Interpretive Study of Luke's Gospel13-14

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Luke Chapter 13

links to sentences in this chapter:

C13-S1 (Verse 1), C13-S2 (Verse 2), C13-S3 (Verse 3), C13-S4 (Verse 4), C13-S5 (Verse 5), C13-S6 (Verse 6), C13-S7 (Verse 7), C13-S8 (Verse 7-9), C13-S9 (Verse 10), C13-S10 (Verse 11), C13-S11 (Verse 12), C13-S12 (Verse 13), C13-S13 (Verse 14), C13-S14 (Verse 15), C13-S15 (Verse 15-16), C13-S16 (Verse 16-17), C13-S17 (Verse 18), C13-S18 (Verse 18), C13-S19 (Verse 18-19), C13-S20 (Verse 20), C13-S21 (Verse 20-21), C13-S22 (Verse 22), C13-S23 (Verse 23), C13-S24 (Verse 23-24), C13-S25 (Verse 25-26), C13-S26 (Verse 27), C13-S27 (Verse 28), C13-S28 (Verse 29), C13-S29 (Verse 30), C13-S30 (Verse 31), C13-S31 (Verse 32), C13-S32 (Verse 33), C13-S33 (Verse 34), C13-S34 (Verse 34-35).

Please use This link to see the chapter summary.

Chapter theme: the Error of Trusting Religious Works

Please see the Doctrinal Study called: Gospel Time Sequences for the Gospel references in the time sequence. Please also see the other Doctrinal Studies, reached with the Doctrines Menu item, for references to events in this chapter which are related to similar events in other chapters of this Gospel and to other Gospel accounts.

In Luke 13:1-5, we read that Jesus said that God would not protect the religious people who refused to truly Biblically repent. This leads into the parable which is next in this chapter and, basically, is given to help people truly understand the need for us to truly Biblically repent. In the parable, the fig tree symbolically represents God's people. It produced no fruit and God wanted to cut it down. Therefore, the true purpose of God's people truly Biblically repenting is for them to produce spiritual fruit. Therefore, if there is no spiritual fruit then God's people have not truly Biblically repented.

In Luke 13:6-9, we read the 'Parable of the Barren Fig Tree'. It is also found in the Table of Parables in the New Testament.

In Luke 13:10-17, we read that Jesus healed a woman who had a spirit of infirmity for eighteen years. This incident is also in the Table Of Miracles, along with other miracles.

In Luke 13:18-19 and Matthew 13:31-32; Mark 4:30-34, we read the 'Parable of the Mustard Seed'. It is also found in the Table of Parables in the New Testament. Please see the note for Mark 4:30-34 which provides a comparison of the different accounts and explains the differences.

In Luke 13:20-21 and Matthew 13:33, we read the 'Parable of Leaven'. It is also found in the Table of Parables in the New Testament.

In Luke 13:22-30 we have teaching from Jesus about there being few who are truly saved and that many religious people will be shocked at being declared to be lost. Parts of this section are also reported in different places within Matthew's Gospel but Matthew does not put all of these teachings in a single group like Luke does.

Luke 13:25-27 is a parable that many do not recognize as a parable. However, since it 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', it is, in fact, a parable. This is the 'Parable of the Rejected Claims'. Matthew 7:21-23 gives us a matching teaching but not as a parable. It is also found in the Table of Parables in the New Testament. In addition, Matthew 25:41-46 gives a similar teaching but is a different time and applied to a different group of people.

Finally, in Luke 13:31-35 the Pharisees tried to scare Jesus away from Jerusalem but He was not scared. Instead, Jesus pronounced judgment that would come upon Jerusalem because of the crucifixion.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-5. Christ preaches repentance upon the punishment of the Galilae and and others.
6-9. the fruitless fig-tree may not stand.
10-17. He heals the crooked woman;
18-21. shows the powerful working of the word in the hearts of his chosen, by the parable of the grain of mustard seed, and of leaven;
22-30. exhorts to enter in at the strait gate;
31-35. and reproves Herod and Jerusalem.
'.

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C13-S1 (Verse 1) Jesus was told about people killed for their religious activity.

There were present at that season some that told him of the Galilaeans,
whose blood Pilate had mingled with their sacrifices..

In John 9:1-5 we see Jesus correct the doctrinal error taught by the Jewish religious leaders that if someone had a physical problem then they were being punished by God for a sin that they did or that their parents did. in this incident, we read that Jesus corrected the same doctrinal error for other Jews.

The note, from the Treasury of Scripture Knowledge, below, provides one possible explanation of the event spoken of in this sentence. We can not know about it outside of human history, which is unreliable, because it is not mentioned again in the Bible. Thus, the event itself is not important but the message from Jesus, which was based upon a 'current event of the time', is what is important. Thus, the only real importance of this sentence is that it tells us what led to Jesus saying what happened in the next sentence.

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

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'.

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

Please see the note for Colossians 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 John 18:29 about Pilate. The functional definition for this word is: 'The representative of all Gentiles in the trial and crucifixion of the Son of God'.

Please see the note for Matthew 27:33-34 about the word mingle. Webster's 1828 defines this word as: 'to mix; to blend; to unite in one body; as, to mingle liquors of different kinds. 2. to mix or blend without order or promiscuously. there was fire mingled with hail. Ex.9. 3. to compound; to unite in a mass, as solid substances; as, to mingle flour, sugar and eggs in cookery. 4. to join in mutual intercourse or in society. the holy seed have mingled themselves with the people of those lands. Ezra.9. Ps.106. 5. to contaminate; to render impure; to debase by mixture. the best of us appear contented with a mingled imperfect virtue. 6. to confuse. there mingle broils.
MIN'GLE, v.i. to be mixed; to be united with. She, when she saw her sister nymphs, suppressed Her rising fears, and mingled with the rest'.

Please see the note for 1Corinthians C10S16 about the word sacrifice. The functional definition for this word is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness; as, to sacrifice an ox or a lamb'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Galilaeans. the Galilae and are frequently mentioned by Josephus as the most turbulent and seditious people, being upon all occasions ready to disturb the Roman authority. It is uncertain to what event our Lord refers; but is probable that they were the followers of Judas Gaulonitis, who opposed paying tribute to Caesar and submitting to the Roman government. A party of them coming to Jerusalem during one of the great festivals, and presenting their oblations in the court of the temple, Pilate treacherously sent a company of soldiers, who slew them, and "mingled their blood with their sacrifices." Ac 5:37 mingled. La 2:20; Eze 9:5-7; 1Pe 4:17-18 General references. exp: Eze 9:7.'.

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C13-S2 (Verse 2) Jesus questioned their suppositions.

And Jesus answering said unto them,
Suppose ye that these Galile and were sinners above all the Galileans,
because they suffered such things?.

In Luke 13:1-5, we read that Jesus said that God would not protect the religious people who refused to truly Biblically repent. Please also see John 9:1-5 which has a similar incident about the disciples questioning if bad circumstances were the result of sin. Please also see John 9:39-41 which has Jesus teaching the basis of judgment.

In Luke 13:2-5, we read that Jesus dealt with the doctrine of judgment and the requirement for repentance. In addition, Luke 13:25-30 and John 9:39-41 also tell us the same doctrine.

Our sentence starts with the word And, which means that this sentence is added to the prior sentence. In addition, the word answer, in our current sentence, also makes this sentence related to the prior sentence. In addition, our next sentence is also part of the answer started in this sentence. Thus, once more, we see the need to consider context.

Our second phrase (Suppose ye that these Galile and were sinners above all the Galileans) tells us what most of the people supposed. Our third phrase (because they suffered such things) tells us why they thought these things. And, our next sentence tells us why popular opinion was wrong. The lesson is that we need to be very careful about popular opinion on a current event because it is almost always wrong.

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

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

Please see the 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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Suppose. Lu 13:4; Job 22:5-16; Joh 9:2; Ac 28:4'.

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C13-S3 (Verse 3) God didn't kill them.

Equivalent Section: Jesus said their suppositions were wrong.

I tell you,
Nay:.

Equivalent Section: Jesus said what God really required.

but,
except ye repent,
ye shall all likewise perish..

In 2Corinthians 13:5, we read: Know ye not your own selves, how that Jesus Christ in in you, except ye be reprobates?. Our current sentence says that people who refuse to repent, while lost, will go the lake of fire (Romans 1:3-LJC) for eternity. However, even after we are saved, we need to still truly Biblically repent or we will become reprobates.

Many probably thought those people were sinners who were judged by God. Others probably thought they were martyrs. . Basically, Jesus is saying that they never truly repented. Therefore, God did not have them killed. Most likely, a devil had them killed in order to cause religious and civil chaos.

Our current sentence is continuing the answer started by Jesus in the prior sentence. In addition, our next sentence gives is another example from 'current events' of the day and our second next sentence is exactly the same as this sentence. Thus we see the importance of keeping our interpretation in context.

in this context we see our current sentence said twice, which makes it part of the law of God that everyone must believe and obey and something that each of us will be judged, by God, for how well we obey this commandment. That is why devils try so hard to get God's preachers to preach a wrong definition for the word repent. They preach that this word means: 'turn 180 degrees' and get God's people to stop trusting in their doing one religious activity and, instead, put their trust in a different religious activity. However, true repentance is turning towards God and putting your trust in God and proving that your trust is in God by obeying what the word of God literally says.

Now, we see in the word definitions, below, that the word except means 'to exclude'. Jesus is 'excluding' every religious claim other than the true Biblical meaning of repent. Any other religious activity, which is supposed to pay for sin, will bring destruction and, possibly, physical and / or spiritual death.

Repentance is taught many places in the gospels and throughout the New Testament. Yet, most people who think of themselves as Bible believers use a definition of repentance that is taught by their religion instead of doing a true Bible study and finding what the Bible really defines repentance to be. Mark 12:29-30 and Matthew 22:37 and Luke 10:27 and Deuteronomy 6:5 and Deuteronomy 11:1 all have the First and Greatest Commandment which is the true Biblical definition of repentance. That is: 'Turn towards God with your whole mind, heart and soul and serve Him alone'. Please see the definition in the word definitions, below, and also see the notes under Mark 12:29 and Luke 1:17 and Luke 10:28-37 for more on repentance.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'except. Isa 28:10-13; Eze 18:30; Mt 3:2,10-12; Lu 13:3; 13:5; 24:47; Joh 6:53; Ac 2:38-40; 3:19; Re 2:21-22 exp: Joh 6:53. ye shall. Lu 19:42-44; 21:22-24; 23:28-30; Mt 12:45; 22:7; 23:35-38; 24:21-29'.

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C13-S4 (Verse 4) These others were not killed because on how great sinners they were.

Or those eighteen,
upon whom the tower in Siloam fell,
and slew them,
think ye that they were sinners above all men that dwelt in Jerusalem?.

Our sentence starts with the word Or, and offers an alternative example of the same wrong belief which was identified in 13:2. Our next sentence is the same as the prior sentence and both give the came judgment of these two different beliefs which come from 'popular belief'. Now, like the prior example from Jesus, we can not be positive about the incident which He mentions because it is not motioned again in the Bible. The notes from the Treasury of Scripture Knowledge, below, provide references to similar incidents but don't make the mistake of believing those references are dealing with the same incident as Jesus identified in this sentence. As written in the note for the prior sentence, the incident is not what is important. What is important is how Jesus dealt with an incident from 'popular belief' which was interfering with His teaching doctrinal truth.

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

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

Please see the note for Philippians 3:4-6 about the word think. The functional definition for this word is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

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

Please see the note for Matthew 2:16 about the word slew. Webster's 1828 defines this word as: 'pret. of slay'. Please see the note for Luke 11:49-51 about the word slay. The functional definition for this word is: ' the proper sense is to strike, and as beating was an early mode of killing, this word, like smite, came to signify to kill'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in Siloam. Ne 3:15; Joh 9:7,11 fell. 1Ki 20:30; Job 1:19 sinners. or, debtors. Lu 7:41-42; 11:4; Mt 6:12; 18:24'.

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C13-S5 (Verse 5) God didn't kill them.

Equivalent Section: Jesus said their suppositions were wrong.

I tell you,
Nay:.

Equivalent Section: Jesus said what God really required.

but,
except ye repent,
ye shall all likewise perish..

Many probably thought those people were sinners who were judged by God. Others probably thought they were martyrs. Basically, Jesus is saying that they never truly repented. Therefore, God did not have them killed. Most likely, a devil had them killed in order to cause religious and civil chaos.

Our current sentence is continuing the answer started by Jesus in 13:2. Every sentence since then has been part of His answer. In addition, the next three sentences give the 'Parable of the Barren Fig Tree' to help us understand God's opinion, and probable action against, His children who do not produce true spiritual fruit. Thus we see the importance of keeping our interpretation in context.

in this context we see our current sentence said twice, which makes it part of the law of God that everyone must believe and obey and something that each of us will be judged, by God, for how well we obey this commandment. That is why devils try so hard to get God's preachers to preach a wrong definition for the word repent. They preach that this word means: 'turn 180 degrees' and get God's people to stop trusting o=in their doing one religious activity and, instead, put their trust in a different religious activity. However, true repentance is turning towards God and putting your trust in God and proving that your trust is in God by obeying what the word of God literally says.

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'.

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C13-S6 (Verse 6) Jesus starts the 'Parable of the Barren Fig Tree'.

First Step: We are told that Jesus told a parable.

He spake also this parable;.

Second Step: State the action.

A certain man had a fig tree planted in his vineyard;.

Third Step: Tell of his disappointment.

and he came and sought fruit thereon,
and found none..

In Luke 13:6-9, we read the 'Parable of the Barren Fig Tree'. It is also found in the Table of Parables in the New Testament. As with most parables, this one uses symbolic language which can only be properly understood within the context where it is found. In addition, as with other parables, this parable was given to provide understanding for the doctrine which came before it.

The theme of our chapter is: 'The Error of Trusting Religious Works'. In our chapter before this parable, Jesus mentioned two incidences where the 'popular opinion' claimed that God killed them because of religious heresy. In both cases, Jesus told the listeners Nay (that was not why they died) and then continued with but, except ye repent, ye shall all likewise perish.. He did not get into an argument with the listeners over their opinion about why that happened. The people who wanted to argue really had no knowledge of why those others were killers and, therefore, had no valid basis for their opinion. However, like most people, they wanted to argue their opinion as if it was absolute truth based. Instead of allowing that argument, Jesus warned them of their own potential judgment and condemnation. Therefore, He distracted them with something more personal and used that distraction as the basis of a doctrinal lesson. And, the doctrinal lesson started with the parable that this sentence starts.

Our sentence has three Steps with the First Step telling us that this sentence starts a parable. Our Second Step tells us what the man did and our third Step tells us his reaction.

Now, in our parable, the certain man symbolically represents God the Father because God the Father planted the Jews and called them His vineyard (Psalms 80:14-15; Isaiah 1:8; Isaiah 5; Jeremiah 12:10; Matthew 20), among other things that God called them to try and teach them the proper relationship they were to have with God. Among these other references is the fig tree, which symbolically represents God's provision, for His people, in most places of the Bible. However, in this parable it represents God's people who are supposed to produce spiritual fruit for God.

So, in this parable we have the fig tree, which symbolically represents God's people. The fig tree was planted in his (God's ) vineyard, which represents God's instructions on a proper relationship with God. in this parable, that is the word of God. God surrounded His people with the word of God. so that they would know their relationship and would understand that God expected spiritual fruit from them.

Now we come to our third Step where we are, symbolically, told that God the Father did not fined His expected spiritual fruit. With these symbolic meanings in mind, we can move unto the rest of this parable.

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

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

We find forms of the word planted in: Genesis 2:8; Genesis 9:20; Genesis 21:33; Leviticus 19:23; Numbers 24:6; Deuteronomy 20:6; Joshua 24:13; Psalms 1:3; Psalms 80:8; Psalms 80:15; Psalms 92:13; Psalms 94:9; Psalms 104:16; Ecclesiastes 2:4-5; Ecclesiastes 3:2; Isaiah 5:2; Isaiah 40:24; Jeremiah 2:21; Jeremiah 11:17; Jeremiah 12:2; Jeremiah 17:8; Jeremiah 45:4; Ezekiel 17:5; Ezekiel 17:8; Ezekiel 17:10; Ezekiel 19:10; Ezekiel 19:13; Hosea 9:13; Amos 5:11; Matthew 15:13; Matthew 21:33; Mark 12:1; Luke 13:6; Luke 17:6; Luke 17:28; Luke 20:9; Romans 6:5; 1Corinthians 3:6. Webster's 1828 defines this word as: 'pp. Set in the earth for propagation; set; fixed; introduced; established. 1. Furnished with seeds or plants for growth; as a planted field. 2. Furnished with the first inhabitants; settled; as territory planted with colonists. 3. Filled or furnished with what is new. A man in all the world's new fashion planted. See Def.3'. Please also see the note for Matthew 15:13 about the word plant.

Please see the note for James 3:13 about the word fig. The functional definition for this word is: 'used symbolically for our religious activity'.

Please see the note for Mark 11:13 about the word tree. The functional definition for this word is: 'The general name of the largest of the vegetable kind'. Please also see the note for Romans C11S28 about the phrase olive tree.

Please see the note for 1Corinthians C9S10 about the words vine / vineyard. Webster's 1828 dictionary defines this word as: 'n. L. vinca. See Wine. 1. A plant that produces grapes, of the genus Vitis, and of a great number of varieties. 2. the long slender stem of any plant, that trails on the ground, or climbs and supports itself by winding round a fixed object, or by seizing any fixed thing with its tendrils or claspers. thus, we speak of the hop vine, the bean vine, the vines of melons, squashes, pumpkins, and other encurbitaceous plants'.

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

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: 'fig-tree. Ps 80:8-13; Isa 5:1-4; Jer 2:21; Mt 21:19-20; Mr 11:12-14 exp: Song 2:13. and he came. Lu 20:10-14; Mt 21:34-40; Joh 15:16; Ga 5:22; Php 4:17 General references. exp: Jg 9:11.'.

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C13-S7 (Verse 7) The attitude and action of the land owner.

Equivalent Section: the land owner expressed his disappointment.

Then said he unto the dresser of his vineyard,
Behold,
these three years I come seeking fruit on this fig tree,
and find none:.

Equivalent Section: What to do.

First Step: what to do.

cut it down;.

Second Step: Why.

why cumbereth it the ground?.

In Luke 13:6-9, we read the 'Parable of the Barren Fig Tree'. As with most parables, this one uses symbolic language which can only be properly understood within the context where it is found. In addition, as with other parables, this parable was given to provide understanding for the doctrine which came before it.

Our sentence starts with the word Then, which means this sentence happened after the prior sentence and as a result of what we read in that sentence. Thus, this sentence is the consequence of the fig tree producing no fruit. The symbolic meaning is that this is the consequence that God's children can expect if they refuse to produce spiritual fruit for God.

The symbolic meaning of fig tree and of the vineyard were given in the note for the prior sentence. The symbolic meaning of the ground is the Earth, or this physical reality, and that should be obvious to everyone.

Now, many people probably think that the dresser of his vineyard that this phrase symbolically represents the religious leaders, but that is wrong. It represents Jesus Christ. He is the only one who God the Father trusts to care for His people. This also fits with the doctrine of the true vine found in John 15.

The number three is often used symbolic for God. In addition, 2Peter 3:8 tells us: But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. therefore, the symbolic meaning of three years is: 'the length of time that God choses' and that length of time is often different for different people.

The phrase why cumbereth it the ground? simply asks why God should allow His children continue to exist in this physical reality when they continue to refuse to produce spiritual fruit for His kingdom. This is especially true since devils like to get people, who claim to be God's children, to bring shame on His name. The truth is that people who claim to know God, but refuse to devote their life to the service of God, almost always support the agenda of devils as they pursue sin and bring shame to the name of Christian.

Now, the phrase cut it down should be understandable to everyone. The problem comes in with people not wanting to believe the application, especially when it is applied to themselves. Now, when applied to the Jews, we saw that in history when they were driven from the promised land.

That deals with the Jews but there is also an application that can apply to God's people of today. Yes, God can kill His people but God can also put them into jail, give them a crippling illness or do other things to remove them from active life. These other things can also be an application of cut it down.

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

We find the word dresser only in this sentence within the Bible. Webster's 1828 defines this word as: 'n. One who dresses; one who is employed in putting on clothes and adorning another; one who is employed in preparing trimming or adjusting anything'.

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

Please see the note for Luke 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 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 James 3:13 about the word fig. The functional definition for this word is: 'used symbolically for our religious activity'.

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

Please see the note for Luke 12:45-46 about the word cut. 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 cumbered in: Luke 10:40; Luke 13:7. King James Bible Companion defines this word a: 'To be overwhelmed with cares. Lu 10:40'.

Please see the 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'three. Le 19:23; 25:21; Ro 2:4-5 cut. Lu 3:9; Ex 32:10; Da 4:14; Mt 3:10; 7:19; Joh 15:2,6 why. Ex 32:10; Mt 3:9 General references. exp: Jg 9:11; Lu 3:9.'.

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C13-S8 (Verse 8-9) Judgment delayed for one year.

Equivalent Section: the worker pleaded for the tree.

And he answering said unto him,
Lord,
let it alone this year also,
till I shall dig about it,
and dung it :.

Equivalent Section: It might bear fruit.

And if it bear fruit,
well:.

Equivalent Section: Judgment if no fruit in a year.

and if not,
then after that thou shalt cut it down..

This is like Moses praying for Israel in Numbers 14:11-21.

Our sentence starts with the word And which adds it to the prior sentence and continues the parable. The symbolism which was reported in notes for prior sentences, within this parable, still apply. Therefore, the he, in the first phrase of our sentence, symbolically represents Jesus. When He first started His ministry, He offered the kingdom to the Jews. However, they were not willing to accept Him as their King and refused to obey Jesus so that they could truly bring spiritual fruit to God. Therefore, after the resurrection, God brought destruction upon the Jews as a nation. That is symbolically represented by the phrase then after that thou shalt cut it down.

