Interpretive Study of Luke's Gospel 21-22

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Luke Chapter 21

links to sentences in this chapter:

C21-S1 (Verse 1), C21-S2 (Verse 2), C21-S3 (Verse 3-4), C21-S4 (Verse 5-6), C21-S5 (Verse 7), C21-S6 (Verse 7), C21-S7 (Verse 8), C21-S8 (Verse 9), C21-S9 (Verse 10-11), C21-S10 (Verse 12), C21-S11 (Verse 13), C21-S12 (Verse 14-15), C21-S13 (Verse 16), C21-S14 (Verse 17), C21-S15 (Verse 18), C21-S16 (Verse 19), C21-S17 (Verse 20), C21-S18 (Verse 21), C21-S19 (Verse 22), C21-S20 (Verse 23), C21-S21 (Verse 23), C21-S22 (Verse 24), C21-S23 (Verse 25-26), C21-S24 (Verse 27), C21-S25 (Verse 28), C21-S26 (Verse 29-30), C21-S27 (Verse 31), C21-S28 (Verse 32), C21-S29 (Verse 33), C21-S30 (Verse 34), C21-S31 (Verse 35), C21-S32 (Verse 36), C21-S33 (Verse 37), C21-S34 (Verse 38).

Please use This link to see the chapter summary.

Chapter theme: Prophecy of Future Events

Please see the Doctrinal Study called Gospel Time Sequences and 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.

Matthew 10:17-23; Matthew 24:1-25:30; Mark 13 and Luke 21:8-36 are dealing with prophecies of future events. The prophecy in Luke 17:22-31 is similar, but different, from the prophecies in this chapter and the matching prophecies in the other gospels. While the prophecies in these chapters all deal with the same general subject, the details vary between Gospel accounts. No single Gospel account has all of the details and each Gospel account has details not found in the other Gospel accounts. Therefore, all three Gospel accounts need to be studied together in order to understand all that can be understood. In addition, the notes in the related Book Studies provide further details and links to matching references within the Bible and those details and references probably are not in the other Gospel accounts. Therefore, all three Gospel accounts should also be studied together for a fuller understanding of these prophecies.

Please see the section called Prophecies, within the Study called Significant Gospel Events, and the detailed notes for various sentences within this Study, for links to where other places in the Bible provide similar prophecies to those found within this chapter. Please also see the section called Minor Titles of the Son of God in the Significant Gospel Events Studywhere we are told that the Son of Man is a prophet. Please also see the notes for Romans C16S33; Romans C12S5; Jude about the word prophet. The functional definition for this word is: ' In Scripture, a person illuminated, inspired or instructed by God to announce God's word; as Moses, Elijah, David, Isaiah, etc'. Please also see the Study called false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4; 1Thessalonians 5:20 about the words prophecy / prophesy. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Luke 21:8-36 has prophecies which can be divided into three broad categoeies which are:

Luke 21:8-19; Matthew 10:17-23; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'.
Luke 21:20-28; Matthew 24:15-31 and Mark 13:14-27 have prophecies of events that will happen to Jews during the great tribulation.
Luke 21:29-38; Matthew 24:32-44 and Mark 13:26-37 give the 'Parable of the Fig Tree' and the command to watch.

Luke 21:1-4 and Mark 12:41-44 give the account of the widow's two mites.

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

Luke 21:14-15 and Mark 13:11-13 tell us how to react and how to let God's Holy Ghost work through us at these times.

Luke 21:7; Matthew 24:3 and Mark 13:3-4 tell us that the disciples asked about future events and the signs of their coming. Almost all of the rest of this chapter is reporting His answer.

Luke 21:8; Matthew 24:4-5; Matthew 24:23-25; Mark 13:5-6 and Mark 13:21-22 give the same message about false Christs.

Luke 21:9-11; Matthew 24:6-8 and Mark 13:7-8 warn about wars and rumours of wars. We are told that the end shall not be yet. Therefore, anyone who claims otherwise is a liar and / or deceived and is deceiving others.

Luke 21:12-19; Matthew 24:9-13 and Mark 13:8-13 warn about persecution of the true witnesses of Christ by religious and civil authorities. In addition, Matthew 24:10-13 warns about people claiming to be saved but living in hate instead of in love.

Luke 21:23; Matthew 24:19 and Mark 13:17 say: woe to them that are with child, and to them that give suck in those days!.

Luke 21:20-22; Matthew 24:15-18 and Mark 13:18-20 warn about the Jews to pray about the conditions, during the great tribulation, when they will have to flee to the mountains.

Luke 21:24-26; Matthew 24:29-30 and Mark 13:24-25 warn about terrible things that will happen just before the return of Christ.

Luke 21:27-28; Matthew 24:27-31 and Mark 13:26-27 tell about Christ's return to Earth to rule and reign.

Luke 21:28; Matthew 24:31 and Mark 13:27 tell about Christ gathering the Jews from the uttermost part of the earth to the uttermost part of heaven.

Luke 21:29-32; Matthew 24:32-34 and Mark 13:28-30 tell us the 'Pparable of the Fig Tree'. It is also found in the Table of Parables in the New Testament.

Luke 21:32; Matthew 24:34 and Mark 13:30 tell us Verily I say unto you, that this generation shall not pass, till all these things be done.

Luke 21:33; Matthew 24:35 and Mark 13:31 say: heaven and earth shall pass away: but my words shall not pass away.

Luke 21:33-36; Matthew 24:35-37 and Mark 13:31-37 give us a final warning and final commandments which are based upon these prophecies and on the precept which started these Bible references.

Luke 21:37-38 tell us that Jesus was spent His days teaching in the Temple and the people heard Him gladly. This report is unique to Luke's Gospel.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-4. Christ commends the poor widow.
5-24. He foretells the destruction of the temple, and of the city Jerusalem;
25-33. the signs also which shall be before the last day.
34-38. He exhorts them to be watchful.
'.

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C21-S1 (Verse 1) Jesus considered what happened around Him.

And he looked up,
and saw the rich men casting their gifts into the treasury..

Luke 21:1-4 and the account of the widow's two mites. Mark 12:41-44 give the equivalent account of the widow's two mites. The entire incident is reported in three sentences with the first sentence giving us the attitude of rich men, the second sentence giving us the attitude of a certain poor widow and the third sentence giving us God's comparison of the two attitudes.

Our sentence starts with the word And which means it is added to what came before. Our prior chapter had a theme of: 'The Religious Leaders Challenge Jesus'. There, we read how they had different groups challenge Him doctrinally and intellectually thinking they had a question that no one could answer. We read how He shut the mouth of each group with His answer. Then we read how He challenged them with a question that they couldn't answer without first admitting that a basic tenant of their own belief was doctrinally wrong. In that entire chapter we saw disputes between religious people who looked at religion and service of God from a physical perspective challenging and losing to 'God in human flesh' Who looked at the same things from a spiritual perspective. Now, we read that Luke is adding an incident about money, which is the true basis of many peoples' faith, including the Jews all throughout history. in this incident, we see the difference in how money is viewed from a spiritual perspective verses how it is viewed from a physical perspective.

1Timothy 6:17 says: Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; 1Timothy 6:9-10 says: But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. forthe love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. If you read these verses carefully, you will see that they are not instructing us about money but about our attitude about money. This lesson on attitude is what our incident is truly about.

Here we read that Jesus paid attention to the rich men casting their gifts into the treasury. And, we know, our incident also says that he saw also a certain poor widow casting in thither two mites. (This is added by our next sentence.) Meanwhile, the equivalent section in Mark's Gospel reports: Jesus sat over against the treasury, and beheld how the people cast money into the treasury. Pay attention to the word how in that quote, because it displays attitude.

