Verse 58), C12-S56 (Verse 59).

Please use This link to see the chapter summary.

Chapter theme: Concentrate on Serving God and Let God Take Care of Your Physical Needs

Luke 12:1 reports circumstances which are unique to this Gospel. Luke 12:2-9 reports pretty much the same thing as Matthew 10:26-33 and pretty much the same thing as Mark 8:15-21, but the time and circumstances of all three reports are different. Therefore, what we have here is doctrine which was taught more than once, which shows the importance of these doctrines. Different places in the Gospel by Mark report some of the doctrines which are reported in these sections of Luke and Matthew, but Mark does not report them as a single unit. Please see the notes for each sentence in the Book Study on the Gospel of Luke for matching references to the message in that particular sentence.

Luke 12:13-14 tell us about someone wanting Jesus to settle a dispute over an inheritance. The answer from Jesus shows that this request upset Jesus. But, then He used it as the basis to teach the crowd a doctrinal lesson.

Luke 12:15 through the rest of the chapter is a single doctrinal lesson, from Jesus, about covetousness. The rest of the notes, within this section, are all parts of this doctrinal lesson.

In Luke 12:16-21, we read the 'Parable of the Rich Fool'. It is also found in the Table of Parables in the New Testament.

In Luke 12:22-34, we read the application of the prior parable as given by Jesus.

In Luke 12:35-38, we read the 'Parable of the Lord Returning from a Wedding Feast'. It is also found in the Table of Parables in the New Testament.

In Luke 12:39 and Matthew 24:43-44, we read the 'Parable to Watch for the thief'. It is also found in the Table of Parables in the New Testament.

In Luke 12:40, we read the application of the prior parable as given by Jesus. Then in Luke 12:41 we read Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? this leads into the next parable

In Luke 12:42-48 and Matthew 24:45-51, we read the 'Parable of the Wise Steward'. It is also found in the Table of Parables in the New Testament.

In Luke 12:49-53, we read the application of the prior parable as given by Jesus.

In Luke 12:54-57 and Matthew 16:2-3, we read the 'Parable of Clouds and Wind'. It is also found in the Table of Parables in the New Testament.

In Luke 12:58-59, we read the application of the prior parable as given by Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-12. Christ preaches to his apostles to avoid hypocrisy, and fearfulness in publishing his doctrine;
13-21.
warns the people to beware of covetousness, by the parable of the rich man who set up greater barns.
22-30. We must not be over careful of earthly things, 31-32. but seek the kingdom of God;
33-34. give alms;
35-40. be ready at a knock to open to our Lord whensoever he comes. 41-48. Christ's ministers are to see to their charges,
49-53. and look for persecution.
54-56. the people must take this time of grace;
57-59. because it is a fearful thing to die without reconciliation.'.

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C12-S1 (Verse 1) The start of the next chapter and incident.

In the mean time,
when there were gathered together an innumerable multitude of people,
insomuch that they trode one upon another,
he began to say unto his disciples first of all,
Beware ye of the leaven of the Pharisees,
which is hypocrisy..

Luke 12:1 reports circumstances which are unique to this Gospel. Luke 12:2-9 reports pretty much the same thing as Matthew 10:26-33 and pretty much the same thing as Mark 8:15-21, but the time and circumstances of all three reports are different. Therefore, what we have here is doctrine which was taught more than once, which shows the importance of this doctrine. Different places in the Gospel by Mark report some of the doctrines which are reported in these sections of Luke and Matthew, but Mark does not report them as a single unit.

Our sentence starts with In the mean time, which means at the same time as Jesus was having the fight with the lawyers, scribes and Pharisees which was described in the prior chapter. Beyond describing the conditions around them, this sentence starts this chapter of doctrinal teaching. The first thing that Luke reports ?Jesus saying is; Beware ye of the leaven of the Pharisees, which is hypocrisy. This is tied back to the fight reported in the prior chapter. We also read about Jesus giving this same warning to His disciples in Matthew 16:6-12 and Mark 8:15-21. However, that was a different time and different circumstance. Therefore, it should be obvious that Jesus taught certain lessons more than once. Therefore, there is no conflict between the Gospel reports.

The reader should expect a similar type of matching to other Gospel accounts throughout this chapter. That is: Luke has brought together doctrinal teachings from Jesus that probably was taught as a single unit but which also contains things which were repeated at other times and in other circumstances. Therefore, as we go through this chapter, do not be surprised if references to similar teachings go to several different places in the other Gospel accounts.

Please see the note for 2Corinthians 8:13-15 about the word gather. The functional definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'.

We find forms of the word innumerable in: Job 21:33; Psalms 40:12; Psalms 104:25; Jeremiah 46:23; Luke 12:1; Hebrews 11:12; Hebrews 12:22. Webster's 1828 defines this word as: 'Not to be counted; that cannot be enumerated or numbered for multitude. 2. In a loose sense, very numerous'.

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 Hebrews 10:28-29 about the word trod. The functional definition for this word is: 'Walked on; trampled. De 1:36'.

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

Please see the note for Colossians 2S5 about the word beware. The functional definition for this word is: 'Literally, to restrain or guard one's self from. Hence, to regard with caution'.

Please see the note for 1Corinthians C5S5 about the word leaven. The functional definition for this word is: 'To excite fermentation in; to raise and make light, as dough or paste. A little leaven leaveneth the whole lump. 1Cor. 5. 2. to taint; to imbue. Used symbolically in the Bible for sin.'. Please see the note for Matthew 26:17 about the word unleavened. Webster's 1828 defines this word as: 'a. unlev'ened. Not leavened; not raised by leaven, barm or yeast. Ex. 12.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'an. Lu 5:1,15; 6:17; Ac 21:20 (Gr) trode. 2Ki 7:17 first. 1Co 15:3; Jas 3:17 Beware. Mt 16:6-12; Mr 8:15-21; 1Co 5:7-8 exp: Lu 20:46. which. Lu 12:56; 11:44; Job 20:5; 27:8; 36:13; Isa 33:14; Jas 3:17; 1Pe 2:1 General references. exp: Ec 12:14; Jer 16:17; Mt 23:1; Lu 14:25; Ga 5:9'.

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C12-S2 (Verse 2) Why Jesus warned them against hypocrisy.

First Step: Everybody will be shown what is hid.

For there is nothing covered,
that shall not be revealed;.

Second Step: Everybody will be told what is hid.

neither hid,
that shall not be known..

Luke 12:2-9, Matthew 10:26-33 and Mark 8:15-21 all report when Jesus said Beware ye of the leaven of the Pharisees, which is hypocrisy.. Mark 4:22 reports the same doctrine as this sentence but in a different circumstance. Thus, we can know that this is important because Jesus taught it more than once.

Our sentence has two Steps with the First Step speaking about a quick and easy effort to hide something and the Second Step speaking about a more thoughtful and difficult effort. However, Jesus is making it clear that nothing is hid from God and God is going to reveal everything including the motivations of our heart. Therefore, we should be completely honest and transparent in all of our dealings. The only thing which will not be revealed are sins that the saved truly confess and forsake to the point that Jesus can completely cleanse all stain of the sin from their life (1John 1:9).

Please see the note for 1Corinthians 11:15 about the word cover. The functional definition for this word is: 'an item which conceals another item with a barrier that can not be penetrated'.

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: 'General references. Lu 8:17; Ec 12:14; Mt 10:26; Mr 4:22; Ro 2:16; 1Co 4:5; 2Co 5:10; Re 20:11-12 exp: Job 22:14; Jer 16:17'.

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C12-S3 (Verse 3) The results of the truth in the prior sentence.

Therefore whatsoever ye have spoken in darkness shall be heard in the light;
and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops..

Luke 12:2-9, Matthew 10:26-33 and Mark 8:15-21 all report when Jesus said Beware ye of the leaven of the Pharisees, which is hypocrisy.

Please notice that not only is it impossible to hide things or actions, but even our very words will be revealed and they show the attitudes of our heart (Matthew 15:18-19; Mark 7:21; Ephesians 4:29).

The word spoke 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 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.

We find forms of the word closet in: Joel 2:16; Matthew 6:6; Luke 12:3. Easton's Bible Dictionary defines this word as: 'as used in the New Testament, signifies properly a storehouse (Lu 12:24), and hence a place of privacy and retirement (Mt 6:6; Lu 12:3)'.

We find forms of the word proclaim occurring 43 times in 40 verses of the Bible and, in the New Testament, in: Luke 12:3; Revelation 5:2. Webster's 1828 defines this word as: 'to promulgate; to announce; to publish; as, to proclaim a fast; to proclaim a feast. Lev.23. 1 Kings 21. He hath sent me to proclaim liberty to the captives. Is.61. 2. to denounce; to give official notice of. Heralds were formerly employed to proclaim war. 3. to declare with honor; as, to proclaim the name of the Lord, that is, to declare his perfections. Ex.33. 4. to utter openly; to make public. Some profligate wretches openly proclaim their atheism. Most men will proclaim every one his own goodness. Prov.20. 5. to outlaw by public denunciation. I heard myself proclaimed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whatsoever. Job 24:14-15; Ec 10:12-13,20; Mt 12:36; Jude 1:14-15 proclaimed. the houses in Judea being flat-roofed, with a balustrade round about, were used for the purpose of taking the air, sleeping, and prayer, and, it seems, for announcing things in the most public manner. So among the Turks, a crier announces the hours of public worship from the minaret or tower of the mosque. housetops. Mt 10:27 General references. exp: Job 22:14; Mr 4:22.'.

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C12-S4 (Verse 4) The warning of whom to not fear.

And I say unto you my friends,
Be not afraid of them that kill the body,
and after that have no more that they can do..

Luke 12:2-9, Matthew 10:26-33 and Mark 8:15-21 all report when Jesus said Beware ye of the leaven of the Pharisees, which is hypocrisy. Matthew 10:28 says, the same thing as this sentence with some differences.

We also read this principal in Proverbs 29:25 (The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe). In addition, 1Peter 3:14-16 takes the opposite approach when it tells us But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.

In our current sentence, within Luke, Jesus calls them my friends but Matthew does not repeat that title. In addition, Matthew says but are not able to kill the soul, with the rest of the sentence in Matthew matching the next sentence here in Luke. Meanwhile, Luke says: and after that have no more that they can do. Thus, we see that kill the soul comes after kill the body and, according to other places in the Bible, is casting the soul into Hell.

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 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 see the note for Romans C13S12 about the word kill. The functional definition for this word is: 'To deprive of life, animal or vegetable, in any manner or by any means'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my. Song 5:1,16; Isa 41:8; Joh 15:14; Jas 2:23 Be. Isa 51:7-13; Jer 1:8,17; 26:14-15; Eze 2:6; Da 3:16-17; Mt 10:28; Ac 4:13; 20:24; Php 1:28; 1Pe 3:14; Re 2:10 General references. exp: Ps 89:7'.

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C12-S5 (Verse 5) The warning of Whom to truly fear.

Equivalent Section: the warning.

But I will forewarn you whom ye shall fear:.

Equivalent Section: the identification.

First Step: Worry about Hell.

Fear him,
which after he hath killed hath power to cast into hell;.

Second Step: Fear God Who controls Hell.

yea,
I say unto you,
Fear him..

Luke 12:2-9, Matthew 10:26-33 and Mark 8:15-21 all report when Jesus said Beware ye of the leaven of the Pharisees, which is hypocrisy. the Second Equivalent Section of Matthew 10:28 says, the same thing as the Second Equivalent Section of this sentence with some differences.

The main difference from the report in Matthew is the emphasis on the word fear. This is important because there is a very popular doctrinal error which claims that fear is: 'deep abiding respect' with the end result being that most people in America, who claim to be saved, have lost their true Biblical fear of the Lord. Please see the true Biblical definition of the word fear in the word definitions below. As I have explained other times, a true Godly preacher, who is driving 5 mph over the speed limit, when he sees a cop car up ahead, will often not change his speed. However, a criminal on the ten-most-wanted list, will always drop their speed to the speed limit or less. The true Godly preacher has 'deep abiding respect' for the law but no fear of being pulled over and given a ticket, much less arrested and taken to jail. However, the criminal, on the ten-most-wanted list, has no 'respect' for the law but has a real fear of being pulled over and arrested and taken to jail. The two words do not have the same meaning nor do they have the same effect on out attitudes and actions. God wants us to have a true Fear the Lord so that we will learn to have righteous attitudes and actions.

The true Fear the Lord not only motivates us to clean up our own life but it also motivates us the encourage others to clean up their life.

We find forms of the word forewarn in: Luke 12:5 and 1Thessalonians 4:6. Webster's 1828 defines this word as: 'to admonish beforehand. I will forewarn you whom ye shall fear. Luke 12. 2. to inform previously; to give previous notice. 3. to caution beforehand'.

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

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

Please see the note for Romans C13S12 about the word kill. The functional definition for this word is: 'To deprive of life, animal or vegetable, in any manner or by any means'.

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 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: 'forewarn. Mr 13:23; 1Th 4:6 Fear. Pr 14:26; Jer 5:22; 10:7; Re 14:7; 15:4 exp: Le 25:17; De 6:2; Job 37:24; Isa 51:7. power. Ps 9:17; Mt 10:28; 25:41,46; 2Pe 2:4; Re 20:14 General references. exp: Ps 89:7; 90:11'.

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C12-S6 (Verse 6) An illustration for the next lesson.

Are not five sparrows sold for two farthings,
and not one of them is forgotten before God ?.

Luke 12:2-9, Matthew 10:26-33 and Mark 8:15-21 all report when Jesus said Beware ye of the leaven of the Pharisees, which is hypocrisy. Matthew 10:29 (two sentences) says the same message as this sentence except it uses two sparrows instead of five sparrows.

This sentence, and the next sentence, tell us that God is aware of everything that is done and forgets nothing that is done.

We find forms of the word sparrow in: Psalms 84:3; Psalms 102:7; Matthew 10:29; Matthew 10:31; Luke 12:6; Luke 12:7. Easton's Bible Dictionary defines this word as: 'Mentioned among the offerings made by the very poor. Two sparrows were sold for a farthing (Mt 10:29), and five for two farthings (Lu 12:6). the Hebrew word thus rendered is tsippor, which properly denotes the whole family of small birds which feed on grain (Le 14:4; Ps 84:3; 102:7). the Greek word of the New Testament is strouthion (Mt 10:29-31), which is thus correctly rendered. '. Fausset's Bible Dictionary defines this word as: 'related to Hebrew tsipor, imitation of the sound made by it, "tzip" (Ps 84:3. (See BIRD.) Le 14:4-7 margin.) On the meaning of the rite in cleansing leper's, one tsippor killed, the other dipped in its blood and let loose alive, Cowper writes: "Dipped in his fellow's blood, the living bird went free; the type, well understood, Expressed the sinner's plea; Described a guilty soul enlarged, And by a Saviour's death discharged." Its commonness gives point to Jesus' remark, "Are not two sparrows sold for a farthing... one of them shall not fall on the ground without your Father.... Fear ye not therefore ye are of more value than many sparrows" (Mt 10:29,31; Lu 12:6-7). there are one hundred different species of the passerine order in Palestine'.

Please see the note for Mark 10:21 about the word sell. The functional definition for this word is: 'To transfer property or the exclusive right of possession to another for an equivalent in money'.

We find forms of the word farthing in: Matthew 5:26; Matthew 10:29; Mark 12:42; Luke 12:6. Easton's Bible Dictionary defines this word as: '(1.) Mt 10:29; Lu 12:6. Greek assarion, i.e., a small as, which was a Roman coin equal to a tenth of a denarius or drachma, nearly equal to a halfpenny of our money. (2.) Mt 5:26; Mr 12:42 (Gr. kodrantes), the quadrant, the fourth of an as, equal to two lepta, mites. the lepton (mite) was the very smallest copper coin.'.

Please see the note for Psalms 119:16 about the word forget. Webster's 1828 dictionary defines forget as: ', v.t. pret. forgot. forgat, obs. 1. to lose the remembrance of; to let go from the memory. Bless the Lord, O my soul, and forget not all his benefits. Ps. 103. 2. to slight; to neglect. Can a woman forget her sucking child? Yea, they may forget, yet will I not forget thee. Is. 49'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'five. See Mt 10:29 and. Lu 12:24,27; Ps 50:10-11; 113:5-6; 145:15-16; 147:9'.

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C12-S7 (Verse 7) The value that God puts on us.
But even the very hairs of your head are all numbered.

Luke 12:2-9, Matthew 10:26-33 and Mark 8:15-21 all report when Jesus said Beware ye of the leaven of the Pharisees, which is hypocrisy. Matthew 10:30 (two sentences) says the exact same thing as this sentence.

This sentence, and the prior sentence, tell us that God is aware of everything that is done and forgets nothing that is done.

People like to use this sentence to make jokes about my bald head.

Please see the note for Luke 7:37-38 about the word hair. The functional definition for this word is: 'Part of the body that is usually important as an element of personal beauty'.

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'.

Please see the note for Matthew 10:30 about the word number. The functional definition for this word is: 'Used to count things Also used symbolically in the Bible'. That note is extensive and includes 'Numbers are used as Symbols' from the Morrish Bible Dictionary. Be very careful about the use of this information. Much doctrinal error and division has been caused in God's church by preachers claiming that the symbolicl meaning of numbers provided the single interpretation of the word of God and that the symbolic meaning actually corrected the word of God. All symbolic meanings provide the many applications, must be understood within the context where they are found, and can vary from one application to another. Be careful to not use these symbols beyond their God-given purpose.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'even. Lu 21:18; 1Sa 14:45; 2Sa 14:11; Mt 10:30; Ac 27:34 General references. exp: Mt 10:30; Lu 21:18'.

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C12-S8 (Verse 7) Be assured by the value that God puts on us.

Fear not therefore:
ye are of more value than many sparrows..

Luke 12:2-9, Matthew 10:26-33 and Mark 8:15-21 all report when Jesus said Beware ye of the leaven of the Pharisees, which is hypocrisy. Matthew 10:31 (two sentences) says the exact same thing as this sentence.

Sometimes people feel like God has forgotten them. This sentence, with the last two sentences, assures us otherwise. In my personal experience, the time that I felt God was ignoring me was a time of testing. Therefore, when we feel that God is not paying attention we need to figure out what is going on spiritually and pay attention to the spiritual test that we are in.

We find forms of the word value in: Leviticus 27:8; Leviticus 27:12; Leviticus 27:16; Job 13:4; Job 28:16; Job 28:19; Matthew 10:31; Matthew 27:9; Luke 12:7. Webster's 1828 defines this word as: 'Worth; that property or those properties of a thing which render it useful or estimable; or the degree of that property or of such properties. the real value of a thing is its utility, its power or capacity of procuring or producing good. Hence the real or intrinsic value of iron, is far greater than that of gold. But there is, in manythings, an estimated value, depending on opinion or fashion, such as the value of precious stones. the value of land depends on its fertility, or on its vicinity to a market, or on both. 2. Price; the rate of worth set upon a commodity, or the amount for which a thing is sold. We say, the value of a thing is what it will bring in market. 3. Worth; applied to persons. Ye are all physici and of no value. Job. 13. Ye are of more value than many sparrows. Matt. 10. 4. High rate. Caesar is well acquainted with your virtue, and therefore sets this value on your life. 5. Importance; efficacy in producing effects; as considerations of no value. Before events shall have decided on the value of the measures. 6. Import; precise signification; as the value of a word or phrase.
VALUE, v.t. val'u. 1. to estimate the worth of; to rate at a certain price; to apprise; as, to value lands or goods. 2. to rate at a high price; to have in high esteem; as a valued poem or picture. A man is apt to value his own performances at too high a rate; he is even disposed to value himself for his humility. 3. to esteem; to hold in respect and estimation; as, to value one for his works or virtues. 4. to take account of. The mind doth value every moment. 5. to reckon or estimate with respect to number or power. The queen is valu'd thirty thousand strong. 6. to consider with respect to importance. The king must take it ill, so slightly valu'd in his messenger. Neither of them valued their premises according to the rules of honor or integrity. 7. to raise to estimation. Some value themselves to their country by jealousies to the crown. Not in use. 8. to be worth'.

Please see the note for Luke 12:6 about the word sparrow. Easton's Bible Dictionary defines this word as: 'Mentioned among the offerings made by the very poor. Two sparrows were sold for a farthing (Mt 10:29), and five for two farthings (Lu 12:6). the Hebrew word thus rendered is tsippor, which properly denotes the whole family of small birds which feed on grain (Le 14:4; Ps 84:3; 102:7). the Greek word of the New Testament is strouthion (Mt 10:29-31), which is thus correctly rendered. '. Fausset's Bible Dictionary defines this word as: 'related to Hebrew tsipor, imitation of the sound made by it, "tzip" (Ps 84:3. (See BIRD.) Le 14:4-7 margin.) On the meaning of the rite in cleansing leper's, one tsippor killed, the other dipped in its blood and let loose alive, Cowper writes: "Dipped in his fellow's blood, the living bird went free; the type, well understood, Expressed the sinner's plea; Described a guilty soul enlarged, And by a Saviour's death discharged." Its commonness gives point to Jesus' remark, "Are not two sparrows sold for a farthing... one of them shall not fall on the ground without your Father.... Fear ye not therefore ye are of more value than many sparrows" (Mt 10:29,31; Lu 12:6-7). there are one hundred different species of the passerine order in Palestine'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye are. Job 35:11; Ps 8:6; Isa 43:3-4; Mt 6:26; 10:31 General references. exp: Mt 10:30; Lu 21:18'.

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C12-S9 (Verse 8-9) The requirement to have Jesus confess us.

Equivalent Section: What we are to do.

Also I say unto you,
Whosoever shall confess me before men,
him shall the Son of man also confess before the angels of God :.

Equivalent Section: What we are to not do.

But he that denieth me before men shall be denied before the angels of God..

Luke 12:2-9, Matthew 10:26-33 and Mark 8:15-21 all report when Jesus said Beware ye of the leaven of the Pharisees, which is hypocrisy. Matthew 10:32-33 (two sentences) says the exact same thing as this sentence.

This sentence is a very important doctrinal precept. The matching account in Matthew has a different context, for everything in this chapter since the first sentence. That means that Jesus taught this doctrine more than once and wanted it to be a law for our life as a saved person.

