Interpretive Study of Luke's Gospel 19-20

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Luke Chapter 19

links to sentences in this chapter:

C19-S1 (Verse 1), C19-S2 (Verse 2), C19-S3 (Verse 3), C19-S4 (Verse 4), C19-S5 (Verse 5), C19-S6 (Verse 6), C19-S7 (Verse 7), C19-S8 (Verse 8), C19-S9 (Verse 9), C19-S10 (Verse 10), C19-S11 (Verse 11), C19-S12 (Verse 12), C19-S13 (Verse 13), C19-S14 (Verse 14), C19-S15 (Verse 15), C19-S16 (Verse 16), C19-S17 (Verse 17), C19-S18 (Verse 18), C19-S19 (Verse 19), C19-S20 (Verse 20-21), C19-S21 (Verse 22), C19-S22 (Verse 22-23), C19-S23 (Verse 24), C19-S24 (Verse 25), C19-S25 (Verse 25-26), C19-S26 (Verse 27), C19-S27 (Verse 28), C19-S28 (Verse 29-30), C19-S29 (Verse 31), C19-S30 (Verse 31), C19-S31 (Verse 32), C19-S32 (Verse 33), C19-S33 (Verse 34), C19-S34 (Verse 35), C19-S35 (Verse 36), C19-S36 (Verse 37-38), C19-S37 (Verse 39), C19-S38 (Verse 40), C19-S39 (Verse 41-42), C19-S40 (Verse 42), C19-S41 (Verse 43-44), C19-S42 (Verse 45-46), C19-S43 (Verse 47), C19-S44 (Verse 47-48).

Please use This link to see the chapter summary.

Chapter theme: A fruitful religion versus a show religion

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

Luke 19:1-20:7; Matthew 21 and Mark 11 are all similar in that they tell accounts which have the same message even while details differ.

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation. This account is only in the Gospel of Luke.

In Luke 19:11-27, we read the 'Parable of the Ten Pounds'. It is also found in the Table of Parables in the New Testament. In addition, it is also related to the 'Parable of Talents', found in Matthew 25:14-30 and the 'Parable of the Householder', found in Mark 13:34-37. All three promise variable rewards based upon the amount of spiritual profit brought to God's kingdom while we are still in this world. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called: Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

Luke 19:28-44; Matthew 21:1-17; Mark 11:1-17 and John 12:12-16 all give the basis for what is called 'Palm Sunday'. These references tell about the time that Jesus entered Jerusalem in triumph and the people cried Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest and Jesus was glorified. This is a fulfillment of Psalms 148; Isaiah 40:9 and Zechariah 9:9 which show us how they praised Him. In addition, Zechariah 9:9 tells us that He would be riding upon an ass, and upon a colt the foal of an ass.

In Luke 19:30-35; Matthew 21:1-3 and Mark 11:1-3 we are told that Jesus prophesied that the disciples would find a colt tied, whereon never man sat.

Luke 19:35-38; Matthew 21:5; Matthew 21:7; Mark 11:7 and John 12:12 all tell about Jesus being glorified.

Luke 19:39-40 and Matthew 21:15-16 tell us that the Pharisees objected to Jesus being glorified.

Luke 19:41-44 prophesies the destruction of the temple in Jerusalem. This same prophecy is also said in Matthew 24:1-2; Mark 13:1-2 and Luke 21:5-6.

Luke 19:45-48; Matthew 21:12-13 and Mark 11:15-19 and John 2:13-16 all tell about Jesus cleaning the Temple. The chief priests sought to destroy Jesus over this act.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-10. Of Zacchaeus a publican.
11-27. the ten pieces of money.
28-40. Christ rides into Jerusalem with triumph;
41-44. weeps over it;
45-46. drives the buyers and sellers out of the temple;
47-48. teaching daily in it. the rulers seek to destroy him, but fear the people. '.

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C19-S1 (Verse 1) the start of the next chapter and incident.
And Jesus entered and passed through Jericho.

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation. This account is only in the Gospel of Luke.

Now, the reader must decide if they truly trust God and the word of God or if they trust devil motivated men. This is because this sentence and this incident is used by devil motivated men to claim that there are errors in the Bible.

Back in Luke 18:35-36 we read And it came to pass, that as he was come nigh unto Jericho. That appears to be saying that that incident happened as Jesus was entering Jericho. Now, this sentence occurs later in Luke's account and says And Jesus entered and passed through Jericho. this gives us a time sequence which makes sense. However, the matching accounts in Matthew and mark tell us that the incident from Luke 18:35-43 happened as Jesus was leaving Jericho. Thus, we have an apparent conflict. However, it is only apparent and not real.

If the reader has read other notes on this web site, then the reader should be aware that none of the Gospel accounts are in complete time sequence. Yes, they give a time sequence within incidents reported but not across the entire Gospel. Each Gospel was written to deliver a message and generally (but not exactly), each chapter within each Gospel provides a point to support the message of that Gospel. Within each chapter, the author provides accounts of incidents which support the theme of the chapter. However, a given incident can support more than one point, which is what we find some incidents reported in different Gospels at significantly different points. And, that is what is actually happening here.

The phrase come nigh is usually applied to someone approaching a place but, technically, can also be used for when the person is approaching the near vicinity as they leave. And, the incident in Luke 18:35-43 supported the theme of the prior chapter, which is why it was reported there. Then, Matthew and mark continue with the account of Jesus entering Jerusalem while Luke adds in the account of what happened in Jericho before He arrived at Jerusalem. Luke wanted us to know that if we have a true Biblical salvation then there must be an expression of God's life in our life. Luke was a physical and, as such, understood certain basic facts of life. Devils get ignorant men to argue for foolishness claiming that there is some conflict between grace and works. no one can do any work before their conception because they do not have a body to use to produce works. And, everything involved in conception comes from someone else (grace) in a way that we can not earn their providing for our conception, at least not before the conception. (Parents expect love after birth.) However, there most be works after conception of the baby is born dead (stillborn). Therefore, as a physician, Luke understood these basic facts along with God using truths about physical life to help us understand spiritual life. As a result, Luke includes this chapter to let us know what God expects to be the result of His putting His life in us (His saving us).

Hopefully the reader understands that this chapter is not in strict time sequence after the prior chapter but this chapter tells us incidents which support the theme of the chapter. After Jesus gets to Jerusalem, we can pretty much figure out a strict time sequence of events. However, that is not possible before Jesus gets to Jerusalem because we are not given enough information to absolutely say what the true time complete sequence was.

With that doctrinal problem dealt with, we can return to our sentence. We see that our sentence starts with the word And, which adds this chapter to the prior chapter. In the prior chapter we saw that the theme was: 'The Attitudes of People Who Have the Kingdom of God'. Now Luke adds this chapter with the theme of: 'A fruitful religion versus a show religion'. The message should be clear. The truly Biblically saved will have a strong motivation from God's Holy Spirit to receive the Kingdom of God, which is 'God's character in them'. Those saved people who truly have the Kingdom of God, will have 'A spiritually fruitful religion'. And, the first incident, which supports this theme, is the account of the salvation of Zacchaeus and the change in his character as reported by Luke.

The main message of our sentence is that Jesus did not stay in Jericho but only passed through. He had to be in Jerusalem by a certain day and, yet, He took time to pass through Jericho in order to save Zacchaeus. This shows us the heart of God and what God expects the save to do in order to bring the Gospel to someone who is 2willing to truly receive it.

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

Please see the note for Mark 10:46 about Jericho. The functional definition for this word is: 'A fenced city in the midst of a vast grove of palm trees, in the plain of Jordan, over against the place where that river was crossed by the Israelites (Jos 3:16). there were three different Jerichos, on three different sites, the Jericho of Joshua, the Jericho of Herod, and the Jericho of the Crusades. Er-Riha, the modern Jericho, dates from the time of the Crusades'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jericho. Jos 2:1; 6; 1Ki 16:34; 2Ki 2:18-22 exp: Jos 18:21; 2Ki 2:4'.

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C19-S2 (Verse 2) The second character of the account is introduced.

And,
behold,
there was a man named Zacchaeus,
which was the chief among the publicans,
and he was rich..

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation.

Our sentence starts with the word And, which adds it to the prior sentence. That prior sentence told us that Jesus entered and passed through Jericho. Now, this sentence adds to it and says behold ('pay attention; observe with care') because this sentence introduces the person who was the reason for Jesus (to) enter and pass through Jericho.

In addition to introducing Zacchaeus, our sentence tells us his social and economic position in that day. He would have been hated by the Jews because of the religious teaching of the Jewish religious leaders. They were rich, like Zacchaeus was rich, but they would claim that they got rich in the way approved by God while Zacchaeus got rich by helping the hated Roman government. And, while that sounds good to people, God does not chose one human government over another. In fact, God determines who is in charge (Romans 13). And, Jesus called the religious leaders hypocrite and said Woe! (Matthew 23:13; Matthew 23:14; Matthew 23:15; Matthew 23:16; Matthew 23:23; Matthew 23:25; Matthew 23:27; Matthew 23:29; Luke 11:42; Luke 11:43; Luke 11:44; Luke 11:46; Luke 11:47; Luke 11:52) to them because of the way that they became rich. Therefore, while the religious leaders got the people to hate people like Zacchaeus, God did not hate him and even had Jesus go out of His way, and go to Jericho, specifically to save him.

Many people will tell you that Luke 19:1-9 has the account about Zacchaeus. Where many of them make a mistake is stopping at Luke 19:9. Luke 19:10 tells us the reason that Jesus gave why this account of Zacchaeus being saved was included in this Gospel. Therefore, telling the account without the reason that Jesus gave, especially if another reason is substituted, is wrong and following the example of Satan (Matthew 4, etc).

Looking further in this Gospel shows us that Luke 19:11 says, And as they heard these things, he added and spake a parable. A sentence that starts with And means that it is in addition to what came before and, therefore must be included for contextual requirements. Further, the parable which starts in Luke 19:12 must also be considered for contextual reasons. It explains why it is important to realize that the account of Zacchaeus includes his lifestyle change.

This is the 'Parable of the Pounds', which teaches variable rewards in Heaven based upon how much spiritual profit that we provide to God. However, what most people miss in the parable of the pounds is the fate of seven (7) people who, symbolically, represent people who went to Hell. In addition, one, who symbolically represents a person who went to Heaven, ended up an eternal pauper. (Please see the notes for the sentences in the parable for details.)

Going back to the account of Zacchaeus, we see the reaction of the other Jews in Luke 19:7 which says And when they saw it, they all murmured, saying, that he (Jesus) was gone to be guest with a man that is a sinner. they all called Zacchaeus a sinner and rather than deny the accusation, Zacchaeus publicly announced that he was going to do far more than what the Mosaic Law required for him to do. Leviticus 6:1-5 requires a thief and liar to restore 120%, but Zacchaeus said that he would restore 400%. By that, he showed that he wasn't just looking for religious legal righteousness, but wanted to follow the Spirit of the law. That's why Jesus pronounced him saved with This day is salvation come to this house, forsomuch as he also is a son of Abraham. (Luke 19:9).

After hearing the people judge Zacchaeus for his public sin, and then their hearing Jesus pronounce Zacchaeus to be saved, Jesus explained His action with the parable of the pounds. Jesus said that the servants hated their Lord, and this was symbolic of the fact that the Jews hated Jesus. He said that the servants refused to accept their Lord as ruler over them, and the Jews likewise refused to accept Jesus as their true King. So, in the start of this parable, Jesus is putting all of the Jews in the same judgment as they places Zacchaeus in. However, with the parable Jesus taught that it is not what you say but what you do that will be the basis of judgment by God. This matches exactly with the teaching about the 'prodigal son' and the elder son. These Jews thought that being a Jew got them into Heaven, but Jesus used this parable to show them that being a Jew only got them the title of servant and the majority of the servants, in this parable, were slain by their Lord. This was because they produced no profit and even kept the pound that the lord gave them.

Jesus also linked the spiritual 'profit' of the parable to being a son of Abraham (Luke 19:9). In several places, but especially in John 8:33-47, we are told that a true son of Abraham lives and acts by faith in a personal relationship with God (all of Romans 14). The difference between the seven (7) slain servants and the living servants was if they had a pound (symbolic of God's spiritual gift) when they were judged. The seven (7) servants, who were slain, had not even kept the pound that they were given. They symbolically represent Jews who didn't even keep the minimum of God's law but followed doctrinal error which came from devils instead.

Those Jews who judged Zacchaeus while trusting in their own religious self-righteousness were warned that they were facing the second death (eternity in Lake of Fire). Those that followed the example of Zacchaeus would get to Heaven and be rewarded according to the spiritual profit they brought. By paying back 400% instead of just the required 120%, Zacchaeus was increasing his spiritual profit. He proved that he wasn't just doing the minimum that was required but was following the Spirit of the Law and doing all that he could.

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

Please see the 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 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the chief. Architelones G754, rather, "a chief publican," or tax gatherer. Probably Zacchaeus, who appears from his name to have been a Jew, farmed the revenue of the district around Jericho, having others under him, who either rented of him smaller portions, or were employed as servants to collect the taxes. and he. Lu 18:24-27; 2Ch 17:5-6'.

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C19-S3 (Verse 3) Zacchaeus had a problem doing what he wanted to do.

First Step: Zacchaeus wanted to see Jesus.

And he sought to see Jesus who he was;.

Second Step: He had a problem due to his height.

and could not for the press,
because he was little of stature..

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation.

Our sentence starts with the word And, which adds it to the prior sentence. That sentence introduced Zacchaeus and this sentence tells us what he wanted to do. As we see in the next sentence, this wasn't just a passing fancy because he acted on his desire. If we claim to want something but are not willing to do what is required to achieve our desire than we might have some thought pass through our brain but it is not a true heart desire. Our account tells us that Zacchaeus had a true heart desire because he acted on it.

Our sentence has two Steps with the First Step telling us his desire and the Second Step telling us the problem that he had fulfilling his desire. God wants to bless people but gives a test to prove that they truly want whatever it is and that God is notforcing His grace on people'.

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

Please see the notes for 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 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'

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

Please see the note for Luke 2:52 about the word stature. Webster's 1828 defines this word as: 'The natural height of an animal body. It is more generally used of the human body'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he sought. Lu 9:7-9; 23:8; Joh 12:21 because. Lu 12:25 General references. exp: Lu 12:25.'.

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C19-S4 (Verse 4) Zacchaeus solved his problem.

Equivalent Section: He went early and got to a place where he could see.

And he ran before,
and climbed up into a sycomore tree to see him:.

Equivalent Section: He made sure he was at the right place.

for he was to pass that way..

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation.

Our sentence starts with the word And, which adds it to the prior sentence and continues this account. As explained in the note for the prior sentence, Zacchaeus had a true heart desire and our current sentence proves that by what he did. Lots of people claim to want to go to Heaven and to have other blessings from God but they are not willing to do what is required in order for them to have that claimed desire. Thus, they prove that it is only a passing thought, at most, and not a true heart desire. Zacchaeus was saved and blessed because he was willing to do whatever God required in order to have the blessing of God.

in this sentence we see that Zacchaeus climbed up into a sycomore tree. As seen in the3 word definitions, below, this was a very common tree that had nothing note-worthy about it. However, this is one of the few places where the Bible makes not of it. The spiritual application is that no one has to do any special religious act, not any other special act, in order to be saved. The only thing that God requires is the right heart attitude and Zacchaeus not only displayed this by his action but he also displayed it by his changed life.

We find forms of the word climb in: 1Samuel 14:13; Jeremiah 4:29; Joel 2:7; Joel 2:9; Amos 9:2; Luke 19:4; John 10:1. Webster's 1828 defines this word as: 'v.i. 1. to creep up by little and little, or step by step; to mount or ascend, by means of the hands and feet; to rise on any fixed object, by seizing it with the hands and lifting the body, and by thrusting with the feet; as, to climb a tree or a precipice. And he ran before and climbed up into a sycamore tree. Luke 19. 2. to mount or ascend with labor and difficulty. 3. to rise or ascend with a slow motion. Black vapors climb aloft.
CLIMB, v.t. 1. to ascend by means of the hands and feet, implying labor, difficulty and slow progress; as, to climb a wall, or a steep mountain. 2. to mount or ascend, with labor or a slow motion; as, to climb the ascents of fame.'.

We find forms of the word sycomore in: 1Kings 10:27; 1Chronicles 27:28; 2Chronicles 1:15; 2Chronicles 9:27; Psalms 78:47; Isaiah 9:10; Amos 7:14; Luke 19:4. The International Standard Bible Encyclopedia defines this word as: 'sik'-o-mor, (shiqmah, Aramaic shiqema' plural shiqmim; in Septuagint wrongly translated by sukaminos, "the mulberry"; see SYCAMINE (1Ki 10:27; 1Ch 27:28; 2Ch 1:15; 9:27; Isa 9:10; Am 7:14): shiqkmoth (Ps 78:47); sukomoraia (Lu 19:4)): the sycomore-fig, Ficus sycomorus (Natural Order, Urticaceae), known in Arabic as Jummeiz, is one of the finest of the lowland trees of Palestine, and attains still greater proportions in Lower Egypt. It is evident from 1Ki 10:27; 2Ch 1:15 that it was once abundant, and at a later period it was so plentiful in the neighborhood of what is now Haifa as to give the name Sykaminon to the town which once stood near there. It is a tree which cannot flourish in the cooler mountain heights; it cannot stand frost (Ps 78:47). It was one of the distinguishing marks of Lower, as contrasted with Upper, Galilee that the sycomore could flourish there. It is highly improbable that sycomores could ever have flourished near Tekoa (compare Am 7:14), but it is quite possible that the town or individual inhabitants may have held lands in the Jordan valley or in the Shephelah on which these trees grew. Villages in Palestine today not infrequently possess estates at considerable distances; the village of Silwan (Siloam), for example, possesses and cultivates extensive fertile lands halfway to the Dead Sea. the sycomore produces small, rounded figs, about an inch long, which grow upon tortuous, leafless twigs springing from the trunk or the older branches; they are more or less tasteless. It would appear that in ancient times some treatment was adopted, such as piercing the apex of the fruit to hasten the ripening. Amos was a "nipper" (bolec) of sycomore figs (Am 7:14). the tree not uncommonly attains a height of 50 ft., with an enormous trunk; in many parts, especially where, as near the coast, the tree grows out of sandy soil, the branching roots stand out of the ground for some distance. the timber is of fair quality and was much valued in ancient times (1Ki 10:27; 2Ch 1:15; 9:27; Isa 9:10). Mummy cases and many of the best preserved wooden utensils of ancient Egyptian life are made of it. this tree must be distinguished from the English sycamore, Acer pseudo-platanus (Natural Order, Spindaceae), the "false plane tree," a kind of maple. E. W. G. Masterman'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'climbed. Lu 5:19 a sycomore. 1Ki 10:27; 1Ch 27:28; Isa 9:10; Am 7:14'.

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C19-S5 (Verse 5) Jesus responded to Zacchaeus.

First Step: Jesus recognized to his efforts.

And when Jesus came to the place,
he looked up,
and saw him,
and said unto him,
Zacchaeus,
make haste,
and come down;.

Second Step: Jesus responded to his efforts.

for to day I must abide at thy house..

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation.

Anyone who attended church as a child undoubtedly knows this story and the matching song because it is a favorite to tell children. It presents salvation in a simple way and children can relate to 'a wee little man'.

It is interesting that Jesus said: to day I must abide at thy house because, when we look at the remainder of the chapter and consider what has happened since Jesus said He had to walk three days to be in Jerusalem, it becomes obvious that he did not physically stay at the house of Zacchaeus. However, it is also obvious that his Spirit stayed there spiritually.

Our sentence has two Steps with the First Step telling us that Jesus found Zacchaeus, which was the entire purpose of His going into that city. The Second Step tells us that the spiritual purpose of His visit was the salvation (abide at thy house) of and everyone in his house.

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

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

Please see the note for John 11:31 about the word haste / hastily. Webster's 1828 defines this word as: 'Celerity of motion; speed; swiftness; dispatch; expedition; applied only to voluntary beings, as men and other animals; never to other bodies. We never say, a ball flies with haste. the king's business required haste. l Sam.21. 2. Sudden excitement of passion; quickness; precipitance; vehemence. I said in my haste, all men are liars. Ps.116. 3. the state of being urged or pressed by business; as, I am in great haste'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he looked. Ps 139:1-3; Eze 16:6; Joh 1:48; 4:7-10 Zacchaeus. Ec 9:10; 2Co 6:1 for. Lu 19:10; Ge 18:3-5; 19:1-3; Ps 101:2-3; Joh 14:23; Eph 3:17; Heb 13:2; Re 3:20'.

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C19-S6 (Verse 6) Zacchaeus was joyful when he received Jesus.

And he made haste,
and came down,
and received him joyfully..

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation.

A lot of people make the mistake of using the same definition for happy and for joy when looking at the Bible. However, no two words in the Bible have the same definition (interpretation) even if they can have the same application in some circumstances. Happy is; 'a good feeling based upon happenstance'. Joy is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. If the reader really looks at these definitions and thinks about them, it should be obvious that many circumstances which cause us to feel the opposite of happy can cause us to have true joy.

Now, consider the change in Zacchaeus and how much money he probably had to give away. If people really consider this truth, they should realize that this probably made Zacchaeus feel the opposite of happy. And, yet our sentence says that he was joyfully because he received Jesus and had true everlasting salvation.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Lu 2:16; Ge 18:6-7; Ps 119:59-60; Ga 1:15-16 joyfully. Lu 5:29; Isa 64:5; Ac 2:41; 16:15,34'.

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C19-S7 (Verse 7) The people murmured.

And when they saw it,
they all murmured,
saying,
That he was gone to be guest with a man that is a sinner..

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation.

This sentence is added to the prior by starting with the word And. The they, of our sentence, were the multitude of Jews following Jesus. So, this sentence is adding the reaction by the multitude to what Jesus said in the prior sentence.

Jesus. had many Jews follow Him for the free food and for the ability to gossip that they saw Him do a miracle. Therefore, these lost Jews judged Jesus for going to be guest with a man that is a sinner. In their self-righteous religious belief, that was based upon doctrines of devils, they prided themselves that God had to take them to Heaven, because they did their religious duty including looking down on everyone that the religious leaders claimed to be sinners. And, as our sentence tells us, that included Jesus.

In Matthew 26; Luke 7; Luke 14 and John 12, we read about Jesus going to supper at the home of Simon the leper, who was a Pharisee. Then in Luke 11, we read about another time that Jesus went to supper at the home of another Pharisee. Every time that we read about Jesus going to supper with a Pharisee, the Pharisee was judging Jesus. In contrast, Matthew 9; Mark 2 and Luke 5, tell us about Jesus going to supper with the friends of Matthew, who were publicans. Every time that we read about Jesus going to supper with publicans, they honored Jesus. However, at those times, and when Jesus and His disciples picked corn in the field to eat, the scribes and Pharisees criticized Jesus. Thus, we see a dramatic difference between the two groups as concerns religious matters, but also in how they treated Jesus about meals.

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 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. in this particular sentence, the religious leaders got the general Jew to also participate in the murmuring.

We find forms of the word guest in: 1Kings 1:41; 1Kings 1:49; Proverbs 9:18;Zephaniah 1:7; Matthew 22:10; Matthew 22:11; Luke 19:7. The International Standard Bible Encyclopedia defines this word as: 'gest (qara'; anakeimai): Oriental customs growing out of a nomadic life demand a greater abandon and freedom with respect to the relation of host and guest than are permitted by the conventionalities of western life. A householder is expected to entertain a traveler, and in turn the traveler may accept with perfect ease the hospitality shown without any obligation to pay. See HOSPITALITY. the significance of the word is that of one who is called or invited. A certain sacredness, unknown to modern western society, was attached to the guest, so that a special apartment was set aside for the guests. See GUEST-CHAMBER. In the Old Testament only 3 times is the word itself used, with reference to the guests of Adonijah (1Ki 1:41,49), of the foolish woman (Pr 9:18), and of Yahweh (Zep 1:7). In the New Testament, 3 times (Mt 22:10 f; Lu 19:7 the King James Version, the Revised Version (British and American) "to lodge"). though but few actual uses of the word occur, there are abounding illustrations of the guest relation in both Old Testament and New Testament. Especially is this manifest in the striking social attitudes of Jesus on occasions. Notable among these are the hospitality of Matthew (Lu 5:29 ff); Jesus' relation to Martha and Mary (Lu 10:38 ff), and His entrance into the home of Zaccheus (Lu 19:1 ff). Likewise Jesus spoke frequently of the relation which should exist between the guest and his host (see Lu 7:44-46; Mt 25:35; 10:40). Walter G. Clippinger'. Please also see the note for Mark 14:14 about the word guestchamber.

Thompson Chain Topics provides references for the word guest as: 'Advices to: Not to prolong visits: Pr 25:17. Not to seek social pre-eminence: Lu 14:8-9. Not to be critical of food: 1Co 10:27. Anointing of: 2Ch 28:15; Joh 12:3. Hospitality to: the Duty of: Ro 12:13; 1Ti 3:2; 5:10; Tit 1:8; Heb 13:2; 1Pe 4:9. Instances of: Ge 18:4; 19:2; 24:31; Ex 2:20; Jg 13:15; 19:20; 2Ki 4:8; Ne 5:17; Job 31:32; Ac 16:15,34; 21:8; 28:2,7. Washing the Feet of: Ge 18:4; 19:2; 24:32; 43:24; 1Sa 25:41; 2Sa 11:8; Lu 7:44; Joh 13:5; 1Ti 5:10
Christ a Guest: In the home of Matthew: Mt 9:10. of Simon the Leper: Mr 14:3. of a Pharisee: Lu 7:36. Of Martha: Lu 10:38. of one of the chief Pharisees: Lu 14:1. of Zacchaeus: Lu 19:7. At Emmaus: Lu 24:29. At Cana of Galilee: Joh 2:2'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they all. Lu 5:30; 7:34,39; 15:2; 18:9-14; Mt 9:11; 21:28-31 General references. exp: Lu 5:30; 15:2.'.

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C19-S8 (Verse 8) Zacchaeus responded and proved his salvation.

First Step: Zacchaeus accepted Jesus as his personal Lord.

And Zacchaeus stood,
and said unto the Lord;.

Second Step: He proved a changed heart.

Behold,
Lord,
the half of my goods I give to the poor;.

Third Step: He restored what he had stole.

and if I have taken anything from any man by false accusation,
I restore him fourfold..

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation.

Our sentence starts with the word And, which means it is added to the prior sentence. That is: this profession from Zacchaeus came after Jesus came to abide at thy house (after Jesus truly, Biblically, saved him). This sentence is the example of the changed life which should result in anyone who is truly, Biblically, saved.

Our sentence has three Steps with the First Step telling us what Zacchaeus did. He didn't just say a quiet prayer and never let anyone know what he did like many people do. No, he stood, when everyone else laid on their side at the meal, which was the custom of that day and society. Zacchaeus first made sure that he had everyone's attention.

In the Second Step, he first said Behold, just in case his standing did not get someone's attention. Then he addressed Jesus as Lord so that there was no question about their relationship. In addition, the title of Lord is uppercase, and not at the start of the sentence. Therefore, he was addressing Jesus as: 'God in human flesh'. Then he said the half of my goods I give to the poor. This shows that he was no longer working to have riches in this world but was trying to use the unrighteous mammon to lay up treasure in heaven.

In our third Step, Zacchaeus publicly announced that he was going to do far more than what the Mosaic Law required for him to do. Leviticus 6:1-5 requires a thief and liar to restore 120%, but Zacchaeus said that he would restore 400%. By that, he showed that he wasn't just looking for religious legal righteousness, but wanted to follow the Spirit of the law. That's why Jesus pronounced him saved with This day is salvation come to this house, forsomuch as he also is a son of Abraham. (Luke 19:9).

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The word stood. is the past-tense form of the word stand. The functional definition for this word is: 'To be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Galatians C5S1 about the phrase stand fast.

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

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

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

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

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: 'Behold. Lu 3:8-13; 11:41; 12:33; 16:9; 18:22-23; Ps 41:1; Ac 2:44-46; 4:34-35; 2Co 8:7-8; 1Ti 6:17-18; Jas 1:10-11 by false. Lu 3:14; Ex 20:16 I restore. Ex 22:1-4; Le 6:1-6; 1Sa 12:3; 2Sa 12:6; Pr 6:31'.

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C19-S9 (Verse 9) Jesus recognized his salvation.

And Jesus said unto him,
This day is salvation come to this house,
forsomuch as he also is a son of Abraham..

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation.

Please see the note for this sentence in the Lord Jesus Christ about the word son. Unlike most of the Jews, Zacchaeus displayed the character of Abraham with the prior sentence. That is why Jesus said: forsomuch as he also is a son of Abraham. And, as our sentence explains, this change in character is why (forsomuch) Jesus said: his day is salvation come to this house.