As part of the report of this incident, Luke reports: that Jesus said: Of a truth I say unto you, that this poor widow hath cast in more than they all. This is in our second next sentence and He goes on the say why His judgment was true (for) But the important point is that this entire report of this incident is all about the attitude displayed by the people. And, their attitude is due to the way that they looked at this life and our personal duty to serve God. The rich displayed an attitude that giving an abundance of money bought the respect of their fellow man and, surely, bought the respect of God. But, according to Jesus, God was, and is, more concerned with the attitude of heart and the willingness to sacrifice in order to serve God. As Jesus said: This poor widow hath cast in more than they all and His reason for that judgment was: For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.

It should be apparent that the rich truly trusted in their riches to win them approval from man and God. The certain poor widow trusted God to see her heart and that she did all that she could to serve God.

Most of the preaching on this incident, which I have heard, concentrated on the amount of money and emphasizes that she 'had nothing left'. When we truly consider the context, we see that this is not about the amount of money but about the attitude of heart which comes from a physical perspective versus the attitude of heart that comes from a spiritual perspective.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and saw. Mr 7:11-13; 12:41-44 the treasury. Jos 6:19,24; 1Ki 14:26; 2Ki 24:13; 2Ch 36:18; Ne 13:13; Mt 27:6; Joh 8:20'.

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C21-S2 (Verse 2) What He observed.
And he saw also a certain poor widow casting in thither two mites.

Our sentence starts with the word And, which adds it to the prior sentence. The note for the prior sentence explains the doctrine of this incident. Our current sentence is added to the prior sentence to give us the difference in attitude of giving displayed by the rich men as compared to this certain poor widow. Our next sentence also starts with the word And, which adds it to this sentence. The next sentence gives us the comparison of what is reported in the first two sentences.

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

Please see the note for Mark 12:38-40 about the word widow. The functional definition for this word is: 'A woman who has lost her husband by death'.

We find forms of the word mite in: Mark 12:42; Luke 12:59; Luke 21:2. Fausset's Bible Dictionary defines this word as: 'lepton. the seventh of an obolus, which was the sixth of a drachma or denarius, "penny" (Mr 12:42; Lu 12:59; 21:2). Half of a quadr and or farthing. the smallest coin. the widow sowed her all; she might have kept back one of the two mites for herself (2Co 9:6). God accepted the widow's mites, but rejects the miser's "mite."'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'mites. Mr 12:42 (margin)'.

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C21-S3 (Verse 3-4) Jesus reported what happened spiritually.

Equivalent Section: the report.

And he said,
Of a truth I say unto you,
that this poor widow hath cast in more than they all:.

Equivalent Section: Why.

For all these have of their abundance cast in unto the offerings of God :.

Equivalent Section: the spiritual comparison.

but she of her penury hath cast in all the living that she had..

One thing that we need to remember is that Jesus is 'God in human flesh'. Therefore, when He gives us the spiritual perspective of an incident, He is giving is God's point of view. in this sentence we read that Jesus spoke the words, but the context of the prior chapter and of this chapter is giving us the difference between a religious worldly perspective and a true Godly spiritual perspective. As a result, Jesus is giving us God's perspective and this incident is not about what is preached in popular religion. This incident is not about how much money was given, nor about how much money was left, and not even about the sacrifice made. This incident, like everything in the prior chapter and in this chapter, is about the attitude of heart which produced the differences which are reported. From God's perspective, our attitude of heart is what is most important.

Our sentence starts with the word And, which adds it to the prior two sentences. That is: this sentence gives us the comparison between the prior sentence and the second prior sentence. Our sentence has three Equivalent Sections with the First Equivalent Section giving us God's conclusion of the comparison. The Second Equivalent Section gives us God's conclusion of the actions done by the rich men , mentioned in our second prior sentence, and the attitude of heart displayed by those men. Then our third Equivalent Section gives us God's conclusion of the actions done by a certain poor widow , mentioned in our prior sentence, and the attitude of heart displayed by her.

Look at the phrase of their abundance in the Second Equivalent Section. This speaks about the attitude of the rich men. They were willing to give to God what they had no real use for. They made no sacrifice. Their attitude of heart was: 'I will increase my honor among men by giving God my left-overs'. 2Samuel 24:24 says: And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the LORD my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver. this was their history and heritage from king David but they chose to ignore it and listen to lying religious leaders who told them that their riches proved that they had the favor of God.

Now look at the phrase hath cast in all the living that she had. There are preachers who wrongly claim that she gave everything that she owned. However, the word living has a different meaning. However, even using the correct definition can lead to doctrinal error if we ignore the context. The context is speaking about God's spiritual perspective of her attitude of heart. What we read here about God's perspective is that she devoted her life to serving God. It did not matter how much or how little she had, she gave it all to God. This is in comparison to the rich men with their attitude of heart, which was: 'I will increase my honor among men by giving God my left-overs'.

Now we can look at our First Equivalent Section which compares the two other Equivalent Sections. There we read that Jesus said: This poor widow hath cast in more than they all. This obviously can not be speaking from a physical perspective because she put less physical money into the treasury. And, as far as the amount of sacrifice made, that still is a physical perspective and is important to God only in that it reveals the true attitude of heart. In addition, we have the qualifying phrase from Jesus which is; Of a truth I say unto you.

The word of is defined, in the Bible, as: 'belongs'. The word truth is defined, in the Bible, as: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie.' Something that is true matches what God reveals in His unchanging Word'. (Use the link in the sentence above to go to the Word Study on Truth then click the "Home" link to go to the top of that Word Study and see the definition which matches every place in the Bible where we find the word, links to notes which explain the usage at every Bible reference, divisions of major categories of each application with a general definition of each application and links to Bible references for each application, and the definition from Webster's 1828 dictionary which is the most accurate of dictionaries written by men and which gives 16 different applications as if they were 16 different definitions.)

Putting these definitions together and returning to our phrase to apply them, we see that the phrase Of a truth I say unto you actually means: 'What I say next actually belongs to God's never changing truth which holds in the spiritual reality as well as this physical reality'. In other words, when Jesus said; This poor widow hath cast in more than they all, He was giving us a never-changing spiritual perspective of the incident. And, as already explained, such never-changing spiritual perspectives are what God uses when judging the motives of our heart. Therefore, this incident is not about any physical perspective of money or sacrifice but is about the spiritual perspective of how God judges the motives of our heart. In addition, if the reader will verify the details of the prior chapter, which this incident is added to, they will see that every dispute reported in that chapter had religious leaders presenting arguments from a physical religious perspective and having their arguments shut down so hard that Jesus literally shut the mouths of His opponents. And, the reader should also see that Jesus gave a spiritual perspective such as telling us that angels don't have sex. In addition, the prior chapter ended with Jesus challenging the religious leaders with a doctrinal question which could only be answered from a spiritual perspective.

Continuing on, we see that the next incident tells us about disciples admiring the Temple from a physical perspective and Jesus replying that there shall not be left one stone upon another, that shall not be thrown down. This was to be because it became a stumbling block to God's church from a spiritual perspective. After that, the rest of the chapter tells us prophecy which religious men stumble at interpreting because they try to understand it from a physical religious perspective and prophecy can only be properly interpreted from a spiritual perceptive.

Thus, as just explained, all of the prior chapter and all of this chapter are telling us about things which are misunderstood from a physical religious perspective and which can only be properly understood from a spiritual perspective. Thus, according to God's rules of context, our current incident can also only be properly understood from a spiritual perspective and the physical religious perspective leads to doctrinal error.

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

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

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: 'Of. Lu 4:25; 9:27; 12:44; Ac 4:27; 10:34 more. Ex 35:21-29; Mr 12:43-44; 14:8-9; 2Co 8:2-3,12; 9:6-7
all. Lu 8:43; 15:12; Ac 2:44-45; 4:34'.

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C21-S4 (Verse 5-6) When some responded with physical observations, Jesus prophesied their future.

And as some spake of the temple,
how it was adorned with goodly stones and gifts,
he said,
As for these things which ye behold,
the days will come,
in the which there shall not be left one stone upon another,
that shall not be thrown down..

