Interpretive Study of Luke's Gospel 15-16

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Luke Chapter 15

links to sentences in this chapter:

C15-S1 (Verse 1), C15-S2 (Verse 2), C15-S3 (Verse 3-4), C15-S4 (Verse 4-5), C15-S5 (Verse 6), C15-S6 (Verse 7), C15-S7 (Verse 8), C15-S8 (Verse 9), C15-S9 (Verse 10), C15-S10 (Verse 11-12), C15-S11 (Verse 12), C15-S12 (Verse 13), C15-S13 (Verse 14), C15-S14 (Verse 15), C15-S15 (Verse 16), C15-S16 (Verse 17), C15-S17 (Verse 17-19), C15-S18 (Verse 20), C15-S19 (Verse 20), C15-S20 (Verse 21), C15-S21 (Verse 22-24), C15-S22 (Verse 24), C15-S23 (Verse 25), C15-S24 (Verse 26), C15-S25 (Verse 27), C15-S26 (Verse 28), C15-S27 (Verse 29-30), C15-S28 (Verse 31), C15-S29 (Verse 32).

Please use This link to see the chapter summary.

Chapter theme: the Self-Righteous Lost versus the Repentant Saved

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 15:3-7 and Matthew 18:12-14, we read 'The Parable of the Lost Sheep'. It is also found in the Table of Parables in the New Testament.

In Luke 15:8-10, we read 'The Parable of the Piece of Money'. It is also found in the Table of Parables in the New Testament.

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'. It is also found in the Table of Parables in the New Testament.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-7. the parable of the lost sheep;
8-10. of the piece of silver;
11-32. of the prodigal son.'.

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C15-S1 (Verse 1) Jesus attracted sinners.
Then drew near unto him all the public and and sinners for to hear him.

This sentence and the next sentence give us the circumstances which led to the three parables found in this chapter. While there has been much preaching on the parables of this chapter, most of that preaching ignores the truth in these two sentences which is the basis of the parables. Also, much preaching is simply repeating accepted religious doctrine which, often, is not exactly correct. I'm not writing that such preaching is wrong, but often people preach the secondary doctrine as the primary doctrine. God does not object to people preaching the secondary doctrines but we need to be honest and tell people that it is secondary. We also should at least mention what was the true purpose for Jesus teaching these doctrines.

One of the mistakes of most religions is that they want to reach rich and prominent members of society so that those people can support the ministry. Jesus preached and taught to all people regardless of their social or financial standing. James 1 talks about the error of seeking the rich while ignoring or mistreating the poor. What we see here is that the people at the lowest level of society felt accepted enough by Jesus to draw near unto him even while they were pushed away by the Jewish religious leaders.

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 Mark 2:15 about the word publican. The functional definition of this word is: 'Tax collector for the Roman Government. This word was also used symbolically, by Jews, for a very vile and corrupt person'.

Please see the notes for 1Corinthians 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 5:29-32; 7:29; 13:30; Eze 18:27; Mt 9:10-13; 21:28-31; Ro 5:20; 1Ti 1:15 exp: Mr 2:15; Lu 3:12.'.

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C15-S2 (Verse 2) The self-righteous religious people objected.

And the Pharisees and scribes murmured,
saying,
This man receiveth sinners,
and eateth with them..

We see a similar incident in Matthew 9:11.

One thing to keep in mind is that eating a meal together is usually a time of socializing in all societies and at all time. Thus, the complaint that Jesus ate with sinners was really a complaint that He socialized with people that the Jewish religious prejudices and rules forbade. In face, the religious rules claimed that Jesus would become unclean and a sinner Himself for doing this.

In addition, the complaint that He receiveth sinners was a complaint that Jesus treated them as social equals at least to the point of treating them as having the same social class. Now, people who do not live in a stratified society can not understand this concern but it is real enough, in some societies, that people will literally refuse to even acknowledge the existance3 of someone they have known their whole life. In addition, if a social outcast commits suicide then many will claim that they did the only right thing to do after losing their social standing. This is the kind of thinking that Jesus was fighting against.

Please notice that the Pharisees and scribes murmured. They had lost enough fights with Jesus that they didn't dare openly fight with Him until they received the backing of the chief priests in Jerusalem. Of course, their murmuring did not save them because our next sentence4 says: And he spake this parable unto them. Jesus directly confronted the murmuring.

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

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

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

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The functional definition for this word is: 'This word is often used symbolically for fellowship'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 15:29-30; 5:30; 7:34,39; 19:7; Mt 9:11; Ac 11:3; 1Co 5:9-11; Ga 2:12 exp: Lu 3:12.'.

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C15-S3 (Verse 3-4) Jesus responded to their murmuring.

And he spake this parable unto them,
saying,
What man of you,
having an hundred sheep,
if he lose one of them,
doth not leave the ninety and nine in the wilderness,
and go after that which is lost,
until he find it?.

In Luke 15:3-7 and Matthew 18:12-14, we read 'The Parable of the Lost Sheep'. The version in Matthew does not specify that it is a parable and it has a few more details but provides the same message as what Luke presents here. It is also found in the Table of Parables in the New Testament.

Our sentence starts with the word And, which means it is added to the prior sentence. Our first phrase says: And he spake this parable unto them. The them is the Pharisees and scribes, from the prior sentence and the reason why Jesus spake this parable unto them is because they murmured. He did not let the murmuring go because He knew that it would get worse and suck others into the murmuring. Now, He dealt with it using the three parables in this chapter. We need to remember that this is the cause of all three parables because many people preach the last parable as if it has a different purpose.

The rest of our sentence poses the question to the Pharisees and scribes in a way that lets them understand the activity of Jesus from the perspective of God the Father. Remember that John 8:29 says: I do always those things that please him (God the Father). Therefore, Jesus was not concerned with pleasing the Pharisees and scribes but He had to deal with their murmuring in order to please God the Father. He also had to try to show them things from the perspective of God the Father, even if they didn't want to heat it.

Since we are told that this is a parable, we know that 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'. The 'Earthly story' is the part which they could understand. That's why Jesus started with What man of you. With this opening, they were each thinking about their own assets and their own way of caring for them.

Next, we read: having an hundred sheep, if he lose one of them. Most probably had an hundred sheep, but even if they didn't, the exact number was not important and they understood that. What was important is what happened and their answer to that condition.

Now, the phrase leave the ninety and nine in the wilderness does not mean that the sheep were left alone. Anyone with a herd that large would have helpers to leave the sheep with.

Now that we have considered the 'Earthly story', we need to consider the 'Heavenly meaning'. The man of you symbolically represents God the Father. The phrase having an hundred sheep is symbolic for God's people, the Jews. The phrase if he lose one of them is symbolic for all the public and and sinners, which the Pharisees and scribes insisted were going to Hell. If the reader looks at the definition of wilderness, in the word definitions below,, they will see that it was 'denoting not a barren desert but a district or region suitable for pasturing sheep and cattle'. Thus, it is symbolic for the land where the Jews lived. The phrase o after that which is lost, until he find it is symbolic for part of the ministry of Jesus.

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.

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 John 5:2 about the word sheep. The functional definition for this word is: 'Identified as a domesticated animal which is often used symbolically for: 'sacrifice', 'God's people', 'the Son of God' and probably more'.

Please see the note for John 3:14 about the word wilderness. The functional definition for this word is: 'denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps 65:12; Isa 42:11; Jer 23:10; Joe 1:19; 2:22); an uncultivated place'.

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

Please see the note for 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'man. Lu 13:15; Mt 12:11; 18:12; Ro 2:1 having. Ps 119:176; Isa 53:6; Jer 50:6; Eze 34:8,11-12,16,31; Mt 18:12-13; Joh 10:15-16,26-28; 1Pe 2:25 General references. exp: Lu 19:10.'.

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C15-S4 (Verse 5) What the shepherd did.

And when he hath found it,
he layeth it on his shoulders,
rejoicing..

I've never taken care of sheep and lave little experience with animals. Therefore, someone with more experience could comment more on this sentence for how much a normal person would care for one sheep out of one hundred. However, I suspect that this person demonstrates more care than normal. Likewise, the spiritual message is that God cares for each person, even the lost, than most people care for other people.

It has been said that sheep are stupid most of the time and that's why God calls people sheep. in this case, it appears as if the sheep started seeing what looked like something good to eat and ignored his surroundings. He kept seeking what looked good until he was full, but by then he was far from the rest of the heard and lost. Further, sheep can't care for themselves. So, when found he would be scared and have minor hurts and glad to see the owner. Supposedly, when we are in that shape, that's when God carries us.

We find forms of the word shoulder occurring 58 times in 57 verses of the Bible and, in the New Testament, in: Matthew 23:4; Luke 15:5. The Morrish Bible Dictionary defines this word as: 'Often alluded to in scripture as the place of strength, on which burdens are borne. the high priest had the names of the twelve tribes on his shoulders, as in a place of safety. Ex 28:12. Of Christ it is said, when He comes to reign, the 'government shall be on his shoulder,' Isa 9:6; and, as the Good Shepherd, when He finds a lost sheep He places it on His shoulders. Lu 15:5. When God blesses Israel in their land the Gentiles will bring Israel's dispersed daughters upon their shoulders, that is, will give them substantial aid. Isa 49:22.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Lu 19:9; 23:43; Isa 62:12; Joh 4:34-35; Ac 9:1-16; Ro 10:20-21; Eph 2:3-6; Tit 3:3-7 he layeth. Isa 40:10-11; 46:3-4; 63:9; Mic 5:4; Eph 1:19-20; 2:10; 3:7; 1Th 1:5; 2Ti 2:26; 1Pe 1:5 rejoicing. Lu 15:23-24,32; Isa 53:10-11; 62:5; Jer 32:41-42; Eze 18:23; 33:11; Mic 7:18; Zep 3:17; Joh 15:11; Heb 12:2 General references. exp: Lu 19:10.'.

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C15-S5 (Verse 6) How the shepherd reacted.

First Step: He called others to rejoice.

And when he cometh home,
he calleth together his friends and neighbours,
saying unto them,
Rejoice with me;.

Second Step: Why.

for I have found my sheep which was lost..

As mentioned in the note above, I believe this reaction is more than normal, but the spiritual message is that God cares for each of us, even the lost, more than we care for each other. The application of this parable is in the next sentence.

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

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.

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 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 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: 'his. Lu 15:7,10,24; 2:13-14; Isa 66:10-11; Joh 3:29; 15:14; Ac 11:23; 15:3; Php 1:4; 2:17; 4:1; 1Th 2:19; 3:7-9 for. Ps 119:176; 1Pe 2:10,25 General references. exp: Lu 19:10.'.

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C15-S6 (Verse 7) The application.

I say unto you,
that likewise joy shall be in heaven over one sinner that repenteth,
more than over ninety and nine just persons,
which need no repentance..

This sentence is the application of the parable. The Pharisees and scribes were sure that they were the just persons, which need no repentance. They also were sure that they, each, caused more joy in Heaven than all of the public and and sinners combined. Therefore, this sentence had to upset them even while it made the public and and sinners glad.

Please remember that the theme of our chapter is 'The Self-Righteous Lost versus the Repentant Saved'. in this parable and sentence we clearly see this division, especially when we consider the true definition of repentance. Preachers like to say that it means 'turn 180 degrees'. But that is wrong. Our relationship with other people is horizontal while our relationship with God is vertical. Someone who changes from being a Buddhist to being a Roman Catholic can be said to have 'turned 180 degrees', but they did not truly Biblically repent. True Biblically repentance require us to turn toward God, recognize and accept that He is above us and mightier than us and wiser than us and that we agree to obey Him because H knows things, like what will happen in the future, which we can not know. Therefore, in order to get the best long-term results, we need to turn to God in true faith and obedience. The public and and sinners were willing to do that while the Pharisees and scribes were not. Therefore, our sentence tells us that, when the public and and sinners truly Biblically repented, they caused more joy in Heaven than all of the Pharisees and scribes did with their self-righteous living.

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

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

Please see the note for Romans C11S32 about the word repentance. That note has links to every place in the Bible where We find this word along with a small note about how the word is used in every reference. The functional definition for this word is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

Please see the notes for Romans 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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'joy. Lu 15:32; 5:32; Mt 18:13 which. Lu 15:29; 16:15; 18:9-11; Pr 30:12; Ro 7:9; Php 3:6-7 General references. exp: Lu 5:32; 18:21; 19:10.'.

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C15-S7 (Verse 8) The start of the second parable.

Either what woman having ten pieces of silver,
if she lose one piece,
doth not light a candle,
and sweep the house,
and seek diligently till she find it?.

In Luke 15:8-10, we read 'The Parable of the Piece of Money'. It is also found in the Table of Parables in the New Testament.

Our sentence starts with the word Either, which means that Jesus is offering another parable to teach the same lesson. This lesson is important enough that Jesus gives two parables where he normally only gives one parable.

Again, this parable may be an exaggeration of normal behavior, but it is still within the limit of believable behavior. More importantly, since it 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'. Thus, the true importance is the spiritual message about God. And, our parable is telling us that God goes to what people think is an extreme in order to find and return the lost soul. Consider the price that God the Father had to pay in order to give His only begotten Son (John 1:18; John 3:16; John 3:18; Hebrews 11:17; 1John 4:9) to die in order to save us. Consider the price paid by God the Son. If we honestly consider these things then the only possible conclusion is that God went to extremes in order to save us personally.

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

Please see the note for 1Corinthians C3S13 about the word silver. Webster's 1828 dictionary defines this word as: 'A metal of a white color and lively brilliancy. It has neither taste nor smell; its specific gravity is 10.552, according to Bergman, but according to Kirwan it is less. A cubic foot weighs about 660 lbs. Its ductility is little inferior to that of gold. It is harder and more elastic that tin of iron. It is found native in thin plates or leaves, or in fine threads, or it is found mineralized by various substances. Great quantities of the metal are furnished by the mines of South America, and it is found in small quantities in Norway, Germany, Spain, the United State, etc. 2. Money; coin made of silver. 3. anything of soft splendor. Pallas-piteous of her plaintive cries, In slumber clos'd her silver-streamaining eyes. SIL'VER, a. 1. Made of silver; as a silver cup. 2. White like silver; as silver hair. Others on silver lakes and rivers bath'd their downy breast. 3. White, or pale; of a pale luster; as the silver moon. 4. Soft; as a silver voice or sound'.

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

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

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

Please see the note for 2Corinthians 8:7 about the word diligence. Webster's 1828 dictionary defines this word as: 'to love earnestly; to choose. 1. Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity. Diligence is the philosophers stone that turns every thing to gold. Brethren, give diligence to make your calling and election sure. 2 Peter 1. 2. Care; heed; heedfulness. Keep thy heart with all diligence. Proverbs 4'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'pieces. "Drachma, here translated a piece of silver, is the eighth part of an ounce, which cometh to 7d., and is equal to the Roman penny. Mt 18:28." and seek. Lu 19:10; Eze 34:12; Joh 10:16; 11:52; Eph 2:17'.

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C15-S8 (Verse 9) How the woman reacted.

First Step: She called others to rejoice.

And when she hath found it,
she calleth her friends and her neighbours together,
saying,
Rejoice with me;.

Second Step: Why.

for I have found the piece which I had lost..

In Luke 15:8-10, we read 'The Parable of the Piece of Money'.

Here we see her reaction reported. As already mentioned, this is a parable. Therefore, 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' and the true importance is the spiritual message about God. The conclusion of this parable is in the next sentence and, while using different words, it is the same conclusion as we read in 15:7 for the prior parable. As also already mentioned, these are two parables with, essentially, the same message. Jesus gives us the two parables because He wants to be sure that we understand the message.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rejoice. Lu 15:6-7 exp: Ro 12:15.'.

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C15-S9 (Verse 10) The application.

Likewise,
I say unto you,
there is joy in the presence of the angels of God over one sinner that repenteth..

In Luke 15:8-10, we read 'The Parable of the Piece of Money'.

This sentence is the conclusion of the second parable and gives the same doctrine as 15:7. Please see the note for that sentence about the doctrine.

This chapter has been called 'The Chapter of Lost things' because it is three parables about lost things: a lost sheep, a lost coin and a lost son. This entire chapter is dedicated to telling us how important to God the lost souls are.

One thing that some people mis-read is the phrase in the presence of the angels. This does not say that the angels have joy but that other beings who are in Heaven and in the presence of the angels are the ones who have joy. I personally believe that this is the saved saints in Heaven who have personally experienced physical life and who know how difficult it can be, at times, the truly Biblically repent.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Lu 2:1-14; Eze 18:23,32; 33:11; Mt 18:10-11; 28:5-7; Ac 5:19; 10:3-5; Heb 1:14; Re 5:11-14 one. Lu 7:47; 13:5; 2Ch 33:13-19; Mt 18:14; Ac 11:18; 2Co 7:10; Phm 1:15 General references. exp: Lu 5:32; Ga 1:24.'.

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C15-S10 (Verse 11-12) The start of the third parable.

Equivalent Section: the circumstances.

And he said,
A certain man had two sons :.

Equivalent Section: What the younger said.

And the younger of them said to his father,
Father,
give me the portion of goods that falleth to me..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'. It is also found in the Table of Parables in the New Testament.

The one thing to keep in mind is that, according to the context, the 'Parable of the Prodigal Son' was said to the self-righteous Pharisees and scribes, who are actually pictured as the older brother who stayed home with the father. Thus, our religious traditions have mislabeled this parable. It really should be labeled 'The Parable of the Self-Righteous Judgmental Son'. The next thing to keep in mind is that, since this is a parable, the most important message is the spiritual message which is symbolically represented by the Earthly story.

Another thing to keep in mind is the context. The theme of our chapter is: 'The Self-Righteous Lost versus the Repentant Saved'. Our chapter started with the statement of: Then drew near unto him all the public and and sinners for to hear him. they are the 'Repentant Saved' of our chapter. Then, in 15:2 we read: And the Pharisees and scribes murmured. They are the 'Self-Righteous Lost' of our chapter. In our parable, the father symbolically represents God the Father. The prodigal son symbolically represents all the public and and sinners. The older son symbolically represents the Pharisees and scribes. And, while this parable is really directed at the Pharisees and scribes, parts of it can also be applied to God the Father and parts of it can be applied to all the public and and sinners.

Our sentence has two Equivalent Section. The First Equivalent Section tells us that A certain man had two sons. The first part of this parable tells about one son and the second part of this parable tells about the other son. Now, I understand that preachers have a time limit on their preaching but they should at least acknowledge that the had two sons and tell their audience that they are only going to speak about the one son so that the audience knows that what they are hearing is not the complete parable.

Next, our Second Equivalent Section tell us what the younger said and the first part of our parable tells us what he did. Now, when we read that he said: give me the portion of goods that falleth to me, he was talking about the division of inheritance according to the Mosaic Law. A double portion went to the older brother because he had to care for his parents in their old age. Therefore, the extra portion was to cover the costs of the care for the parents.

Now, even with clear instructions from God, the religious leaders came up with rules which, they claimed, allowed people to cheat (Matthew 15:4-6; Mark 7:10-13). And we read about arguments in Luke 12:15. So, this was a highly contentious subject with Jews who had wealth, such as the Pharisees and scribes. Therefore, they would pay special attention to this parable.

Next, while most Jewish fathers would not do as the father in this parable, what is described as his actions are not impossible. Yes, they would be highly unlikely, but still possible. And, with that acknowledged, we need to remember that the important message is not how likely that an Earthly father would act like this. What is important is how this Earthly father symbolically portrays the character and actions of God the Father.

The other thing to remember is that the younger son symbolically represents a lost person or a carnal saved person. And it is quite accurate for Jesus to portray such people to be completely self-centered and lacking natural affection. Further, His portrayal of this younger son only being concerned with the things of this world, and what happens now while ignoring long-term consequences, is also accurate.

We find forms of the word young occurring 349 times in 332 verses of the Bible, 43 times in 40 verses of the New Testament and, in the Gospels, in: Matthew 2:8; Matthew 2:9; Matthew 2:11; Matthew 2:13; Matthew 2:14; Matthew 2:20; Matthew 2:21; Matthew 19:20; Matthew 19:22; Mark 7:25; Mark 10:13; Mark 14:51; Mark 16:5; Luke 2:24; Luke 7:14; Luke 15:12; Luke 15:13; Luke 22:26; John 12:14; John 21:18. Webster's 1828 defines this word as: 'Not having been long born; being in the first part of life; not old; used of animals; as a young child; a young man; a young fawn. 2. Being in the first part of growth; as a young plant; a young tree. 3. Ignorant; weak; or rather, having little experience. Come, elder brother, thourt too young in this. YOUNG, n. the offspring of animals, either a single animal, or offspring collectively. the cow will take care of her young, as will the hen. Animals make provision for their young'. Please also see the note for Mark 10:20 about the word youth. Webster's 1828 defines this word as: 'the part of life that succeeds to childhood. In a general sense, youth denotes the whole early part of life, from infancy to manhood; but it is not unusual to divide the stages of life into infancy, childhood, youth, and manhood. in this sense the word can have no plural. Those who pass their youth in vice, are justly condemned to spend their age in folly. 2. A young man. in this sense it has a plural. Seven youths from Athens yearly sent-- 3. A young person, male or female. 4. Young persons, collectively. It is fit to youth to read the best authors first'.

Nave's Topical Bible provides links for the phrase young men as: 'General scriptures concerning: Ex 24:3-5; 1Ki 12:6-15; 2Ch 10:8; Ps 119:9; 148:12-13; Pr 1; 2; 3; 4; 5; 6; 7; 10:1; 13:1; 15:5,20; 17:2,25; 19:13,26-27; 20:29; 23:15-35; 24; 27:11; 28:7; 29:3; 31:1-3; Jer 22:18-21; Mt 19:16-22; Mr 10:17-22; Lu 15:11-32; 18:18-23; 1Ti 4:12; 2Ti 2:22-23; Tit 2:6; Heb 11:24-26; 1Jo 2:13-17. The rich young man: Mt 19:16-22; Mr 10:17-22; Lu 18:18-23'.

Thompson Chain Topics provides references for the word young as: 'Truths to be Kept in Mind by: the Ideal of a Clean Life: Ps 119:9. The Certainty of a Day of Reckoning: Ec 11:9. The Value of Restraint: La 3:27. The Power of Personal Influence: 1Ti 4:12. That Soberness is Better than Frivolity: Tit 2:6-7. Moral Strength is Mightier than Physical: Pr 20:29; 1Jo 2:13-14. Examples of those Promoted to Leadership: Ge 41:46; 1Sa 17:33; 2Sa 5:4; 2Ch 24:1; 34:1,3; Lu 3:23; 18:18; Ac 7:58; 9:6,22. Examples of Godly young Men: Joseph: Ge 41:38,46. Samuel: 1Sa 2:26; 3:1. David: 1Sa 17:33, 1Sa 31:13: Joash: 2Ch 24:1-2; 2Ki 12:2. Josiah: 2Ch 34:1-3; Ps 71:5. Jesus (in the temple): Lu 2:49. Timothy: 2Ti 1:5; 3:15. Examples of Sinful: Cain: Ge 4:8. Esau: Ge 25:33-34. Sons of Eli: 1Sa 2:12. Sons of Samuel: 1Sa 8:3. Absalom: 2Sa 15:6. Rehoboam: 1Ki 12:8-14. Jeroboam: 1Ki 13:33-34. Manasseh: 2Ki 21:1-2. The Prodigal Son: Lu 15:13. YOUNG WOMEN, examples of Godly: Jephthah's Daughter: Jg 11:36; Ru 1-4; 4:16; Es 1-10; 4:16. Mary Magdalene: Mr 16:1. The Virgin Mary: Lu 1:38. Mary of Bethany: Lu 10:39; Joh 12:3. Martha: Joh 11:24. Daughters of Philip: Ac 21:9. YOUTHFUL MUSICIANS: Jg 11:34; 1Sa 16:18; Ps 68:25. ATHLETICS, SPIRITUAL, the Christian life compared to a foot-race: Striving for the Prize: 1Co 9:24; Ga 2:2. Hindrances to the Runner: Ga 5:7; Php 2:16. Pressing toward the Goal: Php 3:14. Stripping for the Contest: Heb 12:1. The Home Stretch: 2Ti 4:7. The Prize Won: 2Ti 4:8. SPECIAL DUTIES OF YOUNG PEOPLE: FILIAL HONOUR AND OBEDIENCE: Filial Honour Enjoined: Ex 20:12; Le 19:3; De 27:16; Pr 1:8; 20:20; 30:17; Isa 45:10; Mt 15:4; Eph 6:2; 1Ti 5:4. Examples of Filial Honour: Joseph: Ge 41:12. David: 1Sa 22:3. Solomon: 1Ki 2:19. Elisha: 1Ki 19:20. Sons of Jonadab: Jer 35:8. Jesus: Lu 2:51; Joh 19:25-26. Filial Obedience Enjoined: Pr 1:8; 6:20; 7:1; 23:22; Eph 6:1; Col 3:20. REVERENCE FOR OLD AGE, General References to: Le 19:32; Job 32:6; Pr 23:22; 1Ti 5:1-2. SINS OF YOUTH: Results of: A Sad Inheritance: Job 13:26. Disease and Death: Job 20:11. Bitter Memories: Ps 25:7; Ec 11:9. Shameans Remorse: Jer 3:25; 32:30. SPECIAL TEMPTATIONS OF: Pleasure-seeking.: Disrespect for Old Age, examples of: See Parents; Dishonouring. 2Ki 2:23; Job 30:1; La 5:12. Youth, Sins of: Results of: A Sad Inheritance: Job 13:26. Disease and Death: Job 20:11. Bitter Memories: Ps 25:7; Ec 11:9. Shameans Remorse: Jer 3:25; 32:30. Disrespect for Old Age, examples of: See Parents; Dishonouring. 2Ki 2:23; Job 30:1; La 5:12'.