There is an application for today which is explained in the note for this sentence within the Lord Jesus Christ Study.

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

We find forms of the word dung in: Exodus 29:14; Leviticus 4:11; Leviticus 8:17; Leviticus 16:27; Numbers 19:5; 1Kings 14:10; 2Kings 6:25; 2Kings 9:37; 2Kings 18:27; Nehemiah 2:13; Nehemiah 3:13-14; Nehemiah 12:31; Job 20:7; Psalms 83:10; Isaiah 36:12; Jeremiah 8:2; Jeremiah 9:22; Jeremiah 16:4; Jeremiah 25:33; Ezekiel 4:12; Ezekiel 4:15; Zephaniah 1:17; Malachi 2:3; Luke 13:8; Philippians 3:8. Webster's 1828 defines this word as: '(1.) Used as manure (Lu 13:8); collected outside the city walls (Ne 2:13). Of sacrifices, burned outside the camp (Ex 29:14; Le 4:11; 8:17; Nu 19:5). to be cast out as dung," a figurative expression (1Ki 14:10; 2Ki 9:37; Jer 8:2; Ps 18:42), meaning to be rejected as unprofitable.
(2.) Used as fuel, a substitute for firewood, which was with difficulty procured in Syria, Arabia, and Egypt (Eze 4:12-15), where cows' and camels' dung is used to the present day for this purpose'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lord, let. Ex 32:11-13,30-32; 34:9; Nu 14:11-20; Jos 7:7-9; Ps 106:23; Jer 14:7-9,13-18; 15:1; 18:20; Joe 2:17; Ro 10:1; 11:14; 2Pe 3:9
if not. Ezr 9:14-15; Ps 69:22-28; Da 9:5-8; Joh 15:2; 1Th 2:15; Heb 6:8; Re 15:3-4; 16:5-7'.

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C13-S9 (Verse 10) The start of the next incident.
And he was teaching in one of the synagogues on the sabbath.

In Luke 13:10-17, we read that Jesus healed a woman who had a spirit of infirmity for eighteen years. When He did, the ruler of the synagogue (had) with indignation because Jesus healed on a sabbath. The religious leaders made many religious rules that they said people had to follow in order to get to Heaven and they did not care if their rules caused problems like keeping this woman bound for eighteen years.

This incident is also in the Table Of Miracles, along with other miracles.

Our sentence starts the report of this incident by telling us where Jesus was and what He was doing. "Please notice that our sentence starts with the word And. Even though this sentence is the start of a new incident, it is added to the prior incident and this incident provides evidence to support the doctrine given before this sentence within this chapter.

The theme of our chapter is: 'The Error of Trusting Religious Works'. in this incident, the ruler of the synagogue stood for religious works. He had no love, no mercy, no care for the people around him. He had no evidence of God backing him and his rules. All he had was the backing of the religious leaders who might remove him from his position if he did not get people to obey the religious rules. His only concern was that the people did what the religious leaders said. On the other hand, Jesus had the backing of God as shown by the many miracles that he did, including this miracle. Jesus enplaned that He was demonstrating the love and mercy of God. He was teaching at the time, and this miracle showed the people the love and mercy from God that they could get if they followed His teaching. Thus, this dispute was over where the people would truly put their trust. They could follow tradition and the representative of religious rules who could not demonstrate true power. Or, they could follow Jesus, Who demonstrated the true power of God along with the character of God which included mercy and love.

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

Please see the note for John 6:59 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 notes for Matthew 12:8-LJC and Colossians 2:16-17 about the word sabbath. The functional definition is: 'a day to rest from our work and fellowship with God'. Please also see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Further, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Please also see the Luke 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 4:15-16,44'.

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C13-S10 (Verse 11) The conditions of the incident.

And,
behold,
there was a woman which had a spirit of infirmity eighteen years,
and was bowed together,
and could in no wise lift up herself..

In Luke 13:10-17, we read that Jesus healed a woman who had a spirit of infirmity for eighteen years Our sentence starts with the word And, which means it is added to the prior sentence. In fact, every sentence in this incident starts with the word And, which lets us know that all of the sentences must be considered together as a single unit. Todo otherwise violates contextual requirements.

In addition to those considerations, 13:15-16 is part of this incident and, therefore part of Luke's report on the contextual consideration of this sentence. There we read: This woman, being a daughter of Abraham, whom Satan hath bound. Since Satan had bound her, and all devils report to Satan, we have a second witness that her condition was the result of devil activity. Further, God's word says that two witnesses makes it part of God's law and something that everyone must believe.

Where the prior sentence told us where Jesus was and what He was doing, this sentence adds the information about the woman who received the blessing. Our sentence starts with the word And, which means it is added to the prior sentence. In fact, every sentence in this incident starts with the word And, which lets us know that all of the sentences must be considered together as a single unit. Todo otherwise violates contextual requirements.

As explained in the note for this sentence in the Word Study on Spirit, her infirmity was caused by a devil. Therefore, we see Jesus freeing her from the influence and control of a devil while the representative of religious traditions had indignation and argued that she should remain found by the devil. We see a similar thing with religious programs which claim to help people control their addictions without ever setting them free. However, the faith based (KJV-1611) program called Reformers Unanimous, introduces people to Jesus and as they build their ongoing personal relationship with Him, He makes them free.

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

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

Please see the note for Philippians 2:9-11 about the word bow. The functional definition for this word is: 'A shortened version of the rainbow and indicates a curved form'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a spirit. Lu 13:16; 8:2; Job 2:7; Ps 6:2; Mt 9:32-33 eighteen. Lu 8:27,43; Mr 9:21; Joh 5:5-6; 9:19-21; Ac 3:2; 4:22; 14:8-10 bowed. Ps 38:6; 42:5 (margin) Ps 145:14; 146:8'.

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C13-S11 (Verse 12) Jesus healed her.

And when Jesus saw her,
he called her to him,
and said unto her,
Woman,
thou art loosed from thine infirmity..

Here we see that Jesus did this quietly by calling her to him. He was not trying to attract attention but our next sentence says that this woman glorified God. She caused the attention to be paid to her and to Jesus. Thus, when the ruler of the synagogue answered, he was actually objecting to one of God's children glorifying God. This is another thing that religion does. It replaces true worship with a false ceremony which is designed to make people feel good even while it ignores true worship.

As explained in the note for this sentence, within the Lord Jesus Christ Study, this is one of the incidents which show that Jesus is Lord of sabbath. Please also, see the note for Matthew 12:8-LJC for links to other places in the Gospels where we see this doctrine proved to be true.

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

Please see the note for 1Corinthians C7S16 about the word bond. Please also see the note for 2Peter 2:19 about the word bondage. The functional definition for both of these words is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'. In John 8:33 we are told that sin puts us into bondage. Please also note that our personal relationship with Christ can make us free.

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

Please see the note for 1Corinthians C7S16 about the word bond. The functional definition for this word is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Woman. Lu 6:8-10; Ps 107:20; Isa 65:1; Mt 8:16 loosed. Lu 13:16; Joe 3:10'.

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C13-S12 (Verse 13) The details of the healing.

Equivalent Section: How He healed her.

And he laid his hands on her:.

Equivalent Section: How she reacted.

and immediately she was made straight,
and glorified God..

Our sentence tells us that he laid his hands on her. Other places in the Gospels, such as the centurion, show us that this was not necessary for Jesus to do a miracle but that the Jews needed to see a sign. Therefore, He did it for the benefit of the watching Jews.

Our sentence has two Equivalent Section which let us know that her healing, and her glorifying God were a direct result of Jesus doing this miracle.

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'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he laid. Lu 4:40; Mr 6:5; 8:25; 16:18; Ac 9:17 and immediately. Lu 17:14-17; 18:43; Ps 103:1-5; 107:20-22; 116:16-17 General references. exp: Ac 3:7.'.

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C13-S13 (Verse 14) The ruler of the synagogue (had) indignation because of wrong religious beliefs.

Equivalent Section: He expresses his belief.

And the ruler of the synagogue answered with indignation,
because that Jesus had healed on the sabbath day,
and said unto the people,
There are six days in which men ought to work:.

Equivalent Section: He gives his command.

in them therefore come and be healed,
and not on the sabbath day..

in this sentence, the truth about doctrines from religious traditions is revealed.

Our sentence starts with the word And, which adds it to the prior sentence. Thus, we have the reaction from a religious leader who shows us the typical religious reaction to a true miracle from God and true worship to God. First, he answered. He could not ignore the truth being openly expressed. Next, he had indignation ('Anger or extreme anger, mingled with contempt, disgust or abhorrence'). Next, he acted this way because a miracle was done but was not done under the authority and control (healed on the sabbath day of the religious leaders and of religious rules. Next, he spouted doctrinal error which was based upon a wrong definition of men ought to work. Even the religious leaders should have realized that only God can do a miracle. Therefore, he was trying to dictate to God when and how God could work. Next, he spouted off because this was a sabbath day. However, God created the sabbath day for men to rest. It was not created to restrict when God could work. In addition, God wants to participate in true worship and true worship should result in people glorifying God. That is what happened here and that is what the ruler of the synagogue was supposed to be trying to do. However, by objecting, he proved that his true spiritual master was not God but was a devil (1John 4:1).

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'.

Please see the note for Mark 14:4 about the word indignation. Webster's 1828 defines this word as: 'Anger or extreme anger, mingled with contempt, disgust or abhorrence. When Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai. Esth.5. 2. the anger of a superior; extreme anger; particularly, the wrath of God against sinful men for their ingratitude and rebellion. 2 Kings.3. 3. the effects of anger; the dreadful effects of God's wrath; terrible judgments. Is.26. 4. Holy displeasure at one's self for sin. 2 Cor. 7'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the ruler. Lu 8:41; Ac 13:15; 18:8,17 with. Lu 6:11; Joh 5:15-16; Ro 10:2 there. Ex 20:9; 23:12; Le 23:3; Eze 20:12 and not. Lu 6:7; 14:3-6; Mt 12:10-12; Mr 3:2-6; Joh 9:14-16 General references. exp: Ex 16:26; 20:9; Le 23:3; De 5:13.'.

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C13-S14 (Verse 15) Jesus rebukes him.

The Lord then answered him,
and said,
Thou hypocrite,
doth not each one of you on the sabbath loose his ox or his ass from the stall,
and lead him away to watering?.

The note for this sentence in the Lord Jesus Christ Study explains why Luke switched from using the name of Jesus to Lord. God always used His role as Lord to deal with law, government and judgment. Here, the Lord judged him to be a hypocrite because he pretended to represent God's law while he truly represented the additions to God's law made by the religious leaders. In addition, God's laws do not change from one person to another. Yet, as the Lord points out in this sentence, this religious leader, and other religious leaders, violated their own law and proved that they made one set of rules for themselves while making another set of laws for everyone else.

Notice that the Lord did not bother to point out that it was actually God who did all of the work of miracles. This man had a closed mind and would not change his attitude but would only try to find an argument against that truth if the Lord had mentioned it. Thus, bringing up that point would only be a distraction. Instead, He pointed out that, according to their own religious rules, each of the religious leaders were sinners and, therefore, were hypocrites when they condemned others.

In Matthew 5:17 we read that Jesus said: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. Even as 'God in human flesh' He did not demand a separate law for Himself but fulfilled the law that God told all of His children to obey.

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.'.

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

We find forms of the word ox occurring 64 times in 54 verses of the Bible and, in the New Testament, in: Luke 13:15; Luke 14:5; 1Corinthians 9:9; 1Timothy 5:18. Smith's Bible Dictionary defines this word as: 'There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing: De 22:10; 1Sa 14:14. etc.; for treading out corn: De 25:4; Ho 10:11. etc.; for draught purposes, when they were generally yoked in pairs: Nu 7:3; 1Sa 6:7. etc.; as beasts of burden: 1Ch 12:40. Their flesh was eaten: De 14:4; 1Ki 1:9. etc.; they were used in the sacrifices; cows supplied milk, butter, etc: De 32:14; 2Sa 17:29; Isa 7:22. Connected with the importance of oxen in the rural economy of the Jews is the strict code of laws which was mercifully enacted by God for their protection and preservation. the ox that threshed the corn was by no means to be muzzled; he was to enjoy rest on the Sabbath as well as his master: Ex 23:12; De 5:14. The ox was seldom slaughtered: Le 17:1-6. It seems clear from: Pr 15:17. and 1Kin 4:23 that cattle were sometimes stall-fed though as a general rule it is probable that they fed in the plains or on the hills of Palestine. the cattle that grazed at large in the open country would no doubt often become fierce and wild, for it is to be remembered that in primitive times the lion and other wild beasts of prey roamed about Palestine. Hence the force of the Psalmist's complaint of his enemies: Ps 22:13'.

Please see the note for John 12:14-14 about the word ass. The functional definition for this word is: 'frequently mentioned throughout Scripture. Of the domesticated species we read of which is used for work'.

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 Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou hypocrite. Lu 6:42; 12:1; Job 34:30; Pr 11:9; Isa 29:20; Mt 7:5; 15:7,14; 23:13,28; Ac 8:20-23; 13:9-10 doth not. Lu 14:5; Joh 7:21-24 General references. exp: De 5:13; Mr 2:28; Lu 17:7. '.

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C13-S15 (Verse 16) Jesus expresses the true will of God.

And ought not this woman,
being a daughter of Abraham,
whom Satan hath bound,
lo,
these eighteen years,
be loosed from this bond on the sabbath day?.

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.

Luke 13:11 is part of Luke's account of this incident and, therefore, part of the contextual requirements for our current sentence. In that sentence we read that this woman had a spirit of infirmity. As explained in the note for that sentence, and the attached notes for that sentence, that phrase means that she was possessed by a devil which was causing the infirmity and kept her bound at Satan's command. The devil that possessed her, like all devils, obeyed Satan, which means that Satan gave the command and that truth matches our current sentence.

Our sentence starts with the word And, which adds it to the prior sentence and makes it part of the answer from Jesus to the religious leader of the synagogue. By using the phrase being a daughter of Abraham, Jesus is reminding this religious leader that she is part of the people whom the religious leaders claim to represent before God and to provide God's protection to. And, the fact is that the religious leaders made such a distinction between the descendants of Abraham and other people that they caused their society to be highly prejudicial. The Jewish religious leaders also claimed that all non-Jews belonged to Satan. Therefore, he was essentially saying that a preferred child of Abraham should be left under the control of their spiritual enemy, who is Satan. That completely undermines all of the claims that the religious leaders were protecting the Jews and representing them before God when they needed help from God.

Moses of the well-known historical accounts of God protecting His people were done in conjunction with worship from the Jews, or were tied to worship in order to elevate the religious leaders and make their position more secure. Since Jews worshipped on the sabbath day, the religious also attached God working for His people to the sabbath. Now, this Jewish religious leader was complaining to God working on the sabbath to free a daughter of Abraham from a devil after God's actions caused worship to God on the sabbath and in the synagogue. This is why our next sentence says: And when he had said these things, all his adversaries were ashamed. It is foolish to pick any kind of a fight with God.

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'.

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

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

Please see the note for Luke 8:29 about the word bound. The functional definition for this word is: 'a limit'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. Lu 3:8; 16:24; 19:9; Ac 13:26; Ro 4:12-16 whom. Lu 13:11; Joh 8:44; 2Ti 2:26 be loosed. Lu 13:12; Mr 2:27 General references. exp: De 5:13; Mr 2:28'.

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C13-S16 (Verse 17) The reaction to the answer from Jesus.

Equivalent Section: the reaction by His adversaries.

And when he had said these things,
all his adversaries were ashamed:.

Equivalent Section: the reaction be the general people.

and all the people rejoiced for all the glorious things that were done by him..

Our sentence starts with the word And, which adds it to the prior sentences. In fact, this is the last sentence of this account and the next sentence starts a related, but separate account of another incident.

Please notice that our second phrase says: all his adversaries. Apparently, the ruler of the synagogue had others backing him though he was the only one of them that Luke reports as speaking. However, it was not just the ruler of the synagogue who was ashamed all his adversaries were ashamed. Therefore, even though they did not speak, it was obvious enough that they supported the ruler of the synagogue that they also shared his shame. The lesson being that we need to be careful whom we support and what arguments we support because we can be ashamed even when we thing that we are save from such.

Our sentence has two Equivalent Section which tell us two different reactions, each reaction belonging to a different group. at this point in the Gospel account, all the people rejoiced for all the glorious things that were done by him and the religious rulers were ashamed. However, later in the Gospel account, we will read that the people will switch sides and join the religious rulers. That is why they shared the judgment from God that was brought upon the religious rulers.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all his. Lu 14:6; 20:40; Ps 40:14; 109:29; 132:18; Isa 45:24; 2Ti 3:9; 1Pe 3:16 and all. Lu 19:37-40,48; Ex 15:11; Ps 111:3; Isa 4:2; Joh 12:17-18; Ac 3:9-11; 4:21 exp: Isa 29:20; 45:24. General references. exp: Lu 14:6; Ac 3:9.'.

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C13-S17 (Verse 18) Jesus starts the 'Parable of the Mustard Tree'.

Then said he,
Unto what is the kingdom of God like?.

Our sentence starts with the word Then, which means: 'after and as a result of what came before'. Thus, the doctrinal teaching, which this sentence starts, is a result of he ruler of the synagogue answered, and his supporters, trying to force Jesus to submit to their doctrinal error. Therefore, after Jesus shamed them, He now gives two parables to teach the truth in a way that people can understand if they get the true spiritual meanings of the parables.

When Jesus first started preaching, He offered the Jews the kingdom. But the religious leaders rejected Him and refused to have Him as their true King. Jesus knew that the people would, eventually, follow the religious leaders. So, He started the church and started preaching the kingdom of God ('God's character in us') and having His disciples also preach the kingdom of God. Truly receiving 'God's character in us' is what is expected of every saved person. This is the spiritual growth that is expected after becoming a child of God. Therefore, while the people are still willing to accept His message, Jesus teaches what is expected of each person who wants to personally end up in Heaven.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Unto. Lu 13:20; 7:31; La 2:13; Mt 13:31 the kingdom. Lu 17:21; Mr 4:26,30-34 exp: Mt 13:24,31. General references. exp: Mr 4:30.'.

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C13-S18 (Verse 18) Jesus uses this sentence to let us know that this is a parable.
and whereunto shall I resemble it?

Look at the word definition, below, and think about the true definition of a parable. Yes, the physical story has a surface resemblance, but the differences between the physical reality and the spiritual reality limit how deep the similarities can go. What we really have in the prior sentence and this sentence is a Biblical definition of a parable.

We find forms of the word resemble only in this sentence. Webster's 1828 defines this word as: 'similar. 1. to have the likeness of; to bear the similitude of something, either in form, figure or qualities. One man may resemble another in features; he may resemble a third person in temper or deportment. Each one resembled the children of a king. Judges 8. 2. to liken; to compare; to represent as like something else. Think of a selfie and the similarities and the differences. The surface resemblance is there but below the surface there are only differences.'.

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C13-S19 (Verse 19) Express the symbolic result desired by God.

First Step: Give the analogy.

It is like a grain of mustard seed,
which a man took,
and cast into his garden;.

Second Step: Express God's expectation.

and it grew,
and waxed a great tree;.

Third Step: Express God's desired result.

and the fowls of the air lodged in the branches of it..

In Luke 13:18-19 and Matthew 13:31-32; Mark 4:30-34, we read the 'Parable of the Mustard Seed'. It is also found in the Table of Parables in the New Testament. In addition, the illustration of a grain of mustard seed is also used in Matthew 17:20-21 and Luke 17:6.

Most parables use symbolic meaning. Considering the context where a parable is found in critical to understanding the meaning of the parable. With our parable starting with the phrase It is like, there can be no doubt that this is an analogy and that the true meaning is the spiritual meaning which is derived by properly understanding the symbolic meaning of words in this parable. With that written, we will proceed to the symbolic meaning of the words and, from them, derive the message of the parable. As we do this, we need to remember that the theme of our chapter is: 'The Error of Trusting Religious Works'. We also need to remember that Jesus just demonstrated 'The Error of Trusting Religious Works' by making all his adversaries ashamed in front of the people that He is speaking to now. And, Jesus is presenting the kingdom of God as the correct guide in spiritual matters and as a replacement for trusting religious leaders and their doctrinal errors. Therefore, this parable will have nothing in common with the doctrinal error of trusting religious works for salvation and for sanctification.

In Mark 4:31, we read: a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth. That is: it is extremely small. Likewise, the change in a person, when they first get truly Biblically saved, is so small that most people will miss seeing it even while they are looking.

Next, the phrase which a man took, and cast into his garden is symbolic of God putting the newly saved person into an environment where they can grow spiritually while they are protected and where they will have work to do so that they receive the experiences which are required for true growth. Remember that God initially put Adam and Eve into a garden. in this case, God intends the newly saved to be put into a church where they will be protected, spiritually, and helped to spiritually mature.

Next, the phrase and it grew tells us the expectation of everyone who plants a seed and life is truly started. No one expects the equivalent of a ten-year-old who still only accepts milk and needs their diapers changed. Yet that is the spiritual equivalent seen in many churches and some preachers deliberately try to prevent the spiritual maturing for many reasons including avoiding people calling them to account for their own life of sin.

Next, the phrase and waxed a great tree tells us how much spiritual growth that God wants to see in all saved people.