There are lots of people who believe a doctrinal lie because there are lots of preachers who preach the lie. And, some of them are saved but they have been deceived because they never verified their doctrine against the word of God with the help of God's indwelling Holy Spirit. And that doctrine would call the truth of this sentence a lie. In our sentence Jesus literally says that salvation came because of the change in character. The doctrinal lie, which has deceived so many, claims that people can have true Biblical salvation with not change in character caused by having God's life in them.

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

Please see the 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto him. Rather, as Elsner renders pros G4314 autou G847, concerning him; for our Lord speaks of him in the third person. This day. Lu 2:30; 13:30; Joh 4:38-42; Ac 16:30-32; 1Co 6:9-11; 1Pe 2:10 forsomuch. Lu 13:16; Ro 4:11-12,16; Ga 3:7,14,29 General references. exp: Lu 10:5.'.

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C19-S10 (Verse 10) Jesus says why he was saved.
For the Son of man is come to seek and to save that which was lost.

Luke 19:1-10 tell us about Zacchaeus being truly Biblically saved and displaying a changed life due to having received true Biblical salvation.

Our sentence starts with the word For, which means that it is giving the reason why the prior sentence is true. That prior sentence tells us that the end result of Jesus going to the house of Zacchaeus was his true Biblical salvation and the true Biblical salvation of everyone in his house. Our sentence us why Jesus made a point to stop in Jericho when He was on a time-limited journey to Jerusalem. However, not only was that true, but our sentence is a precept which tells us why the Son of God became human and died to pay for the sins of the whole world (1John 2:2).

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 5:31-32; 15:4-7,32; Eze 34:16; Mt 1:21; 9:12-13; 10:6; 15:24; 18:11; Ro 5:6; 1Ti 1:13-16; Heb 7:25; 1Jo 4:9-14'.

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C19-S11 (Verse 11) Jesus corrected doctrinal error which was commonly believed.

And as they heard these things,
he added and spake a parable,
because he was nigh to Jerusalem,
and because they thought that the kingdom of God should immediately appear..

Luke 19:11-27 gives the 'Parable of the Ten Pounds'. It is related to the 'Parable of Talents', found in Matthew 25:14-30 and the 'Parable of the Householder', found in Mark 13:34-37. All three parables present a man traveling into a far country and then returning and demanding an accounting from the servants whom he left behind. In addition to comparing those related parables, please also see the Messages called: Loss of Everlasting Rewards and Pounds and Talents for the application of these parables. Please also see the note for Luke 19:2 for how this parable is related to the salvation of Zacchaeus. Basically, the people that Jesus aimed this parable at were the opposite of Zacchaeus.

In Matthew, just before the 'Parable of Talents', we read the 'Parable often Virgins'. That parable warned religious people to be sure that they had the indwelling Holy Spirit. Following it, we have the 'Sheep and Goat Judgment'. Therefore, the entire section in Matthew is warning about different types of judgment by God.

Likewise, in Mark, prior to the 'Parable of the Householder', Jesus gives prophecy about how Satan will try to deceive the truly saved throughout time with the section just before the parable dealing with the second coming of Christ. Thus, this parable is a warning for the saved to be always watching for the second coming of Christ. And, all three parables are warning the saved about the type of judgment that they can expect to receive from the Lord Jesus Christ. Therefore, these parables need to be understood in context with the doctrine of the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10).

As has been explained before, the religious Jews confused the kingdom of God with the kingdom of Christ. Luke 10:9 and Luke 17:20-21 explain that the kingdom of God is within you. However, the kingdom of Christ is 'the 1,000-years reign of Christ'. That is what the lost religious Jews looked for when they thought that the kingdom of God should immediately appear. They wanted the kingdom but refused to have Jesus as their King. They thought that God would give then the kingdom and allow them to rule it with their sinful prejudiced attitudes. And, because of that doctrinal error, Jesus added to the testimony of the changed heart of Zacchaeus. Also, our sentence tells us that Jesus spake (this) parable to correct their doctrinally wrong belief (they thought that the kingdom of God should immediately appear).

Notice that our sentence starts with: And as they heard these things. What they heard was what Jesus said in the prior two sentences where He said that the household of Zacchaeus was saved and that He came to seek and to save that which was lost. However, the Jews who thought that the kingdom of God should immediately appear also were sure that they were going to Heaven and did not need salvation. And, even those Jews who were saved believed that they did not have to serve God in this life. Therefore, Jesus spake (this) parable to correct their attitudes and actions while they could still do something to change their personal judgment by God.

In addition to the reasons already explained, our sentence says that Jesus had another reason. That reason was: because he was nigh to Jerusalem. The Jews who did not commit their lives to Jesus were going to end up joining the religious leaders and bringing condemnation upon themselves. Therefore, this was the last chance for many of them to get truly Biblically saved and Jesus took the time to try and convince them to get truly saved before it was too late.

Now, after considering the reasons for the parable, we need to take an overview of this parable, before we look at all of the details, so that we know how the details fit into the entire parable. 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'. Parables use symbolic language and, since Jesus gave this parable because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear, the people who were there are represented in the parable. That written, the certain nobleman certainly symbolically represented Jesus. We also have saved people, who received rewards, representing the disciples and Zacchaeus. And, the listening Jews were symbolically represented by the other servants, some of whom went to Hell and some of whom made it to Heaven but were eternal paupers. Now, with the people identified, we can take an overview of the events.

Luke 19:13 says: And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. thus, they each received one pound and were commanded what they were to do while the nobleman (Jesus) was gone.
Luke 19:15 says: And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. (This symbolically represents the judgment seat of Christ [Romans 14:10; 2Corinthians 5:10 ]).
Luke 19:16-19 has the report and reward of two servants. Both were told Well, thou good servant and given a crown (made a ruler).
Luke 19:20-26 has the report and reward of another servant. (He was told: thou wicked servant, lost his pound and was made an eternal pauper.)
Luke 19:27 says: But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. Since they died, they symbolically represent the people who go to Hell. The first three represent people who go to Heaven.
The first three returned different levels of profit to their lord and received different rewards. Therefore, the spiritual doctrine is that saved people will receive different rewards based upon how much spiritual profit they return to God.

With this overview in mind, we will look at the details of our parable and those will render further important doctrines. However, the details will not go against the context of the chapter not the overview of the parable. Remember that the theme of our chapter is: 'A fruitful religion versus a show religion. Our parable clearly tells us the different results achieved by each type of religion, if people will honestly try to understand the spiritual message of the parable.

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

Please see the note for Luke 12:31 about the word ādded. Webster's 1828 defines this word as: 'pp. Joined in place, in sum, in mass or aggregate, in number, in idea or consideration; united; put together'.

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

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

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

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

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

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'roximate; acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they thought. Lu 17:20; Ac 1:6; 2Th 2:1-3 General references. exp: Joh 11:35; Ac 3:20.'.

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C19-S12 (Verse 12) This parable is because of the error identified in the prior sentence.

He said therefore,
A certain nobleman went into a far country to receive for himself a kingdom,
and to return..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:14. There we read that the traveler called his own servants, and delivered unto them his goods. This is symbolic of the spiritual gifts that God gives to every saved person for the purpose of that saved person producing a spiritual profit for God by helping to build the kingdom of God.

The equivalent sentence, to this sentence, in the 'Parable of the Householder', found in Mark 13:34. There we read that the traveler gave authority to his servants, and to every man his work. This is also symbolic of the spiritual gifts that God gives to every saved person for the purpose of that saved person producing a spiritual profit for God by helping to build the kingdom of God. The specific job given to each person varies based upon the specific spiritual gift given by God to each person.

Since this is a parable, the important message is the spiritual meaning. The certain nobleman symbolically represents the Lord Jesus Christ. The action of this sentence represents this current time. That is: the Lord Jesus Christ went to heaven and He will return to rule and reign over this Earth for 1,000-years.

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 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 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: 'A certain. Mt 25:14-30; Mr 13:34-37 a far. Lu 20:9; 24:51; Mt 21:38; Mr 12:1; 16:19; Ac 1:9-10 to. Mt 28:18; Joh 18:37; 1Co 15:25; Eph 1:20-23; Php 2:9-11; 1Pe 3:22 and. Ac 1:11; 17:31; Heb 9:28; Re 1:7'.

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C19-S13 (Verse 13) The instructions given to the servants.

And he called his ten servants,
and delivered them ten pounds,
and said unto them,
Occupy till I come..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:14 and the equivalent sentence, to this sentence, in the 'Parable of the Householder', found in Mark 13:34. The note for the prior sentence explains the equivalent sentences.

In our current parable, we have ten servants and ten pounds, each servant received one pound.

More than one preacher has made a message out of the word occupy found in this sentence. Some claim that the saved are supposed to be running the world. That is doctrinally wrong and supports the doctrinal error which claims that the saved are to take over the world and bring in the one-world kingdom which Jesus will then come and be king of. In truth, this is the plan of Satan for the beast (not antichrist) that we are warned about in Revelation.

The truth, which comes from our context, is that the saved are to occupy spiritual truth and a holy and righteous lifestyle which will attract the type of people who will be willing to have Jesus Christ turn them from their sinful lifestyle just like he did for Zacchaeus. This occupy is not about controlling the physical but is about controlling the spiritual.

Please notice that our next sentence says: he commanded these servants to be called...that he might know how much every man had gained by trading. An occupying army tries to convert the citizens of a captured country into supporters of the conquering government. Thus, the true application of the word occupy, in our parable, is; 'produce a spiritual profit for God'. In order to do this, we must take lost people captive from the kingdom of Satan and convert them into the servants of the kingdom of God.

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

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

We find forms of the word pound in: 1Kings 10:17; Ezra 2:69; Nehemiah 7:71; Nehemiah 7:72; Luke 19:13; Luke 19:16; Luke 19:18; Luke 19:20; Luke 19:24; Luke 19:25; John 12:3; John 19:39. Easton's Bible Dictionary defines this word as: '(1.) A weight. Heb maneh, equal to 100 shekels (1Ki 10:17; Ezr 2:69; Ne 7:71-72). Gr. litra, equal to about 12 oz. avoirdupois (Joh 12:3; 19:39).
(2.) A sum of money; the Gr. mna or mina (Lu 19:13,16,18,20,24-25). It was equal to 100 drachmas, and was of the value of about $3, 6s. 8d. of our money.'.

We find forms of the word occupy in: Exodus 38:24; Judges 16:11; Ezekiel 27:9; Ezekiel 27:16; Ezekiel 27:19; Ezekiel 27:21; Ezekiel 27:22; Ezekiel 27:27; Luke 19:13; 1Corinthians 14:16; Hebrews 13:9. Webster's 1828 defines this word as: 'v.t. L. occupo; ob and capio, to seize or take. 1. to take possession. the person who first occupies land which has no owner, has the right of property. 2. to keep in possession; to possess; to hold or keep for use. the tenant occupies a farm under a lease of twenty one years. A lodger occupies an apartment; a man occupies the chair in which he sits. 3. to take up; to possess; to cover or fill. the camp occupies five acres of ground. Air may be so rarefied as to occupy a vast space. the writing occupies a sheet of paper, or it occupies five lines only. 4. to employ; to use. The archbishop may have occasion to occupy more chaplains than six. 5. to employ; to busy one's self. Every man should be occupied, or should occupy himself, in some useful labor. 6. to follow, as business. All the ships of the sea with their mariners were in thee to occupy thy merchandise. Ezek. 27. 7. to use; to expend.
OC'CUPY, v.i. to follow business; to negotiate. Occupy till I come. Luke 19.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his. Mt 25:14; Joh 12:26; Ga 1:10; Jas 1:1; 2Pe 1:1 delivered. Mt 25:15; Ro 12:6-8; 1Co 12:7-11,28-29; 1Pe 4:9-11 pounds. "Mina, here translated a pound, is 12 oz., which, according to 5s. the ounce, is 3. 2Sa 6d."'.

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C19-S14 (Verse 14) The response from the servants.

But his citizens hated him,
and sent a message after him,
saying,
We will not have this man to reign over us..

John 19:15 says: But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? the chief priests answered, We have no king but Caesar. Notice that, in the parable and in our sentence, his citizens did not have the courage to respond to his face but sent a message after him. The common Jew suffered death and they lost their country because, even though they did not personally say what the chief priests answered, in our reference, the chief priests were the messengers for the common Jew. Therefore, God held the common Jew responsible for the message unless they had accepted an ongoing personal relationship with Jesus like Zacchaeus had.

Please notice that the main attitude was: We will not have this man to reign over us. Lots of people have been deceived into believing that God is some stupid dottering old man hanging out in the sky and willing to accept any attitude that people want to hold onto just so long as they say the magic prayer of: 'One, two, three; Jesus save me'. It should be obvious that that is a doctrine of devils (1Timothy 4:1). Our sentence and parable make it clear that God will judge based upon id people are willing to: have this man (Jesus) to reign over us. And, our parable teaches variable rewards based upon how much we do for Jesus and the kingdom of God.

We find forms of the word citizen in: Luke 15:15; Luke 19:14; Acts 21:39. The functional definition for this word is: 'Member of a physical government. One having municipal rights, duties, and protection'.

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

Please see the note for 1John 1:5 about the word message. Webster's 1828 defines this word as: 'to send. 1. Any notice, word or communication, written or verbal, sent from one person to another. We send a servant with a verbal or written message. The welcome message made, was soon received. 2. An official written communication of facts or opinions sent by a chief magistrate to the two houses of a legislature or other deliberative body. Congress receives a message from the President of the United States at the opening of the session. the Governors of some of the states communicate to the legislature by message, others by address. 3. An official verbal communication from one branch of a legislature to the other'. Please also see the note for Philippians 2:25 about the word messenger.

Please see the note for Romans C6S12 about the word reign. The functional definition for this word is: 'To possess or exercise sovereign power or authority; to rule; to exercise government, as a king or emperor; or to hold the supreme power'. Please also see the note for The S and P's of 2Timothy 1. Please also see the note for Acts 17:24-28 about seek the Lord about the word Sovereign.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 19:27; 1Sa 8:7; Ps 2:1-3; Isa 49:7; Zec 11:8; Joh 1:11; 15:18,23-24; Ac 3:14-15; 4:27-28; 7:51-52 exp: Ps 21:8.'.

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C19-S15 (Verse 15) When the lord returned he demanded an accounting.

And it came to pass,
that when he was returned,
having received the kingdom,
then he commanded these servants to be called unto him,
to whom he had given the money,
that he might know how much every man had gained by trading..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:20 and the equivalent sentence, to this sentence, in the 'Parable of the Householder', found in Mark 13:35-36. The account in Matthew's Gospel has less details for this sentence, although it has details between the second prior sentence and this sentence that are different from what we read here in Luke. In addition, the account in Mark's Gospel doesn't have anything about the accounting but only contains the warning of: Watch ye therefore...Lest coming suddenly he find you sleeping.

Now, some might claim that this sentence is speaking about the 'Second Coming of Christ'. However, it really, symbolically, represents the 'Rapture' because the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10) happens after the 'Rapture' and our parable is speaking about the judgment that people will receive. Now, having written that, some might object that I point out that seven (7) of these servants go to Hell and the lost never go to the judgment seat of Christ. Therefore, this can not be symbolically representing the judgment seat of Christ and sending people to Hell. However, 2Thessalonians 2:11 says: And for this cause God shall send them strong delusion, that they should believe a lie. The people who had a chance to be saved before the 'Rapture', and refused true Biblical salvation, will receive this strong delusion and they will never be saved. Thus, lost people are judged directly due to the 'Rapture'.

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

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

Please see the note for 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 Philippians 1:21 about the word gain. The functional definition for this word is: 'Profit; interest; something obtained as an advantage'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying.

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

We find forms of the words trade / trading in: Genesis 34:10; Genesis 34:21; Genesis 46:32; Genesis 46:34; Ezekiel 27:12; Ezekiel 27:13; Ezekiel 27:14; Ezekiel 27:17; Matthew 25:16; Luke 19:15; Revelation 18:17. Webster's 1828 defines this word as: 'ppr. Trafficking; exchanging commodities by barter, or buying and selling them. 1. a. Carrying on commerce; as a trading company.
TRA'DING, n. the act or business of carrying on commerce.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'having. Ps 2:4-6 money. Gr. silver, and so. Lu 19:23 that he. Lu 12:48; 16:2-13; Mt 18:23-35; 25:19; Ro 14:10-12; 1Co 4:1-5'.

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C19-S16 (Verse 16) The accounting given by the first servant.

Then came the first,
saying,
Lord,
thy pound hath gained ten pounds..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:20. With the exception of the differences between pounds and talents, and the number involved, the sentence in Matthew's Gospel is, essentially, the same as this one.

As pointed out in the note for this sentence, in the Lord Jesus Christ Study, this verse uses a capital-letter Lord because it is the first word in the sentence said by the servant. However, it also uses a capital-letter Lord to emphasize that this parable is teaching how God will judge people using His role as Lord.

It should be obvious that this servant worked very hard to create a profit for his Lord. I believe that, symbolically, this servant represents the disciples who would become apostles. When you consider all of the people saved since Jesus Christ returned to Heaven, and consider that all saved people received their salvation by believing the doctrines which came through these men, it should be understandable that they produced the greatest spiritual profit for the kingdom of God.

Please see the note for Luke 19:13 about the word pound. Easton's Bible Dictionary defines this word as: '(1.) A weight. Heb maneh, equal to 100 shekels (1Ki 10:17; Ezr 2:69; Ne 7:71-72). Gr. litra, equal to about 12 oz. avoirdupois (Joh 12:3; 19:39).
(2.) A sum of money; the Gr. mna or mina (Lu 19:13,16,18,20,24-25). It was equal to 100 drachmas, and was of the value of about $3, 6s. 8d. of our money.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lord. 1Ch 29:14-16; 1Co 15:10; Col 1:28-29; 2Ti 4:7-8; Jas 2:18-26'.

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C19-S17 (Verse 17) The lord rewarded the servant.

Equivalent Section: the lord stated the value of the servant.

And he said unto him,
Well,
thou good servant:.

Equivalent Section: the lord stated the reward of the servant.

because thou hast been faithful in a very little,
have thou authority over ten cities..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:21. Matthew's Gospel says that the Lord told him I will make thee ruler over manythings as opposed to ruler over cities. Matthew's Gospel also says that the Lord told him enter thou into the joy of thy lord. While this is good to read, it can be inferred from other passages in the Bible. Therefore, the message is, essentially, the same with Matthew's Gospel being more specific in the last phrase.

Here is the reward to the servant who retused a ten-fold profit. Since he will be a ruler, he also received a crown and can expect the return with Christ at His 'Second Coming' and can expect to rule under Christ.

Notice that his reward is because thou hast been faithful in a very little. It is not how much we have here in this physical reality but if we are faithful.

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 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 2Corinthians 10:8-9 about the word authority. The functional definition for this word is: 'Legal power, or a right to command or to act'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Well. Ge 39:4; 1Sa 2:30; Mt 25:21; Ro 2:29; 1Co 4:5; 2Ti 2:10; 1Pe 1:7; 5:4 been. Lu 16:10; 22:30; Mt 25:21; Re 2:26-29 General references. exp: Lu 22:29.'.

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C19-S18 (Verse 18) The accounting given by the second servant.

And the second came,
saying,
Lord,
thy pound hath gained five pounds..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:22. As with the first servant, with the exception of the differences between pounds and talents, and the number involved, the sentence in Matthew's Gospel is, essentially, the same as this one.

This servant returned a lesser profit and received a lesser reward. However, he was rewarded for returning a profit. I believe that this servant symbolically represents Zacchaeus and all saved people who truly try to do their best for the kingdom of God. Notice that Zacchaeus said: Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold. Thus, he probably cave away over one half of everything he owned. How many people who claim to be saved would make a similar sacrifice? I personally believe that most saved people will have less of a reward than this servant.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thy. Mt 13:23; Mr 4:20; 2Co 8:12'.

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C19-S19 (Verse 19) The lord rewarded the servant.

And he said likewise to him,
Be thou also over five cities..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:23. Matthew's Gospel says that the Lord told him I will make thee ruler over manythings as opposed to ruler over cities. Matthew's Gospel also says that the Lord told him enter thou into the joy of thy lord. While this is good to read, it can be inferred from other passages in the Bible. Therefore, the message is, essentially, the same with Matthew's Gospel being more specific in the last phrase.

Here is the reward to the servant who retused a five-fold profit. Since he will be a ruler, he also received a crown and can expect the return with Christ at His 'Second Coming' and can expect to rule under Christ.

Notice that his reward is likewise (because thou hast been faithful in a very little). It is not how much we have here in this physical reality but if we are faithful.

We also see that the reward is proportional to the amount of profit that God receives. This very definitely proves the claim that 'everyone will get a mansion' to be a lie from a devil.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Be. Isa 3:10; 1Co 3:8; 15:41-42,58; 2Co 9:6; 2Jo 1:8'.

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C19-S20 (Verse 20-21) The accounting given by the third servant.

Equivalent Section: He returned what he was originally given.

And another came,
saying,
Lord,
behold,
here is thy pound,
which I have kept laid up in a napkin:.

Equivalent Section: Why he did not risk making a profit.

For I feared thee,
because thou art an austere man:.

Equivalent Section: What he accused his lord of.

thou takest up that thou layedst not down,
and reapest that thou didst not sow..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:24-25. Matthew's Gospel has wording that is completely different, but with the exception of the exchange of napkin for earth, the message is the same in these two sentences.

Please be careful and look at Luke 19:27. The other seven were killed, which meant they went to Hell. This servant was not killed and did not go to Hell.

Our next sentence starts with the word And, which adds it to this sentence. The next two sentences have the answer from the Lord with the sentence after that having instructions for other servants to carry out his judgment of this servant. The parable continues after that but, when we concentrate on this servant, and the results that he received, we need to consider these specific sentences within this parable. And. it is important that we understand what is actually said because this servant, and his judgment, is what devil motivated false preachers object to because it proves their doctrine to be a lie.

Please see the notes for the next couple of sentences in order to understand the related doctrine of those sentences. The rest of this note will deal with this sentence.

The first thing to notice is that this servant produced no profit for his Lord. He didn't even do the symbolic equivalent of giving his money to the bank (next sentence). Now, the theme of our chapter is; 'A fruitful religion versus a show religion'. (Religion is:' the rules we follow religiously in order to serve our God'.) the first two servant had 'A fruitful religion' because they produced a spiritual profit for God. This servant had 'An unfruitful religion' because he produced no spiritual profit for God. Therefore, our parable is directly supporting the theme of our chapter by giving us a detailed understanding of the different results which are produced by different religion.

We have considered how our sentence fits within the chapter and the theme of the chapter, how it fits within the parable, how this servant compares to the other two, how he compares to the other seven, and, in general, the results that he received. So, what dealt is what he specifically did.

Our sentence has three Equivalent Sections with the First Equivalent Section saying that he returned what he was given but without any profit for his Lord. The lack of a profit makes him different from the first two servants. The returned pound makes him different from the last seven servants. The first two servants symbolically represent soul winners. They represent people like Zacchaeus who was willing to suffer a loss in this world in order to be a witness and further the kingdom of God. The last seven servants symbolically represent people who are lost. These are the people who claim that they can worship God in nature or even refuse to acknowledge God. This servant symbolically represents people who go to church but see no need to participate in outreach programs, refuse to do personal soul winning and even refuse to support missions programs (giving his money to the bank). The symbolic equivalent of I have kept laid up in a napkin is the person who hides away their spiritual gifts until they have special visitors (go to church) and then they pull out their shiny and pretty coin (pound) and show it off for the special visitors (sing a special or the equivalent) and then hide it away again until the next time when they get to show it off.

Our Second Equivalent Section tells the symbolic reason why this saved person never goes soul winning or participates in true outreach programs. There are many saved people in the suburbs who worry about their testimony if they were seen among the whores and drug dealers. They fear for their physical safety if they went into an inner city. They get mad at a lying American president who claimed to be Christian and they were mad because one of the few times that he spoke the truth he said that America is no longer a Christian country. No, these suburban Christians want everyone to put on their blinders and ignore the majority who live in devil controlled inner cities and only look at the suburbs where people put on their Sunday best and go to their cathedral style churches with theater seats and put on a religious show to make Pharisees jealous and expect God to be impressed with their unfruitful show.

Now, for those people who feel that I'm being too critical, realize that I'm an American who came from that exact background. I spent two years trying to raise support for third-world missionaries by traveling to those types of churches. Well under 1% of people who claim to be Christian actually visit a third-world mission work. I live at such. I've heard those few who come comment on how hard it is to be in the third-world environment. I'm not criticizing them but writing their true assessment of the physical conditions. They also speak about the spiritual conditions which are the exact opposite of the physical conditions in both environments. And, the environment that saved people decide to live in produces irrefutable evidence to God about their true priority in this life.

In our third Equivalent Section, this servant accused his Lord of being a thief. This is the attitude of liberal religion. This servant thought that his Lord should provide for his needs and desires but expect nothing in return. If someone asked him if he would do the same for another he would exclaim that such a thought was ridiculous and yet he expected to receive what he would not give. Likewise, many people who claim to be saved and have this world's goods expect God to give them salvation and blessings in this world while they refuse to pass those blessings to the less fortunate saved people. And, as already mentioned, they can't even support missions (gavest not thou my money into the bank) because they want a new car or an improved house or a new gadget or even redo the church building interior.

What we do with what God gives to us proves our priorities in this life.

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

Please see the note for 1Timothy 5:22 about the word keep. The functional definition for this word is: 'To hold; to retain in one's power or possession; not to lose or part with'. Please also see the note for 1John 5:2 about the phrase keep his commandments. Forms of the word keep are found in this Gospel in: this sentence and in: 4:10, 8:15, 11:21, 11:28, 19:43.

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

We find forms of the word napkin in: Luke 19:20; John 11:44; John 20:7. Easton's Bible Dictionary defines this word as: '(Gr. soudarion, Joh 11:44; 20:7; Lat. sudarium, a "sweat-cloth"), a cloth for wiping the sweat from the face. But the word is used of a wrapper to fold money in (Lu 19:20), and as an article of dress, a "handkerchief" worn on the head (Ac 19:12).'.

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

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

We find forms of the word austere in: Luke 19:20-21 and Luke 19:22-23. The International Standard Bible Encyclopedia defines this word as: 'os-ter' austeros, "harsh," "rough"): Twice used by Christ in the parable of the Pounds (Lu 19:21-22), and of special significance as illustrating the false conception of God cherished by the sinful and disobedient. the fear resident in a guilty conscience sees only sternness and severity in God's perfect righteousness. the word may be made an eminent study in the psychology of an evil heart. Wrongdoing eclipses the soul's vision of God's love and pictures His righteousness as harsh, unfeeling, partial, unjust, forbidding. the awfulness of sin may thus be seen in its power so to pervert the soul as to make goodness seem evil, justice unjust, and even love unlovely. Compare "hard" skleros, "dried up," "harsh") in the parable of the Talents (Mt 25:24). Dwight M. Pratt'.

Please see the note for Matthew 6:26 about the word reap. Webster's 1828 defines this word as: 'to cut grain with a sickle; as, to reap wheat or rye. When ye reap the harvest, thou shalt not wholly reap the corners of thy field. Lev. 19. 2. to clear of a crop by reaping; as, to reap a field. 3. to gather; to obtain; to receive as a reward, or as the fruit of labor or of works; in a good or bad sense; as, to reap a benefit from exertions. He that soweth to the flesh, shall of the flesh reap corruption. Gal. 6. Ye have plowed wickedness; ye have reaped iniquity. Hos. 10.
REAP, v.i. 1. to perform the act or operation of reaping. In New England, farmers reap in July and August. 2. to receive the fruit of labor or works. They that sow in tears, shall reap in joy. Ps. 126.'. Please also see the notes for 2Corinthians 9:6; Galatians C6S7; Colossians C3S17 about sowing and reaping.

Please see the note for 2Corinthians 9:8-11 about the word sower. The functional definition for this word is: 'The that scatters seed for propagation'. Please also see the notes for 2Corinthians 9:6; Galatians C6S7 and Colossians C3S17 about the phrase sowing and reaping.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lord. Lu 19:13; 3:9; 6:46; Pr 26:13-16; Mt 25:24; Jas 4:17
I feared. Ex 20:19-20; 1Sa 12:20; Mt 25:24-25; Ro 8:15; 2Ti 1:7; Jas 2:10; 1Jo 4:18 because. 1Sa 6:19-21; 2Sa 6:9-11; Job 21:14-15; Eze 18:25-29; Mal 3:14-15; Ro 8:7; Jude 1:15 General references. exp: Eze 33:17.'.

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C19-S21 (Verse 22) The response of the lord.

And he saith unto him,
Out of thine own mouth will I judge thee,
thou wicked servant..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:26-27. Matthew's Gospel is equivalent only in calling this servant a wicked servant. Both sentences use the personal pronoun of thou. The rest of this sentence enhances our understanding of these parables and of how God will judge us personally, but does not cause any conflict between the two Gospels and the two parables.

Our sentence starts with the word And, which means that it is added to the prior sentence. If the reader reads the note for the prior sentence, they will see how what the servant said in the prior sentence is symbolic of the life lived by many people who claim to be saved. This sentence symbolically says the same thing which we read about the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10). There we read that every one may receive the things done in his body, according to that he hath done and this sentence is, symbolically, pronouncing the same type of judgment because what this servant said was symbolic of the life many people live. This truth was explained in the note for the prior sentence.