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

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

Please see the note for Luke 12:42 about the word portion. Webster's 1828 defines this word as: 'to divide, from pars, part. See Part. 1. In general, a part of anything separated from it. Hence, 2. A part, though not actually divided, but considered by itself. These are parts of his ways, but how little a portion is heard of him. Job.26. 3. A part assigned; an allotment; a dividend. How small A portion to your share would fall. The priests had a portion assigned them of Pharaoh. Gen.47. 4. the part of an estate given to a child or heir, or descending to him by law, and distributed to him in the settlement of the estate. 5. A wife's fortune.
PORTION, v.t. to divide; to parcel; to allot a share or shares. And portion to his tribes the wide domain. 1. to endow. Him portion'd maids, apprentic'd orph and blest'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 21:23-31 exp: Jer 35:16.
give. De 21:16-17; Ps 16:5-6; 17:14 And he. Mr 12:44 General references. exp: Jer 35:16.'.

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C15-S11 (Verse 12) The father did as requested.
And he divided unto them his living.

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

While it is not required, understanding just a little about the culture will help to understand this sentence. In most cultures of the world today, both parents must die before people receive an inheritance. And, there can be lots of fighting even if there is a will. However, within the Jewish culture of that day, the inheritance would be split when the parents agreed to retire. One, usually the oldest, would receive a double portion and would be responsible to care for the parents in their old age. There could still be problems, but most of the problems of today were avoided. And, while that is all well and good, the point for our parable is that this was not as unusual a thing to do as what it would be today.

The symbolic application is that lots of lost people and carnal people go to God demanding blessings while they refuse to accept any responsibility for building His kingdom or for bringing Him a spiritual profit. This is one way for people to determine if they are like the younger son was at the start of this parable.

Please use the link in the sentence outline, above, for the definition and how we are to be rightly dividing the Word of truth. Please also see Romans C16S20 about the word division.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'give. De 21:16-17; Ps 16:5-6; 17:14 And he. Mr 12:44 General references. exp: Jer 35:16.'.

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C15-S12 (Verse 13) The younger son left.

And not many days after the younger son gathered all together,
and took his journey into a far country,
and there wasted his substance with riotous living..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

This is a common lifestyle for young people who move away from homeans have not been led the salvation and the true spiritual maturity which comes from sanctification of the saved. Once more, the listeners could understand and relate to this sentence.

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 Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Luke 15:11-12 about the word young. The functional definition for this word is: 'Not having been long born; being in the first part of life; not old; used of animals; as a young child; a young man'. Please also see the note for Mark 10:20 about the word youth. Webster's 1828 defines this word as: 'the part of life that succeeds to childhood. In a general sense, youth denotes the whole early part of life, from infancy to manhood; but it is not unusual to divide the stages of life into infancy, childhood, youth, and manhood. in this sense the word can have no plural. Those who pass their youth in vice, are justly condemned to spend their age in folly. 2. A young man. in this sense it has a plural. Seven youths from Athens yearly sent-- 3. A young person, male or female. 4. Young persons, collectively. It is fit to youth to read the best authors first'.

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

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

Please see the note for Mark 14:4 about the word waste. The functional definition for this word is: 'The act of squandering; the dissipation of property through wantonness, ambition, extravagance, luxury or negligence'.

Please see the note for Hebrews 11:1 about the word substance. The functional definition for this word is: 'the stuff which makes up anything'.

Please see the note for Romans C13S16 about the word riot. The functional definition for this word is: 'Reveling; indulging in excessive feasting'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and took. 2Ch 33:1-10; Job 21:13-15; 22:17-18; Ps 10:4-6; 73:27; Pr 27:8; Isa 1:4; 30:11; Jer 2:5,13,17-19,31; Mic 6:3; Eph 2:13,17 wasted. Lu 15:30; 16:1,19; Pr 5:8-14; 6:26; 18:9; 21:17,20; 23:19-22; 28:7; 29:3; Ec 11:9-10; Isa 22:13; 56:12; Am 6:3-7; Ro 13:13-14; 1Pe 4:3-4; 2Pe 2:13 General references. exp: Jer 35:16.'.

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C15-S13 (Verse 14) The younger son had problems.

First Step: Bad circumstances hit.

And when he had spent all,
there arose a mighty famine in that land;.

Second Step: the younger son didn't have what he needed to live.

and he began to be in want..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

This also is an expected result of foolish living. When I was growing up, there were days that we didn't have food. Since then, I've lived in a third-world country and tried to teach them that a lot of their poverty is due to their culture teaching them wrong ways to handle money. I've heard people say that they can't afford to tithe. And there are many other self-destructive lifestyle s which people live and make excuses why their resulting condition is not their fault nor the fault of what their culture taught them. Yes, there are some exceptions but probably over 90% of 'bad things happening to adult people' is the result of God's absolute law of 'sowing and reaping'.

What this person learned, the hard way, is that the world is full of 'good weather friends'. They're around to help you spend your money so long as things are going good. But, when things aren't going so good they are hard to find. And when things turn bad, they claim to not know you.

Now, before people get all upset about what I just wrote, I've had at least 20 years where I needed prescription pail medicine. Five times I've been in the hospital with doctors saying I would not live. And, I could carry on about other things that happened to me. So, I'm not some 'better than thou' person and I didn't get born into an easy life but I have learned how to get God's blessings and how to have 'an attitude of gratitude'. I'm just writing that a whole lot more of what happens to most people is due to their own choices than most people care to admit.

Please see the note for 2Corinthians 12:15 about the words spend / spent. The functional definition for this word is: 'To make expense; to make disposition of money'.

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 note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'returned to live from the dead by the power of God'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

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

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

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

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

Please see the note for 2Corinthians 8:14 about the word want. The functional definition for this word is: 'Lack; be deficient. De 28:48'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'arose. 2Ch 33:11; Eze 16:27; Ho 2:9-14; Am 8:9-12'.

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C15-S14 (Verse 15) He did what was necessary to live.

First Step: He took a job.

And he went and joined himself to a citizen of that country;.

Second Step: His job was to feed swine.

and he sent him into his fields to feed swine..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Our sentence starts with the word And, which adds it to the prior sentence. Here we have a two step consequence of living a foolish life. In all likelihood, when he decided to live a life of party, he probably went to a country where things were cheaper so that his money would go farther. Only now, he has to work for a lot lower wage than in his own country. We also see this later in the parable where he doesn't have enough to eat. And, if that isn't enough, he not must make himself spiritually unclean by caring for swine.

The spiritual lesson should be clear. When we chose a life of sin we end up serving devils and devil motivated men and doing things that we would have swore we would never do under any circumstance. Think about people who end up as a whore. It is highly unlikely that they sought to become a whore but circumstances of life led them there. There, most assuredly, were times that they could have turned their life around, but they thought it would be too hard. We all need to pay attention to the worst that could happen to us before we make decisions of life.

Please see the note for 1Corinthians C6S26 about the word join. The functional definition for this word is: 'To set or bring one thing in contiguity with another'.

We find forms of the word citizen in: Luke 15:15; Luke 19:14; Acts 21:39. The Morrish Bible Dictionary defines this word as: 'This is 'one having municipal rights, duties, and protection.' Paul was a 'citizen' of Tarsus. Ac 21:39. Gentile believers are no longer strangers and foreigners to the privileges of the people of God, but are 'fellow-citizens' with the saints, and of the 'household of God.' Eph 2:19. the Christian's citizenship, is not on earth, but in heaven, Php 3:20'. The functional definition for this word is: 'Member of a physical government. One having municipal rights, duties, and protection'.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'Properly, the land lying about or near a city; the territory situated in the vicinity of a city'.

We find forms of the word field occurring 350 times in 322 verses of the Bible, 30 times in 27 verses of the New Testament and, in the Gospels in: Matthew 6:28; Matthew 6:30; Matthew 13:24; Matthew 13:27; Matthew 13:31; Matthew 13:36; Matthew 13:38; Matthew 13:44; Matthew 24:18; Matthew 24:40; Matthew 27:7; Matthew 27:8; Matthew 27:10; Mark 2:23; Mark 13:16; Luke 2:8; Luke 6:1; Luke 12:28; Luke 15:15; Luke 15:25; Luke 17:7; Luke 17:31; Luke 17:36; John 4:35. Fausset's Bible Dictionary defines this word as: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35). the sadeh is contrasted with what is enclosed, as a vineyard (Nu 22:23-24) or a city (De 28:3,16). Unwalled villages were counted by the law as "the fields of the country" (Le 25:31). "Field" means the open country, apart from habitations, in Ge 25:27; 37:15. Stones marked off separate plots; to remove these landmarks entailed the curse (De 27:17). the lack of fences exposed the fields to straying cattle (Ex 22:5) or fire (2Sa 14:30).
Hence, the need of watchers, now named nator. the rye or spelled was placed "in its (the field's) border" (Isa 28:25). the wheat was put in the middle, the best and safest place, and the several other grains in their own place. the tallest and strongest grain outside formed a kind of fence. "A town in the country (field)" is a provincial town, as distinguished from the royal city (1Sa 27:5). "Fruitful field" is a distinct word, Carmel. (See CARMEL.) Another term, mareh, "meadows," is a naked treeless region (Jg 20:33); "the liers in wait came from the open plains of Gibeah"; not that their ambush was there, but the men of Benjamin had been previously enticed away from the city (Jg 20:31), so the liers in wait came to the city from the thus exposed plain'.

Please see the note for John 21:15 about the word feed. The functional definition for this word is: 'To give food to; as, to feed an infant; to feed horses and oxen'.

Please see the note for Mark 5:11 about the word swine. The Morrish Bible Dictionary defines this word as: 'One of the animals classed among the unclean, and which is supposed to have been held in abhorrence as food by the Jews. the prophet Isaiah, however, charges them with eating swine's flesh; and their apostasy was such that he says when they offered an oblation, it was as if they had offered swine's blood: their heartless profession was abhorrent to God. Isa 65:4; 66:3,17. It is not recorded whether the Gadarenes were Jews or Gentiles, who lost their swine by the demons' possession of them. Mt 8:32; Mr 5:13. the swine are typical of the most defiled and degraded, to whom apostates are compared, and before whom holy things should not be cast. Mt 7:6; 2Pe 2:22. the prodigal had reached the lowest point of degradation when he would fain have satisfied his hunger with the swine's food. Lu 15:16'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he went. Lu 15:13; Ex 10:3; 2Ch 28:22; Isa 1:5,9-13; 57:17; Jer 5:3; 8:4-6; 31:18-19; 2Ti 2:25-26; Re 2:21-22 to feed. Lu 8:32-34; Eze 16:52,63; Na 3:6; Mal 2:9; Ro 1:24-26; 6:22; 1Co 6:9-11; Eph 2:2-3; 4:17-19; 5:11-12; Col 3:5-7; Tit 3:3'.

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C15-S15 (Verse 16) The younger son had a desperate time.

Equivalent Section: He considered eating the pig slop.

And he would fain have filled his belly with the husks that the swine did eat:.

Equivalent Section: No one helped him.

and no man gave unto him..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Now we see how far down he ended up going. People feed swine scraps that they would not feed to other animals, especially during a famine.

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

Please see the 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: 'he would. Isa 44:20; 55:2; La 4:5; Ho 12:1; Ro 6:19-21 that. Ps 73:22 no. Ps 142:4; Isa 57:3; Jon 2:2-8'.

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C15-S16 (Verse 17) The younger son figured out what was better for him.

And when he came to himself,
he said,
How many hired servants of my father's have bread enough and to spare,
and I perish with hunger!.

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Here we see that he finally took a realistic appraisal of his situation and of what he had at his father's house. I once took a class on advertising. The only thing that I remember from the class is that the main purpose of all advertising is to make people unsatisfied with what they have. You can not sell something new or different to someone who is satisfied with what they have. That is why 1Timothy 6:6 says: But godliness with contentment is great gain.

Please see the note for Mark 1:20 about the word hired. The functional definition for this word is: 'Procured or taken for use, at a stipulated or reasonable price; as a hired farm'.

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

Please see the note for 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 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 Romans C11S25 about the word spared. The functional definition for this word is: 'Dispensed with; saved; forborne'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Lu 8:35; 16:23; Ps 73:20; Ec 9:3; Jer 31:19; Eze 18:28; Ac 2:37; 16:29,30; 26:11-19; Eph 2:4-5; 5:14; Tit 3:4-6; Jas 1:16-18 How. Lu 15:18-19; La 1:7'.

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C15-S17 (Verse 18-19) His resolution to make things better for himself.

Equivalent Section: the decision he made.

I will arise and go to my father,
and will say unto him,
Father,
I have sinned against heaven,
and before thee,
And am no more worthy to be called thy son :.

Equivalent Section: the request he planned.

make me as one of thy hired servants..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Here we see that he received an attitude adjustment. Friend, any time that God has to give us an attitude adjustment it hurts. You can be sure that any time that someone says: 'Why does God let bad things happen to good people?', then they need an attitude adjustment. And, you can be assured that if they are saved then God is giving them one at the time and they just have not yet received the message.

Our two Equivalent Section each tell us that he has been humbled. In the First Equivalent Section, he confesses what he truly did and he recognized the spiritual consequence as well as the physical. Anyone who does not recognize both of these sets of consequences, or is not willing to admit, in detail, what they did to cause the consequences, has not truly confessed and will most assuredly have to endure another lesson from God. Anyone who refuses to make this type of confession is still holding onto pride and will have to endure more before they truly become humble enough for God to truly use them.

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

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

Please see the note for Mark 1:20 about the word hired. The functional definition for this word is: 'Procured or taken for use, at a stipulated or reasonable price; as a hired farm'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'will arise. 1Ki 20:30-31; 2Ki 7:3-4; 2Ch 33:12-13,19; Ps 32:5; 116:3-7; Jer 31:6-9; 50:4-5; La 3:18-22,29,40; Ho 2:6-7; 14:1-3; Jon 2:4; 3:9 Father. Lu 11:2; Isa 63:16; Jer 3:19; 31:20; Mt 6:9,14; 7:11 exp: Lu 15:21. I have. Lu 18:13; Le 26:40-41; 1Ki 8:47-48; Job 33:27-28; 36:8-10; Ps 25:11; 32:3-5; 51:3-5; Pr 23:13; Mt 3:6; 1Jo 1:8-10 against. Lu 15:21; Da 4:26 General references. exp: Pr 5:13; Isa 65:24; Jon 3:9; 1Co 11:31.
no. Lu 5:8; 7:6-7; Ge 32:10; Job 42:6; 1Co 15:9; 1Ti 1:13-16 make. Jos 9:24-25; Ps 84:10; Mt 15:26-27; Jas 4:8-10; 1Pe 5:6 General references. exp: Isa 65:24; Jon 3:9; 1Co 11:31.'.

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C15-S18 (Verse 20) He acted on his decision.

And he arose,
and came to his father..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Here we read that he did what he decided to do. How many people go to the altar and make a decision but then do not follow-up with the decision?

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'.

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C15-S19 (Verse 20) His father reacted when he saw the younger son.

But when he was yet a great way off,
his father saw him,
and had compassion,
and ran,
and fell on his neck,
and kissed him..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Our sentence starts with the word But, which means it is continuing the parable while changing direction. Up to this point, it has all been about the younger son except for first two sentences (first verse). The first sentence introduced the three people of the parable. The second sentence told us that the father did as the younger son requested. Then the rest talked about the younger son until now. Now the focus moves to the father and later the parable will deal with the older son.

Of course, in our parable, the father symbolically represents God the Father. And, as many preachers have pointed out, the father had to be looking for the son to return because our first phrase says: when he was yet a great way off. We do not see what is a great way off from our house unless we are looking. Likewise, God the Father is watching for sinners who truly Biblically repent, as our prior three sentences told us that the younger son did.

What a lot of people fail to understand is that God has great compassion and love for the lost. However, God will never take away our free will. This is true for the lost and the saved. Therefore, we must truly Biblically repent ('turn away from sin and owards God') before God helps and blesses us. If He did otherwise, He would be confirming us in our sin or He would take away our free will by forcing us to do right.

Please see the notes for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition for this word is: 'how we get from where we are at to our destination'. In our sentence, the younger son had not yet completed his way home. Please also see the note for Mark 1:3 about the phrase way of the Lord.

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

Please see the notes for 1Corinthians 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 Romans C9S13 about the word compassion. The functional definition for this word is: ' A suffering with another. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret'.

Please see the note for 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 Luke 17:2 about the word neck. The functional definition for this word is: 'The part of an animals body which is between the head and the trunk, and connects them'.

Please see the note for Romans C16S18 about the word kiss. That note also explains every usage in the New Testament. Webster's 1828 dictionary defines this word is: 'v.t. 1. to salute with the lips. 2. to treat with fondness; to caress. the hearts of princes kiss obedience. 3. to touch gently. When the sweet wind did gently kiss the trees. KISS, n. A salute given with the lips; a common token of affection'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. De 30:2-4; Job 33:27-28; Ps 86:5,15; 103:10-13; Isa 49:15; 55:6-9; 57:18; Jer 31:20; Eze 16:6-8; Ho 11:8; Mic 7:18-19; Ac 2:39; Eph 2:13,17 exp: Ps 73:28. and fell. Ge 33:4; 45:14; 46:29; Ac 20:37 General references. exp: Isa 65:24; La 3:32; Jon 3:9; 1Co 11:31'.

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C15-S20 (Verse 21) The younger son confessed his sin.

And the son said unto him,
Father,
I have sinned against heaven,
and in thy sight,
and am no more worthy to be called thy son..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Here we see that this son truly repented because he did what he determined that he needed to do and did it in spite of the show of love and compassion by his father. If we do not follow-up with what we determine that we need to do then we have not truly repented.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Father. Lu 15:18-19; Jer 3:13; Eze 16:63; Ro 2:4 against. Ps 51:4; 143:2; 1Co 8:12 exp: Lu 15:18'.

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C15-S21 (Verse 22-24) The father expresses his decision.

Equivalent Section: Restore the younger son's position.

First Step: Restore the younger son's robe.

But the father said to his servants,
Bring forth the best robe,
and put it on him;.

Second Step: Restore the clothing of a son.

and put a ring on his hand,
and shoes on his feet:.

Equivalent Section: Have a celebration

First Step: Prepare a feast.

And bring hither the fatted calf,
and kill it;.

Second Step: Have the feast.

and let us eat,
and be merry:.

Equivalent Section: Why.

First Step: the son returned.

For this my son was dead,
and is alive again;.

Second Step: the son is restored.

he was lost,
and is found..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

We can do a lot of analysis of this sentence but the message is clear. The father threw the best party that he could when his son returned. Our parable ends with: It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found. (15:32). This matches with what Jesus said in 15:7 and 15:10 (Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth).

In our sentence we see three Equivalent Sections. Even though the son said: make me as one of thy hired servants (15:19), the father forgave him fully and restored him to the position of a son. Now, pay attention, this son did not get another inheritance. What was left belonged to the older son. If we go out and sin away our life, we still remain saved but we do not have the promise of a mansion or any of the other rewards for being an obedient servant of God in this life.

In the Second Equivalent Section we see the celebration in Heaven and the references to this truth, earlier in the chapter, were already given. However, one thing to be aware of is that the fatted calf is, symbolically, related to sacrifice to God. Therefore, we can assume that God the Father also celebrates when someone truly repenteth.

In the third Equivalent Section we read: For this my son was dead, and is alive again; he was lost, and is found. This is speaking about salvation. We are born sinners and spiritually dead. When we get saved the Bible says that we receive spiritual life. Also, the spiritually dead are called lost because they can't find their way to true salvation unless God finds them.

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 John 19:2 about the word robe. Webster's 1828 defines this word as: 'A kind of gown or long loose garment worn over other dress, particularly by persons in elevated stations. the robe is properly a dress of state or dignity, as of princes, judges, priests, etc. See Ex. 29:55. 1Sam. 24:4. Matt. 27:28. 2. A splendid female gown or garment. 2Sam. 13. 3. An elegant dress; splendid attire. 4. In Scripture, the vesture of purity or righteousness, and of happiness. Job 29. Luke 15.
ROBE, v.t. 1. to put on a robe; or to dress with magnificence; to array. 2. to dress; to invest, as with beauty or elegance; as fields robed with green. Such was his power over the expression of his countenance, that he could in an instant shake off the sternness of winter, and robe it in the brightest smiles of spring.'.

We find forms of the word ring occurring 55 times in 43 verses of the Bible and, in New Testament, in: Luke 15:22; James 2:2. Fausset's Bible Dictionary defines this word as: 'tabaath, "to impress with a seal." (See EARRING.) Used as "a signet" (Ge 38:18, chothem), worn on the hand, or suspended, as the Arabs do, by a cord from the neck. Pharaoh's transfer of his ring from his finger to Joseph betokened his investing him with royal authority (Ge 41:42; a device, as the beetle or the owner's name, was engraven on it, Ex 28:11). So Ahasuerus in the case of Haman (Es 3:8-10), and Mordecai (Es 8:2). In Lu 15:22 it is the father's token of favor, dignity, and sonship to the prodigal; Roman slaves wore no gold rings. We are no longer slaves, but God's free sons when we believe, and receive the Holy Spirit as the pledge of sonship and earnest of sharing the Father's glory (Ga 4:3-7). Rich men (especially Romans of the equestrian order, whose badge the ring was) wore many rings on the left hand (Jas 2:2). Greek "golden-ringed," not merely with one ring.
Christians derived the usage of the wedding ring from the Jews. the ring was treasured much, and so symbolizes what is most precious to us (Jer 22:24, Jehoiachin's popularity is alluded to); the signet ring was worn on the right hand (contrast Hag 2:23). A costly sacrifice to the Lord (Ex 35:22). Song 5:14, "his hands" bent are compared to "rings" in which "beryls" are set, as the nails in the fingers; compare as to our names being "sealed" upon His heart, Song 8:6, and palms, Isa 49:16. the bride desires herself to be a signet ring on His arm. God in turn seals us with His signet (Re 7:2-4), "I will make thee as a signet" (Hag 2:23), i.e. an object of constant regard, as the ring is ever before the eye. Christ the Antitype is always in the Father's presence, ever pleasing in His sight; so we, through Him our representative. the signet represents legally the owner; so Christ wields the Father's delegated authority (Mt 28:18; Joh 5:22-23)'.

Nave's Topical Bible provides references for the word ring as: 'Of gold: Nu 31:50. Worn as a badge of office: Ge 41:42. Given as a token: Es 3:10,12; 8:2-10. Worn in the nose: Pr 11:22; Isa 3:21. Offerings of, to the tabernacle: Ex 35:22; Nu 31:50.'.