If we truly consider the context, before and after this sentence, we must realize that this sentence is placed in the middle of sentences which identify what most people would consider to be bad circumstances. In fact, the context even covers circumstances where you know you will face a martyr death if you confess Jesus and freedom if you deny Jesus. Reread the context and really meditate on it.

The doctrine of this sentence is something that I have started teaching related to people who claim to have made a profession but are not sure about getting baptized. There are a couple of Messages called Basic doctrine of Baptism and Baptism Gets God's Mercy which explain the doctrine and provide the Bible references. But, the true doctrine of 1Peter 3:20-21 is that baptism provides physical salvation from attacks by devils. Combine that doctrine with the doctrine of this sentence and you have the fact that any saved person who refuses to get baptized proves that that denieth me (Jesus Christ) before men. Then, when Satan goes before God and accuses the person of sinning and seeks permission to punish the person, God the Father looks to Jesus Christ, and He denies that person before God and the angels including Satan. However, when we get scripturally baptized, we confess me (Jesus Christ) before men. Then when Satan comes and accuses us before God the Father, God the Father looks to Jesus Christ, and He confesses that we belong to Him and God the Father refuses to let Satan punish us and leaves our correction up to Jesus Christ.

Now, that is just one application and there are many more. When I had my motorcycle accident and hit the pavement head first twelve (12) times at over 70 mph, I went into the hospital telling people how great my God was and how He controlled anything that happened to means that they needed a personal relationship with Jesus Christ, not just some religious thing. As a result, I had multiple unsaved doctors tell me that I had multiple undeniable miracles including needing no ongoing pain medicine when my back was so far out of alignment that the doctors said I'd never walk with back surgery and that I would need prescription pain medicine the rest of my life. Now, I'm not writing about some way of getting guaranteed healing but I am witnessing to applying this principal many times in my life. The more that your life confesses Jesus, the more God is motivated to protect you and provide for you so that you can continue to work in His kingdom.

There is another principal that is found throughout the Bible, but I can not think of a Bible reference which states it explicitly. That is, the more your life shows that you confess Jesus Christ, the more He will bless your life. Now, many people misunderstand the true Biblical meaning of the word bless. It does not mean happy or get lots of things in this world. It means doing what is ultimately best for you which is usually spiritual in nature such as giving increased knowledge, understanding and wisdom. It can mean something in this life such as giving a life mate or using you in the ministry. But, even when the blessing is physical in nature, it results in everlasting spiritual blessings.

Please see the note for 2John C1S7 about the word confess. The functional definition for this word is: 'a lifestyle which proves the faith that a person claims to have In the Bible confess includes the testimony that you live'. Please also see the note for 1Timothy 6:13-16 about the word confession. The functional definition for this word is: 'Confession is acknowledging something with a lifestyle. There are two applications of This word, one of which is apt to be overlooked. The one is the confession of sin. This was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. The other application of the term is a changed lifestyle due to the Lord Jesus'.

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 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. 1Sa 2:30; Ps 119:46; Mt 10:32-33; Ro 10:9-10; 2Ti 2:12; 1Jo 2:23; Re 2:10,13; 3:4-5 exp: Lu 9:26. confess. Mt 25:31-34; Jude 1:24-25 exp: 1Jo 4:15; Re 3:5.
he. Lu 9:26; Mt 10:33; Mr 8:38; Ac 3:13-14; 2Ti 2:12; Re 3:8 shall. Lu 13:26-27; Mt 7:23; 25:12,31,41; 1Jo 2:23,28 '.

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C12-S10 (Verse 10) The difference in how we treat persons in the Trinity.

Equivalent Section: How we can treat Jesus.

And whosoever shall speak a word against the Son of man,
it shall be forgiven him:.

Equivalent Section: How we better not treat the Holy Ghost.

but unto him that blasphemeth against the Holy Ghost it shall not be forgiven..

Matthew 12:31-32 and Mark 3:28-29 and Luke 12:10 tell us what is the Biblically true 'Unforgivable Sin'. While people will not admit the truth, many teach a doctrine which makes other sins, such as divorce, the 'Unforgivable Sin'.

Luke 12:2-9, Matthew 10:26-33 and Mark 8:15-21 all report when Jesus said Beware ye of the leaven of the Pharisees, which is hypocrisy. Mark 3:28-30 says, essentially the same thing as this sentence only with more reported by Mark. Where Luke reports that Jesus said: whosoever shall speak a word against the Son of man, Mark reports: All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme. Therefore, Mark delivered the fuller message while Luke concentrated on the part which gave the message he is delivering in this chapter. Luke left out what he felt might be a distraction from his true message. In addition, Mark reports but is in danger of eternal damnation. We have people preaching that anyone who does this sin will go to Hell, and use it to justify their lie of saved people losing their salvation. Again, Luke avoided that distraction from the message that he is delivering. Finally, Mark gives us a definition of blaspheme against the Son of man when he writes: Because they said, He (Jesus) hath an unclean spirit. Again, Luke is concentrating on blasphemeth against the Holy Ghost and is avoiding the argument about the two different blasphemy. Please use the link provided to see the notes in the Book Study on Mark's Gospel the understand the phrases which Mark included but Luke left out.

Our sentence starts with the word And, which adds it to the prior sentences. in this sentence we have definite doctrinal evidence of the Trinity. People who deny the Trinity claim that every title of God the Father and of God the Son and of the Holy Ghost are only different aspects of the same God. However, in this sentence we see two very different results of blasphemy against different members of the Trinity. Further, the results are so different that they can not be against a role of the person but against the person Himself. And, since blasphemy is against the person and not just two different roles of one person, we can understand a difference in reaction which would be too much of a difference if blasphemy were directed at the role of a person and not at the person themselves.

Think about it people. it shall be forgiven him is a pretty extreme difference from shall not be forgiven. In fact, there probably is not a more extreme difference. Therefore, we need to embrace the doctrinal truth of the Trinity which is shown here and many other places within the Bible.

Now, consider our context. The theme of our chapter is: 'concentrate on Serving God and Let God Take Care of Your Physical Needs'. People who blasphemeth against the Holy Ghost are not deriving God because God uses the Holy Ghost to direct our service for Him. And, anyone who blasphemeth against the Holy Ghost is not relying on God to provide for their needs but is relying on their foolish followers to provide for their needs in this world.

Next, our chapter started with Jesus telling us Beware ye of the leaven of the Pharisees, which is hypocrisy. Following that we have several sentences which tell us that God knows everything se say or do and if we try to hide it, which is past of being a hypocrite, God will reveal everything which we try to hide. Next we were told that God cares about us and will meet our needs. Therefore, we need to serve God by confessing Jesus and keep in mind that if we deny Jesus then we lose our protection and provision from God. Now, in this sentence, we see people acting in a more extreme form of the same attitudes and actions as the prior sentences. When someone shall speak a word against the Son of man, they have taken a step beyond denying Jesus. When someone blasphemeth against the Holy Ghost, they are, effectively, confessing that Satan is their spiritual lord.

Next, consider that Mark 3:28-30 says: Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: Because they said, He hath an unclean spirit. there also, we see this accusation made by the religious leaders. Now, with these two references which we can check within their context, we can look at some of the doctrinal error which is taught based upon these Bible references.

These two references give us what people call 'the unforgivable sin'. Now, some people hear that there is an 'unforgivable sin', but don't bother to check their Bible, and believe lies that it is something other than what the Bible tells us. So, some people claim that sodomy is 'the unforgivable sin'. Others claim that it is mass murder or single murder or rape or some political wrong. However, all of those are sins done in this world against the flesh. Several places in the Bible God makes it clear that spiritual sins, such as preaching an other gospel (Galatians 1:8-9), are the worse type of sin because they cause eternal results. In addition to those types of doctrinal errors, many preachers and people treat other things like 'the unforgivable sin', even if they do not preach it. A simple example is the way that divorced people are treated regardless of circumstances and other considerations. Thus, someone who is the victim of felony about and has permanent medical problems because of it, and was abandoned and divorced by the abuser, and who never had marital type relations with another person, and who is now a widow or widower; is still treated like they committed 'the unforgivable sin'. This is in spite of the Bible, and the marriage oaths, saying that everything ends at the death of either marriage partner. What I am getting at is that there a lot of different doctrinal claims based upon these Bible references which use the way of Satan and take this 'unforgivable sin' completely out of context and pervert the true application to support their own personal agenda. Such people are completely ignoring the ministry of the Holy Ghost and may very well be doing the exact sin that they accuse others of doing.

Now, there is the opposite side of this argument whereby some preachers claim that this sin could only be done by Jews who lived during the Earthly ministry of Jesus. If that were true, then all of the surrounding context would also be limited to Jews who lived during the Earthly ministry of Jesus. I've heard preachers make this claim but refuse to apply the same limit to the surrounding context. However, God's true rules for how to interpret His word are the same for every Bible reference. The results differ because what is written in the Bible differ from one place to another place. However, the rules for how we obtain the true interpretation never change.

Now that we have considered the context, we need to consider our sentence structure. Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but, which makes the two Equivalent Sections polar opposites. As already mentioned, one major difference is that each Equivalent Section is speaking about how we deal with a different person in the Trinity and the consequence of treating that person wrongly. Another difference is the change due to time. Our First Equivalent Section uses the title Son of man. The only times that this title us used, after the resurrection, is when the context is saying that the Son of God still retains His appearance as the Son of man. However, before the resurrection, the Son of God had set aside His power and authority as Lord. However, He took back His own power and authority in order to bind Satan and all of the devils and take the keys of hell and of death (Revelation 1:18). Therefore, between the time when Jesus said this, and now, how men deal with the Lord Jesus Christ has changed.

Now consider the Second Equivalent Section where our sentence is dealing with the Holy Ghost. How He deals with lost men had not changed. Thus, we have another difference between the two Equivalent Section. And, the people who claim that this sin could only be done during the Earthly ministry are failing to recognize the differences due to the sentence structure.

Now, with all of that recognized, and hopefully gotten out of the way, we can deal with what this sentence is actually saying. This sentence is a progressive step which is based upon what was said earlier in the chapter. That truth should be obvious to everyone because the sentence starts with the word And. Next, our chapter started with the warning Beware ye of the leaven of the Pharisees, which is hypocrisy. and leaven causes whatever it is put into to swell. And, this swelling, which includes pride in wrong things, gives us a progression which includes our current sentence.

in this progression, the Pharisees concentrated on what they hid from people in this world, what they told people in this world, what they threatened people in this world and, generally speaking, tried to keep people's religious thoughts and activities limited to this world. in this progression, when the Pharisees got people to speak a word against the Son of man, they were still operating within the focus of this world. However, when they blasphemeth against the Holy Ghost, now they changed to focus to the spiritual. And, even today, God recognizes this difference between focusing on the spiritual and focusing on the religious activities in this world. For example, God saves people who spiritually accept Jesus Christ as their personal Lord while God refuses to save people who only 'say a religious prayer' in this physical world.

Please see the note for Mark 2:6-7 about the word blasphemy. The functional definition for this word is: 'Speaking evil of God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 23:34; Mt 12:31-32; Mr 3:28-29; 1Ti 1:13; Heb 6:4-8; 10:26-31; 1Jo 5:16'.

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C12-S11 (Verse 11-12) How to deal with human powers.

Equivalent Section: Don't prepare ahead of time.

And when they bring you unto the synagogues,
and unto magistrates,
and powers,
take ye no thought how or what thing ye shall answer,
or what ye shall say:.

Equivalent Section: Rely upon the Holy Ghost.

For the Holy Ghost shall teach you in the same hour what ye ought to say..

Luke 12:2-9, Matthew 10:26-33 and Mark 8:15-21 all report when Jesus said Beware ye of the leaven of the Pharisees, which is hypocrisy. Matthew 10:17-20 and Mark 13:9-11 says, essentially, the same thing as this sentence. The fact that Matthew and Mark report these things at different times and under different circumstances lets us know that Jesus said them more than once and, therefore, the doctrine of these sentences is very important for us to understand and believe.

This sentence is the final sentence in the doctrine that Jesus started in 12:1 with: Beware ye of the leaven of the Pharisees, which is hypocrisy. Within the doctrine of this discourse, Jesus told them to not be like the world and to know that they will be judger for how they act and that they have to remember that God cares for them. The note for this sentence in the Word Study on the Holy Ghost explains how the Holy Ghost works in and through the saved people who allow Him to do so. Basically, our sentence tells us to not worry any authority in the world so long as we confess Jesus Christ. The people who object to our doing what God tells us to do will answer to God. Therefore, we do not need to prepare an answer.

Please see the note for Titus 3:1 about the word magistrate. The functional definition for this word is: 'A public civil officer, invested with the executive government of some branch of it. in this sense, a king is the highest or first magistrate, as is the President of the United States. But the word is more particularly applied to subordinate officers, as governors, intendants, prefects, mayors, justices of the peace, and the like. the magistrate must have his reverence; the laws their authority'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 21:12-14; Mt 10:17-20; 23:34; Mr 13:9-11; Ac 4:5-7; 5:27-32; 6:9-15 exp: Ex 4:12.
General references. Lu 21:15; Ex 4:11; Ac 4:8; 6:10; 7:2-53,55; 26 exp: Ex 4:12; Nu 23:5; Lu 21:14.'.

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C12-S12 (Verse 13) The start of the next incident.

And one of the company said unto him,
Master,
speak to my brother,
that he divide the inheritance with me..

In our chapter outline, at the beginning of the notes on this chapter, it was written that Luke 12:13-21 starts a new section which tells us to 'Trust God to provide for your needs in this life'.

Our first two sentences, in this section, tell us about someone wanting Jesus to settle a dispute over an inheritance. This is a lack of trust in God's provision. If we truly trust God for our physical needs then there is no reason to destroy a family relationship over an inheritance. This is what caused the enmity between Jacob and Esau and is the basis of much of the fighting between the Jews and Arabs today. Arabs see the Jews being blessed by God and claim that the Jews stole everything from Arabs and refuse to acknowledge that it is God Who provides for everyone and it is God Who decides what each person receives. Therefore, the true person to blame is God and not another human. When we get mad and blame another person, we show that we are ignorant of the truth or we are liars when we blame that other person. If we want God to provide for us, then we need to trust in God and not provisions from this world.

The theme of our chapter is; 'Concentrate on Serving God and Let God Take Care of Your Physical Needs'. Our current sentence shows that this person did not do that. Our sentence says that he was one of the company. That means he was hanging around listening to the teaching of Jesus. He was like the people who come to church but don't come every service. Since he was one of the company, he was like church members who are inconsistent in their commitment, attendance and service.

The next sentence tells us the answer, to this individual, from Jesus. The answer displays how this request upset Jesus. Then the sentence after that is directed to everyone who was there. (12:1 said there were gathered together an innumerable multitude of people, insomuch that they trode one upon another.) In the second next sentence, Jesus starts a doctrinal teaching that continues through the end of the chapter. Yes, there are sub-sections within this teaching but the true context is the entire doctrinal teaching. Therefore, all sub-subjects are part of the whole.

in this sentence what we read is a request from someone who, obviously, was not paying attention to what Jesus just taught. Jesus just taught everyone who was listening to serve God, concentrate on the spiritual and trust God for your physical needs. Then, following this teaching, this person comes to Jesus with an argument, with their brother, over and inheritance. That inheritance is provision in the physical world, which Jesus just taught His listeners to not worry about. Now, the Mosaic Law was clear about the division of an inheritance. Therefore, one brother wanted an exception and the other brother refused. Neither displayed the character of God. Neither showed that they were a true disciple of Jesus.

In our sentence, this person addresses Jesus as Master ('Teacher'). He has not truly committed to accepting Jesus as his personal Lord. He is trying to provide for himself in this world instead of dedicating his life to service of his personal Lord and relying on his Lord for his provision in this world.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. The functional definition for this word is: 'Physically: A human male born of the same father and mother. Spiritually: Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please also see the note for Romans C12S8 about the word brotherly.

Please see the note for Luke 10:25 about the word inherit. The functional definition for this word is: 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: 'Master. Lu 6:45; Ps 17:14; Eze 33:31; Ac 8:18-19; 1Ti 6:5'.

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C12-S13 (Verse 14) Jesus does not want to be part of a fight over physical things.

And he said unto him,
Man,
who made me a judge or a divider over you?.

Please see the word definitions, below for the definitions of judge and divide. This is the only place in the Bible were we find the exact word of divider, although variations are found in other Bible references. Webster's 1828 defines this word as: 'ppr. 1. Parting; separating; distributing; disuniting; apportioning to each his share. 2. a. that indicates separation or difference; as a dividing line'. So, what we have here is Jesus asking this person why He should do as asked. Yes the Lord Jesus Christ is judge of the whole world (Psalms 9:8; Psalms 96:10; Psalms 96:13; Psalms 98:9; Acts 17:31; Romans 3:6). However, He is not getting involved in this dispute because it is not about the spiritual war but is a disagreement over physical assets when He just taught that the saved aren't to fight over those things but are to trust God for them.

If the reader truly considers this sentence, they should see that this request upset Jesus. I believe that is because this person obviously did not pay attention to what Jesus just taught. However, our next sentence lets us know that He turned back to the crowd and used this event to prompt a teaching session which Luke reports in the remainder of the chapter. Thus, the example from Jesus is that no matter how upsetting an event might be, we are to try to find a way to turn it to God's glory and a way to build God's kingdom.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Man. Lu 5:20; 22:58; Ro 2:1,3; 9:20 who. Ex 2:14; Joh 6:15; 8:11; 18:35-36 exp: Ac 7:27'.

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C12-S14 (Verse 15) Why Jesus said the prior sentence.

Equivalent Section: the warning.

And he said unto them,
Take heed,
and beware of covetousness:.

Equivalent Section: Why.

for a man's life consisteth not in the abundance of the things which he possesseth..

In Luke 12:15-21 Jesus taught against covetousness. That is a lack of trust in God's provision. If we trust God to provide what we need when we need it then there is no need for us to hoard things against a potential future need. Jesus taught that being concerned with providing for our physical needs keeps us from spending time working for God's kingdom. That is also the message about God's rest found in Hebrews 3 and Hebrews 4. The Biblical meaning of rest is: 'serve God and let God worry about your physical needs'. Thus, those chapters are teaching the same thing as we find here only in more detail.

Note: Jesus did not teach against having money because many Godly men, like Daniel, Abraham and David, had money. Jesus taught against seeking money instead of seeking to serve God and let God decide how much money they could be responsible for. 1Timothy 6:9 has one message for they that will be rich and 1Timothy 6:17 has a different message for them that are rich in this world. The first is covetous and the second has responsibility to God. n addition, Colossians 3:5-7 tells us that: covetousness is idolatry. We also see related messages in Matthew 6:19; 16:19-25 and Philippians 3:19; 1John 2:15.

Our sentence starts with the word And, which adds it to the prior sentences. We see that Jesus started this teaching lesson as a direct response to the request from one of the company who, obviously, was not paying attention to the lesson that Jesus just taught and is recorded in the beginning of our chapter. When our sentence says: And he (Jesus) said unto them, He addressed this lesson to the multitude who were there. Since the person who just addressed Jesus was not paying attention, it was very likely that others did not pay attention. Therefore, Jesus addressed this lesson to everyone.

Now, in our First Equivalent Section, we read that Jesus said Take heed ('Pay attention') and beware ('to restrain one's self from') of covetousness ('A strong or inordinate desire of obtaining and possessing some supposed good'). Now realize that this was a direct result (because our sentence started with the word And) of the request made in the second prior sentence. That is, the two people were fighting over and inheritance, and were willing to damage or destroy a family relationship over covetousness. Now, we are only in this world for a very short time. However, you will spend eternity with your family members who are saved, if you are saved. And, there are no changes after you die. So if you cause bad feelings with a family member while in this life, and don't correct those feelings before a death, then they will exist between you two for ever.

Next, in our Second Equivalent Section we read why (for) Jesus said to Take heed and beware of covetousness. In our Equivalent Section we are told a man's life consisteth not. Obviously, many people believed the opposite then and we can see that most of the world still believes that 'a man's life does consist of the abundance of the things which he possesses'. Be honest with yourself while you consider what percentage of the people you know who wish they could be rich or famous or powerful of some combination thereof. How many wish they could have something new or could upgrade to the latest and greatest version of whatever.

Now, many people will tell themselves that such desires are not truly covetousness but such things are just a desire. So, the question becomes: 'How do you tell the difference between covetousness and a desire and when does a desire become covetousness?'. Actually, what's more important is what the word of God says because that is the judgment that God will use. Now, Jesus followed this sentence with a parable so that we could think about the parable and come to understand God's judgment. We will get into the details of the parable, but first realize that Jesus concluded with: So is he that layeth up treasure for himself, and is not rich toward God. Now, religion tells you that there are many ways to lay up treasure in Heaven which are not true. If you don't know the Biblical ways then you probably are not doing them. Thus, the conclusion is that you are rich toward God, which also means that your life is consumed with the things of this world and of the flesh. If that's true, then there is a high probability that God would judge you to be covetous.

Next, we need to look at the action verbs of our sentence which a couple end in th. That means that they are lifestyle action verbs. At the end of your life, how will people judge your life? How will God? Will you die and people talk about the abundance of the things which you possessed or wanted to possess? Will it be your fame or power in this world? Or, will it be how you devoted your life to the service of God? When people and God summarize your life, what will each conclude is the ultimate consequence of your total life?

Please see the note for 1Timothy 4:16 about the word heed. The functional definition for this word is: 'Pay attention; watch out. Ge 31:24'.

Please see the note for Colossians 2S5 about the word beware. Webster's 1828 defines this word as: 'Literally, to restrain or guard one's self from. Hence, to regard with caution'.

Please see the note for Romans C1S16 about the word covetousness. The functional definition for this word is: 'A strong or inordinate desire of obtaining and possessing some supposed good; usually in a bad sense, and applied to an inordinate desire of wealth or avarice. Out of the heart proceedeth covetousness. Mark 7. Mortify your members--and covetousness which is idolatry. Colossians 3. 2. Strong desire; eagerness'. Please also see the note for Romans C13S12 about the word covet. The functional definition for this word is: 'To desire earnestly to obtain or possess. This can be in a good sense. But it also can be a desire which it is unlawful, which makes it in a bad sense'. This sin is grouped with what men think of as the most vile of sins by Romans 1. It is equated with lust and violation of God's law in Romans 7. This is the basis of 'Original Sin' (Genesis 3:5-6). This is the spiritual basis of most sins. Please also see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. This commamdment is one of the 'Ten Commandments'. This word is also found, in this Bible book, at: Luke 16:14.