Please notice that the Lord called this servant a wicked servant where He called the prior two servants thou good servant. This is because of the difference in the attitude of heart each servant displayed. God judges our heart and the resulting profit returned to God is the true evidence of our heart attitude.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Out. 2Sa 1:16; Job 15:5-6; Mt 12:37; 22:12; Ro 3:19 General references. exp: Eze 33:17; Mt 15:18; Lu 15:31.'.

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C19-S22 (Verse 22-23) The lord pronounced judgment.

Equivalent Section: the lord repeated what the servant said that he knew.

Thou knewest that I was an austere man,
taking up that I laid not down,
and reaping that I did not sow:.

Equivalent Section: the lord asked him why he did not do the minimum.

Wherefore then gavest not thou my money into the bank,
that at my coming I might have required mine own with usury?.

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:26-27. The first two phrases in the sentence of Matthew's Gospel are equivalent to the prior sentence in this Gospel. And, Matthew uses the word exchangers where Luke uses the word bank. (They are equivalent as seen in the word definitions, below.) Other than those minor differences, the two sentences convey the same message using different words. Thus, these minor differences only increase our understanding.

Notice that the Lord does not argue with the judgment of the servant, even though He knows that the judgment is wrong. The job of a servant is to serve the master regardless of what they feel or believe about the master. This servant refused to serve and them blamed his own failure on the master based upon the false belief that the master had to fulfill the wishes of the servant before the servant had to serve.

Symbolically, the spiritual message of this sentence is that God will not argue with people who chose to believe lies from devils about God. God will use their own beliefs, as shown by the way that they truly lived and treated others, to judge them. People who believe false doctrines also believe that they personally get some special treatment and a different standard for judgment than other people. However, God is no respecter of persons (Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13). Therefore, everyone will be judged by God using the same legal criteria for everyone.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that the Lord repeated what the servant said that he knew. God will judge each of us based upon the knowledge that He made available to us. If we fail to truly consider that knowledge and use it to direct the attitudes and actions of our life, then we prove ourselves to be Biblical fools and will reap the consequence of being such. For example, many people in America foolish claim: 'God can't send everybody to Hell who doesn't believe the Gospel because people in darkest Africa had no chance to hear the Gospel and that wouldn't be fair'. First, God is not 'fair', God is righteous and just. Secondly, God has sent His word throughout the world several times. Thirdly, what other people may or may not have heard has nothing to do with the knowledge that God has made available to Americans. Therefore, their knowledge or lack thereof has nothing to do with God's basis for judging Americans. With that written, I could show other problems with that claim but what I have written should be sufficient for anyone who is using the brain that God gave to them. We need to actually consider the knowledge that God has made available to us because it will be used to judge each of us personally regardless of our considering the knowledge or refusing to do so.

Now, the symbolic meaning of our Second Equivalent Section can not be proven but people would be wise to consider what I write here. If we give money into the bank, then the bank uses the money to make more money and only gives us a little part of what they earn. That little part is called usury. According to Philippians 4:17 (Not because I desire a gift: but I desire fruit that may abound to your account.), when we financially support missionaries, we get credit in our Heavenly account based upon the spiritual profit that the missionaries produce for God. That is the spiritual equivalent of usury, which is what our Equivalent Section is speaking about. The other two servants personally worked with what they were given and produced a greater profit. Starting your own business is supposed to be one of the best ways to make money. So these other two servants probably did something like buying a farm that they worked or buying a boat and making money transpiring goods to trade. The symbolic spiritual equivalent for the first two servants is someone who starts an outreach ministry such as a mission work, an orphanage or a school that emphasizes the Gospel or some similar ministry to build up the kingdom of God. This servant, who lost everything, is the symbolic spiritual equivalent of the saved person who goes to church and does something at church to be noticed, and maybe even tithes, but refuses to support missions and refuses to participate in outreach programs which actually produce converted souls.

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

Please see the note for Romans intro about the word wherefore. The functional definition for this word is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

We find forms of the word bank in: Genesis 41:17; Deuteronomy 4:48; Joshua 3:15; Joshua 4:18; Joshua 12:2; Joshua 13:9; Joshua 13:16; 2Samuel 20:15; 2Kings 2:13; 2Kings 19:32; 1Chronicles 12:15; Isaiah 8:7; Isaiah 37:33; Ezekiel 47:7; Ezekiel 47:12; Daniel 8:16; Daniel 12:5; Luke 19:23. Webster's 1828 defines this word as: 'Bank and bench are radically the same word. the sense is, that which is set, laid or extended. Applied to a mass of earth, it is a collection, that which is thrown or laid together. 1. A mound, pile or ridge of earth, raised above the surrounding plain, either as a defense or for other purposes. 2 Sam.xx 15. 2. Any steep acclivity, whether rising from a river, a lake, or the sea, or forming the side of a ravine, or the steep side of a hillock on a plain. When we speak of the earth in general adjoining a lake or the sea, we use the word shore; but a particular steep acclivity on the side of a lake, river or the sea, is called a bank. 3. A bench, or a bench of rowers, in a galley; so called from their seat. Placed on their banks, the lusty Troj and sweep. 4. By analogy, a collection or stock of money, deposited, by a number of persons, for a particular use; that is, an aggregate of particulars, or a fund; as, to establish a bank, that is a joint fund. 5. the place where a collection of money is deposited; a common repository of the money of individuals or of companies; also a house used for a bank. 6. A company of persons concerned in a bank, whether a private association, or an incorporated company; the stockholders of a bank, or their representatives, the directors, acting in their corporate capacity. 7. An elevation, or rising ground, in the sea; called also flats, shoals, shelves or shallows. these may rise to the surface of the water or near to it; but the word bank signifies also elevated ground at the bottom of the sea, when many fathoms below the surface, as the banks of Newfoundland. ' the Morrish Bible Dictionary defines this word as: 'This is literally a table, and mostly so translated, and which could be used for any purpose. Lu 19:23. In Mt 25:27 a kindred word is translated 'exchangers:' both passages imply that there were in those days, as now, those who received and lent money on interest'.

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

We find forms of the word usury in: Exodus 22:25; Leviticus 25:36; Leviticus 25:37; Deuteronomy 23:19; Deuteronomy 23:20; Nehemiah 5:7; Nehemiah 5:10; Psalms 15:5; Proverbs 28:8; Isaiah 24:2; Jeremiah 15:10; Ezekiel 18:8; Ezekiel 18:13; Ezekiel 18:17; Ezekiel 22:12; Matthew 25:27; Luke 19:23. The Morrish Bible Dictionary defines this word as: 'This word does not in scripture signify, as now, undue interest, but simply interest of any kind. the Israelites were forbidden to require interest from their brethren, always supposing the person having the loan to be poor, otherwise he would not need to borrow; to strangers, however, they were allowed to lend on interest. Ex 22:25; Le 25:35-38; De 23:19-20. On the return of the Jews, Nehemiah sharply rebuked the nobles and the rulers for taking interest of their poorer brethren. Ne 5:3-13. Scripture strictly enjoins the rich to help the poor. the only mention of usury in the N.T. is in the parables of the Talents and the Pounds, where the master blamed the servant for not putting the gifts into use, so that he might have received his own with interest, or increase. Mt 25:27; Lu 19:23.'.

Nave's Topical Bible provides references for the word usury as: 'Interest, not necessarily unreasonable exaction, but all income from loans) forbidden: Ex 22:25; Le 25:35-37; De 23:19; Ps 15:5; Pr 28:8; Jer 15:10; Eze 18:8,13,17; 22:12. Exaction of, rebuked: Ne 5:1-13. Authorized, of strangers (foreigners): De 23:20. Exacted by Jews: Eze 22:12. Just men innocent of the vice of requiring: Eze 18:8'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou knewest. Mt 25:26-27 General references. exp: Eze 33:17; Mt 15:18; Lu 15:31.
Wherefore. Ro 2:4-5 usury. Ex 22:25-27; De 23:19-20 General references. exp: Ex 22:25; Lu 15:31.'.

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C19-S23 (Verse 24) The lord pronounced punishment.

And he said unto them that stood by,
Take from him the pound,
and give it to him that hath ten pounds..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:28. If the reader missed it, in one parable the person with the most had ten (10) pounds and, in the other parable the person with the most had ten (10) talents. In both parables, the person with ten (10) pounds / talents received an extra and the saved person who returned no profit to their Lord ended up with nothing. They were an eternal pauper. This decision is explained in the second next sentence which says: For I say unto you, that unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. Given the context of the parable that that sentence is part of, what Jesus means by hath and hath not is: hath a profit for God and hath not a profit for God.

Our sentence starts with the word And, which adds it to the prior sentence while continuing the judgment by the Lord of this servant. The judgment was explained in the paragraph above and the note above. What we see in the next sentence, which tells us the reaction by the listeners, is that God's ways are not our ways. But, God's ways are always right. Therefore, if we want to receive eternal rewards, we need to replace our ways with God's ways.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. Lu 12:20; 16:2 General references. exp: Mt 25:28; Mr 4:25.'.

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C19-S24 (Verse 25) Others questioned the punishment.

(And they said unto him,
Lord,
he hath ten pounds.).

This sentence is added into the English in order to keep the message the same as in the original Greek even though the words were not in the original Greek. People have been deceived and pass on the lie that the KJV-1611 is a 'word-for-word' translation, which it is not. Ti is a 'message-for-message' translation. I was the head technical person, three different times, when translating from one computer language to another when there were hundreds of millions of dollars, and guaranteed multiple law suits if we made an error. The same rules for translation are used regardless of the languages involved. And, I have spoken to many other professional translators, including legal translators, who agree completely with the rules that I tell them. Only non-professional prideful self-proclaimed preacher experts disagree because the true rules correct their preferred doctrinal errors.

The main point to keep in mind is that the main purpose of language is to get and idea from one mind to another mind. The true purpose of any message is to transfer the idea. Therefore, the most critical part of any translation is to preserve the original message.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lord. Lu 16:2; 2Sa 7:19; Isa 55:8-9 General references. exp: Mr 4:25.'.

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C19-S25 (Verse 26) The lord promises variable results based upon the profit returned.

First Step: the lord promises reward for servants who return a profit.

For I say unto you,
That unto every one which hath shall be given;.

Second Step: the lord promises loss for servants who do not return a profit.

and from him that hath not,
even that he hath shall be taken away from him..

The equivalent sentence, to this sentence, in the 'Parable of Talents' is found in Matthew 25:29. The main difference is that Matthew's Gospel adds the phrase and he shall have abundance while Luke's Gospel adds the phrase For I say unto you.

This is God's way of judgment. God gives every saved person a spiritual gift when he saves them. Those saved people who use their spiritual gift to produce a spiritual profit for God can even increase their spiritual gifts as God gives them more because they prove that they will use everything that God gives then to build the kingdom of God. But, people who don't use their spiritual gift to build the kingdom of God should expect to lose even that gift, especially if they don't even support missions ministries financially (produce spiritual usury).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That unto. Lu 8:18; Mt 13:12; 25:28-29; Mr 4:25; Joh 5:1-3 and from. that is, the poor man, who possesses but little. Lu 16:3; 1Sa 2:30; 15:28; 2Sa 7:15; Ps 109:8; Eze 44:12-16; Mt 21:43; Ac 1:20; 2Jo 1:8; Re 2:3; 3:11 General references. exp: Mr 4:25.'.

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C19-S26 (Verse 27) The lord kills those who refused to serve.

But those mine enemies,
which would not that I should reign over them,
bring hither,
and slay them before me..

This is the last sentence in our parable and may, in at least one way, be the most important sentence of this parable. It disproves some popular doctrinal error. The phrase bring hither, and slay them before me is definitely symbolically speaking of the second death (Revelation 2:11; Revelation 20:6; Revelation 20:14; Revelation 21:8). This is a totally different result from the person who brought no profit to God. However, the sentence following the equivalent sentence, about the unprofitable servant, in Matthew's Gospel says: And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. Now people want to argue that the outer darkness is in Hell, but that claim requires people taking every place where the phrase is found out of context. It also takes it out of context of this parallel parable. And there are many other doctrinal problems with that claim including the doctrine from devils that there are 'no tears in heaven'. That whole set of doctrinal error is dealt with in the Book Study on the Gospel of Matthew. However, the point for this parable is that our current sentence definitely separates people who go the Hell from the eternal pauper in Heaven.

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

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

Please see the note for Luke 11:49-51 about the word slay. Webster's 1828 defines this word as: ', v.t. pret. slew; pp. slain. the proper sense is to strike, and as beating was an early mode of killing, this word, like smite, came to signify to kill. It seems to be formed on the root of lay; as we say to lay on. 1. to kill; to put to death by a weapon or by violence. We say, he slew a man with a sword, with a stone, or with a club, or with other arms; but we never say, the serif slays a malefactor with a halter, or a man is slain on the gallows or by poison. So the slay retains something of its primitive sense of striking or beating. It is particularly applied to killing in battle, but is properly applied also to the killing of a individual man or beast. 2. to destroy'. Please also see the note for Luke 9:22 about the word slain. The functional definition for this word is: 'the past-tense form of the word slay'. Please also see the note for Romans C13S12 about the word kill.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 19:14,42-44; 21:22,24; Nu 14:36-37; 16:30-35; Ps 2:3-5,9; 21:8-9; 69:22-28; Isa 66:6,14; Na 1:2,8; Mt 21:37-41; 22:7; 23:34-36; 1Th 2:15-16; Heb 10:13 exp: Pr 17:11; Isa 60:12; Lu 20:43.'.

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C19-S27 (Verse 28) Jesus continued on His way after giving the warning.

And when he had thus spoken,
he went before,
ascending up to Jerusalem..

Jesus entered Jerusalem for the final conflict as reported in Matthew 21:1-17, Mark 11:1-17, Luke 19:28-38 and John 12:12. These references also give the basis for what is called 'Palm Sunday'. These references tell about the time that Jesus entered Jerusalem in triumph and the people cried Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest and Jesus was glorified. This is a fulfillment of Zechariah 9:9 and Psalms 148 which show us how they praised Him. In addition, Zechariah 9:9 tells us that He would be riding upon an ass, and upon a colt the foal of an ass. Further, the prophecy for Judah, when Jacob died, includes: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. (Genesis 49:10-12).

from this point through the end of this Gospel, every sentence will be in one of the Sequence sections of the Significant Gospel Events document. That document provides the sequence of events and references in the other Gospels which match what is reported in Luke's Gospel. The time sequence of events of events from when Jesus entered Jerusalem through His ascension can be, and is, documented in the groupings of that document. The different Gospel accounts provide different levels of details and the time sequence of events can be confusing without careful analysis. Therefore, please refer to that document if the time sequence is important because it has the results of careful analysis.

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. Now, with this sentence, Jesus has completed His three day walk. He has completed saving people along the way like Zacchaeus. He has completed telling the people how to separate the people who have a false religious claim of salvation from those people who have signs of true Biblical salvation. This is the start of His entering Jerusalem to fulfill prophecy and offer Himself as their King. As already mentioned, this is the sign that the religious leaders are supposed to look for in order to have the kingdom. However, they are not willing to submit to Jesus as their King. As a result, and as prophesied, the Jews end up with thousands of years of God's curse and God bring in the 'Church Age' whereby God saves the Gentiles without using the Jews like God wanted to do. The true spiritual lesson is that our refusal to do what God wants us to do does not prevent God from doing His will. It only forces God to do His will another way and remove the blessings that He wanted to give us and, often, gets us curses instead.

Our sentence has the phrase And when he had thus spoken. This means that Jesus was done speaking on this subject. Our chapter theme is: 'A fruitful religion versus a show religion'. Jesus has explained the different results that people will receive when they are judged by God. They have no excuse for not understanding. They will prove if they believe God or not and how much they believe God by their attitudes and actions from this point forward. In the parable that was just spoken, 70% of the people refused to accept Jesus as their King and were sent to Hell by God. Another 10% ended up being eternal paupers because they believed enough to be saved but refused to work to build the kingdom of God. Thus we see that God provides us with a certain amount of spiritual help and a certain amount of spiritual understanding and of spiritual motivation, but after a certain point God determines that He has given us enough. From that point, God is moving on to deal with other people and waiting to see how we chose to respond. Like these people, God gives each person enough for them to respond in true Biblical faith, but does not force so much truth upon them to, effectively, take away their free will ability to chose sin.

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

Please see the note for John 6:62 about the word ascend. The functional definition for this word is: 'To move upwards; to mount; to go up; to rise, whether in air or water, or upon a material object'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he went. Lu 9:51; 12:50; 18:31; Ps 40:6-8; Mr 10:32-34; Joh 18:11; Heb 12:2; 1Pe 4:1'.

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C19-S28 (Verse 29-30) Jesus instructs two disciples.

Equivalent Section: Jesus tells two disciples where to go.

First Step: Jesus tells two disciples what to do.

And it came to pass,
when he was come nigh to Bethphage and Bethany,
at the mount called the mount of Olives,
he sent two of his disciples,
Saying,
Go ye into the village over against you;.

Second Step: Jesus tells the disciples what they will find.

in the which at your entering ye shall find a colt tied,
whereon yet never man sat:.

Equivalent Section: Jesus tells the disciples what to do.

loose him,
and bring him hither..

Luke 19:28-44; Matthew 21:1-17; Mark 11:1-17 and John 12:12-16 all give the basis for what is called 'Palm Sunday'. These references tell about the time that Jesus entered Jerusalem in triumph and the people cried Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest and Jesus was glorified. This is a fulfillment of Zechariah 9:9 and Psalms 148 which show us how they praised Him. In addition, Zechariah 9:9 tells us that He would be riding upon an ass, and upon a colt the foal of an ass.

Matthew 21:1-2 and Mark 11:1-2 say almost the exact same thing as this sentence with the exception that Matthew uses the word Ass instead of colt. What we find here is that Jesus got a very protective mother Ass to let him ride her colt even when she would not have allowed any other person to do so. We also see that the colt whereon yet never man sat allowed Jesus to ride him with no objection. This unusual event was meant to be a sign of prophecy fulfilled which the Jews claimed to always watch for but which they ignored in this case.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the details and the Second Equivalent Section giving us the summary. This sentence tells us that Jesus deliberately did what was required to fulfill prophecy. Some prophecy, such those about His birth, He had no control over fulfilling. However, some prophecy he deliberately fulfilled, such as this one. What we see here is that He knew exactly all of the prophecies which had to be fulfilled while the religious leaders, who claimed to be the experts of everything in the Bible, failed to recognize when prophecy we fulfilled right in front of them. This is also true today. People need to carefully verify claims of being an expert on Bible prophecy because most such claims come from ministers of Satan.

Please see the note for Mark 11:1 about Bethany. The functional definition for this word is: 'A village on the eastern slope of the Mount of Olives where Mary, Martha. and Lazarus lived'.

Please see the note for John 6:3 about the word mountain. The functional definition for this word is: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude'. Please also see the note for Matthew 17:19-LJC about the phrase Mount of Transfiguration. Please also see the note for John 8:1 about the phrase Mount of Olives / Mount of Olivet.

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

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

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

Please see the note for Mark 11:1 about the word colt. The functional definition for this word is: 'The young of the equine genus of animals or horse kind. In America, colt is equally applied to the male or female, and this is unquestionable correct. the male is called a house-colt, and the female is called a filly'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 21:1-11; Mr 11:1-11; Joh 12:12-16 Bethany. Lu 19:37; 21:37; 22:39; 24:50; Zec 14:4; Ac 1:12
General references. Lu 19:32; 22:8-13; 1Sa 10:2-9; Joh 14:29 exp: Mt 21:2; Mr 11:2.'.

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C19-S29 (Verse 31) Jesus prepares them for any question.

And if any man ask you,
Why do ye loose him?.

Luke 19:28-44; Matthew 21:1-17; Mark 11:1-17 and John 12:12-16 all give the basis for what is called 'Palm Sunday'.

Matthew 21:3 and Mark 11:3 are the equivalent of this sentence. The wording is slightly different but the message is the same.

Here we see that Jesus anticipated the objection that His disciples would run into.

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

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

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C19-S30 (Verse 31) Jesus tells them how to answer any question.

thus shall ye say unto him,
Because the Lord hath need of him..

Luke 19:28-44; Matthew 21:1-17; Mark 11:1-17 and John 12:12-16 all give the basis for what is called 'Palm Sunday'.

Matthew 21:3 and Mark 11:3 are the equivalent of this sentence. The wording is slightly different but the message is the same.

This sentence shows that Jesus knew that He had other disciples and where they were and how they would react. This sentence uses the title of Lord to let the people questioning their actions know that these disciples were acting under authority of the Lord and could not be denied without denying the command of their own personal Lord.

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: 'the Lord. Ps 24:1; 50:10-12; Mt 21:2-3; Mr 11:3-6; Ac 10:36 exp: Joh 4:1. General references. exp: Mt 21:2; Mr 11:2'.

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C19-S31 (Verse 32) The disciples witnessed fulfillment of non-prophetic Godly knowledge.

And they that were sent went their way,
and found even as he had said unto them..

Matthew 21:6-7 and Mark 11:4 are the equivalent of this sentence. The wording is slightly different but the message is the same.

Luke 19:28-44; Matthew 21:1-17; Mark 11:1-17 and John 12:12-16 all give the basis for what is called 'Palm Sunday'.

Matthew 21:3 and Mark 11:3 are the equivalent of this sentence. The wording is slightly different but the message is the same.

This sentence, and other similar sentences in the Gospels can be found in the section called Non-Prophecy Godly Knowledge in the Doctrinal Studies called: Significant Gospel Events. This is not a prophecy and yet, since Jesus had not been there personally, He could only know what they would find through the power of God's Holy Ghost. It helped that Jesus knew prophecy and this knowledge was related to the prophecy but even prophecy did not give Him this detailed knowledge.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 21:2; Lu 19:30.'.

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C19-S32 (Verse 33) They were questioned just the way that Jesus prepared them.

And as they were losing the colt,
the owners thereof said unto them,
Why loose ye the colt?.

Luke 19:28-44; Matthew 21:1-17; Mark 11:1-17 and John 12:12-16 all give the basis for what is called 'Palm Sunday'.

Mark 11:5 tells us the equivalent of this sentence. The wording is slightly different but the message is the same. Our current sentence tells us that the owners thereof talked to the disciples while Mark's Gospel tells us that certain of them that stood there talked to the disciples. Therefore, it was the owners who stood there. In addition, Matthew 21:4-5 tells us that Jesus had them do this hat it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. In addition, this fulfills the prophecy of Genesis 49:10-12.

Think about this. The owners would be concerned about the safety of the animal. In general, the mother would have been a better choice to take to do any work. Since the colt was one that whereon yet never man sat (Mark 11:2; Luke 19:30), it was not trained, would naturally object and buck, and might not yet be mature enough. The owners surely knew these things and yet offered no objection. This is the attitude that all of God's people should have. No matter what knowledge we might poses, surely the Lord knows better. Therefore, we are to submit to His will in all matters with no objection

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

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C19-S33 (Verse 34) They gave the answer that Jesus told them to give.

And they said,
The Lord hath need of him..

Luke 19:28-44; Matthew 21:1-17; Mark 11:1-17 and John 12:12-16 all give the basis for what is called 'Palm Sunday'.

Mark 11:6 is the equivalent of this sentence. The wording is slightly different but the message is the same.

The man named Jesus had told the disciples to tell the owners that the Lord needed these animals. Notice that these owners never questioned the claim that Jesus spoke for (is) the Lord. Notice that they never objected to the use, and possible loss, of 'their' property. They obviously had a proper attitude about material possessions when it comes to the child of God. That is, everything belongs to the Lord and we are just stewards. The Lord has the right to take from us and give to another any time that he wants. We trust Him to meet our needs and don't worry about having or not having possessions in this world.

Here we read that the disciples, who were sent, obeyed exactly what they were told to do and to say, and that God made everything OK even though it could have been a big problem in the normal way of the world.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Zec 9:9; Joh 10:35; 12:16; 2Co 8:9'.

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C19-S34 (Verse 35) The disciples did as Jesus had commanded.

Equivalent Section: they brought the colt.

And they brought him to Jesus :.

Equivalent Section: they prepared the colt for riding.

and they cast their garments upon the colt,
and they set Jesus thereon..

Luke 19:28-44; Matthew 21:1-17; Mark 11:1-17 and John 12:12-16 all give the basis for what is called 'Palm Sunday'.

This sentence fulfills Isaiah 40:9 and Zechariah 9:9. We also get the same message from Matthew 21:7 and Mark 11:7. Further, Zechariah 9:9 tells us that He would be riding upon an ass, and upon a colt the foal of an ass. In Deuteronomy 17:16 God said that their future king shall not multiply horses to himself because the horse was the worldly animal for carrying burdens while the ass was used by Godly men and women.

Matthew 21:6-7; Mark 11:7 and John 12:14-15 are the equivalent of this sentence. The wording is slightly different but the message is the same. As already mentioned, this is the fulfillment of prophecy. 2Kings 9:13 tells us that this was a historical way of recognizing and honoring a king. As also pointed out later in all of the Gospel accounts, here they honored Him as king but when Jesus insisted upon acting like the true King, and telling people what to do, they demanded that He be crucified. Thus, they proved that they did not want a true King, but only a puppet king.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they cast. 2Ki 9:13; Mt 21:7; Mr 11:7-8; Joh 12:14; Ga 4:15-'.

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C19-S35 (Verse 36) The people honored Jesus as He entered Jerusalem.

And as he went,
they spread their clothes in the way..

Luke 19:28-44; Matthew 21:1-17; Mark 11:1-17 and John 12:12-16 all give the basis for what is called 'Palm Sunday'.

Matthew 21:8 and Mark 11:8 are the equivalent of this sentence. The wording is slightly different but the message is the same. Matthew tells us that it was a very great multitude while Mark reports Many. In addition, both report others cut down branches off the trees, and strawed them in the way. This, of course, is the Biblical basis for what is called 'Palm Sunday'. And, like the Jews of that day, the Roman Catholic Church celebrates a ceremonial king while refusing to obey Him. Now, John 12:18 reports that the people did this because they heard that he had done this miracle (Raising Lazarus from the dead). They, like many religious people of today, want someone to remove the threat of death even while they refuse to change their lives. Such people refuse to consider the corruption that old age is only part of and that such corruption is due to sin. Thus, such people have the mistaken belief that Jesus has to keep taking away all of the consequence of sin while they continue to sin. That is, they believe the lie of devils that he has repealed God's 'Law of Sowing and Reaping'.

In addition to that consideration, John 12:16 reports, about the disciples, that: These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. Like happens with many people, when significant spiritual things are happening, people fail to understand them. It is only later, and with the help of God's Holy Spirit that people figure out what happened spiritually.

Please see the note for Matthew 9:31 about the word spread. The functional definition for this word is: 'to stretch or expand to a broader surface'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 21:8'.

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C19-S36 (Verse 37-38) The disciples praised God.

Equivalent Section: How they praised God.

First Step: What they did.

And when he was come nigh,
even now at the descent of the mount of Olives,
the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;.

Second Step: How they praised.

Saying,
Blessed be the King that cometh in the name of the Lord :.

Equivalent Section: the disciples stated their expectation.

peace in heaven,
and glory in the highest..

Luke 19:28-44; Matthew 21:1-17; Mark 11:1-17 and John 12:12-16 all give the basis for what is called 'Palm Sunday'.

Matthew 21:9 and Mark 11:9-10 are the equivalent of this sentence. The wording is slightly different but the message is the same. Please notice that Matthew reports that they used the phrase Hosanna to the Son of David and Mark reports that they used the phrase Blessed be the kingdom of our father David. This is a direct reference to the 1,000-years reign of Christ.

This sentence uses King for Jesus Christ and Lord for God the Father. These people expected God to bring in the 1,000-years reign of Christ and let them dictate to Him how He was to let them rule the world based upon their sinful lifestyle s. Their error is why, in just a few more sentences, Jesus weeps over Jerusalem and the destruction that God would bring upon it.

These people proclaimed peace in heaven, and glory in the highest because their religious training told them that there would be peace everywhere and that the devils would be bound during the 1,000-years reign of Christ. But, like people everywhere, they saw and heard what they wanted to see and hear while they denied what they did not want to hear. That is: they denied that they would have to change their prejudicial hearts, they would be humbled and they would have to give up their sinful lifestyle s.

The word descent, as used in this sentence, is 'a place where you descend'. Please see the note for Mark 15:32 about the word descend. The functional definition for this word is: 'To move or pass from a higher to a lower place; to move, come or go downwards'.

Please see the note for John 8:1 about the Mount of Olives / Mount of Olivet. The functional definition for this place is: 'The mountain range on the east of Jerusalem, separated from the city by the Kidron valley. It doubtless derived its name from the olive-trees that grew on it'.

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

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

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

Please see the note for 1Corinthians C11S2 about the word praise. The functional definition for this word is: 'Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on anything valuable; approbation expressed in words or song'. Please also see the note for Romans C15S9 about the phrase praise the Lord.