Next, the phrase and the fowls of the air lodged in the branches of it tells us that the spiritually mature are supposed to provide protection and provision. Now, some people argue that the fowls of the air always represent devils. That is not true, especially when you consider a dove and the birds that God accepted as sacrifice. God does not accept things of devils as a sacrifice to Him. This error comes from people believing that the symbolic meaning found one place is always true everywhere in the Bible. However, that belief is wrong and leads to doctrinal error. In Mark and Luke, the true meaning is that spiritually mature people provide for many saved and many lost people. They do not, necessarily, provide for their physical needs but their constant prayers for others provides spiritual protection for those people regardless if they are saved or lost. However, In Matthew, which is speaking about the 1,000-years reign of Christ, the meaning is that all of nature will be completely restored to what it was before God cursed the ground (Romans 8:22). Therefore, what we have in this parable is a single parable with two different applications. And, we see God, Who never changes, working the same way in each application.

Thus, when we put this all together, we have a meaning for this parable that is completely different from the results of trusting in religious tradition while also being a description of true spiritual growth which will being God glory and require the saved person to truly receive the character of God.

Please see the note for Mark 4:31-32 about the word likewise. The functional definition for this word is: 'like and wise. In like manner; also'. Please also see the note for Philippians 2:5-8 about the word likeness.

Please see the note for Mark 4:31 about the word grain. The functional definition for this word is: 'used, in Am 9:9, of a small stone or kernel; in Mt 13:31, of an individual seed of mustard; in Joh 12:24; 1Co 15:37, of wheat. the Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture'.

Please see the note for Mark 4:31 about the word mustard. Fausset's Bible Dictionary defines this word as: 'Mt 13:31; 17:20; Mr 4:31; Lu 13:19. Its "seed" is proverbial for smallness, therefore not the Salvador Persica (Arabic: khardal, mustard), which moreover none would sow in his "garden," and which is not an "herb" but a "tree" strictly so-called. the mustard (Sinapis nigra) is an "herb" (not strictly a tree), but so large that compared with the other "herbs" in the "garden" it is a "great tree." It reached as high as the horses' heads of the travelers Irby and Mangles, and as horse and rider in the rich plain of Akbar according to Dr. thomson (Land and Book, 414). the words "the least of all seeds" are used comparatively to the increase, not absolutely; Christ used the popular language. "The fowls of the air" are the smaller insessorial birds, linnets and finches, etc., which settle upon (kateskeenosen, not 'lodged in'; 'rest,' Ac 2:26) its branches," seeking the seed as food which they much relish'.

Please see the note for Galatians C3-S17 about the word seed. The functional definition for this word is: 'The substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species'.

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 John 19:41 about the word garden. Easton's Bible Dictionary defines this word as: 'mentioned in Scripture, of Eden (Ge 2:8-9); Ahab's garden of herbs (1Ki 21:2); the royal garden (2Ki 21:18); the royal garden at Susa (Es 1:5); the garden of Joseph of Arimathea (Joh 19:41); of Gethsemane (Joh 18:1). the "king's garden" mentioned 2Ki 25:4; Ne 3:15, was near the Pool of Siloam. Gardens were surrounded by hedges of thorns (Isa 5:5) or by walls of stone (Pr 24:31). "Watch-towers" or "lodges" were also built in them (Isa 1:8; Mr 12:1), in which their keepers sat. On account of their retirement they were frequently used as places for secret prayer and communion with God (Ge 24:63; Mt 26:30-36; Joh 1:48; 18:1-2). the dead were sometimes buried in gardens (Ge 23:19-20; 2Ki 21:18,26; 1Sa 25:1; Mr 15:46; Joh 19:41). (See Paradise.)'.

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 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 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'.

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

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

Please see the note for John 12:12 about the word branch. Webster's 1828 defines this word as: '- A small part of a plant which holds leaves and fruit. Also used symbolically for God's people who are part of Him just like a branch is part of the plant which it is attached to'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'like. Mt 13:31-32; 17:20; Mr 4:31-32 cast. Song 4:12,16; 5:1; 6:2; 8:13; Isa 58:11; 61:11; Jer 31:12 and it. Ps 72:16-17; Isa 2:2-3; 9:7; 49:20-25; 51:2-3; 53:1,10-12; 54:1-3; 60:15-22; Eze 17:22-24; 47:1-12; Da 2:34-35,44-45; Mic 4:1-2; Zec 2:11; 8:20-23; 14:7-9; Ac 2:41; 4:4; 15:14-18; 21:20 (Gr) Ro 15:19; Re 11:15 and the. Eze 31:6; Da 4:12,21'.

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C13-S20 (Verse 20) Jesus starts the 'Parable of the Leaven'.

And again he said,
Whereunto shall I liken the kingdom of God ?.

In Luke 13:20-21 and Matthew 13:33, we read the '`Parable of Leaven'. It is also found in the Table of Parables in the New Testament.

Our sentence starts with And again he said. The rest of this sentence is the same message as 13:17-18. Please see the notes for those sentences for the doctrine of this sentence. With Jesus saying this twice, and following each instance with a parable, He is letting us know that it is important that the saved understand the messages of these parables. Further, the saved are to make these parables part of their life since we will be judged for how well we apply the messages of these parables in our lives.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 4:30.'.

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C13-S21 (Verse 21) Symbolically say the result desired by God.

It is like leaven,
which a woman took and hid in three measures of meal,
till the whole was leavened..

In Luke 13:20-21 and Matthew 13:33, we read the '`Parable of Leaven'. It is also found in the Table of Parables in the New Testament.

As already mentioned, most parables use symbolic meaning. Considering the context where a parable is found in critical to understanding the meaning of the parable. And, as has already been written many places on this web site, symbolic meanings of words vary from one place to another within the Bible. Symbolic meanings are not absolute and do not provide the single interpretation, which must be the same everyplace in the Bible. Symbolic meanings give us the many applications, which is why they vary from place to place.

With that in mind, we will now deal with the symbolic meaning of this parable. While leaven is often used, symbolically, to represent sin, that is not true here. in this parable it is used, symbolically, to represent the influence of the Holy Ghost. That is: God's Holy Ghost is supposed to increase His influence in our life until He is involved in all aspects of our life.

Next, it is common to claim that the number three is used, symbolically, for God. I see no reason to quibble about that common application. Therefore, the phrase three measures, symbolically, means that God is to control the measure of our life in three ways: our body, our soul and our spirit. Please see the Message called Body, Soul and Spirit Salvation for one application of this concept.

The word meal is defined as: 'The substance of edible grain ground to fine particles, and not bolted or sifted'. Symbolically, it represents all parts of our life at the smallest particle that can be measured independently.

Our last phrase of: till the whole was leavened lets us know how long we are to let God's Holy Ghost work on us. Since it will never be true that God's Holy Ghost controls every aspect of our life, this is to continue for all of our life.

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.'.

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

We find forms of the word meal in: Genesis 18:6; Numbers 5:15; 1Kings 4:22; 1Kings 17:12; 1Kings 17:14; 1Kings 17:16; 2Kings 4:41; 1Chronicles 12:40; Isaiah 47:2; Hosea 8:7; Matthew 13:33; Luke 13:21. Webster's 1828 defines this word as: 'MEAL, n. 1. A portion of food taken at one time; a repast. It is customary in the U. States to eat three meals in a day. the principal meal of our ancestors was dinner, at noon. 2. A part; a fragment; in the word piece-meal.
MEAL, n. L. mola, mollis; Eng.mellow. 1. the substance of edible grain ground to fine particles, and not bolted or sifted. Meal primarily includes the bran as well as the flour. Since bolting has been generally practiced, the word meal is not generally applied to the finer part, or flour, at least in the United States, though I believe it is sometimes so used. In New England, meal is now usually applied to ground maiz, whether bolted or unbolted, called Indian meal, or corn-meal. the words wheat-meal,and rye-meal are rarely used, though not wholly extinct; and meal occurs also in oatmeal. 2. Flour; the finer part of pulverized grain'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'like. Mt 13:33 (margin) till. Job 17:9; Ps 92:13-14; Pr 4:18; Ho 6:3; Joh 4:14; 15:2; 1Co 5:6; Php 1:6,9-11; 1Th 5:23-24; Jas 1:21 General references. exp: Mr 4:30; Ga 5:9'.

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C13-S22 (Verse 22) The start of the next incident.

And he went through the cities and villages,
teaching,
and journeying toward Jerusalem..

Our sentence starts with the word And, but it is starting a new incident and it is not continuing the proverb of the prior sentence. Therefore, it is adding another incident to the teaching by Jesus which was started to be reported in 13:18 and included the two proverbs. Where Luke's report in 13:18-21 gave us the details of what Jesus taught, our current sentence adds the fact that He went through the cities and villages, teaching, and journeying toward Jerusalem.

Most of the rest of Luke's Gospel is concerned with the things that Jesus taught and the places that Jesus stopped at on His way to Jerusalem for the crucifixion. Therefore, our current sentence gives us a critical bit of information for the sequence of events. Where most of John's Gospel is concerned with the teaching of Jesus and what He did after He arrived at Jerusalem, the next several chapters in Luke's Gospel are dealing with His journey to get there.

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

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

Please see the note for 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: 'through. Lu 4:43-44; Mt 9:35; Mr 6:6; Ac 10:38 journeying. Lu 9:51; Mr 10:32-34 General references. exp: Mt 9:35.'.

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C13-S23 (Verse 23) A question about salvation.

Then said one unto him,
Lord,
are there few that be saved?.

This teaching is also found in Matthew 7:14 and Matthew 19:25. In Matthew's account, this question followed Jesus saying: Then said Jesus unto his disciples, Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

The note for this sentence, in the Lord Jesus Christ Study, gives several doctrinal references to this question including the difference in attitude and action of those people who fulfill the requirement given by Jesus, in the answer following this sentence, and those people who do not fulfill God's requirement but rely upon their doing what religion requires of them.

Now, this question might seem to come out of nowhere, but if we consider what was reported earlier in the chapter, we should realize that there was a doctrinal fight between Jesus and the religious rulers with the ruler of the synagogue as their spokesman. We also read that Jesus made sure that all his adversaries were ashamed:. Therefore, there was no way to reconcile the two different doctrinal positions. As a result, the disciples would have been thinking about this face. Then, they had to consider the fact that most of the Jews followed the doctrine of the religious leaders. In addition, Jesus had just proven the religious leaders to be wrong and had, essentially, shown that their doctrine led people to Hell. Therefore, the only possible conclusion was that most of the Jews were heading to Hell. This conclusion lead to our current question.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'are. Mt 7:14; 19:25; 20:16; 22:14 And. Lu 12:13-15; 21:7-8; Mt 24:3-5; Mr 13:4-5; Joh 21:21-22; Ac 1:7-8'.

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C13-S24 (Verse 23-24) Jesus says that true salvation includes striving.

Equivalent Section: What we are to do.

And he said unto them,
Strive to enter in at the strait gate:.

Equivalent Section: Why.

for many,
I say unto you,
will seek to enter in,
and shall not be able..

The teaching of this particular sentence is also found in Matthew 7:13-14. The sentence in Matthew's Gospel follows teaching by Jesus which tells us some of what is required for us to accomplish obedience to this command.

Our sentence starts with the word And, which means this answer is added to the question in the prior sentence. Following this sentence is a proverb which gives us the spiritual understanding of this sentence. Then, after the proverb, Jesus tells the consequence of not obeying this command. Therefore, it is important to consider the context while we consider what this sentence truly says.

Within the context, we see that the theme of our chapter is: 'The Error of Trusting Religious Works'. In relationship to our current sentence, the religious people who seek to enter in, and shall not be able are the people who are 'Trusting in Religious Works'. In addition, our next sentence says: he shall answer and say unto you, I know you not whence ye are. The meaning of the word know includes 'a personal intimate relationship'. Therefore, the people who are 'Trusting in Religious Works' neglected this requirement. In addition, there is further doctrinal application given in the remainder of the sentences of this chapter. The reader will have to read the notes for those further sentences for those doctrinal applications. However, all further applications are based upon if the person obeys the command of this sentence.

Next, our sentence uses the word strait, which means: 'narrow and restricted'. As mentioned in the word definitions, below, this word is different from the word straight, which means: 'Right, in a mathematical sense; direct; passing from one point to another by the nearest course; not deviating or crooked; as a straight line; a straight course; a straight piece of timber'. Thus, if we use the wrong definition for the words of our sentence we will get the wrong doctrine.

In addition, as seen in the word definitions below, the word gate is not only used for the physical gate, but also has several significant symbolic spiritual applications such as life and death and of salvation or damnation. Please consider all of those significant symbolic spiritual applications and also consider all that comes from the dictionary definitions provided. in this particular sentence, this word is not only used for the application of salvation or damnation, but is also used for judgment of the saved to determine if they receive blessings or punishment. Those saved people who enter in at the strait gate can expect blessings while saved people who do not do so will not receive the blessings and might even receive punishment.

Next, we see the command is to strive, as seen in the First Equivalent Section, while the people who fail only seek, as seen in the Second Equivalent Section. As also said in the Second Equivalent Section, the difference in the meaning of these words, (shown in the word definitions below) makes the difference as to if the person shall not be able (to enter) or if they shall be able (to enter).

Now, our sentence has two Equivalent Sections with the First Equivalent Section giving us the command and the Second Equivalent Section telling us what happens to those people who do not obey this command but try another way. Now, we need to recognize that many people apply it to initial salvation. And, while that is a correct application, two equally correct applications are for sanctification of the saved and for the saved receiving additional blessings after their initial salvation. Therefore, we need to be careful to not limit ourselves to less than the full application or we can miss out on available additional blessings which are only received after our initial salvation.

Think about this. Our entire life was summarized by Job when he said: Man that is born of a woman is of few days, and full of trouble. (Job 14:1). It is foolishness to seek an easy life in this physical world. No, the process of Striving to enter in at the strait gate gives us experience which allows us to become more like God. And, the more we are like God, the more we will enjoy eternity in Heaven. Therefore, we need to realize that God designed this life, in the physical world, to give us experiences which will produce the greatest eternal pleasure in Heaven. We are only here in this physical reality for a short time and we will not change after we leave it. Therefore, instead of struggling against what God planned for our personal lives, the truly wise person will continue to Strive to enter in at the strait gate so that they can have the greatest possible eternal reward and joy.

Please see the note for Romans C15S25 about the word strive. The functional definition for this word is: 'To make efforts; to use exertions; to endeavor with earnestness; to labor hard; applicable to exertions of body or mind'.

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 Philippians 1:23-24 about the word strait. The functional definition for this word is: '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.

We find forms of the word gate occurring 419 times in 342 verses of the Bible and, in the New Testament, in: Matthew 7:13-14; Matthew 16:18; Luke 7:12; Luke 13:24; Luke 16:20; Acts 3:2; Acts 3:10; Acts 9:24; Acts 10:17; Acts 12:10; Acts 12:13; Acts 12:14; Acts 14:13; Hebrews 13:12; Revelation 21:12-13; Revelation 21:15; Revelation 21:21; Revelation 21:25; Revelation 22:14. This word not only is used for the physical gate, but also has several significant symbolic spiritual applications such as life and death and of salvation or damnation. Please consider all of those significant symbolic spiritual applications and also consider all that comes from the following dictionaries. Easton's Bible Dictionary defines this word as: '(1.) Of cities, as of Jerusalem (Jer 37:13; Ne 1:3; 2:3; 3:3), of Sodom (Ge 19:1), of Gaza (Jg 16:3). (2.) Of royal palaces (Ne 2:8). (3.) Of the temple of Solomon (1Ki 6:34-35; 2Ki 18:16); of the holy place (1Ki 6:31-32; Eze 41:23-24); of the outer courts of the temple, the beautiful gate (Ac 3:2). (4.) Tombs (Mt 27:60). (5.) Prisons (Ac 12:10; 16:27). (6.) Caverns (1Ki 19:13). (7.) Camps (Ex 32:26-27; Heb 13:12). The materials of which gates were made were, (1.) Iron and brass (Ps 107:16; Isa 45:2; Ac 12:10). (2.) Stones and pearls (Isa 54:12; Re 21:21). (3.) Wood (Jg 16:3) probably. At the gates of cities courts of justice were frequently held, and hence "judges of the gate" are spoken of (De 16:18; 17:8; 21:19; 25:6-7, etc.). At the gates prophets also frequently delivered their messages (Pr 1:21; 8:3; Isa 29:21; Jer 17:19-20; 26:10). Criminals were punished without the gates (1Ki 21:13; Ac 7:59). By the "gates of righteousness" we are probably to understand those of the temple (Ps 118:19). "The gates of hell" (R.V., "gates of Hades") Mt 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Christ shall never die'.
The Morrish Bible Dictionary defines this word as: 'Beside the ordinary use of gates for the protection of a city, 'in the gate' was the place where many important things were transacted. When Boaz wanted the question settled respecting Ruth and the inheritance, he went up to the gate: the subject was debated with a nearer relative, then concluded, and witnessed by the elders. Ru 4:1-12; cf. Jos 20:4; 1Sa 4:18; 2Sa 15:2; Ac 14:13. to 'sit in the gate' was a place of honour: "they that sit in the gate speak against me." Ps 69:12. It should have been the place of true judgement and justice, but was not always so. Isa 29:21; Am 5:10,12; Zec 8:16. It was, at least at times, the king's chief place of audience. 2Sa 19:8; 1Ki 22:10; Job 29:7; La 5:14. from this it would be a symbol of power: thus the gates of hell shall not prevail against the church which Christ builds. Mt 16:18. The gates of cities were of wood cased with iron to strengthen them and prevent them being burnt with fire. cf. Jg 9:52. the prison at Jerusalem had an outer gate of iron, the only iron one we read of. Ac 12:10. Doubtless the gates of Solomon's temple were adorned to agree with the rest of the work. In the N.T. we read of thE BEAUTIFUL GATE of the temple, Ac 3:10; and Josephus relates that Herod made an outer gate of Corinthian brass, costing more than those adorned with gold and silver. the gates of the New Jerusalem are described as pearls: "every several gate was of one pearl," Re 21:12-25: the entrances must be in keeping with the rest of the city. the pearls represent the glories of Christ as seen in the church: cf. Mt 13:46. The gate is used symbolically as the entrance both to life and to destruction: the former is narrow and the way straitened, and alas, there are but few that find it; whereas for the latter the gate is wide and the way is broad, and many there are that enter through it. Mt 7:13-14'.

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

Please see the notes for 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Strive. Lu 21:36; Ge 32:25-26; Mt 11:12; Joh 6:27; 1Co 9:24-27; Php 2:12-13; Col 1:29; Heb 4:11; 2Pe 1:10 exp: 2Ti 2:5. The strait. Mt 7:13-14 for. Pr 1:24-28; 14:6; 21:25; Ec 10:15; Isa 1:15; 58:2-4; Eze 33:31; Mr 6:18-20; Joh 7:34; 8:21; 13:33; Ro 9:31-33; 10:3 General references. exp: Pr 14:12; Mt 22:14; Joh 7:34.'.

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C13-S25 (Verse 25-26) Jesus explains the future of the religious lost.

Equivalent Section: Parts of sentence below are steps.

First Step: God closes the door and people are refused entry.

When once the master of the house is risen up,
and hath shut to the door,
and ye begin to stand without,
and to knock at the door,
saying,
Lord,
Lord,
open unto us;.

Second Step: God will deny their true Biblical salvation.

and he shall answer and say unto you,
I know you not whence ye are:.

Equivalent Section: the religious lost will express their hope of salvation.

Then shall ye begin to say,
We have eaten and drunk in thy presence,
and thou hast taught in our streets..

In Luke 13:25-30, we read that Jesus dealt with the doctrine of judgment and the requirement for repentance. In addition, Luke 13:2-5 and John 9:39-41 also tell us the same doctrine.

In our current sentence, Jesus uses a proverb to teach that God will not allow everyone into Heaven who claims to be saved. We see the same type of teaching in Matthew 7:15-29, only there we are given many more details on how to identify such false professions of salvation and Matthew does not present this teaching as a proverb.

in this sentence (Luke 13:25-26), we have two Equivalent Sections. In the First Equivalent Section, Jesus warns that there are some people who expect to get into Heaven and will be shocked and upset when they are refused entry and are told I know you not whence ye are by the one they call Lord. In the Second Equivalent Section, we are told that they will claim all of the religious works that they did. Notice that Jesus identifies these people with the pronoun of: ye, which means 'each and every one of you personally'. This plea will be on a personal level but will be refused.

Next, look at the reasons that people will give for why they should be allowed to enter. Each of those reasons is a 'good religious reason', but none of them show a personal relationship. Jesus said that people will claim We have eaten and drunk in thy presence. But how many of us have gone to a political or religious banquet where an important person was and could claim that we ate with that person but they wouldn't know our face?

Again, Jesus said that people will claim thou hast taught in our streets. How many of us have heard a famous person speak who doesn't know our face? this matches the answer that Jesus said the Lord will give to these people.

Now, looking at the structure of our sentence, we see, in the First Step of the First Equivalent Section, that Jesus said that there will be people who expect to enter and will be refused entrance. When that happens, they will call Him Lord, Lord, but it will be too late for them to accept Him as their personal Lord.

In the Second Step of the First Equivalent Section, we read that Jesus said I know you not whence ye are. He repeats it in the next sentence and adds in depart from me, all ye workers of iniquity. With this said twice, we have God's requirement for a doctrine which will be used to judge people. Jesus is saying that He did not know where they came from (whence) because they did not establish a personal relationship with Him while they were alive. Also, Jesus is saying that He did not know them personally because if He had a personal relationship with them they would have stopped being a worker of iniquity. Again, in the next sentence, Jesus makes this accusation of being a worker of iniquity personal to each and every one of them with the pronoun of ye. Thus, we can see each part of our sentence and how it fits within the context. In particular, the sentences which follow this one double what is said here and that is an important doctrinal consideration.

Now, this note started out claiming that this sentence, and the next sentence, constitute a parable ('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'). Hopefully,, the reader has understood the spiritual application which has already been presented in this note. Now, as for being 'an Earthly story', please notice the phrase the master of the house. This is all lowercase in our sentence and any direct reference to a name or role of God, within the Bible, is always capitalized. Only the indirect references to God, such as a symbolic reference like our sentence makes, is lowercase. Of course, references to other beings, like humans, devils and angels, are always lowercase in the Bible.