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 Colossians C1S3 about the word consist. The functional definition for this word is: 'To stand ogether; to be in a fixed or permanent state, as a body composed of parts in union or connection'.

Please see the note for Philippians 1:25-26 about the word abundant. The functional definition for this word is: 'Plentiful; in great quantity; fully sufficient; as an abundant supply'.

Please see the note for Mark 1:32 about the word possess. The functional definition for this word is: 'To have the just and legal title, ownership or property of a thing; to own; to hold the title of, as the rightful proprietor, or to hold both the title and the thing'. Please also see the note for Acts 2:44-45 about the word possession.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. Lu 8:14; 16:14; 21:34; Jos 7:21; Job 31:24-25; Ps 10:3; 62:10; 119:36-37; Pr 23:4-5; 28:16; Jer 6:13; 22:17-18; Mic 2:2; Hab 2:9; Mr 7:22; 1Co 5:10-11; 6:10; Eph 5:3-5; Col 3:5; 1Ti 6:7-10; 2Ti 3:2; Heb 13:5; 2Pe 2:3,14 exp: 2Ch 19:6; Mt 16:6; Mr 8:15. For. Job 2:4; Ps 37:16; Pr 15:16; 16:16; Ec 4:6-8; 5:10-16; Mt 6:25-26; 1Ti 6:6-8 exp: Mr 10:22. General references. exp: De 5:21; Job 31:24; Pr 1:13; Mr 4:7'.

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C12-S15 (Verse 16-17) The start of the parable about 'The Rich Fool'.

Equivalent Section: He had lots of physical riches.

And he spake a parable unto them,
saying,
The ground of a certain rich man brought forth plentifully:.

Equivalent Section: He considered how to spend them.

And he thought within himself,
saying,
What shall I do,
because I have no room where to bestow my fruits?.

In Luke 12:16-21, we read the 'Parable of the Rich Fool'. It is also found in the Table of Parables in the New Testament. Those who would avoid being this kind of fool need to pay attention to the doctrine of 1Timothy 4:17-9.

Please see the note for Mark 3:23 about the word parable. The functional definition for this word is: 'A story based in this physical reality that conveys a hidden spiritual truth. Jesus used parables to hide the truth from lost and carnal people while revealing it the saved and spiritual through the Holy Spirit'. Please also see the Table of Parables in the New Testament for links to this parable and other Parables in the Gospels. That Study also has links to other relevant notes about parables.

This parable was given to help the listener / reader understand God's definition of covetousness. Parables must always be understood as a complete unit and a part of it, such as a verse, can not be dealt with outside of the complete parable without perverting the word of God. In addition, they must be understood within the context of where they are found because they almost always use symbolic language and the symbolic meaning of words varies from one context to another context.

in this case, the prior sentence warned us to Take heed, and beware of covetousness and that was a reaction from Jesus to someone asking Him to force his brother to divide the inheritance with me. (Please see the notes for the prior sentences for more details). In addition, the theme of our chapter is: 'Concentrate on Serving God and Let God Take Care of Your Physical Needs'. And, the beginning of our chapter was instructions from Jesus to His disciples on how to do that. His instructions were interrupted By this man and now He is instructing the multitude that were there. Therefore, this parable is given in a way to be instructive to everyone. What's more, it is given because the request from the person proved that they and their brother were both covetous. Since covetous shows a lack of true Biblical faith in God to provide, and since this person was one of the company, Jesus decides to teach everyone to not be covetous. I believed that this person got the message and would stop fighting their brother for the inheritance and, instead, start serving God so that they could rely on God for their physical needs.

Hopefully, the reader has read the entire chapter because all of it is truly part of the context of this parable. I've already written how what came before this was related and everything that follows this parable, in this chapter, is based upon the parable. However, at the bare minimum, the reader needs to know all of the parable before going into the details of each sentence within the parable.

Now, the surface reading of our sentence is simple and straight forward. It is when we get into the symbolic meaning, and the resulting application, that things get more difficult.

Since our sentence starts with: And he (Jesus) spake a parable unto them, we know that we need to consider the symbolic meaning of the parable in order to understand the spiritual message of the parable. Since the parable ends with: So is he that layeth up treasure for himself, and is not rich toward God., everyone should realize that Jesus meant this parable to be applied to each of us. Further, since God says thou fool, in the second last sentence, everyone is supposed to realize that if they act like the rich man in the parable then God will say to them thou ('you personally are a') fool. Therefore, we need to understand why God called this rich man a fool and avoid making the same mistake.

Now, the last phrase of our First Equivalent Section says: The ground of a certain rich man brought forth plentifully. This is what the Second Equivalent Section is actually equivalent to. That is: the last phrase is what caused this rich man to think within himself what the Second Equivalent Section tells us.

So, our last phrase tells us that this rich man was blessed by God because his ground...brought forth plentifully. It is God Who causes crops to grow and produced plenty. God can, and has, caused droughts. Therefore, our parable is dealing with what God's people should do when God blesses them.

Next, we see that his ground was what brought forth plentifully. Therefore, this rich man was where God put him and he was doing what God gave him to do. God has a plan for each of us. If we do not stay where God puts us and do what God gives us to do then we can not expect God to bless us with plenty.

Now, we need to deal with our Second Equivalent Section where he asked a question that a farmer rarely asks. Someone said that Jesus exaggerated things in parables in order to make His point. I'm not positive about that but it is possible in this instance. As I understand it, farmers pay attention to the weather, weeds, animals eating their crops and other things which affect the amount of harvest that they will receive. They can have a sudden storm that destroys a crop, but it should be extremely rare for them to have an abundance of harvest that goes this far beyond their expectations. And, farmers have less work between planting time and harvest. So, during that time they try to arrange to sell their crop or arrange for a place to store and excess beyond what they can already store. Building larger barns only makes sense if they expect to continue to receive crops larger than their storage space and that is pretty much because they plant more ground, or do something to cause it. If that is true then the farmer, usually, will plan extra storage when they plan to cause an increase in harvest.

The point is that while this condition would be extremely rare in this physical world, it does happen in the service of God. Think about Pentecost. How would your church handle going from 120 members to having over 3,000 new members in a single day? Where would the church meet? they couldn't all fit in the upper room. The point being that this parable might be considered unreasonable in the physical world but has proven true in the service of the kingdom of God.

Now, the question that this rich man asks is reasonable and expected for the situation, whether it is in the physical world or in the service of the kingdom of God. The problem that he has is expressed in the next couple of sentences which show that his limited thinking and wrong perspective cause God to judge him as a fool. In addition, Jesus tells us that anyone with his limited thinking and perspective is also a fool. Simply put, as taught many places in the Bible, we are in this physical world for a very short time and whatever we accumulate here will be left behind. However, what we put into our Heavenly account we will keep for ever.

Please see the note for Colossians C1S6 about the word ground. The functional definition for this word is: 'The surface of land or upper part of the earth, without reference to the materials which compose it'.

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

We find forms of the word plenty in: Genesis 27:28; Genesis 41:29; Genesis 41:30; Genesis 41:31; Genesis 41:34; Genesis 41:47; Genesis 41:53; Leviticus 11:36; Deuteronomy 28:11; Deuteronomy 30:9; 1Kings 10:11; 2Chronicles 1:15; 2Chronicles 31:10; Job 22:25; Job 26:3; Job 37:23; Psalms 31:23; Psalms 68:9; Psalms 86:5; Psalms 86:15; Psalms 103:8; Psalms 130:7; Proverbs 3:10; Proverbs 21:5; Proverbs 28:19; Isaiah 16:10; Isaiah 30:23; Jeremiah 2:7; Jeremiah 44:17; Jeremiah 48:33; Joel 2:26; Habakkuk 1:16; Matthew 9:37; Luke 12:16. Webster's 1828 defines this word as: 'n. from L. plenus. Abundance; copiousness; full or adequate supply; as, we have a plenty of corn for bread; the garrison has a plenty of provisions. Its application to persons, as a plenty of buyers or sellers, is inelegant. 1. Fruitfulness; a poetic use. The teeming clouds Descend in gladsome plenty o'er the world.
PLEN'TY, a. Plentiful; being in abundance. Where water is plenty-- If reasons were as plenty as blackberries. In every country where liquors are plenty. The common sorts of fowls and the several gallinaceous species are plenty. A variety of other herbs and roots which are plenty. They seem formed for those countries where shrubs are plenty and water scarce. When laborers are plenty, their wages will be low. In the country, where wood is more plenty, they make their beams stronger. The use of this word as an adjective seems too well authorized to be rejected. It is universal in common parlance in the United States'.

Please see the note for Mark 12:38-40 about the word room. The functional definition for this word is: 'Often used for "a place at table" or "a place at the gathering", but also used for an enclosed space within a building'.

Please see the note for 1Corinthians 13:3 about the word bestow. The functional definition is: 'give with no strings attached'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The ground. Ge 26:12-14; 41:47-49; Job 12:6; Ps 73:3,12; Ho 2:8; Mt 5:45; Ac 14:17
What. Lu 12:22,29; 10:25; 16:3; Ac 2:37; 16:30 shall. Lu 12:33; 3:11; 11:41; 14:13-14; 16:9; 18:22; 19:17; Ec 11:2; Isa 58:7; Mt 5:42; Ro 12:13; 2Co 9:6-15; 1Ti 6:17; 1Jo 3:16 General references. exp: Ge 13:6; Le 26:10'.

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C12-S16 (Verse 18) He decided what to do with his physical riches.

Equivalent Section: He made his decision.

And he said,
This will I do:.

Equivalent Section: What his decision was

First Step: He needed more storage space.

I will pull down my barns,
and build greater;.

Second Step: He planned to keep all for himself.

and there will I bestow all my fruits and my goods..

In Luke 12:16-21, we read the 'Parable of the Rich Fool'. As explained in the note for Luke 12:16, it is critical to consider all of this parable as a single unit and interpret it within the context where it is found. Doing otherwise is the way of Satan and leads to doctrinal error.

Our sentence starts with the word And, which adds it to the prior sentence. This sentence tells us the answer that the rich man arrived at when he considered the question in the prior sentence. Our sentence has two Equivalent Sections with the First Equivalent Section telling us that he made his decision and the Second Equivalent Section telling us what that decision was. Notice that his decision was to keep everything for himself and not share anything. This type of selfishness is typical for all lost people. Lots of people want to say that the Jews are the worse, but the honest truth is that we are all guilty and God does not consider that you are more selfish than I am. In addition, this sin is not true for all Jews. Look at the character of Boaz in the book of Ruth. Therefore, as already pointed out for this parable, this lesson is for everyone.

We find forms of the word barn in: Job 39:12; Proverbs 3:10; Joel 1:17; Haggai 2:19; Matthew 6:26; Matthew 13:30; Luke 12:18; Luke 12:24. Easton's Bible Dictionary defines this word as: 'a storehouse (De 28:8; Job 39:12; Hag 2:19) for grain, which was usually under ground, although also sometimes above ground (Lu 12:18)'.

Please see the note for 1Corinthians 13:3 about the word bestow. The functional definition for this word is: 'Give gratuitously; confer; applied; deposited for safe-keeping'. the functional definition is: 'give with no strings attached'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:21; 18:4,6; Ps 17:14; Jas 3:15; 4:15 exp: Ge 13:6'.

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C12-S17 (Verse 19) He planned to act the fool.

First Step: He wanted to give his soul what it could not use.

And I will say to my soul,
Soul,
thou hast much goods laid up for many years;.

Second Step: He wanted to follow the wisdom of the lusts of the flesh.

take thine ease,
eat,
drink,
and be merry..

Our sentence continues the parable by starting with the word And. Here we read the solution to the question that the rich man asked himself in the prior sentence. Notice that his plan is to make the best of things in this physical world. He pl and to satisfy the lusts of the flesh and, with inviting others to parties, he will be satisfied with approval in this world.

However, like many people, he is ignoring the spiritual. Some people even deny the existence of the spiritual. However, like Jesus told Nicodemus in John 3:8, The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. there is plenty of indirect evidence of the spiritual. Try telling someone whose house has been destroyed by a wind storm that the wind can't be real because it can not be directly sensed with our physical senses. Try the same with a very distraught family whose family member just dies from a virus or germ which can not be directly seen. After all, like Jesus said, these things can only be sensed indirectly by the results that they caused. Thus, there is plenty of evidence that manythings are real even though we can only indirectly sense them. And, the same is true for the spiritual reality.

God judged this man to be a fool because he ignored plenty of evidence which he chose to ignore. Jesus also said that anyone who does the same is a fool.

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 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 1Timothy 6:17-19 about the phrase lay up. The functional definition for this word is: 'store away to keep'.

Please see the note for Luke 1:7 about the word year. Easton's Bible Dictionary defines this word as: 'Heb shanah, meaning "repetition" or "revolution" (Ge 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. the Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. the month Tisri is now the beginning of the Jewish year'. 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. Although many people, including preachers, fail to separate these days, each has a different doctrinal meaning.

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

We find forms of the word merry in: Genesis 43:34; Judges 9:27; Judges 16:25; Judges 19:6; Judges 19:9; Judges 19:22; Ruth 3:7; 1Samuel 25:36; 2Samuel 13:28; 1Kings 4:20; 1Kings 21:7; 2Chronicles 7:10; Esther 1:10; Proverbs 15:13; Proverbs 15:15; Proverbs 17:22; Ecclesiastes 8:15; Ecclesiastes 9:7; Ecclesiastes 10:19; Jeremiah 30:19; Jeremiah 31:4; Luke" 12:19; Luke 15:23; Luke 15:24; Luke 15:29; Luke 15:32; James 5:13; Revelation 11:10. Webster's 1828 defines this word as: 'a. 1. Gay and noisy; jovial; exhilarated to laughter. Man is the merriest species of the creation. They drank and were merry with him. Gen.43. 2. Causing laughter or mirth; as a merry jest. 3. Brisk; as a merry gale. this is the primary sense of the word. 4. Pleasant; agreeable; delightful. Tomake merry, to be jovial; to indulge in hilarity; to feast with mirth. Judges 9'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Soul. De 6:11-12; 8:12-14; Job 31:24-25; Ps 49:5-13,18; 52:5-7; 62:10; Pr 18:11; 23:5; Isa 5:8; Ho 12:8; Hab 1:16; Mt 6:19-21; 1Ti 6:17; Jas 5:1-3 for. Job 14:1; Pr 27:1; Jas 4:13-15 take. Lu 16:19; 21:34; Job 21:11-13; Ec 11:9; Isa 5:11; 22:13; Am 6:3-6; 1Co 15:32; Php 3:19; 1Ti 5:6; 2Ti 3:4; Jas 5:5; 1Pe 4:3; Re 18:7 General references. exp: Pr 11:7; 18:11; Lu 17:27'.

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C12-S18 (Verse 20) God had different plans.

Equivalent Section: God revealed His plan.

But God said unto him,
Thou fool,
This night thy soul shall be required of thee:.

Equivalent Section: God asked him what happened to goods he left behind.

then whose shall those things be,
which thou hast provided?.

Our sentence continues the parable by starting with the word But. That word means that this sentence is continuing the sublet of the prior sentence (the parable) while going in a different direction. Here we read God's judgment of the plan of the rich man. We also read another reason why he was a fool. He not only chose to ignore all spiritual considerations but he also chose to ignore God. The plan in the prior sentence had absolutely no consideration of God even though God has complete control over everything and especially over everything that happened in the lives of God's people. There is a true saying of: 'Either God is Lord of all or He is not your Lord at all'. That is; if you are a true child of God them God directly controls everything that happens to you or God allows what happens and, therefore, is still indirectly in control of what happened. Thus, anytime that a child of God fails to consider God's plan for their life, they are acting foolish.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word then. That would make it seam that these should be two Steps with one Step happening after the other. However, the First Equivalent Section has what God pl and to do and the Second Equivalent Section has a question about what men will do after God acts. Therefore, these are not two Steps done by one person but two separate, while related, things done by different people.

In the First Equivalent Section we read God's plan for this man's life to end. We do not get to determine the time and circumstances of our death. We also do not get to avoid death regardless of what people wish and claim. Now, he was not declared to be a fool because he died but because during all of his time in this life he did not make provision for his eternity. We are in this physical life for a very short time and it is the only time that we have to invest in our eternity by laying up treasure in Heaven like we are commanded to do (Hebrews 12:2-LJC; Laying up Treasure in Heaven). In addition, we will leave everything behind as we see in the Second Equivalent Section. Therefore, it is foolish to devote your life to getting what you can not keep while neglecting to get what you can not lose.

Please see the note for Luke 11:49-51 about the word require. Webster's 1828 defines this word as: 'v.t. L. requiro; re and quaero, to seek. See Query. 1. to demand; to ask, as of right and by authority. We require a person to do a thing, and we require a thing to be done. Why then doth my lord require this thing? 1Chron. 21. 2. to claim; to render necessary; as a duty or anything indispensable; as, the law of God requires strict obedience. 3. to ask as a favor; to request. I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way. Ezra 8. in this sense, the word is rarely used. 4. to call to account for. I will require my flock at their hand. Ezek. 34. 5. to make necessary; to need; to demand. The king's business required haste. 1Sam. 21. 6. to avenge; to take satisfaction for. 1Sam. 20'.

Please see the note for Romans C12S15 about the word provide. The functional definition for this word is: 'literally to see before; pro and video, to see. 1. to procure beforehand; to get, collect or make ready for future use; to prepare'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. Lu 16:22-23; Ex 16:9-10; 1Sa 25:36-38; 2Sa 13:28-29; 1Ki 16:9-10; Job 20:20-23; 27:8; Ps 73:19; 78:30; Da 5:1-6,25-30; Na 1:10; Mt 24:48-51; 1Th 5:3 thou fool. Lu 11:40; Jer 17:11; Jas 4:14 thy soul shall be required of thee. or, do they require thy soul. Then. Es 5:11; 8:1-2; Job 27:16-17; Ps 39:6; 49:17-19; 52:5-7; Pr 11:4; 28:8; Ec 2:18-22; 5:14-16; Jer 17:11; Da 5:28; 1Ti 6:7 exp: Ps 73:17. General references. exp: Job 27:8; Pr 11:7; 18:11; Ec 5:15; Lu 17:27.'.

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C12-S19 (Verse 21) The application of the parable.

So is he that layeth up treasure for himself,
and is not rich toward God..

In our current sentence we read the conclusion from Jesus. Covetousness shows that we are trusting in the things of this world. When we trust in God we don't need to keep the things of this world in order to provide for our needs. Jesus had all of His needs met but never owned anything. When we work for God's kingdom instead of working for things of this world, we invest in eternity. We have a limited amount of time here. We decide what to spend our time on.

Please see the note for 1Timothy 6:17-19 about the phrase lay up. The functional definition for this word is: 'store away to keep'.

Please see the note for 2Corinthians 4:7 about the word treasure. The functional definition for this word is: 'Wealth accumulated; particularly, a stock or store of money in reserve'. Please also see the note for Hebrews 12:2-LJC about the phrase treasure in Heaven. Please also see the Message called Laying up Treasure in Heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Lu 12:33; 6:24; Ho 10:1; Hab 2:9; Mt 6:19-20; Ro 2:5; 1Ti 6:19; Jas 5:1-3 rich. Lu 16:11; 2Co 6:10; 1Ti 6:18-19; Jas 2:5; Re 2:9 exp: Lu 16:19. General references. exp: Job 27:8; Pr 16:16; 18:11; Mt 6:19; Lu 12:18.'.

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C12-S20 (Verse 22) The right conclusion from the parable.

First Step: Don't think about daily physical needs.

And he said unto his disciples,
Therefore I say unto you,
Take no thought for your life,
what ye shall eat;.

Second Step: Don't think about long-term physical needs.

neither for the body,
what ye shall put on..

We see this same message in Matthew 6:25.

This sentence gives us the resulting application, from Jesus, (Therefore ) of the parable. We are commanded to not worry about any physical need.

Now, this command is easier to say than to do unless, like Jesus, you are already doing it. Someone once pointed out that a soldier does not have to worry about his food; nor his clothes; nor his education; nor his housing; nor his retirement, if he serves for a life-time length of time; nor for his medical; nor for any other physical need. He needs to worry about obeying, doing his duty and submitting to those who are put over him. Paul picks up the truth of this sentence when he writes to Timothy. (2Timothy 2:3-4 says: Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.) the lesson from Jesus, in this chapter, is that the saved are to rely on God, for our physical needs, like a soldier relies on his country. The saved are in a spiritual warfare and need to keep their eyes on the spiritual battle and let God take care of the physical needs. This is a doctrine that we find often repeated in the New Testament.

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: 'Take. Lu 12:29; Mt 6:25-34; 1Co 7:32; Php 4:6; Heb 13:5 exp: Lu 9:3'.

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C12-S21 (Verse 23) Why the prior sentence is right.

The life is more than meat,
and the body is more than raiment..

We see this same message in Matthew 6:25.

in this sentence, Jesus states a precept that is the basis of His further teaching. That said, this is a sentence where it is critical that we keep it within the context. If we ignore the context, them people can claim: 'Yes, it's health and welfare and power and adoration' and all the things which the rich fool probably had. The context before this eliminated such claims. The teaching which follows this sentence explains the right attitudes which are required. Therefore, it is critical that we consider the context in order to properly apply this precept.

Paul expounds on the precept of this sentence in 1Timothy 6:6-11, which says: But godliness with contentment is great gain. forwe brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. forthe love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

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'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 19:17; Job 1:12; 2:4,6; Pr 13:8; Ac 27:18-19,38'.

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C12-S22 (Verse 24) Jesus provides an illustration.

Equivalent Section: What to consider.

Consider the ravens:.

Equivalent Section: How they are provided for.

for they neither sow nor reap;
which neither have storehouse nor barn;
and God feedeth them:.

Equivalent Section: Consider your value to God.

how much more are ye better than the fowls?.

We see this same message in Matthew 6:26.

The Bible has many places which tell us about God providing for animals including: Numbers 22:28-35; Deuteronomy 5:14; Psalms 104:27; Psalms 145:15; Psalms 147:8-9; John 4:12; Matthew 6:26-30; Luke 12:24-28.