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

We also saw a form of this prophecy in the prior chapter, but it was not understood. That written, we are getting into a chapter on prophecy and most of the prophecy found in this chapter is also found in Matthew 24 and Mark 13 but the details differ from one Gospel account to another and these differences are significant enough that we really need to look at the sentence level for our analysis. A chapter level comparison really is not very helpful. However, we need to keep in mind the perspective explained in the note for the prior sentence. (Since our sentence starts with the word And, it is added to that incident and the perspective explained in the note for the prior sentence is still in effect. That is: prophecy is meant to be understood from a spiritual perspective while most so-called prophecy preaching takes a physical perspective.)

In the prior chapter, the destruction of the Temple was mentioned in the middle of a prophecy about the destruction of the entire city of Jerusalem. Therefore, it might be easy to miss. in this sentence, and the equivalent sentences within Matthew's Gospel and Mark's Gospel, the prophecy is specific to the destruction if the Temple which was standing in the days of Jesus. Therefore, this prophecy is more specific and can not be lost in other prophecy.

Our current sentence tells us some spake of the temple. Mark's Gospel says: as he went out of the temple, one of his disciples saith unto him. This is not a conflict. As we see at times in life, the disciple probably heard someone say something which prompted him to say something to Jesus. Matthew tells us: And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. Different words, same meaning.

Mark continues with: And Jesus answering said unto him, Seest thou these great buildings? Matthew continues with: And Jesus said unto them, please see ye not all these things? while our current Gospel says; he said, As for these things which ye behold. Therefore, once more we see the same message said different ways.

That leaves us with the truly important part of this incident, which is what Jesus answered to them. ( the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down / verily I say unto you, there shall not be left here one stone upon another, that shall not be thrown down / there shall not be left one stone upon another, that shall not be thrown down). Now, some people will argue that the important thing is that different Gospel writers use different words and that proves that there are conflicts and errors in the word of God and that you can not trust what God gave and preserved for you but you must believe what they personally say over what God provided. Others will tell you that that isn't important but what is important is knowing exactly when and how this prophecy will be seen fulfilled in this physical world. However, as has already been explained in the earlier notes of this chapter, the truly important message from God needs to be understood from a spiritual perspective. This prophecy is not really about the exact words which were spoken, nor is it really about knowing exactly when and how this prophecy will be seen fulfilled in this physical world. No, it is about what God sees as a spiritual doctrinal error which he needs to correct so that His people will receive the correct doctrine. It is about a spiritual God taking a spiritual action to correct His spiritual children.

This prophecy was fulfilled when God sent the Roman Army to destroy the Temple and to kill most of the saved Jews in the Jerusalem Church because they kept preaching a works salvation and a works sanctification which required saved people to maintain the religious parts of the Mosaic Law. They kept this doctrine even after the 'Council of Jerusalem' where God proved that people did not have to be Jews nor did they have to be circumcised in order to receive God's indwelling Holy Spirit and to be saved.

In Acts 1:8, Jesus commanded: But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Pay attention to where Jesus commanded them to take the Gospel. Now, we read Then Philip went down to the city of Samaria, and preached Christ unto them. in Acts 8:5, but this was only after Stephen became a martyr because the saved Jews were staying in Jerusalem and God had to stir up persecution against the church before they would obey the command from Jesus to take the Gospel to all of the world. Then, Acts 8:14 tells us: Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John, only Peter and John did not stay there and start a missionary work. Then, Acts 8:26-40 tells us about God having Philip lead the Ethiopian eunuch to salvation, but no one was sent to follow-up and start a mission work. Then Acts 9:31 tells us: Then had the churches rest throughout all Judaea and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. However, those churches only had Jews in them.

In Acts 10 we read about a Gentile named Cornelius getting saved. Then, in Acts 11:2-3, we read And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, Saying, thou wentest in to men uncircumcised, and didst eat with them. God had directed Peter to obey the commandment of Jesus and take the gospel to the Gentiles and the saved Jews contended with Peter for obeying God. Notice that God had already used Philip to show His church that He wanted the Gospel going beyond the Jews, but they chose to ignore their commandment from Jesus and the evidence from God, therefore, Acts 11:19 tells us: Now they which were scattered abroad upon the persecution that arose about Stephen. When they refused everything else, God brought in persecution.

At Antioch, they started preaching the word to none but unto the Jews only (Acts 11:19 ). However, when they preached to Greek speaking Jews, their gentile families also were saved and Antioch was the first mixed race church. The Gentiles were saved while not being circumcized, which caused problem with the Jewish doctrine of keeping Jewish religious traditions for salvation and sanctification. This led to the 'Council of Jerusalem' where, after much argument. they determined that it was undeniablde that God saved Gentiles who were not circumcized. The decided that God did not require Gentiles to keep Jewish religious practices.

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 ). Go00d did not have one way of salvation and sanctification for Jews and another way for Gentiles, even though the saved Jews in the Jerusalem church insisted that God did. Now, there was a lot more doctrinal fights between Paul, representing God, and saved Jews, representing Jewish religious traditions. However, we will skip forward to Acts 21:17 where we read about Paul arriving in Jerusalem with a financial gift from the Gentile churches to help the saved Jews in the Jerusalem church who were starving because of the discipline by God which they refused to allow to change their doctrine. Instead of being truly thankful, they gave Paul one word of thanks and then told him that there many thousands of Jews there are which believe; and they are all zealous of the law: And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. (Acts 21:20-21 ). Instead of finding out what Paul really taught, they demanded that he do some religious ceremony. Thus, they were not interested in truth but were really zealous for their doctrinal error and the lies told about others. And, the people leading the Jerusalem Church were not interested in truth but in pacifying zealots.

Paul did what they asked and while he was quietly praying in a corner of the Temple, the zealots threw a riot outside and blamed Paul for the riot. Paul was arrested, sent to Rome, preached to Kings, wrote much of our new Testament and, generally served God until his head was cut off. The zealots celebrated their victory until God sent the Roman Army in to fulfill this prophecy and make it impossible for anyone to keep the religious part of the Mosaic Law and to prove that God had only one way of salvation and sanctification. God also had the Roman Army kill off all of those zealots and their followers and, pretty much, ended the works doctrine of keeping Jewish religious traditions. We also see that Peter, who had been the head pastor of the Jerusalem church, did not write to his church members when he knew he would dies soon but wrote to the strangers ('Gentiles') in 1Peter 1:1 and to them that have obtained like precious faith with us ('all saved') in 2Peter 1:1. If people are honest they will accept that a man who has spent his adult life as senior pastor will end his life to his church members, and not to strangers, if he can. However, we can pretty much figure out that such an option was no longer possible for Peter.

Now, the reader is probably wondering what all of this history is about. If the reader remembers, I wrote that the prior chapter and this chapter are about the difference between a spiritual perspective and a physical religious perspective. And, as this history has related, from the start of the church until God wiped out the Jerusalem Church, the saved Jews insisted on a physical religious doctrine of keeping Jewish religious traditions for salvation and sanctification. However, God's spiritual view, as explained in the book of Hebrews, is that Jesus Christ ended all of that and that He brought in the New Testament which is about having an ongoing personal spiritual relationship with God through Jesus Christ. These physical religious traditions were done away with. However, after giving them a time to accept the truth and repent, God did away with those who refused to let God change their doctrine. Therefore, the prophecy of this sentence gives us the when and how God will deal with this doctrinal error. However, the true purpose of the prophecy is not to tell us a future event but to warn us that God will judge everyone, even His own people and His first Church, if they continue to refuse God's true spiritual doctrine. Like religious people all throughout history, they thought they could force God to accept their way and their doctrine. in this prophecy, Jesus tells how and when God will end that doctrinal error.

Once more, we need to keep in mind that prophecy is to be understood from the spiritual perspective even though it is applied to this physical world. In case the main message was lost in all of the detail provided, the spiritual reason that the Temple was torn down was because it allowed God's church to continue to believe and preach a false doctrine of salvation and of sanctification. This false doctrine demanded the works of keeping Jewish religious traditions and the true doctrines of salvation and of sanctification are that these are spiritual works done exclusively by God. Yes, they are supposed to result in works by us, but results and cause are totally different. There are no religious works involved in the cause of salvation. Nor are there any religious works involved in the cause of true Biblical sanctification.