Torrey's Topical Textbook provides references for the word ring as: 'Antiquity of: Ge 24:22; 38:18. Made of gold and set with precious stones: Nu 31:50-51. WERE WORN: On the hands: Ge 41:42. On the arms: 2Sa 1:10. In the ears: Job 42:11; Ho 2:13; Eze 16:12. In the nose: Isa 3:21. Rich men distinguished by: Jas 2:2. Women of rank adorned with: Isa 3:16,21. OF KINGS: Used for sealing decrees: Es 3:12; 8:8,10. Given to favorites as a mark of honor: Ge 41:42; Es 3:10; 8:2. Numbers of, taken from Midianites: Nu 31:50. ILLUSTRATIVE: Of the glory of Christ: Song 5:14. (Put on the hands,) of favor: Lu 15:22'.

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

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

Please see the note for 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.'.

We find forms of the word fat occurring 156 times in 126 verses of the Bible and, in New Testament, in: Luke 15:23; Luke 15:27; Luke 15:30; Romans 11:17. Fausset's Bible Dictionary defines this word as: 'Closely associated with the blood in sacrifices, and as being the richest part, appropriated peculiarly to God (Le 3:16-17); i.e. the internal fat, the "sweet fat" or suet, chelev; the fat of the kidneys, the sign of the animal's excellence and vigor. As of all produce the first-fruits were offered to Jehovah, so of sacrifices the blood and the fat. Hence the choicest are expressed by "the fat of the earth," "the fat of the wheat," etc., "the fat of the mighty" (Ge 45:18; De 32:14; Nu 18:12 margin; 2Sa 1:22). the fat mixed with lean, mishman or shameen (Nu 13:20; Ps 78:31; Isa 10:16), was lawful to eat; so also the peder or fat of the burnt offering, burned along with the flesh. the proper development of fat in the animal marked its perfection, it being the source of nutriment of which the animal economy avails itself in emergency; hence, its appropriateness as the offering to Jehovah.
"The whole fat tail was taken off hard by the backbone" where the pad of fat begins (Le 3:9), for an offering by fire to Jehovah. the broad-tailed sheep of the East has an apron of marrowy fat as wide as the hind quarters, and trailing on the ground unless when artificially supported by a small truck (Herod., 3:113). the choicest of all that we have and are is to be presented to God (Ro 12:1; Php 4:18). Fat, i.e. vat. Hebrew gath is the upper receptacle or "press" in which the grapes were trod. the yeqeb or "vat" was on a lower level, into it the juice flowed from above. the root means to hollow; for the winepress and vat were dug out of the rocks of the hills whereon were the vineyards. Compare Mr 12:1; Isa 5:2, margin'.

We find forms of the word calf occurring 30 times in the Bible and, in the New Testament, in: Luke 15:23; Luke 15:27; Luke 15:30; Acts 7:41; Revelation 4:7. Easton's Bible Dictionary defines this word as: 'Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. the "fatted calf" was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1Sa 28:24; Am 6:4; Lu 15:23). the words used in Jer. 34:18, 19, "cut the calf in twain," allude to the custom of dividing a sacrifice into two parts, between which the parties ratifying a covenant passed (Ge 15:9-10,17-18). the sacrifice of the lips, i.e., priase, is called "the calves of our lips" (Ho 14:2, R.V., "as bullocks the offering of our lips." Comp. Heb 13:15; Ps 116:7; Jer 33:11).
The golden calf which Aaron made (Ex 32:4) was probably a copy of the god Moloch rather than of the god Apis, the sacred ox or calf of Egypt. the Jews showed all through their history a tendency toward the Babylonian and Canaanitish idolatry rather than toward that of Egypt.
Ages after this, Jeroboam, king of Israel, set up two idol calves, one at Dan, and the other at Bethel, that he might thus prevent the ten tribes from resorting to Jerusalem for worship (1Ki 12:28). these calves continued to be a snare to the people till the time of their captivity. the calf at Dan was carried away in the reign of Pekah by Tiglath-pileser, and that at Bethel ten years later, in the reign of Hoshea, by Shalmaneser (2Ki 15:29; 17:33). this sin of Jeroboam is almost always mentioned along with his name (2Ki 15:28 etc.)'.

Torrey's Topical Textbook provides references for the word calf as: 'The young of the herd: Job 21:10; Jer 31:12. Playfulness of, alluded to: Ps 29:6. FED ON. Milk: 1Sa 6:10. Branches of trees, etc: Isa 27:10. Fattened in stalls, etc: 1Sa 28:24; Am 6:4. Offered in sacrifice: Le 9:2-3. Of a year old best for sacrifice: Mic 6:6. If first-born not redeemed: Nu 18:17. Eaten in the patriarchal age: Ge 18:7-8. When fattened considered a delicacy: 1Sa 28:24-25. ILLUSTRATIVE OF. Saints nourished by grace: Mal 4:2. Sacrifices of praise: Ho 14:2; Heb 13:5. Patient endurance: Eze 1:7; Re 4:7'.

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 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 Luke 12:19 about the word merry. Webster's 1828 defines this word as: 'a. 1. Gay and noisy; jovial; exhilarated to laughter. Man is the merriest species of the creation. They drank and were merry with him. Gen.43. 2. Causing laughter or mirth; as a merry jest. 3. Brisk; as a merry gale. this is the primary sense of the word. 4. Pleasant; agreeable; delightful. Tomake merry, to be jovial; to indulge in hilarity; to feast with mirth. Judges 9'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the best. Ps 45:13; 132:9,16; Isa 61:10; Eze 16:9-13; Zec 3:3-5; Mt 22:11-12; Ro 3:22; 13:14; Ga 3:27; Eph 4:22-24; Re 3:4-5,18; 6:11; 7:9,13-14; 19:8 a ring. Ge 41:42; Es 3:10; 8:2; Ro 8:15; Ga 4:5-6; Eph 1:13-14; Re 2:17 and shoes. De 33:25; Ps 18:33; Song 7:1; Eze 16:10; Eph 6:15
the fatted. Ge 18:7; Ps 63:5; Pr 9:2; Isa 25:6; 65:13-14; Mt 22:2-14 General references. exp: Ge 18:7.
this. Lu 15:32; Mr 8:22; Joh 5:21,24-25; 11:25; Ro 6:11,13; 8:2; 2Co 5:14-15; Eph 2:1,5; 5:14; Col 2:13; 1Ti 5:6; Jude 1:12; Re 3:1 he. Lu 15:4,8; 19:10; Ge 45:28; Jer 31:15-17; Eze 34:4,16; Mt 18:11-13 General references. exp: Mt 18:11.'.

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C15-S22 (Verse 24) People did as the father commanded.
And they began to be merry.

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

This sentence is simple and clear. Spiritually, it tells us that all beings in Heaven obey God even while hum and in this physical reality, and devils, rebel against God.

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: 'they. Lu 15:7,9; 10:19; Isa 35:10; 66:11; Jer 31:12-14; Ro 12:15; 1Co 12:26 General references. exp: Mt 18:11.'.

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C15-S23 (Verse 25) The elder son was unaware of what happened.

Equivalent Section: the elder son did not see the other son's return.

Now his elder son was in the field:.

Equivalent Section: the elder son did not hear the father's decision.

and as he came and drew nigh to the house,
he heard musick and dancing..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Our sentence starts with the word Now, which means after you understand what came before this. Our parable is now turning to tell us the reaction by the older son. Yes, there is more about the father, but only in how he dealt withe reaction by the older son. And, as already mentioned, the father symbolically represents God the Father. The older son symbolically represents the Pharisees and scribe and all self-righteous religious people.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us where the older son was and the Second Equivalent Section telling us about his first indication of the celebration. The First Equivalent Section tells us that he was working like he was supposed to do. Our Second First Equivalent Section tells us that he was so busy with the work that he did not notice the celebration until he was ready to quit for the day. Remember that we read in Luke 10:38-42 how Martha complained to the Lord that her sister Mary was not helping with the work. Jesus told her: Martha, Martha, thou art careful and troubled about manythings: But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. And, we have a similar situation here. We also see a similar thing with older, more established, churches looking down on new churches especially when the older churches are in first-world countries and the new churches are in third-world countries. We see many churches in America reducing their help through missions programs while refusing to look at the current spiritual condition of England, which went down that path before America became a religious leader. Like this older brother, many 'mature' churches have gotten so wrapped up in the work of their local ministry that they have lost God's perspective of the entire world and they are missing out on the good times, and blessings, from God the Father.

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

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

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

We find forms of the word music / musick in: 1Samuel 18:6; 1Chronicles 15:16; 2Chronicles 5:13; 2Chronicles 7:6; 2Chronicles 23:13; 2Chronicles 34:12; Ecclesiastes 12:4; Lamentations 3:63; Lamentations 5:14; Daniel 3:5; Daniel 3:7; Daniel 3:10; Daniel 3:15; Daniel 6:18; Amos 6:5; Luke 15:25. Easton's Bible Dictionary defines this word as: 'Jubal was the inventor of musical instruments (Ge 4:21). the Hebrews were much given to the cultivation of music. their whole history and literature afford abundant evidence of this. After the Deluge, the first mention of music is in the account of Laban's interview with Jacob (Ge 31:27). After their triumphal passage of the Red Sea, Moses and the children of Israel sang their song of deliverance (Ex 15). But the period of Samuel, David, and Solomon was the golden age of Hebrew music, as it was of Hebrew poetry. Music was now for the first time systematically cultivated. It was an essential part of training in the schools of the prophets (1Sa 10:5; 19:19-24; 2Ki 3:15; 1Ch 25:6). there now arose also a class of professional singers (2Sa 19:35; Ec 2:8). the temple, however, was the great school of music. In the conducting of its services large bands of trained singers and players on instruments were constantly employed (2Sa 6:5; 1Ch 15; 16; 23:5; 25:1-6).
In private life also music seems to have held an important place among the Hebrews (Ec 2:8; Am 6:4-6; Isa 5:11-12; 24:8-9; Ps 137; Jer 48:33; Lu 15:25)'. Fausset's Bible Dictionary defines this word as: '(For illustrations, see DANCE; DAVID; FLUTE; HARP; JEDUTHUN.) Its invention is due to a Cainite, Jubal son of Lamech, "father (first teacher) of all such as handle the harp (lyre) and organ" (pipe). "The lyre and flute were introduced by the brother of a nomadic herdsman (Jabal); it is in the leisure of this occupation that music is generally first exercised and appreciated" (Kalisch: Ge 4:21). "Mahalaleel," third from Seth, means "giving praise to God," therefore vocal music in religious services was probably earlier than instrumental music among the Cainites (Ge 5:12). Laban the Syrian mentions "songs, tabret (tambourine), and harp" (Ge 31:27); Job (Job 21:12) "the timbrel (tambourine), harp, and organ (pipe)". Instead of "they take," translated "they lift up (the voice)," as in Isa 42:11, to accompany "the tambourine," etc. (Umbrett.) thus the "voice," stringed and wind instruments, include all kinds of music. the Israelite men led by Moses sang in chorus, and Miriam led the women in singing the refrain at each interval, accompanied by tambourine and dances (Ex 15:21).
Music rude and boisterous accompanied the dances in honor of the golden calf, so that Joshua mistook it for "the noise of war," "the voice of them that shout for the mastery and that cry for being overcome" (Ex 32:17-18). the triumphant shout of the foe in the temple is similarly compared to the joyous thanksgivings formerly offered there at solemn feasts, but how sad the contrast as to the occasion (La 2:7). the two silver trumpets were used by the priests to call an assembly, and for the journeying of the camps, and on jubilant occasion (Nu 10:1-10; 2Ch 13:12). (On the rams' (rather Jubilee) horns of Joshua 6, see HORNS.) the instruments at Nebuchadnezzar's dedication of his golden image were the "cornet," like the French horn; "flute" or pipe blown at the end by a mouthpiece; "sackbut," a triangular stringed instrument with short strings, in a high sharp key; "psaltery," a kind of harp; "dulcimer," a bagpipe, emitting a plaintive sound, a Hebraized Greek word, sumfonia (Da 3:4).
The schools of the prophets cultivated music as a study preparing the mind for receiving spiritual influences (1Sa 10:5; 19:19-20): at Naioth; also at Jericho (2Ki 2:5,7), "when the minstrel among Jehoshaphat's retinue played, the hand of Jehovah came upon Elisha" (2Ki 3:15); Gilgal (2Ki 4:38); Jerusalem (2Ki 22:14). "Singing men and women" were at David's court (2Sa 19:35), also at Solomon's (Ec 2:8; Gesenius translated for "musical instruments and that of all sorts," shiddah wishidot, "a princess and princesses".) they also" spoke of Josiah in their lamentations, and made them an ordinance in Israel" (2Ch 35:25).
Music was often introduced at banquets (Isa 5:12), "the harp and viol" (nebel, the "lute", an instrument with 12 strings), etc. (Lu 15:25.) Am 6:5; "chant (parat, 'mark distinct tones,' the Arabic root expresses an unmeaning hurried flow of rhythmical sounds without much sense, as most glees) to the sound of the viol, and invent to themselves instruments of music like David"; they fancy themselves David's equals In music (1Ch 23:5; Ne 12:36). He added to the temple service the stringed psaltery, kinor ("lyre"), and nebel ("harp"), besides the cymbals. these as distinguished from the trumpets were "David's instruments" (2Ch 29:25-26; 1Ch 15:16,19-21,24; 23:5). the age of Samuel, David, and Solomon was the golden one alike of poetry and of music. the Hebrew use of music was inspirational, curative, and festive or mournful. David's skill on the harp in youth brought him under Saul's notice, and he played away Saul's melancholy under the evil spirit (1Sa 16:16-23).
As David elevated music to the praise of God, so the degenerate Israelites of Amos' time degraded it to the service of their own sensuality (like Nero fiddling when Rome was in flames), yet they defended their luxurious passion for music by his example. Solomon's songs were a thousand and five (1Ki 4:32). In the procession accompanying the ark to Zion, the Levites led by Chenaniah, "master of the song," played cornets, trumpets, cymbals, psalteries, and harps, accompanying David's psalm composed for the occasion (1 Chronicles 15; 16; 2Sa 6:5). Of the 48,000 in the tribe 4,000 praised Jehovah on David's instruments (1Ch 23:5-6). Heman led the Kohathites, Asaph the Gershonites, and Ethan or Jeduthun the Merarites (1Ch 15:17; 25:1-8). the "cunning" or skilled musici and were 288: 24 courses, 12 in each, headed by the 24 sons of Heman, Asaph, and Jeduthun.
The rest of the 4,000 were "scholars." David's chant (1Ch 16:34,41) was used for ages, and bore his name: at the consecration of Solomon's temple (2Ch 7:6); before Jehoshaphat's army when marching against the Ammonite invaders, to the thanksgiving is attributed God's giving of the victory, "when they began to sing and to praise, Jehovah set ambushments against... Ammon" (2Ch 20:21-22), compare in Abijah's victory over Jeroboam the priests' sounding of trumpets (2Ch 13:12-22); at the laying the second temple's foundation (Ezr 3:10-11). Heman, Asaph, and Ethan played with cymbals of brass to mark the time the more clearly, while the rest played on psalteries and harps (1Ch 15:19; 16:5).
The "singers" went first, "the damsels with timbrels" in the middle, "the players on (stringed) instruments followed after" (Ps 68:25). In intelligent worship the word has precedence of ornamental accompaniments (1Co 14:15); music must not drown but be subordinate to the words and sense. Amos (Am 8:3) foretells the joyous "songs of the temple" should be changed into "howlings." In Ps 87:7 translated "the players on pipes" or "flutes" (Gesenius), but Hengstenberg, "dancers" (choleel); the future thanksgiving of the redeemed heathen (1Ki 1:40). Women were in the choir (1Ch 13:8; 25:5-6; Ezr 2:65). the priests alone blew the trumpets in the religious services (1Ch 15:24; 16:6), but the people also at royal proclamations (2Ki 11:14). A hundred and twenty priests blew the trumpets in unison with the Levite singers, in fine linen, at the dedication of Solomon's temple (2Ch 5:12-13; 7:6). So under Hezekiah in resanctifying the temple (2Ch 29:27-28).
As the temple, altar, and sacrifices were Jehovah's palace, table, and feasts, so the sacred music answers to the melody usual at kings' banquets. the absence of music such as accompanied bridal processions is made a feature of a curse being on the land (Isa 24:8-9; Jer 7:34; Eze 26:13). Judah's captors in vain called on her singers to sing her national melodies, "songs of Zion," in Babylon. She hung her harp on the willows of that marshy city, and abjured "mirth in a strange land" (Ps 137:2-4). Away from Zion, God's seat, they were away from joy. Love songs (Psalm 45 title) as well as professional mourners' (Am 5:16) dirges were composed. Harlots attracted men by songs to the guitar (Isa 23:15-16). (See MOURNING,) the grape was gathered and trodden with joyous song (Isa 16:10). (See HYMNS.)
Music, instrumental and vocal, was all in unison, not harmony, which was unknown to the ancients; the songs were all melodies, choral and antiphonal, as Moses' and Miriam's song, and Nehemiah's musici and in two responsive choirs at the dedication of the wall (Ne 12:40-42). for"instruments of music" (Da 6:18) translated "concubines." Xenophon's picture of Darius as addicted to wine and women, without self control, accords with Daniel's mention of his abstinence as something extraordinary. In Ps 45:8 Gesenius translated for "whereby" (mini), as in Ps 150:4), "out of the ivory palaces the stringed instruments make thee glad"; Hengstenberg shows this untenable, KJV is better. In 1Sa 18:6 "instruments of music," shalishim, is from shalowsh, "three," probably "triangles," invented in Syria (Athenaeus, Deipnos, 4:175)'.

Nave's Topical Bible provides references for the word music / musick as: 'Teachers of: 1Ch 15:22; 25:7-8; 2Ch 23:13. Physical effect of, on man: 1Sa 6:15-16. Discoursed during the offering of sacrifices: 2Ch 29:27-28. Precentor: Ne 12:42. Chief musician: Ne 12:42; Hab 3:19. Chambers for musici and in the temple, in Ezekiel's vision: Eze 40:44. In heaven: Re 5:8-9; 14:2-3; 15:2-3. INSTRUMENTS OF: Invented by Jubal: Ge 4:21. Invented by David: 1Ch 23:5; 2Ch 7:6; 29:26; Am 6:5. Made by Solomon: 1Ki 10:12; 2Ch 9:11; Ec 2:8. Made by Tyrians: Eze 28:13. CORNET: Da 3:5,7,10. DULCIMER, a double pipe: Da 3:5,10,15. FLUTE: Da 3:5,7,10,15. GITTITH, a stringed instrument: Ps 8; 81; 84. ORGAN, probably composed of pipes furnishing a number of notes: Ge 4:21; Job 21:12; 30:31; Ps 150:4. VIOL, a lyre: Isa 5:12; 14:11; Am 5:23; 6:5. SYMBOLS USED IN ALAMOTH: (Literally virgins): A musical term which appears in: 1Ch 15:20. And in the title of: Ps 46:1. (It seems to indicate the rendering of the song by female voices, possibly soprano): AL-TASCHITH: It appears in the titles of: Ps 57:1; 58:1; 59:1; 75:1. (it seems to have been used to indicate the kind of ode, or the kind of melody in which the ode should be sung.): HIGGAION: Ps 92:3. (According to Gesenius, it signifies the murmuring tone of a harp, and hence that the music should be rendered in a plaintive manner.): Ps 9:16. (Combined with "Selah," it may have been intended to indicate a pause in the vocal music while the instruments rendered an interlude.): Ps 19:14. (Mendelssohn translates it "meditation, thought." Hence, the music was to be rendered in a mode to promote devout meditation.) MAKALATH, MASCHIL, LEANNOTH: these terms are found in the titles of: Ps 53:1; 88:1. (Authorities grope in darkness as to their signification. they may indicate the instruments to be played, or the melody to be sung): MASCHIL: this musical sign occurs in the titles of: Ps 32:1; 42:1; 44:1; 45:1; 52:1; 53:1; 54:1; 55:1; 74:1; 78:1; 88:1; 89:1; 142:1. (The meaning is obscure. But its signification where it occurs elsewhere than in the titles of Psalms is equivalent to the English word "instruction," or to become wise by instruction; hence, Ps 47:7: "Sing ye praises with understanding."): MICAHTAM: A musical term in the titles of: Ps 16:1; 56:1; 57:1; 58:1; 59:1; 60:1. (Luther interprets this as "golden," that is, "precious." Ewald interprets it as signifying a plaintive manner.): MUTH-LABBEN: In the title of: Ps 9:1. (Authorities, ancient and modern, differ as to the probable signification. Gesenius and De Wette interpret it, "with the voice of virgins, by boys." Others derive the word from a different Hebrew root, and interpret it as indicating that the Psalm was a funeral ode.): NEGINAH and NEGINOTH: Appear in the titles of: Ps 4:1; 54:1; 55:1; 61:1; 67:1; Hab 3:19. (Its use seems to have been to indicate that the song should be accompanied by stringed instruments.): NEHILOTH: Appears in the title of: Ps 5:1. (It seems to indicate, according to Gesenius, that when this Psalm was sung it was to be accompanied by wind instruments.): SELAH. (This term appears frequently in the Psalms. Its use is not known. Possibly it signified a pause in the vocal music while an instrumental interlude or finale was rendered.): SHEMINITH: In the titles of: Ps 6:1; 12:1. (Translated "eighth," probably indicates the measure, movement, or pitch.): SHIGGAION: In the title of: Ps 7:1. And its plural, SHIGIONOTH, in the title of: Hab 3:1. (Supposed to be a musical term to guide in rendering the song. At the close of the chapter, the author refers the ode "to the chief musician, on my stringed instruments." the term may suggest the movement in interpreting the music set to it.): SHOSHANNIM and SHUSHAN-EDUTH: In the titles to: Ps 45:1; 60:1; 69:1; 80:1. (Seems to indicate the manner in which these Psalms were to be rendered. Kimchi, Tremellius, and Eichhorn render it "hexachorda," that is, that in singing these Psalms instruments of six strings were to accompany.): UNCLASSIFIED SCRIPTURES RELATING TO: Ge 31:27; Ex 15:1,20-21; 21:17-20; Jg 5:1-3; 11:34; 1Sa 18:6-7; 2Sa 19:35; 1Ki 1:40; 1Ch 6:31-32; 15:16-22,24,27-28; 16:4-39,41-42; 22:3,5-6,19,19; 25:1,5-6,7-8; 2Ch 5:12-13; 20:19,21-22,28; 23:13,18; 29:25-28; 31:2; 35:15,25; Ezr 2:64; 3:10-11; Ne 12:24,27-31; Job 21:12; 30:31; Ps 33:1-4; 68:4,25-26,32-35; 81:1-3; 87:7; 92:1-3; 95:1-2; 98:1-8; 104:33; 105:2; 135:1-2,3; 137:1-6; 144:9; 149:1-3,6; 150; Pr 25:20; Ec 2:8; Isa 5:12; 14:11; 16:10; 23:16; 24:8-9; 30:29,32; Jer 31:4; Eze 26:13; 33:32; Da 3:4,6-7; Am 6:5; 8:10; Mt 9:23; 11:17; Mr 14:26; 1Co 14:15; Eph 5:19; Col 3:16; Heb 2:12; Re 14:2-3; 18:22'.