Now, with that in mind, we can see that the phrase the master of the house is a symbolic representation of our Lord Jesus Christ. The word house is a symbolic representation of Heaven. The phrase is risen up, and hath shut to the door is a symbolic representation of the time after the 'Rapture' but also has an application to after a religious person dies lost. Of course, the phrase ye begin to stand without is a symbolic representation of people who did not get into Heaven and, therefore, are in Hell. The phrase and to knock at the door, saying, Lord, Lord, open unto us is a symbolic representation of reaction by religious people who expected to go to Heaven are shocked to be in Hell. The phrase and he shall answer and say unto you, I know you not whence ye are has already been explained as the answer to the lost religious people that Jesus will give to them. And, of course, the phrase Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets has also already been explained as the useless argument from lost religious people. Finally, our next sentence provides the response from Jesus to this last argument.

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

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

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

Please see the note for 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)'.

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

Please see the 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.

We find forms of the word whence occurring 72 times in 69 verses of the Bible and, in the New Testament, in: Matthew 12:44; Matthew 13:27; Matthew 13:54; Matthew 13:56; Matthew 15:33; Matthew 21:25; Mark 6:2; Mark 8:4; Mark 12:37; Luke 1:43; Luke 11:24; Luke 13:25; Luke 13:27; Luke 20:7; John 1:48; John 2:9; John 3:8; John 4:11; John 6:5; John 7:27; John 7:2728; John 8:14; John 9:29; John 9:30; John 19:9; Acts 14:26; Philippians 3:20; Hebrews 11:15; Hebrews 11:19; James 4:1; Revelation 2:5; Revelation 7:13. 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'.

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'.

Please see the note for Philippians 2:12 about the word presence. The functional definition is: 'The existence of a person or thing in a certain place; opposed to absence'.

Please see the note for Luke 10:10-11 about the word street. Easton's Bible Dictionary defines this word as: 'The street called "Straight" at Damascus (Ac 9:11) is "a long broad street, running from east to west, about a mile in length, and forming the principal thoroughfare in the city." In Oriental towns streets are usually narrow and irregular and filthy (Ps 18:42; Isa 10:6). "It is remarkable," says Porter, "that all the important cities of Palestine and Syria Samaria, Caesarea, Gerasa, Bozrah, Damascus, Palmyra, had their 'straight streets' running through the centre of the city, and lined with stately rows of columns. the most perfect now remaining are those of Palmyra and Gerasa, where long ranges of the columns still stand.", through Samaria, etc.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'once. Ps 32:6; Isa 55:6; 2Co 6:2; Heb 3:7-8; 12:17 shut. Ge 7:16; Mt 25:10 Lord. Lu 6:46; Mt 7:21-22; 25:11-12 I know. Lu 13:27; Mt 7:23; 25:41 General references. exp: Ps 18:41; Jer 8:20; Ho 8:2; Lu 6:46; Joh 7:34
We. Isa 58:2; 2Ti 3:5; Tit 1:16'.

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C13-S26 (Verse 27) Jesus explains why their claims are wrong.

First Step: He will deny intimate personal knowledge.

But he shall say,
I tell you,
I know you not whence ye are;.

Second Step: He will reject them.

depart from me,
all ye workers of iniquity..

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. In fact, this sentence is the second sentence of the parable. called: the 'Parable of the Rejected Claims'. Our current sentence gives us the result of Jesus rejecting the claims of salvation by religious people who trusted in their religious works instead of getting an ongoing personal relationship with the Lord Jesus Christ.

There are several Bible references which speak about people leaving the presence of God such as Genesis 3:8; Genesis 4:16; Job 21:14; Job 22:17; Psalms 16:11; Psalms 51:11; Isaiah 33:14; Isaiah 66:24; Daniel 12:2; Matthew 7:23; Matthew 22:13; Matthew 25:41; Matthew 25:41; Matthew 26:24; Mark 9:43-49; Luke 13:27; Luke 16:25-26; John 5:14; Philippians 3:19; 2Thessalonians 1:9; Hebrews 10:29; 2Peter 2:17; 2Peter 3:7; Jude 1:13; Revelation 14:10; Revelation 20:14; Revelation 21:8; Revelation 22:15.

Our sentence has two Steps with the First Step saying what the master says, who symbolically represents the Lord Jesus Christ. The phrase I know you not whence ye are means: 'I don't know where any of you come from'. Since any master would personally know anyone who worked for them, this was effectively saying: 'You don't belong to me'. Of course, the Lord Jesus Christ knows who belongs to Him (is saved) and they all have the indwelling Holy Spirit where lost people do not have the indwelling Holy Spirit. Thus, this First Step is telling us that these people do not belong to the Lord Jesus Christ.

In our Second Step we have a command and an accusation. The Lord Jesus Christ accuses them of being workers of iniquity (workers of 'ongoing lifestyle sins'). The people who believe they can live in ongoing sin and still get a mansion in Heaven need to consider what this parable is truly saying.

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 James 6:6 about the word iniquity. The functional definition for this word is: 'ongoing lifestyle sins'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I tell. Lu 13:25; Ps 1:6; Mt 7:22-23; 25:12,41; 1Co 8:3; Ga 4:9; 2Ti 2:19 depart. Ps 5:6; 6:8; 28:3; 101:8; 119:115; 125:5; Ho 9:12; Mt 25:41 exp: Mt 7:23. General references. exp: Lu 6:46.'.

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C13-S27 (Verse 28) Jesus explains their final result.

There shall be weeping and gnashing of teeth,
when ye shall see Abraham,
and Isaac,
and Jacob,
and all the prophets,
in the kingdom of God,
and you yourselves thrust out..

Matthew 8:11-12 has the same prophecy as this sentence but it is presented in another context. Most likely, this prophecy was given more than once since it is about the judgment of the Jews and their replacement by the Gentiles.

This prophecy follows the 'Parable of the Rejected Claims'. While that had application to all men and all times, this prophecy is specific to the Jews. In it, the phrase you yourselves thrust out could be applied to the lost Jews and it can also be applied to saved Jews who do nothing for the Kingdom of God and, therefore, have nothing in Heaven.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry. this is the original sense. But in present usage, to manifest and express grief by outcry or by shedding tears'.

We find forms of the word gnashing in: Job 16:9; Psalms 35:16; Psalms 37:12; Psalms 112:10; Lamentations 2:16; Matthew 8:12; Matthew 13:42; Matthew 13:50; Matthew 22:13; Matthew 24:51; Matthew 25:30; Mark 9:18; Luke 13:28; Acts 7:54. Webster's 1828 defines this word as: 'GNASH, v.t. nash. to strike the teeth together, as in anger or pain; as, to gnash the teeth in rage.
GNASH, v.i. nash. to grind the teeth. He shall gnash with his teeth and melt away. Ps.112. 1. to rage even to collision with the teeth; to growl. They gnashed on me with their teeth. Ps.35'.

We find forms of the word teeth occurring 50 times in 45 verses of the Bible and, in the New Testament, in: Matthew 8:12; Matthew 13:42; Matthew 13:50; Matthew 22:13; Matthew 24:51; Matthew 25:30; Matthew 27:44; Mark 9:18; Luke 13:28; Acts 7:54; Revelation 9:8. Webster's 1828 defines this word as: 'TEETH, plu. of tooth, which see. In the teeth, directly; in direct opposition; in front. Nor strive with all the tempest in my teeth'.

Thompson Chain Topics provides links for the phrase Gnashing of Teeth as: 'In Disappointment: Ps 112:10; Mt 8:12; 13:42; 24:51; 25:30. In Rage against the Righteous: Job 16:9; Ps 35:16; 37:12; La 2:16; Ac 7:54'.

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

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

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

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

Please see the note for Luke 4:28-29 about the word thrust. The functional definition for this word is: 'To push or drive with force. Note. Push and shove do not exactly express the sense of thrust. the two former imply the application of force by one body already in contact with the body to be impelled. thrust on the contrary, often implies the impulse or application of force by a moving body, a body in motion before it reaches the body to be impelled. this distinction does not extend to every case.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'weeping. Ps 112:10; Mt 8:12; 13:42,50; 22:13; 24:51; 25:30 when. Lu 16:23; Mt 8:11 exp: Isa 1:15. The kingdom. Lu 14:15; 23:42-43; 2Th 1:5; 2Pe 1:11 you. Lu 10:15; Re 21:8; 22:15 General references. exp: Ex 11:6.'.

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C13-S28 (Verse 29) People from everywhere will be saved.

And they shall come from the east,
and from the west,
and from the north,
and from the south,
and shall sit down in the kingdom of God..

This prophecy follows the 'Parable of the Rejected Claims'. In addition, since our sentence starts with the word And, it is added to the prophecy of the prior sentence. This sentence is a prophecy of the Gentiles replacing the Jews in the kingdom of God.

Please see the note for Matthew 2:1 about the word east. The Morrish Bible Dictionary definition for this word is: 'Several words are used to express the East, which imply 'going forth,' 'rising,' 'that which is before,' having reference to the sun and its rising. Nearly all the references in scripture to the East or to other quarters are of course reckoned from Palestine; so that 'children of the East,' 'men of the East,' point out Assyria, Babylon, etc.
THE EAST WIND was distressing and destructive to vegetation, Ge 41:6,23,27; dangerous to vessels at sea, Ps 48:7; Eze 27:26; and is symbolical of the withering power of God's judgements. Ho 13:15.'.

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: 'General references. Ge 28:14; Isa 43:6; 49:6; 54:2-3; 66:18-20; Mal 1:11; Mr 13:27; Ac 28:28; Eph 3:6-8; Col 1:6,23; Re 7:9-10'.

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C13-S29 (Verse 30) God's order is opposite of man's order.

And,
behold,
there are last which shall be first,
and there are first which shall be last..

Matthew 19:30; Matthew 20:16 and Mark 10:31 have the same message as this sentence but are presented in different context. As a result, we should conclude that this is a precept that applies to many circumstances.

Simply put, the people who have the most in this world will have the lease in eternity, if they are saved. And humble save people, such as the beggar Lazarus, will gave greater rewards in Heaven. This is a general principal and not an absolute one because Abraham, David and others had much here on Earth but the Bible indicates that they will also have much in Heaven because they used what God gave them to build up the kingdom of God on Earth.

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: 'General references. Mt 3:9-10; 8:11-12; 19:30; 20:16; 21:28-31; Mr 10:31 exp: Lu 15:1.'.

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C13-S30 (Verse 31) The Pharisees tell Jesus to leave.

Equivalent Section: they say what He is to do.

The same day there came certain of the Pharisees,
saying unto him,
Get thee out,
and depart hence:.

Equivalent Section: Why.

for Herod will kill thee..

Finally, in Luke 13:31-35 the Pharisees tried to scare Jesus away from Jerusalem but He was not scared. Instead, Jesus pronounced judgment that would come upon Jerusalem because of the crucifixion.

I may be wrong but I very strongly believe that these Pharisees went and old Herod things to cause him to try and arrest Jesus. Since all of their religious-based attempts failed, I believe that they are now trying to use the civil government. This attempt failed but when they use the Roman Government, that will work.

Our sentence tell us that Herod will kill thee but I find no place in the Gospels where it says why. In addition, this warning came from the Pharisees, who had made themselves to enemy of Jesus. Therefore, there are some hidden things going on which we are not told about.

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

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

Please see the note for 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: 'Get. Ne 6:9-11; Ps 11:1-2; Am 7:12-13 General references. exp: Jer 36:19; Lu 3:20.'.

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C13-S31 (Verse 32) Jesus tells them to return His response.

And he said unto them,
Go ye,
and tell that fox,
Behold,
I cast out devils,
and I do cures to day and to morrow,
and the third day I shall be perfected..

Finally, in Luke 13:31-35 the Pharisees tried to scare Jesus away from Jerusalem but He was not scared. Instead, Jesus pronounced judgment that would come upon Jerusalem because of the crucifixion.

Our sentence starts with the word And, which adds this answer from Jesus to the warning from the Pharisees in the prior sentence. The he, of the first phrase is Jesus. And, in His answer He tells them 'each and every one of you personally' (ye) to return to king Herod with His message. While I can not write this doctrinally, I believe Jesus sent these particular Pharisees back to king Herod with His message because they were probably the particular people who had gone to king Herod originally to cause problems, for Jesus, with the government. However, king Herod was the type of ruler who believed in killing the messenger. Therefore, these Pharisees will reap the consequence of the insulting answer from Jesus if they truly deliver the message to king Herod.

Now, Jesus called king Herod a fox because his character matched the common characteristics of a fox. He was digging into this Earth and establishing his protection in this Earth while completely ignoring the spiritual. Therefore, Jesus included in His answer: I cast out devils. Jesus was reminding king Herod that the day would come when all of his protection in this world would fail and he would die. At that time, king Herod would have to deal with the spiritual and that Jesus had proven to be the most powerful spiritual being and did so by casting out devils. Therefore, king Herod was challenging the most powerful spiritual being that he knew of and did so in spite of the absolute truth that he personally would have to deal with the spiritual. In other words, king Herod was being wise short-term but foolish long-tern.

In addition, we need to be careful of the speculation of commentators such as the definition below, which was the best of definitions found in 6 dictionaries. in this sentence, Jesus did not mean jackal, which is a group animal but did mean fox, which is a solitary animal and king Herod was solitary in his trusting in worldly protection. In addition, he would be solitary when he faced judgment by God. In addition, the fox was known to be destructive of things like chickens and vines. Likewise, king Herod was destructive of the society in general while he selfishly sought his own personal good.

When Jesus says: Behold He means 'pay close attention to this message and seriously think about it'. Even though Jesus had a very good idea of how king Herod would participate in His judgment before the crucifixion, Jesus still sent him a message of salvation. Luke 6:28 and Matthew 5:44 tell us: Bless them that curse you, and pray for them which despitefully use you. Our current sentence shows us the result of this command when Jesus sent him a message of salvation to someone who would be involved in his own future suffering.

The last three phrases of our sentence were already dealt with. Those phrases are evidence that Jesus used the power of God to cast out devils, and do cures to day and to morrow. The last phrase is a prophecy which also proved that He was a prophet. And, by telling the Pharisees to personally (Go ye) take the message to king Herod, Jesus was also giving them the evidence. Therefore, they could not claim to be innocent when they were judged by God. In addition, the theme of our chapter is; 'The Error of Trusting Religious Works'. These Pharisees could not deny that Jesus was a prophet and had power of God that they each personally did not have and that their entire group of religious leaders did not have. Therefore, they each personally received evidence of their own personal 'Error of Trusting Religious Works'.

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

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

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

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

Please see the note for Hebrews 3:13 about the word today. The functional definition for this word is: 'the current 24 hour period'.

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'.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition for this word is: 'spiritually mature'. Please also see the note for 1John 4:12 about the phrase perfect love.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that fox. this was probably Herod Antipas, tetrarch of Galilee, who is described by Josephus as a crafty and incestuous prince, with which the character given him by our Lord, and the narratives of the evangelists, exactly coincide. Lu 3:19-20; 9:7-9; 23:8-11; Eze 13:4; Mic 3:1-3; Zep 3:3; Mr 6:26-28 I cast. Lu 9:7; Mr 6:14; Joh 10:32; 11:8-10 I shall. Joh 17:4-5; 19:30 (Gr) Heb 2:10; 5:9 General references. exp: Lu 3:20.'.

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C13-S32 (Verse 33) Jesus tells them what He will do.

Equivalent Section: What He will do immediately.

Nevertheless I must walk to day,
and to morrow,
and the day following:.

Equivalent Section: What He will do ultimately.

for it cannot be that a prophet perish out of Jerusalem..

Finally, in Luke 13:31-35 the Pharisees tried to scare Jesus away from Jerusalem but He was not scared. Instead, Jesus pronounced judgment that would come upon Jerusalem because of the crucifixion.

I do not know of anyone who has studied out the phrase it cannot be that a prophet perish out of Jerusalem. Even if someone tried, I believe that it would not be possible because many human history records are not accurate and they are also incomplete. Therefore, we must just accept the word from Jesus by faith.

As for Jesus saying: Nevertheless I must walk to day, and to morrow, and the day following, Luke's Gospel account tells us about Jesus eating in the house of one of the chief Pharisees...on the sabbath day at the start of the next chapter. That probably was the same day as events of this chapter. After that, Luke relates teaching by Jesus. Then, in Luke 17:11, we read: And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. And as he entered into a certain village. This was the second day. Following that, we read about Jesus doing miracles and teaching more. Then in Luke 18:35-36, we read: And it came to pass, that as he was come nigh unto Jericho. Luke 19 tells us what Jesus did and taught in Jerico and Luke 19:28 tells us: And when he (Jesus) had thus spoken, he (Jesus) went before, ascending up to Jerusalem. And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives. Then, Luke 19:45-46 says: And he went into the temple. This probably was the third day. Thus, just as our sentence tells us, our current sentence occurred three days before Jesus entered Jerusalem for what would end up resulting in the crucifixion. Thus, while most of the Gospel of John deals with events and teaching by Jesus once He arrived at Jerusalem for this time, thus, one third of Luke's gospel deals with the three day journey to get there and the events and teaching of Jesus along the way.

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

Please see the 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 Hebrews 3:13 about the word today. The functional definition for this word is: 'the current 24 hour period'.

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition for this word is: 'to go after or behind; to walk, ride or move behind, but in the same direction'. Please also see the note for Romans C14S25 about the phrase follow after.

Please 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I must. Joh 4:34; 9:4; 11:54; 12:35; Ac 10:38 for. Lu 9:53; Mt 20:18; Ac 13:27 General references. exp: Mt 21:35; Lu 3:20.'.

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C13-S33 (Verse 34) The lament by Jesus.

First Step: the sin of Jerusalem.

O Jerusalem,
Jerusalem,
which killest the prophets,
and stonest them that are sent unto thee;.

Second Step: the refusal of Jerusalem.

how often would I have gathered thy children together,
as a hen doth gather her brood under her wings,
and ye would not!.

Finally, in Luke 13:31-35 the Pharisees tried to scare Jesus away from Jerusalem but He was not scared. Instead, Jesus pronounced judgment that would come upon Jerusalem because of the crucifixion. Matthew 23:37 says, the exact same thing as this sentence.

Jesus testified that the religious leaders killest the prophets (Matthew 23:31, Matthew 23:37; Luke 11:47; Luke 13:34). It is also why there have been, and will be, martyrs (1Thessalonians 2:15).

Romans 11:29 says: For the gifts and calling of God are without repentance. God gave each a free will, as a gift, and God will not take it away even to keep someone from spending their forever in the lake of fire. Forthe same reason, God would not force the Jewish religious leaders and the Jewish nation to accept Jesus as their King. However, while God lets us exercise our own free will, God's law of 'sowing and reaping' is absolute. Therefore, even though Jesus knew what would happen to Him and to the Jews, He did not prevent them from exercising their free will.

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 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.

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 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.

We find forms of the word hen only in: Matthew 23:37; Luke 13:34. Easton's Bible Dictionary defines this word as: 'common in later times among the Jews in Palestine (Mt 23:37; Lu 13:34). It is noticeable that this familiar bird is only mentioned in these passages in connection with our Lord's lamentation over the impenitence of Jerusalem'.

We find forms of the word wing occurring 91 times in 70 verses of the Bible and, in the New Testament, in: Matthew 23:37; Luke 13:34; Revelation 4:8; Revelation 9:9; Revelation 12:14. The Morrish Bible Dictionary defines this word as: 'Used as a symbol of protection. Under 'the shadow of God's wings' is referred to in the Psalms; and the Lord said He would often have gathered Israel as a hen gathereth her chickens under her wings, but they would not. Ps 17:8; 36:7; 57:1; Mt 23:37; etc. Wings were given for rapid motion. the living creatures in Ezek. 1, had each four wings, and those in Isa 6:2 and Rev. 4, had each of them six wings. God's executives are swift messengers'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jerusalem. Lu 19:41-42; Mt 23:37-39 killest. 2Ch 24:21-22; 36:15-16; Ne 9:26; Jer 2:30; 26:23; La 4:13; Mt 21:35-36; 22:6; Ac 7:52,59; 8:1; Re 11:8 how. De 5:29; 32:29; Ps 81:10,13; Isa 48:17-19; 50:2 thy. Lu 19:44; 23:28; Ps 149:2; La 1:16; Joe 2:23; Ga 4:25-26 as. De 32:11-12; Ru 2:12; Ps 17:8; 36:7; 57:1; 91:4 exp: Zec 7:13. and ye. Lu 15:28; Ne 9:30; Ps 81:11; Pr 1:24-30; Isa 30:15; Jer 6:16; 7:23-24; 35:14; 44:4-6; Ho 11:2,7; Zec 1:4; Mt 22:3; Ac 3:14-15 General references. exp: Mt 21:35; Lu 3:20; Joh 7:34'.

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C13-S34 (Verse 35) This sentence has equivalent sections.

Equivalent Section: .

Behold,
your house is left unto you desolate:.

Equivalent Section: .

and verily I say unto you,
Ye shall not see me,
until the time come when ye shall say,
Blessed is he that cometh in the name of the Lord..

This sentence fulfills Psalms 118:25-26 and it can also be seen in Psalms 148, although those Psalms are not the true fulfillment of this prophecy. This sentence quotes a section spoke by a psalmist who very much recognized his personal responsibility to submit to his Lord without question. However, this sentence is a prophecy which is partially fulfilled but the full fulfillment is still in the future. This prophecy was fulfilled when the Jews were driven out of Jerusalem and the Arabs were allowed to take over and create their 'holy place' on the site of the Temple. In addition, the phrase ye shall say, Blessed is he that cometh in the name of the Lord means that no Jew will personally (ye) see their Messiah / Christ until they are willing to accept Jesus as their personal King.