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 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 1Timothy 2:9 about the word adorn. The functional definition for this word is: 'to make beautiful; to add to beauty by dress; to deck with external ornaments'.

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

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

Please see the note for Luke 1:5 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 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.

We find forms of the phrase throw down in: Judges 2:2; Judges 6:25; Jeremiah 1:10; Jeremiah 31:28; Ezekiel 16:39; Micah 5:11; Malachi 1:4. In addition, the word thrown is the past-tense form of the word throw.. We find forms of the phrase thrown down in: Judges 6:32; 1Kings 19:10; 1Kings 19:14; Jeremiah 31:40; Jeremiah 33:4; Jeremiah 50:15; Lamentations 2:2; Lamentations 2:17; Ezekiel 38:20; Nahum 1:6; Matthew 24:2; Mark 13:2; Luke 21:6; Revelation 18:21. There is not a dictionary definition for this phrase but is used in a similar way to cast down, which is used for: 'Forcibly remove from an exalted position and placed under foot' in Revelation 12:10. It is also used in a similar way to cast away, which is used for: ' to cause the destruction of the thing that is cast away' in Romans 11:1. Therefore, this phrase is defined as: 'Having a structure completely taken apart as a means of destruction and the parts disposed of as useless'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Mt 24:1-2; Mr 13:1-2; Joh 2:20
there. Lu 19:44-48; 1Ki 9:7-9; 2Ch 7:20-22; Isa 64:10-11; Jer 7:11-14; 26:6,9,18; La 2:6-8; 4:1; 5:18; Eze 7:20-22; Da 9:26-27; Mic 3:12; Zec 11:1; 14:2; Mt 24:2; Mr 13:2; Ac 6:13-14 General references. exp: Mt 23:38.'.

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C21-S5 (Verse 7) the disciples asked when the prophecy would happen.

And they asked him,
saying,
Master,
but when shall these things be?.

Luke 21:7; Matthew 24:3 and Mark 13:3-4 tell us that the disciples asked about future events and the signs of their coming. Almost all of the rest of this chapter is reporting His answer. Matthew 24:3 and Mark 13:3-4 are the equivalent sentences, to this sentence, in the other Gospel account. Both of those Gospel accounts tell us that this happened as he sat upon the mount of Olives. In addition, Matthew tells us that the disciples came unto him privately while Mark tells us Peter and James and John and Andrew asked him privately. So, while the other Gospel accounts give us more details, there is no disagreement between this sentence and the equivalent sentences within the other Gospel accounts.

The equivalent sentences within all three Gospel accounts start with the word And, which adds this incident to the prior sentence and prophecy. There we read about the future destruction of the Temple. So, as a result, the disciples ask for more details related to that prophecy. In addition, the next equivalent sentence in Matthew tells us: and what shall be the sign of thy coming, and of the end of the world? Our next sentence here in Luke's Gospel is not as clear but they use the phrase these things, which is an expression of multiple events, while the prior sentence only spoke of one future event. In addition, Mark's Gospel account has the same expression of multiple events. Further, this sentence has the same expression of multiple events and the equivalent sentence, to this sentence, in Mark's Gospel account has the same expression of multiple events. Therefore, we can surmise that Jesus said something else, which none of the Gospel accounts report, which led into the question which Matthew reports (and what shall be the sign of thy coming, and of the end of the world?) and which Mark and Luke indirectly report.

So, in reality, we need to consider this sentence and the next sentence as completely joined and basically be a question of 'when and what sign'. And, in reality, these are the two joined questions that everyone wants answered together when it comes to future unfulfilled prophecy.

Once more, we need to keep in mind that prophecy is to be understood from the spiritual perspective even though it is applied to this physical world. The apostles asked for evidences in this world and if we look at the true answer from Jesus, we see that His answer is indirect and only provides results of spiritual acts and does not directly identify a specific time nor a specific sign. The specific are physical and the spiritual can only be discerned indirectly (John 3:8 ).

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 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Lu 21:32; Da 12:6,8; Mt 24:3; Mr 13:3-4; Joh 21:21-22; Ac 1:6-7 General references. exp: Mr 13:4; Lu 21:20.'.

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C21-S6 (Verse 7) They asked how they would know that the prophecy would happen. And what sign will there be when these things shall come to pass?

Our sentence starts with the word And, which adds it to the prior sentence and the doctrine for this sentence was covered in the note for the prior sentence.

As explained in the note above, we need to keep in mind that prophecy is to be understood from the spiritual perspective even though it is applied to this physical world. The apostles asked for evidences in this world and if we look at the true answer from Jesus, we see that His answer is indirect and only provides results of spiritual acts and does not directly identify a specific time nor a specific sign. The specific are physical and the spiritual can only be discerned indirectly (John 3:8 ).

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Lu 21:20-21,27-28; Mt 24:15-16; Mr 13:14 General references. exp: Mr 13:4; Lu 21:20.'.

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C21-S7 (Verse 8) The warning from Jesus.

Equivalent Section: Beware of deceit.

And he said,
Take heed that ye be not deceived:.

Equivalent Section: Why.

First Step: there are many liars.

for many shall come in my name,
saying,
I am Christ;.

Second Step: they increase with time.

and the time draweth near:.

Equivalent Section: Don't follow liars.

go ye not therefore after them..

Luke 21:8-19; Matthew 10:17-22; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'. Luke 21:20-28; Matthew 24:15-31 and Mark 13:14-27 have prophecies of events that will happen to Jews during the great tribulation. We need to be careful to keep these separate because the prophecies about the great tribulation do not apply to the church. In addition, Matthew 24:4-5; Matthew 24:23-25; Mark 13:5-6 and Mark 13:21-22 give the same message about false Christs as we find in our current sentence. They are also covered in the Study called False things according to the Bible.

in this sentence, Jesus is warning His disciples, and us, against false prophets that claim to be the Christ during all times up to, and including, the time of the great tribulation (Matthew 24:21; Revelation 2:22; Revelation 7:14 ). In addition, 1John 2:18-22; 1John 4:3 and 2John 1:7 warn us that the true Biblical antichrists are already here. Therefore, we should also take this warning today and make sure that we know how God said that we are to separate the truth from an attractive lie.

Our sentence starts with the word And, which adds it to the prior sentence and makes it an answer to the request for prophecy found in the two prior sentences. In addition, it is the first part of this long answer of prophecy. Further, as the first thing that Jesus says in this prophecy is a warning about false christs because they are the greatest source of doctrinal error when it comes to prophecy. Think about this truth. How many 'good Godly fundamental KJV only Baptist' preachers and people accept the lie that the beast of Revelation is actually 'THE antichrist'? True Biblical antichrists get God's people to help them propagate this lie so that people will ignore the true Biblical antichrists that are among them spreading other false doctrines.

Isaiah 28 gives us God's basic procedure for interpreting His word His way. (Please see the lessons accessed from the Hermey tab for the details of God's procedure.) the first step of God's procedure is to stop listening to false prophets and false teachers. The warning of this sentence is also in Matthew 24:4 and Jeremiah 29:8. 2Thessalonians 2:3 gives the same warning and adds additional signs to look for before the return of Jesus Christ to this Earth in a physical form. The warning in 1Thessalonians 2:1-12 contrasts the heart of lying preachers of Satan to the heart of the true preacher of the God of the Bible.

Most people fail to realize the danger these people pose. Supposedly, the most believable lie is almost all truth. However, all of that truth can not offset the poison in the little bit of lie which is included. The Bible warns us that A little leaven leaveneth the whole lump (1Corinthians 5:5; Galatians 5:9 ). If you accept this little bit of doctrinal error, it will soon turn all of your doctrine into error. People who are deceived say look at all of the good included in their message but fail to realize or fail to apply this warning from the Bible. The way that we live is based upon what we believe and if we base our beliefs on a lie we will be judged to be Biblical fools and suffer the consequences of being a fool.