Thompson Chain Topics provides references for the word music / musick as: 'MUSICAL INSTRUMENTS: General References to: Ge 4:21; 1Sa 10:5; 2Sa 6:5; 1Ki 10:12; 1Ch 16:42; 23:5; 2Ch 7:6; 30:21; Ne 12:36; Job 21:12; Ec 2:8; Isa 5:12; Da 6:18. Names of: Cornet: 2Sa 6:5; Ps 98:6; Ho 5:8. Cymbals: 2Sa 6:5; 1Ch 15:16; 2Ch 29:25; Ezr 3:10; Ps 150:5; 1Co 13:1. Dulcimer: Da 3:5. Flute: Da 3:5. Harps: Ge 4:21; 1Sa 16:23; 2Sa 6:5; 1Ki 10:12; 1Ch 25:3; Ne 12:27; Job 21:12; Ps 137:2; Isa 5:12; Re 5:8; 14:2; 15:2. Organs: Ge 4:21; Job 21:12; 30:31; Ps 150:4. Pipes: 1Sa 10:5; 1Ki 1:40; Isa 5:12; 30:29; Jer 48:36. Psalteries: 1Sa 10:5; 2Sa 6:5; 1Ch 13:8; 2Ch 5:12; 9:11; Ps 33:2; 150:3; Da 3:5. Sackbut: Da 3:5. Tabrets: Ge 31:27; 1Sa 10:5; 18:6; Isa 5:12; 24:8; Eze 28:13. Timbrels, or tambourines: Ex 15:20; Jg 11:34; 2Sa 6:5; Job 21:12; Ps 68:25; 81:2; 150:4. Trumpets: Used in War: Nu 10:9; 31:6; Jos 6:4; Jg 3:27; 6:34; 1Sa 13:3; 2Sa 2:28; 20:1; 2Ch 13:12; Job 39:24; Eze 33:3; 1Co 14:8. Used in Worship and celebrations: Le 25:9; Nu 10:10; 1Ki 1:34; 2Ki 9:13; 11:14; 2Ch 5:12; 20:28; 29:26; Ezr 3:10; Ne 12:35; Isa 27:13. Viols: Isa 5:12; 14:11; Am 5:23; 6:5. Full Orchestra: 2Sa 6:5; 1Ch 23:5; 2Ch 5:12; 29:27; Ezr 3:10; Ne 12:27; Ps 68:25; Da 3:5. MUSICIANS: General References to: Ge 4:21; 1Sa 16:16; 1Ch 25:7; 2Ch 34:12. Players on Instruments: 1Sa 16:16; 18:10; 2Ki 3:15; Ps 68:25; Eze 33:32. Youthful.: See Youthful Musicians. SINGING: A Religious Duty: Ps 81:1; 95:1; Isa 30:29; 1Co 14:15; Eph 5:19; Col 3:16; Jas 5:13. See Praise; to God: Examples of: Nu 21:17; 2Ch 20:22; Ezr 3:11; Mr 14:26; Ac 16:25; Re 5:9. See Praise: See New; Song: ANCIENT CHOIRS: Regularly Employed: 1Ch 9:33. Assisted by an Orchestra: 1Ch 15:16. Vested Choir led by Precentor: 1Ch 15:27. A Great Chorus Choir God gave to Heman fourteen sons and three daughters: 1Ch 25:6-7. A Militant Choir, songs lead to victory: 2Ch 20:21; 23:13; 35:15; Ezr 2:65; Ne 12:42; Ec 2:8. SONGS: Idle: Ps 69:12; Am 5:23; 6:5; 8:10. In the night: Job 35:10; Ps 42:8; 77:6; 149:5; Isa 30:29; Ac 16:25. Of Victory: Ex 15:1; Jg 5:1; Re 14:3; 15:3'.

Torrey's Topical Textbook provides references for the word music / musick as: 'Early invention of: Ge 4:21. DIVIDED INTO: Vocal: 2Sa 19:35; Ac 16:25. Instrumental: Da 6:18. Designed to promote joy: Ec 2:8,10. Vanity of all unsanctified: Ec 2:8,11. Considered efficacious in mental disorders: 1Sa 16:14-17,23. Effects produced on the prophets of old by: 1Sa 10:5-6; 2Ki 3:15. INSTRUMENTS OF: Cymbals: 1Ch 16:5; Ps 150:5. Cornet: Ps 98:6; Ho 5:8. Dulcimer: Da 3:5. Flute: Da 3:5. Harp: Ps 137:2; Eze 26:13. Organ: Ge 4:21; Job 21:12; Ps 150:4. Pipe: 1Ki 1:40; Isa 5:12; Jer 48:36. Psaltery: Ps 33:2; 71:22. Sackbut: Da 3:5. Tabret: 1Sa 10:5; Isa 24:8. Timbrel: Ex 15:20; Ps 68:25. Trumpet: 2Ki 11:14; 2Ch 29:27. Viol: Isa 14:11; Am 5:23. Made of fir wood: 2Sa 6:5. Made of almug wood: 1Ki 10:12. Made of brass: 1Co 13:1. Made of silver: Nu 10:2. Made of horns of animals: Jos 6:8. Many, with strings: Ps 33:2; 150:4. Early invention of: Ge 4:21. Invented by David: 1Ch 23:5; 2Ch 7:6. The Jews celebrated for inventing: Am 6:5. Often expensively ornamented: Eze 28:13. Great diversity of: Ec 2:8. Appointed to be used in the temple: 1Ch 16:4-6; 23:5; 25:1; 2Ch 29:25. Custom of sending away friends with: Ge 31:27. ThE JEWS USED: In sacred processions: 2Sa 6:4-5,15; 1Ch 13:6-8; 15:27-28. At laying foundation of temple: Ezr 3:9-10. At consecration of temple: 2Ch 5:11-13. At coronation of kings: 2Ch 23:11,13. At dedication of city walls: Ne 12:27-28. Tocelebrate victories: Ex 15:20; 1Sa 18:6-7. In religious feasts: 2Ch 30:21. In private entertainments: Isa 5:12; Am 6:5. In dances: Mt 11:17; Lu 15:25. In funeral ceremonies: Mt 9:23. In commemorating great men: 2Ch 35:25. Used in idol worship: Da 3:5. The movements of armies regulated by: Jos 6:8; 1Co 14:8. Generally put aside in times of affliction: Ps 137:2-4; Da 6:18. ILLUSTRATIVE: Of joy and gladness: Zep 3:17; Eph 5:19. Of heavenly felicity: Re 5:8-9. (Ceasing of,) of calamities: Isa 24:8-9'.

Please see the note for Luke 7:32 about the word dance. Easton's Bible Dictionary defines this word as: 'found in Jg 21:21,23; Ps 30:11; 149:3; 150:4; Jer 31:4,13, etc., as the translation of hul, which points to the whirling motion of Oriental sacred dances. It is the rendering of a word (rakad') which means to skip or leap for joy, in Ec 3:4; Job 21:11; Isa 13:21, etc. In the New Testament it is in like manner the translation of different Greek words, circular motion (Lu 15:25); leaping up and down in concert (Mt 11:17), and by a single person (Mt 14:6). It is spoken of as symbolical of rejoicing (Ec 3:4. Comp. Ps 30:11; Mt 11:17). the Hebrews had their sacred dances expressive of joy and thanksgiving, when the performers were usually females (Ex 15:20; 1Sa 18:6). the ancient dance was very different from that common among Western nations. It was usually the part of the women only (Ex 15:20; Jg 11:34; comp. Jg 5:1). Hence the peculiarity of David's conduct in dancing before the ark of the Lord (2Sa 6:14). the women took part in it with their timbrels. Michal should, in accordance with the example of Miriam and others, have herself led the female choir, instead of keeping aloof on the occasion and "looking through the window." David led the choir "uncovered", i.e., wearing only the ephod or linen tunic. He thought only of the honour of God, and forgot himself. From being reserved for occasions of religious worship and festivity, it came gradually to be practiced in common life on occasions of rejoicing (Jer 31:4). the sexes among the Jews always danced separately. the daughter of Herodias danced alone (Mt 14:6)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his. Lu 15:11-12 he. Lu 7:32; Ex 15:20; 2Sa 6:14; Ps 30:11; 126:1; 149:3; 150:4; Ec 3:4; Jer 31:4'.

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C15-S24 (Verse 26) The elder son asked what was happening.

And he called one of the servants,
and asked what these things meant..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

As seen in the word definitions, below, this sentence says that the older brother was seeking understanding. In many places of the Bible we see the religious and secular leaders of the Jews ask the prophets, or search the scriptures, to find out what is happening at their time. However, in most cases they react wrongly and try to fight the actions of God. This is what we also see the older son doing in our parable. It is also what the Pharisees and scribes were doing that lead to the three parables of our chapter.

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

We find forms of the word mean (singular) / meant in: Genesis 21:29; Genesis 50:20; Exodus 12:26; Deuteronomy 6:20; Joshua 4:6; Joshua 4:21; 1Kings 18:45; Proverbs 22:29; Isaiah 2:9; Isaiah 3:15; Isaiah 5:15; Isaiah 31:8; Ezekiel 17:12; Ezekiel 18:2; Mark 9:10; Luke 12:1; Luke 15:26; Luke 18:36; John 4:31; Acts 2:12; Acts 10:17; Acts 17:20; Acts 21:13; Acts 21:39; Romans 2:15; 2Corinthians 8:13. Webster's 1828 Dictionary defines this word as: 'a. L. communis, vulgus, minor and minuo. 1. Wanting dignity; low in rank or birth; as a man of mean parentage,mean birth or origin. 2. Wanting dignity of mind; low minded; base; destitute of honor; spiritless. Can you imagine I so mean could prove, to save my life by changing of my love? 3. Contemptible; despicable. The Roman legions and great Caesar found Our fathers no mean foes. 4. Of little value; low in worth or estimation; worthy of little or no regard. We fast, not to please men, nor to promote any mean worldly interest. 5. Of little value; humble; poor; as a mean abode; a mean dress.
MEAN, a. L. medium, medius. 1. Middle; at an equal distance from the extremes; as the means distance; the mean proportion between quantities; the mean ratio. According to the fittest style of lofty, mean, or lowly. 2. Intervening; intermediate; coming between; as in the mean time or while.
MEAN, n. the middle point or place; the middle rate or degree; mediocrity; medium. Observe the golden mean. There is a mean in all things. But no authority of gods or men Allow of any mean in poesy. 1. Intervening time; interval of time; interim; meantime. And in the mean, vouchsafe her honorable tomb. Here is an omission of time or while. 2. Measure; regulation. Not in use. 3. Instrument; that which is used to effect an object; the medium through which something is done. The virtuous conversation of Christians was a mean to work the conversion of the heathen to Christ. in this sense, means, in the plural,is generally used, and often with a definitive and verb in the singular. By this means he had them more at vantage. A good character,when established, should not be rested on as an end, but employed as a means of doing good. 4. Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means. Your means are slender. 5. Instrument of action or performance. By all means, without fail. Go, by all means. By no means, not at all; certainly not; not in any degree. The wine on this side of the lake is by no means so good as that on the other. By no manner of means, by no means; not the least. By any means, possibly; at all. If by any means I might attain to the resurrection of the dead. Phil.3. Meantime Meanwhile, in the intervening time. in this use of these words there is an omission of in or in the; in the meantime.
MEAN, v.t. pret. and pp. meant; pronounced ment. L. mens; Eng.mind; L. intendo, propono. 1. to have in the mind, view or contemplation; to intend. What mean you By this service? Ex.12. 2. to intend; to purpose; to design, with reference to a future act. Ye thought evil against me, but God meant it for good. Gen.1. 3. to signify; to indicate. What mean these seven ewe lambs? Gen.21. What meaneth the noise of this great shout in the camp of the Hebrews? 1 Sam.4. Go ye, and learn what that meaneth-- Matt.9.
MEAN, v.i. to have thought or ideas; or to have meaning'.

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C15-S25 (Verse 27) The elder son received an explanation.

First Step: the brother was told the source of the celebration.

And he said unto him,
Thy brother is come;.

Second Step: the brother was told the father's decision.

and thy father hath killed the fatted calf,
because he hath received him safe and sound..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Our sentence starts with the word And, which adds it to the prior sentence. This is the answer from the servant to the older brother. In our sentence, we see two Steps with the First Step telling the cause and the Second Step telling the reaction by the father. As already mentioned, in this parable, the father spiritually symbolizes God the Father and this sentence is like the report from Jesus, as God the Father's servant, about what happens in heaven when someone truly repents. Since we have not been to Heaven, and Jesus came from Heaven, we need to accept His report just like this older brother had to accept the report from the servant who had been at the house and could report what was happening there.

In our Second Step, we read thy father hath killed the fatted calf. This is symbolic of John 3:16, which says For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. As we see in the word definitions, below, the fatted calf was considered the best meal and the best sacrifice. Likewise, Jesus is the best sacrifice (Hebrews 5:6-10). In addition, after that phrase, we read because he hath received him safe and sound. God the Father has received us safe and sound because Jesus is the best sacrifice.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. The functional definition for this word is: 'Physically: A human male born of the same father and mother. Spiritually: Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please also see the note for RomansC12S8 about the word brotherly.

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

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

Please see the note for Luke 15:22-24 about the word fat. Fausset's Bible Dictionary defines this word as: 'Closely associated with the blood in sacrifices, and as being the richest part, appropriated peculiarly to God (Le 3:16-17); i.e. the internal fat, the "sweet fat" or suet, chelev; the fat of the kidneys, the sign of the animal's excellence and vigor. As of all produce the first-fruits were offered to Jehovah, so of sacrifices the blood and the fat. Hence the choicest are expressed by "the fat of the earth," "the fat of the wheat," etc., "the fat of the mighty" (Ge 45:18; De 32:14; Nu 18:12 margin; 2Sa 1:22). the fat mixed with lean, mishman or shameen (Nu 13:20; Ps 78:31; Isa 10:16), was lawful to eat; so also the peder or fat of the burnt offering, burned along with the flesh. the proper development of fat in the animal marked its perfection, it being the source of nutriment of which the animal economy avails itself in emergency; hence, its appropriateness as the offering to Jehovah.
"The whole fat tail was taken off hard by the backbone" where the pad of fat begins (Le 3:9), for an offering by fire to Jehovah. the broad-tailed sheep of the East has an apron of marrowy fat as wide as the hind quarters, and trailing on the ground unless when artificially supported by a small truck (Herod., 3:113). the choicest of all that we have and are is to be presented to God (Ro 12:1; Php 4:18). Fat, i.e. vat. Hebrew gath is the upper receptacle or "press" in which the grapes were trod. the yeqeb or "vat" was on a lower level, into it the juice flowed from above. the root means to hollow; for the winepress and vat were dug out of the rocks of the hills whereon were the vineyards. Compare Mr 12:1; Isa 5:2, margin'.

Please see the note for Luke 15:22-24 about the word calf. The functional definition for this word is: 'A young cow. Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. The "fatted calf" was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1Sa 28:24; Am 6:4; Lu 15:23)'.

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 C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'

Please see the note for Philippians 3:1 about the word safe. Webster's 1828 dictionary defines this word as: 'Free from danger of any kind; as safe from enemies; safe from disease; safe from storms; safe from the malice of foes. 2. Free from hurt, injury or damage; as, to walk safe over red hot plowshares. We brought the goods safe to land. 3. confering safety; securing from harm; as a safe guide; a safe harbor; a safe bridge. 4. Not exposing to danger. Phil. 3. 5. No longer dangerous; placed beyond the power of doing harm; a ludicrous meaning. Banquo's safe. - Aye, my good lord, safe in a ditch. SAFE, n. A place of safety; a place for securing provisions from noxious animals'.

Please see the note for 1Corinthians C13S1 about the word sound. The functional definition for this word is: 'Entire; unbroken; not shaky, split or defective; as sound timber'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thy brother. Lu 15:30; Ac 9:17; 22:13; Phm 1:16 and thy. Lu 15:23 General references. exp: Ge 18:7.'.

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C15-S26 (Verse 28) The elder son reacted wrongly.

Equivalent Section: the elder son reacted in anger.

And he was angry,
and would not go in:.

Equivalent Section: the father tried to calm him.

therefore came his father out,
and intreated him..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Here we see the father acting again like God the Father. Even though lost religious people have wrong attitudes and teach doctrines of devils (1Timothy 4:1), God still loves them and tries to reconcile with them so that they also can be saved.

Here we see the truth that none of us sought God, especially the religious, but that God came his father out, and intreated him. This shows the foolishness of a 'works salvation', especially when we also consider the rest of this parable. We do not read that the older son ever went into the house, which spiritually represents Heaven. If so, then he would have had to change his attitude first, just like religious people need to change their attitude before they can be saved. Nicodemus did this but, unfortunately, most of the Pharisees and scribes did not and they also did not enter Heaven. Likewise, people of today who rely upon their religious acts will also not go into Heaven.

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

Please see the 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 1Corinthians C4S13 about the word intreat. The functional definition for this word is: 'To make an earnest petition or request'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Lu 15:2; 5:30; 7:39; 1Sa 17:28; 18:8; Isa 65:5; 66:5; Jon 4:1-3; Mt 20:11; Ac 13:45,50; 14:2,19; 22:21-22; Ro 10:19; 1Th 2:16 therefore. Lu 13:34; 24:47; Ge 4:5-7; Jon 4:4,9; 2Co 5:20 General references. exp: Jer 35:16; Jon 4:1.'.

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C15-S27 (Verse 29-30) The elder son explains his anger.

Equivalent Section: He claimed how right his actions were.

And he answering said to his father,
Lo,
these many years do I serve thee,
neither transgressed I at any time thy commandment:.

Equivalent Section: He claimed the lack of reward.

and yet thou never gavest me a kid,
that I might make merry with my friends:.

Equivalent Section: He said his jealousy.

But as soon as this thy son was come,
which hath devoured thy living with harlots,
thou hast killed for him the fatted calf..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Can't you just imaging the bitter tone in this answer? this older son, obviously, did not enjoy his life with his father but felt he had to always fulfill the commandments and do his duty, even though he, apparently, had a life full of resentment. He apparently wished that he could have done as the younger son did but was prevented by duty. Now, he is apparently bitter because he sees the younger son, apparently, not receiving the punishment that he so richly deserves.

This is the result of a 'works religion'. As we look at this sentence, we need to keep in mind that it is part of a parable. That means that 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'. In addition, the Earthly Story is not what is important but what is important is the Heavenly meaning which we get from the symbolic usage of words within the parable. The true meaning of symbols always depends on the context and the note for the first sentence in this parable gave us the symbolic meaning of the three main character. Thus, the older son (the he in the first phrase) symbolically represents the Pharisees and scribes and all religious people who believe in a 'works religion'. Such people are 'The Self-Righteous Lost' in the theme of our chapter. In addition, the father represents God the Father. So what we read here is the older son having a pouting fit like a little child because God didn't do things the way that the 'The Self-Righteous Lost' thought God ought to do things. I mean, think about it. Sure, he didn't know about the party ahead of time but he could have taken advantage of the situation. He could have sent the servants to call his friends while he went and got cleaned up and his friends could have also had a good time. Instead, he's like the pouty little boy refusing cake and ice cream because a girl got someans he claims: 'she was mean to me'.

With that context in mind, we can look at our sentence. Our sentence has three Equivalent Sections. In the First Equivalent Section he tells the father how he always did right and never did wrong. (Never mind his attitude.) In the Second Equivalent Section he claims that the father never properly appreciated all that he did. (The father answers this accusation in the next sentence.) In the third Equivalent Section he expre4sses his resentment that the father didn't punish the younger son. The father explains this in the last sentence of our chapter. If we resent God showing love, compassion and mercy to others then we have no right to expect God to extend the same to us. However, foolish 'Self-Righteous Lost' believe that they never need such from God.

In the First Equivalent Section, the older son declares everything that he did which he believed was right and had earned him reward. The symbolic message is that people believe that God owes them for serving Him. This is the error of a 'works religion'. We are not rewarded for what we do in the flesh but for what we allow God to do through us. What we do in the flesh we will mess up some times. What we let God do through us God will not mess up. In addition, we do not serve God in order to earn salvation and sanctification but we do so out of love and gratitude for God giving us salvation and sanctification when we did not earn it.

Our Second Equivalent Section starts with the word and, which means that the father failed to properly reward the older son. The symbolic message is that people resent that God does not give them the reward that they feel they have earned. This feeling comes from keeping our focus on this world. God does promise to reward us for our service, but the promise is that we will receive our reward in Heaven where we will keep it for ever and never loose it. God does bless His children here in this life, but those blessings are not earned. In addition, we have God's answer to this Equivalent Section in our next sentence where we read; Son, thou art ever with me, and all that I have is thine. The saved have eternal salvation and eternal security and the only time that God tells the saved 'NO' is when they want something harmful or when God has something else planned which will be better for the saved.

Our third Equivalent Section starts with the word but, which means that it is the objection to the decision by the father. The symbolic message is that people resent God showing love, compassion and mercy to another person. Consider that God does not change: (Malachi 3:6; Hebrews 13:8). If God shows love, compassion and mercy to another person then we can expect the same thing from God when we need it. But, if we resent God doing this for another person then God will refuse to show us love, compassion and mercy (Matthew 7:1-2). In addition, the father answered this Equivalent Section in the last sentence of our parable when he said: It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found. Simply put, we should rejoice in the things that God rejoices in such as the salvation and sanctification of others. Nehemiah 8:10 says: ...the joy of the LORD is your strength..

The only reason why a person would resent God showing love, compassion and mercy to another person is because, in their pride, they have assured themselves that they will never need the same from God. This is the foolish thinking of the religious lost and the carnal. When people act this way, they prove their own spiritual maturity.

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

Please see the note for Luke 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 note for 1John 3:4 about the word transgress. The functional definition for this word is: 'To pass over or beyond any limit; to surpass. 2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin. Chron 2'.

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.

We find forms of the word kid occurring 43 times in the Bible but only in this sentence within the New Testament. Webster's 1828 defines this word as: 'the young of the goat. It was much used for food (Ge 27:9; 38:17; Jg 6:19; 14:6). the Mosaic law forbade to dress a kid in the milk of its dam, a law which is thrice repeated (Ex 23:19; 34:26; De 14:21). Among the various reasons assigned for this law, that appears to be the most satisfactory which regards it as "a protest against cruelty and outraging the order of nature." A kid cooked in its mother's milk is "a gross, unwholesome dish, and calculated to kindle animal and ferocious passions, and on this account Moses may have forbidden it. Besides, it is even yet associated with immoderate feasting; and originally, I suspect," says Dr. thomson (Land and the Book), "was connected with idolatrous sacrifices."'.

Please see the note for Galatians 5:15 about the word devour. The functional definition for this word is: 'To eat up; to eat with greediness; to eat ravenously, as a beast of prey, or as a hungry man'.

Please see the note for 1Corinthians 6:15 about the word harlot. Webster's 1828 dictionary defines this word as: 'A woman who prostitutes her body for hire; a prostitute; a common woman. 2. In Scripture, one who forsakes the true God and worships idols. Is.1. 3. A servant; a rogue; a cheat'.

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 Luke 15:22-24 about the word calf. Easton's Bible Dictionary defines this word as: 'Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. the "fatted calf" was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1Sa 28:24; Am 6:4; Lu 15:23). the words used in Jer. 34:18, 19, "cut the calf in twain," allude to the custom of dividing a sacrifice into two parts, between which the parties ratifying a covenant passed (Ge 15:9-10,17-18). the sacrifice of the lips, i.e., priase, is called "the calves of our lips" (Ho 14:2, R.V., "as bullocks the offering of our lips." Comp. Heb 13:15; Ps 116:7; Jer 33:11).
The golden calf which Aaron made (Ex 32:4) was probably a copy of the god Moloch rather than of the god Apis, the sacred ox or calf of Egypt. the Jews showed all through their history a tendency toward the Babylonian and Canaanitish idolatry rather than toward that of Egypt.
Ages after this, Jeroboam, king of Israel, set up two idol calves, one at Dan, and the other at Bethel, that he might thus prevent the ten tribes from resorting to Jerusalem for worship (1Ki 12:28). these calves continued to be a snare to the people till the time of their captivity. the calf at Dan was carried away in the reign of Pekah by Tiglath-pileser, and that at Bethel ten years later, in the reign of Hoshea, by Shalmaneser (2Ki 15:29; 17:33). this sin of Jeroboam is almost always mentioned along with his name (2Ki 15:28 etc.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lo. Lu 17:10; 18:9,11-12,20-21; 1Sa 15:13-14; Isa 58:2-3; 65:5; Zec 7:3; Mt 20:12; Ro 3:20,27; 7:9; 10:3; Php 3:4-6; 1Jo 1:8-10; Re 3:17 yet. Lu 15:7; 19:21; Mal 1:12-13; 3:14; Re 2:17 General references. exp: Jer 35:16; Lu 15:2; 18:21.
this. Lu 15:32; 18:11; Ex 32:7,11 devoured. Lu 15:13,22-23 General references. exp: Ge 18:7; Jer 35:16; Lu 15:2.'.

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C15-S28 (Verse 31) The father responds.