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

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

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

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at. Lu 19:20; Mr 13:3; 14:26 the whole. Lu 7:16; Ex 15:1-18; Jg 5; 2Sa 6:2-6; 1Ki 8:55-56; 1Ch 15:28; 16:4-7; 2Ch 29:28-30,36; Ezr 3:10-13; Ps 106:12-13; Joh 12:12-13 General references. exp: Lu 2:20; Joh 8:1.
Blessed. Lu 13:35; Ps 72:17-19; 118:22-26; Zec 9:9; Mt 21:9; Mr 11:9-10 peace. Lu 2:10-14; Ro 5:1; Eph 2:14-18; Col 1:20 glory. Eph 1:6,12; 3:10,21; 1Ti 1:17; 1Pe 1:12; Re 5:9-14; 19:1-6 exp: Lu 2:14. General references. exp: Lu 2:20.'.

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C19-S37 (Verse 39) Some of the Pharisees objected.

And some of the Pharisees from among the multitude said unto him,
Master,
rebuke thy disciples..

Luke 19:39-40 and Matthew 21:15-16 tell us that the Pharisees objected to Jesus being glorified. The wording in Matthew is slightly different but the message is the same.

Here we see the politically powerful demand that people deny truth and uphold what they demanded be accepted as politically correct. Notice that they called Jesus Master because they insisted that He was nothing more than another human teacher.

Our sentence starts with the word And, because it is added to the prior sentence and tells us one reaction to what was reported in the prior sentence. In addition, the next sentence starts with the word And, because it has the response from Jesus to the demand of this sentence. Once more, we see the need to keep things in context in order to properly interpret them.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rebuke. Isa 26:11; Mt 23:13; Joh 11:47-48; 12:10,19; Ac 4:1-2,16-18; Jas 4:5 General references. exp: 1Co 1:27.'.

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C19-S38 (Verse 40) Jesus answered them.

And he answered and said unto them,
I tell you that,
if these should hold their peace,
the stones would immediately cry out..

Luke 19:39-40 and Matthew 21:15-16 tell us that the Pharisees objected to Jesus being glorified. The wording in Matthew is slightly different but the message is the same.

I've had people foolishly claim that God has to use a messenger of their level if God wanted to give them a message. God responded by sending death and that preacher literally had to bury his son. God used and ass to correct the prophet Balaam (Numbers 22). God used a cock for Peter (Matthew 26; Mark 14; Luke 22; John 13). Psalms 8 tells us that God uses the mouth of babes and sucklings. And we could go on with other references if needed. The point being that man does not order God to neglect His praise.

Please see the note for 2Corinthians 5:12 about the word answer. The functional definition for this word is: 'To speak in return to a call or question, or to a speech, declaration or argument of another person'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 96:11; 98:7-9; 114; Isa 55:12; Hab 2:11; Mt 3:9; 21:15-16; 27:45,51-54; 2Pe 2:6 exp: 1Co 1:27.'.

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C19-S39 (Verse 41-42) Jesus wept over Jerusalem.

And when he was come near,
he beheld the city,
and wept over it,
Saying,
If thou hadst known,
even thou,
at least in this thy day,
the things which belong unto thy peace!.

This sentence, and the next two sentences, contain the prophecy of the destruction of Jerusalem. This same prophecy is also said in Matthew 24:1-2; Mark 13:1-2 and Luke 21:5-6. There is more than one time that this will happen with, apparently, the last time being during the great tribulation (Matthew 24:21; Revelation 2:22; Revelation 7:14). Simply put, if they had truly accepted Jesus as their true King, then history would have been completely different. However, they did not know because the people wanted to believe false religious leaders who prophesied peace while people lived sinful lifestyle s.

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

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

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: 'and wept. Ps 119:53,136,158; Jer 9:1; 13:17; 17:16; Ho 11:8; Joh 11:35; Ro 9:2-3 General references. exp: Ps 119:136; Joh 11:35; Ro 9:2.
If. De 5:29; 32:29; Ps 81:13; Isa 48:18; Eze 18:31-32; 33:11 in this. Lu 19:44; Ps 32:6; 95:7-8; Isa 55:6; Joh 12:35-36; 2Co 6:1-2 the things. Lu 1:77-79; 2:10-14; 10:5-6; Ac 10:36; 13:46; Heb 3:7,13,15; 10:26-29; 12:24-26 General references. exp: Isa 48:22; Lu 4:19; 19:27; Ro 9:2.'.

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C19-S40 (Verse 42) Jesus prophesied the judgment of Jerusalem.
but now they are hid from thine eyes.

Luke 19:41-44 prophesies the destruction of the temple in Jerusalem. This same prophecy is also said in Matthew 24:1-2; Mark 13:1-2 and Luke 21:5-6.

This sentence, and the next sentence and the prior sentence, contain the prophecy of the destruction of Jerusalem. There is more than one time that this will happen with, apparently, the last time being during the great tribulation (Matthew 24:21; Revelation 2:22; Revelation 7:14). Simply put, if they had truly accepted Jesus as their true King, then history would have been completely different. However, they did not know because the people wanted to believe false religious leaders who prophesied peace while people lived sinful lifestyle s.

Our sentence says but now they are hid from thine eyes because the people deliberately refused to believe the truth from God and chose, instead, fleshly comfortable lies from devils. One of the fleshly comfortable lies from devils that people love is: 'you can repent any time, even on your death-bed'. Our sentence literally tells us that after people reject the truth so many times, God hides it from then and they will be confirmed in their sin and lies and doe lost. That is also the message found in 2Thessalonians 2:11.

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: 'but. Isa 6:9-10; 29:10-14; 44:18; Mt 13:14-15; Joh 12:38-41; Ac 28:25-27; Ro 11:7-10; 2Co 3:14-16; 4:3-4; 2Th 2:9-12 General references. exp: Isa 48:22; Lu 4:19; 19:27; Ro 9:2.'.

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C19-S41 (Verse 43-44) Jesus prophesies in detail.

First Step: Destruction will come.

For the days shall come upon thee,
that thine enemies shall cast a trench about thee,
and compass thee round,
and keep thee in on every side,
And shall lay thee even with the ground,
and thy children within thee;.

Second Step: How bad it will be.

and they shall not leave in thee one stone upon another;.

Third Step: Why.

because thou knewest not the time of thy visitation..

Luke 19:41-44 prophesies the destruction of the temple in Jerusalem. This same prophecy is also said in Matthew 24:1-2; Mark 13:1-2 and Luke 21:5-6.

This sentence, and the prior two sentences, contain the prophecy of the destruction of Jerusalem. There is more than one time that this will happen with, apparently, the last time being during the great tribulation (Matthew 24:21; Revelation 2:22; Revelation 7:14). Simply put, if they had truly accepted Jesus as their true King, then history would have been completely different. However, they did not know because the people wanted to believe false religious leaders who prophesied peace while people lived sinful lifestyle s.

The Treasury of Scripture Knowledge provides a historical fulfillment of this prophecy. However, as with other prophecies, there can be more than one fulfillment and the Jews should expect it to happen during the great tribulation.

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

We find forms of the word trench in: 1Samuel 17:20; 1Samuel 26:5; 1Samuel 26:7; 2Samuel 20:15; 1Kings 18:32; 1Kings 18:35; 1Kings 18:38; Luke 19:43. Webster's 1828 defines this word as: 'v.t. 1. to cut or dig, as a ditch, a channel for water, or a long hollow in the earth. We trench land for draining. this is the appropriate sense of the word. 2. to fortify by cutting a ditch and raising a rampart or breast-work of earth thrown out of the ditch. in this sense, entrench is more generally used. 3. to furrow; to form with deep furrows by plowing. 4. to cut a long gash. Not in use.
TRENCH, v.i. to encroach. See Entrench.
TRENCH, n. A long narrow cut in the earth; a ditch; as a trench for draining land. 1. In fortification, a deep ditch cut for defense, or to interrupt the approach of an enemy. the wall or breast-work formed by the earth thrown out of the ditch, is also called a trench, as also any raised work formed with bavins, gabions, wool-packs or other solid materials, Hence, the phrases, to mount the trenches, to guard the trenches, to clear the trenches, etc.open the trenches, to begin to dig, or to form the lines of approach.'.

We find forms of the word compass occurring 86 times in 81 verses of the Bible and, in the New Testament, in: Matthew 23:15; Luke 19:43; Luke 21:20; Acts 28:13; Hebrews 5:2; Hebrews 11:30; Hebrews 12:1; Revelation 20:9. Webster's 1828 defines this word as: 'n. 1. To look all around as in a complete circle. Also, to stretch; reach; extent; the limit or boundary of a space, and the space included; applied to time, space, sound, etc. So we say, the compass of a year, the compass of an empire, the compass of reason, the compass of the voice. And in that compass all the world contains. 2. To look all around as in a complete circle. Also, to stretch; reach; extent; the limit or boundary of a space, and the space included; applied to time, space, sound, etc. Time is come round; and where I did begin, thee shall I end: My life has run its compass. They fetched a compass of seven days journey. 2 Kings 3. 2 Sam. 5. Acts 28. 3. Moderate bounds; limits of truth; moderation; due limits. In two hundred years, (I speak within compass,) no such commission had been executed. This sense is the same as the first, and the peculiar force of the phrase lies in the word within. 4. the extent or limit of the voice or of sound. 5. An instrument for directing or ascertaining the course of ships at sea, consisting of a circular box, containing a paper card marked with the thirty two points of direction, fixed on a magnetic needle, that always points to the north, the variation excepted. the needle with the card turns on a pin in the center of the box. In the center of the needle is fixed a brass conical socket or cap, by which the card hanging on the pin turns freely round the center. the box is covered with glass, to prevent the motion of the card from being disturbed by the wind. 6. Compass or compasses, or a pair of compasses, so named from its legs, but pair is superfluous or improper, and the singular number compass is the preferable name, an instrument for describing circles, measuring figures, etc., consisting of two pointed legs or branches, made of iron, steel or brass, joined at the top by a rivet, on which they move. there are also compasses of three legs or triangular compasses, cylindrical and spherical compasses with four branches, and various other kinds. 7. An instrument used in surveying land, constructed in the main like the mariners compass; but with this difference, that the needle is not fitted into the card, moving with it, but plays alone; the card being drawn on the bottom of the box, and a circle divided into 360 degrees on the limb. this instrument is used in surveying land, and in directing travelers in a desert or forest, miners, etc. Compass-saw, a saw with a brad edge and thin back, to cut in a circular form.
COMPASS, v.t. 1. To look all around as in a complete circle. Also, to stretch; reach; extent; the limit or boundary of a space, and the space included; applied to time, space, sound, etc. 2. to surround; to environ; to inclose on all sides; sometimes followed by around, round or about. Now all the blessings of a glad father compass thee about. With favor wilt thou compass him as with a shield. Ps. 5. The willows of the brook compass him about. Job 40. 3. to go or walk round. Ye shall compass the city--and the seventh day ye shall compass the city seven times. Josh. 6. Forye compass sea and land. Math. 23. 4. to besiege; to beleaguer; to block up. this is not a different sense, but a particular application. Thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side. Luke 19. 5. to obtain; to attain to; to procure; to bring within ones power; to accomplish. If I can check my erring love, I will; If not, to compass her Ill use my skill. How can you hope to compass your designs? 6. to purpose; to intend; to imagine; to plot; to contrive; as we say, to go about to perform, but in mind only; as, to compass the death of the king. Compassing and imaging the death of the king are synonymous terms; compass signifying the purpose or design of the mind or will, and not, as in common speech, the carrying such design to effect'. The functional definition for this word is: 'To look all around as in a complete circle. Also, to stretch; reach; extent; the limit or boundary of a space, and the space included; applied to time, space, sound, etc'.

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

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

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

Please see the note for Luke 1:67-75 about the word visit. Webster's 1828 defines this word as: 'Waited on; attended; inspected; subjected to sufferings; favored with relief or mercy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the days. Lu 21:20-24; De 28:49-58; Ps 37:12-13; Da 9:26-27; Mt 22:7; 23:37-39; Mr 13:14-20; 1Th 2:15-16 exp: Jer 30:3. cast. Or, cast a bank" or rampart charax G5482. this was literally fulfilled when Jerusalem was besieged by Titus; who surrounded it with a wall of circumvallation in three days, though not less than 39 furlongs in circumference; and when this was effected, the Jews were so enclosed on every side, that no person could escape from the city, and no provision could be brought in. Isa 29:1-4; Jer 6:3-6 exp: Isa 37:33. General references. exp: De 28:52; Isa 29:3; Mt 23:38; 24:21; Lu 19:27; 21:20; Ro 9:2
lay. 1Ki 9:7-8; Mic 3:12 exp: Eze 4:2. Thy children. Lu 13:34-35; Mt 23:37-38 leave. Lu 21:6; Mt 24:2; Mr 13:2 because. Lu 19:42; 1:68,78; La 1:8; Da 9:24; Joh 3:18-21; 1Pe 2:12 exp: 2Ch 36:15; Isa 5:13. General references. exp: De 28:52; Isa 29:3; Jer 8:20; Mt 23:38; 24:21,39; Lu 19:27; Ro 9:2.'.

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C19-S42 (Verse 45-46) Jesus cleanses the Temple.

Equivalent Section: What He did and said.

First Step: What He did.

And he went into the temple,
and began to cast out them that sold therein,
and them that bought;.

Second Step: What He said.

Saying unto them,
It is written,
My house is the house of prayer:.

Equivalent Section: What He charged them with doing.

but ye have made it a den of thieves..

Luke 19:45-48; Matthew 21:12-13 and Mark 11:15-19 and John 2:13-16 all tell about Jesus cleaning the Temple. This sentence quotes Isaiah 56:7.

The chief priests sought to destroy Jesus over this act. While all four Gospel accounts deliver the same message, there are some differences in the details. In particular, the Gospel of John has the greatest number of detail differences which, for the most part, provide additional details. What is the same in the other three Gospel accounts, with what is in parenthesis missing from one account) is:

And he (Jesus) went into the temple, and (began to) cast out them that sold (and bought) therein (in the temple). (All three mention bought but Luke's account has a different order to the wording.)
and overthrew the tables of the moneychangers is not in Luke's account.
and the seats of them that sold doves is not in Luke's account.
Luke's account has: It is written, My house is the house of prayer while Matthew's account has: It is written, My house shall be called the house of prayer and Mark's account has this phrase in a separate sentence.
Mark's account has the phrase but ye have made it a den of thieves in a separate sentence.

As explained in the note for the equivalent sentence in John's Gospel, he put this incident in a different place within His Gospel because it supported the theme of his chapter that he put it in. None of the Gospel writers give us an exact time sequence but, rather, report incidents when those incidents support the themeans point that they are making at the time. In addition, since there apparently were several people that Jesus drove out, He probably did say these phrases more than once and said them is the variety reported by the various Gospel writers with each writer choosing a different variation to report. The point is that we need to trust what God gave to us and ignore ministers of devils who find any false excuse for claiming that there are errors or discrepancies in out word of God.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but. That makes it the polar opposite of the First Equivalent Section. Thus, the First Equivalent Section tells us how Jesus destroyed (did the opposite of have made) a den of thieves.

This sentence tells us how Jesus corrected the Jews ignoring what God told them in Isaiah 56:7. These Jews were selling animals required for religious sacrifices, such as found in Leviticus 14:21-22, however that was supposed to be done outside of the temple. In addition, God required the priests to inspect all animals for imperfections before they were sacrificed. According to history, the priests rejected almost all animals brought for sacrifice, and their friend sold them an acceptable animal, for an inflated price. Then another friend offered to buy their 'unacceptable animal' at a discount price so that the people did not have to drive it home. Of course, after the Jew making the sacrifice left, the 'unacceptable animal' was added to the herd of 'acceptable animals'. This was only one way that the religious leaders perverted the sacrifice to God in order to become rich. And, this was only one reason why Jesus said: It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

There is more than one church which have a book store in the same building as their sanctuary. Such a design is problematic. Others have it in an attached building, or in a basement, which is mainly a fellowship hall or a school. Such a design is not problematic. I am not saying the one is sinful or outright wrong, but I wouldn't was to be the pastor of a church with a problematic design and knowing that I would have to personally answer to Jesus Christ for allowing something like that to continue in my ministry.

Our First Equivalent Section has two Steps with the First Step telling us what Jesus did and the Second Step telling us why. Now, remember the context. The theme of our chapter is: 'A fruitful religion versus a show religion'. In addition, he was just welcomed into Jerusalem as God's Christ and the King of the Jews because they wanted the kingdom (1,000-years reign of Christ). Therefore, Jesus is acting like the King of the Jews and telling the people that they must change from having 'A show religion' to having 'A fruitful religion'. That starts with getting rid of sin and is followed by learning how to have the character of God. In line with this true procedure, our next sentence tells us: And he taught daily in the temple. However, the sentence after that tells us that the chief priests and the scribes and the chief of the people sought to destroy him because, like all devil motivated people, they want anyone who does not follow them to be destroyed.

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

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

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

Please see the 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.

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

We find forms of the word den in: Psalms 10:9; Isaiah 11:8; Jeremiah 7:11; Jeremiah 9:11; Jeremiah 10:22; Daniel 6:7; Daniel 6:12; Daniel 6:16; Daniel 6:17; Daniel 6:19; Daniel 6:20; Daniel 6:23; Daniel 6:24; Amos 3:4; Matthew 21:12-13 and Mark 11:17; Luke 19:46. Easton's Bible Dictionary defines this word as: 'a lair of wild beasts (Ps 10:9; 104:22; Job 37:8); the hole of a venomous reptile (Isa 11:8); a recess for secrecy "in dens and caves of the earth" (Heb 11:38); a resort of thieves (Mt 21:13; Mr 11:17). Daniel was cast into "the den of lions" (Da 6:16-17). Some recent discoveries among the ruins of Babylon have brought to light the fact that the practice of punishing offenders against the law by throwing them into a den of lions was common.'.

Please see the note for 1Peter 4:15 about the word thief. The functional definition is: 'One who secretly, unlawfully and feloniously takes the goods or personal property of another. the thief takes the property of another privately; the robber by open force'. The Morrish Bible Dictionary defines this word as: 'robber, bandit.' Used by the Lord in reference to those who bought and sold in the temple. Mt 21:13; Mr 11:17; Lu 19:46. In the parable of the Good Samaritan the traveller fell among robbers. Lu 10:30,36. When the Lord was arrested He asked if they had come out as against a robber. Mt 26:55; Mr 14:48; Lu 22:52. the two malefactors crucified with the Lord were also men of this character. Mt 27:38,44; Mr 15:27. the same Greek word is translated 'robber' in the A.V. in Joh 10:1,8; John 18: 40; 2Co 11:26.M
2. 'thief.' those who break through and steal secretly. Mt 6:19-20. this is the word employed in the expression "as a thief in the night," to which the unexpected coming of the Lord to the world is compared. 1Th 5:2,4; 2Pe 3:10; Re 3:3; etc. It is applied to Judas. Joh 12:6. the word 'thief' in the A.V. is always this word except in the passages quoted under No. 1'. Please also see the note for Matthew 15:19 about the word theft. Webster's 1828 defines this word as: 'n. the act of stealing. In law, the private, unlawful, felonious taking of another person's goods or movables, with an intent to steal them. to constitute theft, the taking must be in private or without the owner's knowledge, and it must be unlawful or felonious, that is, it must be with a design to deprive the owner of his property privately and against his will. theft differs from robbery, as the latter is a violent taking from the person, and of course not private. 1. the thing stolen. Ex.22'. Easton's Bible Dictionary defines this word as: 'Punished by restitution, the proportions of which are noted in 2Sa 12:6. If the thief could not pay the fine, he was to be sold to a Hebrew master till he could pay (Ex 22:1-4). A night-thief might be smitten till he died, and there would be no blood-guiltiness for him (Ex 22:2). A man-stealer was to be put to death (Ex 21:16). All theft is forbidden (Ex 20:15; 21:16; Le 19:11; De 5:19; 24:7; Ps 50:18; Zec 5:3; Mt 19:18; Ro 13:9; Eph 4:28; 1Pe 4:15)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. Mt 21:12-13; Mr 11:15-17; Joh 2:13-17 sold. De 14:25-26 General references. exp: Joh 2:14.
General references. Ps 93:5; Isa 56:7; Jer 7:11; Eze 43:12; Ho 12:7; Mt 23:14 exp: Joh 2:14.'.

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C19-S43 (Verse 47) What He did after the cleaning.
And he taught daily in the temple.

Luke 19:45-48; Matthew 21:12-13 and Mark 11:15-19 and John 2:13-16 all tell about Jesus cleaning the Temple. The chief priests sought to destroy Jesus over this act. Our sentence starts with the word And, which adds it to the prior sentence. However, the equivalent of this sentence is not in any other Gospel. The doctrine of this sentence is explained in the note above for the prior sentence.

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

Please see the note for Matthew 26:55 about the word daily. Webster's 1828 defines this word as: 'a. Happening or being every day; done day by day; bestowed or enjoyed every day; as daily labor; a daily allowance. Give us this day our daily bread. Lord's Prayer
DA'ILY, adv. Every day; day by day; as, a thing happen daily'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in 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 notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'taught. Lu 21:37-38; Mt 21:23; Mr 11:27-33; Joh 18:20 General references. exp: Lu 22:2.'.

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C19-S44 (Verse 47-48) The reaction by the chief priests and the scribes and the chief of the people.

Equivalent Section: What they sought to do.

But the chief priests and the scribes and the chief of the people sought to destroy him,
And could not find what they might do:.

Equivalent Section: Why they couldn't.

for all the people were very attentive to hear him..

Luke 19:45-48; Matthew 21:12-13 and Mark 11:15-19 and John 2:13-16 all tell about Jesus cleaning the Temple. The chief priests sought to destroy Jesus over this act. Matthew's Gospel tells us one of the complaints that the chief priests and scribes had, but does not state what our current sentence explicitly says (the chief priests and the scribes and the chief of the people sought to destroy him). Mark's Gospel does tell us the same as our current sentence with slightly different words. John's Gospel tell us Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? that is: they challenged His authority to act like He did. Jesus answered, in an indirect manner, that they would kill Him and he would rise from the dead three days later. They did not understand His answer and rejected the truth when they found out about the truth, and brought destruction on all of their followers as a result. Unfortunately, most people who call themselves Christian, today, are heading to the same destruction because they follow false religious leaders and reject God's truth.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'.

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 notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition for this word is: 'to demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'. Please also see the note for 1Corinthians 10:10 about the word destroyer. Please also see the note for 1Timothy 6:9 about the word destruction.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the chief priests. Mt 26:3-4; Mr 11:18; 12:12; 14:1; Joh 7:19,44; 8:37-40; 10:39; 11:53-57 General references. exp: Lu 22:2.
could. Lu 20:19-20; 22:2-4; Mt 22:15-16 were very attentive to hear him. or, hanged on him. Kremannumi G2910 autou G847 akouo G191, literally, "they hung upon him hearing;" which is beautifully expressive of their earnest attention, and high gratification. Ne 8:3; Joh 7:46-49; Ac 16:14 General references. exp: Lu 22:2.'.

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Luke Chapter 20

links to sentences in this chapter:

C20-S1 (Verse 1-2), C20-S2 (Verse 2), C20-S3 (Verse 3-4), C20-S4 (Verse 4-5), C20-S5 (Verse 6), C20-S6 (Verse 7), C20-S7 (Verse 8), C20-S8 (Verse 9), C20-S9 (Verse 10), C20-S10 (Verse 11), C20-S11 (Verse 12), C20-S12 (Verse 13), C20-S13 (Verse 13), C20-S14 (Verse 14), C20-S15 (Verse 15), C20-S16 (Verse 15), C20-S17 (Verse 15-16), C20-S18 (Verse 16), C20-S19 (Verse 17), C20-S20 (Verse 17-18), C20-S21 (Verse 19), C20-S22 (Verse 20), C20-S23 (Verse 21-22), C20-S24 (Verse 23), C20-S25 (Verse 23-24), C20-S26 (Verse 24), C20-S27 (Verse 24), C20-S28 (Verse 25), C20-S29 (Verse 26), C20-S30 (Verse 27-28), C20-S31 (Verse 29), C20-S32 (Verse 30), C20-S33 (Verse 31), C20-S34 (Verse 32), C20-S35 (Verse 33), C20-S36 (Verse 33), C20-S37 (Verse 34-36), C20-S38 (Verse 37), C20-S39 (Verse 38), C20-S40 (Verse 39), C20-S41 (Verse 40), C20-S42 (Verse 41), C20-S43 (Verse 41-43), C20-S44 (Verse 44), C20-S45 (Verse 45-47).

Please use This link to see the chapter summary.

Chapter theme: the Religious Leaders Challenge Jesus

Please see the Doctrinal Document called What Did Jesus Do? for how this entire chapter is an example of how to handle conflict, especially conflict which is motivated by devils. Please alspo 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 this chapter we are told how the chief priests and the scribes came upon him with the elders and challenged Jesus about authority. The demanded that He Tell us, by what authority doest thou these things? or who is he that gave thee this authority? Jesus responded by asking them: The baptism of John, was it from heaven, or of men? they refused to answer His question. Therefore, He also refused to answer their question.

After this Jesus gave them the 'Parable of the Hirelings Killing the Heir'. As a result, we are told And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them. (Luke 20:19). Then, they had several of the religious groups try to catch Him in an error, or anything that they could use against Him. All failed. First, they tried to get Him in trouble with the Civil Governor. Next, the Sadducees tried. In addition, other Gospels report other groups trying. However, eventually, they durst not ask him any question at all.

After all of the religious groups tried to trip up Jesus, He asked them: How say they that Christ is David's son? and used scripture to show that the doctrine taught by the religious leaders must be wrong. After that, Jesus, said to His disciples: Beware of the scribes along with describing their actions.

As we see here, they kept challenging Jesus until it was undeniable that they would lose every time. Then He challenged them and showed His disciples their doctrinal error. Therefore, it should be obvious to the reader how the theme of this chapter fits every account within the chapter.

Luke 20; Matthew 22 and Mark 12 all tell us some of the same things. In addition, they probably happened at the same time as the accounts in John 8. Later, in John 8:20; we are told These words spake Jesus in the treasury, as he taught in the temple and the accounts in these other Gospels happened in the Temple and end with Jesus being by the treasury. In addition, while the specific accounts differ, all Gospels report the same types of incidents between the religious leaders and Jesus.

In Luke 20:1-7; Matthew 21:23-27 and Mark 11:27-33, the chief priests and the elders challenged Jesus as He taught in the Temple.

We read in Luke 20:9-19; Matthew 21:33-46 and Mark 12:2-11 that Jesus gives us the 'Parable of the Hirelings Killing the Heir'. This is a prophecy by Jesus about how the chief priests, and the scribes, and the elders would have Him killed. It is also found in the Table of Parables in the New Testament. Matthew 21:33-46 also tells us about the religious leaders killing the prophets. Mark 12:1 tells us that Jesus responded to the chief priests, and the scribes, and the elders in parables because they refused to hear the truth.

Luke 20:20-40; Matthew 22:15-46 and Mark 12:13-37 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed.

In Luke 20:20-26; Matthew 22:16-33 and Mark 12:13-17 we read that the Herodians tried an argument about money and taxes.

In Luke 20:27-40; Matthew 22:23-33 and Mark 12:18-27 we read that the Sadducees tried an argument about the resurrection.

Luke 20:40; Matthew 22:46 and Mark 12:34 tell us And no man after that durst ask him any question.

Luke 20:41-44; Matthew 22:41-46 and Mark 12:35-37 all cover the time when Jesus asked How say the scribes that Christ is the Son of David?.

In Luke 20:45-47; Matthew 23:1-12 and Mark 12:38-40, Jesus talks to the general people and tells them: Beware of the scribes, when He received no answer from the religious leaders to His own challenge.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-8. Christ avouches his authority by a question of John's baptism.
9-18. the parable of the vineyard.
19-26. Of giving tribute to Caesar.
27-40. He convinces the Sadducees, that denied the resurrection.
41-44. How Christ is the Son of David.
45-47. He warns his disciples to beware of the scribes.
'.

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C20-S1 (Verse 1-2) The chief priests and the scribes, with the elders and challenged Jesus about authority.

And it came to pass,
that on one of those days,
as he taught the people in the temple,
and preached the gospel,
the chief priests and the scribes came upon him with the elders,
And spake unto him,
saying,
Tell us,
by what authority doest thou these things?.

In Luke 20:1-7; Matthew 21:23-27 and Mark 11:27-33, the chief priests and the elders challenged Jesus as He taught in the Temple.

Matthew 21:23 is the equivalent sentence in Matthew's Gospel account but Matthew does not include the phrase and preached the gospel. Matthew also does not mention the scribes coming. Mark 11:27 is the equivalent sentence in Mark's Gospel account. Mark reports that Jesus was he was walking in the temple, which can be done while teaching and preaching. However, Mark does not mention His teaching and preaching. As already explained several places, a Gospel writer neglecting to mention what another Gospel writer reports is neither error not a conflict.