This sentence is a simple statement but one that is too much against our sinful nature and our society for people to truly believe. It really does not matter how much analysis I provide, it will not become easier to understand nor more believable. 1Kings 17 tell us that Elisha believed this and God used ravens to feed him. Other Old Testament references, where ravens, are mentioned, also speak about God providing food. Yet, even most of the preachers and religious leaders have problems truly trusting God for their daily needs. Most want a salary when they go to a church. Many will ask the evangelist to come based upon his faith instead of trusting on the church's collective faith the provide for his needs. And, what we see in this chapter is that true Biblical faith is proven by actions.

Please see the note for John 11:49-50 about the word consider. The functional definition for this word is: 'To fix the mind on, with a view to a careful examination; to think on with care; to ponder; to study; to meditate on'.

We find forms of the word raven in: Genesis 8:7; Leviticus 11:15; Deuteronomy 14:14; 1Kings 17:4; 1Kings 17:6; Job 38:41; Psalms 147:9; Proverbs 30:17; Song 5:11; Isaiah 34:11; Luke"12:24. Webster's 1828 defines this word as: 'oreb, from a root "black," including the crow. Not allowed as food (Le 11:15). Of the order Insessores, family Corvidae. Ge 8:7, Noah's first messenger from the ark, which kept going forth and returning, resting on the ark but never entering, feeding on the floating carcasses; type of the carnal soul that having left God finds no rest (Isa 57:20-21); like Satan (Job 1:7; 2:2). Ravens fed Elijah at the brook Cherith (1Ki 17:4,6) when cut off from intercourse with men, who might have betrayed him to Ahab. When even the voracious ravens were against their nature made to care for him more than for themselves, his confidence was strengthened in Jehovah's illimitable resources to help him in his coming conflict with the idolatrous priests, dislikes the raven as of ill omen God cares for it (Job 38:41; Ps 147:9; Lu 12:24). The raven is singled out as exemplifying God's care for His creatures because of their restless flying in search for food to satisfy their voracious appetites. With their hoarse cry they unconsciously appeal to their Maker and Preserver for their necessary food, and never in vain, though they neither sow nor reap neither have storehouse nor barn. A lesson of faith to us. the ravens build their nests in solitary "valleys," hence a sign of desolation (Isa 34:11). Birds of prey attack the eye especially. the mocker of his father shall die a death of shame, and be a prey to the "raven of the valley" (Pr 30:17). the shrewd and ill visage of the raven, its mourning hue, its solitary haunts, harsh croak, instant scenting of premonitory decomposition even before death, made it be regarded as of ill omen. the glossy steel-blue black of the raven is the image of the bridegroom's locks (Song 5:11)'.

Nave's Topical Bible provides references for the word raven as: 'A black carnivorous bird: Pr 30:17; Song 5:11. Forbidden as food: Le 11:15; De 14:14. Preserved by Noah in the ark: Ge 8:7. Fed Elijah: 1Ki 17:4-6. Cared for by divine providence: Lu 12:24'.

Torrey's Topical Textbook provides references for the word raven as: 'Unclean and not to be eaten: Le 11:15; De 14:14. Called the raven of the valley: Pr 30:17. DESCRIBED AS. Black: Song 5:11. Solitary in disposition: Isa 34:11. Improvident: Lu 12:24. Carnivorous: Pr 30:17. God provides food for: Job 38:41; Ps 147:9; Lu 12:24. Sent by Noah from the ark: Ge 8:7. Elijah fed by: 1Ki 17:4-6. Plumage of, illustrative of the glory of Christ: Song 5:11'.

Please see the note for 2Corinthians 9:8-11 about the word sower. The functional definition for this word is: 'The that scatters seed for propagation'. Please also see the notes for 2Corinthians 9:6; Galatians C6S7 and Colossians C3S17 about the phrase sowing and reaping.

Please see the note for Matthew 6:26 about the word reap. Webster's 1828 defines this word as: 'to cut grain with a sickle; as, to reap wheat or rye. When ye reap the harvest, thou shalt not wholly reap the corners of thy field. Lev. 19. 2. to clear of a crop by reaping; as, to reap a field. 3. to gather; to obtain; to receive as a reward, or as the fruit of labor or of works; in a good or bad sense; as, to reap a benefit from exertions. He that soweth to the flesh, shall of the flesh reap corruption. Gal. 6. Ye have plowed wickedness; ye have reaped iniquity. Hos. 10.
REAP, v.i. 1. to perform the act or operation of reaping. In New England, farmers reap in July and August. 2. to receive the fruit of labor or works. They that sow in tears, shall reap in joy. Ps. 126.'. Please also see the notes for 2Corinthians 9:6; Galatians C6S7; Colossians C3S17 about sowing and reaping.

Please see the note for John 21:15 about the word feed. The functional definition for this word is: 'To give food to; as, to feed an infant; to feed horses and oxen'.

Please see the note for Mark 4:2 about the word fowl. The Morrish Bible Dictionary defines this word as: 'This term is used for every description of bird described as of the heaven and of the air, including those that feed on carrion, as in Ge 15:11; Re 19:17,21; and those for the table. 1Ki 4:23; Ne 5:18'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the ravens. the raven is a species of the corvus, or crow tribe, of the order Picae, known by its large size, its plumage being of a bluish black, and tail roundish at the end. It was probably selected by our Lord as being unclean. 1Ki 17:1-6; Job 38:41; Ps 145:15-16; 147:9; Mr 6:26 how. Lu 12:7,30-32; Job 35:11; Mt 10:31 exp: Heb 9:14. General references. exp: Le 11:15; Job 38:41; Ps 104:27; 147:9; Mt 10:31.'.

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C12-S23 (Verse 25) Next consideration.
And which of you with taking thought can add to his stature one cubit?

We see this same message in Matthew 6:27.

It should be obvious that 'mind over matter' does not work.

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'.

The functional definition forthe word add is: 'The mathematical function. Ignoring either side of the word add changes what is said into doctrinal error'.

Please see the note for Luke 2:52 about the word stature. Webster's 1828 defines this word as: 'The natural height of an animal body. It is more generally used of the human body'.

We find forms of the word cubit occurring 258 times in 141 verses of the Bible and, in the New Testament, in: Matthew 6:27; Luke 12:25; John 21:8; Revelation 21:17. Easton's Bible Dictionary defines this word as: 'Heb. 'ammah; i.e., "mother of the arm," the fore-arm, is a word derived from the Latin cubitus, the lower arm. It is difficult to determine the exact length of this measure, from the uncertainty whether it included the entire length from the elbow to the tip of the longest finger, or only from the elbow to the root of the hand at the wrist. the probability is that the longer was the original cubit. the common computation as to the length of the cubit makes it 20.24 inches for the ordinary cubit, and 21.888 inches for the sacred one. this is the same as the Egyptian measurements. A rod or staff the measure of a cubit is called in Jg 3:16 gomed, which literally means a "cut," something "cut off." the LXX. and Vulgate render it "span."'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 19:3; Mt 5:36; 6:27 exp: Ps 104:27.'.

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C12-S24 (Verse 26) Consider your own inability.

If ye then be not able to do that thing which is least,
why take ye thought for the rest?.

We see this same question in Matthew 6:27.

There are a whole group of novels and movies which are based on people doing magic, which is changing reality with out thoughts. While such is wishful thinking, it is foolishness because the laws of nature do not allow us such power. Yes, witchcraft is real. But that is a devil, who is a spiritual being and outside the laws of nature, doing what the person requests so that people will believe a lie and encourage others to go to Hell with them.

We find forms of the word stature in: Numbers 13:32; 1Samuel 16:7; 2Samuel 21:20; 1Chronicles 11:23; 1Chronicles 20:6; Song 7:7; Isaiah 10:33; Isaiah 45:14; Ezekiel 13:18; Ezekiel 17:6; Ezekiel 19:11; Ezekiel 31:3; Matthew 6:27; Luke 2:52; Luke 12:25; Luke 19:3; Ephesians 4:13. Webster's 1828 defines this word as: 'The natural highth of an animal body. It is more generally used of the human body'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 19:3; Mt 5:36; 6:27 exp: Ps 104:27'.

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C12-S25 (Verse 27) Next consideration.

Equivalent Section: the flowers are the next illustration.

Consider the lilies how they grow:.

Equivalent Section: .

First Step: What they do not do.

they toil not,
they spin not;.

Second Step: How God cares for them.

and yet I say unto you,
that Solomon in all his glory was not arrayed like one of these..

We see this same message in Matthew 6:28-29.

How's this for a fashion statement. Think of the reaction by people who believe they have to be clothed in the latest style.

We find forms of the word lily in: 1Kings 7:19; 1Kings 7:22; 1Kings 7:26; 2Chronicles 4:5; Song 2:1; Song 2:2; Song 2:16; Song 4:5; Song 5:13; Song 6:2; Song 6:3; Song 7:2; Hosea 14:5; Matthew 6:28; Luke" 12:27. Easton's Bible Dictionary defines this word as: 'The Hebrew name shushan or shoshan, i.e., "whiteness", was used as the general name of several plants common to Syria, such as the tulip, iris, anemone, gladiolus, ranunculus, etc. Some interpret it, with much probability, as denoting in the Old Testament the water-lily (Nymphoea lotus of Linn.), or lotus (Song 2:1-2,16; 4:5; 5:13; 6:2-3; 7:2). "Its flowers are large, and they are of a white colour, with streaks of pink. they supplied models for the ornaments of the pillars and the molten sea" (1Ki 7:19,22,26; 2Ch 4:5). In the Canticles its beauty and fragrance shadow forth the preciousness of Christ to the Church. Groser, however (Scrip. Nat. Hist.), strongly argues that the word, both in the Old and New Testaments, denotes liliaceous plants in general, or if one genus is to be selected, that it must be the genus Iris, which is "large, vigorous, elegant in form, and gorgeous in colouring." the lilies (Gr. krinia) spoken of in the New Testament (Mt 6:28; Lu 12:27) were probably the scarlet martagon (Lilium Chalcedonicum, Illustration: Lilium Chalcedonicum) or "red Turk's-cap lily", which "comes into flower at the season of the year when our Lord's sermon on the mount is supposed to have been delivered. It is abundant in the district of Galilee; and its fine scarlet flowers render it a very conspicous and showy object, which would naturally attract the attention of the hearers" (Balfour's Plants of the Bible). Of the true "floral glories of Palestine" the pheasant's eye (Adonis Palestina), the ranunuculus (R. Asiaticus), and the anemone (A coronaria, Illustration: Anemone Coronaria), the last named is however, with the greatest probability regarded as the "lily of the field" to which our Lord refers. "Certainly," says Tristram (Nat. Hist. of the Bible), "if, in the wondrous richness of bloom which characterizes the land of Israel in spring, any one plant can claim pre-eminence, it is the anemone, the most natural flower for our Lord to pluck and seize upon as an illustration, whether walking in the fields or sitting on the hill-side." "The white water-lily (Nymphcea alba) and the yellow water-lily (Nuphar lutea) are both abundant in the marshes of the Upper Jordan, but have no connection with the lily of Scripture."'.

Please see the note for Mark 4:26-27 about the word grow. The functional definition for this word is: 'To enlarge in bulk or stature, by a natural, imperceptible addition of matter, through ducts and secreting organs, as animal and vegetable bodies; to vegetate as plants, or to be augmented by natural process, as animals'.

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

We find forms of the word spin in: Exodus 35:25; Proverbs 31:19; Matthew 6:28-29; Luke 12:27. Webster's 1828 defines this word as: 'Drawing out and twisting into threads; drawing out; delaying.
SPIN'NING, n. 1. the act, practice or art of drawing out and twisting into threads, as wool, flax and cotton. 2. the act or practice of forming webs, as spiders'.

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'.

We find forms of the word array occurring 45 times in 41 verses of the Bible and, in the New Testament, in: Matthew 6:28-29; Luke 12:27; Luke 23:11; Acts 12:21; 1Timothy 2:9; Revelation 7:13; Revelation 17:4; Revelation 19:8. Webster's 1828 defines this word as: 'Set in order, or in lines; arranged in order for attack or defense; dressed; adorned by dress; impaneled, as a jury; enveloped.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the lilies. Lu 12:24; Mt 6:28-30; Jas 1:10-11 that. 1Ki 10:1-13; 2Ch 9:1-12 General references. exp: Ps 104:27'.

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C12-S26 (Verse 28) Consider how God can provide for you.

First Step: the condition to consider.

If then God so clothe grass,
which is to day in the field,
and to morrow is cast into the oven;.

Second Step: the conclusion to get.

how much more will he clothe you,
O ye of little faith?.

We see this same message in Matthew 6:30.

This sentence is continuing the thought of the prior sentence. Jesus really wants us to consider this truth. This sentence is easy to understand but hard to believe and apply to our own life, as was the prior sentence.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

Please see the note for Matthew 6:30 about the word grass. The functional definition for this word is: ' As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa 40:6-7; Ps 90:5)'.

Please see the note for Hebrews 3:13 about the word today. The functional definition for this word is: 'the current 24 hour period'.

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

Please see the note for Mark 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 oven in: Exodus 8:3; Leviticus 2:4; Leviticus 7:9; Leviticus 11:35; Leviticus 26:26; Psalms 21:9; Lamentations 5:10; Hosea 7:4; Hosea 7:6; Hosea 7:7; Malachi 4:1; Matthew 6:30; Luke 12:28. Easton's Bible Dictionary defines this word as: 'Heb tannur, (Ho 7:4). In towns there appear to have been public ovens. there was a street in Jerusalem (Jer 37:21) called "bakers' street" (the only case in which the name of a street in Jerusalem is preserved). the words "tower of the furnaces" (Ne 3:11; 12:38) is more properly "tower of the ovens" (Heb tannurim). these resemble the ovens in use among ourselves. There were other private ovens of different kinds. Some were like large jars made of earthenware or copper, which were heated inside with wood (1Ki 17:12; Isa 44:15; Jer 7:18) or grass (Mt 6:30), and when the fire had burned out, small pieces of dough were placed inside or spread in thin layers on the outside, and were thus baked. (See Furnace.) Pits were also formed for the same purposes, and lined with cement. these were used after the same manner. Heated stones, or sand heated by a fire heaped over it, and also flat irons pans, all served as ovens for the preparation of bread. (See Ge 18:6; 1Ki 19:6.)'.

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 Luke 5:20 for links to every place in this Gospel where this word is used.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Isa 40:6; 1Pe 1:24 O ye. Lu 8:25; Mt 8:26; 14:31; 16:8; 17:17,20 General references. exp: Ps 104:27'.

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C12-S27 (Verse 29) Next commandment.

And seek not ye what ye shall eat,
or what ye shall drink,
neither be ye of doubtful mind..

We see this same message in Matthew 6:33.

Food is barely more important than clothes and shelter. And, in places where the weather can kill a person quickly, clothes and shelter might be more important. However, regardless of our circumstances, food and drink are pretty basic requirements for life. Thus, what our sentence is telling us is to rely on God for everything of life, even the most basic and essential.

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

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 Romans C14S1 about the word doubt. The functional definition for this word is: 'Dubious; not settled in opinion; undetermined; wavering; hesitating'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seek. Lu 12:22; 10:7-8; 22:35; Mt 6:31 neither, etc. or, live not in careful suspense. General references. exp: Le 25:20'.

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C12-S28 (Verse 30) Why we are to not seek physical needs.

Equivalent Section: We are to be different from the world.

For all these things do the nations of the world seek after:.

Equivalent Section: God knows and will provide our needs.

and your Father knoweth that ye have need of these things..

We see this same message in Matthew 6:32.

Our sentence starts with the word For, and tells us why God requires what the prior sentences tell us that God requires in order for us to have God provide all of our needs. In the First Equivalent Section we read that seeking these things is how the world provides needs. Therefore, in order for God to get glory out of His providing the needs of His people, God requires us to use a different way. God's way can never be mistaken as the way of the world. Because of that difference, God gets glory when the world realizes that God is the one supplying the need.

Now, think about how God provided for John the Baptist. Matthew 3:4 and Mark 1:6 tell us: And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. So, part of the problem with God's people trusting Him for their provision is that they don't like the way that God provides.

Our Second Equivalent Section tells us that God knows what we need. Lots of people want to quote the Bible reference that promises that God will give us what we desire (Mark 11:24). But they want to take that reference out of context and ignore where it, earlier, said that we have to let God change us so that our desires match His desires.

Please see the note for Romans 1:5 about the word nation. Webster's 1828 dictionary defines this word as: 'A body of people inhabiting the same country, or united under the same sovereign or government; as the English nation; the French nation. It often happens that many nations are subject to one government; in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. thus, the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost'.

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

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. Mt 5:47; 6:32; Eph 4:17; 1Th 4:5; 1Pe 4:2-4 your. Lu 12:32; Mt 6:1,8,32; 10:20; 18:14; Joh 20:17'.

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C12-S29 (Verse 31) What to seek instead.

Equivalent Section: the command.

But rather seek ye the kingdom of God;.

Equivalent Section: the promise.

and all these things shall be added unto you..

We see this same message in Matthew 6:33.

Please also see the Message called: Life and Life More Abundant.

This is a well-known, often quoted verse and yet, most people don't truly understand what it means.

The first thing to look at is the definition of the kingdom of God. As seen in the word definitions, below, this is defined, in the Bible, as: 'God's character in us' Now, this is not some definition that I dug up out of some man-written dictionary. The link provided, below, will take you to a Study which deals with every place where we find this phrase in the Bible and shows that this definition is what is the same in every reference. What differs from one reference to another is the many applications. And, this is God's way to find God's definitions for words in the Bible. Simply put, a king instills his character into his kingdom. The kingdom of Satan is evil because Satan is evil. People who refuse to become evil will try to flee his kingdom. Likewise, the kingdom of God is holiness and righteousness because God is holy and righteous.

So, some people preach this as working for the kingdom of God. And, yes, saved people are to work for the kingdom of God. However, they should work for the kingdom of God because they are commanded to and because that is how we add fruit to our Heavenly account and because people who truly belong to the kingdom of God want others to also belong so that the others can also go to Heaven when they physically die. Forall of these reasons and more, the saved should work for the kingdom of God. However, that's not what our sentence says.

Our sentence says to seek ye the kingdom of God which truly means: 'each and every one of us are to personally search every way possible to make the character of God our own character'. Now, before you object, realize that Jesus, as the Son of God 'shows us the character of God'. Now, realize that He lived what he preached and go back over what he preached since 12:22. Now consider how many people work for the kingdom of God but make excuses for why they can't totally depend upon God in the way that Jesus just preached. Think about how few 'full time workers' don't, and can't, live that way.

Now, I'm not writing this to present myself as some super spiritual person. Yes, I do have some personal experience in this area but I will admit to still having a lot of room for improvement. However, what I am writing is what Jesus actually preached and any problem that you have with it you will have to take up with Him.

A true Biblical Christian is not what the world claims nor are they what is popularly preached but they are: 'a saved disciple whose life displays Christ to the world'. Lots of people believe that all saved will return for the 1,000-years reign of Christ. But, Revelation 17:14 says: These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Any honest person will admit that there are lots of people who claim to be saved but are not faithful. In addition, Matthew 20:16 says: So the last shall be first, and the first last: for many be called, but few chosen. Now, I can give a lot more references but one of the unpopular, and rejected, truths from the Bible is that some saved people will not be allowed to return and rule and reign with Christ the saved who will be able to do so are those saved people who learn to be like Christ while they are in this physical life. Becoming like Christ is what this sentence truly says that we are to seek. Those who find how to do this, and actually become true Biblical Christian are the people who can expect God to give this promise to.

We find forms of the word rather occurring 62 times in 60 verses of the Bible, 48 times in 47 verses of the New Testament and, in the Gospels, in: Matthew 10:6; Matthew 10:28; Matthew 18:8; Matthew 18:9; Matthew 25:9; Matthew 27:24; Mark 5:26; Mark 15:11; Luke 10:20; Luke 11:28; Luke 11:41; Luke 12:31; Luke 12:51; Luke 17:8; Luke 18:14; John 3:19. 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 1Corinthians C10S24 about the word seek. The functional definition is: 'To go in search or quest of'. Please also see The S and P's of 2Timothy 1.

We find forms of the word added in: Deuteronomy 5:22; 1Samuel 12:19; Job 34:37; Proverbs 10:22; Proverbs 16:23; Jeremiah 36:32; Jeremiah 45:3; Daniel 4:36; Matthew 6:33; Luke 3:20; Luke 12:31; Luke 19:11; Acts 2:41; Acts 2:47; Acts 5:14; Acts 11:24; Galatians 2:6; Galatians 3:15; Galatians 3:19. Webster's 1828 defines this word as: 'pp. Joined in place, in sum, in mass or aggregate, in number, in idea or consideration; united; put together'. Please also see the note for Matthew 6:27 about the word add. Webster's 1828 defines this word as: ', v.t. L. addo, from ad and do, to give. 1. to set or put together, join or unite, as one thing or sum to another, in an agreegate; as, add three to four, the sum is seven. 2. to unite in idea or consideration; to subjoin. Towhat has been alledged, let this argument be added. 3. to increase number. Thou shalt add three cities more of refuge. Deut. 19. 4. to augment. Rehoboam said, I will add to your yoke. 1Kings, 12. Ye shall not add to the word which I command you. Deut. 4. As here used, the verb is intransitive, but there may be an ellipsis. Toadd to, is used in scripture, as equivalent to give, or bestow upon. Gen. 30, Matt. 6. In Gal. 2, the word is understood to signify instruction. "In conference they added nothing to me." In narration, he or they added, is elliptical; he added words, or what follows, or he continued his discourse. In general, when used of things, add implies a principal thing, to which a smaller is to be annexed, as a part of the whole sum, mass, or number'. The functional definition for this word is: 'The mathematical function. Ignoring either side of the word add changes what is said into doctrinal error'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 10:42; 1Ki 3:11-13; Ps 34:9; 37:3,19,25; 84:11; Isa 33:16; Mt 6:33; Joh 6:27; Ro 8:31; 1Ti 4:8; Heb 13:5'.

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C12-S30 (Verse 32) The command to not fear.

First Step: the command.

Fear not,
little flock;.