And he said unto him,
Son,
thou art ever with me,
and all that I have is thine..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

Our sentence starts with the word And, which means that it is added to the prior sentence. in this sentence the father answers the Second Equivalent Section of the prior sentence. The note above explains the doctrine of this sentence. As explained there, the saved have eternal salvation and eternal security and the only time that God tells the saved 'NO' is when they want something harmful or when God has something else planned which will be better for the saved.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 19:22-23; Mt 20:13-16; Mr 7:27-28; Ro 9:4; 11:1,35 exp: Ge 4:6.'.

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C15-S29 (Verse 32) The father explains the error of the elder son.

Equivalent Section: there should be celebration.

It was meet that we should make merry,
and be glad:.

Equivalent Section: Why.

First Step: the brother is returned.

For this thy brother was dead,
and is alive again;.

Second Step: the brother is restored.

and was lost,
and is found..

In Luke 15:11-32, we read the 'Parable of the Prodigal Son'.

in this sentence the father answers the third Equivalent Section of 15:29-30. The note for that sentence explains the doctrine of this sentence. As explained there, the symbolic message is that people resent God showing love, compassion and mercy to another person. Consider that God does not change: (Malachi 3:6; Hebrews 13:8). If God shows love, compassion and mercy to another person then we can expect the same thing from God when we need it. But, if we resent God doing this for another person then God will refuse to show us love, compassion and mercy (Matthew 7:1-2).

The theme of our chapter is: 'The Self-Righteous Lost versus the Repentant Saved'. At the very beginning of this chapter we read that Jesus directed these three parables to the Pharisees and scribes, who represent all 'The Self-Righteous Lost'. Thus, this sentence, which concludes this parable and the chapter, tells all such people the right attitude to have toward all other people and owards God's compassion, love and mercy shown towards other people. God wants us the make merry, and be glad every time someone is saved and every time that a saved person gets right with God because such work is done by God through His people and that is what we will be celebrating for ever in Heaven. Therefore, the truly saved need to get into practice now.

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'.

Please see the note for Hebrews 1:9 about the word glad. The functional definition for this word is: 'pleased; moderately happy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'was meet. Lu 7:34; Ps 51:8; Isa 35:10; Ho 14:9; Jon 4:10-11; Ro 3:4,19; 15:9-13 for. Lu 15:24; Eph 2:1-10 General references. exp: Ge 4:6; Mt 18:11; Lu 19:10; Ga 1:24'.

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Luke Chapter 16

links to sentences in this chapter:

C16-S1 (Verse 1), C16-S2 (Verse 2), C16-S3 (Verse 2), C16-S4 (Verse 3), C16-S5 (Verse 3), C16-S6 (Verse 4), C16-S7 (Verse 5), C16-S8 (Verse 5-6), C16-S9 (Verse 6), C16-S10 (Verse 7), C16-S11 (Verse 7), C16-S12 (Verse 7), C16-S13 (Verse 8), C16-S14 (Verse 9), C16-S15 (Verse 10), C16-S16 (Verse 11), C16-S17 (Verse 12), C16-S18 (Verse 13), C16-S19 (Verse 13), C16-S20 (Verse 14), C16-S21 (Verse 15), C16-S22 (Verse 16), C16-S23 (Verse 17), C16-S24 (Verse 18), C16-S25 (Verse 19-21), C16-S26 (Verse 22-23), C16-S27 (Verse 24), C16-S28 (Verse 25), C16-S29 (Verse 26), C16-S30 (Verse 27-28), C16-S31 (Verse 29), C16-S32 (Verse 30), C16-S33 (Verse 31).

Please use This link to see the chapter summary.

Chapter theme: the Rewards and Future of the Religious Lost

In Luke 13:33 we read: Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. then in Luke 19:28 says: And when he had thus spoken, he went before, ascending up to Jerusalem. there are a couple of sentences after that dealing with His entrance into Jerusalem. However, everything from Luke 13:33 through Luke 19:28 is a report of His actions and teaching on the three day journey to Jerusalem where he would end up being falsely accused, tried and crucified. Thus, one fourth of Luke's Gospel is from this time frame.

in this chapter, Jesus changes from talking to the Pharisees and scribes to talking to His disciples. Jesus starts with a parable, that the Pharisees and scribes overhear, where He talks about 'The Wise Steward'. Many people don't understand this parable and try to explain it with some error. In addition, in order to understand this parable, the key to understanding it is that the master is foolish according to the wisdom of this world, but not necessarily foolish according to the wisdom of God. Also, the steward is wise, according to the wisdom of this world, but is foolish according to the wisdom of God because he still has to face the judgment of God. In addition, in order to understand this parable, we need to remember that Isaiah 55:8 says: For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.. The key to understanding this parable is in Luke 16:15, where we read: that which is highly esteemed among men is abomination in the sight of God.

The next thing to pay attention to is the fact that the lord, in the parable, is lowercase. That means that the word lord is referring to the rich man and not to Jesus. Therefore, when the parable says: the lord commended the unjust steward, because he had done wisely, it is talking about the rich man commending the steward for doing what his world considers to be wise. The steward took care of his needs in this world. However, we need to remember that Jesus also said: that which is highly esteemed among men is abomination in the sight of God (Luke 16:15). Therefore, while the steward was wise in this world, he was condemned by God.

Next, we need to remember that the Pharisees and scribes were listening in. Therefore, when Jesus said: And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations, He was actually speaking to the Pharisees and scribes. The phrase when (not if) ye fail. Their failure is not making sure that they passed the judgment of God and went to Heaven in eternity. After that comment, Jesus returned to speaking to His disciples when He gave the instructions of Luke 16:10-13.

Hopefully the reader understands that the religious lost (represented by Pharisees and scribes) have their reward in this life but will be in Hell and the lake of fire as their everlasting habitations.

Next, realize that Luke 16:14 says: And the Pharisees also, who were covetous, heard all these things. That is why I wrote earlier that the Pharisees and scribes overheard what Jesus said. It is also why I wrote that the one comment from Jesus was directed at them.

Our chapter continues with Jesus directing comments to the Pharisees and scribes starting in Luke 16:15. He tells them that God knoweth your hearts, which is the basis for our judgment by God. Jesus says several things to them and then tells about 'Lazarus and the Rich Man Dying'. This is not a parable but is a true account and something that only God could know, which is why unbelievers call it a parable. However, before that account, Jesus says something about marriage and divorce, which might seem out of context. How it fits within the context of this chapter is explained in the note for that sentence.

in this chapter the first half has comments from Jesus to His disciples with the Pharisees and scribes listening in. The last half of this chapter is directed to the Pharisees and scribes. In everything said in this chapter Jesus says that they, as lost religious people, have their reward in this world but face the judgment of God after death. Hopefully, the reader understands how the things of this chapter match the theme of this chapter.

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'. It is also found in the Table of Parables in the New Testament.

In Luke 16:9-13, we read that Jesus was directly speaking to His disciples (16:1) but was actually indirectly speaking to the Pharisees and scribes. He knew that they were listening in. Therefore, He could say things that they would object to if He said those things directly to the Pharisees and scribes. However, since they were listening in on a conversation that he had with His disciples, they could not directly object at that time. Since this section is often misunderstood, the reader should read the detail notes for the sentences in this section in order to properly understand what was really going on.

Starting in Luke 16:14, Jesus returned to speaking directly to the Pharisees and scribes because they derided him while others were listening. Jesus did not leave the other listeners wondering who told the truth. Jesus first stated the motivations of their hearts which caused them to pervert God's law. Then He said that God's law never changed for any reason. Jesus then showed how they perverted God's law in a way that everyone understood their perversion. After these things, He gave the true account of Lazarus and the rich man as a warning to them of their own personal fate if they continued to serve sin.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-13. the parable of the unjust steward.
14-18. Christ reproves the hypocrisy of the covetous Pharisees.
19-31. the parable of the rich man and Lazarus the beggar.'. (It is doctrinal error to call the account of Lazarus a parable.)

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C16-S1 (Verse 1) Start of the chapter and the next incident.

First Step: Tell the circumstances.

And he said also unto his disciples,
There was a certain rich man,
which had a steward;.

Second Step: Tell the accusation.

and the same was accused unto him that he had wasted his goods..

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'. It is also found in the Table of Parables in the New Testament.

The next thing to pay attention to is the fact that the lord (title used in sentences later in parable), in the parable, is lowercase. That means that the word lord is referring to the rich man and not to Jesus. Therefore, when the parable says: the lord commended the unjust steward, because he had done wisely, it is talking about the rich man commending the steward for doing what his world considers to be wise. The steward took care of his needs in this world. However, we need to remember that Jesus also said: that which is highly esteemed among men is abomination in the sight of God (Luke 16:15). Therefore, while the steward was wise in this world, he was condemned by God.

Moving on to the details of out sentence, we see that it has two Steps which tell us the circumstances of this parable. Our First Step names the people involved and our Second Step tells us what the steward was accused of doing. Please notice that the steward was not accused of stealing or lying or any other thing that is a direct crime. He was accused of being a bad steward because he had wasted his (the master's) goods.

As we have seen in prior chapters, 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'. And, it is not the Earthly story, but the Heavenly, spiritual, meaning which is important. So, in related parables such as the 'Parable of the Pounds' (Luke 19:11-28) and the 'Parable of the Talents' (Matthew 25:14-30) each person who made it to Heaven received reward in proportion to how much spiritual profit they created for God while they were in this physical world. In both of those parables, the saved person who brought no profit to God made it to Heaven but the spiritual gift (pound / talent) that God had given to them was taken away and they were made an eternal pauper. Thus, we see in those parables, as well as this parable, that just avoiding doing wrong is not enough. We must produce a spiritual profit for God or we will be punished.

While the person in those parables make it to Heaven, the person in this parable does not. He is a type of the Pharisees and scribes, who were going to Hell and the lake of fire because they refused to do what God required in order to be saved. That is: they refused to personally accept Jesus as their personal Lord. This was in addition to their being bad stewards of the word of God and the people of God.

Hopefully, the reader understands that the rich man / lord is a symbolic representation of God in this parable. As already mentioned, the steward is a symbolic representation of the Pharisees and scribes.

Please see the note for John 1:35-36 about the word disciple. Webster's 1828 dictionary defines this word as: 'A learner; a scholar; one who receives or professes to receive instruction from another; as the disciples of Plato. 2. A follower; an adherent to the doctrines of another. Hence the constant attendants of Christ were called his disciples; and hence all Christians are called his disciples, as they profess to learn and receive his doctrines and precepts'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

Please see the 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 note for 1Corinthians C4S1 about the word steward. The functional definition for this word is: ' A man employed in great families to manage the domestic concerns, superintend the other servants, collect the rents or income, keep the accounts, etc. See Genesis 15:2 and 43:19. 2. An officer of state'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a certain. Mt 18:23-24; 25:14-30 a steward. Lu 8:3; 12:42; Ge 15:2; 43:19; 1Ch 28:1; 1Co 4:1-2; Tit 1:7; 1Pe 4:10 wasted. Lu 16:19; 15:13,30; 19:20; Pr 18:9; Ho 2:8; Jas 4:3'.

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C16-S2 (Verse 2) The lord confronted the steward.

And he called him,
and said unto him,
How is it that I hear this of thee?.

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

Our sentence starts with the word And, which means it is added to the prior sentence. The phrase I hear this of thee is referring to the phrase d the same was accused unto him that he had wasted his goods in the prior sentence. The phrase he called him, and said unto him symbolically represents the day we will each be personally (thee) judged by God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. Ge 3:9-11; 4:9-10; 18:20-21; 1Sa 2:23-24; 1Co 1:11; 1Ti 5:24 exp: Ac 5:9. give. Lu 12:42; Ec 11:9-10; 12:14; Mt 12:36; Ro 14:12; 1Co 4:2,5; 2Co 5:10; 1Pe 4:5,10; 1Ti 4:14; Re 20:12 for. Lu 12:20; 19:21-26 exp: Lu 12:48. General references. exp: Ro 14:12.'.

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C16-S3 (Verse 2) The steward was fired.

First Step: the lord demanded an accounting.

give an account of thy stewardship;.

Second Step: the lord fired the steward.

for thou mayest be no longer steward..

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

Now, this is where the lord was foolish, according the wisdom of this world but wise according to the wisdom of God. The wise of this world would say that the lord was foolish because he gave the man on opportunity to steal from the lord one more time before he left his position. The wisdom of God says that he was wise because the lord left the judgment of the man to God. The lord gave the man an opportunity to prove his character by letting him do right or wrong when he thought that no one was watching. However, the true wisdom of God recognizes that God is always recording our attitudes and actions. Therefore, this lord was truly giving God the opportunity to record the steward's true character. We also see this in how Jesus reacted to His betrayal and crucifixion.

Please see the note for 1Corinthians C4S1 about the word account. The functional definition for this word is: '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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'give. Lu 12:42; Ec 11:9-10; 12:14; Mt 12:36; Ro 14:12; 1Co 4:2,5; 2Co 5:10; 1Pe 4:5,10; 1Ti 4:14; Re 20:12 for. Lu 12:20; 19:21-26 exp: Lu 12:48. General references. exp: Ro 14:12.'.

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C16-S4 (Verse 3) The steward was considered his future.

Then the steward said within himself,
What shall I do?.

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

This is a question that we each ask ourselves several times throughout our life. The problem is that most people fail to realize how important the answer to this question is. And, in fact, the perspective that we use to answer this question has everlasting consequence because, our answer almost always determines the type of judgment that we receive from God when we are judged by God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'said. Lu 18:4; Es 6:6 What. Lu 12:17; Isa 10:3; Jer 5:31; Ho 9:5; Ac 9:6'.

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C16-S5 (Verse 3) He considered his future.

Equivalent Section: He acknowledged his loss of future.

for my lord taketh away from me the stewardship:.

Equivalent Section: He eliminated certain ways to get a living.

First Step: He eliminated what he cold not do.

I cannot dig;.

Second Step: He eliminated what he did not want to do.

to beg I am ashamed..

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

Proverbs 16:18 says: Pride goeth before destruction, and an haughty spirit before a fall. Here we see that this steward refused to let go of his pride and was used by Jesus as an example of those people who end up in Hell and the lake of fire (everlasting habitations 16:9).

Our sentence starts with the word for and tells us why the steward came to the conclusion that he did after considering the question of the prior sentence. We also see that this is why acted like he did. Unfortunately for him, he only considered the consequences in this world and ignored how God would judge him.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I cannot. Pr 13:4; 15:19; 18:9; 19:15; 21:25-26; 24:30-34; 26:13-16; 27:23-27; 29:21; 2Th 3:11 to beg. Lu 16:20,22; Pr 20:4; Mr 10:46; Joh 9:8; Ac 3:2'.

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C16-S6 (Verse 4) He figured out how to have others owe him.

I am resolved what to do,
that,
when I am put out of the stewardship,
they may receive me into their houses..

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

The phrase they may receive me into their houses means that this unjust steward planned to get a job with one of his lord's debtors. The phrase when I am put out of the stewardship weans: after he is fired from his present position. The phrase I am resolved means that he settled on a plan.

Here we see the planned result that this unjust steward wished to achieve. He wanted another stewardship. So, he helped his lord's debtors to cheat hos lord. As we will see, the debtors who went along with this proved that they were fools also. However, the only concern that they had was short-term debt relief.

We find forms of the word resolved in this sentence. Webster's 1828 defines this word as: 'Determined in purpose; as, I am resolved not to keep company with gamesters. this phrase is properly, "I have resolved;" as we say, a person is deceased, or has deceased; he is retired, or has retired. In these phrases, the participle is rather an adjective. 3. Determined officially or by vote'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Pr 30:9; Jer 4:22; Jas 3:15'.

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C16-S7 (Verse 5) He started his plan.

So he called every one of his lord's debtors unto him,
and said unto the first,
How much owest thou unto my lord?.

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

Again, this is a parable where the spiritual message is the most important. In the day of Jesus, this was applicable to the Jews. Today, it is applicable to all who claim to be saved. The truly saved know they owe God for their salvation. And, like the message of devil motivated religion, we read in the next sentence that the message is to believe that we owe God less for our salvation. In fact, if we listen to such long enough we can become convinced that God owes us. Remember that the first thing that Satan said to Eve, through the serpent, was to question God's word and then convince her that God lied (Genesis 3. This question is symbolic of the way of Satan to question the person who claims to be a child how much they truly owe God and if they should serve God out of love or if God woes them for their service ('a works religion').

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

Please see the note for Romans C13S11 about the word owe. The functional definition for this word is: 'To be indebted; to be obliged or bound to pay'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his. Lu 7:41-42; Mt 18:24'.

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C16-S8 (Verse 6) The debtor answered.

And he said,
An hundred measures of oil..

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

Oil is often (not always) used symbolically for God's Holy Spirit influencing the attitudes and actions of life. Here, we have the symbolic answer from a true child of God. Our debt to God includes letting Him influence all of the decisions of our life.

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'.

Please see the note for Luke 10:34 about the word oil. Fausset's Bible Dictionary defines this word as: 'Its three principal uses among the Hebrew were: (1) to anoint the body so as to mollify the skin, heal injuries, and strengthen muscles (Ps 104:15; 109:18; 141:5; Isa 1:6; Lu 10:34; 2Ch 28:15; Mr 6:13; Jas 5:14) (See ANOINT.) (2) As we use butter, as food (Nu 11:8; 1Ki 17:12; 1Ch 12:40; Eze 16:13,19; Ho 2:5). (3) to burn in lamps (Ex 25:6; Mt 25:3). Type of the Holy Spirit's unction (2Co 1:21; 1Jo 2:20,27) and illumination (Zec 4:11-12). the supply of grace comes not from a dead reservoir of oil, but through living "olive trees." Ordinances and ministers are channels, not the grace itself; Zec 4:14, "anointed ones," Hebrew sons of oil; Isa 5:1, "very fruitful hill," Hebrew "horn of the son of oil." the Lord Jesus has the fullness of grace from the double olive tree of the Holy Spirit, so as to be at once our priest and king; He is the tree, ministers the branches, "emptying the golden oil out of themselves" for the supply of the church and to the glory of the Author of grace. In the sanctuary oil served the three purposes: (1) anointing the priests and holy things, (2) as food in the bloodless offerings (minchah), (3) it kept alive the lights in "the pure candlestick," "the lamp of God" (1Sa 3:3) in the holy place. Messiah is the Antitype "anointed with the oil of gladness above His fellows" (Heb 1:9; Ps 45:7); not only above us, the adopted members of God's family, but above the angels, partakers with Him, though infinitely His inferiors, in the holiness and joys of heaven. His anointing with "the oil of exulting joy" took place not at His baptism when He began His ministry for us, but at His triumphant completion of His work, at His ascension (Eph 4:8; Ps 68:18), when He obtained the Holy Spirit without measure (Joh 3:34), to impart to us in measure. the oil of gladness shall be in the fullest sense His "in the day of His espousals, in the day of the gladness of His heart" (Song 3:11; Re 19:7). Guests were anointed with oil at feasts; so He anoints us, Ps 23:5. The offering of oil on the altar was the offerer's acknowledgment that all his spiritual gifts were from Jehovah. the "beaten oil" for the sanctuary light was made from olives bruised in a mortar. So Messiah's bruising preceded His pouring out the Spirit on us (Ex 25:6; 27:20). the olives were sometimes "trodden" (Mic 6:15), or "pressed" in a "press," making the fats overflow (Joe 2:24; 3:13; Hag 2:16). the oil was stored in cellars, in cruses (1Ki 17:14). Solomon supplied Hiram with "20,000 baths of oil" (2Ch 2:10), "20 measures of pure oil" (1Ki 5:11). Oil was exported to Egypt as the special produce of Palestine (Ho 12:1). Meat offerings were mingled or anointed with oil (Le 7:10,12); but the sin offering and the offering of jealousy were without oil (Le 5:11; Nu 5:15). the oil indicated" gladness"; its absence sorrow and humiliation (Isa 61:3; Joe 2:19; Ps 45:7).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'measures. "The word Batos in the original containeth nine gallons, three quarts. See Eze 45:10-14."'.

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C16-S9 (Verse 6) The steward told the debtor to cheat his lord.

And he said unto him,
Take thy bill,
and sit down quickly,
and write fifty..

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

In the symbolic meaning of this sentence we see the religious message from devils.
'You don't really owe God that much'.
'The preacher is expecting too much to ask you to come for more than regular services'.
'You really only have to show up for Sunday morning service to fulfill your obligation to God'.
'You can be a CEO (Christmas, Easter only) Christian'.
'That church is full of hypocrites. God is just as happy if you worship Him while hunting or fishing or even going shopping for special sales'.

We find forms of the word bill in: Deuteronomy 24:1; Deuteronomy 24:3; Isaiah 50:1; Jeremiah 3:8; Mark 10:4; Luke 16:6; Luke 16:7. None of the dictionaries, which I have, define this word. The Biblical definition is: 'a hand written legal document'.

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.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. Lu 16:9,12; Tit 2:10'.

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C16-S10 (Verse 7) The steward did the same with another.

Then said he to another,
And how much owest thou?.

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

We see the same question as the last time but a different answer. And, the response from the steward matches the answer. False religion tries to have an answer for every claim that God has.

Please see the note for Romans C13S11 about the word owe. The functional definition for this word is: 'To be indebted; to be obliged or bound to pay'.

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C16-S11 (Verse 7) The debtor answered.

And he said,
An hundred measures of wheat..

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

Once more, we must consider the symbolic spiritual meaning of this sentence since it is part of a parable. Here we see the word wheat used, which is the basis of bread and bread is considered to be the basic food in the Bible. Wheat and bread are used symbolically, in the Bible, for what our physical life is created from. (The cells in our body are built from the food that we eat). Therefore, the symbolic message of this sentence is that the child of God owes God control of what they do in their body.

We find forms of the word wheat occurring 51 times in the Bible and, in the New Testament, in: Matthew 3:12; Matthew 13:25; Matthew 13:29; Matthew 13:30; Luke 3:17; Luke 16:7; Luke 22:31; John 12:24; Acts 27:38; 1Corinthians 15:37; Revelation 6:6; Revelation 18:13. The Morrish Bible Dictionary defines this word as: 'This cereal was extensively grown in Palestine; the harvest was in May and June. In the parable it is used by the Lord as representing the children of the kingdom, the fruit of the good seed that He was sowing on the earth, in contrast to the tares, or darnel, which Satan secretly sowed among the good seed. The Lord Himself, being the second Man 'out of heaven,' is compared to the grain of wheat that must have remained alone unless it had died, but which in dying would bring forth much fruit. this clearly shows that there was no union of Christ and natural man by His incarnation alone, and that through the death of Christ the fruit produced by His resurrection is of the same order as Christ Himself. Mt 13:25-30; Joh 12:24; 1Co 15:48-49. There are three or four varieties of Triticum grown in Palestine.'. Easton's Bible Dictionary defines this word as: 'one of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. there are various species of wheat. that which Pharaoh saw in his dream was the Triticum compositum, which bears several ears upon one stalk (Ge 41:5). the "fat of the kidneys of wheat" (De 32:14), and the "finest of the wheat" (Ps 81:16; 147:14), denote the best of the kind. It was exported from Palestine in great quantities (1Ki 5:11; Eze 27:17; Ac 12:20). Parched grains of wheat were used for food in Palestine (Ru 2:14; 1Sa 17:17; 2Sa 17:28). the disciples, under the sanction of the Mosaic law (De 23:25), plucked ears of corn, and rubbing them in their hands, ate the grain unroasted (Mt 12:1; Mr 2:23; Lu 6:1). Before any of the wheat-harvest, however, could be eaten, the first-fruits had to be presented before the Lord (Le 23:14)'.

Nave's Topical Bible provides references for the word wheat as: 'General scriptures concerning: Re 6:6. Grown in Palestine: 1Ki 5:11; Ps 81:16; 147:14. Offering of: Nu 18:12. Prophecy of the sale of a measure of, for a penny: Re 6:6. Parables of: Mt 13:25; Lu 16:7. Winnowing of: Mt 3:12; Lu 3:17. Ground in a mortar: Pr 27:22. Chaff of: Jer 23:28; Mt 3:12; Lu 3:17. Growth of, figurative of vicarious death: Joh 12:24. FIGURATIVE: Of God's mercy: Ps 81:16; 147:14. Of self-righteousness: Jer 12:13'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'An hundred. Lu 20:9,12; Song 8:11-12 measures. "The word here interpreted a measure, in the original containeth about fourteen bushels and a pottle. Gr." exp: Ezr 7:22.'.