Please see the note for this sentence in the Word Study on Gospel (use the link in the sentence outline, above). It explains that the gospel which Jesus preached was the Gospel of the kingdom. (The Bible names eleven {11} different gospel and that Word Study explains the similarities and differences in them). In particular God is a Spirit (John 4:24) and the Gospel of the kingdom ('God's character in you today and the 1,000 years reign of Christ in the future') is spiritual in nature.

Please notice that our sentence names the chief priests and the scribes came upon him with the elders. They represented all religious and secular authority outside of the Roman Government and even the Roman government recognized their religious and secular authority. So, they were bringing in everyone they could to try and intimidate Jesus. In addition, they did not meet Him in private but challenged Him in front of many people (as he taught the people in the temple, and preached the gospel). However, as we see in the context of this section, Jesus was not intimidated at all.

If the reader remembers, God had Moses anoint Aaron as the high priest and God specified the jobs in the religious that people could assumeans the requirements for them taking those jobs. Therefore, God was the ultimate authority. In addition, the Pharisees and scribes taught religious traditions claiming that the true authority came from the fathers. However, Mark 1:22 and Matthew 7:29 say: And they were astonished at his doctrine: for he (Jesus) taught them as one that had authority, and not as the scribes. See, the Jews recognized that true prophets spoke with authority that came directly from God and that true prophets were not under the authority of the chief priests and the scribes came upon him with the elders. Therefore, by their own traditions, which were the basis of their own authority, they were not allowed to challenge the authority of a prophet. In addition, Mark 1:27 and Luke 4:36 tell us that the people were witnesses that with authority commandeth he even the unclean spirits, and they do obey him. However, none of the chief priests nor the scribes not the elders could personally demonstrate this authority from God. Therefore, they really did not have the authority to challenge Him but were hoping to intimidate Him and fool the people into believing the lie that they did have that authority. Yes, they, eventually, did have Him crucified. However, that did not prove their authority. It only provided the legal evidence used by God to condemn them, and all of their followers, to hell and the lake of fire for eternity.

Please notice that word thou. They were challenging His personal authority. And, by coming as a group, they were showing that they had all of the institutional authority behind them. This was not a one-on-one personal authority against personal authority but was a challenge by all of the institutional authority. Matthew 10:19-20 says: But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. forit is not ye that speak, but the Spirit of your Father which speaketh in you. and Mark 13:11 agrees with it. Basically, the person who lets God speak through them has more authority than all religious and secular authority. We just need to be sure that it is God's Holy Spirit speaking and not our own religious prejudices.

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

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'.

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

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition for this word is: 'Legal power, or a right to command or to act'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Lu 19:47-48; Mr 11:27; Joh 18:20 the chief. 1Ch 24
Tell. Lu 19:35-40,45-46; Mt 21:23-27; Mr 11:28-33'.

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C20-S2 (Verse 2) Another option to challenge Jesus about authority.
or who is he that gave thee this authority?

In Luke 20:1-7; Matthew 21:23-27 and Mark 11:27-33, the chief priests and the elders challenged Jesus as He taught in the Temple.

Matthew 21:23 is the equivalent sentence in Matthew's Gospel account and Matthew uses the word and where Luke uses the word or. This difference does not pose a significant difference in the message. Mark 11:28 is the equivalent sentence in Mark's Gospel account. Mark uses the word and, like Matthew does. And, Mark adds the phrase to do these things to the end of this question. The teaching and preaching by Jesus is the obvious things mentioned by Mark and this is implied in the Gospels by Matthew and Luke. Therefore, there is no difference in the messages of these sentences, only differences in the detail words reported with one Gospel writer explicitly reporting what the other two Gospel writers imply. As already explained several places, a Gospel writer neglecting to mention what another Gospel writer reports is neither error not a conflict.

This question shows their foolishness. Most people, who can access this web site, surely have heard the saying of: 'My mind's made up, don't confuse me with the facts'. History tells us the consequence that God brought upon these people, all of their followers and on all leaders and followers who took the same foolish attitude. The fact was that they claimed their authority based upon their God-given religious position. The fact was that they relied upon the history of the Jews to get people to follow them. The fact was that the history of the Jews proved that only true God-sent prophets could do miracles like Jesus. The fact was that Jesus did more miracles than all Old Testament prophets combined. The fact was that they were supposed to represent the people to a spiritual God and, yet, they kept their eyes on the physical and deliberately ignored all of the overwhelming evidence of spiritual work by God. The fact was that they should have known that the who, in their question, was God without their even having to ask. The fact was that they proved themselves to be fools with this question because it provided irrefutable legal evidence that they were not doing their jobs of interfacing between God and man.

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition for this word is: 'Legal power, or a right to command or to act'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'who. Ex 2:14; Joh 2:18; 5:22-27; Ac 4:7-10; 7:27,35-39,51 exp: Mt 21:10.'.

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C20-S3 (Verse 3-4) Jesus indicates that they must first answer His question.

Equivalent Section: Jesus returned their challenge.

First Step: Jesus states that He also has a question.

And he answered and said unto them,
I will also ask you one thing;.

Second Step: Jesus demands an answer.

and answer me:.

Equivalent Section: Jesus States His question.

The baptism of John,
was it from heaven,
or of men?.

In Luke 20:1-7; Matthew 21:23-27 and Mark 11:27-33, the chief priests and the elders challenged Jesus as He taught in the Temple.

Matthew 21:24-25 is the equivalent sentence in Matthew's Gospel account. Matthew reports that Jesus used the phrase which if ye tell me, I in like wise will tell you by what authority I do these things where Luke reports that Jesus used the phrase and answer me. I imagine that Jesus used both phrases and each Gospel writer reported on e of the phrases. The two phrases are not in conflict.

Mark 11:29 is the equivalent sentence in Mark's Gospel account. Mark uses the word question, where Matthew and Luke use the word thing. In addition, Mark phrases the rest of his sentence to be almost exactly a combination of the phrase reported by Luke combined with the phrase reported by Matthew. Thus we see Mark report what I wrote was the probable fuller phrase from Jesus.

What Luke reports as a Second Equivalent Section, Matthew and Mark report as a separate, but attached, sentence. When we consider the message involved in all three Gospel accounts, there is no significant difference conveyed By this difference in grammar.

Mark 11:30 is the equivalent sentence to the Second Equivalent Section here in Luke's Gospel account. Other than the difference in grammar, the wording is exactly the same. Matthew's account uses the phrase whence was it? in place of: was it from heaven, or of men?. It should be obvious that Matthew's account implies what Luke's account and mark's account explicitly write.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that Jesus returned their challenge and the Second Equivalent Section telling us what His challenge was. Notice that he did not answer their question, which would have meant that he accepted their right to challenge His authority. In addition, He did not dispute their challenge directly because that would have led into a fight over opinions and popularity. In stead, he indirectly challenged them in a way that the people would want to hear the answer. They had chosen to make this challenge public and not private. Therefore, Jesus used the public that they insisted upon. In addition, by asking The baptism of John, was it from heaven, or of men?, Jesus changed this challenge from one of opinions and popularity to one of authority. Notice that the question was it from heaven, or of men? is a question of 'Who gave John the Baptist his authority to baptize?'. Lots of people baptize, but they have no evidence that their authority comes from God like John the Baptist had and like Jesus had. Likewise, lots of people claim to speak for God, like these religious leaders claimed, but they have no evidence that their authority comes from God. If it is a question of opinions and popularity then false religions will always win. Look at the numbers of people claimed by the most popular religions as opposed to the number of people who claim to have an ongoing personal relationship with Jesus Christ. Therefore, anytime a saved person disputes with a religious leader, regardless of what religion they claim to represent including [preachers who claim to represent the Bible, always change the basis of any doctrinal question to be true evidence of the power of God backing the doctrine and / or the word of God literally backing the doctrine and not just the religious opinion of popular religious people.

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

Please see the notes for Baptism; Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. That Word Study has links to every place in the Bible where we find forms of this word and those links are separated by application. The functional definition for this word is: 'identified with'. Please also see the Messages called Basic doctrine of Baptism and Baptism Gets God's Mercy.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Lu 22:68; Mt 15:2-3; Col 4:6 exp: Mr 11:29. General references. exp: Lu 22:68.
baptism. Lu 7:28-35; Mt 11:7-19; 17:11-12; 21:25-32; Joh 1:6,19-28 from. Lu 15:18; Da 4:25-26 General references. exp: Lu 22:68.'.

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C20-S4 (Verse 5) They consider one answer.

First Step: the say the possible answer.

And they reasoned with themselves,
saying,
If we shall say,
From heaven;.

Second Step: the problem with that answer.

he will say,
Why then believed ye him not?.

In Luke 20:1-7; Matthew 21:23-27 and Mark 11:27-33, the chief priests and the elders challenged Jesus as He taught in the Temple.

Matthew 21:25 and Mark 11:31 are the equivalent sentences with the only difference being that Matthew's Gospel reports he will say unto us where Luke and Mark report he will say. Anyone who has a problem with this difference obviously is working for a devil and trying to make something out of nothing.

Our sentence starts with the word And, which adds it to the prior sentence while continuing the same subject. This word also lets us know that we have doctrinal error if we ignore context. Of course, the minimum context is the first seven sentences of our chapter. In addition, our first phrase says: they reasoned with themselves. As we see in the further sentences, the truth had no consideration with them. They were looking for the best political answer. That is, all they really cared about was the answer that would gain them the most personal power and, if that was not possible, then the answer that would cause them to lose the least personal power. Thus, we need to be careful when people have to consult others before they answer a question about truth.

This question makes it obvious that the religious leaders knew that they should have believed John the Baptist but were not willing to truly Biblically repent. They, like most people of today, obviously had no true fear of the Lord. Romans 1:22-23 says: Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. the image made like to corruptible man was their own image. They believed they were greater than God and could pervert God's truth to support their own sinful aims and not suffer the consequences.

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

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief'. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do. Please also see the notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Joh 1:15-18,30,34; 3:26,36,26,36; 5:33-35; Ac 13:25 exp: Mt 21:25. General references. exp: Mr 8:16; Lu 22:68.'.

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C20-S5 (Verse 6) They consider another answer.

Equivalent Section: .

First Step: they say the possible answer.

But and if we say,
Of men;.

Second Step: the possible consequence.

all the people will stone us:.

Equivalent Section: Why.

for they be persuaded that John was a prophet..

In Luke 20:1-7; Matthew 21:23-27 and Mark 11:27-33, the chief priests and the elders challenged Jesus as He taught in the Temple.

Matthew 21:26 and Mark 11:32 are the equivalent sentences with all three Gospel accounts using different wording to report the exact same message. I will let the reader analyze the differences and see this truth for themselves.

Our sentence starts with the word But, which means that it is continuing the same subject while going in a different direction. This word also lets us know that we have doctrinal error if we ignore context. Of course, the minimum context is the first seven sentences of our chapter. Here they consider a different lie to claim, which is opposite of the lie in the prior sentence which they already considered and rejected.

It should be obvious that they care nothing for the truth but only answer what they believe will give them the advantage. As with the lie of the prior sentence, they decided that they would suffer political consequences if they say this lie.

Our sentence has two Equivalent Sections with the First Equivalent Section having two Steps with the First Step telling us the lie that they considered telling and the Second Step telling us the consequence that they feared. The Second Equivalent Section tells us why they feared this consequence. Please notice that they never considered a consequence from God and they never considered what was truth. This lets us know that people, especially religious leaders and politici and and especially political religious leaders, can become so corrupt that God and truth never enter their thoughts.

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.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Mt 21:26,46; 26:5; Mr 12:12; Ac 5:26 for. Lu 1:76; 7:26-29; Mt 14:5; 21:26; Joh 10:41 exp: Mr 11:32. General references. exp: Lu 22:68.'.

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C20-S6 (Verse 7) They answer with a lie.

And they answered,
that they could not tell whence it was..

In Luke 20:1-7; Matthew 21:23-27 and Mark 11:27-33, the chief priests and the elders challenged Jesus as He taught in the Temple.

Matthew 21:27 and Mark 11:33 are the equivalent sentences with all three Gospel accounts using different wording to report the exact same message. I will let the reader analyze the differences and see this truth for themselves.

Our sentence starts with the word And, which adds it to the prior sentence while continuing the same subject. In addition, our next sentence also starts with the word And, which adds it to the current sentence while continuing the same subject. This word also lets us know that we have doctrinal error if we ignore context. Of course, the minimum context is the first seven sentences of our chapter.

Please notice that our current sentence claims that they could not tell. The next sentence does not use the phrase will not tell, but implies it. The truth is that they lied because they could tell but they could not find a politically correct lie with consequences which they found acceptable. In response, Jesus chose to ignore their lie because that would lead to an argument that He did not want to have. Instead, He gave them and answer that made it clear that he totally rejected their claim to have the authority to challenge His authority. And, He did it in a way that made it clear that it they pushed it further He would call them on their blatant lie and otally destroy any claim that they represented the true God because Satan is the father of lies (John 8:44).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Isa 6:9-10; 26:11; 29:9-12,14; 41:28; 42:19-20; 44:18; Jer 8:7-9; Zec 11:15,17; Mal 2:7-9; Joh 3:19-20; 9:39; 2Th 2:10-12; 2Ti 3:8-9; 2Pe 3:3 General references. exp: Lu 22:68.'.

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C20-S7 (Verse 8) Jesus acknowledges that their lie is a refusal to answer.

And Jesus said unto them,
Neither tell I you by what authority I do these things..

Our sentence starts with the word And, which adds it to the prior sentence while continuing the same subject. This word also lets us know that we have doctrinal error if we ignore context. Of course, the minimum context is the first seven sentences of our chapter. Here we see that Jesus refused to answer them because they lied and said that they could not answer, when in fact they refused to answer because any answer that they gave would prove that they were liars and they would lost personal political power. In our sentence, we see that Jesus chose to ignore their lie because that would lead to an argument that He did not want to have. Instead, He gave them and answer that made it clear that he totally rejected their claim to have the authority to challenge His authority. And, He did it in a way that made it clear that it they pushed it further He would call them on their blatant lie and otally destroy any claim that they represented the true God because Satan is the father of lies (John 8:44).

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition for this word is: 'Legal power, or a right to command or to act'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 22:68; Job 5:12-13; Pr 26:4-5; Mt 15:14; 16:4; 21:27; Mr 11:33'.

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C20-S8 (Verse 9) Jesus started telling 'the Parable of the Hirelings Killing the Heir'.

First Step: Jesus started telling a parable.

Then began he to speak to the people this parable;.

Second Step: Tell the conditions.

A certain man planted a vineyard,
and let it forth to husbandmen,
and went into a far country for a long time..

We read in Luke 20:9-19; Matthew 21:33-46 and Mark 12:2-11 that Jesus gives us the 'Parable of the Hirelings Killing the Heir'. This is a prophecy by Jesus about how the chief priests, and the scribes, and the elders would have Him killed. It is also found in the Table of Parables in the New Testament. Mark 12:1 tells us that Jesus responded to the chief priests, and the scribes, and the elders in parables because they refused to hear the truth.

Matthew 21:33-34 gives a few more details by adding and hedged it round about, and digged a winepress in it, and built a tower. In addition, the Second Equivalent Section of the sentence in Matthew matches the First Equivalent Section of the next sentence in Luke's Gospel account with minor changes in wording. As has been explained before, having something as an Equivalent Section in one Gospel account and as a separate sentence in another Gospel account does not really change the message. Having the phrase as an Equivalent Section only makes the contextual relationship more critical to keep in mind.

in this parable, Jesus used lowercase lord as a human leader that executes judgment. This Lord of the parable is an example of the Lord role of God and is used in this parable for power and judgment. This parable also refers servants in a vineyard that represent the Jews and it tells how the Jews killed the servants sent to them (prophets ) and would kill the Son and tells them what the lord (God) will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.

The Jews did take Jesus to kill Him in Matthew 26:50 and Mark 14:46 and Luke 22:54. Jesus said that God (in response) would take the Kingdom of Heaven from the Jews and give it to Gentiles in Matthew 8:11 and Luke 21:24.

While the new husbandmen, in the proverb, symbolically represents the Church, many of the saved men make the same errors as the Jews made. They think that God needs them and, therefore, has to put up with their sinful lifestyle . Romans 9:14-33 expands upon our current parable and explains the error of such thinking. Romans also quotes Psalms 118:22-23 and references Isaiah 8:14 and Isaiah 28:16, just like Jesus did in the gospels. Again, many that claim to be in the church make the error of looking down on the Jews. Romans 11 makes it clear that if God cut off the Jews for pride, he will surly do the same to others. And, if God can graft in us, God can graft the Jew back into the plant that he cut them out of. Therefore, while this parable was said against the Jews, and is a prophecy about the future of the Jews, it also has an application to the saved of today.

Back in Luke 19:11-27, we read the 'Parable of the Ten Pounds'. It is related to the 'Parable of Talents', found in Matthew 25:14-30 and the 'Parable of the Householder', found in Mark 13:34-37. All three of those parables teach a lesson which is similar to this parable in that in every one of these parables, the symbolic representative of Jesus Christ left for a long time and the people were allowed to think whatever they wanted and then God judged them based upon how they fulfilled the desires of their heart.

Our sentence has two Steps with the First Step telling us that 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'. The true message is spiritual and we need to pay attention to Earthly things which symbolically represent spiritual things. Our Second Step gives us the start of the parable and introduces the first symbolic things. As already mentioned, this parable applies to the Jews but also has an application to the church. Thus, there are many places in the Bible where a vineyard is used to symbolically represent the Jews as God's people. In addition, this parable, when applied to the church, uses the vineyard to symbolically represent the church. The certain man represents God the Father when He led the Jews into the promised land. In addition, this parable, when applied to the church, uses the certain man to symbolically represent Jesus Christ. The action of went into a far country for a long time symbolically represents God dealing with the Jews only indirectly through the priesthood and prophets. When the parable is applied to the church, the action of went into a far country for a long time symbolically represent Jesus Christ returning to Heaven and leaving the Gospel in the hands of the church.

Please see the note for Luke 13:6 about the word planted. Webster's 1828 defines this word as: 'pp. Set in the earth for propagation; set; fixed; introduced; established. 1. Furnished with seeds or plants for growth; as a planted field. 2. Furnished with the first inhabitants; settled; as territory planted with colonists. 3. Filled or furnished with what is new. A man in all the world's new fashion planted. See Def.3'. Please also see the note for Matthew 15:13 about the word plant.

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

Please see the note for 1Corinthians 3:9 about the word husbandmen. The functional definition for this word is: 'farmer'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Mt 21:33-46; Mr 12:1-12 planted. Ps 80:8-14; Isa 5:1-7; Jer 2:21; Joh 15:1-8; 1Co 3:6-9 and let. Song 8:11-12 husbandmen. De 1:15-18; 16:18; 17:8-15 went. Lu 19:12'.

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C20-S9 (Verse 10) The man sent for his payment.

Equivalent Section: He sent a servant.

And at the season he sent a servant to the husbandmen,
that they should give him of the fruit of the vineyard:.

Equivalent Section: they mistreated the servant.

but the husbandmen beat him,
and sent him away empty..

Mark 12:2-3 gives us the equivalent of this sentence. In addition, the Second Equivalent Section of Matthew 21:33-34 matches the First Equivalent Section of our current sentence and Matthew 21:35 matches the Second Equivalent Section of our current sentence. Other than that, there are only minor changes in wording. As has been explained before, having something as an Equivalent Section in one Gospel account and as a separate sentence in another Gospel account does not really change the message. Having the phrase as an Equivalent Section only makes the contextual relationship more critical to keep in mind.

In the history of the Jews, we know that this is how the Jews treated God's true prophets. In Matthew 23:31; Matthew 23:37; Luke 11:47; Luke 13:34 and 1Thessalonians 2:15, we are told that the Jews both killed the Lord Jesus, and their own prophets. In the application to the church, these represent martyrs who were killed for standing against popular doctrinal error such as Paul being arrested, and English Bible writers being killed and other similar true ministers of God.

The season, in our parable, is determined by God. The fruit symbolically represents souls saved and spiritually maturing.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that God looks to receive the spiritual fruit from each person whom he puts into ministry. However, our Second Equivalent Section tells us how many ministries end up because the religious leaders end up enforcing their own religious rules instead of converting people to become like God. We know this from the context and the way that the chief priests and the scribes came upon him with the elders treated Jesus and my how people in similar positions have treated people who stood for the truth of the word of God when religious traditions went against the word of God.

Please see the note for Mark 12:2 about the word season. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'.

Please see the note for 1Corinthians 3:9 about the word husbandman. The functional definition for this word is: 'farmer'.

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

Please see the note for Mark 12:5 about the word beat. The functional definition for this word is: 'To strike repeatedly; to lay on repeated blows, with a stick, with the hand or fist, or with any instrument, and for any cause, just or unjust, or for punishment'.

Please see the note for Luke 1:53 about the word empty. The functional definition for this word is: 'Containing nothing, or nothing but air'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the season. Ps 1:3; Jer 5:24; Mt 21:34-36; Mr 12:2-5 sent. Jg 6:8-10; 2Ki 17:13; 2Ch 36:15-16; Ne 9:30; Jer 25:3-7; 26:2-6; 35:15; 44:4-5; Ho 6:4-6; Zec 1:3-6; 7:9-13; Joh 15:16; Ro 7:4 exp: Jer 7:25. beat. Lu 11:47-50; 13:34; 1Ki 22:24; 2Ch 16:10; 24:19-21; Ne 9:26; Jer 2:30; 20:2; 26:20-24; 29:26-27; 37:15-16; 38:4-6'.

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C20-S10 (Verse 11) The second servant was treated like the first.

Equivalent Section: He sent another.

And again he sent another servant:.

Equivalent Section: they treated him the same.

and they beat him also,
and entreated him shamefully,
and sent him away empty..

Mark 12:5 gives us the equivalent of this sentence and of the next sentence. Where our current sentence uses the phrase and they beat him also Mark uses the phrase and at him they cast stones, and wounded him in the head. Also, where our current sentence uses the phrase and entreated him shamefully, and sent him away empty. Mark uses the phrase and sent him away shamefully handled. Thus we see that Luke is a little more specific about the servant being empty while Mark is a little more specific about how the servant was treated. Luke is looking more at how they treated God, Who sent the servants, while mark, as a servant himself, looked more at how they treated the servant. However, regardless of which perspective is emphasized, they killed the servant and insulted God.

Matthew 21:35-36 use different words and tell about more servants than Mark's account or Luke's account do, but other than that, the only differences are minor changes in wording. However, there is no real change in the message. The differences only state what the reader should already know and that is that God sent several prophets to the Jews. Of course, the servants, in the parable, symbolically represent the prophets.

These differences reflect the point of view of each Gospel writer than they do of any significant difference in the message. Once more, it is quite possible that Jesus said everything reported by both Gospel writers since there are many examples in Jewish history and Jesus could have pointed out more than one specific example. Regardless of the exact explanation for the minor differences in the wording, we see no difference in the message between the two Gospel accounts.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that the man who symbolically represents God the Father sent the servant. The Second Equivalent Section tells us how they treated the servant. 1Samuel 8:7 says: And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. that reference, and the equivalency of our sentence, shows us that God regards how we treat His servant as if we treated Him personally. We also see similar doctrine in: Matthew 18:5; Matthew 25:31-46; Mark 9:37; Mark 9:41; Luke 9:48.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'entreated. Mt 23:30-37; Ac 7:52; 1Th 2:2; Heb 11:36-37 and sent. Ho 10:1 exp: Mr 12:3.'.

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C20-S11 (Verse 12) He sent another.

Equivalent Section: He sent the servant.

And again he sent a third:.

Equivalent Section: they treated him worse than the prior servants.

and they wounded him also,
and cast him out..

Mark 12:5 gives us the equivalent of this sentence and of the prior sentence. The note above, for the prior sentence, compares the sentence in Mark's to the sentence above and shows that there is no significant difference in the message between the two Gospel accounts. Our current sentence simply states that the lord, who symbolically represents God the Father, sent another servant. The sentence in Mark's Gospel says and many others. Historically, we've seen the truth of this parable in the history of the Jews and in the History of people who claimed to be God's church.

Please see the note for 1Corinthians 8:12 about the word wound. The functional definition for this word is: 'To hurt by violence; as, to wound the head or the arm; to wound a tree. He was wounded for our transgressions. Isaiah 53'.

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C20-S12 (Verse 13) The man considered his options.

Then said the lord of the vineyard,
What shall I do?.

As explained in the note for this sentence, within the Lord Jesus Christ Study, the lord of this parable represents God the Father. The note for Luke 20:9 gives the overview of the entire parable. Of course, it is only in the parable that the lord asked himself this question because, in reality, God the Father knew exactly what would happen. A true doctrine is: 'Nothing Catches God by Surprise'. 1Peter 1:17-21 tells us that God the Father planned our salvation before the foundation of the world.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Isa 5:4; Ho 6:4; 11:8'.

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C20-S13 (Verse 13) He makes his plan.

I will send my beloved son :
it may be they will reverence him when they see him..

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

Mark 12:6 gives us the equivalent of this sentence. The wording is completely different but the message is the same. Of course, in the parable, the beloved son symbolically represents Jesus Christ. In addition, the thought that they will reverence him is only true for a few people and not for the majority of the religious leaders, who are symbolically represents by the husbandmen of the parable. However, since we know about Nicodemus and about Paul, we know that there were a few exceptions, which makes the phrase of: it may be a possibility.

Matthew 21:37 tells us the equivalence of this sentence but indicates that the lord was sure that They will reverence my son where our current sentence says it may be they will reverence him. Mark's Gospel account says the same as Matthew's Gospel account except that Mark's account uses more words.

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

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 Hebrews 12:9 about the word reverence. The functional definition for this word is: 'Fear mingled with respect and esteem; veneration.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Lu 9:35; Mt 3:17; 17:5; Joh 1:34; 3:16-17,35-36; Ro 8:3; Ga 4:4; 1Jo 4:9-15 it may. Jer 36:3,7 exp: Eze 12:3.'.

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C20-S14 (Verse 14) They planned to kill the heir.

Equivalent Section: they reasoned among themselves.

But when the husbandmen saw him,
they reasoned among themselves,
saying,
This is the heir:.

Equivalent Section: they planned to steal the inheritance.

come,
let us kill him,
that the inheritance may be ours..

Mark 12:7 is the equivalent of this sentence and uses the phrase But those husbandmen said among themselves where Luke uses the phrase But when the husbandmen saw him, they reasoned among themselves, saying. As already pointed out several times, the wording is different but the message is the same. As explained several times on this web site, the difference in words only becomes important when the difference causes a change in doctrine. Beyond that, God wants us to trust and obey the message that He gives to us.

Once again, Matthew 21:38 tells us the equivalence of this sentence but uses slightly different words with the most significant difference being that Matthew reports the husbandmen saying: let us seize on his inheritance where our current sentence says that the inheritance may be ours. Matthew's Gospel account indicates that they know they will be using illegal means to seize on his inheritance. As explained in the notes for this parable, such a notion is foolishness in this world and when applied to eternity and an inheritance from God. However, most religious people are exactly that foolish.

This sentence shows us how foolish the people represented By this parable were and still are today. We are all going to die some day and whatever we have in this world will be lost. So, yes, they might claim the inheritance, that is in this world, for a little while, but then they will lose it and have to receive God's judgment for eternity. And, since this parable is said against the Jewish religious leaders, they have no excuse for claiming that they didn't realize this truth. In addition, the Bible makes it clear that the true inheritance is spiritual in nature. Therefore, killing the heir physically does nothing for getting them something that is spiritual.

If that isn't enough, stop and think about this logically. If someone is in some lawless place, a warlord might kill another dictator and take over his place, but only until a stronger killed him. However, that does not make him an heir and does not give him the inheritance. No, no matter how you look at it, it is foolish for the husbandmen to believe that murder is the way to obtain the inheritance. Thus, this entire parable is showing us how foolish religious people are if they do not have a true ongoing personal relationship with God.

Please see the note for 1Corinthians 3:9 about the word husbandman. The functional definition for this word is: 'farmer'.

Please see the note for Romans C8S16 about the word heir. The functional definition for this word is: 'The man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner'.

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 10:25 about the word inherit. The functional definition for this word is: Webster's 1828 defines this word as: 'to take by descent from an ancestor; to take by succession, as the representative of the former possessor; to receive, as a right or title descendible by law from an ancestor at his decease. the heir inherits the lands or real estate of his father; the eldest son of the nobleman inherits his father's title, and the eldest son of a king inherits the crown. 2. to receive by nature from a progenitor. the son inherits the virtues of his father; the daughter inherits the temper of her mother, and children often inherit the constitutional infirmities of their parents. 3. to possess; to enjoy; to take as a possession, by gift or divine appropriation; as, to inherit everlasting life; to inherit the promises. --That thou mayest live, and inherit the land which Jehovah thy God giveth thee. Deut. 16. The meek shall inherit the earth. Matt.5.
INHER'IT, v.i. to take or have possession or property. --Thou shall not inherit in our father's house. Judges 11.'. Please also see the note for Galatians C3-S20 about the word inheritance. Please also see the note for Romans C8S16 about the phrase heir.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'reasoned. Lu 20:5; Mt 16:7; 21:25 the heir. Ps 2:1-6,8; 89:27; Mt 2:2-16; Ro 8:17; Heb 1:2 let. Lu 20:19; 19:47; 22:2; Ge 37:18-20; Mt 27:21-25; Joh 11:47-50; Ac 2:23; 3:15'.