The phrase the name of the Lord means: 'In the power and authority represented by the name of the Lord God'. We see this phrase in: Genesis 4:26; Genesis 12:8; Genesis 13:4; Genesis 16:3; Genesis 21:33; Genesis 26:25; Exodus 20:7; Exodus 33:19; Exodus 34:5; Leviticus 18:21; Leviticus 19:12; Leviticus 21:6; Leviticus 24:11, Leviticus 24:16; Deuteronomy 5:11; Deuteronomy 18:5, Deuteronomy 18:7, Deuteronomy 18:22; Deuteronomy 21:5; Deuteronomy 28:10; Deuteronomy 32:3; Joshua 9:9; 1Samuel 17:45; 1Samuel 20:42; 2Samuel 6:2, 12Samuel 6:8; 1Kings 3:2; 1Kings 5:3, 1Kings 5:5; 1Kings 8:17, 1Kings 8:20; 1Kings 10:1; 1Kings 18:24, 1Kings 18:31-32; 1Kings 22:16; 2Kings 2:24; 2Kings 5:11; 1Chronicles 16:2; 1Chronicles 21:19; 1Chronicles 22:7-8, 1Chronicles 22:19; 2Chronicles 2:1; 2Chronicles 6:7, 2Chronicles 6:10; 2Chronicles 18:15; 2Chronicles 33:18; Job 1:21; Psalms 7:17; 20:7; Psalms 102:15, Psalms 102:21; Psalms 113:1-2; Psalms 116:4, Psalms 116:13, Psalms 116:17; Psalms 118:10-12, Psalms 118:26; Psalms 122:4; Psalms 124:8; Psalms 129:8; Psalms 135:1; Psalms 148:5, Psalms 148:13; Proverbs 18:10; Isaiah 18:7; Isaiah 24:15; Isaiah 30:27; Isaiah 48:1; Isaiah 50:10; Isaiah 56:6; Isaiah 59:19; Isaiah 60:9; Jeremiah 3:17; Jeremiah 11:21; Jeremiah 26:9, Jeremiah 26:16, Jeremiah 26:20; Jeremiah 44:16; Joel 2:26, Joel 2:32; Amos 6:10; Micah 4:5; Micah 5:4; Zephaniah 3:9, Zephaniah 3:12; Zechariah 13:3; Matthew 21:9; Matthew 23:39; Mark 11:9-10; Luke 13:35; Luke 19:38; John 12:13; Acts 2:21; Acts 8:16; Acts 9:29; Acts 10:48; Acts 19:5, Acts 19:13, Acts 19:17; Acts 21:13; Acts 22:16; Romans 10:13; 1Corinthians 6:11; Colossians 3:17; James 5:10, James 514.

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

Please see the note for 1Timothy 5:5 about the word desolate. The functional definition for this word is: 'Destitute or deprived of inhabitants; desert; uninhabited; denoting either stripped of inhabitants, or never having been inhabited; as a desolate isle; a desolate wilderness'.

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.

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 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: 'your. Lu 21:5-6,24; Le 26:31-32; Ps 69:25; Isa 1:7-8; 5:5-6; 64:10-11; Da 9:26-27; Mic 3:12; Zec 11:1-2; 14:2; Ac 6:13-14 Ye shall not. Ho 3:4-5; Joh 7:34-36; 8:22-24; 12:35-36; 14:19-23 Blessed. Lu 19:38-40; Ps 118:26; Isa 40:9-11; 52:7; Zec 12:10; Mt 21:9; Mr 11:9,10; Joh 12:13; Ro 10:9-15; 2Co 3:15-18 General references. exp: Mt 23:38; Joh 7:34'.

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Luke Chapter 14

links to sentences in this chapter:

C14-S1 (Verse 1), C14-S2 (Verse 2), C14-S3 (Verse 3), C14-S4 (Verse 3-4), C14-S5 (Verse 4-5), C14-S6 (Verse 5-6), C14-S7 (Verse 7-9), C14-S8 (Verse 10), C14-S9 (Verse 11), C14-S10 (Verse 12), C14-S11 (Verse 13-14), C14-S12 (Verse 15), C14-S13 (Verse 16-17), C14-S14 (Verse 18), C14-S15 (Verse 18), C14-S16 (Verse 19), C14-S17 (Verse 20), C14-S18 (Verse 21), C14-S19 (Verse 21), C14-S20 (Verse 22), C14-S21 (Verse 23), C14-S22 (Verse 24), C14-S23 (Verse 25-26), C14-S24 (Verse 27), C14-S25 (Verse 28), C14-S26 (Verse 29-30), C14-S27 (Verse 31), C14-S28 (Verse 31-32), C14-S29 (Verse 33), C14-S30 (Verse 34), C14-S31 (Verse 34-35), C14-S32 (Verse 35).

Please use This link to see the chapter summary.

Chapter theme: Lessons on Pride

In Luke 14:1-6, we read that Jesus cured a man of dropsy on a sabbath day. Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the gospels.

In Luke 14:7-11, we read 'The Parable of the Wedding Guests'. It is also found in the Table of Parables in the New Testament.

In Luke 14:12-14, Jesus instructs the host Pharisee what is the Godly attitude for dealing with others.

In Luke 14:15-24, we read the 'Parable of the Great Supper'. It is also found in the Table of Parables in the New Testament.

In Luke 14:25-27, Jesus instructs the great multitudes with him what is required for them to become His disciple.

In Luke 14:28-30, we read 'the parable of the tower builder'. It is also found in the Table of Parables in the New Testament.

In Luke 14:31-32, we read the 'Parable about Kings Going to War'. It is also found in the Table of Parables in the New Testament.

In Luke 14:33, we read the application of the prior two parables when Jesus says: So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

In Luke 14:34-35, we read the 'Parable of Salt Savor'. It is also found in the Table of Parables in the New Testament.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-6. Christ heals the dropsy on the sabbath;
7-11. teaches humility;
12-14. to feast the poor;
15-24. under the parable of the great supper, shows how worldly minded men, who contemn the word of God, shall be shut out of heaven.
25-33. those who will be his disciples, to bear their cross must make their accounts beforehand, lest with shame they revolt from him afterward;
34-35. and become altogether unprofitable, like salt that has lost its savour.'.

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C14-S1 (Verse 1) The start of a new chapter and new incident.

And it came to pass,
as he went into the house of one of the chief Pharisees to eat bread on the sabbath day,
that they watched him..

In Luke 14:1-6, we read that Jesus cured a man of dropsy on a sabbath day. Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the gospels.

Our sentence and chapter starts with the word And, which adds it to the last incident of the prior chapter. There, we read that the Pharisees tried to get Jesus in trouble. So, Jesus had made it clear that He is not intimidated by the average Pharisee nor by the government not by the average ruler of the synagogue. So, now the religious rulers are bringing in their heavy weight to see if he can intimidate Jesus. They invite Jesus to a dinner at the house of one of the chief Pharisees and then made sure there was a certain man before him which had the dropsy. They, foolishly, expected Jesus to not heal this man because of the political power that the chief Pharisees had. But, remember that the note for 13:33 explained that Jesus had already said that He was three days from Jerusalem and the confrontation which would result in His crucifixion. Therefore, in addition to being 'God in human flesh', He already knew that they were going to do their most to torture and murder Him. Therefore, even as a human man, this man's potential threat was nothing in comparison to what Jesus knew was coming. So, Jesus remained true and was not intimidated at all. In fact, as we read this chapter, we see that, after Jesus healed the man, He then taught the crowd the right attitude and actions to have, which were the direct opposite of what the Pharisees did. Thus, we see that not only was Jesus not intimidated but He actively corrected this chief of the Pharisees inside his own house.

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'.

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 2Corinthians 9:8-11 about the word bread. The functional definition for this word is: 'The word signifies The word signifies food in general. Used symbolically as the basic substance of life. Our bodies replace cells in our bodies from what we eat. Therefore, when Jesus said eat my body, He was symbolically saying: 'let me replace how you live in the flesh’'. Please also see the note for John 6:48 about the symbolic usage of this word.

Please see the note for 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: 'as. Lu 7:34-36; 11:37; 1Co 9:19-22 chief. Joh 3:1; Ac 5:34 they. Lu 6:7; 11:53-54; 20:20; Ps 37:32; 41:6; 62:4; 64:5-6; Pr 23:7; Isa 29:20,21; Jer 20:10-11; Mr 3:2 General references. exp: Mr 3:2; Lu 11:37; Joh 9:14.'.

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C14-S2 (Verse 2) The set-up for a confrontation.

And,
behold,
there was a certain man before him which had the dropsy..

In Luke 14:1-6, we read that Jesus cured a man of dropsy on a sabbath day. Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the gospels.

Our sentence starts with the words And, behold. Oh wow, there just happens to be someone with a new type of disease that needs to be cured and it just happens to be in the house of one of the chief Pharisees and just happens to be a the sabbath day. If you believe those coincidences I'd like to sell you the Titanic. As already explained in the prior note, this is a direct challenge to the authority of Jesus. He not only is not intimidated but He goes on and tells the crowd to do the opposite of what the Pharisees do.

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

We find forms of the word dropsy only in this sentence. The International Standard Bible Encyclopedia defines this word as: 'drop'-si (hudropikos, "a man afflicted with hudrops or dropsy"): Both forms of this disease occur in Palestine, that in which the limbs and body are distended with water called anasarca, depending generally on cardiac or renal disease, and the form confined to the abdomen, usually the result of liver infection. the latter is the commoner, as liver disease is a frequent result of recurrent attacks of malarial fever. the man was evidently able to move about, as he had entered into the Pharisee's house (Lu 14:2)'.

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C14-S3 (Verse 3) Jesus challenged the people who set-up the confrontation.

And Jesus answering spake unto the lawyers and Pharisees,
saying,
Is it lawful to heal on the sabbath day?.

In Luke 14:1-6, we read that Jesus cured a man of dropsy on a sabbath day. Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the gospels.

In the past, Jesus healed and waited for the lawyers and Pharisees to object before He answered them. However, this is obviously a set-up and Jesus is on His way to Jerusalem where He knows that these same people are going to have Him tortured and crucified. So, time is running out and Jesus no longer has time, nor inclination, to be diplomatic. Thus, He comes out with this question as a direct confrontation to their trap. If they answer this question with a 'yes', then they have no basis to complain at Him. If they answer 'no', then He can demand that they show Him where God's law says that. Jesus has already proven that He will make them look foolish if they argue the Mosaic Law with Him. In addition, according to their own religious rules, His doing miracles proves that He is a prophet from God and they are required to take His message as a message direct from God the Father, which they refuse to do. In addition, they have no one in their doctrinal camp who can do miracles and, thereby, dispute the evidence from Jesus that He speaks for God. Therefore, with no good answer, they keep their mouths shut.

We find forms of the word lawyer in: Matthew 22:35; Luke 7:30; Luke 10:25; Luke 11:45; Luke 11:46; Luke 11:52; Luke 14:3; Titus 3:13. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the lawyers. Lu 11:44-45 Is. Lu 6:9; 13:14-16; Mt 12:10; Mr 3:4; Joh 7:23'.

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C14-S4 (Verse 4) They declined the challenge.
And they held their peace.

In Luke 14:1-6, we read that Jesus cured a man of dropsy on a sabbath day. Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the gospels.

Our sentence starts with the word And, which adds it to the prior sentence. There, we read that Jesus asked a 'yes-no question' where they would be condemned no matter what they answered because they were trying to justify a doctrine of sin while claiming to represent God the Father. As our sentence says, they refused to give any answer. Please see the note for the prior sentence in order to understand more details of what was happening.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 21:25-27; 22:46'.

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C14-S5 (Verse 4-5) Jesus accepted their challenge.

First Step: Jesus healed the man.

And he took him,
and healed him,
and let him go;.

Second Step: Jesus challenged them on their own sabbath-day activities.

And answered them,
saying,
Which of you shall have an ass or an ox fallen into a pit,
and will not straightway pull him out on the sabbath day?.

In Luke 14:1-6, we read that Jesus cured a man of dropsy on a sabbath day. Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the gospels.

Matthew 12:11 says, the same doctrine as this sentence but applies it to a different circumstance.

Our First Step tells us that Jesus healed the man with dropsy. Then our Second Step says that Jesus gave a greater challenge to the lawyers and Pharisees who had set up this challenge to Jesus, on Godly authority, but then refused to answer His doctrinal question. So, now that Jesus has healed the man, Our Second Step says that Jesus gives them a second challenge. And, as our next sentence says: they could not answer him again to these things..

There is a principal here that is easy to miss. Lots of people have a doctrine that is like these lawyers and Pharisees in that the rules change according to circumstances and / or the person that the rule is applied to. Please notice that I did not write that the application changed but that people claim that the underlying rule (law of God) changes. Now, yes, the application of true Biblical rules change but the rule itself never changes. So, for example, in creation, the law of gravity never changes for any circumstance. Now, with something like an airplane, people can use the law of aerodynamics to overcome the law of gravity, but they can not eliminate the law of gravity nor change it. Likewise, in the Bible, we have a never changing law of: God is no respecter of persons (Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13). Now, Genesis 4:4 says: the LORD had respect unto Abel and to his offering. What we see here is that when Abel brought a proper sacrifice, God had respect because of the faith but did not offer the person respect regardless of what they did. Thus, God's rule of respect does not change from person to person but is applied to the application of true Biblical faith.

Now, in our current sentence, God's Mosaic Law said that no person and no animal were to work on the sabbath. However, God allowed exceptions in an emergency such as Jesus mentions in this sentence. In addition, in Mark 2:25-28 Jesus tells how God allowed king David to make an exception to His law in and emergency. Then Jesus tells the Pharisees: The sabbath was made for man, and not man for the sabbath. Since The sabbath was made for man, it does not restrict God from working. And, the truth that they should have recognized was that it was God's Holy Spirit working through Jesus, and not Jesus Himself as a man, Who truly did the work of the miracle. .

Please see the note for Luke 13:15 about the word ox. Smith's Bible Dictionary defines this word as: 'There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing: De 22:10; 1Sa 14:14. etc.; for treading out corn: De 25:4; Ho 10:11. etc.; for draught purposes, when they were generally yoked in pairs: Nu 7:3; 1Sa 6:7. etc.; as beasts of burden: 1Ch 12:40. Their flesh was eaten: De 14:4; 1Ki 1:9. etc.; they were used in the sacrifices; cows supplied milk, butter, etc: De 32:14; 2Sa 17:29; Isa 7:22. Connected with the importance of oxen in the rural economy of the Jews is the strict code of laws which was mercifully enacted by God for their protection and preservation. the ox that threshed the corn was by no means to be muzzled; he was to enjoy rest on the Sabbath as well as his master: Ex 23:12; De 5:14. The ox was seldom slaughtered: Le 17:1-6. It seems clear from: Pr 15:17. and 1Kin 4:23 that cattle were sometimes stall-fed though as a general rule it is probable that they fed in the plains or on the hills of Palestine. the cattle that grazed at large in the open country would no doubt often become fierce and wild, for it is to be remembered that in primitive times the lion and other wild beasts of prey roamed about Palestine. Hence the force of the Psalmist's complaint of his enemies: Ps 22:13'.

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

We find forms of the word pit occurring 94 times in 86 verses of the Bible and, in New Testament, in: Matthew 12:11; Luke 14:5; Revelation 9:1; Revelation 9:2; Revelation 9:11; Revelation 11:7; Revelation 17:8; Revelation 20:1; Revelation 20:3. Easton's Bible Dictionary defines this word as: 'a hole in the ground (Ex 21:33-34), a cistern for water (Ge 37:24; Jer 14:3), a vault (Jer 41:9), a grave (Ps 30:3). It is used as a figure for mischief (Ps 9:15), and is the name given to the unseen place of woe (Re 20:1,3). the slime-pits in the vale of Siddim were wells which yielded asphalt (Ge 14:10)'. Morrish Bible Dictionary defines this word as: 'There are several Hebrew words translated 'pit.' the principal are: 1. sheol, 'the grave, hades, hell.' Nu 16:30,33; Job 17:16. 2. shachath, 'a pit, a pitfall to entrap animals,' place of doom and corruption. Job 33:18,24,28,30; Ps 9:15; 30:9; 35:7; Eze 28:8; etc. 3. bor, beer, 'pit or well dug for water,' but which could be used for a dungeon. Ge 37:20-29; Ps 28:1; 40:2; 88:4,6; Eze 26:20; Zec 9:11; etc'.

Please see the note for Mark 1:18 about the words straight / straightway. The functional definition for this word is: 'straight and way. Immediately; without loss of time; without delay'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 21:25-27; 22:46
Which. Lu 13:15; Ex 23:4-5; Da 4:24; Mt 12:11-12 General references. exp: Lu 17:7'.

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C14-S6 (Verse 6) Once more they refused to answer the challenge.
And they could not answer him again to these things.

In Luke 14:1-6, we read that Jesus cured a man of dropsy on a sabbath day. Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the gospels.

Notice that our sentence says that they could not answer. The prior time they would not answer. Now, Jesus has taken it further and shown them that they can not answer. Unfortunately, they refuse to learn the lesson and try several times after Jesus gets to Jerusalem. Even there, they get the same results.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 13:17; 20:26,40; 21:15; Ac 6:10'.

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C14-S7 (Verse 7-9) Jesus gives them 'The Parable of the Wedding Guest'.

First Step: Jesus gives them a parable based upon their actions.

And he put forth a parable to those which were bidden,
when he marked how they chose out the chief rooms;.

Second Step: What to do when bidden to a feast.

saying unto them,
When thou art bidden of any man to a wedding,
sit not down in the highest room;.

Third Step: Why.

lest a more honourable man than thou be bidden of him;.

Fourth Step: the host has to embarrass you.

And he that bade thee and him come and say to thee,
Give this man place;.

Fifth Step: You end up lower than necessary.

and thou begin with shame to take the lowest room..

In Luke 14:7-11, we read 'The Parable of the Wedding Guests'. It is also found in the Table of Parables in the New Testament.

Paul uses the message of this parable in Philippians 2:3 where he writes: Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

Our next sentence continues this parable by starting with the word But and gives an alternative attitude and action to take. That is: this sentence identifies the popular attitude and action, especially among the religious leaders. And, Jesus, in this sentence, says to not have that attitude and action. Then, in the next sentence, He says what attitude and action to have instead. Then, in our second next sentence, Jesus says why we are to obey the command in this sentence and the next sentence.

The theme of our chapter is: 'Lessons on Pride'. There can be no doubt that this parable was given because of pride in the religious leaders and that this parable teaches us to not have excessive pride. The last sentence of this parable (14:11) makes this truth abundantly evident.

Our sentence has five Steps with the First Step telling us what Jesus observed and how He responded to what he saw. The rest of the sentence is clear on the surface. The only problem that anyone should have with understanding this sentence, and how it applies to this world, is if their own pride causes them to reject the truth that is here.

Now, with that written, we need to recognize that the word of God says that this is a parable, which 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'. Therefore, we need to consider the spiritual meaning of this parable, which is a little more difficult to figure out and understand.

Since Jesus says: When thou art bidden of any man to a wedding, and the only Heavenly wedding that we know about is the marriage supper of the lamb, the spiritual application of this parable must be about the marriage supper of the lamb.

Next, Jesus says: sit not down in the highest room. Matthew 20:20-21 says: Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. Mark 10:35-37 says: And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. And he said unto them, What would ye that I should do for you? they said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. So, what we have here, and in other places within the Gospels, is the teaching that we should not expect to have the best place at the marriage supper of the lamb but should expect the lowest place and should work in God's kingdom so that we might be worthy of even that. There are too many people who claim to be saved but do nothing to build up God's kingdom here on Earth. A very unpopular, but true Bible doctrine, is that some people will make it to Heaven but end up as eternal paupers and not even allowed to attend the marriage supper of the lamb because they did nothing for God's kingdom even though they were saved and given spiritual gifts to use.

The last phrase of our sentence says: and thou begin with shame to take the lowest room. The spiritual application is that people who expect to receive great honor from God, in heaven, while they do nothing to earn it, will end up in the lowest room and have great eternal shame.

Please see the note for Luke 7:39 about the word bidden. The word bidden is the past-tense form of the word bid The word bade is another past-tense form of the word bid. Please see the note for Matthew 14:28 about the word bid. Please see the note for Acts 11:12 about the word bade. Please also see the note for 1Timothy 4:1 about the word forbid. Please also see the notes for Romans C3S6 and Galatians C3S25 about the phrase God forbid.

Please see the note for 2Timothy 2:4 about the words chosen. The functional definition for this word is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'.

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'.

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 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 Mark 10:11 about the phrase marry. Please also see the note for Revelation 19:7-LJC about the phrase marriage supper of the Lamb.

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

Please see the note for Romans C12S8 about the word honour. The functional definition for this word is: 'The esteem due or paid to worth; high estimation.'. Please also see the note for Romans C12S8 about the word dishonour.

Please see the note for Acts 11:12 about the word bade the word bade is the past-tense form of the word bid The word bade is the past-tense form of the word bid. Please see the note for Matthew 14:28 about the word bid. Please see the note for Luke 7:39 about the word bidden. It is another word that is the past-tense forms of the word bid. Please also see the note for 1Timothy 4:1 about the word forbid. Please also see the notes for Romans C3S6 and Galatians C3S25 about the phrase God forbid.