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C16-S12 (Verse 7) The steward told the debtor to cheat his lord.

And he said unto him,
Take thy bill,
and write fourscore..

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'.

The cry of murdering mothers is: 'It's my body. Nobody else has any say over what I do with my body'. And the truth is that they are not hurting their own body as much as they are destroying the body of their child. And, the truth is that they would not have a body unless their mom, their dad and God worked together to create them. Thus, we see the consequence of believing the doctrines of devils which come through false preachers and prophets (symbolically represented by the steward in our parable).

The symbolic meaning of our sentence should be clear. Devils use false preachers to tell us that we really don't have to listen to God about how we act in our body.

Please see the note for Luke 16:6 about the word bill. The Biblical definition is: 'a hand written legal document'.

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C16-S13 (Verse 8) The human lord recognized worldly wisdom.

Equivalent Section: He recognized what was done.

And the lord commended the unjust steward,
because he had done wisely:.

Equivalent Section: Why.

for the children of this world are in their generation wiser than the children of light..

In Luke 16:1-8, we read the 'Parable of the Unjust Steward'. "Many people have problems with this parable because the lord commended the unjust steward and said that he had done wisely. James 1:5 tells us If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. Notice that we are told that God giveth to all men liberally. This includes the lost. The problem that this steward had was that he applied his wisdom to getting rich in this world and not for eternal riches. While he applied his wisdom to the wrong goal, many people never receive wisdom, nor apply it, to goals in this world and not to goals in eternity.

In our sentence, the phrase the children of light is used to identify God's children (John 9:5).

Our sentence is the last in this proverb and we need to be careful to understand it properly. First, our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word for. This means that the Second Equivalent Section is telling us why the First Equivalent Section is true. In the Second Equivalent Section we read: for the children of this world are in their generation wiser than the children of light. So, we have a comparison of the children of this world to the children of light about their relative wisdom and the children of light. come out worse in this comparison. Therefore, this sentence is not, symbolically, telling us about spiritual matters.

Next, our sentence starts with the word and, which means that it is added to the rest of the parable. Further, the First Equivalent Section tells us that the lord, did as a result of all that happened earlier in this parable. Since our sentence uses a lowercase lord, it is talking about the human man, who is one of the children of this world. Therefore, this sentence is telling us about the worldly wisdom of this lord, and not telling us the wisdom of God. In addition, we are told that this lord, commended the unjust steward. So, Jesus admitted that he was unjust and God the Father would not commended an unjust steward. Job 1:1 tells us: There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.. Job 1:8 tells us: And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? thus we have Biblical evidence of character of the type of man that God the Father will commend. Therefore, this sentence is telling us how the human lord acted differently than God would and it is adding this concluding sentence to the rest of the parable to tells us the difference between the wisdom of the children of this world and the children of light.

Unless people are familiar with the upper levels of management, they might not understand why the lord commended the unjust steward. If the lord had said bad things about the steward, when he fired the steward, then the steward would be free to say bad things about the lord. And, reputation is very important to leaders of society and business because reputation directly affects political power, deals received in business and much more. Therefore, by commended the unjust steward, the lord prevented him from saying bad things about the lord and hurting the lord further even after the lord fired the steward. In addition, by commended the unjust steward, the lord increased the probability that the steward would be hired by one of his debtors who had cheated the lord. This was the action planned by the unjust steward back in 16:4. Now, the lord understood what Jesus says in 16:10 (He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.) therefore, the lord was sending this unjust steward to cheat one of his debtors who had cheated him. In the way of the world, it's called getting vengeance.

Please see the note for Romans C16S1 about the word commend. The functional definition for this word is: 'To represent as worthy of notice, regard, or kindness; to speak in favor of; to recommend'.

Please see the note for 2Peter 2:9-LJC about the word unjust. The functional definition for this word is: 'These people may or may not be saved but have a testimony of opposing the Lord and His justice. These are the people who follow false doctrines and heresies'.

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.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unjust. Lu 16:10; 18:6 done. Lu 16:4; Ge 3:1; Ex 1:10; 2Sa 13:3; 2Ki 10:19; Pr 6:6-8 children of this. Lu 20:34; Ps 17:14; 1Co 3:18; Php 3:19 in. Ps 49:10-19; Mt 17:26 children of light. Joh 12:36; Eph 5:8; 1Th 5:5; 1Pe 2:9; 1Jo 3:10 General references. exp: Ac 27:32; Php 3:7; 1Th 5:5.'.

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C16-S14 (Verse 9) Jesus talks to the Pharisees and scribes.

First Step: Get all you can in this world.

And I say unto you,
Make to yourselves friends of the mammon of unrighteousness;.

Second Step: You're heading to Hell.

that,
when ye fail,
they may receive you into everlasting habitations..

in this sentence, Jesus is telling the Pharisees and scribes to get all that they can in this world because, after they are judged by God, they will be in Hell and the lake of fire (everlasting habitations) for ever with all of the devils that they truly serve and with the other true sinners.

Now, many people do not understand why Jesus would say this. However, we need to realize that this sentence is added to the prior parable and, therefore, also needs to be understood for the spiritual message more than for the application in this physical world.

As explained in the note for the prior sentence, the lord was wise to commended the unjust steward and he was wise because how he treated the unjust steward affected his own reputation. Now, in our sentence, we see Jesus acting like He said that the lord did. This is the spiritual application of this sentence and it is an example to us on how to act. Jesus is commending God's unjust steward so that people will know that God is merciful. Yes, God is just and will judge them for their sin. However, God will not do so before the time for each person's personal judgment. Therefore, Jesus is telling them to get all they can while they can because once it is tile for their own personal judgment, God's mercy towards them stops.

Our sentence starts with the word And, which means that it is adding this comment by Jesus to the prior parable. Our sentence has two Steps with the First Step having Jesus is telling the Pharisees and scribes to get all that they can in this world. And, in the Second Step, Jesus is telling the Pharisees and scribes why they should do so. That is: 'This world is the best of Heaven that the lost will ever experience'. Therefore, they need to enjoy it while they can.

We find forms of the word mammon in: Matthew 6:24; Luke 16:9; Luke 16:11; Luke 16:13. Different dictionaries claim different sources for this word. Therefore, the true source of the word can not be determined and we need to concentrate on the usage of it. The International Standard Bible Encyclopedia defines this word as: 'mam'-un (Mamonas): A common Aramaic word (mammon) for riches, used in Mt 6:24 and in Lu 16:9,11,13. In these passages mammon merely means wealth, and is called "unrighteous," because the abuse of riches is more frequent than their right use. In Lu 16:13 there is doubtless personification, but there is no proof that there was in New Testament times a Syrian deity called Mammon. the application of the term in Matthew is apparent and requires no comment. In Luke, however, since the statement, "Make to yourselves friends out of the mammon of unrighteousness," follows as a comment on the parable of the Unjust Steward, there is danger of the inference that Jesus approved the dishonest conduct of the steward and advised His disciples to imitate his example. On the contrary, the statement is added more as a corrective against this inference than as an application. `Do not infer,' He says, that honesty in the use of money is a matter of indifference. He that is unfaithful in little is unfaithful in much. So if you are not wise in the use of earthly treasure how can you hope to be entrusted with heavenly treasure?' the commendation is in the matter of foresight, not in the method. the steward tried to serve two masters, his lord and his lord's creditors, but the thing could not be done, as the sequel shows. Neither can men serve both God and riches exalted as an object of slavish servitude. Wealth, Jesus teaches, does not really belong to men, but as stewards they may use wealth prudently unto their eternal advantage. Instead of serving God and mammon alike we may serve God by the use of wealth, and thus lay up treasures for ourselves in heaven. Again, the parable is not to be interpreted as teaching that the wrong of dishonest gain may be atoned for by charity. Jesus is not dealing with the question of reparation. the object is to point out how one may best use wealth, tainted or otherwise, with a view to the future. Russell Benjamin Miller'. The functional definition for this word is: 'All forms of wealth and whatever is used to generate wealth including influence on others, worldly power and fame'.

Please see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. The functional definition is: 'anything that is not righteous with that word defined below'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please see the notes for Romans C1S10 and Galatians C2-S16 about the word righteous / righteousness. The functional definition is: 'doing the right thing, as defined by God, the right way and at the right time with the right purpose'. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

Please see the note for Luke 12:33 about the word fail. Webster's 1828 defines this word as: 'to become deficient; to be insufficient; to cease to be abundant for supply; or to be entirely wanting. We say, in a dry season, the springs and streams fail, or are failing, before they are entirely exhausted. We say also, the springs failed, when they entirely ceased to flow. Crops fail wholly or partially. 2. to decay; to decline; to sink; to be diminished. We say of a sick person, his strength fails daily. 3. to decline; to decay; to sink; to become weaker; as, the patient fails every hour. 4. to be extinct; to cease; to be entirely wanting; to be no longer produced. Help, Lord, for the Godly man ceaseth; for the faithful fail from among the children of men. Ps. 12. 5. to be entirely exhausted; to be wanting; to cease from supply. Money failed in the land of Egypt. Gen. 47. 6. to cease; to perish; to be lost. Lest the remembrance of his grief should fail. 7. to die. They shall all fail together. Isaiah 31. 8. to decay; to decline; as, the sight fails in old age. 9. to become deficient or wanting; as, the heart or the courage fails. 10. to miss; not to produce the effect. the experiment was made with care, but failed, or failed to produce the effect, or failed of the effect. 11. to be deficient in duty; to omit or neglect. the debtor failed to fulfil his promise. 12. to miss; to miscarry; to be frustrated or disappointed. the enemy attacked the fort, but failed in his design, or failed of success. 13. to be neglected; to fall short; not to be executed. the promises of a man of probity seldom fail. The soul or the spirit fails, when a person is discouraged. the eyes fail, when the desires and expectations are long delayed, and the person is disappointed. 14. to become insolvent or bankrupt. When merchants and traders fail, they are said to become bankrupt. When other men fail, they are said to become insolvent.
FAIL, v.t. 1. to desert; to disappoint; to cease or to neglect or omit to afford aid, supply or strength. it is said, fortune never fails the brave. Our friends sometimes fail us, when we most need them. the aged attempt to walk, when their limbs fail them. In bold enterprises, courage should never fail the hero. 2. to omit; not to perform. The inventive God, who never fails his part. 3. to be wanting to. There shall never fail thee a man on the throne. 1Kings 2. In the transitive use of this verb there is really an ellipsis of from or to, or other word. In strictness, the verb is not transitive, and the passive particple is, I believe, never used.
FAIL, n. Omission; non-performance. 1. He will without fail drive out from before you the Canaanites. Josh. 3. 2. Miscarriage; failure; deficience; want; death. In these senses little used.'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'

We find forms of the word everlasting occurring 97 times in 91 verses of the Bible and, in the New Testament, in: Matthew 18:8; Matthew 19:29; Matthew 25:41; Matthew 25:46; Luke 16:9; Luke 18:30; John 3:16; John 3:36; John 4:14; John 5:24; John 6:27; John 6:40; John 6:47; John 12:50; Acts 13:46; Romans 6:22; Romans 16:26; Galatians 6:8; 2Thessalonians 1:9; 2Thessalonians 2:16; 1Timothy 1:16; 1Timothy 6:16; Hebrews 13:20; 2Peter 1:11; Jude 1:6; Revelation 14:6. Webster's 1828 defines this word as: 'a. ever and lasting. Lasting or enduring for ever; eternal; existing or continuing without end; immortal. The everlasting God, or Jehovah. Gen.21. Everlasting fire; everlasting punishment. Matt.18.25. 1. Perpetual; continuing indefinitely, or during the present state of things. I will give thee, and thy seed after thee, the land of Canaan, for an everlasting possession. Gen.17. The everlasting hills or mountains. Genesis. Habakkuk. 2. In popular usage, endless; continual; unintermitted; as, the family is disturbed with everlasting disputes.
EVERL`ASTING, n. Eternity; eternal duration, past and future. From everlasting to everlasting, thou art God. Ps.90. 1. A plant, the Gnaphalium; also, the Xeranthenum'. The functional definition for this word is: 'Having a beginning but no end. While many equate everlasting to eternal, that is wrong because eternal has no beginning'.

Thompson Chain Topics provides references for the word everlasting as: 'Arms: De 33:27; Isa 46:4; Mr 10:16. Covenant: Ge 9:16; 17:13; Le 24:8; Nu 18:19; 2Sa 23:5; 1Ch 16:17; Ps 105:10; Isa 24:5; 54:10; 55:3; Jer 32:40; 33:20; Eze 16:60; 37:26; Heb 13:20. Fire: Isa 33:14; 66:24; Mt 3:12; 13:42; 18:8; 25:41; Mr 9:44; Re 14:10; 20:10,15; 21:8 : General References to: Da 12:2; Mt 25:46; Joh 6:27; 10:28; Ro 2:7; 6:22; 1Ti 6:19; Tit 1:2; 1Jo 2:25; Jude 1:21 : Renunciation of the World: Lu 18:28-30. Faith in Christ: Joh 3:14-15,36; 4:14. Spiritual Service: Joh 4:35-36; 5:24; 6:40. Self-sacrifice: Joh 12:25. Knowledge of God: Joh 17:3. Sowing in the Spirit: Ga 6:8. See Salvation. Punishment: Ps 11:6; Mal 4:1; Mt 18:9; 25:46; Mr 3:29; Lu 3:17; 2Th 1:9; 2Pe 2:9; Re 14:11; 20:15 : Greek, Gehenna), the place of Punishment: Mt 5:22,29; 10:28; 18:9; 23:15,33; Mr 9:43; Lu 12:5; Jas 3:6. (Greek, Hades): See Hades. (Hebrew, Sheol).: (Greek, Tartarus). the Place of Punishment: 2Pe 2:4 : WORDS OF CHRIST concerning: Described as Banishment from God: Mt 7:23; 8:12; 22:13; 25:46. See Separation. Compares the Suffering of, to Fire: Mt 5:22; 13:41-42; 25:41; Mr 9:43,45,47-48; Lu 16:22-24. Other References of Christ to: Mt 10:28; 23:33; 24:51; Joh 5:28-29. WORDS OF thE APOSTLES concerning: Ro 2:8; 1Co 3:17; 2Th 1:9; Heb 2:2-3; 10:29; 2Pe 2:4-5,9; 3:7; Jude 1:13; Re 11:8; 14:11; 20:15; 21:8. OTHER ALLUSIONS TO: Da 12:2; Mal 4:1; Mt 3:12; Joh 3:36; Ac 1:25; 1Th 5:3'.

We find forms of the word habitation occurring 79 times in 78 verses of the Bible and, in the New Testament, in: Luke 16:9; Acts 1:20; Acts 17:26; Ephesians 2:22; Jude 1:6; Revelation 18:2. Webster's 1828 defines this word as: 'to dwell, from habeo, to hold, or as we say in English, to keep. 1. Act of inhabiting; state of dwelling. 2. Place of abode; a settled dwelling; a mansion; a house or other place in which man or any animal dwells. The stars may be the habitations of numerous races of beings. The Lord blesseth the habitation of the just. Prov.3'. Easton's Bible Dictionary defines this word as: 'God is the habitation of his people, who find rest and safety in him (Ps 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps 89:14, Heb mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps 132:5,13; Eph 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps 22:3), i.e., he dwells among those praises and is continually surrounded by them'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Make. Lu 11:41; 14:14; Pr 19:17; Ec 11:1; Isa 58:7-8; Da 4:27; Mt 6:19; 19:21; 25:35-40; Ac 10:4,31; 2Co 9:12-15; 1Ti 6:17-19; 2Ti 1:16-18 of the. Lu 16:11,13 mammon. or, riches. Pr 23:5; 1Ti 6:9-10,17 exp: Mt 6:24. when. Ps 73:26; Ec 12:3-7; Isa 57:16 into. 2Co 4:17-18; 5:1; 1Ti 6:18; Jude 1:21 General references. exp: Mr 4:25.'.

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C16-S15 (Verse 10) Jesus tells a precept.

Equivalent Section: How to find the faithful.

He that is faithful in that which is least is faithful also in much:.

Equivalent Section: How to find the unfaithful.

and he that is unjust in the least is unjust also in much..

Please also see the Section called: Financial Perceptions From Luke 12 in the Doctrinal Study called: Godly Financial principals. Please also see the Message called: Life and Life More Abundant as it is related to most of this chapter.

in this section, Jesus is telling the Pharisees and scribes to get all that they can in this world because, after they are judged by God, they will be in Hell and the lake of fire (everlasting habitations) for ever with all of the devils that they truly serve and with the other true sinners. This, of course, fits exactly with the theme of our chapter, which is: 'The Rewards and Future of the Religious Lost'.

Our sentence is a precept that can be applied to many circumstances. But, since it is found here, it needs to be understood in these circumstances before we try to apply it to other circumstances. And, as has been written for every sentence, so far and in this chapter, we need to understand the spiritual message because the spiritual message is more important than the physical application.

Please realize that our chapter started with 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'. Thus, the spiritual / Heavenly message is the true message of the parable. Then, Jesus started giving spiritual application of the parable in Luke 16:9. These spiritual applications continue until Luke 16:14, where we read: And the Pharisees also, who were covetous, heard all these things: and they derided him. Jesus responded to their deriding him with evidence of their violations of God's law and followed that with the true account of Lazarus and the rich man. Thus, we see that Jesus is now telling them truth in a more clear manner and removing any claim that they did not understand. However, like lost religious people everywhere, they refused to believe the truth.

The account of Lazarus and the rich man is not a parable, as many claim, but a true account. Jesus used this account as a wanting to the Pharisees and scribes about their own future judgment and we can know this because He told them: that which is highly esteemed among men is abomination in the sight of God (Luke 16:15). That is: they did not value the same things that God valued and, therefore, rejected the very things which would provide their own personal salvation and eternal riches.

Now, having considered where our sentence fits into the message of the entire chapter, we can now consider more specific applications. In the prior parable (Luke 16:1-8), the lord told his steward that he same was accused unto (the lord) that (the steward) had wasted (the lord's) goods. The lord told his steward that he would be put out of his position. Instead of the steward trying to prove that he was faithful, the steward actually proved that he was unfaithful.

In the parable, that Jesus gave prior to this, a human lord put his steward into a situation that looked like a disaster for the steward. He then left the steward in a situation where the steward could have proven that he was faithful or unfaithful. The steward proved to be unfaithful. If he had proven to be faithful then the human lord would, probable, have retained the steward in his position and have sought to punish the people who brought a false accusation against the steward. However, the steward lost his position because he truly proved that he was unfaithful.

The steward, like many people who read this chapter, thought that the lord was foolish to tell the steward that he was going to be fired and then let the steward continue to handle his money. However, what the steward, and many people today, failed the realize was that this was a test. Yes, the lord had an accusation but he did not have proof. The amount that the steward stole over this short time was small compared to what he could steal over a long period in his position as steward. This is where our current sentence comes in. In the Second Equivalent Section, we read: he that is unjust in the least is unjust also in much. The lord created a test, with little to see if the steward was faithful or unjust. After the lord had the evidence from his test, he could prove the steward to be a liar if the steward tried to hurt the reputation of the lord.

God does this to all people but especially to His children. When we fail the test, God teaches us a lesson and then gives us another test. Quite often, God's people are too busy crying and complaining about their circumstances to realize that they are in a test. However, the people who pass the most tests end up with the highest positions of leadership in Christ's kingdom.

There is a true saying of: 'Either He is Lord of all or He is not Lord at all'. That is: either you are lost and Jesus Christ is not your personal Lord at all or He directly controls everything that happens in your life. Therefore, if you are truly saved and 'bad things' seem to be happening to you, then you can be sure that you are in a test to see if you will react like Jesus Christ or if you will sin and react like your flesh and / or this world wants. Therefore, the truly saved need to realize that all of these types of situations are tests for the truly saved. In addition, no matter how bad they seem to be in our flesh, to God these tests are the least. Therefore, the most important thing to do is to keep God's perspective on these tests.

That brings us to what follows this sentence and is based upon the truth of this sentence. Jesus next talks about the unrighteous mammon and that is probably the main thing which saved people stumble over when it comes to true Biblical faith. Our chapter tells us And the Pharisees also, who were covetous, heard all these things: and they derided him. (16:14). Therefore, we can be positive that all who have the same attitude as the Pharisees, when it comes to the unrighteous mammon, have the wrong attitude and fail God's test of true Biblical faith. In addition, since Jesus tells them that they perverted God's law in order to justify yourselves before men, we can know that anyone who does the same have also failed God's test and lost eternal rewards if they are truly saved and are not the religious lost.

Finally, we have the true account of Lazarus and the rich man. There (16:25) we read: But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. Too many people who claim to be saved are upset because, like Lazarus, they have evil things in their lifetime. The proper attitude to have is that this entire life is a test by God and the more that we keep the proper attitude here, the more we will be rewarded in eternity.

Therefore, this sentence might be the most critical in the entire chapter when it comes to truly understanding the message of this chapter. All of this life is a test for the truly saved. Everything that we have in this life, and everything that we experience in this life, is considered by God to be the least. God wants all of His children to learn this truth and be faithful, no matter what happens here, so that God is justified in giving us true riches in eternity.

Please see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse. Please see the note for 5:20 for links to every place in this Gospel where this word is used.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faithful in. Lu 16:11-12; 19:17; Mt 25:21; Heb 3:2 he that is unjust. Joh 12:6; 13:2,27 General references. exp: Mr 4:25; 3Jo 1:5.'.

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C16-S16 (Verse 11) The application to eternity.

If therefore ye have not been faithful in the unrighteous mammon,
who will commit to your trust the true riches?.

Since our sentence starts with: If therefore, we have a conditional statement based upon the prior sentence. That sentence was a precept and the note for it is good sized and explains a lot of the doctrinal considerations. In addition, since the next word in our sentence is ye ('each and every one of you personally'), what we have here is a personal application, of the prior precept, from Jesus.

If we look at the word definitions, below, we can see that the phrase unrighteous mammon can be defined as: 'riches of this world which make us act in a way other than doing the right thing, as defined by God, the right way and at the right time with the right purpose'. Abraham, king David and many others were rich in the things of this world but they were also righteous, which means that having the riches of this world dud not cause them to act unrighteously. And, since rich are not righteous or unrighteous, in and of themselves, it is only our attitude and actions towards such rich which can be righteous or unrighteous. Therefore, the conditional part of our sentence is whether God judges our attitude and actions towards rich as being righteous or unrighteous. The result of God's judgment is whether we receive true riches or not. And, what is implied by the Bible and especially by the account of Lazarus and the rich man, which ends our chapter, is that true riches are not given in this physical world but are given after we reach eternity. As already mentioned, God considers anything which we have here to be the least and God gives, or withholds, such simply as a test of our character.

Please see the note for Luke 16:9 about the word mammon. The Morrish Bible Dictionary defines this word as: 'An Aramaic word signifying 'riches.' It is personified as a 'master' in Mt 6:24; Lu 16:13; "Ye cannot serve God and mammon." In Lu 16:9, it is called 'unrighteous mammon' (as appertaining to this world in which the rights of God to all have been refused) in opposition to true riches, which appertain to the world to come'.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition for this word is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Lu 16:9 true. Lu 12:33; 18:22; Pr 8:18-19; Eph 3:8; Jas 2:5; Re 3:18 General references. exp: Ex 22:10; Mr 4:25; 3Jo 1:5'.

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C16-S17 (Verse 12) The second application to eternity.

And if ye have not been faithful in that which is another man's,
who shall give you that which is your own?.

Our sentence starts with the word And, which means it is added to the prior sentence and continues the message from there. In the prior sentence we were told God's conditional requirement for receiving true riches, and that was being faithful in the unrighteous mammon. in this sentence, we are told two main things. First, the unrighteous mammon, which is part of this physical reality, actually belongs to God. The things of this world which people think of as their own do not actually belong to them. God only allows them to control those things to see what they will do with them and to prove what type of character they have.