Now, with those general and contextual requirements covered, we can look at the details of our sentence. Our sentence has three Equivalent Sections with the First Equivalent Section telling us to beware of deceit and the Second Equivalent Section telling us why to beware of deceit and the third Equivalent Section telling us how to beware of deceit. Thus, the common message, found in all three Equivalent Sections, is to beware of deceit.

In the First Equivalent Section we are commanded to Take heed. As the word definitions below tell us, this means 'Pay attention; watch out'. Yet, even with this warning most people just read over this warning and never think about it.

Again, many people will insist that they have not been deceived. But how many can take you to the place in their Bible where God's word says what they claim to believe and show you, in context, that they have corrected interpreted God's word? the truth is that most people believe the religious doctrine that they received from a preacher and claim that it came from the Bible when they never verified that claim.

The First Step of our Second Equivalent Section warns us that many shall come in my name, saying, I am Christ. In Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:22 and Luke 9:35 we read that God the Father called Jesus His beloved Son and many of those places included the command to hear him. Since Jesus spoke beyond the written Bible and we are to accept His words as the words of God, just like the written word of God, liars try to claim His authority. They do this so that they can deceive people. Therefore, since we now have a completed written word of God, we need to verify all doctrinal claims against the written word of God, and beware of anyone who claims that their personal, or their religious group's, word has the same authority as Jesus Christ.

The Second Step of our Second Equivalent Section warns us that the time draweth near. The closer in time that we get to when Satan is locked up, the more he is going to increase the number of false christs. People will have an ever increasing number of religious lies to chose from while Satan tries to keep people from God's truth.

Our third Equivalent Section has a very simple and clear command of: go ye not therefore after them. The ye makes this a personal command. It does not matter what everyone around us are doing. We are to personally obey this command. And, in reality, people have no problem understanding the command. The problem is that their own sin nature makes them want to not obey, which is why so many are deceived.

In the Gospels, Jesus did not exercise the rights of Christ because Ephesians 5 tells us that the relationship between a man and his wife is the example of the relationship between Christ and the church. A Godly man does not exercise the rights of a husband with a woman he is not married to. Likewise, the Son of God did not exercise the rights of Christ before He returned to Heaven and fulfilling all of the requirements to have the relationship. Every place in the Gospels where we see Christ mentioned, the Son of God was paying the price (dowry) for that relationship. And, as the Bible assures us, He will not return until the 'Rapture'. Therefore, any person on this world who claims to be Christ is an antichrist.

Once more, we need to keep in mind that prophecy is to be understood from the spiritual perspective even though it is applied to this physical world. Please remember that the prior two sentences were questions asking for 'when and how' they could know that prophecy was to be fulfilled and in the very first part of His answer, Jesus identifies 'who' they need to beware of. The main question people have for prophecy, when they look at it from a physical perspective, is: 'when and how'. However, Jesus tells us that, from a spiritual perspective, the main question that truly needs to be answered is 'who' is the source of their answer.

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

Please see the note for Romans C7S15 and 1Corinthians C3S18 about the word deceived. The functional definition for this word is: ' Misled; led into error; beguiled; cheated; deluded; to ensnare'. Please also see the note for Galatians C6S3 about the phrase deceiveth himself.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. Jer 29:8; Mt 24:4-5,11,23-25; Mr 13:5-6,21-23; 2Co 11:13-15; Eph 5:6; 2Th 2:3,9-11; 2Ti 3:13; 1Jo 4:1; 2Jo 1:7; Re 12:9 exp: 2Ch 19:6; Lu 21:34; Heb 3:12. For. Joh 5:43; Ac 5:36-37; 8:9-10 and the time. or, and, the time. Mt 3:2; 4:17; Re 1:3 General references. exp: Mt 24:23; Mr 13:21; Lu 17:23.'.

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C21-S8 (Verse 9) Beware of false signs.

Equivalent Section: Wars are not a sign.

But when ye shall hear of wars and commotions,
be not terrified:.

Equivalent Section: Sinful man always wars.

First Step: these are not a sign.

for these things must first come to pass;.

Second Step: Ignore them.

but the end is not by and by..

21:8-19; Matthew 10:17-22; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'. Matthew 24:6 and Mark 13:7 give us equivalent sentences to this sentence.

Our sentence starts with the word But, which means it is continuing the prophecy from the prior sentence while going in a different direction. The prior sentence told us about false christs, whom we were to not follow. Now this sentence tells us about false signs which we are to not believe.

What we are warned, in this sentence, is that people will claim that the end is it will happen very soon based upon false signs. In our sentence, Jesus warns us to not believe those false claims. In the equivalent sentences from Matthew and from Mark, we read rumours of wars instead of the word commotions. Yes, rumours of wars do cause commotions, especially since such things get people to listen to the news. In addition, Mark reports the phrase such things must needs be instead of: these things must first come to pass. God needs these things to test people. Are they going to be deceived or are they going to pray and study their Bible and find the truth? Our actions in theses circumstances proves our true level of faith in God and in the word of God.

Once more, we need to keep in mind that prophecy is to be understood from the spiritual perspective even though it is applied to this physical world. This physical world gets all excited about physical danger while ignoring spiritual danger. Therefore, devils will stir up wars and commotions to create fear and cause people to turn to someone who claims to fix the source of their fear while presenting doctrinal error. 2Timothy 1:7 says: For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. Spiritually, we are to have faith that God has everything in control and that He will not let anything harm us physically unless it is for our good and His glory. Our sentence says these things must first come to pass. Therefore, when we hear of these things we need to remember that God is doing things for His own reason and not worry about them hurting us personally.

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

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

We find forms of the word commotion in: Jeremiah 10:22 and Luke 21:9. Webster's 1828 defines this word as: 'n. 1. Agitation; as the commotion of the sea. 2. Tumult of people; disturbance; disorder, which may amount at times to sedition or insurrection; as the commotions of a state. When ye hear of wars and commotions, be not terrified. Luke 21. 3. Agitation; perturbation; disorder of mind; heat; excitement. He could not debate without commotion.'.

Please see the note for 2Corinthians 10:8-9 about the word terrify. The functional definition for this word is: 'To frighten; to alarm or shock with fear. they were terrified and affrighted. Luke 24. When ye shall hear of wars and commotions, be not terrified. Luke 21. Job.7'. Please also see the note for 2Corinthians 5:11 about the word terror.

Please see the note for 2Corinthians 11:15 about the word end. Easton's Bible Dictionary defines this word as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Lu 21:18-19; Ps 27:1-3; 46:1-2; 112:7; Pr 3:25-26; Isa 8:12; 51:12-13; Jer 4:19-20; Mt 24:6-8; Mr 13:7-8 but. Lu 21:8,28'.

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C21-S9 (Verse 10-11) Other false signs.

Equivalent Section: Nations act on their own.

Then said he unto them,
Nation shall rise against nation,
and kingdom against kingdom:.

Equivalent Section: Natural disasters are not a sign.

First Step: Ignore things in the Earth.

And great earthquakes shall be in divers places,
and famines,
and pestilences;.

Second Step: Ignore things in space.

and fearful sights and great signs shall there be from heaven..

21:8-19; Matthew 10:17-22; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'. Matthew 24:7 and Mark 13:8 give us equivalent sentences to this sentence. Matthew and Mark start their sentences with For ('Here's why') while our current sentence starts with Then ('after you understand what was just said'). Effectively, all three Gospel accounts provide3 a connection with the prior sentences and continue the prophecy. Then Mark uses the word troubles where Matthew and Luke use the word pestilences. We are going through a world-wide quarantine because of a so-called pestilence and people are reacting to government control by causing troubles. Therefore, these two words are connected by real life. The only other difference is that Luke reports and fearful sights and great signs shall there be from heaven while the other two Gospel writhers did not bother to report this phrase. And, in general, with minor differences in wording, we have the same report from all three Gospel writers.