Please see the 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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'put. Jg 14:12; Pr 8:1; Eze 17:2; Mt 13:34 they. Lu 11:43; 20:46; Mt 23:6; Mr 12:38-39; Ac 8:18-19; Php 2:3; 3Jo 1:9 General references. exp: Mt 23:6; Lu 9:46; Ac 8:19.
When. that there were among the Jews of these times many disputes about seats at banquets, we learn both from Josephus and the Rabbis; nor were these matters unattended to by the Greeks and Romans. Similar admonitions to this of our Lord, also occur in the Rabbinical writers. Rabbi Akiba said, Go two or three seats lower than the place that belongs to thee, and sit there till they say unto to thee, Go up higher; but do not take the uppermost seat, lest they say unto thee, Come down: for it is better they should say unto thee, Go up, go up than they should say, Go down, go down. Pr 25:6-7 General references. exp: Mt 23:6; Lu 9:46; Ac 8:19.
and thou. Es 6:6-12; Pr 3:35; 11:2; 16:18; Eze 28:2-10; Da 4:30-34 General references. exp: Mt 23:6; Lu 9:46; Ac 8:19'.

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C14-S8 (Verse 10) What to do instead.

Equivalent Section: Humble yourself at first.

First Step: Start out at the lowest spot.

But when thou art bidden,
go and sit down in the lowest room;.

Second Step: the host will honor you.

that when he that bade thee cometh,
he may say unto thee,
Friend,
go up higher:.

Equivalent Section: You will have more honor with the other guests.

then shalt thou have worship in the presence of them that sit at meat with thee..

In Luke 14:7-11, we read 'The Parable of the Wedding Guests'. It is also found in the Table of Parables in the New Testament.

As with the prior sentence, this sentence is pretty clear on the surface. However, since it is part of a parable ('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'), we need to consider the spiritual message of this sentence.

As explained in the note for this sentence within the Word Study on Worship, Jesus is teaching that the way to be exalted by God is to humbleth yourself before men. God's people are going to get glory, but it is mainly in eternity and in proportion to the amount that we humble ourselves now. Now, there is an overly simplistic definition for worship which is: 'worth-ship'. Now, if the reader uses the link in the sentence above to access the Word Study on Worship, and then go to the top of the Study, they will see the true Biblical definition along with the various Biblical applications and the Bible reference which supports each application. However, the simplistic definition actually works for the spiritual message of this sentence. You see, God is going to let all of Heaven know what each saved person did to build His kingdom while they were in this physical flesh. Everyone who makes it to the marriage supper of the lamb will receive some glory from God and it will be proportional for the spiritual profit that they brought to God's kingdom. Therefore, God swill acknowledge their 'worth' to Hos kingdom and that will be the basis of the 'worth-ship' recognition which we will receive from others in heaven.

So, everyone that is saved is personally bidden to the marriage supper of the lamb. in this sentence we are told to humble ourselves (go and sit down in the lowest room), expect the least when we get to Heaven and work the hardest that we can so that God will tell us Friend, go up higher. Paul explains this attitude in Philippians 3:12-14, which says: Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. this is the spiritual attitude that we are to maintain in this life and this is the spiritual meaning of this sentence within this parable. And, if the reader has trouble with this explanation, consider the next sentence, which is also part of our parable. Hopefully, that next sentence will clear up and problems.

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 Philippians 2:12 about the word presence. The functional definition is: 'The existence of a person or thing in a certain place; opposed to absence'.

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: 'go. 1Sa 15:17; Pr 15:33; 25:6-7 then. Isa 60:14; Re 3:9 General references. exp: Mt 23:6; Lu 9:46; Ac 8:19.'.

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C14-S9 (Verse 11) Why to obey the prior sentence.

First Step: How God treats pride.

For whosoever exalteth himself shall be abased;.

Second Step: How God treats humbleness.

and he that humbleth himself shall be exalted..

In Luke 14:7-11, we read 'The Parable of the Wedding Guests'. It is also found in the Table of Parables in the New Testament. Luke 18:14 says, the same thing as this sentence only in a different application. This makes this sentence the second time that this is said, and makes it a precept which everyone must believe and a basis for our judgment.

We see this same thing said in Matthew 23:12 and Luke 18:14. In addition, we see this truth happen in 2Corinthians 10:1-2 where Paul wrote: Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you. Yet, we know that God exalted Paul.

Our sentence starts with the word For, which means it is giving us the reason why the parable is true. Please notice that the action verbs of our sentence end in th. Thus, these are not one-time actions but are lifestyle actions. And, in case it is not apparent, this is a precept that can be applied to many different circumstances of life. In addition, if the reader looks at all of the places where the words humble, pride, and proud, especially in Psalms and Proverbs, they will realize that the humble person relies upon God to provide their needs while the proud person relies upon themselves. Not only does God refuse to help the proud person, but Psalms and Proverbs warn us that God actively fights against them.

Please see the note for 2Corinthians 10:3-6 about the word exalt. Webster's 1828 dictionary defines this word as: 'To raise high; to elevate in power, wealth, rank or dignity'.

Please see the note for Philippians 4:12 about the word abase. The functional definition for this word is: 'Reduced to a low state, humbled, degraded'.

Please see the note for Philippians 2:5-8 about the word humble. The functional definition for this word is: 'Low; opposed to high or lofty. thy humble nest built on the ground. 2. Low; opposed to lofty or great; mean; not magnificent; as a humble cottage'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Lu 1:51; 18:14; 1Sa 15:17; Job 22:29; 40:10-12; Ps 18:27; 138:6; Pr 15:33; 18:12; 29:23; Isa 2:11,17; 57:15; Mt 23:12; Jas 4:6; 1Pe 5:5 exp: Mr 10:43. General references. exp: Mt 23:6,12; Lu 9:46; Ac 8:19.'.

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C14-S10 (Verse 12) Instructions to the host.

First Step: What to not do.

Then said he also to him that bade him,
When thou makest a dinner or a supper,
call not thy friends,
nor thy brethren,
neither thy kinsmen,
nor thy rich neighbours;.

Second Step: What to do.

lest they also bid thee again,
and a recompence be made thee..

In Luke 14:12-15, Jesus instructs the host Pharisee what is the Godly attitude for dealing with others. The phrase him that bade him tells us that Jesus spoke to of one of the chief Pharisees, who was him that bade him. In addition, Jesus spoke through him to the lawyers and Pharisees who were also there at the meal. Thus, Jesus is actually sending a message to the entire Jewish religious leadership with these sentences.

The parable, which we just read, was spoken to all that were there while the next couple of sentences are directed that this particular group. After Jesus speaks to this group, He then responded to one of them that sat at meat with him (14:15) and spoke to that entire group. Then, in 14:25, we read that He spoke to the great multitudes (that were) with him. Thus, in this chapter we read that Jesus spoke to different groups and the details of what he said differed for each group, but the basic message is the same. That basic message is the theme of our chapter which is: 'Lessons on Pride'. In addition, our chapter is summarized in the last sentence which says: He that hath ears to hear, let him hear. We need to have the indwelling Holy Spirit in order t6o have spiritual ears to hear. However, that is not sufficient. we must also obey the command to let him hear because we have a free will that God will not take away and there are many people who have the spiritual ability to understand and apply these lessons but refuse to do so.

Now, returning to our sentence, we see that it starts with Then said he also. This means that, after Jesus did the miracle, and proved that He spoke with the power of God, He added (also) to the demonstration a message to one of the chief Pharisees and all of the lawyers and Pharisees who were there. Our sentence and the next sentence is that message. Even though Jesus knows that they will not listen and will not obey, He still gives the message. The reason for this is explained by Paul in 2Corinthians 2:16, which says: To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things? that is: when God sends us a true Biblical message and we reject it, that message becomes death unto death. Our rejection makes it harder to accept God's truth the next time that we hear it. In addition, our rejection becomes a mark of death on our eternal spiritual record and helps to justify God giving us the everlasting spiritual second death (Revelation 2:11; Revelation 20:6; Revelation 20:14; Revelation 21:8).

We already covered the rest of that first phrase. Now, the rest of the First Step is instruction to not do what the culture and religion tells you to do. Our next sentence starts with the word But and says what to do instead. Now, before people think 'Well, that's in their culture, it doesn't apply to me', think about your own culture. As far as I know, in all cultures, only a few who attend a wedding are invited to the meal. In the Philippines, it is typical for everyone who goes to the grave site to get a small meal but in America each the people break into small groups and have a meal only with close friends. If you look at holidays or celebrations such as a graduation, most cultures do not open the doors to feed everyone and give them the Gospel. So, these instructions are actually applicable to all people in all cultures at all times.

When we look at our Second Step we see why we should obey the First Step. Basically, we have a principal here that has many applications. If a recompence be made thee, by men, then God has no obligation to make a recompence to thee. And, we are always better off to receive our recompence from God. For example, several preachers and organizations write books about the Bible and then sell those books for a profit. They have their recompence. I have several books for sale on Amazon.com at the lowest price allowed by Amazon. That price covers their printing costs and their minimum profit but I make, effectively, no profit. In addition, I make all of it, and more, available for free on this web site. As a result, God makes my recompence. Therefore, based upon personal experience, I can write that, if we obey these sentences, that God will provide for our needs now and promises us that thou shalt be recompensed at the resurrection of the just.

Please see the note for Luke 11:38 about the word dinner. 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 also see the note for Luke 11:37 about the word dine. 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 note for John 12:2 about the word supper. The Morrish Bible Dictionary defines this word as: 'In the East this is the chief meal of the day; it is enjoyed in the evening when the labours of the day are over and the partakers have only rest before them. Mr 6:21; Joh 12:2. It is typical of the fullness of grace set forth in our Lord Jesus Christ, to enjoy which Israel were first invited, and afterwards the poor and outcast were compelled to come and taste in God's house. Lu 14:16-24. See LORD'S SUPPER. the destruction of the two beasts and their armies is spoken of as providing a supper for the birds that fly in mid-heaven. Re 19:17'. Please also see the notes for Matthew 26:26-30; Mark 14:22-46; Luke 22:17-20 and 1Corinthians 11:23-34 about the phrase Lord's Supper. Please also see the note for 1Corinthians 11:25 about the word sup.

Please see the note for Matthew 1:2 about the word brethren. The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. in this sentence, the application is: 'the physical brothers and sisters of a person'.

Please see the note for Romans C16S6 about the word kinsmen. The Morrish Bible Dictionary defines this word as: 'Beside the common signification of this term for a male relative, it is used typically in reference to the Lord Jesus in His relationship with Israel. As their kinsman He has the right of redemption, and will undertake their cause in a future day, as Boaz did the cause of Naomi and Ruth. Ruth 2 — Ruth 4'. The functional definition for this word is: 'people of the same cultural group such as the Jews'.

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.

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

Please see the note for Luke 7:39 about the word bid. The functional definition for this word is: 'To ask; to request; to invite'. Please see the note for Acts 11:12 about the word bade. Please see the note for Luke 7:39 about the word bidden. Both of these words are past-tense forms of the word bid. Please also see the note for 1Timothy 4:1 about the word forbid. Please also see the notes for Romans C3S6 and Galatians C3S25 about the phrase God forbid.

Please see the note for Romans C11S14 about the words recompence / recompense. The functional definition for this word is: 'To compensate; to make return of an equivalent for anything given, done or suffered; as, to recompense a person for services, for fidelity or for sacrifices of time, for loss or damages'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Lu 1:53; Pr 14:20; 22:16; Jas 2:1-6 and a. Lu 6:32-36; Zec 7:5-7; Mt 5:46; 6:1-4,16-18 General references. exp: Mt 5:42; Lu 6:34.'.

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C14-S11 (Verse 13-14) Further instructions.

Equivalent Section: What to do.

But when thou makest a feast,
call the poor,
the maimed,
the lame,
the blind:.

Equivalent Section: Why to do this.

First Step: God will bless this action.

And thou shalt be blessed;.

Second Step: Why God will bless.

for they cannot recompense thee:.

Equivalent Section: when this action will be blessed.

for thou shalt be recompensed at the resurrection of the just..

In Luke 14:12-15, Jesus instructs the host Pharisee what is the Godly attitude for dealing with others.

Our sentence starts with the word But and continues the subject of the prior sentence while changing direction. The prior sentence was instruction from Jesus on what to not do while this sentence says what to do. In the prior sentence, Jesus said that people who did as that sentence said would receive their recompence in this world. However, the people who do as this sentence says shalt be recompensed at the resurrection of the just.

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

Please see the note for Mark 9:43-44 about the word maimed. The functional definition for this word is: 'Crippled; disabled in limbs; lame'.

Please see the note for Luke 7:22 about the word lame. Webster's 1828 defines this word as: 'a. 1. Crippled or disabled in a limb, or otherwise injured so as to be unsound and impaired in strength; as a lame arm or leg, or a person lame in one leg. 2. Imperfect; not satisfactory; as a lame excuse. 3. Hobbling; not smooth; as numbers in verse.
LAME, v.t. to make lame; to cripple or disable; to render imperfect and unsound; as, to lame an arm or a leg'.

Please see the note for 2Corinthians 3:12-14 about the word blind. The functional definition for this word is: 'Without the ability to see. This word is also used, symbolically, for people who lack spiritual understanding'.

Please see the note for 1Peter C1S2 about the word resurrection. The Morrish Bible Dictionary defines this word as: 'This is the great central fact on the testimony of which the structure of Christianity has been reared. If Christ be not risen, there is no salvation, since sin would still be reigning by death in universal sway. But Christ, who was made sin, is risen and is at God's right hand, a manifest proof that atonement has been made, and that God's righteousness has been vindicated. the result has been the sending of the Spirit from the Father. Abundant evidence was given to the disciples that Christ was risen from the dead. He appeared again and again, ate in their presence, and gave opportunity for identification. Evidence of the fact was also borne to the Jews by the apostles in the power and by the gifts of the Spirit, Ac 4:10, confirming what they had themselves seen and heard and the testimony of the scriptures. the resurrection of Christ is the keystone of the faith of the Christian; at the same time it is the assurance on the part of God that He has appointed a day when He is going to judge the world in righteousness. Hence it has a voice to all.
It has been asserted that the accounts given of the resurrection of the Lord Jesus in the gospels are discordant and irreconcilable. this is not the case: it has been overlooked that Lu 23:54-56 refers to Friday evening, before the sabbath, and Mt 28:1 refers to Saturday evening, after the sabbath: the women return after viewing the sepulcher and finish their preparations, according to Mr 16:1'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Section called Appearances of Jesus Christ After the Resurrection., in the Doctrinal Studies called: Significant Gospel Events, for a large set of links to references in the Bible where we read about the resurrection of the dead. 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 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 see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The functional definition is: 'Regular; orderly; due; suitable; exactly proportioned; proper; upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice'. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans 3:20 about the word justify. Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for the title of Just. Please also see the note for 2Peter 2:9-LJC about the word unjust.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'call. Lu 14:21; 11:41; De 14:29; 16:11,14; 26:12-13; 2Sa 6:19; 2Ch 30:24; Ne 8:10,12; Job 29:13,15-16; 31:16-20; Pr 3:9-10; 14:31; 31:6-7; Isa 58:7,10; Mt 14:14-21; 15:32-39; 22:10; Ac 2:44-45; 4:34-35; 9:39; Ro 12:13-16; 1Ti 3:2; 5:10; Tit 1:8; Phm 1:7; Heb 13:2 General references. exp: Pr 3:9; Mt 5:42; Lu 6:34.
for thou. Pr 19:17; Mt 6:4; 10:41-42; 25:34-40; Php 4:18-19 the resurrection. Lu 20:35-36; Da 12:2-3; Joh 5:29; Ac 24:15 General references. exp: Pr 3:9; Mt 5:42; Lu 6:34.'.

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C14-S12 (Verse 15) Someone uses the prior instructions to make a statement which could be misconstrued.

And when one of them that sat at meat with him heard these things,
he said unto him,
Blessed is he that shall eat bread in the kingdom of God..

In Luke 14:15-24, we read the 'Parable of the Great Supper'. It is also found in the Table of Parables in the New Testament.

The parable actually starts in the next sentence but it is a response to what was said in this sentence.

Now, our sentence says: when one...him heard these things. So, the prior comments from Jesus prompted this remark. In addition, the person who spoke was one of them that sat at meat with him. Apparently, there were a lot of people there and, while the disciples were probably there, most likely they were seated at a 'lower' table. We not only have the historical records of the society at the time, but the Gospels tell us how proud and prejudicial the Jews were, even against other Jews that they deemed were 'unclean'. In addition, we have the lesson that Jesus just gave about selecting the 'higher room', which was probably the circumstance at that very dinner. All of this leads to the supposition that this person was one of the lawyers and Pharisees. As such, this person quite likely assumed that he would be one of the people who shall eat bread in the kingdom of God. Therefore, this perspective needs to be kept in mind as we study this parable. Parables must always be understood in context and the context of this sentence and of the events reported in this chapter make it highly likely that the men referred to in the parable were inspired by the lawyers and Pharisees who were at the meal and, probably, at the same table as Jesus.

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 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 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: 'Blessed. Lu 12:37; 13:29; 22:30; Mt 8:11; 25:10; Joh 6:27-59; Re 19:9 exp: Re 20:6.'.

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C14-S13 (Verse 16-17) Jesus clarifies.

Equivalent Section: Jesus starts the 'Parable of the Great Supper'.

Then said he unto him,
A certain man made a great supper,
and bade many:.

Equivalent Section: the host called the guests.

First Step: He told the guests it was time.

And sent his servant at supper time to say to them that were bidden,
Come;.

Second Step: Why.

for all things are now ready..

In Luke 14:16-24, we read the 'Parable of the Great Supper'.

Our sentence starts with the word Then, which means; 'after the prior sentence and as a result of it'. Please consider the prior sentence, and attached note, in order to understand the prompting of this parable.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the preparation and the Second Equivalent Section saying what was done once the preparations were completed. Since this parable was given while Jesus and many others, including the lawyers and Pharisees, His audience would have had no problem relating to this parable. And, while most of the listeners were guests, each of them surely had been a host. Therefore, they had personal experience to base upon when trying to understand this parable.

Now, since this is a parable, it 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'. Further, since the prior sentence prompted this parable, and in it we were told one of them that sat at meat with (Jesus) said unto him, Blessed is he that shall eat bread in the kingdom of God, there can be no doubt that the spiritual meaning of the certain man (who) made a great supper is God the Father. And, the many that God the Father bade were all men. Further, the servants, who were sent by God the Father were the prophets. And God still gives His invitation to all men to Come; for all things are now ready.

Please see the note for John 12:2 about the word supper. The Morrish Bible Dictionary defines this word as: 'In the East this is the chief meal of the day; it is enjoyed in the evening when the labours of the day are over and the partakers have only rest before them. Mr 6:21; Joh 12:2. It is typical of the fulness of grace set forth in our Lord Jesus Christ, to enjoy which Israel were first invited, and afterwards the poor and outcast were compelled to come and taste in God's house. Lu 14:16-24. See LORD'S SUPPER. the destruction of the two beasts and their armies is spoken of as providing a supper for the birds that fly in mid-heaven. Re 19:17'. Please also see the notes for Matthew 26:26-30; Mark 14:22-46; Luke 22:17-20 and 1Corinthians 11:23-34 about the phrase Lord's Supper. Please also see the note for 1Corinthians 11:25 about the word sup.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A certain. Pr 9:1-2; Isa 25:6-7; Jer 31:12-14; Zec 10:7; Mt 22:2-14 bade. Song 5:1; Isa 55:1-7; Mr 16:15-16; Re 3:20; 22:17 General references. exp: Mt 22:1.
Come. Mt 11:27-29; 22:3-4; Joh 7:37; 2Co 5:18-21; 6:1'.

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C14-S14 (Verse 18) They refused to come.
And they all with one consent began to make excuse.

In Luke 14:16-24, we read the 'Parable of the Great Supper'.

Our sentence starts with the word And, which means it is continuing the parable of the prior sentence. In the prior sentence, Jesus, described a situation which His audience most assuredly had personal experience with and could personally relate to the parable. Thus, most of the audience, if not all, would have been feeling the anger and other emotions which they would feel If this parable had happened to them personally. Remember that the audience was very proud and prejudicial people who thought themselves better than almost everyone else and had assured themselves that they would have one of the best seats in Heaven. After all, what prompted this parable was one of them that sat at meat with (Jesus saying) unto him, Blessed is he that shall eat bread in the kingdom of God. And, as already explained, all of the people at that dinner assumed that they would be included in that number. However, this parable says otherwise.

Look at the word definitions below for the word consent. What our sentence is telling us is that these people did not independently arrive at the decision to snub this host but they all submitted to the desire of someone else to snub this host. Not only that, but since they were too cowardly to admit what they were truly doing, they began to make excuse.

Now, since this is a parable, it 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'. Therefore, the spiritual meaning of the people who make excuse is the religious lost. And, they all (had) one consent because they all submitted to the doctrine of religion which had been perverted from God's truth by devils. We still see this today with religious people believing they can get God's blessings by following the doctrines of devils (1Timothy 4:1).

Please see the note for Romans 7:16 about the word consent. The functional definition for this word is: 'Agreement of the mind to what is proposed or state by another; accord; hence, a yielding of the mind or will to that which is proposed; as, a parent gives his consent to the marriage of his daughter'.

Please see the note for 2Corinthians 12:19 about the word excuse. The functional definition for this word is: 'To pardon; to free from the imputation of fault or blame; to acquit of guilt.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Lu 20:4-5; Isa 28:12-13; 29:11-12; Jer 5:4-5; 6:10,16-17; Mt 22:5-6; Joh 1:11; 5:40; Ac 13:45-46; 18:5-6; 28:25-27'.

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C14-S15 (Verse 18) The first refusal.

Equivalent Section: the excuse.

The first said unto him,
I have bought a piece of ground,
and I must needs go and see it:.

Equivalent Section: the request.

I pray thee have me excused..

In Luke 14:16-24, we read the 'Parable of the Great Supper'.

In our First Equivalent Section we read the lying excuse and in the Second Equivalent Section we read I pray thee have me excused. This sounds good but what it really means is: 'God, I think you are so stupid that you will be deceived by my feeble excuse of a lie and decide there is no consequence for my blatant sin'.