Step: Why we are to obey.

for it is your Father's good pleasure to give you the kingdom..

Now, I believe that Jesus added this sentence because, when saved people honestly thought about the requirements that Jesus just gave, many would say: 'There is no way that I can do what He said was required'. Very few people will honestly go out and work for God's kingdom with no financial support from God's people. Yet, that is, essentially, what Jesus said to do before this sentence and that He says after this sentence. However, while Godly parents teach children to work around the house, they do not send them out to get a job working for others until they are mature. While the children are in the house, the Godly parents not only teach them ho to work but also try to teach them to have a character like the parents. And, that is what is going on here. The prior sentence told us to receive the character of God. This sentence lets us know that God is pleased to give us His character. The earlier sentences were telling us how we need to depend on God when we become spiritually mature, but God does not require this of spiritual children. So, the willingness to obey the sentences surrounding this sentence show our level of spiritual maturity. Those sentences tell us the goals for our spiritual life that God wants us to strive for.

Please see the note for 1Corinthians C9S11 about the word flock. Webster's 1828 dictionary defines this word as: 'n. L. floccus. It is the same radically as flake, and applied to wool or hair, we write it lock. See Flake. 1. A company or collection; applied to sheep and other small animals. A flock of sheep answers to a herd of larger cattle. But the word may sometimes perhaps be applied to larger beasts, and in the plural, flocks may include all kinds of domesticated animals. 2. A company or collection of fowls of any kind, and when applied to birds on the wing, a flight; as a flock of wild-geese; a flock of ducks; a flock of blackbirds. in the United States, flocks of wild-pigeons sometimes darken the air. 3. A body or crowd of people. little used. Gr. a troop. 4. A lock of wool or hair. Hence, a flockbed. FLOCK, v.i. to gather in companies or crowds; applied to men or other animals. People flock together. they flock to the play-house. Friends daily flock'.

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

Please see the note for Luke 8:14 about the word pleasure. Webster's 1828 defines this word as: 'PLEASURE, n. plezh'ur. 1. the gratification of the senses or of the mind; agreeable sensations or emotions; the excitement, relish or happiness produced by enjoyment or the expectation of good; opposed to pain. We receive pleasure from the indulgence of appetite; from the view of a beautiful landscape; from the harmony of sounds; from agreeable society; from the expectation of seeing an absent friend; from the prospect of gain or success of any kind. Pleasure, bodily and mental, carnal and spiritual, constitutes the whole of positive happiness, as pain constitutes the whole of misery. Pleasure is properly positive excitement of the passions or the mind; but we give the name also to the absence of excitement, when that excitement is painful; as when we cease to labor, or repose after fatigue, or when the mind is tranquilized after anxiety or agitation. Pleasure is susceptible of increase to any degree; but the word when unqualified, expresses less excitement or happiness than delight or joy. 2. Sensual or sexual gratification. 3. Approbation. The Lord taketh pleasure in his people. Ps. 147. and 149. 4. What the will dictates or prefers; will; choice; purpose; intention; command; as, use your pleasure. Cyrus, he is my shepherd and shall perform all my pleasure. Is.44. My counsel shall stand and I will do all my pleasure. Is.46. 5. A favor; that which Please s. Festus, willing to do the Jews a pleasure, answered Paul. Acts.25. 6. Arbitrary will or choice. He can vary his scheme at pleasure.' please also see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'little. Song 1:7-8; Isa 40:11; 41:14 (margin) Isa 53:6; Mt 7:15; 18:12-14; 20:16; Joh 10:26-30 it is. Lu 10:21; Mt 11:25-27; Eph 1:5-9; Php 2:13; 2Th 1:11 exp: Mt 18:14. The kingdom. Jer 3:19; Mt 25:34; Joh 18:36; Ro 6:23; 8:28-32; 2Th 1:5; Heb 12:28; Jas 2:5; 1Pe 1:3-5; 2Pe 1:11; Re 1:6; 22:5 General references. exp: Lu 1:30; 22:29'.

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C12-S31 (Verse 33) Convert physical provisions into spiritual provisions.

First Step: Do the conversion.

Sell that ye have,
and give alms;.

Second Step: Believe the promise.

provide yourselves bags which wax not old,
a treasure in the heavens that faileth not,
where no thief approacheth,
neither moth corrupteth..

We see a similar command in Luke 18:22 and Matthew 19:21 as far as the First Step commands. We see a similar command in Matthew 6:19-21 as far as the Second Step commands. Please see the Doctrinal Study called Godly Financial principals. Please also see the Message called Treasure in Heaven.

Psalms 19:7 and Psalms 93:5 say the testimony of the LORD is sure. This means that how God works in one person's life, to provide their need and to bring Himself glory, is how God will work in another person's life if they act the same way to give God glory. I have obeyed this sentence and God has assured me personally that I will always have enough money for my needs so long as I continue to obey and serve Him. I have sole everything that I had, moved to the mission field in a third-world country, given almost all of my retirement savings to missions and plan on giving the rest before I die. I live on Social Security and give about 75% of that to missions and still have all of my needs and desires fulfilled. In addition, I have had many opportunities to play a key role in starting a new mission work and I would never have had those opportunities if I did not move to the mission field in obedience to God and so that I could serve Him. Therefore, I can personally testify that God keeps this promise.

Two sentences ago we read: But rather seek ye the kingdom of God; and all these things shall be added unto you. What Jesus instructed from 12:22 up to that sentence, and what Jesus instruct from that sentence to the end of the chapter is all detail instructions on how we are to seek ye the kingdom of God. The note for 12:22 explained what that means and the true meaning is different from what most people believe. It is actually to receive the character of God and to trust God for our physical needs like the Son of God did. Part of that is obeying this sentence. So long as we can provide for ourselves, God gets no glory for providing for us. However, when we get rid of all other sources of support and devote out life to the service of God, people see how God provides for us. That is the purpose of the command in this sentence.

Please see the note for Mark 10:21 about the word sell. The functional definition for this word is: 'To transfer property or the exclusive right of possession to another for an equivalent in money'.

Please see the note for Luke 11:41 about the word alms. . The functional definition for this word is: 'charitable giving associated with religion'. As can be seen in the references of the Bible, there is more to true Christian giving than what most saved people realize.

We find forms of the word bag in: Deuteronomy 25:13; 1Samuel 17:40; 1Samuel 17:49; 2Kings 5:23; 2Kings 12:10; Job 14:17; Proverbs 7:20; Proverbs 16:11; Isaiah 46:6; Micah 6:11; Haggai 1:6; Luke 12:33; John 12:6; John 13:29. Easton's Bible Dictionary defines this word as: '(1.) A pocket of a cone-like shape in which Naaman bound two pieces of silver for Gehazi (2Ki 5:23). the same Hebrew word occurs elsewhere only in Isa 3:22, where it is rendered "crisping-pins," but denotes the reticules (or as R.V., "satchels") carried by Hebrew women. (2.) Another word (kees) so rendered means a bag for carrying weights (De 25:13; Pr 16:11; Mic 6:11). It also denotes a purse (Pr 1:14) and a cup (Pr 23:31). (3.) Another word rendered "bag" in 1Sa 17:40 is rendered "sack" in Ge 42:25; and in 1Sa 9:7; 21:5 "vessel," or wallet for carrying food. (4.) the word rendered in the Authorized Version "bags," in which the priests bound up the money contributed for the restoration of the temple (2Ki 12:10), is also rendered "bundle" (Ge 42:35; 1Sa 25:29). It denotes bags used by travellers for carrying money during a journey (Pr 7:20; Hag 1:6). (5.) the "bag" of Judas was a small box (Joh 12:6; 13:29)'. The functional definition for this word is: 'A sack; a pouch, usually of cloth or leather, used to carry things'.

Please see the note for Luke 2:40 about the word waxed. The only part of the definition, from Webster's 1828 , that applies is: 'to increase in size; to grow; to become larger; as the waxing and the waning moon.
2. to pass from one state to another; to become; as, to wax strong; to wax warm or cold; to wax feeble; to wax hot; to wax old; to wax worse and worse.'.

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.

We find forms of the word fail occurring 97 times in 94 verses of the Bible and, in the New Testament, in: Luke 12:33; Luke 16:9; Luke 16:17; Luke 21:26; Luke 22:32; 1Corinthians 13:8; Hebrews 1:12; Hebrews 11:32; Hebrews 12:15. Webster's 1828 defines this word as: 'to become deficient; to be insufficient; to cease to be abundant for supply; or to be entirely wanting. We say, in a dry season, the springs and streams fail, or are failing, before they are entirely exhausted. We say also, the springs failed, when they entirely ceased to flow. Crops fail wholly or partially. 2. to decay; to decline; to sink; to be diminished. We say of a sick person, his strength fails daily. 3. to decline; to decay; to sink; to become weaker; as, the patient fails every hour. 4. to be extinct; to cease; to be entirely wanting; to be no longer produced. Help, Lord, for the Godly man ceaseth; for the faithful fail from among the children of men. Ps. 12. 5. to be entirely exhausted; to be wanting; to cease from supply. Money failed in the land of Egypt. Gen. 47. 6. to cease; to perish; to be lost. Lest the remembrance of his grief should fail. 7. to die. They shall all fail together. Isaiah 31. 8. to decay; to decline; as, the sight fails in old age. 9. to become deficient or wanting; as, the heart or the courage fails. 10. to miss; not to produce the effect. the experiment was made with care, but failed, or failed to produce the effect, or failed of the effect. 11. to be deficient in duty; to omit or neglect. the debtor failed to fulfil his promise. 12. to miss; to miscarry; to be frustrated or disappointed. the enemy attacked the fort, but failed in his design, or failed of success. 13. to be neglected; to fall short; not to be executed. the promises of a man of probity seldom fail. The soul or the spirit fails, when a person is discouraged. the eyes fail, when the desires and expectations are long delayed, and the person is disappointed. 14. to become insolvent or bankrupt. When merchants and traders fail, they are said to become bankrupt. When other men fail, they are said to become insolvent.
FAIL, v.t. 1. to desert; to disappoint; to cease or to neglect or omit to afford aid, supply or strength. it is said, fortune never fails the brave. Our friends sometimes fail us, when we most need them. the aged attempt to walk, when their limbs fail them. In bold enterprises, courage should never fail the hero. 2. to omit; not to perform. The inventive God, who never fails his part. 3. to be wanting to. There shall never fail thee a man on the throne. 1Kings 2. In the transitive use of this verb there is really an ellipsis of from or to, or other word. In strictness, the verb is not transitive, and the passive particple is, I believe, never used.
FAIL, n. Omission; non-performance. 1. He will without fail drive out from before you the Canaanites. Josh. 3. 2. Miscarriage; failure; deficience; want; death. In these senses little used.'.

Please see the note for 1Peter 4:15 about the word thief. The functional definition is: 'One who secretly, unlawfully and feloniously takes the goods or personal property of another. the thief takes the property of another privately; the robber by open force'. 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.M
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'. Please also see the note for Matthew 15:19 about the word theft. Webster's 1828 defines this word as: 'n. the act of stealing. In law, the private, unlawful, felonious taking of another person's goods or movables, with an intent to steal them. to constitute theft, the taking must be in private or without the owner's knowledge, and it must be unlawful or felonious, that is, it must be with a design to deprive the owner of his property privately and against his will. theft differs from robbery, as the latter is a violent taking from the person, and of course not private. 1. the thing stolen. Ex.22'. Easton's Bible Dictionary defines this word as: 'Punished by restitution, the proportions of which are noted in 2Sa 12:6. If the thief could not pay the fine, he was to be sold to a Hebrew master till he could pay (Ex 22:1-4). A night-thief might be smitten till he died, and there would be no blood-guiltiness for him (Ex 22:2). A man-stealer was to be put to death (Ex 21:16). All theft is forbidden (Ex 20:15; 21:16; Le 19:11; De 5:19; 24:7; Ps 50:18; Zec 5:3; Mt 19:18; Ro 13:9; Eph 4:28; 1Pe 4:15)'.

We find forms of the word approach in: Leviticus 18:6; Leviticus 18:14; Leviticus 18:19; Leviticus 20:16; Leviticus 21:17; Leviticus 21:18; Numbers 4:19; Deuteronomy 20:2; Deuteronomy 20:3; Deuteronomy 31:14; Joshua 8:5; 2Samuel 11:20; 2Kings 16:12; Job 40:19; Psalms 65:4; Isaiah 58:2; Jeremiah 30:21; Ezekiel 42:13; Ezekiel 42:14; Ezekiel 43:19; Luke 12:33; 1Timothy 6:16; Hebrews 10:25. Webster's 1828 defines this word as: 'to come or go near, in place; to draw near; to advance nearer. Wherefore approached ye so nigh the city? 2Sam. 11. 2. to draw near in time. And so much the more as ye see the day approac. Heb. 10. 3. to draw near, in a figurative sense; to advance near to a point aimed at, in science, literature, government, morals, etc.; to approximate; as, he approaches to the character of the ablest statesman. 4. to draw near in duty, as in prayer or worship. They take delight in approaching to God. Isiah. 51.
APPROACH, v.t. 1. to come near to; as, Pope approaches Virgil in smoothness of versification. this use of the word is elliptical, to being omitted, so that the verb can hardly be said to be transitive. the old use of the word, as "approach the hand to the handle," is not legitimate. 2. to have access carnally. Lev. 18. 3. In gardening, to ingraft a sprig or shoot of one tree into another, without cutting it from the parent stock.
APPROACH, n 1. the act of drawing near; a coming or advancing near; as, he was aprised of the enemy's approach. 2. Access; as, the approach to kings. 3. In fortification, not only the advances of an army are called approaches, but the works thrown up by the beseigers, to protect them in their advances towards a fortress'. The functional definition for this word is: 'To come or go near, in place; to draw near; to advance nearer'.

We find forms of the word moth in: Job 4:19; Job 13:28; Job 27:18; Psalms 39:11; Isaiah 50:9; Isaiah 51:8; Hosea 5:12; Matthew 6:19-21; Luke 12:33. Webster's 1828 defines this word as: 'n. 1. An animal of the genus Phalaena, which breeds in yard and garments, and often does injury by eating the substance and destroying the texture. Matt.6. The name is also applied to the whole genus. 2. Figuratively, that which gradually and silently eats, consumes or wastes anything. Idle persons are a moth to the community'. Morrish Bible Dictionary defines this word as: 'This is the clothes-moth (one of the Tineae), the destructive ravages of which are well known. In the East garments were kept in larger quantities, as property and for presents, as when Naaman the Syrian brought 'changes of garments' as a present to Elisha, of which Gehazi obtained two. 2Ki 5:22-23. Moths do not attack the clothing that is worn; but they lay their eggs in what is laid up, in which the young find their food. from this the lesson is drawn to lay up treasures in heaven, where neither moth nor rust can corrupt or destroy. Job 13:28. Ps 39:11; Isa 51:8; Mt 6:19-20; Jas 5:2'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Sell. Lu 18:22; Mt 19:21; Ac 2:45; 4:34-35; 2Co 8:2 exp: Mr 10:21. provide. Lu 16:9; Hag 1:6; Mt 6:19-21; Joh 12:6; 1Ti 6:17-19; Jas 5:1-3 General references. exp: Mt 6:20'.

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C12-S32 (Verse 34) Why we should obey the prior command.

For where your treasure is,
there will your heart be also..

Our sentence starts with the word For and tells us why the prior sentence is true. Treasure is what we are saving for future use. While treasure often is money, it can be something like children. That is: some people devote their entire life to making the lives of their children fulfilling and expect their children to do the same for them when they are old. And, we have a similar instruction from Jesus. He tells us to pour our life into the kingdom of God (receiving the character of God) and working for God like Jesus Christ did with the full expectation that God will return proportional reward in Heaven and that we can not lose God's reward in Heaven. So, saved person, put your heart and treasure in Heaven.

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase Lord looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'where. Mt 6:21; Php 3:20; Col 3:1-3'.

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C12-S33 (Verse 35-36) Be looking to serve immediately.

First Step: Be prepared.

Let your loins be girded about,
and your lights burning;.

Second Step: Be watching.

And ye yourselves like unto men that wait for their lord,
when he will return from the wedding;.

Third Step: Be responsive.

that when he cometh and knocketh,
they may open unto him immediately..

In Luke 12:35-38, we read the 'Parable of the Lord Returning from a Wedding Feast'. It is also found in the Table of Parables in the New Testament.

Like all parables, this parable must be interpreted with the entire parable considered to be a single unit. In addition, since it uses symbolic language, it must be interpreted within the context where it is found because the symbolic meaning of words changes depending upon the context. Further, every parable in this chapter has statements from Jesus before the parable which many people probably will rebel against. Therefore, the parable is given to help us understand why we need to obey and not rebel. Finally, every parable in this chapter has statements from Jesus following the parable which give us the application according to Jesus. Therefore, for these and other reasons, we need to interpret the parable within the context where it is found.

The theme of our chapter is: 'Concentrate on Serving God and Let God Take Care of Your Physical Needs'. Our parable is telling us to 'Concentrate on Serving God' with the promise that 'God will take care of our needs'. The section just before this parable, which this parable is supposed to help us to understand, told us to put our treasure in heaven and this parable tells us how faithful, diligent and consistent we are to be in doing that. Finally, our parable ends with: Blessed are those servants, whom the lord when he cometh shall find watching. Here is our promise of blessing but it comes with the requirement that our Lord finds us doing what he means by watching when He comes.

in this parable, Jesus speaks about when a lord will return from the wedding. The note for this verse, in the Lord Jesus Christ Study, explains how this parable is applicable to saved people who will be part of the bride of Christ and to saved people who will not be part of the bride of Christ.

The word Let is the command word used in creation. This sentence and parable are a command backed by the power of creation. Anyone who disobeys will prove themselves to be a Biblical fool.

Our sentence has three Steps with the First Step telling us to 'be prepared', the Second Step telling us to 'be watching', and the third Step telling us to 'be responsive'. In addition, as already mentioned, this is a command (let) that the saved will be judged for how well they obey. Further, as has also already been mentioned, our future blessings are directly related how well we obey this command. In addition, the further clarification from Jesus, starting in 12:42 includes a promise of that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. Many people preach this parable and leave out that warning and claim that 'there is no punishment, only loss of reward'. Therefore, we see more evidence that people can misinterpret the Bible, and especially do this with parables, if they ignore the context.

One thing to pay attention to is the face that you can not take a second step before you take the first step. Thus, we have a procedure which must be done in the order that the sentence presents the steps.

So, in our First Step we are commanded to 'be prepared'. The first phrase of this Step is: Let your loins be girded about. Today we use the word 'guts' for the same part of the body as what the Bible calls loins. Smart men put on a wide belt before lifting heavy weights so that the stomach muscles are more effective in lifting the weight and there is less stress on the back. When the Bible uses the phrase loins be girded about it means: 'get prepared to go to work'. Men wore robes in the day of Jesus. When they were going to do physical work, they not only strapped their stomach with the equivalent of a wide belt, but they would pull the back of their robe through their legs and tuck it into the front of their belt. The would tuck the front of their robe into the back of their belt. This made the robe be, effectively, the same as knee-length shorts and lessened the possibility of tripping.

There are several ways to prepare for work and different types of work require different types of preparation. In certain jobs, the clothing is important. I've noticed that preachers who do not dress properly cause a subconscious lessening of their authority. In other cases, such as a physical worker not wearing proper support clothing, people get hurt. However, beyond clothing there are other ways to prepare and some of them are more critical than other preparations. When we plan to do spiritual work for God it is critical that we pray before each time, and pray during such work, in order to get the help of God's Holy Spirit. Otherwise, we will use the wisdom of the world and end up preaching and teaching doctrinal error. In addition, it is also critical that we study the subject in the word of God, before we speak, or we will preach and teach religious traditions like the Pharisees did.

Other ways to prepare is to be sure that we get proper sleep, get rid of distractions and keep our focus on what is happening in the spiritual war instead of focusing on the physical. The disciples fell asleep in the garden, when they were supposed to be praying and watching, because they failed in this type of preparation.

Our second phrase, in the First Step, says: and your lights burning. The and means this is added to the first phrase. Obviously, the first phrase must be done before the second phrase can be done but both must be completed before moving onto the next step.

Luke's Gospel already dealt with the word light in several places. In Luke 1:79 and Luke 2:32 we were told that Jesus is our light. In Luke 8:16-18 we had 'The Parable of Lighted Candle' which told us that we were to let the light from Jesus shine through our life. In Luke 11:33-36 we were told to be sure that our light came from Jesus and was not darkness (from a devil). Then in 12:3 we were warned that everything which we try to hide will be revealed in the light (when we get to heaven).

Thus, our second phrase is symbolically telling us to let people see the light from Jesus shine through our life. Therefore, it should be obvious the preparation of the first phrase is to allow the second phrase to happen in our life. In addition, as has been explained several places on this web site, God does not send out children to work in His field. Until someone is a soul winner and has passed the Test of Spiritual Maturity, they have not completed the First Step of our sentence.

Now, our Second Step says: And ye yourselves like unto men that wait for their lord, when he will return from the wedding. As seen in the word definitions, below, waiting is defined as: 'Staying in expectation'. As already mentioned, these servants have completed the First Step and, symbolically, represent spiritually mature people who are soul winners and who have given their life to the service of their Lord. However, just like the disciples were asleep in the garden instead of praying as commanded (Matthew 26:45; Mark 14:41; Luke 22:46), we also can fail in this command to watch, especially if we don't realize that failure in this command has the same consequences as a soldier on guard duty during a time of war. Such a failure can result no only in the disgrace if the soldier (worker for God) but also in the (spiritual) death of those whom he is supposed to be protecting with his watch.

Next, we have our third Step. Imagine being caught is sin at the time of the 'Rapture' and then having our Lord Jesus Christ reveal that sin to all who are in Heaven. A lot of people believe the lie that there will be no punishment at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10). Such deceived people are the kind who will fail this third Step and who will not receive the blessing that is explained in the next sentence. Instead, they will receive the punishment of 12:45-48.

Please see the note for Mark 1:6-7 about the word loins. Webster's 1828 defines this word as: 'The part of man that is used to prefigure the seat of strength. Descendants are represented as coming out of the loins of a man. Ge 35:11; Heb 7:10. the loins were girded up for action and activity. God said to Job, "Gird up now thy loins like a man." Job 38:3. In the Christian's conflict with wicked spirits in the heavenlies he is exhorted to have his loins girt about with truth. Eph 6:14.'. the functional definition for this word is: 'used symbolically for the seat of strength'. Today we use the word 'guts' for the same part of the body.