The only other significant difference is that Matthew adds, in a separate sentence, All these are the beginning of sorrows. Mark adds an equivalent phrase (these are the beginnings of sorrows) as a separate Equivalent Section of the current equivalent sentence. So, once more we see that a Gospel writer did not bother to include what other Gospel writers did include. And, Luke has a slightly different purpose that the other two Gospel writers when he reports this prophecy. Where the other two Gospel writers are warning God's people about being careful when interpreting signs, Luke is warning us to take a spiritual perspective of things that happen. (That has been part of the theme of the prior chapter and of this chapter.) With that in mind, we can say that it does not matter If this is the last sign or an earlier sign, we are to be warned to see all signs as warnings from God to see tings from a spiritual perspective and try to get people saved and to get God's people sanctified.

I have seen God protect me when others were fearful and when others said that there was deadly danger. I have also seen God bring punishment into my life when everyone else was save because I was being disobedient. The truth is that what happens in the world around us should not affect the child of God and their personal relationship to God and their service to God. The only thing that these circumstances should do is provide the child of God an opportunity to display true faith in God and a witness of how God protects and provides for His child. However, these things happening in the world should not affect us on a personal level beyond providing this opportunity for being such a witness.

Once more, we need to keep in mind that prophecy is to be understood from the spiritual perspective even though it is applied to this physical world. Throughout the ages men have bragged about their power without God. For example, men brag about all of the destructive power of their bombs and, after awhile, God sends an earthquake, or blows up a volcano, or sends a storm to remind them of the power in His little finger. When these things happen, God is trying to get people to pay attention to Him and those who are already paying attention to God are warned away from danger unless God will get glory from His child going through the trouble. Therefore, these things should not upset the child of God who is truly trusting God with their own personal life.

Please see the note for Romans 1:5 about the word nation. Webster's 1828 dictionary defines this word as: 'A body of people inhabiting the same country, or united under the same sovereign or government; as the English nation; the French nation. It often happens that many nations are subject to one government; in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. thus, the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost'.

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

Please see the 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.

We find forms of the word earthquake in: 1Kings 19:11; 1Kings 19:12; Isaiah 29:6; Amos 1:1; Zechariah 14:5; Matthew 24:7; Matthew 27:54; Matthew 28:2; Mark 13:8; Luke 21:11; Acts 16:26; Revelation 6:12; Revelation 8:5; Revelation 11:13; Revelation 11:19; Revelation 16:18. The Morrish Bible Dictionary defines this word as: 'The first earthquake mentioned is when Elijah was told to stand before the Lord. there passed by a strong wind that rent the rocks, then an earthquake, and fire; but the Lord was not in the earthquake, nor in the fire; but in a still small voice: a lesson for Elijah when he was thinking much of himself. 1Ki 19:11-12. In the days of Uzziah there was a great earthquake, from which the people fled. Am 1:1; Zec 14:5. Josephus (Ant. ix. 10, 4) states that this happened when the king went into the temple and was struck with leprosy. 2Ch 26:16-21. There was an earthquake at the death of the Lord, and the rocks were rent, which drew from the centurion the saying, "Truly this was the Son of God." Mt 27:51,54. there was also a great earthquake at the resurrection of the Lord. Mt 28:2. When Paul and Barnabas were in the prison at Philippi there was a great earthquake that shook the prison, which led to the conversion of the jailer. Ac 16:26. Josephus (Ant. xv. 5, 2) relates the particulars of a dreadful earthquake in Palestine about B.C. 31, when as many as 10,000 of the inhabitants lost their lives. In the future judgments on the earth, earthquakes are often mentioned. Isa 29:6; Mt 24:7; Mr 13:8; Lu 21:11; Re 6:12; 8:5; 11:13,19; 16:18. Symbolically they point to the upheaval of the lower masses of society, overthrowing the social system either partially or entirely.'.

Nave's Topical Bible provides references for the word earthquake as: 'General scriptures concerning: Job 9:6; Ps 18:7; 46:2-3; 104:32; Jer 4:24 As judgments: Ps 18:15; 60:2; Isa 13:13-14; 24:19-20; 29:6; Na 1:5 Prophecies of: Eze 38:19; Zec 14:4; Mt 24:7; Mr 13:8; Lu 21:11; Re 11:19 INSTANCES OF: At Sinai: Ex 19:18; Ps 68:8; 77:18; 114:4-7; Heb 12:26. When Korah, Dathan, and Abiram were swallowed up: Nu 16:31-32. When Jonathan and his armor-bearer attacked the garrison at Gibeah: 1Sa 14:15. When the Lord revealed himself to Elijah in the still small voice: 1Ki 19:11. In Canaan, in the days of Uzziah, king of Judah: Am 1:1; Zec 14:5. At the crucifixion of Jesus: Mt 27:51. At the resurrection of Jesus: Mt 28:2. When Paul and Silas were in prison at Philippi: Ac 16:26 FIGURATIVE: Ps 60:2. SYMBOLICAL: Re 6:12-14; 11:13; 16:18,20'.

Thompson Chain Topics provides references for the word earthquake as: 'Ex 19:18; 1Sa 14:15; 1Ki 19:11; Mt 27:51; 28:2; Ac 16:26; Re 11'.

Torrey's Topical Textbook provides references for the word earthquake as: 'Islands and mountainous districts liable to: Ps 114:4,6. FREQUENTLY ACCOMPANIED BY: Volcanic eruptions: Ps 104:32; Na 1:5. Convulsion and receding of the sea: 2Sa 22:8,16. Opening of the earth: Nu 16:31-32. Overturning of mountains: Ps 46:2; Zec 14:4. Rending of rocks: Mt 27:51. ARE VISIBLE TOKENS OF: God's power: Job 9:6; Heb 12:26. God's presence: Ps 68:7; 114:7. God's anger: Ps 18:7; 60:2; Isa 13:13. Men always terrified by: Nu 16:34; Zec 14:5; Mt 27:54; Re 11:13. MENTIONED IN SCRIPTURE: At mount Sinai: Ex 19:18. In the wilderness: Nu 16:31-32. In strongholds of Philistines: 1Sa 14:15. When Elijah fled from Jezebel: 1Ki 19:11. In Uzziah's reign: Am 1:1; Zec 14:5. At our Lord's death: Mt 27:51. At out Lord's resurrection: Mt 28:2. At Philippi: Ac 16:26. Before destruction of Jerusalem, predicted: Mt 24:7; Lu 21:11. At Christ's second coming, predicted: Zec 14:4. ILLUSTRATIVE OF: the judgments of God: Isa 24:19; 29:6; Jer 4:24; Re 8:5. The overthrow of kingdoms: Hag 2:6,22'.

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

Please see the note for Hebrews 1:1 about the word divers. The functional definition for this word is: 'Different; various.'.

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

We find forms of the word pestilence occurring 50 times in 49 verses of the Bible and, in the New Testament, in: Matthew 24:7; Luke 21:11; Acts 24:5. The American Tract Society Dictionary defines this word as: 'Or PLAGUE, in the Hebrew tongue, as in most others, expresses all sorts of distempers and calamitites. the Hebrew word which properly signifies "the plague" is extended to all epidemical and contagious diseases. the prophets generally connect together the sword, the pestilence, and the famine, as three evils, which usually accompany each other. The glandular plague, which in modern times has proved so fatal in the East, is the most virulent and contagious of diseases. In the fourteenth century it overran Europe, Asia, and Africa, and 25,000,000 are estimated to have died of it within three years. Like the Asiatic cholera, it is one of the most appalling scourges sin has brought on this world; and may in this point of view correspond with the "plagues" referred to in the Bible, Ex 9:14; 11:1; 1Ki 8:37.'. The Morrish Bible Dictionary defines this word as: 'This is often mentioned along with the sword and the famine as punishment from God upon His rebellious people. It is represented as being sent directly by God Himself. When David had numbered the people, the Lord sent a pestilence upon Israel, and there died 70,000 men. 2Sa 24:15-16.'.