Remember that this is a parable. Therefore, the most important message is the spiritual application, not the physical story. Now, in the physical reality, nobody buys a piece of ground without looking at it first. This person is obviously a deceiver and liar. They have also been deceived by a devil because Satan is the father of lies (John 8:44). This is a direct symbolic representation of the lawyers and Pharisees. They have been deceived into believing that God has to accept their additions and perversions of God's law. In addition, they deceive others and expect their obvious lies will be accepted because no one is expected to verify their claims against what is actually written in the word of God and call them on their lies. That is, except Jesus and all true Biblical Christians. Therefore, the spiritual identification of this person is all lying religious leaders. And, as the last sentence of our parable (14:24) says: For I say unto you, that none of those men which were bidden shall taste of my supper. Most of these people are going to hell and if any of them are truly saved, they will go to Heaven but will not be allowed to attend the marriage supper of the Lamb.

While the claim of this liar is a lie, he, at least, made one true statement when he said I have bought a piece of ground. Symbolically, that means: 'I have invested my whole life in the physical and have no time to even consider the spiritual'. This is the basic truth of all religions which preach works for salvation and sanctification.

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

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

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

Please see the note for 2Corinthians 12:19 about the word excuse. The functional definition for this word is: 'To pardon; to free from the imputation of fault or blame; to acquit of guilt.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. Lu 8:14; 17:26-31; 18:24; Mt 24:38-39; 1Ti 6:9-10; 2Ti 4:4,10; Heb 12:16; 1Jo 2:15-16 General references. exp: Pr 1:30.'.

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C14-S16 (Verse 19) The second refusal.

Equivalent Section: the excuse.

And another said,
I have bought five yoke of oxen,
and I go to prove them:.

Equivalent Section: the request.

I pray thee have me excused..

In Luke 14:16-24, we read the 'Parable of the Great Supper'.

Many people might think this is another lie but that is not necessarily true. A regular farmer might buy one ox. A rich farmer might buy a pair, which is known as a yoke of oxen. However, a very rich business man, who hires others to run his business, could have truly bought five yoke of oxen with his farm manager doing the inspection and buying. However, such a rich business man can arrange his inspection at his leisure. Thus, this is also a lie. Symbolically, this person represents the rich who only attend religion when it helps their business or politics. Jesus said It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. in Matthew 19:24; Mark 10:25; Luke 18:25. This type of person expects God to serve his wishes like everyone else does and he expects to be able to buy his way into Heaven. This person is symbolic of all people, rich or poor, who expect God to wait until it is convent for them to be bothered with God.

Again, as the last sentence of our parable (14:24) says: For I say unto you, that none of those men which were bidden shall taste of my supper. Most of these people are going to hell and if any of them are truly saved, they will go to Heaven but will not be allowed to attend the marriage supper of the Lamb.

Please see the note for Galatians C5-S1 about the word yoke. The functional definition for this word is: 'A well-known implement of husbandry, frequently used metaphorically for subjection, e.g. 1Ki 12:4,9-11; Isa 9:4; Jer 5:5'.

Please see the note for 2Corinthians 12:19 about the word excuse. The functional definition for this word is: 'To pardon; to free from the imputation of fault or blame; to acquit of guilt.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Pr 1:30.'.

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C14-S17 (Verse 20) The third refusal.

And another said,
I have married a wife,
and therefore I cannot come..

In Luke 14:16-24, we read the 'Parable of the Great Supper'.

I've heard preachers say that this man had the least excuse because the best thing to do with a new wife is to take her to a party. This is one of those cases where culture probably should be considered because it would be highly unlikely that a new wife, in that culture, would dictate to her husband what to do. After they're married for awhile, OK, it might be so. But, not when they are newly married. However, what happened in this physical world is not what is most important but the symbolic spiritual meaning is most important. And, this case represents every time that people put family before God.

In the next section of this chapter, right after this proverb, we read: If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. (14:26). That very clearly says that we are to put God before any family responsibilities.

Back in Genesis 3:12 we read: And the man said, the woman whom thou gavest to be with me, she gave me of the tree, and I did eat. Adam had to chose to obey God or to sin like his wife did. After he put his wife before God, he then blamed her for his sin. But, since then many people have put family obligations before God. In Matthew 12:46-49 we are told that the mother and his brethren of Jesus wanted to interrupt His ministry and he refused to let them. Then in Matthew 8:21-22 and Luke 9:59-60 we read that someone who said they wanted to follow Jesus, but also said: Lord, suffer me first to go and bury my father was told to leave the family responsibilities to the lost. And, while we could go on, the evidence is clear. It is sin to put family considerations before the service to God.

One more time, as the last sentence of our parable (14:24) says: For I say unto you, that none of those men which were bidden shall taste of my supper. Most of these people are going to hell and if any of them are truly saved, they will go to Heaven but will not be allowed to attend the marriage supper of the Lamb.

Please see the notes for Mark 10:11 about the words Marriage / Wedding. The functional definition for this word is: 'To unite in wedlock or matrimony; to join a man and woman for life, and constitute them man and wife according to the laws or customs of a nation'. Please also see the note for Revelation 19:7-LJC about the marriage of the Lamb.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 14:26-28; 18:29-30; 1Co 7:29-31,33 exp: Pr 1:30.'.

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C14-S18 (Verse 21) The host was told the excuses.

So that servant came,
and shewed his lord these things..

In Luke 14:16-24, we read the 'Parable of the Great Supper'.

As explained in the note for this sentence, within the Lord Jesus Christ Study, we see a lowercase lord used because this is a parable with a human man used to symbolically represent God. The servants symbolically represent the prophets who took God's invitation to God's people and returned to God with the message of rejection and excuses from God's people. Our next sentence tells us the reaction by the lord, who symbolically represent God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and shewed. Lu 9:10; 1Sa 25:12; Mt 15:12; 18:31; Heb 13:17'.

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C14-S19 (Verse 21) The host invites people who are normally rejected.

Then the master of the house being angry said to his servant,
Go out quickly into the streets and lanes of the city,
and bring in hither the poor,
and the maimed,
and the halt,
and the blind..

In Luke 14:16-24, we read the 'Parable of the Great Supper'. Once more, we need to recognize that 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'. The most important part of an parable is the spiritual message, not what the physical story tells us. Yes, the listeners could relate to the lord (master of the house) in this parable. They could also understand his anger and his response which is given in this sentence. That understanding is what Jesus wants them to have because He is going to use it to let them know why God will decide to say none of those men which were bidden shall taste of my supper when speaking about the Jewish religious leaders. Therefore, the most important message that we can get, from this sentence, is understanding God's angry reaction to people who have acted like the people in this parable.

We already saw that God prepared a place for everyone in His personal home called Heaven. He sent His servants, the prophets, with the message that everything is prepared and God is calling everyone to come. And, in the parable, we have seen three general types of responses and those responses were explained in the notes for the prior sentences of this parable. Now, we need to look at God's response and, in the notes for the remaining sentences of the parable, see the application of the spiritual message.

Since the Jews had rejected God's invitation, God is now opening His invitation to the Gentiles, who are spiritually represented by the poor, and the maimed, and the halt, and the blind in our parable. These types of people were viewed by the Jews to be at the same social level as Gentiles. Thus, in our parable, we see the spiritual message about the start of the 'Church Age'.

One last thing: the phrase Go out quickly into the streets and lanes of the city tells us how we are to deal with God's message during the 'Church Age'. The phrase Go out quickly is because the 'Rapture' will happen suddenly and we do not know when it will happen. Therefore, we need to get the message to as many as we can before God closes the invitation. In addition, the phrase into the streets and lanes of the city has the spiritual meaning of: 'go everywhere'. This is the main part of the command that the church is failing in today.

Please see the notes for Ephesians C4S11 and Colossians C3S6 about the word anger. The functional definition for this word is: 'A violent passion of the mind excited by a real or supposed injury; usually accompanied with a propensity to take vengeance, or to obtain satisfaction from the offending party'.

Please see the note for Matthew 5:25 about the word quickly. The functional definition for this word is: 'Speedily; with haste or celerity. 2. Soon; without delay.'.

We find forms of the word lane only in this sentence. Webster's 1828 defines this word as: 'A narrow way or passage, or a private passage, as distinguished from a public road or highway. A lane may be open to all passengers, or it may be inclosed and appropriated to a man's private use. In the United States, the word is used chiefly in the country, and answers in a degree, to an alley in a city. It has sometimes been used for alley. In London, the word lane is added to the names of streets; as chancery lane'.

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

Please see the note for Mark 9:43-44 about the word maimed. The functional definition for this word is: 'Crippled; disabled in limbs; lame'.

Please see the note for Mark 9:45-46 about the word halt. Easton's Bible Dictionary defines this word as: 'lame on the feet (Ge 32:31; Ps 38:17). to "halt between two opinions" (1Ki 18:21) is supposed by some to be an expression used in "allusion to birds, which hop from spray to spray, forwards and backwards." the LXX. render the expression "How long go ye lame on both knees?" the Hebrew verb rendered "halt" is used of the irregular dance ("leaped upon") around the altar (ver. 26). It indicates a lame, uncertain gait, going now in one direction, now in another, in the frenzy of wild leaping'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. Lu 14:24; Ps 2:12; Mt 22:7-8; Heb 2:3; 12:25-26; Re 15; 19:15 Go. Lu 24:47; Pr 1:20-25; 8:2-4; 9:3-4; Jer 5:1; Zec 11:7,11; Mt 21:28-31; Joh 4:39-42; 7:47-49; 9:39; Ac 8:4-7; Jas 2:5; Re 22:17 exp: Mt 20:7; Mr 16:15. The poor. Lu 14:13; 7:22-23; 1Sa 2:8; Ps 113:7-8; Mt 11:5,28 the halt. Ps 38:7; Isa 33:23; 35:6 General references. exp: Pr 8:3; Mt 22:9.'.

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C14-S20 (Verse 22) The servant reports back to the host.

And the servant said,
Lord,
it is done as thou hast commanded,
and yet there is room..

In Luke 14:16-24, we read the 'Parable of the Great Supper'. This sentence is a continuation of the prior sentences within this parable and the notes for those sentences should also be read for contextual requirements. in this sentence, an uppercase Lord because the servant is formally addressing his lord and this is the start of his statement. Proper grammar requires the start of a sentence to be capitalized. Like in the prior verse, the lord of the parable represents God.

Where the symbolic meaning of the prior sentence was to go to the cities and population areas, this sentence and the next sentence tells us to go out into the country and take the Gospel to every creature (Mark 16:15). What we see in this sentence and the next sentence also that there is room enough in Heaven foe everyone who is willing to be saved.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is. Ac 1-9 and yet. Ps 103:6; 130:7; Joh 14:2; Eph 3:8; Col 2:9; 1Ti 2:5-6; 1Jo 2:2; Re 7:4-9 General references. exp: Pr 8:3; Mt 22:9.'.

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C14-S21 (Verse 23) The host demands that the servant find more.

And the Lord said unto the servant,
Go out into the highways and hedges,
and compel them to come in,
that my house may be filled..

As mentioned in the note above, where the symbolic meaning of 14:21 was to go to the cities and population areas, this sentence and the next sentence tells us to go out into the country and take the Gospel to every creature (Mark 16:15).

Please see the note for Mark 10:46 about the word highway. Easton's Bible Dictionary defines this word as: 'That the poor existed among the Hebrews we have abundant evidence (Ex 23:11; De 15:11), but there is no mention of beggars properly so called in the Old Testament. the poor were provided for by the law of Moses (Le 19:10; De 12:12; 14:29). It is predicted of the seed of the wicked that they shall be beggars (Ps 37:25; 109:10). In the New Testament we find not seldom mention made of beggars (Mr 10:46; Lu 16:20-21; Ac 3:2), yet there is no mention of such a class as vagrant beggars, so numerous in the East. "Beggarly," in Ga 4:9, means worthless'.

Please see the note for Mark 12:1 about the word hedge. Fausset's Bible Dictionary defines this word as: 'geder and mesukah. It was customary to surround vineyards with a wall of loose stones or mud, often crowned with thorns to keep off wild beasts; so Israel fenced by God (Ps 80:12; Mt 21:33). the haunt of serpents (Ec 10:8; "whoso breaketh an hedge a serpent shall bite him," i.e., maliciously pulling down his neighbour's hedge wall he brings on himself his own punishment; De 19:14; Am 5:19), and of locusts in cold weather (Na 3:17), "which camp in the hedges in the cold day (the cold taking away their power of flight), but when the sun ariseth... flee away;" so the Assyrian hosts shall suddenly disappear, not leaving a trace behind.
Maundrell describes the walls round the gardens of Damascus, they are built of great pieces of earth hardened in the sun, placed on one another in two rows, making a cheap, expeditious, and in that dry country a durable wall. Isaiah (Isa 5:5) distinguishes the "hedge" (mesukah) and the "wall" (geder); the prickly tangled "hedge" being an additional fence (Mic 7:4). Pr 15:19, "the way of the slothful is as an hedge of thorns"; it seems to lain as if a hedge of thorns were in his way (Pr 20:4; 22:13; 26:13), whereas all is clear to the willing. the narrow path between the hedges of vineyards is distinct from the "highways" (Lu 14:23; Nu 22:24)'.

Please see the note for 2Corinthians 12:11 about the word compel. The functional definition for this word is: 'To drive or urge with force, or irresistibly; to constrain; to oblige; to necessitate, either by physical or moral force'. For the application found here, we need to realize that God will not take away our free will. The use of the word compel is to: 'use the strongest argument possible and drag your children to church so long as they are in your house'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. Ps 98:3; Isa 11:10; 19:24-25; 27:13; 49:5-6; 66:19-20; Zec 14:8-9; Mal 1:11; Mt 21:43; 22:9-10; 28:19-20; Ac 9:15; 10:44-48; 11:18-21; 13:47-48; 18:6; 22:21-22; 26:18-20; 28:28; Ro 10:18; 15:9-12; Eph 2:11-22; Col 1:23 exp: Mt 20:7; Mr 16:15. compel. Lu 24:29; Ge 19:2-3; Ps 110:3; Ac 16:15; Ro 11:13-14; 1Co 9:19-23; 2Co 5:11,20; 6:1; Col 1:28; 2Ti 4:2 General references. exp: Pr 8:3; Mt 22:9; Lu 24:29.'.

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C14-S22 (Verse 24) Why.

For I say unto you,
That none of those men which were bidden shall taste of my supper..

In Luke 14:16-24, we read the 'Parable of the Great Supper'. And, as mentioned before, a parable is 'an Earthly story with a He3avenly meaning'. This sentence is the conclusion of the parable. As mentioned for all of the other sentences in this parable, the important message is the spiritual message about heaven, not the physical story.

Now, many will conclude that this sentence says that these people will not get into Heaven but will go to Hell. While that is true for many people, it is not true for all. And, the truth of how this sentence is applied to some people is denied because of a very popular doctrinal error. You see, people claim that all people can be divided into the lost or saved. And while that is true in eternity, it is not true here in this physical life. in this life people are divided into three groups called the hot, the cold, and the lukewarm in Revelation. They are also called the Godly, the ungodly, and the unjust by Peter. lukewarm / unjust are separated into the saved and lost groups at death according to the 'Parable of the Wheat and Tares' (Matthew 13:24-30, Matthew 13:36-43). These are the people who claim to be saved but live like they are lost. As explained elsewhere, the people from this group who are truly saved will go to Heaven but they will not get a mansion, they will not return with Christ to rule during the 1,000-years reign of Christ, they will not be allowed to attend the marriage supper of the lamb and they will have tears an average of almost twice a week for more than 1,000-years. Therefore, this sentence also applies to that group of saved people.

Please see the note for Luke 7:39 about the word bidden. Webster's 1828 defines this word as: 'to drive at, to attack, to ask, to desire, to beseech, anciently beto; impetus. Applied to the voice, it denotes utterance, a driving of sounds, which is applied to asking, prayer, and command. Class Bd. 1. to ask; to request; to invite. Go ye into the highways, and as many as ye shall find, bid to the marriage. Math.22. This sense is antiquated, but we have the same word from the Latin, in invite, in and bid'. Please also see the note for 1Timothy 4:1 about the word forbid. Please also see the notes for Romans C3S6 and Galatians C3S25 about the phrase God forbid.

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

Please see the note for John 12:2 about the word supper. The Morrish Bible Dictionary defines this word as: 'In the East this is the chief meal of the day; it is enjoyed in the evening when the labours of the day are over and the partakers have only rest before them. Mr 6:21; Joh 12:2. It is typical of the fulness of grace set forth in our Lord Jesus Christ, to enjoy which Israel were first invited, and afterwards the poor and outcast were compelled to come and taste in God's house. Lu 14:16-24. See LORD'S SUPPER. the destruction of the two beasts and their armies is spoken of as providing a supper for the birds that fly in mid-heaven. Re 19:17'. Please also see the notes for Matthew 26:26-30; Mark 14:22-46; Luke 22:17-20 and 1Corinthians 11:23-34 about the phrase Lord's Supper. Please also see the note for 1Corinthians 11:25 about the word sup.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Pr 1:24-32; Mt 21:43; 22:8; 23:38-39; Joh 3:19,36; 8:21,24; Ac 13:46; Heb 12:25-26 exp: Mt 22:9.'.

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C14-S23 (Verse 25-26) The start of the next incident.

Equivalent Section: Jesus was followed by great multitudes.

And there went great multitudes with him:.

Equivalent Section: Jesus told them the first requirement to be His disciple.

and he turned,
and said unto them,
If any man come to me,
and hate not his father,
and mother,
and wife,
and children,
and brethren,
and sisters,
yea,
and his own life also,
he cannot be my disciple..

Please also see the Messages called Do the Will of God and Do it!. Those messages explain that it is not good enough to have good intentions nor to make a commitment but that God will judge us according to our actual works.

In Luke 14:25-26, Jesus instructs the great multitudes with him what is required for them to become His disciple. This follows the 'Parable of the Great Supper', which was told to the lawyers and Pharisees. It is our last subject in this chapter which gives us: 'Lessons on Pride'. in this chapter we have seen Jesus give different lessons to different social groups because different social groups get pride from different sources. Jesus deals with the source of pride for each group of people.

Where rich, successful and powerful people tend to take pride in attributes of themselves which gave them success in this world, people at the bottom of the social-economic scale tend to take pride in their family and, possibly, in their 'tribe', which is the small social group that they belong to and everybody knows everybody else. Thus, the lesson in the remainder of this chapter is different from prior lessons in this chapter even though all of the chapter is dealing with pride.

Now, with every emotion, there is a range to the intensity. And, as many preachers have pointed out, the use of the word hate, in our sentence, is not the extreme end of the emotional range but is enough that our feelings for these others, when compared to our feelings for Jesus Christ, is relative hate. So, what our sentence is really saying is that 'we are to love Jesus Christ so much that our care and concern for any human relationship is to be so low in comparison that it looks like hate. And this is to be true even for our own life, which means we are to be very willing to become a martyr'.

Please see the references provided by the Treasury of Scripture Knowledge, below, for where the Bible uses this definition for the word hate.

That is something to really think about, but our sentence says more. When we use the world's definitions for Bible doctrines we get doctrinal error. The world claims that anyone who has made a profession is a 'Christian'. The world also claims that anyone who has joined a church which claims to be 'Christian', regardless of what doctrine they actually teach, such people are also 'Christian'. Further, the world also claims that anyone who is living in a country which claims to be 'Christian', regardless of what religion or doctrine they actually practice, such people are also 'Christian'. Now, the Bible says that when we are first saved we are children of God. After that, we must reach certain levels of spiritual maturity before we can be a true Biblical disciple, or a true Biblical Christian, or a true Biblical Saint. Likewise, this sentence from Jesus literally specifies more than making a profession in order to be a true Biblical disciple. Please see the Doctrinal Lesson called Test of Spiritual Maturity and the Message called Spiritual Maturity Levels according to the Bible for more details on this doctrine.

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

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

Please see the note for 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 Romans C16S1 about the word sister. The functional definition for this word is: 'a female child of the same parent as another identified person'.

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

Please see the note for John 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:1; Joh 6:24-27
any. De 13:6-8; 33:9; Ps 73:25-26; Mt 10:37; Php 3:8 hate. Ge 29:30-31; De 21:15; Job 7:15-16; Ec 2:17-19; Mal 1:2-3; Joh 12:25; Ro 9:13 exp: Lu 16:13. yea. Ac 20:24; Re 12:11 General references. exp: Ge 22:3; Nu 10:30; Pr 13:24; Mt 4:22; Lu 14:20,33; Php 3:7.'.

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C14-S24 (Verse 27) Jesus told them the second requirement to be His disciple.

And whosoever doth not bear his cross,
and come after me,
cannot be my disciple..

In Luke 14:25-26, Jesus instructs the great multitudes with him what is required for them to become His disciple. In Luke 14:28-30, we read 'the parable of the tower builder'. It is also found in the Table of Parables in the New Testament.

This sentence is a transition from the parable that preceded it and the parable that follows it. Our sentence starts with the word And, which adds it to the prior sentence. The next sentence starts with the word For, which connects it to this sentence and tells why this sentence is true. Therefore, this sentence provides the transition from one to the other.

As many preachers have said, the phrase bear his cross means: 'to willingly suffer anything and everything that God gives us to suffer with the expectation that the suffering will only end with death'. Really think about that definition and truly meditate on what is meant by it. Then, realize that it is 'God in human flesh', the Lord Jesus Christ, Who said this. Then, consider that Acts 11:26 says: And the disciples were called Christians first in Antioch. Since there were thousands saved before that time, not all saved are true Biblical Christians. In addition, since that Bible reference says that those people were disciples before they were true Biblical Christians, and there are a lot of saved people who do not meet the requirements in this chapter which are from the Lord Jesus Christ in order to be a true Biblical disciple, it should be obvious that the claims about who is a true Christians are based upon lies from devils and not from the Bible.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'doth. Lu 9:23-25; Mt 10:38; 16:24-26; Mr 8:34-37; 10:21; 15:21; Joh 19:17; 2Ti 3:12 cannot. Mt 13:21; Ac 14:22; 2Ti 1:12 General references. exp: Mt 10:38; Lu 14:20.'.