We find forms of the word gird occurring 67 times in 63 verses of the Bible and, in New Testament, in: Luke 12:35-36; Luke 12:37; Luke 17:8; John 13:4; John 13:5; John 21:18; Acts 12:8; 1Peter 1:13. The American Tract Society Dictionary defines this word as: 'The Orientals commonly dress in loose robes, flowing down around the feet; so that when they wish to run, or fight, or apply themselves to any business, they are obliged to bind their garments close around them with a sash or girdle. Hence, "to have the loins girded," is to be prepared for action or service, 2Ki 4:29; Ac 12:8; to be waiting for the call or coming of one's master or Lord, Lu 12:35. A tightened girdle was also thought to increase the power of endurance, and the simile is used in exhortations to Christian courage and fortitude, Job 38:3; Jer 1:17; Eph 6:14; 1Pe 1:13. to have the girdle loosed, is to be unnerved and unprepared for action, Isa 5:27. Girdles of leather were worn by the common people; and also by prophets, 2Ki 1:8; Mt 3:4. they were likewise made of cotton or linen, Jer 13:1; also of silk, sometimes embroidered. they were often wide and long; and were folded lengthwise, and passed several times around the body. the girdle, moreover, answered the purpose of a purse or pouch, to carry money and other things; see Mt 10:9; Mr 6:8, where the word purse in the English is put for girdle according to the original Greek. the Arabs and other Orientals wear girdles in the same manner at the present day; they also carry a knife or dagger stuck in them; as was also the custom of the Hebrews, 1Sa 25:13; 2Sa 20:8. Clerks carried their inkhorns, carpenters their rules, etc., in the same way, Eze 9:2.'.

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

Please see the note for Luke 2:25 about the word waiting. Please also see the note for Acts 1:1 about the word wait. The functional definition for this word is: 'Staying in expectation'.

Please see the note for Mark 10:11 about the words Marriage / Wedding. The functional definition for this word is: 'The legal union of a man and woman'. Please also see the note for Revelation 19:7-LJC about the phrase marriage supper of the Lamb.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'your loins. 1Ki 18:46; Pr 31:17; Isa 5:27; 11:5; Eph 6:14; 1Pe 1:13 your lights. Mt 5:16; 25:1,4-10; Php 2:15 General references. exp: Mt 25:7
men. Lu 2:25-30; Ge 49:18; Isa 64:4; La 3:25-26; Mt 24:42-44; Mr 13:34-37; Jas 5:7-8; 2Pe 1:13-15; Jude 1:20-21 return. Mt 22:1-14; 25:1-13 when. Song 5:5-6; Re 3:20'.

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C12-S34 (Verse 37) The reward for obeying the prior sentence.

Equivalent Section: When the reward will be given.

Blessed are those servants,
whom the lord when he cometh shall find watching:.

Equivalent Section: What the reward will be.

verily I say unto you,
that he shall gird himself,
and make them to sit down to meat,
and will come forth and serve them..

In Luke 12:35-38, we read the 'Parable of the Lord Returning from a Wedding Feast'.

This sentence is a continuation of the parable started in the prior sentence. As explained in the note for the prior sentence, this parable is, symbolically, speaking about the marriage supper of the Lamb (Revelation 19:9). No true human lord would do as this sentence says. However, the saved who truly serve God ion this life are promised to receive personal glory in heaven and this is part of that personal glory. This is part of the reward promised to all saved who love his appearing (2Timothy 4:8).

The marriage supper of the Lamb happens after the 'Rapture', which is what the phrase when he cometh is speaking about.

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

Please see the note for Luke 12:35-36 about the word gird. The American Tract Society Dictionary defines this word as: 'The Orientals commonly dress in loose robes, flowing down around the feet; so that when they wish to run, or fight, or apply themselves to any business, they are obliged to bind their garments close around them with a sash or girdle. Hence, "to have the loins girded," is to be prepared for action or service, 2Ki 4:29; Ac 12:8; to be waiting for the call or coming of one's master or Lord, Lu 12:35. A tightened girdle was also thought to increase the power of endurance, and the simile is used in exhortations to Christian courage and fortitude, Job 38:3; Jer 1:17; Eph 6:14; 1Pe 1:13. to have the girdle loosed, is to be unnerved and unprepared for action, Isa 5:27. Girdles of leather were worn by the common people; and also by prophets, 2Ki 1:8; Mt 3:4. they were likewise made of cotton or linen, Jer 13:1; also of silk, sometimes embroidered. they were often wide and long; and were folded lengthwise, and passed several times around the body. the girdle, moreover, answered the purpose of a purse or pouch, to carry money and other things; see Mt 10:9; Mr 6:8, where the word purse in the English is put for girdle according to the original Greek. the Arabs and other Orientals wear girdles in the same manner at the present day; they also carry a knife or dagger stuck in them; as was also the custom of the Hebrews, 1Sa 25:13; 2Sa 20:8. Clerks carried their inkhorns, carpenters their rules, etc., in the same way, Eze 9:2.'.

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: 'Blessed. Lu 12:43; 21:36; Mt 24:45-47; 25:20-23; Php 1:21,23; 2Ti 4:7-8; 1Pe 5:1-4; 2Pe 1:11; 3:14; Re 14:13 exp: Lu 14:15; Re 22:14. That. Isa 62:5; Jer 32:41; Zep 3:17; Joh 12:26; 13:4-5; 1Co 2:9; Re 3:21; 7:17; 14:3-4 exp: Mt 24:47. General references. exp: Mt 24:46; Lu 22:27.'.

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C12-S35 (Verse 38) The reward is given to the diligent.

And if he shall come in the second watch,
or come in the third watch,
and find them so,
blessed are those servants..

In Luke 12:35-38, we read the 'Parable of the Lord Returning from a Wedding Feast'.

This sentence continues the parable from the prior two sentences by starting with the word And. Since this is a parable, the main thing to pay attention to is the spiritual lesson which is derived from the symbolic language. Our current sentence is basically telling us that we need to keep watch with the expectation that our Lord can return in the 'Rapture' at any time of the day or night. The people who are truly watching for His return, and are acting in a way that He will approve, are promised to be blessed. And, in the more detailed answer that Jesus gives to Peter later on, those saved people who are not doing what God commands shall be beaten with many stripes (12:47.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 25:6; 1Th 5:4-5'.

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C12-S36 (Verse 39) The illustration of loss due to lack of diligence.

And this know,
that if the goodman of the house had known what hour the thief would come,
he would have watched,
and not have suffered his house to be broken through..

Matthew 24:43 matches the message of this sentence.

In Luke 12:39 and Matthew 24:43-44, we read the 'Parable to Watch for the thief'. It is also found in the Table of Parables in the New Testament.

Now, some might claim that this is not a parable because it can be taken literally as speaking about a truth in this world. However, that is only possible if we use the way of Satan and ignore the context and the fact that our sentence starts with the word And, which connects it to the prior while continuing the subject from that sentence. The prior sentence literally told us that we could not know what day nor what hour the 'Rapture' will happen. (The 'Rapture' is the return of the Lord Jesus Christ to remove all of His people from this world). Thus, this sentence adds an illustration to the truth of the prior sentence to make the lesson easier to understand. . . . .

Please see the note for Mark 14:14 about the word goodman. The Morrish Bible Dictionary defines this word as: 'Master of the house. Pr 7:19; Mt 20:11; 24:43; Mr 14:14; Lu 12:39; 22:11'.

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

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.

The words broken and he word broke are two different spellings for the same word. The functional definition for both words is:'The past-tense forms of the words break and brake'. The word broke is not used in the word of God. We find forms of the word broken occurring 190 times in 182 verses of the Bible and, in the New Testament, in: Matthew 15:37; Matthew 21:44; Matthew 24:43; Mark 2:4; Mark 5:4; Mark 8:8; Luke 4:18; Luke 12:39; Luke 20:18; John 5:18; John 7:23; John 10:35; John 19:31; John 19:36; John 21:11; Acts 13:43; Acts 20:11; Acts 27:35; Acts 27:41; Acts 27:44; Romans 11:17; Romans 11:19; Romans 11:20; 1Corinthians 11:24; Ephesians 2:14; Revelation 2:27. Webster's 1828 defines this word as: 'Past-tense for Break / Brake. Parted by violence'. Please also see the note for Romans C11S21 about the phrase broken off.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 24:43-44; 1Th 5:2-3; 2Pe 3:10; Re 3:3; 16:15'.

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C12-S37 (Verse 40) The conclusion of the prior command.

Equivalent Section: Always be ready.

Be ye therefore ready also:.

Equivalent Section: Expect to be surprised when the time comes.

for the Son of man cometh at an hour when ye think not..

Matthew 24:40 matches the message of this sentence.

Our sentence starts with Be ye therefore and gives us the personal application of the parable that is in prior several sentences. Now, with this in mind, we need to realize that this sentence, and the surrounding sentences, could also be applied to all lost people because Jesus was speaking to a multitude which included the lost. The warning to the lost is because, if they have had an opportunity to get saved but did not, then they will receive strong delusion (2Thessalonians 2:11) and will never get saved. It also is a warning to the saved so that they are not punished but are rewarded for what they are doing at the instant of the 'Rapture'. This verse uses the phrase Son of man to emphasize that the literal physical human man will return to this world. The message is that, since we can not know when He will return, we need to always live expecting Him to return in the next instance.

Now, think about the word ready including the definition of 'completely prepared and waiting for the event to start'. Think of the prior sentence in relationship to this word. If the goodman was truly ready then he would have a trap that could overpower the thief at every place where the thief could enter. He would make one way seem more inviting to a thief than the other ways and would be waiting for the thief there. He would be prepared to administer whatever punishment was appropriate. And, as already mentioned, the goodman would be waiting and watching for the thief so that he would not be surprised by the appearance of the thief.

Next, think of this sentence applied to the return of Jesus. A wise person would first make sure that they are a child of God so that they are not left here to receive strong delusion and be guaranteed an eternity in the lake of fire. Next, they will start praying to God for help to do right and to stop sinning and do it on at least a daily basis. Next, they would keep doing all they can to become like Jesus Christ so that they receive blessings from God and receive rewards at the judgment seat of Christ. Next, they would do all they can to eliminate sin by confessing and forsaking all know sin so that they will not be punished. Next, they will seek and make friends with people who will encourage them and help them to become more spiritual on a continuing basis. Next, they will stop fellowshipping with sinners, except to witness to them, so that the sinners don't tempt them back into sin. Next, they will constantly remind themselves that Jesus can come at any instant and they constantly try to be doing things that he will approve of so that when (not if) He catches them unaware, the are acting right. That is: a truly wise person makes sure that every instant of their life is what Jesus would approve of. That written, we can each determine, for ourselves, how wise we are by how much our life truly matches this description.

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 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 also 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 21:34-36; Mt 24:42,44; 25:13; Mr 13:33-36; Ro 13:11,14; 1Th 5:6; 2Pe 3:12-14; Re 19:7'.

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C12-S38 (Verse 41) Who the parable applies to.

Then Peter said unto him,
Lord,
speakest thou this parable unto us,
or even to all?.

Think about the question in this sentence. Peter is asking a quite reasonable question. Jesus just gave a very serious warning. So, it is reasonable to wonder who the warning is to be applied to. In the answer, from Jesus, which Luke reports in the remainder of this chapter, we see that Jesus first answers the application to the close disciples (that faithful and wise steward). Then Jesus deals with the people who claim to be saved but live a carnal live starting in 12:45. Next, Jesus tells one of His true reasons for coming to Earth starting in 12:49. Finally, Jesus addresses the multitude and tells them the 'Parable of Clouds and Wind' so that they think about the evidence which lets them know which judgment they personally are heading towards.

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: 'Lord. Mr 13:37; 14:37; 1Pe 4:7; 5:8 '.

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C12-S39 (Verse 42) Who will get the reward.

And the Lord said,
Who then is that faithful and wise steward,
whom his lord shall make ruler over his household,
to give them their portion of meat in due season?.

In Luke 12:42-48 and Matthew 24:45-51, we read the 'Parable of the Wise Steward'. It is also found in the Table of Parables in the New Testament.

This sentence matches the doctrine of Matthew 24:37-51 where Jesus says that one will be taken in the 'Rapture' and another left behind. Many people hate this doctrine and prefer the lie of Communism which claims that every one will get a mansion and live in eternal bliss even if they devote their life on this Earth to the service of the doctrines of devils (1Timothy 4:1).

As mentioned in the note for the prior sentence, this sentence is the start of the answer from Jesus, to the question in the prior sentence. in this answer, Jesus first tells us the application which applies to the disciples who have devoted their lives to follow Him (that faithful and wise steward). That part of the answer starts with this sentence. Then Jesus deals with the people who claim to be saved but live a carnal live starting in 12:45. Next, Jesus tells us that He came to Earth to divide (separate) people starting in 12:49. This division will result in different groups of people receiving different results from the life that they live. Finally, Jesus addresses the multitude and tells them the 'Parable of Clouds and Wind' so that they think about the evidence which lets them know which judgment they personally are heading towards.

As explained in the note for this sentence in the Lord Jesus Christ Study, the doctrine of this parable matches the teaching by Jesus about the talents (Matthew 25) and about the pounds (Luke 19). This verse uses Lord because Christians will face the Son of God in His role as Lord when they come to the Judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). The doctrine that we find in those two parables is that the person who produced the greatest spiritual profit for God received the greatest reward and was put highest is Heaven's society and government. The person who produced no spiritual profit for God received teats for more than 1,000-years. And, the person who produced a lesser spiritual profit for God received a lesser reward and was given a lesser place is Heaven's society and government.

Now, the details of our current sentence identify the faithful and wise steward. We are told that the Lord Jesus Christ (lord in our parable) shall make ruler over his household. This matches the doctrine of who will receive a crown in Heaven. Further sentences, within our parable, tells us that other servants shall be beaten with many stripes. Therefore, it is foolishness to try and deny that the word of God clearly teaches variable rewards for the saved with those rewards being proportional to the amount of spiritual profit that the saved generate for God during their life here on Earth.

I can not make a doctrinal statement about the symbolic meaning of the phrase give them their portion of meat in due season. However, based upon the fact that this parable is symbolically speaking of the results of the judgment seat of Christ, I will write that it is my opinion that this speaks of this type of faithful and wise steward receiving a robe and a place at the marriage supper of the Lamb (Revelation 19:9). However, the parable in Matthew 22:11-14 tells us that some people who will be in Heaven will not be allowed to attend the marriage supper of the Lamb (how camest thou in hither not having a wedding garment?).

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 1Corinthians C4S1 about the word steward. The functional definition for this word is: ' A man employed in great families to manage the domestic concerns, superintend the other servants, collect the rents or income, keep the accounts, etc. See Genesis 15:2 and 43:19. 2. An officer of state'.

Please see the note for John 7:26 about the word ruler. Webster's 1828 dictionary defines this word as: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others. 2. One that makes or executes laws in a limited or free government. thus, legislators and magistrates are called rulers. 3. A rule; an instrument of wood or metal with straight edges or sides, by which lines are drawn on paper, parchment or other substance. When a ruler has the lines of chords, tangents, sines, etc. it is called a plane scale'. Please also see the note for 2Corinthians 10:14-16 about the word rule.

Please see the note for Matthew 10:25 about the words household / householder. The Morrish Bible Dictionary defines the word household as: 'Those who dwell in a house under one head, including the wife and children, and embracing servants who were usually slaves. Ge 15:2-3; Lu 12:42; Ac 10:7; Php 4:22. We read of the baptism of whole households. Ac 16:15; 1Co 1:16. the Lord speaks of His disciples as His household, Mt 10:25; and saints are called the 'household of faith,' and the 'household of God.' Ga 6:10; Eph 2:19.'. Webster's 1828 defines the word householder as: 'The master or chief of a family; one who keeps house with his family. Matt.13.'. Please also see the note for 2Corinthians 5:1 about the word house. Besides the normal usage, this word is also used, symbolically within the Bible, for the descendants of a person. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

We find forms of the word portion occurring 116 times in 108 verses of the Bible and, in the New Testament, in: Matthew 24:51; Luke 12:42; Luke 12:46; Luke 15:12. Webster's 1828 defines this word as: 'to divide, from pars, part. See Part. 1. In general, a part of anything separated from it. Hence, 2. A part, though not actually divided, but considered by itself. These are parts of his ways, but how little a portion is heard of him. Job.26. 3. A part assigned; an allotment; a dividend. How small A portion to your share would fall. The priests had a portion assigned them of Pharaoh. Gen.47. 4. the part of an estate given to a child or heir, or descending to him by law, and distributed to him in the settlement of the estate. 5. A wife's fortune.
PORTION, v.t. to divide; to parcel; to allot a share or shares. And portion to his tribes the wide domain. 1. to endow. Him portion'd maids, apprentic'd orph and blest'.

Thompson Chain Topics provides references for the word portion as: 'Portion of the Wicked: Job 20:29; 24:18; 27:13; Ps 11:6; Jer 13:25; Mt 24:51; Lu 12:46. Portion, Saints': Ps 16:5; 73:26; 119:57; 142:5; La 3:24'.

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'.

Please see the note for Matthew 18:34 about the word due. Webster's 1828 defines this word as: 'Owed; that ought to be paid or done to another. that is due from me to another which contract, justice or propriety requires me to pay, and which he may justly claim as his right. Reverence is due to the creator; civility is due from one man to another. Money is due at the expiration of the credit given, or at the period promised. 2. Proper; fit; appropriate; suitable; becoming; required by the circumstances; as, the event was celebrated with due solemnities. Men seldom have a due sense of their depravity. 3. Seasonable; as, he will come in due time. 4. Exact; proper; as, the musici and keep due time. 5. Owing to; occasioned by. Little used. 6. that ought to have arrived, or to be present, before the time specified; as, two mails are now due.
DUE, adv. Directly; exactly; as a due east course.
DUE, n. 1. that which is owed; that which one contracts to pay, do or perform to another; that which law or justice requires to be paid or done. the money that I contract to pay to another is his due; the service which I covenant to perform to another is his due; reverence to the creator is his due. 2. that which office, rank, station, social relations, or established rules of right or decorum, require to be given, paid or done. Respect and obedience to parents and magistrates are their due. 3. that which law or custom requires; as toll, tribute, fees of office, or other legal perquisites. 4. Right; just title. The key of this infernal pit by due--I keep.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. Lu 19:15-19; Mt 24:45-46; 25:20-23; 1Co 4:1-2; Tit 1:7 steward. Lu 16:1-12; Mt 20:8; 1Pe 4:10 ruler. 1Ti 3:15; 5:17; Heb 3:5; 13:7,17 to give. Jer 23:4; Eze 34:3; Mt 13:52; Joh 21:15-17; Ac 20:28; 1Pe 5:1-4 in due. Pr 15:23; Isa 50:4; 2Ti 4:2 General references. exp: Ex 36:4; 3Jo 1:5'.

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C12-S40 (Verse 43) Assurance of who gets the reward.

Blessed is that servant,
whom his lord when he cometh shall find so doing..

In Luke 12:42-48 and Matthew 24:45-51, we read the 'Parable of the Wise Steward'. Like all parables, this parable must be interpreted with the entire parable considered to be a single unit. In addition, since it uses symbolic language, it must be interpreted within the context where it is found because the symbolic meaning of words changes depending upon the context. Further, every parable in this chapter has statements from Jesus before the parable which many people probably will rebel against. Therefore, the parable is given to help us understand why we need to obey and not rebel. Finally, every parable in this chapter has statements from Jesus following the parable which give us the application according to Jesus. Therefore, for these and other reasons, we need to interpret the parable within the context where it is found.

In our sentence, the servant symbolically represents a saved person. The human lord symbolically represents the Lord Jesus Christ. The phrase when he cometh symbolically represents the 'Rapture'. The phrase so doing reference that faithful and wise steward who is waiting as specified earlier in this chapter. We understand this because our current parable is the answer to Peter asking Lord, speakest thou this parable unto us, or even to all? Peter, of course, was referring to the parable that is earlier in our chapter. Thus, we see that it is critical to consider context in order to properly interpret parables.

Once more, we must keep things in context because the second next sentence starts with the word But and tells us the exception to this sentence. That is: it tells what saved people this sentence does not apply to.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whom. Lu 12:37 General references. exp: Mt 24:46'.

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C12-S41 (Verse 44) Assurance of what the reward will be.

Of a truth I say unto you,
that he will make him ruler over all that he hath..

Our sentence starts with the phrase Of a truth. The note for this sentence (use the link in the sentence outline, above), explains how truth is linked to judgment according to the Bible. That is, the Lord Jesus Christ, Who is also the Truth, will render true judgment and not the 'politically correct judgment' which liars demand. According to all that is said in this chapter, and in particular in His answer to Peter, the Lord Jesus Christ will render reward or punishment according to what saved people truly do for God's kingdom while here on Earth. Those saved people who truly watch will be working for God's kingdom. Those saved people who fail to watch will be distracted and pursuing wrong things which will cause them to lose rewards and even possibly be punished.

Please see the note for John 7:26 about the word ruler. The functional definition for this word is: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that he will. Lu 19:17-19; 22:29-30; Da 12:2-3; Mt 24:47; Re 3:18'.

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C12-S42 (Verse 45-46) Warning to all.

First Step: Wrong attitude.

But and if that servant say in his heart,
My lord delayeth his coming;.

Second Step: Wrong actions.

and shall begin to beat the menservants and maidens,
and to eat and drink,
and to be drunken;.

Third Step: the accounting.

The lord of that servant will come in a day when he looketh not for him,
and at an hour when he is not aware,
and will cut him in sunder,
and will appoint him his portion with the unbelievers..

Our sentence starts with the word But. It is continuing the subject from 12:42 while going in a different direction. The two sentences between 12:42 and this sentence add qualifying statements to what was said in 12:42. Therefore, please read 12:42 and the continuing directly with this sentence to get a picture, un your mind, of the connection, the subject and the change in direction. This is important because there is a lot of doctrinal error which is taught and depends on people not understanding this connection in order to deceive people.