Torrey's Topical Textbook provides references for the word pestilence as: 'Inflicted by God: Eze 14:19; Hab 3:5. One of God's four sore judgments: Eze 14:21. Described as noisome: Ps 91:3. Israel threatened with, as a punishment for disobedience: Le 26:24-25. Desolating effects of: Ps 91:7; Jer 16:6-7. Equally fatal day and night: Ps 91:5-6. Fatal to man and beast: Ps 78:50; Jer 21:6. SENT UPON: the Egyptians: Ex 12:29-30. Israel for making golden calf: Ex 32:35. Israel for despising manna: Nu 11:33. Israel for murmuring at destruction of Korah: Nu 16:46-50. Israel for worshipping Baal-peor: Nu 25:18. David's subjects for his numbering the people: 2Sa 24:15. Often broke out suddenly: Ps 106:29. Often followed war and famine: Jer 27:13; 28:8; 29:17-18. Egypt often afflicted with: Jer 42:17; Am 4:10. Specially fatal in cities: Le 26:25; Jer 21:6,9. Was attributed to a destroying angel: Ex 12:23; 2Sa 24:16. The Jews sought deliverance from, by prayer: 1Ki 8:37-38; 2Ch 20:9. Predicted to happen before destruction of Jerusalem: Mt 24:7; Lu 21:11. ILLUSTRATIVE OF: God's judgments upon the apostacy: Re 18:4,8. The diseased state of man's heart: 1Ki 8:38.'.

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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Nation shall. this portended the dissensions, insurrections, and mutual slaughter of the Jews, the open wars of different tetrarchies, and the civil wars in Italy between Otho and Vitellius. 2Ch 15:5-6; Hag 2:21-22; Zec 14:2-3,13; Mr 13:8; Ac 2:19-20; 11:28; Heb 12:27; Re 6:2-12
and great signs. Lu 21:25-27; Mt 24:29-30 General references. exp: Isa 29:6.'.

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C21-S10 (Verse 12) What to beware of.

But before all these,
they shall lay their hands on you,
and persecute you,
delivering you up to the synagogues,
and into prisons,
being brought before kings and rulers for my name's sake..

21:8-19; Matthew 10:17-22; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'. Matthew 10:17-18; Matthew 24:9-13 and Mark 13:9 give us equivalent sentences to this sentence. In addition, we also see matching prophecy on. In those other Gospel accounts are details which Luke did not include and they do not have all of the details that Luke includes. The general message is the same in all three Gospel accounts but it is apparent that Jesus said many more details than any one Gospel writer reported. Therefore, the reader is encouraged to compare all three Gospel accounts to get all of the details which are preserved for us.

In the book of Acts, starting in Chapter 23, we see Paul testify before kings and rulers several times on his way to Rome. He also would have testified before Caesar when he was judged. In addition, we have read about others fulfilling this prophecy in books like Fox's Book of Martyrs and The Trail of Blood. And, yes, this prophecy will probably be fulfilled more times before the 'Rapture'. This verse uses the phrase kings and rulers for human men who rule in this physical world but their position and power ends with physical death.

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'.

Once more, we need to keep in mind that prophecy is to be understood from the spiritual perspective even though it is applied to this physical world. If the reader reads the books mentioned, they tell of God's people receiving many such threats and suffering many of these things. If we read the testimony of Paul, we find the same thing. Hebrews 11 is summarized with: And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect. the people in Hebrews 11 could only have earned their testimony by putting the spiritual perspective above the physical perspective. God let them suffer so that they could all, having obtained a good report and the associated everlasting spiritual rewards. Our current sentence tells us that God will do the same for others all the way up to the 'Rapture'.

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

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

Please see the note for 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 Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'.

Please see the note for John 7:26 about the word ruler. The functional definition for this word is: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others'.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: ' the primary sense is to strain, urge, press or drive forward'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'before. Lu 11:49-51; Mt 10:16-25; 22:6; 23:34-36; 24:9-10; Mr 13:9-13; Joh 15:20; 16:2-3; Ac 4:3-7; 5:17-19,40; 6:12-15; 7:57-60; 8:3; 9:4; 12:1-4; 16:22-26; 21:30-31; 22:30; 24:1-9; 25:1-2,11-12,22-25; 26:2-11; 1Th 2:15-16; 1Pe 4:12-14; Re 2:10 for. 1Pe 2:13 exp: Mt 5:11; 10:17. General references. exp: Lu 12:11; Ac 5:18; 25:22.'.

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C21-S11 (Verse 13) How to react.
And it shall turn to you for a testimony.

21:8-19; Matthew 10:17-22; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'.

Matthew 10:17-22 and Mark 13:8 includes that the things done against God's children, for the sake of the name of Jesus, will be a testimony against them. However, that is different than what our current sentence says. Our current sentence is telling us that when we are personally judged by God, how we personally react to this type of persecution will be a testimony in God's court.

Please see the note for Psalms 119 about the words testimony / testimonies. The functional definition for this word is: 'statements that are used in a court of law to judge the legality of someone's actions. these require first-hand experience because anything else would be rumor and not legal to present in court'. Please also see the message called Testimony of God. Please note that Jesus sent this man to be a testimony unto the priests. They were the people who were responsible for truly knowing, and teaching, the Mosaic Law and while they fought against the legal evidence that Jesus presented, including this healing, that he was a true messenger from God, they could not deny the evidence when they were judged by God. We each need to be careful about rejecting evidence which God will use when he judges us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Php 1:28; 1Th 3:3-4; 2Th 1:5 exp: Mt 24:25; Lu 12:11.'.

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C21-S12 (Verse 14-15) How to prepare.

Equivalent Section: Don't worry.

Settle it therefore in your hearts,
not to meditate before what ye shall answer:.

Equivalent Section: Trust Jesus.

For I will give you a mouth and wisdom,
which all your adversaries shall not be able to gainsay nor resist..

21:8-19; Matthew 10:17-22; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'. Matthew 10:19-20 is an equivalent sentence, to this sentence. It has different wording but the same message. In addition, Mark 13:11 does give us equivalent sentence, to this sentence, but with different wording. Matthew 24:9 says, something along the same thought as this sentence but the sentence in Matthew's Gospel account is not equivalent.

There are sentences in the other two Gospels, which are not included by Luke, which come between the prior sentence and this sentence in Luke's Gospel and which can affect our understanding of this sentence. Matthew 24:14 says, And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. Mark 13:10 says: And the gospel must first be published among all nations. All devils hate the Gospel and motivate ungodly men to resist the spread of the Gospel in many ways. Our current sentence is an example of devil motivated med trying to resist the spread of the Gospel. Therefore, don't believe people who apply this sentence to some other cause such as a non-Biblical religious doctrine.

Our opening phrase of: Settle it therefore in your hearts, tells us that 'We are to have this conclusion firmly fixed in our hearts'. The rest of out sentence tells us that God will speak through us, if we let Him, when we are persecuted and brought to trial for bringing the Gospel to the world. Think about how the book of Acts tells us about the trials that Paul went through and how his adversaries (could) not be able to gainsay nor resist. Yes, this sentence is still a prophecy when applied to what was recorded in the book of Acts, but it also is a promise to us for today.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what not to do when we are persecuted and brought to trial for giving out the Gospel. We are commanded not to meditate before what ye shall answer because then we will rely on our thoughts instead of relying on God's Holy Spirit. In addition, the phrase not to meditate before what ye shall answer is another way of saying: 'don't worry but have faith in God'. The face is that when we meditate before what ye shall answer, we are trying to figure out how to get out of punishment. That is focusing on the physical. However, God's Holy Spirit is going to concentrate on what is the best spiritual answer. Remember that Mark 13:9 said: for a testimony against them. God may very well want us to suffer in the flesh so that He has a record to use against the other people when he judges them. And, if God allows this, then we are promised that God will give us an everlasting reward in Heaven that is far greater than anything which we suffer in this world. Therefore, we are commanded to not worry and to trust God's Holy Spirit to give us what to say which will produce the greatest spiritual result.