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C14-S25 (Verse 28) Why He told them.

For which of you,
intending to build a tower,
sitteth not down first,
and counteth the cost,
whether he have sufficient to finish it?.

Please also see the Message called: Why Bible School?.

In Luke 14:28-30, we read 'the parable of the tower builder'. It is also found in the Table of Parables in the New Testament. This parable, and the next parable, are both given so that we will understand what Jesus means in 14:33 when He says: So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

Now, as hard as it might be to believe this truth, there are lots of people who are so foolish as to start a project without first counting the cost. However, someone who decides to build a tower does so for military purposes. Such a person is a leader of military men and it is rare for someone to get too such a position without first demonstrating leadership qualities. As such, it would be rare for someone to be in such a position and also be as foolish as described in this sentence.

Once again, we need to remember that this is a parable. Therefore, the spiritual message is more important than the physical message. The spiritual application is someone who starts a ministry without realizing all that is involved, especially all of the spiritual attacks from devils and the potential suffering in the flesh. Think about John Mark who left the first mission trip and caused a major break between Paul and Barnabas. Think about all of the people who claim to be Christian and get married and then get divorced without considering what that does to the testimony of Christ.

Many saved people make foolish decisions because they are only thinking about self. Many fail to consider that things like marriage are truly a ministry for the truly saved. Therefore, any saved person who starts such an endeavor and does not forsaketh not all that he hath (give up all fleshly and worldly motivations) cannot be my disciple (cannot expect to receive God's protection and provision in that endeavor).

We find forms of the word intend in: Exodus 2:14; Joshua 22:33; 2Chronicles 28:13; Psalms 21:11; Luke 14:28; Acts 5:28; Acts 5:35; Acts 12:4; Acts 20:13. Webster's 1828 defines this word as: 'v.t. L. intendo; in and tendo, to stretch or strain, from teneo; Gr. to stretch. 1. to stretch; to strain; to extend; to distend. By this the lungs are intended or remitted. This literal sense is now uncommon. 2. to mean; to design; to purpose, that is, to stretch or set forward in mind. this is now the usual sense. Forthey intended evil against thee. Ps.21. 3. to regard; to fix the mind on; to attend; to take care of. Having no children, she did with singular care and tenderness intend the education of Phillip. This use of the word is now obsolete. We now use tend and superintend or regard. 4. to enforce; to make intense'.

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

We find forms of the word tower occurring 65 times in 60 verses of the Bible and, in the New Testament, in: Matthew 21:33; Mark 12:1; Luke 13:4; Luke 14:28. The Morrish Bible Dictionary defines this word as: 'Often referred to in scripture as a place of security, and also as a place of defense, on which watchmen were stationed. there were such on the walls of Jerusalem. Ps 48:12; 61:3; 2Ki 9:17. the term is also used symbolically: "the name of Jehovah is a strong tower." Pr 18:10.'.

Nave's Topical Bible provides references for the word tower as: 'Of Babel: Ge 11:1-9. Of Edar: Ge 35:21. Of Penuel: Jg 8:8-9,17. Of Shechem: Jg 9:46,49. Of Meah: Ne 3:1; 12:39. Of Hananeel: Ne 3:1; 12:39; Jer 31:38; Zec 14:10. Of David: Song 4:4. Of Syene: Eze 29:10. Of Siloam: Lu 13:4. In the walls of Jerusalem: 2Ch 26:9; 32:5; Ne 12:38-39. Of other cities: 2Ch 14:7. In the desert: 2Ch 26:10. Forwatchmen (sentinels): 2Ki 9:17; 18:8. As fortress: Mt 21:33. Parable of: Lu 14:28-29. Of divine protection: 2Sa 22:3,51; Ps 18:2; 61:3; 144:2; Pr 18:10'.

Please see the note for 1Corinthians C4S1 about the word account. Webster's 1828 defines this word as: 'A sum stated on paper; a registry of a debt or credit; of debts and credits, or charges; an entry in a book or on paper of things bought or sold, of payments, services etc., including the names of the parties to the transaction, date, and price or value of the thing'. It is this type of detailed counting that is meant by our sentence.

Please see the note for Revelation 18:19 about the word cost. The functional definition for this word is: 'The price, value or equivalent of a thing purchased; the amount in value paid, charge or engaged to be paid for any thing bought or taken in barter. The word is equally applicable to the price in money or commodities; as the cost of a suit of clothes; the cost of a house or farm'.

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

Please see the note for 2Corinthians 2:6 about the word sufficient. The functional definition for this word is: 'Enough; equal to the end proposed; adequate to wants; competent; as provision sufficient for the family; water sufficient for the voyage; an army sufficient to defend the country. My grace is sufficient for thee. 2 Cor.12. 1. Qualified; competent; possessing adequate talents or accomplishments; as a man sufficient for an office. 2. Fit; able; of competent power or ability. Who is sufficient for these things? 2 Cor.2'.

Please see the note for Matthew 19:1 about the word finish. Webster's 1828 defines the word finish as: 'complete; as, to finish a house; to finish a journey. Thus the heavens and the earth were finished. Gen. 2. 2. to make perfect. Episodes, taken separately, finish nothing. 3. to bring to an end; to end; to put an end to. Seventy weeks are determined on thy people, and on thy holy city, to finish the transgression, and make an end of sins. Dan. 9. 4. to perfect; to accomplish; to polish to the degree of excellence intended. in this sense it is frequently used in the participle of the perfect tense as an adjective. It is a finished performance. He is a finished scholar'. Webster's 1828 defines the word finished as: 'Completed; ended; done; perfected. 2. a. Complete; perfect; polished to the highest degree of excellence; as a finished poem; a finished education'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'intending. Ge 11:4-9; Pr 24:27 counteth. Lu 14:33; Jos 24:19-24; Mt 8:20; 10:22; 20:22-23; Ac 21:13; 1Th 3:4-5; 2Pe 1:13-14 General references. exp: Pr 24:27; Lu 14:20.'.

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C14-S26 (Verse 29-30) Jesus does not want people who will prove to be foolish.

Lest haply,
after he hath laid the foundation,
and is not able to finish it,
all that behold it begin to mock him,
Saying,
This man began to build,
and was not able to finish..

Here we see the consequence of failure to plan properly. As the saying goes: 'Failure to plan is to plan to fail'.

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

Please see the note for John 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 Jude 1:18 about the word mocker. The functional definition for this word is: 'One that mocks; a scorner; a scoffer; a derider'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Pr 24:27.
General references. Mt 7:27; 27:3-8; Ac 1:18-19; 1Co 3:11-14; Heb 6:4-8,11; 10:38; 2Pe 2:19-22; 2Jo 1:8 exp: Pr 24:27.'.

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C14-S27 (Verse 31) Another example of why to count the cost.

Or what king,
going to make war against another king,
sitteth not down first,
and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?.

In Luke 14:31-32, we read the 'Parable about Kings Going to War'. It is also found in the Table of Parables in the New Testament. This parable, and the prior parable, are both given so that we will understand what Jesus means in 14:33 when He says: So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.. in this parable, the king is a human king but he symbolically represents the Lord Jesus Christ as King of kings and Lord of lords. in this parable, the message is that our Lord Jesus Christ counted the cost for our salvation and our sanctification before He was ever conceived in Mary. He was not some fool caught up by circumstances like devil motivated movie makers want us to believe.

In addition to the spiritual message about our Lord Jesus Christ, we have a spiritual message about Satan. He is also a king but he proved himself to be a fool by starting a war with God which he can not win.

Please see the note for 2Corinthians 10:3-6 about the words warfare / war. The functional definition for this word is: 'war and fare. 1. Military service; military life; war. the Philistines gathered their armies for warfare. 1 Samuel 28. 2. Contest; struggle with spiritual enemies. the weapons of our warfare are not carnal. 2 Corinthi and 10'. Please also see the note for James 4:1 about the word wars.

Please see the note for John 12:10 about the word consult. The functional definition for this word is: 'To seek the opinion or advice of another by, by a statement of facts, and suitable inquiries, for the purpose of directing ones own judgment'.

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

Please see the note for Romans 1:27 about the word meet. The functional definition for this word is: 'come together and match in every area'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ki 20:11; 2Ki 18:20-22; Pr 20:18; 25:8 exp: Job 41:8.'.

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C14-S28 (Verse 32) Example of using proper consideration.

Or else,
while the other is yet a great way off,
he sendeth an ambassage,
and desireth conditions of peace..

Our sentence starts with the phrase Or else and offers an alternative action to the action reported in the prior sentence. Please see the prior note for the doctrine of this sentence.

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

Please see the note for 2Corinthians 5:20 about the word ambassador. Easton's Bible Dictionary defines this word as: 'In the Old Testament the Hebrew word tsir, meaning "one who goes on an errand," is rendered thus (Jos 9:4; Pr 13:17; Isa 18:2; Jer 49:14; Ob 1:1). this is also the rendering of melits, meaning "an interpreter," in 2Ch 32:31; and of malak, a "messenger," in 2Ch 35:21; Isa 30:4; 33:7; Eze 17:15. this is the name used by the apostle as designating those who are appointed by God to declare his will (2Co 5:20; Eph 6:20). the Hebrews on various occasions and for various purposes had recourse to the services of ambassadors, e.g., to contract alliances (Jos 9:4), to solicit favours (Nu 20:14), to remonstrate when wrong was done (Jg 11:12), to condole with a young king on the death of his father (2Sa 10:2), and to congratulate a king on his accession to the throne (1Ki 5:1). to do injury to an ambassador was to insult the king who sent him (2Sa 10:5)'.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The functional definition for this word is: 'Desire is a wish to possess some gratification or source of happiness which is supposed to be obtainable'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and desireth. Lu 12:58; 1Ki 20:31-34; 2Ki 10:4-5; Job 40:9; Mt 5:25; Ac 12:20; Jas 4:6-10 General references. exp: Job 41:8.'.

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C14-S29 (Verse 33) Application of prior examples.

So likewise,
whosoever he be of you that forsaketh not all that he hath,
he cannot be my disciple..

In Luke 14:33, we read the application of the prior two parables.

This sentence is based upon our understanding the prior two parables. A lot of people give lots of reasons why this sentence can not truly mean what is clearly says. In their desire to justify sin and to make excuses for their lack of obedience, many saved people call our Lord a liar by denying the truth of this sentence. As already explained in this chapter, no one can be a true Biblical Christian unless they are first a true Biblical disciple. And they can not be a true Biblical disciple unless they fulfill the requirements of this chapter and the requirements found elsewhere in the Bible. Many saved people will be shocked when they get to the judgment seat of Christ.

Please see the note for 2Corinthians 4:8-10 about the word forsake. The functional definition for this word is: 'Deserted; left; abandoned''. The th, in the word forsaketh, means that this was a lifestyle , or permanent, forsaking.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 14:26; 5:11,28; 18:22-23,28-30; Ac 5:1-5; 8:19-22; Php 3:7-8; 2Ti 4:10; 1Jo 2:15-16 exp: Mt 4:22.'.

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C14-S30 (Verse 34) Example of salt.

Equivalent Section: It is good when it does the expected job.

Salt is good:.

Equivalent Section: It is useless when it can nor do the expected job.

but if the salt have lost his savour,
wherewith shall it be seasoned?.

In Luke 14:34-35, we read the 'Parable of Salt Savor'. It is also found in the Table of Parables in the New Testament. Matthew 5:13 also gives us this parable but uses different words. In addition, Mark 9:49-50 and Colossians 4:6 have similar symbolic lessons.

Salt has many properties, as given in the definition below. It adds flavor, heals, purifies, is necessary for life and many other things. And, the definition, below, provides many symbolic usages of this word in the Bible. In addition, the definition from Webster's 1828 , found in the note for Colossians 4:6, gives us the chemical propertied and differences found in different types of salt. There we can learn that the usefulness of salt is related to the type of salt it is. Likewise, the usefulness of a saved person to God is directly related to the type of relationship that they have with God.

The theme of our chapter is: 'Lessons on Pride' and these last couple of sentences are the summary of the chapter. Humbleness is the opposite of pride. in this chapter we have read how Jesus dealt with the lawyers and Pharisees who were full of religious pride and useless to God. They had lost their savour and there was almost no way for God to get them back to usefulness to God (wherewith shall it be seasoned?). In the 'Parable of the Great Supper' (Luke 14:16-24), Jesus warned the lawyers and Pharisees that none of those men which were bidden shall taste of my supper. Likewise, in this chapter summary, we are warned that if we become useless to God we will suffer a similar fate.

The savour of salt is what makes it useful. 2Corinthians 2:14 tells us: Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place. thus, people who claim to be saved but only know what their religion says, like the lawyers and Pharisees, are useless to God. A saved person's usefulness is directly related to their knowledge of Christ which they display to the world and that knowledge of Christ only comes from studying the Bible (not religious doctrine) and applying it in our lives so that our own character becomes like the character of Christ. Therefore, the message of this sentence and the next sentence is that we are useless to God without personal knowledge of Christ and that the more knowledge of Christ we personally have the more savor / savour we have to God. We see similar messages in every place in the New Testament where the words salt or savour are used and the reader is encouraged to prayerfully study those other references also in order to better understand this parable.

One last point is the question, in our sentence, of: wherewith shall it be seasoned? As seen in the word definitions below, the word season has to do with 'A fit or suitable time'. So, this question can be understood to be: 'How much time does God have to give a prideful religious person, who refuses to be corrected, before they become fit for God's use?' formost such people, the answer is 'None' because, regardless of how much effort and how much time is spent, they will never become 'fit for God's use'. Therefore, we see God's answer to such people in our next sentence.

Please see the notes for Mark 9:49 and Colossians 4:6 about the word salt. Fausset's Bible Dictionary defines this word as: 'An appetizing seasoning of food to man and beast. In the East the vegetable food especially needs salt (Job 6:6; Isa 30:24, margin). An antidote to the effects of heat on animal food. A necessary accompaniment of the various altar offerings, bloody and unbloody (Le 2:13, "the salt of the covenant of thy God"; Eze 43:24; Mr 9:49-50). It signifies the imperishableness of Jehovah's love for His people; as an antiseptic salt implies durability, fidelity, purity. the opposite of leaven, the symbol of corruption. Covenants were cemented by feasts and hospitality, the viands of which were seasoned, as all foods, with salt. Hence, "a covenant of salt for ever before the Lord" is an indissoluble covenant (Nu 18:19; 2Ch 13:5; Ezr 4:14, margin). An Arab who just before would have robbed and murdered you, once you taste his salt, would die to save you; "faithless to salt" is the Persian term for a traitor.
So Jesus, "have salt in yourselves, and have peace one with another" (Mr 9:50); as no sacrifice to God, and no food to man, is acceptable without salt, so prayers offered without "peace" of heart toward fellow men are savourless; a warning to the disciples who had just been disputing with one another, and judging, fellow men who used Jesus' name though not following the disciples (Mr 9:33-50). Being "salted with the salt of the (heavenly King's) palace," and bound to fidelity to Him, and brought into a covenant of salt with Him, they are called on to have a loving, imperishable savour toward one another and to all men. Col 4:6, "let your speech be alway with grace, seasoned with salt," i.e. the savour of fresh spiritual wisdom excluding all "corrupt communication," and tasteless unprofitableness or insipidity (Mt 5:13; Eph 4:29).
Near Colosse was a salt lake, hence the image. the idea in Mr 9:49, "for every one shall be salted with fire, ,is: the reason why it is better for us to cut off offending members is that the work of every one, believer and unbeliever, shall be tried with fire; to believers "the Refiner's fire" (Mal 3:3; Mt 3:11), symbolizing God's searching purity; a consuming fire (Heb 12:29) to His foes, who nevertheless shall be imperishable in their doom (salt symbolizing preservation from decay), but purging out only the dross from His people (1Co 3:13; 1Pe 1:7; 4:12). the righteous can withstand the fire, for it is part of their present salting as "a living sacrifice" (Isa 33:14-15; Ro 12:1). Every offending member and offense must be removed, to enable us to withstand that testing fire and be found without dross unto glory and honour.
The southern shore of the Salt Sea supplied, salt abundantly; compare "the valley of salt" (2Sa 8:13) near the mountain of fossil salt, five miles long, the chief source of the salt in the sea. the salt pits (a source of revenue; Josephus Ant. 13:4, section 9) were at the S. of the Dead Sea; the marshes here are coated with salt deposited periodically by the spring rising of the waters which in summer evaporate; and here were the pillars of salt traditionally represented as Lot's wife (Josephus Ant. 1:11, section 4; Apocr. Wis 10:7). Inferior salt was used for manure (Mt 5:13; Lu 14:35). Too much salt produced barrenness (De 29:23; Zep 2:9). "Sowing with salt" doomed symbolically to barrenness a destroyed city and depopulated region (Jg 9:45; Ps 107:34 margin). Salt as expressing purity was the outward sign Elisha used in healing the waters (2Ki 2:20-21). the Israelites used to rub infants with salt to make the skin dense and firm, and for purification and dedication of them to God (Eze 16:4)'.

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 John 6:12 about the word lost. Webster's 1828 dictionary defines this word as: 'Mislaid or left in a place unknown or forgotten; that cannot be found; as a lost book. 2. Ruined; destroyed; wasted or squandered; employed to no good purpose; as lost money; lost time. 3. forfeited; as a lost estate. 4. Not able to find the right way, or the place intended. A stranger is lost in London or Paris. 5. Bewildered; perplexed; being in a maze; as, a speaker may be lost in his argument. 6. Alienated; insensible; hardened beyond sensibility or recovery; as a profligate lost to shame; lost to all sense of honor. 7. Not perceptible to the senses; not visible; as an isle lost in fog; a person lost in a crowd. 8. Shipwrecked or foundered; sunk or destroyed; as a ship lost at sea, or on the rocks'.

Please see the note for 2Corinthians 2:14 about the word savor / savour. The functional definition for this word is: 'The quality which renders a thing valuable; the quality which renders other bodies agreeable to the taste'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Salt. Common salt, or muriate of soda, consists of soda in combination with muriatic acid, and is for the most part an artificial preparation from sea water, though found in some countries in a solid and massive state. See particularly Le 2:13. exp: De 29:23. but. Mt 5:13; Mr 9:49-50; Col 4:6; Heb 2:4-8 General references. exp: Eze 15:3.'.

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C14-S31 (Verse 35) The treatment of useless salt.

First Step: It has no use.

It is neither fit for the land,
nor yet for the dunghill;.

Second Step: It is thrown away.

but men cast it out..

In Luke 14:34-35, we read the 'Parable of Salt Savor'. It is also found in the Table of Parables in the New Testament. This is a matching lesson to Matthew 5:13 and Mark 9:49-50 and Colossians 4:6 has a similar symbolic meaning.

Our sentence continues the parable of the prior sentence and the doctrine of the parable is in the note for the prior sentence. This sentence says that if people who claim to be God's people don't have the knowledge of Christ and their life is not a savour to God then their life is less than worthless because It is (not) fit...for the dunghill. If God determines that such is the case of someone who claims to be a child of God, then God says that their only use is to be cast out, and to be trodden under foot of men (Matthew 5:13). We hear people cry many tiles 'Why does God let bad things happen to good people?' there are many reasons including that they have proven to God that their life is useless to God.

Please see the note for Luke 9:62 about the word fit. The functional definition for this word is: 'suitable'.

Please see the note for Mark 10:30 about the word land. The functional definition for this word is: 'Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part'.

Please see the note for Luke 13:8-9 about the word dung. Webster's 1828 defines this word as: '(1.) Used as manure (Lu 13:8); collected outside the city walls (Ne 2:13). Of sacrifices, burned outside the camp (Ex 29:14; Le 4:11; 8:17; Nu 19:5). to be cast out as dung," a figurative expression (1Ki 14:10; 2Ki 9:37; Jer 8:2; Ps 18:42), meaning to be rejected as unprofitable.
(2.) Used as fuel, a substitute for firewood, which was with difficulty procured in Syria, Arabia, and Egypt (Eze 4:12-15), where cows' and camels' dung is used to the present day for this purpose'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Joh 15:6 General references. exp: Eze 15:3.'.

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C14-S32 (Verse 35) We must hear the spiritual lesson.

He that hath ears to hear,
let him hear..

This phrase must be understood spiritually because it requires spiritual ears to hear in order to hear spiritually. Please also see the Doctrinal Study called Knowledge of God about this truth.

The note for Mark 4:9 has links to every place in the Bible where we read the phrase ears to hear and has links to every place in the Bible where we read the phrase let him hear. The phrase He that hath ears to hear means: 'If you have the requires spiritual ears'. 1Corinthians 2:14 tells us: 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, lost people do not have ears to hear because they do not have the indwelling Holy Spirit to let them spiritually discern the spiritual message of a Bible proverb. In addition, the carnal saved person is not listening to the indwelling Holy Spirit. Therefore, they can not spiritually discern the spiritual message of a Bible proverb. Basically, only saved people who are truly listening to the indwelling Holy Spirit can spiritually discern the spiritual message of a Bible proverb.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'He. Lu 8:8; 9:44; Mt 11:15; 13:9; Re 2:7,11,17,29 General references. exp: Eze 15:3.'.

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Interpretive Study of Luke's Gospel13-14

Luke Chapter 13

links to sentences in this chapter:

Chapter theme: the Error of Trusting Religious Works

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 14

links to sentences in this chapter:

Chapter theme: Lessons on Pride

The Treasury of Scripture Knowledge provides a chapter outline as:

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