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C20-S15 (Verse 15) they killed the heir.

So they cast him out of the vineyard,
and killed him..

Matthew 21:39 and Mark 12:8 are equivalent to this sentence. While the order of the words in the sentences differ, all of the sentences deliver the same message.

This sentence is prophetic of what the Jews will do to Jesus. The phrase cast him out of the vineyard is related to Jesus fulfilling the role of the scapegoat. Yes, He had to die to pay for our sins but he also said Woe! to the men who were involved.

We find forms of the word scapegoat in: Leviticus 16:8; Leviticus 16:10; Leviticus 16:26. Easton's Bible Dictionary defines this word as: 'Le 16:8-26; R.V., "the goat for Azazel" (q.v.), the name given to the goat which was taken away into the wilderness on the day of Atonement (Le 16:20-22). the priest made atonement over the scapegoat, laying Israel's guilt upon it, and then sent it away, the goat bearing "upon him all their iniquities unto a land not inhabited."
At a later period an evasion or modification of the law of Moses was introduced by the Jews. "The goat was conducted to a mountain named Tzuk, situated at a distance often Sabbath days' journey, or about six and a half English miles, from Jerusalem. at this place the Judean desert was supposed to commence; and the man in whose charge the goat was sent out, while setting him free, was instructed to push the unhappy beast down the slope of the mountain side, which was so steep as to insure the death of the goat, whose bones were broken by the fall. the reason of this barbarous custom was that on one occasion the scapegoat returned to Jerusalem after being set free, which was considered such an evil omen that its recurrence was prevented for the future by the death of the goat" (Twenty-one Years' Work in the Holy Land). this mountain is now called el-Muntar.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Heb 13:12 What. Mt 21:37-40; Mr 12:6-9'.

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C20-S16 (Verse 15) Jesus asks what they think will be the result.
What therefore shall the lord of the vineyard do unto them?

Jesus asks this question to make them think about the answer. He gives the answer in the next sentence, but He first asks the question to make them think. Mark 12:9 is the equivalent of this sentence. While the order of the words in the sentences differ, both sentences say the same thing.

Matthew 21:40 adds in the phrase When the lord therefore of the vineyard cometh. This indicates that the judgment will not be immediately but it also indicates that the lord of the vineyard will have plenty of time to think about an appropriate punishment. Likewise, we do not get our full judgment until after our death and God has plenty of time to gather plenty of evidence for our attitude of heart and to come up with an appropriate punishment or reward.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Heb 13:12 What. Mt 21:37-40; Mr 12:6-9'.

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C20-S17 (Verse 16) Jesus states the obvious results.

He shall come and destroy these husbandmen,
and shall give the vineyard to others..

Mark 12:10 is the equivalent of this sentence. While the order of the words in the sentences differ, both sentences say the same thing.

Matthew 21:41 adds several things to the accounts by Mark and Luke. Where neither Mark nor Luke say who makes this statement, both indirectly indicate that Jesus says it. However, Matthew tells us: They say unto him. What I personally believe is that Jesus asked the question in the prior sentence, waited for them to answer, then repeated their answer back to them so that there was no question about the answer in anyone's mind. In addition, Matthew adds the word miserably to the word destroy. In addition, Matthew uses the phrase those wicked men where Mark and Luke use: these husbandmen. And, where all three say: and shall give the vineyard unto others, Matthew adds: which shall render him the fruits in their seasons. Thus, a close look shows that all three Gospel accounts render the same message, Matthew gives us more details which must be assumed from the accounts by Mark and Luke.

We have seen this prophecy fulfilled several times. After Jesus returned to Heaven God destroyed the nation of Israel and gave the Gospel to the church. When the Jerusalem Church acted like the Jewish religious leaders and insisted upon their religious traditions instead of God's revealed truth, God destroyed the Jerusalem Church and used the Gentile churches to spread the Gospel. When the Gentile churches perverted God's truth to form the Roman Catholic Church, God moved to England. So long as the English took the Gospel around the world, God expanded the British Empire. When they stopped spreading the true Gospel, God cut them back to just their main islands. When America started spreading the Gospel around the world, God made them the greatest nation in the world. They are not cutting back on spreading the Gospel and are spreading heresies, and God is cutting back on their secular power and appears to be starting working in the Philippines and possibly in Africa.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition for this word is: 'o demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'. Please also see the note for 1Corinthians 10:10 about the word destroyer. Please also see the note for 1Timothy 6:9 about the word destruction.

Please see the note for 1Corinthians 3:9 about the word husbandman. The functional definition for this word is: 'farmer'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'destroy. Lu 19:27; Ps 2:8-9; 21:8-10; Mt 21:41; 22:7; Ac 13:46 shall give. Ne 9:36-37'.

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C20-S18 (Verse 16) The listeners are shocked at the results.

And when they heard it,
they said,
God forbid..

This sentence is only found in this Gospel. It expresses the attitude of the common Jew about the destruction of the husbandmen. I believe, but may be wrong, that this is similar to someone saying 'That's terrible!'. I believe that it is not a disagreement with what happened to the husbandmen in the parable but more shock at something that they never really thought about. And really, when terrible things happen to people, many others think that such things should never have happened regardless of what the people did, or failed to do, which caused them to be caught up in an avoidable consequence. Unfortunately, too many people believe the lie that they should be able to live a totally selfish and sinful life with no consequences. And, when they hear about someone else receiving consequences, they are shocked because lets them know, even if only subconsciously, that they also will have consequences some day.

When we consider the prior sentence and how it is reported in all three sentences, there is a likelihood that some of the audience said the prior sentence in Matthew's account and others said this sentence. Those whom Matthew reports speaking apparently thought about the answer ahead of time while those who are reported by Luke, in this sentence, probably didn't think about the answer until it was clearly stated to them. Thus, we see that sometimes Jesus is willing to let people figure things out, or fail to do so, and at other times He makes things very clear so that they have no excuse for not understanding.

Please see the note for 1Timothy 4:1 about the word forbid. The functional definition for this word is: 'Literally, to bid or command against'. Please also see the notes for Romans C3S6; Galatians C3S25 about the phrase God forbid.

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C20-S19 (Verse 17) Jesus asks them to explain a scripture.

And he beheld them,
and said,
What is this then that is written,
The stone which the builders rejected,
the same is become the head of the corner?.

Matthew 21:42 and Mark 12:10-12 say the equivalent of this sentence. While there is some difference the words in the sentences, all three sentences say the same thing. Our current sentence says: And he beheld them, and said, What is this then that is written. In the same place within the sentence, Mark's Gospel says: And have ye not read this scripture. The word beheld is the past-tense form of the word behold. This means that Jesus looked at them very carefully, like a teacher looks at his class, until He was sure that He had their attention. Then He said: And have ye not read this scripture, and followed that saying with: What is this then that is written. Thus, we see no conflict but two comments which fit together to give us a better understanding if we really think about how they fit together. With the two sayings together, we see that Jesus really tried to get them to understand this Bible reference. In addition, by having one Gospel writer report only one phrase and the other Gospel writer report only the other phrase, God's Holy Spirit assured that only people who truly studied these Gospel passages (not the casual reader) would understand everything involved when the two accounts are combined. This is similar to why Jesus spoke in parables. By doing so, He assured that the lost and spiritually immature missed what is revealed to the spiritually mature student of scripture. Please , read these sections again, read how they fit together and understand the implications of the combined accounts which are easily missed when reading either account by itself. Then understand that God does this often in the Bible and by doing so God rewards the diligent studier in ways that the casual reader is not rewarded.

Beyond that phrase, Mark's account adds a quote of Psalms 118:22-23 as a Second Equivalent Section. While Luke does not include that quote, he has a different Bible reference in the next sentence, which Mark does not provide. Beyond that, Luke includes the phrase the same, which Mark does not include. As we have seen elsewhere, Old Testament quotes in the New Testament are often not exactly matched word-for-word but are matched in message and meaning. Part of that is the fact that the Old Testament goes from Hebrew or Aramaic to English while New Testament quotes of the Old Testament goes from Hebrew or Aramaic to Greek and then to English. And, as also explained elsewhere, God has every right to make minor word changes in His word while translating while staying the same by maintaining the message and meaning. Thus, this minor difference in the way that two different Gospel writers quote and translate an Old Testament passage is not significant since the message and meaning are retained.

With those technical matters dealt with, we can write that in both, Mark's Gospel account and Luke's Gospel account, we are told that Jesus made an application to the religious people missing out on having a personal relationship with Christ. We see this same doctrine also dealt with in: Matthew 21:42-45; Mark 12:10-12; Luke 20:17-20; Acts 4:10-12; Ephesians 2:19-22; 1Peter 2:1-8. In addition, our sentence quotes Psalms 118:22-23 and references 1Samuel 2:10; Proverbs 6:15; Isaiah 8:13-15; Isaiah 28:16 and Zechariah 3:8-9.

This sentence and the next sentence are the summary of the lesson in the parable as well as providing Bible references to back the lesson of the parable. The religious leaders would crucify Jesus because they stumbled at God's requirement for a personal relationship with God. They rejected Jesus as their King for the same reason. In addition, earlier notes for this parable showed how various religious leaders in the church, or who claimed to be in the church, stumbled the exact same way for the exact same reason. Thus, we need to be sure to understand the significant spiritual lessons of this section if we wish to avoid making the same error.

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

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

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

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

Please see the note for Mark 12:10-11 about the word corner. Easton's Bible Dictionary defines this word as: 'The angle of a house (Job 1:19) or a street (Pr 7:8). "Corners" in Ne 9:22 denotes the various districts of the promised land allotted to the Israelites. In Nu 24:17, the "corners of Moab" denotes the whole land of Moab. the "corner of a field" (Le 19:9; 23:22) is its extreme part, which was not to be reaped. the Jews were prohibited from cutting the "corners," i.e., the extremities, of the hair and whiskers running round the ears (Le 19:27; 21:5). the "four corners of the earth" in Isa 11:12; Eze 7:2 denotes the whole land. the "corners of the streets" mentioned in Mt 6:5 means the angles where streets meet so as to form a square or place of public resort.
The corner gate of Jerusalem (2Ki 14:13; 2Ch 26:9) was on the north-west side of the city.
Corner-stone (Job 38:6; Isa 28:16), a block of great importance in binding together the sides of a building. the "head of the corner" (Ps 118:22-23) denotes the coping, the "coign of vantage", i.e., the topstone of a building. But the word "corner stone" is sometimes used to denote some person of rank and importance (Isa 28:16). He is also styled "the chief corner stone" (Eph 2:20; 1Pe 2:6-8). When Zechariah (Zec 10:4), speaking of Judah, says, "Out of him came forth the corner," he is probably to be understood as ultimately referring to the Messiah as the "corner stone."'. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please use This link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is stone.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'beheld. Lu 19:41; 22:61; Mr 3:5; 10:23 What. Lu 22:37; 24:44; Joh 15:25 the stone. Ps 118:22; Isa 28:16; Zec 3:9; Mt 21:42; Mr 12:10; Ac 4:11; 1Pe 2:7-8 exp: Ge 49:24.'.

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C20-S20 (Verse 18) Jesus explains the personal application of that scripture.

First Step: People who come to Christ.

Whosoever shall fall upon that stone shall be broken;.

Second Step: People who refuse to come to Christ.

but on whomsoever it shall fall,
it will grind him to powder..

We read in Luke 20:9-19; Matthew 21:33-46 and Mark 12:2-11 that Jesus gives us the 'Parable of the Hirelings Killing the Heir'. This is a prophecy by Jesus about how the chief priests, and the scribes, and the elders would have Him killed. Matthew 21:33-46 also tells us about the religious leaders killing the prophets. The prior sentence and this sentence are the summary of the lesson in the parable as well as providing Bible references to back the lesson of the parable. The religious leaders would crucify Jesus because they stumbled at God's requirement for a personal relationship with God. They rejected Jesus as their King for the same reason. In addition, earlier notes for this parable showed how various religious leaders in the church, or who claimed to be in the church, stumbled the exact same way for the exact same reason. Thus, we need to be sure to understand the significant spiritual lessons of this section if we wish to avoid making the same error.

This sentence is in this Gospel account and in Matthew 21:44 but is not reported by Mark. The wording between Matthew's account and this account is slightly different but the message is the same. Further, while Matthew and Luke reference Isaiah 8:14-15 and Isaiah 28:16, the sentence is not an exact quote in either Gospel account.

Commentators, such as the Treasury of Scripture Knowledge, below, try to explain verses like this in historical context because the erroneous way of interpreting God's word requires things like: 'look at who is talking and whom they are talking to'. However, this puts the focus on man and limits it to one physical context when certain things in the word of God are meant to be understood spiritually and to match all people, all cultures and all times. So, the First Step of our sentence says Whosoever shall fall upon that stone shall be broken. Psalms 34:18; Psalms 51:17 and Isaiah 57:15 all deal with the doctrine of this First Step when they say: The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. When we go the Lord with a proper attitude and agree to accept whatever judgment that He gives us because of our sin, that is what the Bible means by Whosoever shall fall upon that stone. The stone, Biblically, is Jesus Christ. When we fall upon Him we are falling upon His mercy and accepting whatever judgment that he gives. And, His true judgment will break our pride and self-righteousness, which is what our First Step promises.

Our Second Step says but on whomsoever it shall fall. The word but means that the Second Step is continuing the subject of judgment while going in a different direction. When someone refuses to do the First Step, the Second Step happens at their physical death. Since none of us can avoid physical death, no one can avoid the judgment of God. The phrase it will grind him to powder speaks of complete destruction of anyone who does not make peace with God before their physical death. The context of our sentence, as explained in the note for the prior sentence, makes it clear that the only way to make peace with God, before our own physical death, is to accept an ongoing personal relationship with God whereby we accept Him as our personal Lord and He adopts us as His child. Therefore, between the prior sentence and this sentence, we have stated the only two possible eternal results which are available to man and the truth that which result we personally receive is based upon our accepting God's requirement for us to have an ongoing personal relationship with God.

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

Please see the note for Luke 12:39 about the word broken. The functional definition for this word is: 'Past-tense for Break / Brake. Parted by violence'. Please also see the note for Romans C11S21 about the phrase broken off.

We find forms of the word grind in: Judges 16:21; Job 31:10; Isaiah 3:15; Isaiah 47:2; Lamentations 5:13; Matthew 21:44; Luke 20:18. Webster's 1828 defines this word as: '(Ex 32:20; De 9:21; Jg 16:21), to crush small (Heb tahan); to oppress the poor (Isa 3:5). the hand-mill was early used by the Hebrews (Nu 11:8). It consisted of two stones, the upper (De 24:6; 2Sa 11:21) being movable and slightly concave, the lower being stationary. the grinders mentioned Ec 12:3 are the teeth. (See Mill.)'.

Please see the note for Matthew 21:44 about the word powder. Webster's 1828 defines this word as: 'Any dry substance composed of minute particles, whether natural or artificial; more generally, a substance comminuted or triturated to fine particles. thus dust is the powder of earth; flour is the powder of grain. But the word is particularly applied to substances reduced to fine particles for medicinal purposes. 2. A composition of saltPeter, sulphur and charcoal, mixed and granulated; gun-powder. 3. Hair powder; pulverized starch.
POW'DER, v.t. to reduce to fine particles; to comminute; to pulverize; to triturate; to pound, grind or rub into fine particles. 1. to sprinkle with powder; as, to powder the hair. 2. to sprinkle with salt; to corn; as meat.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall fall. this is an allusion to the Jewish mode of stoning. "The place of stoning was twice as high as a man. From the top of this one of the witnesses struck the culprit on the loins, and felled him to the ground: if he died of this, well; if not, the other witness threw a stone upon his heart," etc. Our Lord seems to refer not only to the dreadful crushing of the Jews by the Romans, but also to their general dispersion to the present day. Isa 8:14-15; Da 2:34-35,44-45; Zec 12:3; Mt 21:34; 1Th 2:16'.

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C20-S21 (Verse 19) the chief priests and the scribes react to the parable.

Equivalent Section: .

First Step: the religious leaders were mad.

And the chief priests and the scribes the same hour sought to lay hands on him;.

Second Step: their fear controlled them.

and they feared the people:.

Equivalent Section: Why.

for they perceived that he had spoken this parable against them..

Matthew 21:45-46 and Mark 12:12 also tell us the reaction by the chief priests and scribes and the Pharisees. While all use slightly different words, all three sentences deliver the same message. They wanted to take Jesus and hurt Him but they didn't because they feared the people. Notice that while all three Gospel accounts say that they feared the people, none say that they feared God. All three Gospel accounts say that they were upset because: they (knew / perceived) that he (Je4sus) had spoken the parable against them. However, they, apparently, refused to consider the spiritual meaning of the parable or they would have understood that the lord in the parable spiritually symbolized God the Father and God the Father was Whom they needed to fear. No, they totally ignored the message of the parable and concentrated on things of this world and how His message affected their own power and influence. And, unfortunately, that is how many people react, even saved people and preachers.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us their reaction and the Second Equivalent Section telling us why they reacted that way. Matthew 21:45-46 is two sentences which tell us the same as our current sentence. Matthew's account includes the Pharisees, which Luke does not mention. Matthew's account also tells us that hey feared the multitude, because they took him for a prophet. The people, at this time, had enough Bible truth to know what God would do to the nation if they allowed the religious leaders to murder a prophet. Later, when the religious leaders convinced the people that Jesus was a false prophet and that He would deny the kingdom to them, they turned against Him. That shows how fickle and foolish the multitude can be.

Mark 12:12 only uses the word they, and lets the context identify who they are. Mark's account also adds: they left him, and went their way. This matches with our next sentence which tells us And they watched him.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'.

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

Please see the note for 1Timothy 6:17-19 about the phrase lay hold. The functional definition for this word is: 'secure'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the same. Lu 20:14; 19:47-48; Mt 21:45-46; 26:3-4; Mr 12:12 General references. exp: Lu 22:2.'.

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C20-S22 (Verse 20) The chief priests and the scribes act.

And they watched him,
and sent forth spies,
which should feign themselves just men,
that they might take hold of his words,
that so they might deliver him unto the power and authority of the governor..

Luke 20:20-40; Matthew 22:15-46 and Mark 12:13-37 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed.

As seen in the word definitions, below, the chief priests (and Pharisees) and the scribes treated Jesus as an enemy immediately after he told them the prior parable. Matthew reports another parable between the matching sentence of the prior sentence, here in Luke's Gospel account, and the sentence in Matthew's Gospel account which matches this sentence. Mark's Gospel account continues just like Luke's Gospel account.

Not only did they treat Jesus as an enemy, but our sentence tells us that the men they sent should feign themselves just men, that they might take hold of his words. They were to deliberately lie. John 8:44 says: Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. thus, by their attitude and actions, they proved that their spiritual father was the devil.

Notice that our last phrase says; that so they might deliver him unto the power and authority of the governor. Even though they had some civil authority, they could not sentence someone to death. But, the governor could. Therefore, this is when they decided to kill Jesus.

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

We find forms of the words spy / spies in: Genesis 42:9; Genesis 42:11; Genesis 42:14; Genesis 42:16; Genesis 42:30; Genesis 42:31; Genesis 42:34; Exodus 2:11; Numbers 13:16; Numbers 13:17; Numbers 21:1; Numbers 21:32; Joshua 2:1; Joshua 6:22; Joshua 6:23; Joshua 6:25; Judges 1:24; Judges 18:2; Judges 18:14; Judges 18:17; 1Samuel 26:4; 2Samuel 10:3; 2Samuel 15:10; 2Kings 6:13; 2Kings 9:17; 2Kings 13:21; 2Kings 23:16; 2Kings 23:24; 1Chronicles 19:3; Luke 20:20; Galatians 2:4; Hebrews 11:31. The Morrish Bible Dictionary defines this word as: 'The sending of spies to ascertain the strength or state of an enemy's country was known as early as Gen. 42, when Joseph treated his brethren as such. Twelve were sent by Moses to search out the land of Palestine, the adoption of this means being first desired by the people, and afterwards ordered by God. Only two brought up a faithful report, and had faith in God that He would give them possession. Num. 13. Two were also sent by Joshua, who were hidden by Rahab. Joshua 2; Jos 6:23; Heb 11:31. David and Absalom both used this stratagem. 1Sa 26:4; 2Sa 15:10; cf. Jg 1:24.
Those are called 'spies' whom the rulers of Israel sent to entrap the Lord. they were secret agents who, by feigning themselves just men, hoped to catch the Lord in His replies; but they were themselves put to shame, and confounded by His wisdom. Lu 20:20.'. Easton's Bible Dictionary defines this word as: 'When the Israelites reached Kadesh for the first time, and were encamped there, Moses selected twelve spies from among the chiefs of the divisions of the tribes, and sent them forth to spy the land of Canaan (Nu 13), and to bring back to him a report of its actual condition. they at once proceeded on their important errand, and went through the land as far north as the district round Lake Merom. After about six weeks' absence they returned. their report was very discouraging, and the people were greatly alarmed, and in a rebellious spirit proposed to elect a new leader and return to Egypt. Only two of the spies, Caleb and Joshua, showed themselves on this occasion stout-hearted and faithful. All their appeals and remonstrances were in vain. Moses announced that as a punishment for their rebellion they must now wander in the wilderness till a new generation should arise which would go up and posses the land. the spies had been forty days absent on their expedition, and for each day the Israelites were to be wanderers for a year in the desert. (See Eshcol.)
Two spies were sent by Joshua "secretly" i.e., unknown to the people (Jos 2:1), "to view the land and Jericho" after the death of Moses, and just before the tribes under his leadership were about to cross the Jordan. they learned from Rahab (q.v.), in whose house they found a hiding-place, that terror had fallen on all the inhabitants of the land because of the great things they had heard that Jehovah had done for them (Ex 15:14-16; comp. Ex 23:27; De 2:25; 11:25). As the result of their mission they reported: "Truly Jehovah hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us."'.

Nave's Topical Bible provides references for the word spies as: 'General scriptures concerning: Ge 42:9. Sent to investigate: Canaan: Nu 13. Jaazer:v Nu 21:32. Jericho: Jos 2:1. Used by David: 1Sa 26:4. Used at the court of Absalom: 2Sa 15:10; 17:1-17. Pharisees acted as: Lu 20:20. In the congregation of Galatia: Ga 2:4'.

Please see the note for 2Peter 2:3 about the word feign. Webster's 1828 defines this word as: ', v.t. fane. L. fingo. the Latin forms fictum, fictus, whence figura, figure, also fucus. 1. to invent or imagine; to form an idea or conception of something not real. There are no such things done as thou sayest, but thou feignest them out of thine own heart. Neh. 6. 2. to make a show of; to pretend; to assume a false appearance; to counterfeit. I pray thee, feign thyself to be a mourner. 2Sam. 14. She feigns a laugh. 3. to represent falsely; to pretend; to form and relate a fictitious tale. The poet did feign that Orpheus drew trees, stones, and floods. 4. to dissemble; to conceal'. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned.

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 Colossians 2S2 about the word word. Please also see the note for Romans C13S12 about the phrase every word. Please see the notes for Romans C10S22; Word in 1John about the phrase word of God. Please note that when a Bible reference uses a lowercase word, it is referring to the Bible. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar and the lowercase word symbolically represents the uppercase Word.

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition for this word is: 'Legal power, or a right to command or to act'.

Please see the note for Luke 2:2 about the word governor. Smith's Bible Dictionary defines this word as: 'In the Authorized Version this one English word is the representative of no less than ten Hebrew and four Greek words. 1. the chief of a tribe or family. 2. A ruler in his capacity of lawgiver and dispenser of justice. 3. A ruler consider especially as having power over the property and persons of his subjects. Ge 24:2; Jos 12:2; Ps 100:5. The "governors of the people," in 2Ch 23:20. appear to have been the king's body-guard; cf. 2Ki 11:19. 4. A prominent personage, whatever his capacity. It is applied to a king as the military and civil chief of his people, 2Sa 5:2; 6:21; 1Ch 29:22. Tothe general of an army, 2Ch 32:21. and to the head of a tribe. 2Ch 19:11. It denotes an officer of high rank in the palace, the lord high chamberlain. 2Ch 28:7. It is applied in 1Ki 10:15. Tothe petty chieftains who were tributary to Solomon, 2Ch 9:14. Tothe military commander of the Syrians, 1Ki 20:24. The Assyrians, 2Ki 18:24; 23:8. The Chaldeans, Jer 51:23. and the Medes. Jer 51:38. Under the Persian viceroys, during the Babylonian captivity, the land of the Hebrews appears to have been portioned out among "governors" (pachoth) inferior in rank to the satraps, Ezr 8:30. like the other provinces which were under the dominion of the Persian king. Ne 2:7,9. It is impossible to determine the precise limits of their authority or the functions which they had to perform. It appears from Ezr 6:8. That these governors were intrusted with the collection of the king's taxes; and from Ne 5:18; 12:26. That they were supported by a contribution levied upon the people, which was technically termed "the bread of the governor" comp. Ezr 4:14. They were probably assisted in discharging their official duties by A council. Ezr 4:7; 6:6. The "governor" beyond the river had a judgment-seat beyond Jerusalem, from which probably he administered justice when making a progress through his province. Ne 3:7. At the time of Christ Judea was a Roman province, governed by a procurator (governor) appointed by Rome'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they watched. Ps 37:32-33; 38:12; Isa 29:20-21; Jer 11:19; 18:18; 20:10; Mt 22:15,18; Mr 12:13,15 feign. 2Sa 14:2; 1Ki 14:2-6; Ps 66:3; 81:15 (margin) 2Pe 2:3 they might deliver. Mt 27:2; Joh 18:28-32 General references. exp: Mr 3:2.'.

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C20-S23 (Verse 21-22) The spies ask a trap question.

Equivalent Section: the set-up.

And they asked him,
saying,
Master,
we know that thou sayest and teachest rightly,
neither acceptest thou the person of any,
but teachest the way of God truly :.

Equivalent Section: the question.

Is it lawful for us to give tribute unto Caesar,
or no?.

Luke 20:20-40; Matthew 22:15-46 and Mark 12:13-37 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed.

in this section the Jewish religious leaders are trying to trap Jesus in an error. Each group tries their own doctrine and all lose. Like all liars, they mixed much truth with their error hoping that their lie would be accepted for the truth and that the lie would be overlooked. While this verse has the truth that they said, the next holds the lie. Then in Matthew 22:18 we read But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? and He went on to deal with their lie. Then in Matthew 22:21 He responded to their lie and to this truth by saying Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's . What is God's is truth and He was telling them to return truth to God even when He is in the form of 'a literal physical man.

Mark 12:13 tells us that these people were certain of the Pharisees and of the Herodians. Matthew 22:16 says, that they were the Pharisees disciples with the Herodians. So these were religious fanatic wantabes, and government loyalists. In other words, the religious leaders started with people that they considered to be second-string.

These people started out with flattery because that was what they responded to. In all three Gospel accounts they call Him Master ('upper level teacher'). Then they have various ways of saying that they know that Jesus teaches the way of truth ( we know that thou sayest and teachest rightly / we know that thou art true, and teachest the way of God in truth...but teachest the way of God in truth / we know that thou art true...but teachest the way of God truly). Next, they say that they know that He ignores politics (neither acceptest thou the person of any / neither carest thou for any man / for thou regardest not the person of men). (We are told there is no respect of persons by God in: Deuteronomy 1:17; 2Samuel 14:14; 2Chronicles 19:7 and Proverbs 24:23-24. The same doctrine is taught in: Leviticus 19:15; Deuteronomy 10:17; Deuteronomy 16:19; Job 34:19; Matthew 22:16; Luke 20:21; Acts 10:34; Romans 2:11; Galatians 2:6; Galatians 6:7-8; Ephesians 6:9; Colossians 3:25; James 2:9 and 1Peter 1:17.

Then, after all of this flattery, which they themselves want but claim that they know that Jesus ignores, they ask what they think is a trick question. As far as their flattery goes, we read: (But he perceived their craftiness / But Jesus perceived their wickedness / But he, knowing their hypocrisy).

With this we see three different words with similar meaning (craftiness / wickedness / hypocrisy) and, most likely, each of these words fit at least one person in the group. And, there can be a lesson on the similarities and differences of these words. But, what we really have is a group of people who are similar, but not exactly the same, working together to try and trick Jesus and using what would cause themselves to respond in the desired way. However, we also see that men can not manipulate God nor can they trick God. We also see character attributes that God wants His true children to have so that they can not be manipulated by sinful men. In addition, if we receive these character traits like Jesus demonstrated, then we can expect to be better at spotting people who are trying to manipulate us. Finally, we see that when we try to learn how to manipulate others, we become easier to be manipulated. After all, the religious leaders manipulated these people into trying to trick Jesus after He had told the parable against them.