Now, considering our current sentence, we need to be careful that we do not make a mistake here. Revelation 21:8 says: But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. that reference, and many more, clearly say that the unbelieving are lost. In addition, our next sentence deals with the servant who shall be beaten with many stripes, but that is less than going to Hell. Therefore, the servant of the next sentence has a different fate than the servant of this sentence and, clearly, the servant of this sentence is one of the unbelievers who go to Hell.

Now, some will argue that the lost are not God's servants. However, that lie deceives people who do not verify religious claims against the Bible. The Bible says that even Satan is God's servant. Yes, he is a disobedient servant but he is still God's servant. Likewise, all people are God's servants regardless if they are obedient or not.

Now, we have a lot of people who spend a lot of time trying to claim that if people do the religious act of 'say the prayer of salvation', then God has no choice but to save them. However, 2Corinthians 5:17 clearly says: Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. there are also many other places where the Bible tells us that the truly saved will have a God-caused change in their life. Therefore, the people who believe that they can say some magic prayer and then continue a life of sin while demanding that God take them to Heaven have been deceived.

Now, our sentence has three Steps with the First Step saying that this person has the wrong attitude and the Second Step saying that this person has the wrong actions the third Step saying that this person reaps the results that they sow all throughout their life. God's 'Law of Sowing and Reaping' is absolute (2Corinthians 9:6; Galatians C6S7 and Colossians C3S17).

Now, in the First Step we read an attitude of: that servant say in his heart, My lord delayeth his coming. These are the people who believe the lie that God gives 'an infinite number of chances to get saved and they can say the magic prayer on their death-bed and still go to Heaven to a mansion and eternal bliss'. Genesis 6:3 says: And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Now, there are many other places in the Bible which also tell us that the doctrine of: 'an infinite number of chances to get saved' is a lie from devils designed to get people to put off true salvation until it is too late. The truth is that every time that someone rejects a true message of salvation it becomes harder for them to accept the truth (2Corinthians 2:16).

Next, our Second Step describes examples of sinful behavior which can not be denied that it is sinful. Now, we need to recognize that our first phrase, of the Second Step, says and shall begin. The and means that this behavior is added to the prior attitude. The shall begin means that it does not start until the attitude is in place. This is a type of person who maintains a lie in front of an authority figure but reveals their true nature when they believe they can get away with it. Thus, God allows them to figure they can get away with it, in sprit of the hurt to the menservants and maidens. This way God can record their attitude and actions which can not be denied when they are judged by God. And, these people reveal their short-sightedness since they only look at the physical and fail to realize that, as a Spirit, God sees all. In addition, if the menservants and maidens are saved, they get rewards when they get to Heaven and their rewards exceed the suffering at the hand of the master servant.

The last phrases of the Second Step shows that the master servants are focused on the physical.

Our third Step tells us the accounting by God. As already written, the human lord of our parable symbolically represents the Lord Jesus Christ. The phrase, will come in a day when he looketh not for him, and at an hour when he is not aware, symbolically represents the 'Rapture'. The phrase, and will cut him in sunder, symbolically represents lost religious people being left behind during the 'Rapture'. This division is covered by the parable of 'The Wheat and the Tares' (Matthew 13:24-30, Matthew 13:36-43). The phrase, will appoint him his portion with the unbelievers, symbolically lets us know that such people will die lost. They will receive a strong delusion (2Thessalonians 2:11).

We find forms of the word delay in: Exodus 22:29; Exodus 32:1; Psalms 119:60; Matthew 24:48; Luke 12:45; Acts 9:38; Acts 25:17. Webster's 1828 defines this word as: 'v.t. 1. to prolong the time of acting, or proceeding; to put off; to defer. My lord delayeth his coming. Matt. 14. 2. to retard; to stop, detain or hinder for a time; to restrain motion, or render it slow; as, the mail is deleted by bad roads. Thyrsis, whose artful strains have oft delayed the huddling brook to hear his madrigal. 3. to allay.
DELAY, v.i. to linger; to move slow; or to stop for a time. There are certain bounds to the quickness and slowness of the succession of ideas, beyond which they can neither delay nor hasten.
DELAY, n. 1. A lingering; stay; stop. 2. A putting off or deferring; procrastination; as, the delay of trial is not to be imputed to the plaintiff. 3. Hinderance for a time'.

Thompson Chain Topics provides references for the word delay as: 'causes of: Worldly Entanglements: Ge 19:16. Family Cares: Mt 8:21; Lu 9:61. Unbelief: Ac 17:32. Personal Convenience: Ac 24:25. See Excuses: examples of fatal: the Egyptians, in Attempting to Escape God's Judgments: Ex 14:24-25. Israel, in Seeking to Enter the Promised Land: Nu 14:40-41,44-45. Saul, in Repenting his Disobedience: 1Sa 15:24-25,26. Israel, in Repenting of Sin: Jer 8:20. The Foolish Virgins, in Preparing for the Coming of the Bridegroom: Mt 25:11-12. Judas, in Repenting his Betrayal of Christ: Mt 27:3. Those Knocking at the Closed Door: Lu 13:25. Esau, in Repenting the Sale of his Birthright: Heb 12:17. (Delayed blessings test faith): Birth of a son: Ge 15:2-5. Many years waiting: Ge 21:2. Sacrifice, Provided: Ge 22:8-14. Victory (seven days marching): Jos 6:12-20. Messiah: Ge 3:15; Lu 2:25-30. Healing: Mt 15:22-28. Relief and resurrection: Joh 11:6,32,43-44. Gift of the Spirit: Lu 24:49. Deliverance: Ac 12:5-7. Escape: Ac 27:40-44. Divine: Try men's courage and patience: Ps 13:1; 40:17; 69:3; 119:82; Joh 11:6,21; Jas 5:7; 2Pe 3:9. In Inflicting Punishment: Ge 15:16; 1Ki 11:12; 21:29; 2Ki 13:23; Ec 8:11; Isa 48:9; Lu 13:7-8,9; 1Pe 3:20. Sin's penalty sometimes delayed: Ge 15:16; 1Ki 11:12; 21:29; 2Ki 13:23; Ec 8:11; Isa 48:9; Lu 13:7-8,9; 1Pe 3:20'.

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

Please see the note for Mark 12:5 about the word beat. The functional definition for this word is: 'To strike repeatedly; to lay on repeated blows, with a stick, with the hand or fist, or with any instrument, and for any cause, just or unjust, or for punishment'.

Please see the note for Luke 8:51 about the word maiden. Webster's 1828 defines this word as: 'An unmarried woman, or a young unmarried woman; a virgin. 2. A female servant. 3. It is used in composition, to express the feminine gender, as in maid-servant.
MA'IDEN, n. A maid; also, an instrument for beheading criminals, and another for washing linen.
MA'IDEN, a. Pertaining to a young woman or virgin; as maiden charms. 1. Consisting of young women or virgins. Amid the maiden throng. 2. Fresh; new; unused. He fleshed his maiden sword.
MA'IDEN, v.i. to speak and act demurely or modestly'. 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'. Webster's 1828 defines this word as: 'An unmarried woman, or a young unmarried woman; a virgin. 2. A female servant. 3. It is used in composition, to express the feminine gender, as in maid-servant.
MA'IDEN, n. A maid; also, an instrument for beheading criminals, and another for washing linen.
MA'IDEN, a. Pertaining to a young woman or virgin; as maiden charms. 1. Consisting of young women or virgins. Amid the maiden throng. 2. Fresh; new; unused. He fleshed his maiden sword.
MA'IDEN, v.i. to speak and act demurely or modestly'.

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 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 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 note for Luke 11:44 about the word aware. Webster's 1828 defines this word as: 'Watchful; vigilant; guarded; but more strictly in modern usage, apprised; expecting an event from information, or probability; as, the general was aware of the enemy's designs'.

We find forms of the word cut occurring 335 times in 323 verses of the Bible and, in New Testament. Please see the following notes to see where this word is used in other Bible books: Matthew 5:30; Mark 5:5; Luke 12:46; Luke 13:7; Luke 13:9; Luke 22:50; John 18:10; Acts 5:33; Acts 7:54; Acts 27:32; Romans 9:28; Romans 11:22; Romans 11:24; 2Corinthians 11:12 and Galatians 5:12.

Webster's 1828 defines this word as: 'v.t. pret. and prep. cut. L., to thrust, to drive, to strike. 1. to separate the parts of any body by an edged instrument, either by striking, as with an ax, or by sawing or rubbing; to make a gash, incision or notch, which separates the external part of a body, as to cut the flesh. It signifies also, to cut into pieces; to sever or divide; as, to cut timber in the forest. But when an entire separation of the body is intended, it is usually followed by off, down, asunder, in two, in pieces, or other word denoting such severance. Ye shall not cut yourselves, that is, ye shall not gash your flesh. Deuteronomy 14. 2. to hew. Thy servants can skill to cut timber. 2 Chronicles 2. 3. to carve, as meat; to carve or engrave in sculpture. 4. to divide; to cleave, by passing through; as, a ship cuts the briny deep. 5. to penetrate; to pierce; to affect deeply; as, a sarcasm cuts to the quick. 6. to divide, as a pack of cards; as, to cut and shuffle. 7. to intersect; to cross. One line cuts another at right angles. the ecliptic cuts the equator. 8. to castrate.
To cut across, to pass by a shorter course, so as to cut off an angle or distance. Tocut asunder, to cut into pieces; to divide; to sever. He hath cut asunder the cords of the wicked. Psalm 129. Tocut down, to fell; to cause to fall by severing. Ye shall cut down their groves. Exodus 34. Hence, to depress; to abash; to humble; to shame; to silence; as, his eloquence cuts down the finest orator. This phrase is not elegant, but is in popular use.
To cut off, 1. to separate one part from another; as, to cut off a finger, or an arm; to cut off the right hand figure; to cut off a letter or syllable. 2. to destroy; to extirpate; to put to death untimely. Jezebel cut off the prophets of the Lord. 1 Kings 18. Evil doers shall be cut off. Psalm 37. 3. to separate; to remove to a distance, or to prevent all intercourse. A man in another country or in prison is cut off from his country or his friends. 4. to interrupt; as, to cut off communication. 5. to separate; to remove; to take away; as, to cut off ten years of life. 6. to intercept; to hinder from return, or union. the troops were cut off from the ships. 7. to end; to finish; as, to cut off all controversy. 8. to prevent or preclude; as, to cut off all occasion of blame. 9. to preclude or shut out. the sinner cuts himself off from the benefits of Christianity. 10. to stop, interrupt or silence. The judge cut off the counsel very short.
To cut on, 1. to hasten; to run or ride with the utmost speed; a vulgar phrase. 2.To urge or drive in striking; to quicken blows; to hasten.
To cut out, 1. to remove a part by cutting or carving; as, to cut out a piece from a board; to cut out the tongue. Hence, 2. to shape or form by cutting; as, to cut out a garment; to cut out an image; to cut out a wood into walks. Hence, 3. to scheme; to contrive; to prepare; as, to cut out word for another day. So we say, to strike out. 4. to shape; to adapt. He is no cut out for an author. Not elegant. 5. to debar. Not common. 6. to take the preference or precedence of; as, to cut out a prior judgment creditor. 7. to step in and take the place of, as in courting and dancing. A vulgar phrase. 8. to interfere as a horse, when the show of one foot beats off the skin of the pastern joint of another.
To cut short, 1. to hinder from proceeding by sudden interruption. Achilles cut him short. 2. to shorten; to abridge; as, to cut short of provisions or pay; to cut the matter short. Tocut up, 1. to cut in pieces; as, to cut up beef. 2. to eradicate; to cut off; as, to cut up shrubs.
CUT, v.i. 1. to pass into or through and sever; to enter and divide the parts; as, an instrument cuts well. 2. to be severed by a cutting instrument; as, this fruit cuts easy or smooth. 3. to divide by passing. The teeth are ready to cut. 4. to perform a surgical operation by cutting, especially in lithotomy. He saved lives by cutting for the stone. 5. to interfere, as a horse. Tocut in, to divide, or turn a card, for determining who are to play.
CUT, pp. Gashed; divided; hewn; carved; intersected; pierced; deeply affected; castrated. Cut and dry, prepared for use; a metaphor from hewn timber.
CUT, n. 1. the action of an edged instrument; a stroke or blow, as with an ax or sword. 2. A cleft; a gash; a notch; a wound; the opening made by an edged instrument, distinguished by its length from that made by perforation with a pointed instrument. 3. A stroke or blow with a whip. 4. A channel made by cutting or digging; a ditch; a groove; a furrow; a canal. 5. A part cut off from the rest; as a good cut of beef; a cut of timber. Also, any small piece or shred. 6. A lot made by cutting a stick; as, to draw cuts. 7. A near passage, by which an angle is cut off; a shorter cut. 8. A picture cut or cared on wood or metal, and impressed from it. 9. the stamp on which a picture is carved, and by which it is impressed. 10. the act of dividing a pack of cards. Also, the right to divide; as, whose cut is it? 11. Manner in which a thing is cut; form; shape; fashion; as the cut of a garment; the cut of his beard. 12. A fool; a cully; a gelding. Not in use. Cut and long tail, men of all kinds; a proverbial expression borrowed from dogs.'. Easton's Bible Dictionary defines this word as: 'the flesh in various ways was an idolatrous practice, a part of idol-worship (De 14:1; 1Ki 18:28). the Israelites were commanded not to imitate this practice (Le 19:28; 21:5; De 14:1). the tearing of the flesh from grief and anguish of spirit in mourning for the dead was regarded as a mark of affection (Jer 16:6; 41:5; 48:37). Allusions are made in Revelation (Re 13:16; 17:5; 19:20) to the practice of printing marks on the body, to indicate allegiance to a deity. We find also references to it, through in a different direction, by Paul (Ga 6; 6:18) and by Ezekiel (Eze 9:4).'. The functional definition for this word is: 'To separate the parts of any body by an edged instrument'. Please also see the note for Galatians C5-S13 about the phrase cut off. The functional definition for this word is: 'completely separated'.

We find forms of the word sunder in: Job 41:17; Psalms 46:9; Psalms 107:14; Psalms 107:16; Isaiah 27:9; Isaiah 45:2; Nahum 1:13; Luke 12:46. Webster's 1828 defines this word as: 'v.t. 1. to part; to separate; to divide; to disunite in almost any manner, either by rending, cutting, or breaking; as, to sunder a rope or cord; to sunder a limb or joint; to sunder friends, or the ties of friendship. the executioner sunders the head from the body at a stroke. A mountain may be sundered by an earthquake. Bring me lightning, give me thunder; --Jove may kill, but ne'er shall sunder. 2. to expose to the sun. Provincial in England.
SUN'DER, n. In sunder, in tow. He cutteth the spear in sunder. Ps.46'. Please also see the note for Mark 5:2-4 about the word asunder. Webster's 1828 defines this word as: 'Apart; into parts; separately; in a divided state. the Lord hath cut asunder the cords of the wicked. Ps. 129'.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharaoh appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. These cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. Forso he had appointed. Acts 20. 5. to ordain, command or order. Thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'.

Please see the note for Luke 12:42 about the word portion. Webster's 1828 defines this word as: 'to divide, from pars, part. See Part. 1. In general, a part of anything separated from it. Hence, 2. A part, though not actually divided, but considered by itself. These are parts of his ways, but how little a portion is heard of him. Job.26. 3. A part assigned; an allotment; a dividend. How small A portion to your share would fall. The priests had a portion assigned them of Pharaoh. Gen.47. 4. the part of an estate given to a child or heir, or descending to him by law, and distributed to him in the settlement of the estate. 5. A wife's fortune.
PORTION, v.t. to divide; to parcel; to allot a share or shares. And portion to his tribes the wide domain. 1. to endow. Him portion'd maids, apprentic'd orph and blest'.

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. True Biblical belief causes us to act upon that belief'. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. The word unbeliever means: 'not believing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and if. Eze 12:22,27-28; Mt 24:48-50; 2Pe 2:3-4 to beat. Isa 65:6; Jer 20:2; Eze 34:3-4; Mt 22:6; 2Co 11:20; 3Jo 1:9-10; Re 13:7-10,15-17; 16:6; 17:5-6; 18:24 to eat. Isa 56:10-12; Eze 34:8; Ro 16:18; Php 3:18-19; 2Pe 2:13,19; Jude 1:12-13; Re 18:7-8
lord. Lu 12:19-20,40; Re 16:15 cut him in sunder. or, cut him off. Ps 37:9; 94:14 and will appoint. Job 20:29; Ps 11:5; Mt 7:22-23; 13:41-42,49-50 the unbelievers. Mt 24:51'.

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C12-S43 (Verse 47) The promise of tears here and in heaven.

And that servant,
which knew his lord's will,
and prepared not himself,
neither did according to his will,
shall be beaten with many stripes..

As explained in the note for this sentence within the Lord Jesus Christ Study, this sentence symbolically represents the most heavily denied part of the judgment Seat of Christ (Romans 14:10; 2Corinthians 5:10-11). In 2Corinthians, we are clearly told that some people who are in heaven will receive bad and some people who are in heaven will receive therefore the terror of the Lord. This is the source of the tears which will not be wiped away until more than 1,000-years later and after the great white throne judgment (Revelation 20:11).

Our first phrase is: that servant, which knew his lord's will. Tothe best of my knowledge, anyone who is intelligent enough and mature enough to actually understand when they sin, and who truly gets saved, also understands, at some level, that they are to pray and read their Bible. Therefore, this phrase should apply to all truly saved people at least at that level.

Next, the phrase prepared not himself speaks of saved people who refuse to actually study their Bible. Such people remain spiritual children who are tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness.

Next, the phrase neither did according to his will speaks of being disobedient children who receive the wrath of God (Ephesians 2:2; Ephesians 5:6; Colossians 3:6).

Finally, the last phrase of: shall be beaten with many stripes has already been explained to symbolically represent the punishment that some people will receive at the judgment Seat of Christ, even though they are in Heaven.

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

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

Please see the note for 2Corinthians 6:3 about the word stripe. Easton's Bible Dictionary defines this word as: 'as a punishment were not to exceed forty (De 25:1-3), and hence arose the custom of limiting them to thirty-nine (2Co 11:24). Paul claimed the privilege of a Roman citizen in regard to the infliction of stripes (Ac 16:37-38; 22:25-29). Our Lord was beaten with stripes (Mt 27:26)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'knew. Lu 10:12-15; Nu 15:30-31; Mt 11:22-24; Joh 9:41; 12:48; 15:22-24; 19:11; Ac 17:30; 2Co 2:15-16; Jas 4:17 shall. De 25:2-3 General references. exp: De 25:2; Lu 10:14; Jas 4:17.'.

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C12-S44 (Verse 48) Punishment will be proportional to knowledge given by God.

But he that knew not,
and did commit things worthy of stripes,
shall be beaten with few stripes..

Our sentence starts with 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 about a servant (symbolic for a saved person in Heaven) being beaten with many stripes because he knew his lord's will, and prepared not himself, neither did according to his will. The change in direction is that this servant (symbolic for a saved person in Heaven) will be beaten with few stripes because he knew not. Thus, we see a warning for preachers and teachers who claim to be saved and are religious leaders or at least they claim to be some expert on the Bible. Such people can be filled with pride because of their knowledge. However, if they don't live right then they will get greater punishment in Heaven.

The warning is that we need to do all we can to obey the Bible and not go around telling others how much we know. If we truly know things in the Bible, and especially if we live what we claim to know, then others will recognize the truth. Those people who truly want to know the truth will seek out the people who display their knowledge by the way that they live. Thus, instead of bragging, we should humble ourselves, live right, and wait for God to exalt us.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition for this word is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'. Forms of this word are used, in this Gospel, in: Luke 12:48; Luke 12:48; Luke 16:11; Luke 16:18; Luke 18:20.

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: 'knew. Le 5:17; Ac 17:30; Ro 2:12-16; 1Ti 1:13 for. Lu 16:2,10-12; Ge 39:8-23; Mt 25:14-29; Joh 15:22; 1Co 9:17-18; 1Ti 1:11,13; 6:20; Tit 1:3; Jas 3:1 (Gr) exp: Ro 2:12. General references. exp: Ex 22:10; De 25:2; Lu 10:14; Jas 4:17.'.

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C12-S45 (Verse 48) Why God uses the prior measure.

Equivalent Section: the relationship between given and expected.

For unto whomsoever much is given,
of him shall be much required:.

Equivalent Section: the relationship between committed and expected.

and to whom men have committed much,
of him they will ask the more..

Our sentence starts with the word For and tells us why God will judge the saved, and punish the disobedient saved in Heaven, like the last couple of sentences told us. In addition, this sentence is a precept which can be applied to many different circumstances. It is a warning that many people chose to ignore and then get upset when they reap the consequences of ignoring this truth. That is, many people want to receive much but get upset when the giver, such as God, also requires much.

Our sentence has two Equivalent Section with the First Equivalent Section telling us about the expected result of someone giving something to us and the Second Equivalent Section telling us about the expected result of someone committing something to us. The difference between these two words is whether the receiver keeps what is given or if that are expected to return or pass on what was committed to them. However, regardless of the end result, in both cases there is a requirement placed upon the receiver at the time that something is given or committed. And, the greater the value of what is given or committed, the greater the requirement.

Think about that truth and realize that God committed the Gospel to all saved (1Corinthians 9:17). No, your salvation did not cost you anything. However, as our sentence tells us , it came with a requirement to share the Gospel with everyone that we meet.

Please see the note for 1Corinthians 9:17 about the word commit. The functional definition for this word is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'.

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'.

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C12-S46 (Verse 49) Jesus looks for servants preparing His return.

First Step: the reason for the second coming of Jesus.

I am come to send fire on the earth;.

Second Step: What He hopes to find.

and what will I if it be already kindled?.

In Luke 12:49-53, we read the application of the prior parable as given by Jesus. As written in all of the notes of this chapter, it is critical to keep things in context if we want to get the correct interpretation of what our Gospel tells us.