The second thing, that our sentence tells us, is that the true riches, which we will receive in eternity, will actually be ours to own and keep. I think that the Bible doesn't actually tell us what the true riches are, nor what we can do with them, but we must each personally pass God's test of faithfulness before receiving any of them.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Lu 19:13-26; 1Ch 29:14-16; Job 1:21; Eze 16:16-21; Ho 2:8; Mt 25:14-29 that which is your. Lu 10:42; Col 3:3-4; 1Pe 1:4-5 General references. exp: Mr 4:25; 3Jo 1:5.'.

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C16-S18 (Verse 13) The second precept.

Equivalent Section: State the truth.

No servant can serve two masters:.

Equivalent Section: Tell why it is true.

First Step: How people feel emotionally.

for either he will hate the one,
and love the other;.

Step: How people react emotionally.

or else he will hold to the one,
and despise the other..

in this sentence, Jesus states another precept. Our sentence has two Equivalent Sections with the First Equivalent Section stating the precept and the Second Equivalent Section saying why it is true. And, like all precepts, it can be applied to many different circumstances. 1Corinthians 7:23 says: Ye are bought with a price; be not ye the servants of men. It is applying the principal found in our current sentence. Matthew 6:24 gives us the same message as this sentence but is used in a different circumstances.

In our current chapter, Jesus started out telling the 'Parable of the Unjust Steward'. Then He added some more instruction before coming to this sentence which is followed by: Ye cannot serve God and mammon, in the next sentence. Therefore, seeking to become rich in this world is serving the unrighteous mammon and, in spite of what people claim, is refusing to serve God. . . . .

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 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 notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the functional definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The functional definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'servant. Lu 9:50; 11:23; Jos 24:15; Mt 4:10; 6:24; Ro 6:16-22; 8:5-8; Jas 4:4; 1Jo 2:15-16 hate. Lu 14:26'.

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C16-S19 (Verse 13) Personal application of the precept.
Ye cannot serve God and mammon.

Matthew 6:24 gives us the exact same message as this sentence but is used in different circumstances.

"This gives us the main application of the precept in the prior sentence and does so in a very simple and clear manner.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. The functional definition for this word is: 'To work for; to bestow the labor of body and mind in the employment of another'.Please also see the note for Philippians 2:17 about the word service. Please also 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)'.

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C16-S20 (Verse 14) The guilty derided the messenger of the truth.

Equivalent Section: their motivation.

And the Pharisees also,
who were covetous,
heard all these things:.

Equivalent Section: they reacted.

and they derided him..

Psalms 1:1 says: Blessed is the man that walketh not in the counsel of the ungodly , nor standeth in the way of sinners, nor sitteth in the seat of the scornful. If the reader pays attention to that reference, it should be obvious that walketh in the counsel of the ungodly , or standeth in the way of sinners, or sitteth in the seat of the scornful will not be blessed. If the reader looks at the word definitions, below, they should realize that the word deride and the phrase the seat of the scornful have the same meaning. Considering who these people are, and considering history, it should be obvious what sins they were led into and what the consequence was to them and to all who followed them. The sad part is that many today, even among the saved, still make this same mistake and are scornful.

Our sentence starts the last section of this chapter. It tells us how the Pharisees responded to what Jesus said earlier in this chapter and why they responded this way. Please remember that, before this sentence, Jesus was speaking directly to His disciples but knew that the Pharisees were listening in. Therefore, when they derided him, they were being rude and butting into a conversation which they were not part of. While Jesus did not deal with their being rude, Luke reports it so that those readers who arte paying attention will see the type of character and heart that the Pharisees proved them selves to have.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us their attitudes of heart and the Second Equivalent Section telling us the resulting actions which they took. We will each be judged for the things done in his body, according to that he hath done, whether it be good or bad (2Corinthians 5:10). However, the Bible makes it clear that our sinful actions are the result of a corrupt heart (Mark 7:18-23).

Please see the note for Romans C13S12 about the word covet. The functional definition for this word is: 'To have an earnest desire'. While this can be good or bad, most (not all) Biblical usages of this word show a bad usage of this word such as we see in our current sentence. Please also see the note for Romans C1S16 about the word covetousness.

We find forms of the word deride only in: Habakkuk 1:10; Luke 16:14; Luke 23:35. Webster's 1828 defines this word as: 'To laugh. to laugh at in contempt; to turn to ridicule or make sport of; to mock; to treat with scorn by laughter. The Pharisees also-derided him. Luke 16. Some, who adore Newton for his fluxions, deride him for his religion'. Please see the Study on Psalms 1:1, which explains that this action gets a judgment from God which is the opposite of blessed.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Lu 12:15; 20:47; Isa 56:11; Jer 6:13; 8:10; Eze 22:25-29; 33:31; Mt 23:14 derided. Lu 8:53; 23:35; Ps 35:15-16; 119:51; Isa 53:3; Jer 20:7-8; Heb 11:36; 12:2-3'.

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C16-S21 (Verse 15) God judges differently than men.

Equivalent Section: the different judgments of men and of God.

First Step: Jesus said what they do.

And he said unto them,
Ye are they which justify yourselves before men;.

Second Step: But not before God.

but God knoweth your hearts:.

Equivalent Section: Why.

for that which is highly esteemed among men is abomination in the sight of God..

Luke 16:15-31, has the answer from Jesus when the Pharisees and scribes scorned Him for telling the truth. Jesus gave them a clear and direct answer to their scorn which includes the account of Lazarus and the rich man. This is a true account and was given as a warning to these sinful, scornful religious lost men. Devils want people to believe that this account is a parable so that men will downplay, or even ignore, the warning.

As explained in the note for Luke 16:14, this sentence is the first in the answer from Jesus and in it we see that He states the motivations of their hearts which caused them to pervert God's law. Our sentence has two Equivalent Sections with the Second Equivalent Section telling us why the First Equivalent Section is true. In the Second Equivalent Section we read: that which is highly esteemed among men is abomination in the sight of God. Even though this is true, they all sought that which is highly esteemed among men because they kept their focus on the Earthly and sought Earthly positions and Earthly powers and Earthly riches. Notice that our sentence starts with the word And, which means it is added to the prior sentence. There we read that they derided (scorned) Jesus because of the lessons which he taught in the beginning of the chapter and because those lessons pointed out their own sinful focus on the wrong things. If they had truly been concerned with pleasing God, like their religious position claimed, then they would have done everything possible to avoid what is abomination in the sight of God. Instead, as our sentence tells us, they sought out these things and took pride in possessing such.

The First Equivalent Section has two Steps. The First Step tells us: Ye are they which justify yourselves before men. 1Corinthians 4:1-5 tells us more on this doctrine and tells us to not seek to please men but to be faithful and stewards of the mysteries of God. The Pharisees were not such and became unfaithful because they sought to: justify themselves before men. However, as our Second Step says: but God knoweth your hearts. We can lie to others and we can deceive ourselves but God knoweth our hearts. Therefore, we can not deceive God.

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

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase Lord looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

Please see the note for Romans C14S7 about the word esteem. The functional definition for this word is: 'To set a value on, whether high or low; to estimate; to value'.

Please see the note for Mark 13:14-16 about the word abomination. The functional definition for this word is: 'Ongoing sinful wickedness; what is unfit to be presented in the service of God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye. Lu 10:29; 11:39; 18:11,21; 20:20,47; Pr 20:6; Mt 6:2,5,16; 23:5,25-27; Ro 3:20; Jas 2:21-25 God. 1Sa 16:7; 1Ch 29:17; 2Ch 6:30; Ps 7:9; 139:1-2; Jer 17:10; Joh 2:25; 21:17; Ac 1:18; 15:8; 1Co 4:5; Re 2:23 for. Ps 10:3; 49:13,18; Pr 16:5; Isa 1:10-14; Am 5:21-22; Mal 3:15; 1Pe 3:4; 5:5'.

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C16-S22 (Verse 16) The change in how God deals with men.

Equivalent Section: the end of the Old Testament.

The law and the prophets were until John:.

Equivalent Section: the start of the New Testament.

since that time the kingdom of God is preached,
and every man presseth into it..

This sentence tells us when Jesus started the church. Please pay attention to the phrase until John. That means that the Old Testament (the law and the prophets) ended with the death of John the Baptist.

Now please notice our Second Equivalent Section. The kingdom of God is: 'God's character in you today and the 1,000 years reign of Christ in the future'. This is what Christ does through the Holy Ghost in the lives of the saved. This is the main purpose of the indwelling Holy Ghost during the 'Church Age'.

No, they did not have the indwelling Holy Ghost at this time. That happened after the spiritual birth of Church at Pentecost. This sentence is identifying the spiritually living church. Life starts at conception. The spiritual conception of the church started when Jesus selected the twelve disciples, eleven of whom would become His apostles. However, all life has a gestation period when the body is being formed in a protected environment and the body does not have all of the parts completely formed. Once that happens, then you have a birth. Therefore, at this time, Jesus is saying that the Church has been spiritually conceived but not yet spiritually born. It is spiritually alive, but does not yet have all of its parts completely formed and is not yet ready to reveal to the world in the spiritual birth.

Our sentence has two Equivalent Sections. with the First Equivalent Section telling us that The law and the prophets were until John. Please notice that the word were is: 'a past-tense verb of existence'. This means that, although the church has not yet been born, it was a time of transition with the Old Testament ending with the death of John the Baptist. Since the Pharisees and scribes receiver their power from God under the Old Testament, they no longer had spiritual power with God. All of the power that they had left was strictly in this physical world.

When our Second Equivalent Sections says: since that time the kingdom of God is preached, Jesus is saying that the New Testament, with the availability of the indwelling Holy Spirit Who changes our internal character, is preached. No, the birth an Pentecost had not yet happened but the church was spiritually alive just as A baby is alive before birth.

Our last phrase of: and every man presseth into it tells us that this is the way that God works in the lives of His people from that time until now.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The functional definition for this word is: 'the set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

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

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

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

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

Please see the note for Mark 5:30 about the word press. The functional definition for this word is: 'To urge with force or weight; a word of extensive use, denoting the application of any power, physical or moral, to something that is to be moved or affected'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Law. Lu 16:29,31; Mt 11:9-14; Joh 1:45; Ac 3:18,24-25 the kingdom. Lu 9:2; 10:9,11; Mt 3:2; 4:17; 10:7; Mr 1:14 and every. Lu 7:26-29; Mt 21:32; Mr 1:45; Joh 11:48; 12:19 General references. exp: Mt 3:5; Lu 9:2'.

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C16-S23 (Verse 17) The reliability of scripture.

And it is easier for heaven and earth to pass,
than one tittle of the law to fail..

Matthew 24:35, Mark 13:13, Luke 16:17, 21:33 and other places in the Bible contain God's promise that His Word is more reliable than the laws of nature. So, when the Bible says This we say unto you by the word of the Lord, the Bible is saying that we have a law from our Lord which has a greater assurance than our belief in sun rise tomorrow. Please see the note for 1Thessalonians 1:8 about word of the Lord.

It is important to consider context, especially when a sentence starts with the word And. Our prior sentence told us that Jesus started the New Testament Church and that the Old Testament was finished with the death of John the Baptist. Thus, these sentences were spoken in the time of transition, from the Old Testament to the New Testament, and that Jesus is assuring everyone that all parts of the Mosaic Law will be fulfilled. Matthew 5:17 says: Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. thus, our current sentence was fulfilled by Jesus Christ.

However, there is a second related truth that has a lot of doctrinal error taught for the purpose of disputing this truth. The New Testament did not replace Genesis through Malachi. It only replaced the religious part of the Mosaic Law. That was the part which told the Jews how to act in order to show that they had an ongoing personal relationship with God, like king David had and like all truly saved people have had all throughout history. Therefore, One of the main things which changed was how we show our personal salvation (the application of true faith) and not salvation itself (God's law of salvation which never changes).

Galatians 3:24 says: Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. thus, the spiritual pur5pose of the religious law was kept but the expression of it, in this physical world, is all that was changed by the New Testament.

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

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

We find forms of the word tittle is only in: Matthew 5:18 and Luke 16:17. Easton's Bible Dictionary defines this word as: 'a point, (Mt 5:18; Lu 16:17), the minute point or stroke added to some letters of the Hebrew alphabet to distinguish them from others which they resemble; hence, the very least point'. In these Bible references we are told that God preserves every punctuation mark in the Bible, and the meaning of them.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Lu 21:33; Ps 102:25-27; Isa 51:6; Mt 5:18; 2Pe 3:10; Re 20:11; 21:1,4 than. Isa 40:8; Ro 3:31; 1Pe 1:25'.

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C16-S24 (Verse 18) The law of remarriage when divorced.

Equivalent Section: the law applied to the divorced person.

Whosoever putteth away his wife,
and marrieth another,
committeth adultery :.

Equivalent Section: the law applied to the person marrying someone who is divorced.

and whosoever marrieth her that is put away from her husband committeth adultery..

Mark 10 deals with the subject of this sentence in much more detail. Please see the Book Study on the Gospel of Mark, with the notes associated with the sentences of that chapter, for the explanation of details, contextual requirements and Bible references supporting that is actually written in that chapter.

This sentence is almost always preached outside of context. It is a precept and, therefore, can be preached and taught that way if it is taught with the proper interpretation. However, proper interpretation requires using God's definitions for God's words and most people have been taught a wrong definition for the word adultery. In addition, if we consider the context where this sentence is found then it becomes easier to understand what Jesus is truly saying and it becomes easier to understand how the wrong interpretation does not fit within the context of this sentence.

The link in the sentence outline, above, takes the reader to the Word Study on the word adultery. That Study looks at every usage within the Bible and tells the reader the single definition that matches every usage in the Bible, which is the true way to find the single definition of a Bible word. That is God's true definition of a Bible word. The popular definition comes from the scribes and Pharisees in John 8 when they interpreted the teaching of Jesus to pick a doctrinal fight over adultery. Therefore, their definition, which is also the popular definition, is definitely wrong. Now, the reader can go to the Book Study on the Gospel of John and see the detailed analysis of that incident and see that, yes, the woman was caught in sin but that sin was not adultery. That's why Jesus, as the judge of the world, legally judges her not guilty of adultery. And, if the reader wants to argue, they should find an honest lawyer to read the notes on that section of John because the notes explain legal principals which come from the Bible and are used by non-corrupt court systems everywhere. The definition of adultery, which comes from devils through the scribes and Pharisees, is the popular religious definition of today. If it were true, then Jesus, as the judge of the world, would have had no choice about finding her guilty of adultery because the legal principals, which come from the Bible and which were established by God, require it. However, Jesus could find he not guilty and still follow God's established legal principals because the popular definition is wrong. Any saved person, who insists upon using the popular definition, will face God, at the judgment seat of Christ for supporting doctrines of devils.

I went through how to properly get a true Word Definition for a Bible word with a pastor and he agreed with everything that I showed him. We then went through the Word Study on adultery and He insisted that the never-changing God had to change and use two different definitions for the word adultery because his religious training told him that the popular definition, which is from devils, must be right. Forty days later he was removed from the pastorate. He's still a preacher but, to the best of my knowledge, God has not allowed him back into the pastorate. Therefore, the reader is warned that refusing to use God's definition for this word, and retaining the popular definition, has already brought judgment from God.

Now, if the reader will look at the Word Study on adultery, they will see that the true Biblical definition of this word is: 'A spiritual sin of violating a covenant agreement (spiritual contract) that is enforced by the court of God'. All sexual sin id fornication, not adultery. In addition, the context of this sentence, within the Gospel of Luke, has Jesus telling the scribes and Pharisees that they were unjust stewards of God's law, which is a moral sin and a violation of their legal ordination. In addition, Paul explains the difference between keeping the letter of the law and obeying the Spirit of the Law in Romans and Galatians. In the context of this sentence, Jesus telling the scribes and Pharisees that they have violated the Spirit of the law.

Now, I could continue with adultery and sex outside of marriage but that is not what our chapter is talking about, nor is it what our sentence is talking about. Our sentence has two Equivalent Sections with both Equivalent Sections telling us about someone who committeth adultery. Our First Equivalent Section says that this person does so if they putteth away his wife, and marrieth another. This is not talking about sex but is talking about violating the legal (paper contract) and spiritual (vow) contracts of marriage which were made 'until death do you part'. Our Second Equivalent Section says: whosoever marrieth her that is put away from her husband committeth adultery. This also is not talking about sex but is talking about violating the legal (paper contract) and spiritual (vow) contracts of marriage which were made 'until death do you part'. Thus, nothing in this chapter, nor in this sentence, is talking about sex. However, the chapter, and the sentence, are both talking about people failing to keep legal and spiritual contracts. Therefore, to claim that adultery is a sexual sin requires someone to use the way of Satan and take this word out of thwe context of the chapter and of the sentence and pervert the word of God. However, to use the true Biblical definition of the word adultery is to keep it within the context of the chapter and of the sentence.

in this sentence, Jesus is declaring the true legal and spiritual meaning of the word adultery. What was clear to all of the audience is that the scribes and Pharisees had made religious rules which claimed that God's people could get away with a violation of this simple definition. With their making those religious rules, they proved that they were unjust stewards of God's law. With this sentence, Jesus is providing them notice of the evidence that will be used against them when they are judged by God. In addition, this sentence proves that His accusations, in the prior few sentences, are also true. Finally, directly following this sentence is the true account of Lazarus and the rich man. It is not a parable but is a warning to the scribes and Pharisees.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

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

Please see the note for 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 1Corinthians 3:9 about the word husband. The Morrish Bible Dictionary defines this word as: 'The man of a woman" signified her husband. Very little is said of the legal form of marriage, but the marriage tie has been held sacred from the beginning and by mankind everywhere. Eve gave the forbidden fruit to her husband. Ge 3:6,16. Mary had been espoused to Joseph, and he is called her husband. Matt. 1: 19. the husband is the head of the wife, and as such stands in the place of responsibility and authority; he is exhorted to love his wife. It is involved in headship that he love her as his own body, and cherish her, as the Lord does the assembly. Eph 5:23-29; Col 3:18-19.
Paul wrote to the Corinthians, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." 2Co 11:2. In Rev. 21 the new Jerusalem is seen coming down from heaven, prepared as a bride adorned for her husband: that husband must be the Lord Jesus, for she is the bride, the Lamb's wife.
There will also be a union in a future day between Jehovah and Israel. there has been the putting away: Jehovah has said, "She is not my wife, neither am I her husband;" but there is a day coming when she will say, "I will go and return to my first husband." Jehovah responds, "Thou shalt call me Ishi," that is 'husband;' "and shalt call me no more Baali," 'master.' "I will betroth thee unto me for ever." Ho 2:2-20. Happy unions when the Lord Jesus will be owned and loved by Israel, as their Messiah and King, and the Church be owned and manifested as the bride of Christ!'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 5:32; 19:9; Mr 10:11-12; 1Co 7:4,10-12'.

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C16-S25 (Verse 19-21) Jesus tells us about 'Lazarus and the Rich Man Dying'.

Equivalent Section: Jesus tells us about the rich man.

There was a certain rich man,
which was clothed in purple and fine linen,
and fared sumptuously every day:.

Equivalent Section: Jesus tells us about Lazarus.

And there was a certain beggar named Lazarus,
which was laid at his gate,
full of sores,
And desiring to be fed with the crumbs which fell from the rich man's table:.

Equivalent Section: How he was cared for.

moreover the dogs came and licked his sores..

Our sentence has three Equivalent Sections with the First Equivalent Section telling us how the rich man lived in this physical reality. The Second Equivalent Section tells us how Lazarus lived in this physical life. The third Equivalent Section tells us how of had dogs care for Lazarus in this physical life.

The word definitions, below, tell us the meaning of various words in this sentence and also, for some, tell us the application in the society of Jews. (That's one of the main reasons why I use Bible dictionaries.) And, the meaning of this sentence, and every part in it, is clear. Further, since it is not a parable, we do not look for any spiritual meaning which goes beyond the literal meaning.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'.

Please see the note for John 19:2 about the word purple. The Morrish Bible Dictionary defines this word as: 'A colour often mentioned with blue and scarlet in connection with the tabernacle. Ex 25:4, etc. Among the spoils taken from the Midianites under Gideon was "purple raiment that was on the kings," and it is used as a symbol of royalty. Jg 8:26. In derision the soldiers put a crown of thorns and a 'purple' robe on the Lord, as king of the Jews. Mr 15:17,20; Joh 19:2,5. the rich man in Lu 16:19 was clothed in purple; and papal Rome is seen as a woman clothed in purple and scarlet, royalty and splendour. Re 17:4; 18:12,16'.

We find forms of the word linen occurring 104 times in 90 verses of the Bible and, in the New Testament, in: Matthew 27:59; Mark 14:51-52; Mark 15:46; Luke 16:19; Luke 23:53; Luke 24:12; John 19:40; John 20:5; John 20:6-7; Revelation 15:6; Revelation 18:12; Revelation 18:16; Revelation 19:8; Revelation 19:14. Easton's Bible Dictionary defines this word as: '(1.) Heb, pishet, pishtah, denotes "flax," of which linen is made (Isa 19:9); wrought flax, i.e., "linen cloth", Le 13:47-48,52,59; De 22:11. Flax was early cultivated in Egypt (Ex 9:31), and also in Palestine (Jos 2:6; Ho 2:9). Various articles were made of it: garments (2Sa 6:14), girdles (Jer 13:1), ropes and thread (Eze 40:3), napkins (Lu 24:12; Joh 20:7), turb and (Eze 44:18), and lamp-wicks (Isa 42:3). (2.) Heb buts, "whiteness;" rendered "fine linen" in 1Ch 4:21; 15:27; 2Ch 2:14; 3:14; Es 1:6; 8:15, and "white linen" 2Ch 5:12. It is not certain whether this word means cotton or linen. (3.) Heb bad; rendered "linen" Ex 28:42; 39:28; Le 6:10; 16:4,23,32; 1Sa 2:18; 2Sa 6:14, etc. It is uniformly used of the sacred vestments worn by the priests. the word is from a root signifying "separation." (4.) Heb shesh; rendered "fine linen" Ex 25:4; 26:1,31,36, etc. In Pr 31:22 it is rendered in Authorized Version "silk," and in Revised Version "fine linen." the word denotes Egyptian linen of peculiar whiteness and fineness (byssus). the finest Indian linen, the finest now made, has in an inch one hundred threads of warp and eighty-four of woof; while the Egyptian had sometimes one hundred and forty in the warp and sixty-four in the woof. this was the usual dress of the Egyptian priest. Pharaoh arrayed Joseph in a dress of linen (Ge 41:42). (5.) Heb 'etun. Pr 7:16, "fine linen of Egypt;" in Revised Version, "the yarn of Egypt." (6.) Heb sadin. Pr 31:24, "fine linen;" in Revised Version, "linen garments" (Jg 14:12-13; Isa 3:23). from this Hebrew word is probably derived the Greek word sindon, rendered "linen" in Mr 14:51-52; 15:46; Mt 27:59. The word "linen" is used as an emblem of moral purity (Re 15:6). In Lu 16:19 it is mentioned as a mark of luxury.'.

Nave's Topical Bible provides references for the word linen as: 'Exported: From Egypt: 1Ki 10:28; Eze 27:7. From Syria: Eze 27:16. Curtains of the tabernacle made of: Ex 26:1; 27:9. Vestments of priests made of: Ex 28:5-8,15,39-42. Livery of royal households made of: Ge 41:42; Es 8:15. Garments: formen made of: Ge 41:42; Eze 9:2; Lu 16:19. Forwomen made of: Isa 3:23; Eze 16:10-13. Bedding made of: Pr 7:16. Mosaic law forbade its being interwoven with wool: Le 19:19; De 22:11. The corpse of Jesus was wrapped in: Mr 15:46; Joh 20:5. FIGURATIVE: Pure and white, of righteousness: Re 15:6; 19:8,14'.