Now, their question is: (Is it lawful for us to give tribute unto Caesar, or no? / Is it lawful to give tribute unto Caesar, or not? / Is it lawful to give tribute to Caesar, or not?). As seen here, and in the prior references, there are minor differences in the wording but no difference in the meaning of these sentences. Yes, Matthew's account uses several sentences where Luke's account and Mark's account use only one question, but the structural differences do not make any difference in the message. In addition, since there are several people involved in this attempt to trap Jesus, the minor differences reported by the three Gospel writers can be attributed to the people involved with each Gospel writer choosing a different person to portray in their report. All of this amounts to showing the reader that we still have people today who act like the Jews in the days of Jesus. They think they are cleaver and make a big deal over minor surface differences while ignoring, and trying to distract from, the deeper message. They ignore the deeper message and hope they can also get others to ignore the deeper message all while refusing to accept that God will not be manipulated by their tricks and will judge them for the type of people they are on the inside.

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

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

Please see the note for Romans C12S1 about the word acceptable. The functional definition for this word is: 'That may be received with pleasure; hence pleasing to a receiver; gratifying; as an acceptable present. 2. Agreeable or pleasing in person; as, a man makes himself acceptable by his services or civilities'. Please also see the note for 2Corinthians 5:9 about the word accept. The functional definition for this word is: 'Kindly received; regarded; agreed to; understood; received as a bill of exchange'.

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

Please see the note for Romans C13S9 about the word tribute. The functional definition for this word is: 'An annual or stated sum of money or other valuable thing, paid by one prince or nation to another, either as an acknowledgment of submission, or as the price of peace and protection, or by virtue of some treaty. the Romans made all their conquered countries pay tribute'.

Please see the note for Luke 2:1 about the word Caesar. The functional definition for this word is: 'The common title of the successive Roman emperors, taken from Julius Caesar'. Please see the note for Mark 8:27 about the city called Caesarea Philippi. Please see the note for Luke 2:1 about the city called Caesarea.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Master. Ps 12:2; 55:21; Jer 42:2-3; Mt 22:16; 26:49-50; Mr 12:14; Joh 3:2 exp: Lu 7:40. sayest. 2Co 2:17; Ga 1:10; 1Th 2:4-5 acceptest. 2Ch 19:7; Job 34:19; Ac 10:34-35; Ga 2:6 truly. or, of a truth. General references. exp: Ro 2:11.
General references. De 17:15; Ezr 4:13,19-22; 9:7; Ne 5:4; 9:37; Mt 22:17-21; Mr 12:14-17; Ac 5:37'.

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C20-S24 (Verse 23) Jesus challenged them.

But he perceived their craftiness,
and said unto them,
Why tempt ye me?.

Luke 20:20-40; Matthew 22:15-46 and Mark 12:13-37 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed.

Matthew 22:18 is the equivalent of this sentence and says: But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?. Mark 12:15 is the equivalent of this sentence and says: But he, knowing their hypocrisy, said unto them, Why tempt ye me?. Now, we see three similar, but different, character traits identified in these sentences. It is reasonable to believe that each of these character traits were portrayed by someone in the group. However, regardless of any differences in motivation, they all had the same goal and we see that by the question asked by Jesus (Why tempt ye me?), which is exactly the same in all three Gospel accounts. Notice that Jesus did not ask: 'Why are you trying to trick me?'. Jesus correctly identified the manipulation by devils and devil motivated men as the true source of this group and their question. They were tempting Him to sin through anger or some other wrong emotional response. So, yes He answers their question, but more importantly he identified the temptation and avoided sinning. God's true children need to be diligent in the same way.

Ple4ase also notice the personal pronoun of ye ('each and every one of you personally'). They will each personally face judgment by God for participating in this temptation. In addition, we are warned that we will each personally face judgment by God for participating in any temptation of God.

Please see the note for 1Corinthians 3:19 about the word crafty. The functional definition for this word is: 'A wrong use of craft. Cunning or skill, in a bad sense employed to effect purposes by deceit. Wisdom of this world'. Please also see the note for Acts 18:3 about the word craft. Please also see the note for Galatians C5S20 about the word witchcraft.

The related Gospels used the words wickedness and hypocrisy in please of the word craftiness. As already explained, all three character traits were probably there. Please see the notes for Romans C1S16; 1Corinthians 5:8; Colossians 1:9-17 and Ephesians 6:12 about the word wickedness. The functional definition for this word is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices'. Please also see the note for Ephesians C4S8 about the phrase wicked heart. Please see the note for 1Timothy 4:1 about the words hypocrisy / hypocrite. Easton's Bible Dictionary defines this word as: 'one who puts on a mask and feigns himself to be what he is not; a dissembler in religion. Our Lord severely rebuked the scribes and Pharisees for their hypocrisy (Mt 6:2,5,16). "The hypocrite's hope shall perish" (Job 8:13). the Hebrew word here rendered "hypocrite" rather means the "godless" or "profane," as it is rendered in Jer 23:11, i.e., polluted with crimes'.

Please see the note for 1Corinthians C10S6 about the word tempt. The functional definition for this word is: 'the primary sense is to strain, urge, press. 1. to incite or solicit to an evil act; to entice to something wrong'. Please also see the note for 1Thessalonians 3:5 about the word tempter. please also see the note for Galatians C4-S11 about the word temptation. Please also see the note for Luke 4:12 about the phrase 'do not tempt God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Lu 5:22; 6:8; 11:17; Joh 2:24-25; 1Co 3:19; Heb 4:13 Why. Lu 20:20; 11:16,53-54; Ps 95:9; Mt 16:1; 22:18; 1Co 10:9'.

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C20-S25 (Verse 24) Jesus demands an example.
Shew me a penny.

Luke 20:20-40; Matthew 22:15-46 and Mark 12:13-37 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed.

Matthew 22:19 and Mark 12:15 are the equivalent sentences to this sentence.

These Jews thought they were being cleaver because Jews hated the Roman government and hated paying taxes to the Roman Government. Thus, if Jesus told them to pay the tax, He would anger the people and lose popularity. If He said to not pay the tax, then he would upset the governor, which is what the religious leaders wanted, and they could turn Him over to the governor for punishment which included the possibility of death. However, Jesus was not worried about His popularity but about getting the people to truly obey God. And, their question showed that they objected to truly obeying God in the area of God's commandment to obey the government officials that God put into power. In addition, Jesus turned their question from what the people wanted to hear into one about what God commanded. Therefore, they could only complain that a prophet of God told them to obey the commandment of God. People might not like the answer, but they knew the consequence of attacking a prophet of God who told them to obey the commandment of God.

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

Please see the note for John 6:7 about the word penny. Easton's Bible Dictionary defines this word as: '(Gr. denarion), a silver coin of the value of about 7 1/2d. or 8d. of our present money. It is thus rendered in the New Testament, and is more frequently mentioned than any other coin (Mt 18:28; 20:2,9,13; Mr 6:37; 14:5, etc.). It was the daily pay of a Roman soldier in the time of Christ. In the reign of Edward III. an English penny was a labourer's day's wages. this was the "tribute money" with reference to which our Lord said, "Whose image and superscription is this?" When they answered, "Caesar's," he replied, "Render therefore to Caesar the things that are Caesar's; and to God the things that are God's " (Mt 22:19; Mr 12:15)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a penny. See Mt 18:28; 20:2 '.

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C20-S26 (Verse 24) Jesus asks them a question.
Whose image and superscription hath it?

Luke 20:20-40; Matthew 22:15-46 and Mark 12:13-37 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed.

Matthew 22:20 and Mark 12:16 are the equivalent sentences to this sentence.

By their having a penny, they proved that they used the money and other things provided by the government. They were so caught up in their hatred of the government that they didn't even acknowledge their using the things provided by the government and their benefiting from such.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'image. this was the head of the emperor; the superscription his titles. Julius Caesar was the first who caused his image to be struck on the Roman coin; and Tiberius was emperor at this time. this therefore was a denarius of Caesar, dinarah kesar-anah, as it is termed in the Talmud; and consequently this was respecting the tribute required by the Roman government. exp: Mr 12:16.'.

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C20-S27 (Verse 24) They answer the question.

They answered and said,
Caesar's..

Luke 20:20-40; Matthew 22:15-46 and Mark 12:13-37 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed.

Matthew 22:21 and Mark 12:16 are the equivalent sentences to this sentence.

By pointing out the image and superscription on the coin, Jesus pointed out their using the things provided by the government and their benefiting from such. If they truly objected to the government, they should not use anything provided by the government. By doing this, Jesus proved to them that their true objection was not the government but the requirement that they do their part in the government of man and in the kingdom of God. Like them, many people who claim to be religious tday want all of the benefits of government and of heaven with no requirement that they personally participate and do their part to provide these things. Their objections prove that the people are totally selfish and possibly lazy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Caesar's. Lu 20:22; 2:1; 3:1; 23:2; Ac 11:28; 25:8-12; 26:32; Php 4:22'.

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C20-S28 (Verse 25) Jesus their first question based upon the example and their prior answer..

And he said unto them,
Render therefore unto Caesar the things which be Caesar's,
and unto God the things which be God 's..

Luke 20:20-40; Matthew 22:15-46 and Mark 12:13-37 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed.

Matthew 22:21 and Mark 12:17 are the equivalent sentences to this sentence. Any differences in wording are very minor, hard to find and have no effect upon the message of this sentence. In addition, people who do not know this entire account know of this sentence.

Our sentence starts with the word And, which adds it to the prior sentence while reminding us to keep what the Bible tells us in context. In addition, the word therefore, in our sentence, lets us know that this is a conclusion. Further, the and, which starts the third phrase, adds it to the second phrase. Since the word and is: 'the mathematical function of addition', you can not drop either side of the addition without changing the answer. Therefore, they could not claim that Jesus said one part of this sentence, while denying that he also said the other part, without proving before God and man that they are liars.

By tying the Render unto Caesar the things which be Caesar's to Render unto God the things which be God', Jesus is making it clear that refusing to do one is also refusing to do the other and doing so would make the Pharisees liars about their claim to obey God and would make the Herodi and liars when they claimed to support the government. After all, Jesus did not tell them the application in this particular instance but stated a general principal that would require their rejecting all applications if they rejected the general principal.

Finally, Jesus gave them a simple solution. If they didn't want to pay Caesar's tribute then they could refuse to take Caesar's money from Caesar's soldiers. However, these money hungry people knew that they would never get the Jews to agree with such a plan.

Please see the note for Romans C13S10 about the word render. The functional definition for this word is: 'Give all that is owed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Render. Pr 24:21; Mt 17:27; 22:21; Mr 12:17; Ro 13:6-7; 1Pe 2:13-17 unto God. Ac 4:19-20; 5:29; 1Co 10:31; 1Pe 4:11 General references. exp: 1Pe 2:13.'.

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C20-S29 (Verse 26) Jesus shut their mouths.

Equivalent Section: they couldn't say anything.

And they could not take hold of his words before the people:.

Equivalent Section: they shut up.

and they marvelled at his answer,
and held their peace..

Luke 20:20-40; Matthew 22:15-46 and Mark 12:13-37 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed.

The phrase could not take hold of his words means: 'they could not use His words against Him'. Remember that back in Luke 20:20, we were told that they came with their question that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. And, here we are told that they took their best shot at Him and failed.

Our sentence starts with the word And, which adds it to the prior sentences and provides the conclusion of this particular incident. Matthew 22:22 and Mark 12:17 are the equivalent sentences to this sentence. All three Gospel accounts tell us that they marvelled at his answer / him. Jesus literally shut their mouths. Our current Gospel account adds: and held their peace. Matthew's Gospel account adds: and left him, and went their way. Mark doesn't add anything to this comment, meaning that he felt that said it all. If you look at the definition of the word marvel, in the word definitions below, you will see that they were so amazed at His answer that they could not think of anything to reply to His answer. They were so positive that they had trapped Him that they didn't even consider, much less prepare for, His being able to answer their trap. This proves the foolishness of getting caught up in our own pride.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they could. Lu 20:20,39-40; Job 5:12-13; Pr 26:4-5; 2Ti 3:8-9 and they marvelled. Lu 13:17; Mt 22:12,22,34; Ro 3:19; Tit 1:10 General references. exp: Lu 14:6.'.

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C20-S30 (Verse 27-28) The second group to challenge Jesus.

First Step: Who they are.

Then came to him certain of the Sadducees,
which deny that there is any resurrection;.

Second Step: they start their ridiculous scenario.

and they asked him,
Saying,
Master,
Moses wrote unto us,
If any man's brother die,
having a wife,
and he die without children,
that his brother should take his wife,
and raise up seed unto his brother..

Luke 20:20-40; Matthew 22:15-46 and Mark 12:13-37 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed. In Luke 20:27-38; Matthew 22:18-27 and Mark 12:18-27, the second group, called the Sadducees tried, unsuccessfully, to trip up Jesus.

Our sentence starts with the word Then, which means 'after the first group failed'. The religious leaders are not going to accept defeat and get right with God. They will go to Hell and take everyone with them before giving up on their pride and admitting error (Proverbs 16:18-19). Matthew 22:23-24 and Mark 12:18 are the equivalent sentences to this sentence. Mark also uses the word then while Matthew uses the phrase the same day. Matthew is a little more specific but all three Gospel accounts put the time sequence the same.

Other than that minor difference, the other two Gospel accounts use the exact same words for our First Step. The wording differs when we get into the Second Step but the message is the same. Therefore, as we have seen continually, we are to pay attention to the message and only be concerned about a change in words when the change affects the doctrinal message.

Our First Step identifies the doctrinal error which these people hold onto. The modern version of these people are called 'humanists' and the main tenants of their religion are: 'the Big Bang theory' and 'the theory of Evolution'. It is a lying religion in that it claims to be science when it violates the first requirement of all true science which is 'reproducibility'. It also violates the laws of mathematics which arte required to prove all true scientific laws. There are other blatantly obvious foolish parts to their religion but the main foolishness is the belief that if they deny God's existence then God can not judge them. They would be better off declaring that id people deny that they will die then people can live for ever. Romans 3:3 says: For what if some did not believe? shall their unbelief make the faith of God without effect? Denying a law of reality does not make it go away.

With that in mind, we come to their very foolish question. In our Second Step they are setting up what they, foolishly, believe to be a cute problem. Romans 1:22 says: Professing themselves to be wise, they became fools. This is exactly what happened with these Sadducees and it is also what currently happens with the 'humanists'.

We find the word Sadducees in: Matthew 3:7; Matthew 16:1; Matthew 16:6; Matthew 16:11; Matthew 16:12; Matthew 22:23; Matthew 22:34; Mark 12:18; Luke 20:27; Acts 4:1; Acts 5:17; Acts 23:6; Acts 23:7; Acts 23:8. Easton's Bible Dictionary defines this word as: 'The origin of this Jewish sect cannot definitely be traced. It was probably the outcome of the influence of Grecian customs and philosophy during the period of Greek domination. the first time they are met with is in connection with John the Baptist's ministry. they came out to him when on the banks of the Jordan, and he said to them, "O generation of vipers, who hath warned you to flee from the wrath to come?" (Mt 3:7.) the next time they are spoken of they are represented as coming to our Lord tempting him. He calls them "hypocrites" and "a wicked and adulterous generation" (Mt 16:1-4; 22:23). the only reference to them in the Gospels of Mark (Mr 12:18-27) and Luke (Lu 20:27-38) is their attempting to ridicule the doctrine of the resurrection, which they denied, as they also denied the existence of angels. they are never mentioned in John's Gospel.
There were many Sadducees among the "elders" of the Sanhedrin. they seem, indeed, to have been as numerous as the Pharisees (Ac 23:6). they showed their hatred of Jesus in taking part in his condemnation (Mt 16:21; 26:1-3,59; Mr 8:31; 15:1; Lu 9:22; 22:66). they endeavored to prohibit the apostles from preaching the resurrection of Christ (Ac 2:24,31-32; 4:1-2; 5:17,24-28). they were the deists or sceptics of that age. they do not appear as a separate sect after the destruction of Jerusalem.'. Smith's Bible Dictionary defines this word as: '(followers of Zadok), Mt 3:7; 16:1,6,11-12; 22:23,31; Mr 12:18; Lu 20:27; Ac 4:1; 5:17; 23:6-7,8. a religious party or school among the Jews at the time of Christ, who denied that the oral law was a revelation of God to the Israelites. and who deemed the written law alone to be obligatory on the nation, as of divine authority. Except on one occasion. Mt 16:1,4,6 Christ never assailed the Sadducees with the same bitter denunciations which he uttered against the Pharisees. the origin of their name is involved in great difficulties, but the most satisfactory conjecture is that the Sadducees or Zadokites were originally identical with the sons of Zadok, and constituted what may be termed a kind of sacerdotal aristocracy, this Zadok being the priest who declared in favor of Solomon when Abiathar took the part of Adonijah. 1Ki 1:32-45. Tothese sons of Zadok were afterward attached all who for any reason reckoned themselves as belonging to the aristocrats; such, for example, as the families of the high priest, who had obtained consideration under the dynasty of Herod. these were for the most part judges, and individuals of the official and governing class. this explanation elucidates at once Ac 5:17. The leading tenet of the Sadducees was the negation of the leading tenet of their opponents. As the Pharisees asserted so the Sadducees denied, that the Israelites were in possession of an oral law transmitted to them by Moses, [PHARISEES] In opposition to the Pharisees, they maintained that the written law alone was obligatory on the nation, as of divine authority. the second distinguishing doctrine of the Sadducees was the denial of man's resurrection after death. In connection with the disbelief of a resurrection by the Sadducees, they likewise denied there was "angel or spirit," Ac 23:8 and also the doctrines of future punishment and future rewards. Josephus states that the Sadducees believed in the freedom of the will, which the Pharisees denied. they pushed this doctrine so far as almost to exclude God from the government of the world. Some of the early Christian writers attribute to the Sadducees the rejection of all the sacred Scriptures except the Pentateuch; a statement, however, that is now generally admitted to have been founded on a misconception of the truth, and it seems to have arisen from a confusion of the Sadducees with the Samaritans. An important fact in the history of the Sadducees is their rapid disappearance from history after the first century, and the subsequent predominance among the Jews of the opinions of the Pharisees. Two circumstances contributed, indirectly but powerfully, to produce this result: 1st. the state of the Jews after the capture of Jerusalem by Titus; and 2d. the growth of the Christian religion. as to the first point, it is difficult to overestimate the consternation and dismay which the destruction of Jerusalem occasioned in the minds of sincerely-religious Jews. In their hour of darkness and anguish they naturally turned to the consolations and hopes of a future state; and the doctrine of the Sadducees, that there was nothing beyond the present life, would have appeared to them cold, heartless and hateful. Again, while they were sunk in the lowest depths of depression, a new religion, which they despised as a heresy and a superstition, was gradually making its way among the subjects of their detested conquerors, the Romans. One of the causes of its success was undoubtedly the vivid belief in the resurrection of Jesus and a consequent resurrection of all mankind, which was accepted by its heathen converts with a passionate earnestness of which those who at the present day are familiar from infancy with the doctrine of the resurrection of the dead call form only a faint idea. to attempt to chock the progress of this new religion among the Jews by an appeal to the temporary rewards and punishments of the Pentateuch would have been as idle as an endeavor to check an explosive power by ordinary mechanical restraints. Consciously, therefore, or unconsciously, many circumstances combined to induce the Jews who were not Pharisees, but who resisted the new heresy, to rally round the standard of the oral law, and to assert that their holy legislator, Moses, had transmitted to his faithful people by word of mouth, although not in writing, the revelation of a future state of rewards and punishments.'.

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

Please see the note for 1Peter C1S2 about the word resurrection. The Morrish Bible Dictionary defines this word as: 'This is the great central fact on the testimony of which the structure of Christianity has been reared. If Christ be not risen, there is no salvation, since sin would still be reigning by death in universal sway. But Christ, who was made sin, is risen and is at God's right hand, a manifest proof that atonement has been made, and that God's righteousness has been vindicated. the result has been the sending of the Spirit from the Father. Abundant evidence was given to the disciples that Christ was risen from the dead. He appeared again and again, ate in their presence, and gave opportunity for identification. Evidence of the fact was also borne to the Jews by the apostles in the power and by the gifts of the Spirit, Ac 4:10, confirming what they had themselves seen and heard and the testimony of the scriptures. the resurrection of Christ is the keystone of the faith of the Christian; at the same time it is the assurance on the part of God that He has appointed a day when He is going to judge the world in righteousness. Hence it has a voice to all.
It has been asserted that the accounts given of the resurrection of the Lord Jesus in the gospels are discordant and irreconcilable. this is not the case: it has been overlooked that Lu 23:54-56 refers to Friday evening, before the sabbath, and Mt 28:1 refers to Saturday evening, after the sabbath: the women return after viewing the sepulcher and finish their preparations, according to Mr 16:1'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Section called Appearances of Jesus Christ After the Resurrection., in the Doctrinal Studies called: Significant Gospel Events, for a large set of links to references in the Bible where we read about the resurrection of the dead. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: ' to ascend, mount up or move to a higher place'. Please also see the note for Colossians C2-S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord.

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

Please see the note for Hebrews 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 word wrote is the past-tense form of the word write. 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.

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

Please see the note for 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 notes for 1Corinthians C15S32 and John 6:39 about the word raise. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Sadducees. Mt 16:1,6,12; 22:23-33; Mr 12:18-27; Ac 4:1-2; 5:17; 23:6-8; 1Co 15:12; 2Ti 2:17-18 General references. exp: Ac 23:8.
General references. Ge 38:8,11,26; De 25:5-10; Ru 1:11-12'.

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C20-S31 (Verse 29) Their made up condition.

Equivalent Section: How many brothers.

There were therefore seven brethren:.

Equivalent Section: What the first did.

and the first took a wife,
and died without children..

The first two Equivalent Sections of Matthew 22:25-26 and Mark 12:20 are the equivalent sentences to this sentence. Our current sentence says: died without children. Matthew's Gospel account says: having no issue. Mark's Gospel account says: dying left no seed. Thus, we see that children and issue and seed all have equivalent meaning. In addition, we see, once more, that comparing these various accounts, with the right attitude, increases our understanding without finding any conflict.

Our sentence starts with the phrase There were therefore, and lets us know that it is continuing the ridiculous situation claimed by the Sadducees, starting in the prior sentence. in this sentence we read that they are claiming seven brethren and that the first fulfilled the condition specified by Moses in the Mosaic Law. In further sentences they will claim that the same condition applied to all seven brethren. And, based upon this ridiculous claim, hope to trap Jesus into saying that there is a problem with the Mosaic Law. Where the first group tried to justify greed, this second group is trying to justify pride.

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

Please see the 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and died. Le 20:20; Jer 22:30 General references. exp: Mt 22:25; Mr 12:20.'.

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C20-S32 (Verse 30) The second did as the first.

And the second took her to wife,
and he died childless..

The last Equivalent Sections of Matthew 22:25-26 and Mark 12:21 are the equivalent sentences to this sentence. Our current sentence says: died childless. Matthew's Gospel account uses the word: Likewise. Mark's Gospel account says: neither left he any seed. Thus, we see that that there are several ways to convey the same message.

Our sentence starts with the word And, which lets us know that these Sadducees are continuing their contrived ridiculous scenario. in this account, we see that Jesus lets them continue because they are increasing the evidence of how foolish they truly are while they think they are being wise, cute and cleaver.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 22:25; Mr 12:20.'.

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C20-S33 (Verse 31) The rest did as the first.

Equivalent Section: What the third did.

And the third took her;
and in like manner the seven also:.

Equivalent Section: What the rest did.

and they left no children,
and died..

The last Equivalent Sections of Matthew 22:25-26 and Mark 12:22 are the equivalent sentences to this sentence. While the wording varies slightly, all three Gospel accounts convey the same message that all seven brothers marries the same woman and not one produced a child. Apparently these guys were all extremely devoted to the religious rules and very stupid because none of them figured out that the woman was barren.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 22:25; Mr 12:20.'.

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C20-S34 (Verse 32) Everyone died.
Last of all the woman died also.

The last Equivalent Sections of Matthew 22:27 and Mark 12:22 are the equivalent sentences to this sentence.

So we finally got everyone dead and are ready for what they think is a very cleaver question.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'died. Jg 2:10; Ec 1:4; 9:5; Heb 9:27 General references. exp: Mt 22:25; Mr 12:20.'.

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C20-S35 (Verse 33) Their question.
Therefore in the resurrection whose wife of them is she?

Matthew 22:28 and Mark 12:23 are the equivalent sentences to this sentence.

in this sentence we see that they finally get to their ridiculous question. As explained in the Conflict Section of the Doctrinal Study called What Did Jesus Do?, Jesus let them carry on and did not cut them off so that all of the audience would know just how foolish they were being. After Jesus finished, in a few more sentences, we see that they lost credibility and their supportive audience and went away. Therefore, Jesus shut the mouths of this second group also.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 22:24-28; Mr 12:19-23'.

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C20-S36 (Verse 33) Their reasoning.
for seven had her to wife.

Matthew 22:28 and Mark 12:23 are the equivalent sentences to this sentence.

Here they give the reason for their question. Now, remember that at the start of the report on this section, we saw that the group posing this question were called Sadducees and that the definition of this group included the fact that they denied the resurrection. So, they think they are being cute and worldly wise and claiming that there is a conflict between the true doctrine of God and the Mosaic Law which God authored. These people are the precursor of the fools who claim that there are errors or conflicts in the word of God. As Jesus points out to these fools, the error is in their own reasoning and that they would have figured this out ahead of time if they did not close their minds to truth and set out to try and prove God wrong.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 22:24-28; Mr 12:19-23'.

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C20-S37 (Verse 34-36) Jesus explains the first error they had.

Equivalent Section: How things are here in This world.

And Jesus answering said unto them,
The children of this world marry,
and are given in marriage:.

Equivalent Section: People in heaven do not marry.

But they which shall be accounted worthy to obtain that world,
and the resurrection from the dead,
neither marry,
nor are given in marriage:.

Equivalent Section: People in heaven do not die.

Neither can they die any more:.

Equivalent Section: People in heaven are like other heavenly beings.

First Step: People in heaven are equal to angels.

for they are equal unto the angels;.

Second Step: they are because of the resurrection.

and are the children of God,
being the children of the resurrection..

Our sentence is complex with it having four Equivalent Sections with the Fourth Equivalent Section also having two Steps. Nevertheless, it answers the prior ridiculous story from the Sadducees by telling us that, once in Heaven, saved people do not marry any more. Our sentence starts with the word And, which adds this answer to their question Therefore in the resurrection whose wife of them is she? Simply put, she is not wife to any of them because people in the resurrection from the dead, neither marry, nor are given in marriage.

We will go into more of the details of this sentence in a minute, but first we need to recognize that Jesus continues His answer in the next two sentences. There He tells them that the foundation of all that they believe is wrong and uses Moses as His example to show their error. Therefore, Jesus destroys their credibility before the Jews that they are trying to impress with their worldly wisdom. Thus, Jesus let them build up this elaborate story in an effort to impress their audience and then destroyed the foundation of their entire belief system and made sure that they didn't try their foolishness on Him again. Further, He proved that anyone who accepted their belief system was a fool because that belief system required them to deny the basis of all that Moses did for the Jews and the Jews were not going to tolerate such an attack on the reputation of Moses.

Now, before looking deeper into the details of our sentence, we need to recognize that Matthew 22:29-32 and Mark 12:24-27 are the equivalent sentences to the answer given by Jesus. In Matthew and Mark we read that Jesus started His answer with: Do ye not therefore err, because ye know not the scriptures, neither the power of God? (Mark presents this as a question while Matthew presents it as a statement. It is reasonable to believe that Jesus made the statement then followed it up with the question to emphasize their ignorance and foolishness in order to destroy their credibility. Of course, as we have seen elsewhere, one Gospel writer reported the statement, another the question and the third neither of the two.)

Now, Jesus said Ye do err, because ye know not the scriptures. Our next sentence shows the evidence of that truth and will be dealt with in the note for the next sentence. This sentence is evidence that they do err because they do not know the power of God. Therefore, we will concentrate on how this sentence deals with knowing the power of God and with other details of this sentence.

Matthew 22:29 and Mark 12:25 are the equivalent sentences to the part of this sentence which deals with they which shall be accounted worthy to obtain that world, and the resurrection from the dead. The phrase they which shall be accounted worthy to obtain that world is speaking about God separating the saved from the lost with the saved being they which shall be accounted worthy to obtain that world and the lost being those who do not obtain that world but are, in fact, sent to Hell. All of the Jews were taught about Heaven and Hell. Part of their insisting on no resurrection from the dead was a denial of God's power to separate the saved from the lost. In our next couple of sentences, Jesus proves that the saved are still alive and, therefore, God does have this power. And, since the Jews refused to have any social contact with those people whom they considered to be sinners and the lost, they separated whom they believed were the saved from the lost. Therefore, their God, Who is far more powerful, could obviously do the same.