Our chapter theme is: 'Concentrate on Serving God and Let God Take Care of Your Physical Needs'. Now, this sentence is, symbolically, telling us that Jesus came here to make God's true people on fire for His word and His Gospel. Our next sentence tells us, symbolically, that Jesus literally went to Hell for us. Therefore, with that example, how can we claim to be true Biblical Christians ('followers of Christ') if we refuse to be on fire for His word and His Gospel? the next two sentences tell us that Jesus Christ is going to bring division even within families. In Matthew 10:37-38, Jesus said that unless we prefer Him to all of our family then we are not worthy of me. Jesus goes on, in our context, and says, in detail, that family members shall be divided against each other. Thus, the fire that Jesus kindles in our heart is to be so hot that others can't stand to be around us unless that are also as hot for the Gospel as we are required to be. And, the fact that this is a requirement comes from the context of the prior sentence.

I've heard preachers say 'Jesus came to Earth for two reasons, to save the lost and to start the church'. Well, our sentence gives us another reason and there are several more reasons give in the Gospels. However, every on of those reasons are related to the first two reasons which are basic to all other reasons. In the case of our current sentence, we are told that Jesus did not come just to start the church but also to make each and every saved member on fire for God's word and God's true Gospel. That is what we read in our First Step.

In our Second Step, Jesus asks and what will I if it be already kindled? He does not answer this question, in our text, but the answer should be obvious to everyone where God's spiritual fire is already kindled. Jesus wants to make our personal spiritual fire hotter so that we have a life approaching His. And, our primary example, after Jesus, is Paul. The simple question is: how many religious leaders of doctrinal error would start a riot just so that you would be arrested and executed? We see how hot Paul's fire was by how hot the opposition to his doctrine was. The same is true for us and the sentences within this section tell us that.

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.

We find forms of the word kindle occurring 88 times in 86 verses of the Bible and, in New Testament, in: Luke 12:49; Luke 22:55; Acts 28:2; James 3:5. Webster's 1828 defines this word as: 'pp. Set on fire; inflamed; excited into action.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'come. Lu 12:51-52; Isa 11:4; Joe 2:30-31; Mal 3:2-3; 4:1; Mt 3:10-12 and. Lu 11:53-54; 13:31-33; 19:39-40; Joh 9:4; 11:8-10; 12:17-19 General references. exp: Lu 12:51'.

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C12-S47 (Verse 50) Jesus wants to return soon.

First Step: What Jesus is identified with.

But I have a baptism to be baptized with;.

Second Step: His desire to do it.

and how am I straitened till it be accomplished!.

In Luke 12:49-53, we read the application of the prior parable as given by Jesus. Please also see the Message called Baptism Basics.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while changing directions. The prior sentence told us why Jesus on the earth. In that sentence He said that He came to kindle a fire in the lost and to increase the fire in the saved. (Please see the note above for the details of what I just wrote.) that prior sentence, of course, was using symbolic language just like this sentence is using symbolic language.

Our First Step says But I have a baptism to be baptized with. As seen in the word definitions, below, baptism is defined as: 'identify with'. when this sentence was spoken, Jesus had not yet (to be) been 'identify with' His baptism. He was 'identify with' going to Hell to pay for our sins. That is how Jesus became our Saviour. It also fits with the context of our last sentence speaking about fire.

Our Second Step says: and how am I straitened till it be accomplished! the word straight means: 'direct; passing from one point to another by the nearest course; not deviating or crooked'. However, our sentence uses a word with a different spelling and meaning. The word strait means: 'narrow and confining'. Thus, Jesus is saying that His life is very restricted and pointing at His crucifixion with no possibility of deviating from that course which God the Father set for Him. However, our Second Step also says till it be accomplished! After the resurrection God the Father let Jesus do whatever He wanted with no restrictions from God the Father. Thus, when He returns to rule this world for 1,000-years, God the Father will not interfere with His rule and God the Father has no worry about God the Son rebelling like Satan did.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. Mt 20:17-22; Mr 10:32-38 and. Ps 40:8; Joh 4:34; 7:6-8,10; 10:39-41; 12:27-28; 18:11; 19:30; Ac 20:22 straitened. or, pained. General references. exp: Mt 26:46.'.

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C12-S48 (Verse 51) Question of religious assumptions.
Suppose ye that I am come to give peace on earth?

In Luke 12:49-53, we read the application of the prior parable as given by Jesus. That parable was the 'Parable of the Wise Steward' and it made a distinction between the wise servant and the foolish servant and the we were told the results that each servant received from God. Then we were told why Jesus came to the Earth. Now we are being told the results on His coming. And, according to our sentence and the next sentence, the results are not what people expect.

There is a doctrinal error, which some believe, and which claims that the saved are to bring peace on Earth and that Jesus Christ will return and claim His place as Lord after the saved bring in peace. People who believe this lie are obviously ignorant of prophet which remains to be fulfilled or they have been deceived. If we take an honest look throughout history, since Jesus, was here on Earth, most of the wars have been fought between people who truly believe they are Christian and people who believe other religions. Even in WW-II, Hitler's government was not Christian and they were joined by the Roman Catholic Italy and the Islam Arabic nations and the ancestor worshipping Japanese.

Now, while that is true on the national scale, our next few sentences tell us that this truth also applies on the family scale. Thus, we must each personally truly decide where our loyalties lie and realize that our actions in this patter will be part of what we are judged for when we personally face God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:49; Zec 11:7-8,10-11,14; Mt 10:34-36; 24:7-10 exp: Joh 7:43; 10:19'.

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C12-S49 (Verse 51-52) The purpose of the return of Jesus.

Equivalent Section: Why the return.

First Step: No to the prior question.

I tell you,
Nay;.

Second Step: What is the purpose of the second coming.

but rather division :.

Equivalent Section: the results of the return.

For from henceforth there shall be five in one house divided,
three against two,
and two against three..

In Luke 12:49-53, we read the application of the prior parable as given by Jesus.

Be careful of the verse division here. Satan had men deliberately put part of this sentence into the prior verse in order to spread confusion, error and deceit about what is being said here.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that Jesus did not come for the purpose which is claimed and reported in the prior sentence. Then, our Second Equivalent Section tells us how we can tell that this is true. The brothers and sisters of Jesus rejected Him until after the resurrection. Also, many families are split because of religion with one part going to one church and another part going to another church even though they live close enough to go to the same church. Also, many families have a rule to not discuss religion because of the fights which result. Thus, all around us is evidence of the truth of this sentence.

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

Please see the note for Romans C16S20 about the word division. The functional definition for this word is: 'Separating pre-defined units according to a precise procedure which produces a precise result'. Please also see the Doctrinal Study on Rightly Dividing.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:49; Zec 11:7-8,10-11,14; Mt 10:34-36; 24:7-10 exp: Joh 7:43; 10:19.
General references. Ps 41:9; Mic 7:5-6; Joh 7:41-43; 9:16; 10:19-21; 15:18-21; 16:2; Ac 13:43-46; 14:1-4; 28:24 exp: Mr 13:12.'.

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C12-S50 (Verse 53) The types of divisions that Jesus will cause.

First Step: Male relatives divided.

The father shall be divided against the son,
and the son against the father;.

Second Step: Female relatives divided.

the mother against the daughter,
and the daughter against the mother;.

Third Step: Marriage relatives divided.

the mother in law against her daughter in law,
and the daughter in law against her mother in law..

In Luke 12:49-53, we read the application of the prior parable as given by Jesus.

This sentence continues the details of the division that Jesus will bring and that the prior sentence started the telling of the division. Basically, there is not family relationship that is so strong that it will prevent division over the truth of a personal relationship with God versus a religious relationship.

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

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

Please see the note for John 12:14-15 about the word daughter. Easton's Bible Dictionary defines this word as: 'This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Ge 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, "the daughters of Zion" (Isa 3:16), "daughters of the Philistines" (2Sa 1:20). (3.) Small towns and villages lying around a city are its "daughters," as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa 23:12). (4.) the people of Jerusalem are spoken of as "the daughters of Zion" (Isa 37:22). (5.) the daughters of a tree are its boughs (Ge 49:22). (6.) the "daughters of music" (Ec 12:4) are singing women'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mic 7:6; Zec 13:2-6; Mt 10:21-22; 24:10 exp: Mr 13:12; Joh 10:19'.

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C12-S51 (Verse 54) An analogy to teach a point.

First Step: State common knowledge.

And he said also to the people,
When ye see a cloud rise out of the west,
straightway ye say,
There cometh a shower;.

Second Step: Agree with the common knowledge.

and so it is..

In Luke 12:54-57 and Matthew 16:2-3, we read the 'Parable of Clouds and Wind'. It is also found in the Table of Parables in the New Testament.

in this chapter, Jesus has been speaking to His disciples before this sentence. Now, He is addressing the people and what He has to say to them will complete this chapter. Basically, He is accusing them of cheating each other and not fulfilling their responsibilities to do their duty. What He tells them is that they will not be allowed to shirk their duties in His kingdom but that the law will be properly enforced. Therefore, they need to do right before they suffer the consequence of doing wrong.

This sentence starts a parable which includes the next sentence. Then Jesus applies the parable for the next two sentences after the parable. Then He tells them what will be the consequence if they do not pay attention and do what they know is the right thing to do.

in this sentence, which is the first part of the parable, Jesus says that they know when a rain storm is coming.

Please see the note for Luke 9:34 about the word cloud. 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'.

We find forms of the word west occurring 69 times in 65 verses of the Bible and, in the New Testament, in: Matthew 8:11; Matthew 24:27; Luke 12:54; Luke 13:29; Acts 27:12; Revelation 21:13. Webster's 1828 defines this word as: 'In strictness, that point of the horizon where the sun sets at the equinox, or any point in a direct line between the spectator or other object, and that point of the horizon; or west is the intersection of the prime vertical with the horizon, on that side where the sun sets. West is directly opposite to east, and one of the cardinal points. In a less strict sense, west is the region of the hemisphere near the point where the sun sets when in the equator. thus we say, a star sets in the west, a meteor appears in the west, a cloud rises in the west. 2. A country situated in the region towards the sun-setting, with respect to another. thus in the United States, the inhabitants of the Atlantic states speak of the inhabitants of Ohio, Kentucky or Missouri, and call them people of the west; and formerly, the empire of Rome was called the empire of the West, in opposition to the empire of the East, the seat of which was Constantinople.
WEST, a. 1. Being in a line towards the point where the sun sets when in the equator; or in a looser sense, being in the region near the line of direction towards that point, either on the earth or in the heavens. This shall be your west border. Numbers 34. 2. Coming or moving from the west or western region; as a west wind.
WEST, adv. to the western region; at the westward; more westward; as, Ireland lies west of England.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'When. 1Ki 18:44-45; Mt 16:2-4 exp: Mr 7:14.'.

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C12-S52 (Verse 55) A second analogy.

First Step: State the common knowledge.

And when ye see the south wind blow,
ye say,
There will be heat;.

Second Step: Agree with it.

and it cometh to pass..

In Luke 12:54-57 and Matthew 16:2-3, we read the 'Parable of Clouds and Wind'. Like all parables, this parable must be interpreted with the entire parable considered to be a single unit. In addition, since it uses symbolic language, it must be interpreted within the context where it is found because the symbolic meaning of words changes depending upon the context. Further, every parable in this chapter has statements from Jesus before the parable which many people probably will rebel against. Therefore, the parable is given to help us understand why we need to obey and not rebel. Finally, every parable in this chapter has statements from Jesus following the parable which give us the application according to Jesus. Therefore, for these and other reasons, we need to interpret the parable within the context where it is found. The note for 12:51 has the sequence of sentences in the last parable of this chapter.

in this sentence, which is the first part of the parable, Jesus says that they know when it will be hot and dry weather.

Please see the note for Luke 7:24 about the word wind. The functional definition for this word is: 'Air in motion with any degree of velocity, indefinitely; a current of air'. That note has a lot of references and explanation of symbolic usage.

Please see the note for Matthew 7:24-25 for the words blew / blow. The word blew is the past-tense form of the word blow. The functional definition for the word blow is: 'Used with reference to natural and man-made wind for 'to breathe''.

Please see the note for Matthew 20:11-12 about the word heat. The functional definition for this word is: 'To grow warm or hot by fermentation, or extrication of latent heat. Green hay heats in a mow, and green corn in a bin. 1. to grow warm or hot. the iron or the water heats slowly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Job 37:17'.

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C12-S53 (Verse 56) The accusation.

First Step: State the obvious truth.

Ye hypocrites,
ye can discern the face of the sky and of the earth;.

Second Step: Show their failure in spiritual matters.

but how is it that ye do not discern this time?.

Our sentence starts with Ye hypocrites and continues with why Jesus said this. They claimed to be good at telling what the near time weather would be in this physical world but could not determine the conditions of the spiritual world. Remember that the theme of our chapter is: 'Concentrate on Serving God and Let God Take Care of Your Physical Needs'. The fact that they can discern the face of the sky and of the earth showed that they had the ability to understand signs and that they could apply that ability to the physical world. The fact that they came to hear Jesus speak showed they were aware of the spiritual reality around them. However, as Jesus accused in our Second Step, they did not use their proven ability to understand the spiritual reality which they recognized was around them and they knew affected them because they were aware of devil possessed people and other evidences. Just like today, people want to talk about their abilities in spiritual matters and how their favorite preacher had figured out certain things, but they refused to use their own admitted abilities to verify various religious claims about the spiritual reality.

The multitude of people came for a religious show. They heard the preaching but did not truly meditate on it and understand the spiritual significance. They could physically touch the man who would be King of kings and Lord of lords, but they did not honor Him as such. They only thought of Him as a literal physical man. Yes, many considered Him to be a prophet, just like people do today. Others just thought of him as a religious speaker, just like people do today. All considered themselves to be wise and aware of what was going around them just like Jesus acknowledged in the last two sentences and just like most people of today consider themselves. However, they had no idea what was going on around themselves spiritually, even while they considered themselves to be knowledgeable of the spiritual and to be able to decide spiritual truth.

Please see the note for 1Corinthians C11S33 about the word discern. The functional definition for this word is: 'distinguish; to see the difference between two or more things'.

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: What we see in the sky'.

We find forms of the word sky in: Deuteronomy 33:26; Job 37:18; Matthew 16:2-3; Luke 12:56; Hebrews 11:12. The International Standard Bible Encyclopedia defines this word as: 'In the Old Testament: the Revised Version (British and American) has "skies" for the King James Version "clouds" in Job 35:5; 36:28; 37:21; Ps 36:5; 57:10; 68:34; 78:23; 108:4; Pr 3:20; 8:28, in which passages BDB supports the rendering of King James Version. In Ps 89:6,37 Revised Version (British and American) has "sky" for King James Version "heaven." English Versions has "sky" in De 33:26; 2Sa 22:12; Job 37:18; Ps 18:11; 77:1; Isa 45:8; Jer 51:9. the word occurs mainly in poetical passages.
2. In the New Testament: In the New Testament ouranos, is translated "heaven" (the King James Version "sky") in connection with the weather in Mt 16:2-3; Lu 12:56. In Heb 11:12 we find "the stars of heaven" ("the sky") as a figure of multitude. the conception, however, that the visible "sky" is but the dome-like floor of a higher world often makes it hard to tell whether "heaven" in certain passages may or may not be identified with the sky.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye can. 1Ch 12:32; Mt 11:25; 16:3; 24:32-33 that. Lu 19:42-44; Da 9:24-26; Hag 2:7; Mal 3:1; 4:2; Ac 3:24-26; Ga 4:4 General references. exp: Mt 16:11.'.

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C12-S54 (Verse 57) Even if not telling others, why refuse to admit the truth?

Yea,
and why even of yourselves judge ye not what is right?.

This sentence is added to the condemnation of the prior sentence. Even if they could not discern spiritual matters, everyone is given a conscience by God so that they can judge right from wrong, unless they deliberately have their conscience seared with a hot iron (1Timothy 4:2). Therefore, even if they have trouble discerning spiritual matters, they still have no excuse for doing and supporting wrong.

Please see the note for 1Corinthians C11S33 about the word discern. The functional definition for this word is: 'distinguish; to see the difference between two or more things'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 32:29; Mt 15:10-14; 21:21,32; Ac 2:40; 13:26-38; 1Co 11:14 exp: Mt 23:1; 1Co 11:13.'.

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C12-S55 (Verse 58) Warning about fighting spiritual brothers.

First Step: Be positive that you will win before starting a fight.

When thou goest with thine adversary to the magistrate,
as thou art in the way,
give diligence that thou mayest be delivered from him;.

Second Step: Possible consequence.

lest he hale thee to the judge,
and the judge deliver thee to the officer,
and the officer cast thee into prison..

In Luke 12:58-59, we read the application of the prior parable as given by Jesus. In addition, Matthew 5:25 provides an equivalent message to this sentence.

This sentence might seem to be not related to the prior sentences but it is. Here, Jesus is telling these people to stop looking at near time things, such as their anger and desire for vengeance and similar emotional desires. Instead, rationally think about the possible long-term consequences. Reacting to short-term emotional desires while ignoring long-term consequences is acting like a fool. And, since Jesus is dealing with the application of a parable, we not only have the application in this world but we also have the spiritual application of when we each personally face God when he judges us. Yes, they would find following the religious leaders emotional satisfying, but that required them to ignore all of the evidences that he gave them which, according the Mosaic Law, said that he gave the true message from God. None of the religious leaders had these evidences. Therefore, if they followed the religious leaders and rejected the message from Jesus, they should expect God to cast them into Hell and later cast them into the lake of fire for ever.

Please see the note for Philippians 1:27-28 about the word adversaries. The functional definition, of the word adversary, is: 'An enemy or foe; one who has enmity at heart. Satan is our main spiritual adversary'. In addition to that dictionary definition, there is a lot of doctrinal discussion about the meaning of this word in that note.

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

Please see the note for 2Corinthians 8:7 about the word diligence. Webster's 1828 dictionary defines this word as: 'to love earnestly; to choose. 1. Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity. Diligence is the philosophers stone that turns every thing to gold. Brethren, give diligence to make your calling and election sure. 2 Peter 1. 2. Care; heed; heedfulness. Keep thy heart with all diligence. Proverbs 4'.

We find forms of the word hale in: Luke 12:58; Acts 8:3. Webster's 1828 defines this word as: 'HALE, a. Sound; entire; healthy; robust; not impaired; as a hale body.
HALE, v.t. to pull or draw with force; to drag. this is now more generally written and pronounced haul, which see. It is always to be pronounced haul'.

Please see the note for John 7:32 about the word officer. Fausset's Bible Dictionary defines this word as: 'In New Testament used to translated hufretes "minister" (Mt 5:25), and practor "exacter" or "officer of the court," only in Lu 12:58'.

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou goest. Pr 25:8-9; Mt 5:23-26 give. Lu 14:31-32; Ge 32:3-28; 1Sa 25:18-35; Job 22:21; 23:7; Ps 32:6; Pr 6:1-5; Isa 55:6; 2Co 6:2; Heb 3:7-13 the judge. Lu 13:24-28; Job 36:17-18; Ps 50:22 into. Mt 18:30; 1Pe 3:19; Re 20:7'.

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C12-S56 (Verse 59) The end result of losing such a fight.

I tell thee,
thou shalt not depart thence,
till thou hast paid the very last mite..

In Luke 12:58-59, we read the application of the prior parable as given by Jesus. In addition, Matthew 5:26 provides an equivalent message to this sentence.

Again, Jesus is dealing with the application of a parable. Therefore, our sentence has a meaning in the physical reality and another meaning in the spiritual reality. This is important because Jesus accused them of not using their own abilities to discern spiritual truth. And, the spiritual truth is that someone who dies lost can never pay for their sin. Therefore, according to the spiritual meaning of this sentence, they will never get out of the lake of fire.

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 Matthew 5:26 about the words paid / pay. Webster's 1828 defines this word as: 'To discharge a debt; to deliver to a creditor the value of the debt, either in money or goods, to his acceptance or satisfaction, by which the obligation of the debtor is discharged. 2. to discharge a duty created by promise or by custom or by the moral law; as, to pay a debt of honor or of kindness. You have paid down More penitence, than done trespass. 3. to fulfill; to perform what is promised; as, to pay one's vows. 4. to render what is due to a superior, or demanded by civility or courtesy; as, to pay respect to a magistrate; to pay due honor to parents. 5. to beat. Forwhich, or pay me quickly, or I'll pay you. 6. to reward; to recompense; as, to pay for kindness with neglect. Topay for, to make amends; to atone by suffering. Men often pay for their mistakes with loss of property or reputation, sometimes with life.
1. to give an equivalent for anything purchased. Topay, or pay over, in seamen's language, to daub or besmear the surface of any body, to preserve it from injury by water or weather. Topay the bottom of a vessel, to cover it with a composition of tallow, sulphur, rosin, etc.; to bream. Topay a mast or yard, to besmear it with tar, turpentine, rosin, tallow or varnish. pay a seam, to pour melted pitch along it, so as to defend the oakum. Topay off; to make compensation to and discharge; as, to pay off the crew of a ship. Topay out, to slacken, extend or cause to run out; as, to pay out more cable.
PAY, v.i. to pay off, in seamen's language, is to fall to leeward, as the head of a ship. Topay on, to beat with vigor; to redouble blows. Colloquial.
PAY, n. Compensation; recompense; an equivalent given for money due, goods purchased or services performed; salary or wages for services; hire. the merchant receives pay for goods sold; the soldier receives pay for his services, but the soldiers of the American revolution never received full pay. 1. Compensation; reward. Here only merit constant pay receives--'. That note also deals with the word paid, in: which is defined as: 'pret. and pp. of pay; paid for payed.'.

We find forms of the word mite in: Mark 12:42; Luke 12:59; Luke 21:2. Fausset's Bible Dictionary defines this word as: 'lepton. the seventh of an obolus, which was the sixth of a drachma or denarius, "penny" (Mr 12:42; Lu 12:59; 21:2). Half of a quadr and or farthing. the smallest coin. the widow sowed her all; she might have kept back one of the two mites for herself (2Co 9:6). God accepted the widow's mites, but rejects the miser's "mite."'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou shalt. Lu 16:26; Mt 18:34; 25:41,46; 2Th 1:3 mite. Mr 12:42 (margin)'.

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Interpretive Study of Luke's Gospel 11-12

Luke Chapter 11

links to sentences in this chapter:

Chapter theme: Spiritual Evidence of Belonging to God

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 12

links to sentences in this chapter:

Chapter theme: Concentrate on Serving God and Let God Take Care of Your Physical Needs

The Treasury of Scripture Knowledge provides a chapter outline as:

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 03/10/24.