We find forms of the word fare occurs in: 1Samuel 17:18; Jonah 1:3; Luke 16:19; Acts 15:29. The International Standard Bible Encyclopedia defines this word as: 'far: Occurs twice in the Old Testament as the translation of two Hebrew words, shalom, "peace," "prosperity," "completeness" (1Sa 17:18), found in the section on David's family history omitted by the Septuagint translators, and sakhar, "hire," "reward," Septuagint naulon, "passage-money," "fare" (Jon 1:3). In Hebrew both words are substantives; in English the former is a verb meaning "to go," or "get on as to circumstances" (Century Dict.), the latter, a substantive meaning the price which Jonah paid for a sea-voyage to Tarshish.
In Apocrypha the English verb "fare" helps in the translation of three Greek words, kakoo, "fare evil" (the Revised Version (British and American) "fare ill"), Sirach 3:26; elattoo, "fare worse" (the Revised Version (British and American) "suffer loss"), 32:24; rhonnumi, "be strong," "prosper," in 2 pers. (singular) imperat. (err(h)oso) or plural (err(h)osthe) as a farewell salutation, or at the close of a letter, or to describe the welfare (usually physical or social) of a friend (2 Macc 9:20; 11:21,28, etc.). Compare Ac 15:29; 23:30 margin.
In the New Testament the English verb "fare," in addition to its occurrence in the word "farewell" (which see), occurs only once (Lu 16:19), where it is said that the rich man "fared sumptuously every day" (the Revised Version, margin "living in mirth and splendor every day").
The Greek is euphrainomai, "be merry," and occurs 14 times in the New Testament, 10 in a good sense (Lu 15:23,14,29,32, all referring to the merry-making over the return of the lost son; Ac 2:26, translation of Hebrew samach, "be glad"; Ro 15:10, translation of Hebrew ranah, "to sing"; 2Co 2:2; Ga 4:27, translation of Hebrew ranah, "to sing"; Re 12:12; 18:20); 4 in a bad, or less favorable, sense (Lu 12:19; 16:19; Ac 7:41; Re 11:10). the Greek word is variously translated in the New Testament, "be merry," "make merry," "be glad," "rejoice," "make glad," and only once "fare" (Lu 16:19). In the last passage it means the general physical and material welfare of the rich man (so the Geneva (1560), the Bishops' and Rhemish Bibles, the Revised Version (British and American) (1881), and not simply partaking of rich food so Vulgate, Wyclif, Coverdale, Cranmer, Geneva (1557) and the King James Version). Luther translates Lu 16:19, "lebte alle Tage herrlich und in Freuden"; Weizsacker, "genoss sein Leben alle Tage in Glanze"; Ostervald, "se traitoit bien et magnifiquement"; Oltremare, "faisait brillante chere"; Segond, "menait joyeuse et brillante vie"; Weymouth, "enjoyed a splendid banquet every day," all of which virtually agree with the view taken by us as to meaning of "fare." the lampros, "sumptuously," shows that the rich man's manner of living was "brilliant," "magnificent." the Revised Version (British and American) has "fare" for "do" (Ac 15:36), "fared" for "did" (2Sa 11:7), "hath fared" for "was" (Ge 30:29)'. Please also see the note for Luke 9:61 about the word farewell.

We find forms of the word sumptuous only in this sentence. Webster's 1828 defines this word as: 'Expensively; splendidly; with great magnificence'.

Please see the note for Mark 10:46 about the words beg / beggar. Smith's Bible Dictionary defines this word as: 'The poor among the Hebrews were much favored. they were allowed to glean in the fields, and to gather whatever the land produced in the year in which it was not tilled: Le 19:10; 25:5-6; De 24:19. they were also invited to feasts: De 14:29. and Deut 26:12 the Israelite could not be an absolute pauper. His land was in alienable, except for a certain term, when it reverted to him or his posterity. And If this resource were insufficient, he could pledge the services of himself and family or a valuable sum. those who were indigent through bodily infirmities were usually taken care of by their kindred. A beggar was sometimes seen, however, and was regarded and abhorred as a vagabond: Ps 109:10. In later times beggars were accustomed, it would seem, to have a fixed place at the corners of the streets: Mr 10:46. or at the gates of the temple: Ac 3:2. or of private houses: Lu 16:20'.

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

Please see the note for Luke 13:23-24 about the word gate. This word not only is used for the physical gate, but also has several significant symbolic spiritual applications such as life and death, as we see in our current sentence, and salvation or damnation, as we see in Luke 13:23-24. 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 judgment 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 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: ' Replete; having within its limits all that it can contain'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill.

Please see the note for Mark 14:33-34 about the word sore. The functional definition for this word is: 'A place in an animal body where the skin and flesh are ruptured or bruised, so as to be pained with the slightest pressure. 2. An ulcer; a boil. 3. In Scriptures, grief; affliction. 2 Chron. 6'.

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 word fed is the past-tense form of the word fed. Please see the note for John 21:15 about the word feed. The functional definition for this word is: 'To give food to; as, to feed an infant; to feed horses and oxen'.

We find forms of the word crumb only in: Matthew 15:27; Mark 7:28; Luke 16:21. The International Standard Bible Encyclopedia defines this word as: 'krum (psichion, "a little bit"): Occurs only in the New Testament, of remnants of food, scraps. Lazarus desired "to be fed with the crumbs that fell from the rich man's table" (Lu 16:21). "Even the (little) dogs eat of the crumbs" (Mt 15:27; Mr 7:28), "possibly the fragments of bread on which the guests wiped their hands (after thrusting them into the common dish), and flung to the dogs" (Farrar, Life of Christ, I, 476'.

Please see the note for Luke 1:63 about the word table. The functional definition for this word is: 'a surface used for eating, writing and similar functions'.

Please see the note for Philippians 3:2 about the word dog. The American Tract Society Dictionary defines this word as: 'Were held in great contempt by the Jews, but were worshipped, as well as cats, by the Egyptians. Among the Jews, to compare a person to a dog was the most degrading expression possible, 1Sa 17:43; 24:14; 2Sa 9:8. the state of dogs among the Jews was the same that now prevails in the East, where, having no owners, they run about the streets in troops, and are fed by charity or caprice, or live on such offal as they can pick up. As they are often on the point of starvation, they devour corpses, and in the night even attack living men, Ps 59:6,14-15; 1Ki 14:11. In various places in Scripture the epithet "dogs" is given to certain classes of men, as expressing their insolent rapacity, Mt 7:6; Ps 22:16; Php 3:2, and their beastly vices, De 23:18; 2Pe 2:22; Re 22:15.'.

We find forms of the word lick in: Numbers 22:4; 1Kings 18:38; 1Kings 21:19; 1Kings 22:38; Psalms 72:9; Isaiah 49:23; Micah 7:17; Luke 16:21. Webster's 1828 defines this word as: 'To lap; to take in by the tongue; as, a dog or cat licks milk. 1Kings 21. Tolick up, to devour; to consume entirely. Now shall this company lick up all that are round about us, as an ox licketh up the grass of the field. Numbers 22. Tolick the dust, to be slain; to perish in battle. His enemies shall lick the dust. Ps. 72.
LICK, n. In America, a place where beasts of the forest lick for salt, at salt springs.
LICK, n. 1. A blow; a stroke. Not an elegant word. 2. A wash; something rubbed on. Not in use.
LICK, v.t. to strike repeatedly for punishment; to flog; to chastise with blows. Not an elegant word; but probably flog, L. fligo, is from the root of this word'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rich. Lu 12:16-21; 18:24-25; Jas 5:1-5 exp: Pr 22:2. clothed. Lu 16:1; 15:13; Job 21:11-15; Ps 73:3-7; Eze 16:49; Am 6:4-6; Re 17:4; 18:7,16 purple. Jg 8:26; Es 8:15; Eze 16:13; 27:7; Mr 15:17,20 General references. exp: Pr 28:6; 31:24; Lu 17:27.
a certain. Lu 18:35-43; 1Sa 2:8; Jas 1:9; 2:5 Lazarus. Joh 11:1 was laid. Ac 3:2 full. Lu 16:21; Job 2:7; Ps 34:19; 73:14; Isa 1:6; Jer 8:22 General references. exp: Pr 28:6; Lu 17:27.
desiring. 1Co 4:11; 2Co 11:27 crumbs. Mt 15:27; Mr 7:28; Joh 6:12 General references. exp: Pr 28:6; Lu 17:27.'.

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C16-S26 (Verse 22-23) Where both went after death.

Equivalent Section: Where Lazarus went after death.

And it came to pass,
that the beggar died,
and was carried by the angels into Abraham's bosom:.

Equivalent Section: Where the rich man went after death.

First Step: His body went into the ground.

the rich man also died,
and was buried;.

Second Step: His soul and spirit went to Hell.

And in hell he lift up his eyes,
being in torments,
and seeth Abraham afar off,
and Lazarus in his bosom..

This sentence is the first reason why religious liars, and deceived people, want to claim that this true account is a parable. Our sentence has two Equivalent Sections with the First Equivalent Section telling us what happened to Lazarus and the Second Equivalent Section telling us what happened to the rich man. And, they are two totally different results which are based upon the personal relationship that someone has with God. The religious lost strongly deny this truth. Next, we read that the rich man ended up in hell...being in torments. They vehemently deny this truth. They want to claim to be 'Christian' ('a follower of Christ') even while they claim that Jesus Christ lied in this sentence. We find forms of the word Hell occurring 15 times in the Gospels and every time it is when Jesus is speaking ('red letters'). Therefore, a denial of the doctrine of Hell is a claim that Jesus Christ lied in in the Gospels.

Next, we see that Jesus says: the beggar died, and was carried by the angels. People like to preach that Jesus meets every save person when they die. He may very well meet some but, according to our sentence, not all. There could be several different reasons for this, and I am not trying to specify a reason. I only point out truth according to what is written in the word of God.

Regardless of what happened to Lazarus, the rich man was in hell (when) he lift up his eye. We are not told if he met devils as he died but we are definitely told where he ended up.

Finally, we are told that he was in torments. There are a lot of very foolish people who claim that they are going to rule in Hell or they will party in Hell and, if we read what the Bible truly says about Hell, then their claims are proven to be foolishness.

Please see the note for Acts 3:2 about the word carried. The functional definition for this word is: 'Past-tense form of the word carry'. Please also see the note for Acts 5:9 about the words carry / carrying.

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

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

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

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

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

Please see the note for Luke 8:28 about the word torment. Webster's 1828 defines this word as: 'Extreme pain; anguish; the utmost degree of misery, either of body or mind. The more I see Pleasure about me, so much I feel Torment within me. Lest they also come into this place of torment. Luke 16. Rev.9. 14. 2. that which gives pain, vexation or misery. They brought to him all sick people that were taken with divers diseases and orments. Matt. 4'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Job 3:13-19; Isa 57:1-2; Re 14:13 was carried. Ps 91:11-12; Mt 13:38-43; 24:31; Heb 2:14 Abraham's. Mt 8:11; Joh 13:23; 21:20 the rich. Lu 12:20; Job 21:13,30-32; Ps 49:6-12,16-19; 73:18-20; Pr 14:32; Mr 8:36; Jas 1:11; 1Pe 2:24 and was buried. 2Ki 9:34-35; Ec 8:10; Isa 14:18; 22:16 General references. exp: Pr 28:6; Lu 17:27.
in hell. Ps 9:17; 16:10; 49:15; 86:13; Pr 5:5; 7:27; 9:18; 15:24; Isa 14:9,15; Mt 5:22,29; 18:9; 23:33; 1Co 15:55 (margin) 2Pe 2:4; Re 20:13-14 being. Lu 16:28; 8:28; Mt 8:29; Re 14:10-11; 20:10 seeth. Lu 13:28-29; Mt 8:11-12 General references. exp: Pr 28:6; Lu 17:27.'.

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C16-S27 (Verse 24) The response of the rich man when he found out where he was.

First Step: the rich man's request.

And he cried and said,
Father Abraham,
have mercy on me,
and send Lazarus,
that he may dip the tip of his finger in water,
and cool my tongue;.

Second Step: Why.

for I am tormented in this flame..

Our sentence starts with the word And, which means it is added to the prior sentence. So, the first thing that the rich man did, upon realizing that physical death was not the end of his existence, was to look around and figure out where he was and what was happening around him. That was the prior sentence. Not we have a two Step sentence where the First Step must be accomplished before the Second Step is done.

In our First Step, we see him cry out the highest religious authority that he sees ands asks for mercy. Matthew 5:7 says: Blessed are the merciful: for they shall obtain mercy. However, the first sentence of our account made it clear that he had no mercy on the beggar which was laid at his gate, full of sores, And desiring to be fed with the crumbs which fell from the rich man's table. Therefore, he had no basis upon which to beg for mercy. The next thing we see is that he asked Father Abraham for help. However, Matthew 3:9; Luke 3:8; John 8:39 and John 8:53-56 all make it clear that the rich Jews did not have a character like Abraham and, therefore, had no right to call him Father Abraham. While our account does tell us that Abraham called him son, that was just a technicality because Abraham did not treat him like a father would treat a true son.

Next, we see that the rich man identified Lazarus by name, which means that the rich man knew who Lazarus was even while he continued to refuse to show Lazarus any mercy. Therefore, the rich man had no basis for asking that Lazarus do anything for him. In fact, our First Step shows that he still thought of Lazarus as someone beneath him who could be ordered around even while he recognized the difference in their conditions. Thus, the rich man was still not facing reality. That attitude is one reason why God will leave everyone in Hell for at least 1,000-years. God is hoping that some will face reality and get an attitude adjustment before God has to judge them and determine how badly they will hurt for evermore.

In the last two phrases of our First Step we see that the rich man asked for the least level of comfort. However, people who refuse to seek mercy from God, and demand justice, will receive what they demand, just like this rich man received.

In our Second Step, we read the reason why the rich man asked for mercy. However, as already mentioned, he refused to show mercy to Lazarus and, as further sentences in our account tell us, this the main, but not only, reason why his request was denied.

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

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

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

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

Please see the note for 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.

Please see the notes for 1Corinthians C12S8; 1Corinthians C14 and Philippians 2:9-11 about the word tongue. The functional definition for this word is: 'A part of the body used for speech. Also used symbolically, in the Bible, for human language'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Father. Lu 16:30; 3:8; Mt 3:9; Joh 8:33-39,53-56; Ro 4:12; 9:7-8 have. 1Sa 28:16; Isa 27:11; Jas 2:13 in water. Isa 41:17-18; 65:13-14; Joh 4:10,14; 7:37; Re 7:16-17; 22:1 and cool. Zec 14:12; Jas 3:6 for. Isa 66:24; Mt 25:41; Mr 9:43-49; 2Th 1:8; Re 14:10-11; 19:20; 20:15 exp: Joe 1:5. General references. exp: Mr 9:46.'.

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C16-S28 (Verse 25) The answer from Abraham.

Equivalent Section: Remember the difference in how both lived.

But Abraham said,
Son,
remember that thou in thy lifetime receivedst thy good things,
and likewise Lazarus evil things:.

Equivalent Section: Realize the difference in the results of how both lived.

but now he is comforted,
and thou art tormented..

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 starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. In addition, our next sentence starts with the word And, which means it is added to this sentence. In the prior sentence, the rich man asked Abraham for mercy. in this sentence and the next sentence, Abraham will tell him why he will receive no mercy.

Our sentence has two Equivalent Sections with the First Equivalent Section reminding the rich man of conditions during his lifetime. The Second Equivalent Section tells the rich man their current conditions. What is not said, but is implied, is that both Lazarus and the rich man have their current conditions because of God's never-changing law called 'sowing and reaping' (2Corinthians 9:6; Galatians C6S7 and Colossians C3S17).

Please see the note for 1Corinthians C11S28 about the word remembrance. The functional definition for this word is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'

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

Please see the note for Philippians 2:1 and 2Corinthians C1S2 about the word comfort. The functional definition for this word is: 'To strengthen; to invigorate; to cheer or enliven'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Son. Lu 16:24 remember. Lu 16:23; La 1:7; Da 5:22-23,30; Mr 9:46 thy good. Lu 6:24; Job 21:13-14; 22:18; Ps 17:14; 37:35-36; 49:11; 73:7,12-19; Ro 8:7; Php 3:19; 1Jo 2:15 likewise. Lu 16:20; Joh 16:33; Ac 14:22; 1Th 3:3; Heb 11:25; Re 7:14 General references. exp: Ge 41:53; De 28:17; Pr 14:13; Mt 5:4; Mr 9:46.'.

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C16-S29 (Verse 26) Why his request can not be fulfilled.

Equivalent Section: It is not possible.

And beside all this,
between us and you there is a great gulf fixed:.

Equivalent Section: the results of the gulf.

First Step: No one can go to him.

so that they which would pass from hence to you cannot;.

Second Step: No one can come from him.

neither can they pass to us,
that would come from thence..

Our sentence starts with the word And, which means it is added to the prior sentence and is part of the answer to the rich man from Abraham in response to his request. The prior sentence told the rich man that he was receiving justice and no one was motivated to show him mercy when he refused to show mercy during his lifetime. Now, this sentence is adding the statement that no can help him even if they wanted to do so.

I'm not going to go into all of details with their associated the references since those details are presented elsewhere on this site. Hell and Paradise were in the center of the Earth (Numbers 16) with Paradise also being called Abraham's bosom. The rich man was in Hell, as our account tells us, and Lazarus was in Paradise and they could see each other after their respective physical deaths. No one could go to Heaven until after Jesus Christ was sacrificed as God's perfect Lamb in order to pay for our sins (Hosea 13:14). After Jesus Christ was crucified, Satan and the other devils took Him into Hell (Psalms 22) where Jesus Christ took back all of His power and authority as Lord God, bound Satan and all of the other devils (Matthew 12:29; Mark 3:27), took the keys to Hell and death (Hebrews 2:14; Revelation 1:18), crossed this barrier that no one else could cross, and led all of the Old Testament saints to Heaven (Ephesians 4:8). After this, Hell expanded to fill the area which used to be Paradise (Isaiah 5:14).

Please see the note for 2Corinthians 5:13 about the word beside. The functional definition for this word is: 'be and side, by the side'.

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.'.

So, at the time that Abraham spoke this sentence, it was true. However, since the resurrection of Jesus Christ, it is no longer true.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'between. 1Sa 25:36; Ps 49:14; Eze 28:24; Mal 3:18; 2Th 1:4-10; Jas 1:11-12; 5:1-7 they pass. Lu 12:59; Ps 50:22; Mt 25:46; Joh 3:36; 2Th 1:9; Re 20:10; 22:11 General references. exp: Ec 9:4; Mr 9:46.'.

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C16-S30 (Verse 27-28) The second request of the rich man.

Equivalent Section: Send Lazarus back to warn the lost.

Then he said,
I pray thee therefore,
father,
that thou wouldest send him to my father's house:.

Equivalent Section: Why.

First Step: He has family.

For I have five brethren;.

Second Step: He wants them warned.

that he may testify unto them,
lest they also come into this place of torment..

Our sentence starts with the word Then, which means that this sentence was the response from the rich man after he realized that his own fate was never changing. He refused to be concerned with Hell and the Gospel while he was alive. As many preachers have said, nonbelievers will change their opinion right after they die. However, then it will be too late for them and oo late for their loved ones, as our account tells us. Our sentence tells us that he was concerned about his loved ones after he realized that it was too late for him to change his own fate. Now he wanted to take the Gospel to his loved ones, as our current sentence tells us. However, as the rest of the account and of our chapter tells us, once we die it is too late for us to do anything for the living.

. . . . . . . . . .

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ec 9:4.
lest. Ps 49:12-13 General references. exp: Ec 9:4.'.

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C16-S31 (Verse 29) Why his request can not be fulfilled.

First Step: they already have a warning.

Abraham saith unto him,
They have Moses and the prophets;.

Second Step: they have a free will to believe or reject the warning.

let them hear them..

This is the response from Abraham to the rich man for his request in the prior sentence. The phrase Moses and the prophets is used for the word of God in the Gospels. There are preachers who claim 'no one can get saved unless a preacher tells them the Gospel'. That is a lie and doctrines of devils which is taught and pushed by Bible Schools who wish to increase the number of students that they have. I can personally testify that what this sentences says is true. and, while there are not many others, I have met several others who have the same testimony. That6 is, God's Holy Spirit can use the word of God, without any human person, to lead someone to true Biblical salvation. In addition, there arte many testimonies of people getting saved from reading a tract. Yes, preachers claim that those people must have also heard a preacher in addition to reading the tract, but they have no evidence to support their claim and no Bible reference to support their claim while there are other Bible references which support what this sentence says. The rich man asked for a human man to go and testify and Abraham replied that such was not needed.

Our sentence has two Steps with the First Step telling us that the word of God is available. The Second Step says that they, and all people, need to hear ('spiritually listen and spiritually understand' [Mark 4:9 ]) the word of God. A major problem is preachers telling people to believe what they say. This leads to people, even saved people, believing doctrinal errors and spiritual lies. Yes, the spiritual babes do need to listen to the preacher and to the church, but that is mainly while they spiritually mature and learn how to understand the word of God with the help of God's Holy Spirit. After that, the spiritually mature are to submit to their God given leaders, such as the pastor, but when it comes to faith, they need to verify everything against the word of God.

Please see the note for Hebrews 3:1 about Moses. The functional definition for this word is: 'While this name is often used for the physical man, it is also used in the Bible to refer to the Law that God gave to His people through the man. In the New Testament, the Law for the saved comes from the Lord Jesus Christ'. Please also see the note for 5:14 for links to every place where Moses is mentioned in this Gospel.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have. Lu 16:16; Isa 8:20; 34:16; Mal 4:2-4; Joh 5:39-45; Ac 15:21; 17:11-12; 2Ti 3:15-17; 2Pe 1:19-21 General references. exp: Ec 9:4; Joh 5:47'.

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C16-S32 (Verse 30) The rich man claims that a better witness is needed.

Equivalent Section: He disagrees with Abraham's prior statement.

And he said,
Nay,
father Abraham:.

Equivalent Section: He claims his personal belief to be greater than the word of the man of God.

but if one went unto them from the dead,
they will repent..

This is the last of the argument which Luke reports. The rich man believed the doctrinal error which is pushed by all religions and which has already been dealt with in the notes for this account. That doctrinal error claims 'people have to believe the man in order to get saved'. Abraham already told him that they have to believe the word of God. Now, his argument is that if one went unto them from the dead, they will repent. The matching argument from religion is: 'If they can show some kind of special ability which they claim is spiritual'. However, Jesus Christ went unto them from the dead and how many refuse to believe Him and His word. Think about all of these various doctrines which oppose each other and yet claim to be 'Christian' and are strongly held by people who claim to be saved. This only results from people believing what a man tells them and refusing to let the word of God correct their doctrine.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'repent. Lu 13:3,5; Re 16:9-11 exp: Mt 3:2. General references. exp: Lu 24:37; Joh 11:46.'.

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C16-S33 (Verse 31) God already gave the best witness.

And he said unto him,
If they hear not Moses and the prophets,
neither will they be persuaded,
though one rose from the dead..

This is the last sentence of our account and of the chapter. That makes it the final word from God on this subject. Our sentence starts with the word And, which means it is added to the prior sentence. This is the final word from God, through Abraham on the religious argument that: 'it takes a human messenger for someone to be saved'. Yes, God does use a human messenger to reach most people with His message of salvation, but God is not restricted to this requirement. This belief leads to the religious lies such as: 'God isn't fair to condemn everyone who does not believe in Jesus Christ because a human messenger has not gone to everyone' or 'You can't be saved unless you join our church' or many other religious lies which claim that God can not accomplish His will outside of using human beings.

Our sentence tells us a very critical doctrinal truth. People will be persuaded to believe religious lies which use the wisdom of this world. However, no one will be persuaded to believe the truth from God outside of seeing that truth in the word of God. And, if people truly ver5ify their belief against the word of God, then they will not be persuaded to believe religious lies which go against what the word of God literally says. Therefore, God's people need to be convinced to search the word of God and verify every claim made about it, every claim made about God and every claim made about any spiritual thing.

Please see the note for Romans C8S40 about the word persuade. Webster's 1828 Dictionary defines this word as: 'Influenced or drawn to an opinion or determination by argument, advice or reasons suggested; convinced; induced.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Moses Joh 5:45-47 neither. Joh 11:43-53; 12:10-11; 2Co 4:3 exp: Mr 16:13. be persuaded. Ge 9:27 (margin) Ac 19:8; 26:28; 28:23; 2Co 5:11 General references. exp: Joh 5:47; 9:18; 11:46; 12:10,37. '.

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Interpretive Study of Luke's Gospel 15-16

Luke Chapter 15

links to sentences in this chapter:

Chapter theme: the Self-Righteous Lost versus the Repentant Saved

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 16

links to sentences in this chapter:

Chapter theme: the Rewards and Future of the Religious Lost

The Treasury of Scripture Knowledge provides a chapter outline as:

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