Next, Jesus said Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. In our next sentence, Jesus proves that Abraham, Isaac, and Jacob are alive. If the Sadducees try to deny this truth then they lose all credibility with the Jews since Abraham, Isaac, and Jacob are the founding fathers of all Jews. They would have to deny that the Jews, as a people, exist. In addition, by Jesus saying they are equal unto the angels, He is saying that God has the power to make His people that way and they have no basis for denying His claim. And, any attempt at denial only proves His statement that they do not know the power of God. Further, they lived in a society with possessed people and could not deny the existence of everlasting devils and everlasting angels. Therefore, since God created the everlasting devils and everlasting angels, God certainly has the power to make His children everlasting. And, finally, none of the Jews could deny the power of God demonstrated by Jesus when He did miracles. Further, since they could not do miracles, they could not deny that Jesus knew more about the power of God than they did since He could use it and they could not use it.

Now, having recognized that Jesus had demonstrated that He knew more about the power of God than they did, we can look at the parts of this sentence which have not already been covered. As already mentioned, our sentence has four Equivalent Sections with each Equivalent Section telling is something about saved people in Heaven. Since Jesus could use the power of God to do miracles, and no one else could do that, they had no basis for disputing His word even when they denied that He was 'God in human flesh. In the First Equivalent Section, Jesus says an undeniable truth. And, by making the rest of this sentence equivalent, they would have to deny the truth of the First Equivalent Section or prove that they had more knowledge about Heaven than Jesus did after he proved His knowledge with miracles and they could not demonstrate an equal level of knowledge.

With that in mind, we see that our Second Equivalent Section says that saved people in Heaven neither marry, nor are given in marriage. No one has any basis to dispute this statement and it destroys the basis of this elaborate store claimed by the Sadducees. It shows that they are fools and that anyone who joins them will also be proven to be fools.

In our third Equivalent Section we see a simple statement about the power of God and the Fourth Equivalent Section tells us why the third Equivalent Section is true by starting with the word for. We have already gone through the details and results of these sections as far as the saved people go. However, there is another doctrinal error which this sentence proves to be wrong.

Genesis 6:4 says: There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. People claim that this means that angels had sex with human women in order to produce giants in the earth and mighty men which were of old, men of renown. They take the phrase sons of God out of context of the Bible, deny the truth of Bible references such as John 1:12 and insist that the sons of God refers only to angels instead of 'Beings who have received the character of God' with those being sometimes being angels and sometimes being men. Now, with that doctrinal error identified we can return to our sentence where we read, in the Second Equivalent Section, that saved people in Heaven neither marry, nor are given in marriage. Then in the Fourth Equivalent Section, we read that they are equal unto the angels. That means that angels neither marry, nor are given in marriage. Since God limits sex to the marriage relationship, angels do not have sex. Now, before people claim that it was devils who had sex with women, we need to remember that the Bible reference, which was perverted to create this doctrinal error, said; the sons of God came in unto the daughters of men, and they bare children to them. Devils are never called the sons of God. No, the sons of God, in that reference were saved men and we do not have enough information to know why there were giants in the earth and mighty men which were of old, men of renown. However, based upon our current sentence and the fact that Jesus knows more about heaven than any man spouting doctrinal error, we can definitely say that angels did not have sex with women. No, saved men married lost women and, for some reason, there was these results.

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 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 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'.

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 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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The children. Lu 16:8 marry. Lu 17:27; 1Co 7:2-16; Eph 5:31; Heb 13:4
accounted. Lu 21:36; Ac 5:41; 2Th 1:5; Re 3:4 to. Da 12:2-3; Joh 5:29; Ac 24:15; Heb 11:35 neither. Mt 22:29; Mr 12:24
can. Isa 25:8; Ho 13:14; 1Co 15:26,42,53-54; Php 3:21; 1Th 4:13-17; Re 20:6; 21:4; 22:2-5 they are. Zec 3:7; Mt 22:30; Mr 12:25; 1Co 15:49,52; Re 5:6-14; 7:9-12; 22:9 the children of God. Ro 8:17-23; 1Jo 3:2 General references. exp: 1Co 15:26.'.

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C20-S38 (Verse 37) Jesus explains the second error they had.

Now that the dead are raised,
even Moses shewed at the bush,
when he calleth the Lord the God of Abraham,
and the God of Isaac,
and the God of Jacob..

Matthew 22:31-32 and Mark 12:26 are the equivalent sentences to this sentence.

Our sentence starts with the word Now, which means 'after you understand what was just said'. Part of the doctrine of this sentence was covered in the note for the prior sentence where Jesus proved that the Sadducees knew not the power of God. In the parallel passages of Matthew and Mark, we read that Jesus told the Sadducees Ye do err, not knowing the scriptures, nor the power of God. As mentioned in the note for the prior sentence, and partially explained there, this sentence proves that they do err, not knowing the scriptures. . This verse quotes Exodus 3:6 and Exodus 3:15. Therefore, we know the scriptures which are the basis of our current sentence.

Exodus 3:6 is one of the places where we read the famous declaration from God that I am with am being 'a verb expressing current ongoing existence'. (Please see the note for John 8:58 about where the Bible tells us that God made this declaration.) Since God did not say was, but expressed 'a current ongoing existence', and our next sentence tells us: For he is not a God of the dead, but of the living: for all live unto him., their claim of no existence beyond physical death goes against the scriptures and the fundamentals of Jewish society. Their continuing to do so will cause them to be rejected by the society around them because the doctrine of I am was very important to Jews and God can not have 'a current ongoing existence' relationship with someone who no longer exists. In addition, if they deny the doctrine of the I am, then they deny the 'current ongoing existence' relationship that the Jews claim to have with God and, thereby, destroy the basis of Jewish prejudices and claims to be better than other people because of that relationship. No, in this case, Jesus blew away the very foundation of their doctrine and proved that any Jew who accepted it was a Biblical fool.

Please see the note for Mark 12:26 about the word bush. Easton's Bible Dictionary defines this word as: 'in which Jehovah appeared to Moses in the wilderness (Ex 3:2; Ac 7:30). It is difficult to say what particular kind of plant or bush is here meant. Probably it was the mimosa or acacia. the words "in the bush" in Mr 12:26; Lu 20:37, mean "in the passage or paragraph on the bush;" i.e., in Ex 3'.

Please see the note for John 8:58 to find links to every place in the Bible where the title of I am is applied to God. Please use This link to see other the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is I AM. The phrase of I am the God of Abraham is applied to God in Genesis 26:24; Genesis 28:13; Exodus 3:6; Matthew 22:32; Mark 12:26; Luke 20:37 and Acts 7:32. The phrase I am the God of Isaac is applied to God in Genesis 28:13; Exodus 3:6; Matthew 22:32; Mark 12:26; Luke 20:37 and Acts 7:32. The phrase I am the God of Jacob is applied to God in . Exodus 3:6; Matthew 22:32; Mark 12:26; Luke 20:37 and Acts 7:32.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'even. Ex 3:2-6; De 33:16; Ac 7:30-32 when. there is a remarkable passage in Josephus, which proves that the best informed among the Jews believed in the immateriality and immortality of the soul, and that the souls of righteous men were in the presence of God in a state of happiness. "They who lose their lives for the sake of God, live unto God, as do Abraham, Isaac, and Jacob, and the rest of the patriarchs." Not less remarkable is a passage in Shemoth Rabba, "Why doth Moses say, (Ex 32:13) Remember Abraham, Isaac, and Jacob? R. Abin saith, the Lord said unto Moses, I look for ten men from thee, as I looked for that number in Sodom. Find me out ten righteous persons among the people, and I will not destroy thy people. then saith Moses, Behold, here am I, and Aaron, Eleazar, and Ithamar, Phinehas, and Caleb, and Joshua; but, saith God, there are but seven: where are the other three? When Moses knew not what to do, he saith, O Eternal God, hayim hem ha-metim, do those live who are dead? Yes, saith God. then saith Moses, If those that are dead do live, remember Abraham, Isaac, and Jacob." Ge 17:7; 28:13,21; 32:9; Mt 22:3-33; Mr 12:26-27'.

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C20-S39 (Verse 38) Why they were wrong.

Equivalent Section: God deals with living people.

For he is not a God of the dead,
but of the living:.

Equivalent Section: God keeps people alive.

for all live unto him..

Matthew 22:32 and Mark 12:27 are the equivalent sentences to this sentence. Neither of the other Gospel accounts have the Second Equivalent Section of our current sentence but Mark's account adds: ye therefore do greatly err. Since the Second Equivalent Section of our current sentence says: for all live unto him, they should have known that the main purpose of their life was to serve God. Since they did not realize this truth, we see the truth of the statement: ye therefore do greatly err.

Our Equivalent Section states another self-evident truth. Hebrews 9:27 says: And as it is appointed unto men once to die, but after this the judgment:. Psalms 88:10 says: Wilt thou shew wonders to the dead? shall the dead arise and praise thee? Selah. Psalms 115:17 says: The dead praise not the LORD, neither any that go down into silence. Simply put, once we physically die, we can not be saved, can not receive God's mercy nor blessings, we can not have any interaction with God in the physical world. The same is true once someone goes to Hell and even more true after the second death (Revelation 2:11; Revelation 20:6; Revelation 20:14; Revelation 21:8). Therefore, it is pretty self-evident that he is not a God of the dead and only the physically or spiritually alive people can have a relationship with God.

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: 'a God. Ps 16:5-11; 22:23-26; 145:1-2; Heb 11:16 for all. Joh 6:57; 11:25-26; 14:19; Ro 6:10-11,22-23; 14:7-9; 2Co 6:16; 13:4; Col 3:3-4; Re 7:15-17; 22:1'.

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C20-S40 (Verse 39) The scribes admit defeat.

Then certain of the scribes answering said,
Master,
thou hast well said..

Matthew 22:34-40 and Mark 12:28-34 tell about the scribes challenging Jesus about the Mosaic Law and Jesus calling them on what they thought was a subtle answer. This sentence, in Luke's Gospel account, reflects their acknowledging that Jesus had won every challenge that they put to Him. With that in mind, this Gospel and the Mark's Gospel put the next sentence before the report in the remainder of this chapter. Matthew's Gospel account puts the next sentence after the equivalent report of the remainder of this chapter. However, as the reader will see, they both happened at the same time. Therefore, the order in which the events are reported is not relevant.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou. Mt 22:34-40; Mr 12:28-34; Ac 23:9'.

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C20-S41 (Verse 40) They stopped attacking Jesus.
And after that they durst not ask him any question at all.

Matthew 22:46 and Mark 12:34 are the equivalent of this sentence in those Gospel accounts. There are three events reported in this chapter, with this sentence being one of them. Mark's Gospel account reports the same three events in the same order. Matthew's Gospel account reports only the first two. However, the order in Matthew's account is reversed from this Gospel account and Marks account. This change in the order reported is no significant since both events happen at the same time.

What we see here is that the religious leaders gave up on attacking Jesus doctrinally and intellectually. We also see Him turn the tables on them and ask them a question they could not answer. Therefore, he not only proved that He could answer any question they presented to Him, but he also showed that he could present questions they could not answer and, thereby, destroy their credibility as experts in the Bible. Basically, He made sure that they knew that they did not want to try this on Him again.

Please see the note for Romans C15S15 about the word durst. The functional definition for this word is: 'To have courage to any purpose; to have strength of mind or hardihood to undertake anything; to be bold enough; not to be afraid; to venture; to be adventurous'.

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

Please see the note for Mark 1:27 about the word question. The functional definition for this word is: 'an interrogatory; as, to examine by question and answer'. Forms of the word question are found in this Gospel in: this sentence and in: 20:40, 23:9.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Pr 26:5; Mt 22:46; Mr 12:34 exp: Lu 14:6.'.

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C20-S42 (Verse 41) Jesus now challenges them.

And he said unto them,
How say they that Christ is David's son ?.

Luke 20:41-44; Matthew 22:41-46 and Mark 12:35-37 all cover the time when Jesus asked How say the scribes that Christ is the Son of David?. Matthew 22:45 and Mark 12:37 are the equivalent of this sentence in those Gospel accounts. This incident is reported in three different ways in the three Gospel accounts with Matthew giving us the most explanation and details of the doctrinal problem. Mark and Luke only give us a summary level statement of the challenge. The important message is that Jesus let them know that He could tangle them in their own doctrinal error even though they could not tangle Him. Therefore, they need to stop trying to challenge 'God in Human flesh'.

After all of the various groups trued to challenge Jesus, and all lost their own challenge, He asked them to explain how Psalms 110:1 (The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.) fit with their traditions. This is because the Jews accepted that Christ is the Son of David, they also said that a son could not be lord of his own father even though Psalms 110:1 says, that Christ is king David's Lord.

Now, the simple and truthful answer is that any time your doctrine disagrees with what is literally written in the word of God, your doctrine is wrong. However, most religious people of today are like the Jewish religious leaders who insist that they can not be wrong and, therefore, the error must be in God's perfect word (2Samuel 22:31; Psalms 18:30).

We know about this problem from when common Jews, like blind Bartimaeus, the son of Timaeus called Jesus, thou Son of David. They also knew that Christ was the Son of God, as Mark proclaimed in Mark 1:1. The Jewish leaders and scholars had a problem reconciling these two concepts because their religion relied upon tradition and the traditions of men said that the son was less than the father. Therefore, the son could not be lord to the father.

Jesus was giving His last teachings to the Jews within the Temple while they accepted His authority as a prophet of God. Before He died, He was giving clues, to those who would listen, that He was in fact the Christ. He was teaching the people to trust the scriptures more than the scribes who were replacing God's Word with their religion. The Bible tells us And the common people heard him gladly (Mark 12:37). It also teaches us that this same action by Jesus caused the Pharisees, scribes and religious leaders to hate Him and seek His death.

When God dealt with Abraham and Isaac and Jacob and with David and with many others in Jewish historical figures, God refused the oldest and the one that tradition said should inherit. Yet, the Jews still held to traditions that said positions were given by tradition, and, therefore, the one inheriting was less than the one they inherited from. According to this tradition, Christ as the son of David, should be less than David. Yet, as Jesus pointed out to them, David called Christ Lord, which made Christ greater than David. This went against their traditions so strongly, because it came from God's word, that it proved that their traditions were in error.

God's word told them that Christ would be the Son of God, and, therefore, would inherit directly from God and not from David. Christ would be the physical descendent of king David, but inherit power and position from God. But, their traditions did not consider spiritual inheritance and concentrated on the physical. Therefore, in order to accept this truth, they had to put what the word of God literally said above their traditions.

They had each tried to argue with Jesus that traditions were greater than the word of God, and had lost. Jesus was now completing their loss by showing them that their own history was due to God putting His choice above traditions of men. That is what this question was about, and it is still a question for today.

Christ is the role of the Son of God that provides all blessings after a person's initial profession of faith. But, those blessings require us to spiritually grow and to build our personal relationship with God, which requires us to personally take God's choice over the traditions of men time and again. Today, saved men and women still look to be blessed by church and the traditions of men. Today, God still insists that blessings come directly from God and not through the traditions of men.

Please see the note for verses about the phrase Son of David. Please also see the note for Luke 1:26-27 about the phrase house of David.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. Mt 22:41-42; Mr 12:35-37 Christ. Lu 18:38-39; Isa 9:6-7; 11:1-2; Jer 23:5-6; 33:15-16,21; Mt 1:1; Joh 7:42; Ac 2:30; Ro 1:3-4; Re 22:16 General references. exp: Ps 89:4; Mt 22:41; Lu 22:68.'.

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C20-S43 (Verse 42-43) Jesus gives them the scriptural reference.

And David himself saith in the book of Psalms,
The LORD said unto my Lord,
Sit thou on my right hand,
Till I make thine enemies thy footstool..

Luke 20:41-44; Matthew 22:41-46 and Mark 12:35-37 all cover the time when Jesus asked How say the scribes that Christ is the Son of David?. This sentence is a direct reference to Psalms 110:1. Matthew 22:43-44 and Mark 12:37 are the equivalent of this sentence in those Gospel accounts. In addition, Acts 2:34-35 quotes the same verse in Psalms.

We find the forms phrase of: sit on (the/my) right hand, in relationship to God the Father, in: Matthew 22:42; Mark 10:37; Mark 10:40; Mark 12:36; Luke 20:42; Luke 22:69; Acts 2:34; Hebrews 1:13. These reference tell us that Jesus Christ will be made ruling Lord. The phrases King of kings and Lord of lords are the application of this truth when they are applied to Jesus Christ. we find the forms of phrase King of kings, applied to Jesus Christ, in: Daniel 2:37; 1Timothy 6:15; Revelation 17:14; Revelation 19:16. Please also see the note for Romans 10:13 about the phrase Lord and call. Please also see the note for Romans 10:12 about the phrase Lord of all. We find the forms of phrase Lord of lords in: Psalms 136:3; 1Timothy 6:15; Revelation 17:14; Revelation 19:16. These reference tell us that Jesus Christ will be made ruling Lord.

The phrase sit on the right hand of the power of God means that God the Father will give all power to Jesus Christ. We read that Jesus Christ said that this was fulfilled in: Matthew 28:18.

We find the forms phrase of: sit on (the/my) right hand, in relationship to God the Father, in: Matthew 22:42; Mark 10:37; Mark 10:40; Mark 12:36; Luke 20:42; Luke 22:69; Acts 2:34; Hebrews 1:13. These reference tell us that Jesus Christ will be made ruling Lord. Our current sentence tells us that the prophecies, of the prior Bible references, are fulfilled in this sentence. In addition, the phrases King of kings and Lord of lords are the application of this truth when they are applied to Jesus Christ. we find the forms of phrase King of kings, applied to Jesus Christ, in: applied to Jesus Christ. Daniel 2:37; 1Timothy 6:15; Revelation 17:14; Revelation 19:16. Please also see the note for Romans 10:13 about the phrase Lord and call. Please also see the note for Romans 10:12 about the phrase Lord of all. We find the forms of phrase Lord of lords in: Psalms 136:3; 1Timothy 6:15; Revelation 17:14; Revelation 19:16. These reference tell us that Jesus Christ will be made ruling Lord.

Our sentence starts with the word And, which adds it to the prior sentence. The next sentence continues this reference to Psalms 110:1. And, the sentence after that has the challenging question from Jesus. This sentence does not present the doctrinal problem if it is taken out of context. Please see the note for 20:41 for the explanation of the entire challenging question as presented within the context.

Please see the note for verses about the phrase Son of David. Please also see the note for Luke 1:26-27 about the phrase house of David.

Please see the note for Luke 3:4 about the word book. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures.'. 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 note for Revelation 13:8-LJC about the phrase book of the life.

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

Please see the note for Hebrews 1:13 about the word footstool. Easton's Bible Dictionary defines this word as: 'connected with a throne (2Ch 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. the ark was his footstool (1Ch 28:2; Ps 99:5; 132:7). And as heaven is God's throne, so the earth is his footstool (Ps 110:1; Isa 66:1; Mt 5:35)'. Please also see the note for Matthew 4:5 about the word foot. The functional definition for this word is: 'the lowest extremity of the leg. This word is often used symbolically for how the foot is used'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'himself. Lu 24:44; 2Sa 23:1-2; Mt 22:43; Mr 12:36-37; Ac 1:20; 13:33-35; Heb 3:7 the Lord. Ps 110:1; Mt 22:44-45; Ac 2:34-35; 1Co 15:25; Heb 1:13 exp: Lu 2:11. General references. exp: Ps 89:4; Mt 22:41; Lu 22:68; 1Co 15:25.'.

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C20-S44 (Verse 44) Jesus explains their doctrinal problem.

David therefore calleth him Lord,
how is he then his son ?.

Luke 20:41-44; Matthew 22:41-46 and Mark 12:35-37 all cover the time when Jesus asked How say the scribes that Christ is the Son of David?. This sentence is a direct reference to Psalms 110:1. Matthew 22:45 and Mark 12:37 are the equivalent of this sentence in those Gospel accounts.

This sentence is the challenging question from Jesus. He knows that they can not answer this question unless they reject their doctrinal error. The error, which the religious leaders made, is still the most common doctrinal error of all religions. That error is taking everything from a physical perspective when the true proper perspective is from the spiritual view with the physical submissive to the spiritual.

The context is that the religious leaders sent one group after another to interrupt the teaching of Jesus and pose doctrinal and intellectual questions which they thought Jesus could not answer. But, He answered each in a way that shut the mouths of the attacking group because they were so amazed with His answer. Now, in this incident, He is making the point that He can do to them what they tried to do to Him. He is making sure that they understand that you do not want to challenge God, nor the word of God, nor the way of God to interpret the word of God, nor 'God in human flesh'. Religious people still think, and claim, that they can out-think and out-power God but God simply records their attitudes and actions until the time of their judgment. Then, like now, God will shut their mouths with the irrefutable evidence of their attitudes and actions and of God's true wisdom and true power.

Please see the note for verses about the phrase Son of David. Please also see the note for Luke 1:26-27 about the phrase house of David.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'how. Lu 1:31-35; 2:11; Isa 7:14; Mt 1:23; Ro 9:5; Ga 4:4; 1Ti 3:16; Re 22:16 exp: Mr 12:35. General references. exp: Ps 89:4; Mt 22:41; Lu 22:68.'.

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C20-S45 (Verse 45-47) Jesus warns the people

Equivalent Section: Jesus says beware.

First Step: the warning.

Then in the audience of all the people he said unto his disciples,
Beware of the scribes,
which desire to walk in long robes,
and love greetings in the markets,
and the highest seats in the synagogues,
and the chief rooms at feasts;.

Second Step: the reason for the warning.

Which devour widows' houses,
and for a shew make long prayers:.

Equivalent Section: the result of their actions.

the same shall receive greater damnation..

Our sentence starts with the word Then, which means: 'after the prior incident was completed'. The theme of our chapter is; 'The Religious Leaders Challenge Jesus'. in this chapter we see that He answered every challenge in a way that shut the mouths of every challenger. Then, after all admitted defeat, he challenged them with a question that they could not answer without admitting that their doctrine taught error. Now, as the summary, Jesus is warning all the people, including us, to Beware of (religious leaders who 'want the best things in this physical life'. He also says, in the Second Step, to beware especially of those religious leaders who take money from poor people so that they can live rich (Which devour widows' houses) and / or who make a big religious show (for a shew make long prayers).

That summarizes our First Equivalent Section. Our Second Equivalent Section explains their judgment by God and the warning is that if we follow them then we will receive the same judgment even if we don't receive the things in this world that they receive.

Please see the note for Luke 7:1 about the word audience. The functional definition for this word is: 'present and listening.

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

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

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

Please see the note for 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 greeting in: 1Samuel 25:5; Matthew 23:7; Luke 5:36; Luke 11:43; Luke 20:46; Acts 15:23; Acts 23:26; Romans 16:3; Romans 16:5; Romans 16:6; Romans 16:8; Romans 16:11; 1Corinthians 16:20; 1Corinthians 16:20; 2Corinthians 13:12; Philippians 4:21; Colossians 4:14; 1Thessalonians 5:26; 2Timothy 4:21; Titus 3:15; James 1:1; 1Peter 5:14; 2John 1:13; 3John 1:14. The International Standard Bible Encyclopedia defines this word as: '(1) Sha'-al means "to ask," "to inquire of anyone respecting welfare," hence, "to greet." In the Old Testament the word "greet" occurs only once in the King James Version or the Revised Version (British and American), namely, in 1Sa 25:5, "Go to Nabal, and greet him in my name." But it is implied in other places where shalom ("well," "prosperity," "peace"), the common Hebrew greeting, is used; e.g. in Ge 37:4, it is said of Joseph that "his brethren could not speak peaceably unto him," i.e. could not give him the common friendly greeting of "Peace!" "Peace be to thee!" So, in Ge 43:27, the Revised Version (British and American) "He asked them of their welfare" (King James Version margin "peace"); Ex 18:7, "They asked each other of their welfare"(King James Version, margin "peace"); 2Sa 11:7, "how Joab did, and how the people did" (the Revised Version (British and American) "fared," the King James Version margin "of the peace of"); Joab said to Amasa (2Sa 20:9), the Revised Version (British and American) "Is it well with thee, my brother?" (Hebrew "Art thou in peace, my brother?"); Boaz greeted his reapers with "Yahweh be with you," and they answered, "Yahweh bless thee" (Ru 2:4; compare Ps 129:8, "The blessing of Yahweh be upon you; we bless you in the name of Yahweh"). forthe king, we have, the King James Version and the English Revised Version God save the king (m "Let the king live," the American Standard Revised Version "(Long) live the king") (1Sa 10:24, etc.); "Let my lord king David live for ever" (1Ki 1:31; see also Ne 2:3; Da 2:4, etc.). In Ec 6:5 it is said "a fair-speaking tongue will increase kind greetings," the Revised Version (British and American) "multiply courtesies" (euprosegora).
(2) When Jesus sent forth His disciples to proclaim the kingdom, they were to "salute" the house they came to (Mt 10:12), saying (Lu 10:5), "Peace (eirene) be to this house!"; if it was not worthy, the blessing should return to themselves. After His resurrection He greeted His disciples saying, "Peace be unto you" (Lu 24:36; Joh 20:19,21,26); He left His "peace" with them as His parting blessing (Joh 14:27)--"not as the world giveth," in a formal way. A frequent form of greeting in the New Testament is chairo ("to rejoice," imperative and infinitive, chaire, chairete, "Joy to thee," "Joy to you," translated "Hail!" and "All hail!" Mt 26:49; 27:29; 28:9; Mr 15:18; Lu 1:28; Joh 19:3), "Rejoice!" (Php 3:1; the English Revised Version, margin "farewell"). Another word for greeting is aspasmos, "greetings in the markets" (the King James Version Mt 23:7; Mr 12:38, "salutations"; Lu 11:43, "greetings," Lu 20:46; also Lu 1:29,41,44; 1Co 16:21; Col 4:18; 2Th 3:17; in all these places the Revised Version (British and American) has "salutation").
(3) Of epistolary greetings we have examples in Ezr 4:17, "Peace" (shelam), etc.; Ezr 5:7; Da 4:1; 6:25. these are frequent in the Apoc: 1 Esdras 6:7, "to King Darius greeting" (chairo); 8:9; 1 Macc 10:18, etc.; 2 Macc 1:10, "greeting, health," etc. We have the same form in Ac 15:23; 23:26. In 3 Joh 1:14 it is, "Peace (be) unto thee. the friends salute thee." Paul opens most of his epistles with the special Christian greeting, "Grace to you and peace from God our Father and the Lord Jesus Christ" (Ro 1:7; 1Co 1:3, etc.). Also at the close, "The grace of the Lord Jesus Christ be with you" (1Co 16:23; 2Co 13:14, etc.). He directs greetings to be given to various persons, and sends greetings from those who are with him (Ro 16:5-23; 1Co 16:19 f; 2Co 13:13; Php 4:21 f; Col 4:10, etc.). In those cases the word is aspazomai, and the Revised Version (British and American) translates "salute," etc. (compare Jas 1:1; 1Pe 1:2; 5:14; 2Pe 1:2; 2Jo 1:3,13; Jude 1:2). W. L. Walker'. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

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

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

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

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

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

Please see the note for John 4:45 about the word feast. The functional definition for this word is: 'as a mark of hospitality (Ge 19:3; 2Sa 3:20; 2Ki 6:23); on occasions of domestic joy (Lu 15:23; Ge 21:8); on birthdays (Ge 40:20; Job 1:4; Mt 14:6); and on the occasion of a marriage (Jg 14:10; Ge 29:22).'.

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 Mark 12:38-40 about the word widow. The functional definition for this word is: 'A woman who has lost her husband by death'.

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 C13S3 about the words damn / damnation. The functional definition for this word is: 'Sentence or condemnation to everlasting punishment in the future state; or the state of eternal torments. How can ye escape the damnation of hell. Matt. 23 2. Condemnation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 15:10; 23:1; Mr 8:34; 12:38; 1Ti 5:20
Beware. Lu 12:1; Mt 16:6; Mr 8:15; 2Ti 4:15 exp: Mr 12:38. which. Lu 11:43; 14:7; Pr 29:23; Mt 23:5-7; Mr 12:38-39; Ro 12:10; Php 2:3-5; 3Jo 1:9 General references. exp: Mt 23:2,6.
devour. Isa 10:2; Jer 7:6-10; Eze 22:7; Am 2:7; 8:4-6; Mic 2:2,8; 3:2; Mt 23:14; Mr 12:40; 2Ti 3:6 for. Lu 12:1; Eze 33:31; Mt 23:26-28; 1Th 2:5; 2Ti 3:2-5; Tit 1:16 the same. Lu 10:12-14; 12:47-48; Mt 11:22-24; Jas 3:1 General references. exp: Mt 23:6.'.

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Interpretive Study of Luke's Gospel 19-20

Luke Chapter 19

links to sentences in this chapter:

Chapter theme: A fruitful religion versus a show religion

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 20

links to sentences in this chapter:

Chapter theme: the Religious Leaders Challenge Jesus

The Treasury of Scripture Knowledge provides a chapter outline as:

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