In our Second Equivalent Section we are given the promise from God. It starts with the word For and tells us why we should obey the command in the First Equivalent Section. In addition, since these two Sections are equivalent, we will only get the promise of the Second Equivalent Section if we obey the command of the First Equivalent Section. With that in mind, consider the promise of which all your adversaries shall not be able to gainsay nor resist when applied to the various trials of Paul which are reported in the book of Acts. If we will follow Paul's example of true Biblical faith, then we can expect similar results if we also face such a trial.

Once more, we need to keep in mind that prophecy is to be understood from the spiritual perspective even though it is applied to this physical world. In the middle of these prophecies, Jesus commands His disciples, and us, to take the spiritual perspective for anything that happens to us. We are to keep in mind what God's Holy Spirit can and will do in and through us which will prove that God is greater than our circumstances.

Please see the note for Colossians C1S6 about the word settle. The functional definition for this word is: 'Placed; established; determined; composed; adjusted'.

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

Please see the note for 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 1Timothy 4:15 about the word meditate. The functional definition for this word is: 'To plan by revolving in the mind; to contrive; to intend. Some affirmed that I meditated a war. 1. to think on; to revolve in the mind. Blessed is the man that doth meditate good things'.

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

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

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

Please see the note for Philippians 1:27-28 about the word adversaries. The functional definition, of the word adversary, is: 'An enemy or foe; one who has enmity at heart. Satan is our main spiritual adversary'. In addition to that dictionary definition, there is a lot of doctrinal discussion about the meaning of this word in that note.

Please see the note for Romans C10S28 about the word gainsaying. The functional definition for this word is: 'Contradicting; denying; opposing. An attempt to produce a gain by opposing another person'. Please also 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 see the note for Romans C9S18 about the word resist. The functional definition for this word is: 'Literally, to stand against; to withstand; hence, to act in opposition, or to oppose'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:11-12; Mt 10:19-20; Mr 13:11 exp: Ex 4:12.
I will. Lu 24:45; Ex 4:11-12; Pr 2:6; Jer 1:9; Ac 2:4; 4:8-13,31-33; Eph 6:19; Col 4:3-4; Jas 1:5 exp: Eze 3:27. which. Ac 6:10; 24:25; 26:28; 2Ti 4:16-17 General references. exp: Ex 4:12; Lu 12:12; 14:6; Ac 21:37; 1Co 1:27.'.

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C21-S13 (Verse 16) Warning of betrayal and death by trusted people.

First Step: Betrayal by trusted people.

And ye shall be betrayed both by parents,
and brethren,
and kinsfolks,
and friends;.

Second Step: Death by trusted people.

and some of you shall they cause to be put to death..

21:8-19; Matthew 10:17-22; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'. Matthew 24:10 says, something similar but that sentence can be applied to people other than those identified here in this sentence. Matthew 10:21 and Mark 13:12 give us equivalent sentences to this sentence. And, we need to be careful about the application of this sentence. For example, these things happened under Communism because of political zeal but this sentence can not be applied to any situation other than the spread of the true Gospel.

This sentence starts with the word And, which adds it to the prior sentence. This sentence is still part of the prophecy. The prior sentence identified the results of the betrayal while this sentence identifies who will do the betraying. I can say from personal experience that this source of betrayal can be very devastating emotionally. Psalms 41:9 is actually a prophetic verse when it says: Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. At the time of this prophecy, Judas Iscariot was still one of the twelve.

Again, we can read about the fulfilling this prophecy, for Gentiles, in books like Fox's Book of Martyrs and The Trail of Blood. However, it was mainly given to the Jews because all of the prophecy in this chapter is mainly applied to the Jews. Toa large extent, this was fulfilled in the first 100 years of the Church existence starting in Acts 8.

Once more, we need to keep in mind that prophecy is to be understood from the spiritual perspective even though it is applied to this physical world. in this sentence, God is having His saints prove that they put God, and the Kingdom of God at a higher priority than anything in this world, including their own life. God is also recording a testimony against the people who participate in the hurt of His saints to be used when God judges them. We see this written literally in 1Thessalonians 1:3-10. In addition, once Paul was saved and understood things spiritually, he was especially thankful that God saved him in spite of the fact that he persecuted the church (Acts 8:1; 1Corinthians 15:9; Galatians 1:13; Philippians 3:6 ).

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'Delivered up in breach of trust'.

Please see the note for Colossians 3:20 about the word parent. Webster's 1828 dictionary defines this word as: 'A father or mother; he or she that produces young. the duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. that which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety.'.

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'.

We find forms of the word kinsfolk in: 1Kings 16:11; 2Kings 10:11; Job 19:14; Luke 2:44; Luke 21:16. Webster's 1828 defines this word as: 'Relations; kindred; persons of the same family'. Please also see the note for Romans C16S6 about the word kinsmen.

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

Please see the note for 2Corinthians C2S5 about the word cause. The functional definition for this word is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye shall. Jer 9:4; 12:6; Mic 7:5-6; Mt 10:21; Mr 13:12 and some. Ac 7:59; 12:2; 26:10-11; Re 2:13; 6:9; 12:11 exp: Lu 11:49. General references. exp: Mt 10:35; Mr 13:12.'.

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C21-S14 (Verse 17) Warning of hatred.
And ye shall be hated of all men for my name's sake.

21:8-19; Matthew 10:17-22; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'. Matthew 10:22 and Mark 13:13 give us equivalent sentences to this sentence. However, Matthew and Mark adds the phrase but he that shall endure unto the end, the same shall be saved. Matthew 24:10-13 says, something similar but it is not really equivalent to these other sentences as it has additional information while using a less-strong word of offended instead of the word hated.

The additional phrase in Matthew and Mark are perverted to justify some works salvation. That phrase is dealt with in the notes for those Gospel Book Studies but is not dealt with here since Luke did not include it.

Many people claim that 'The end 9i9s here! it is time for the 'Rapture'!'. They ignore that 21:9 said: the end is not by and by. In addition, our current sentence says that: ye ('each and every one of you personally') shall be hated of all men for my name's sake. I don't know of any time in history where Christians were hated everywhere. Even today, people claim to be Christian when they are not. for this sentence to be true, we must have a time when everywhere in the world the truly saved deny being Christians and no lost claim that title.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Mt 10:22; 24:9; Mr 13:13; Joh 7:7; 15:19; 17:14 for. Lu 6:22; Mt 5:11; Joh 15:21; Ac 9:16; 2Co 4:5,11; 12:10; Php 1:29; 1Pe 4:14; Re 2:3'.

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C21-S15 (Verse 18) Promise of protection.
But there shall not an hair of your head perish.

21:8-19; Matthew 10:17-22; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'. There is no equivalent sentence, to this sentence, in the other Gospel Accounts.

The only way that I can figure out how to apply this promise, literally, is that my hair will all be restored in my new uncorruptible body. Actually, it the reader uses the references provided by the Treasury of Scripture Knowledge, below, they will see that this is actually a 'figure of speech' within the Bible that means 'complete salvation'. That is: no one has to worry about being a cripple in Heaven.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:7; 1Sa 14:45; 25:29; 2Sa 14:11; Mt 10:30; Ac 27:34'.

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C21-S16 (Verse 19) Command to follow.
In your patience possess ye your souls.

21:8-19; Matthew 10:17-22; Matthew 24:4-13 and Mark 13:5-13 have prophecies of events before the 'Rapture'. There is no equivalent sentence to this sentence in the other Gospel accounts.

This sentence is a commandment for us to maintain this attitude no matter what happens in the world around us and no matter what happens in our personal lives. Running around upset and worried and trying to figure out what is unknowable is a bad testimony for our claim to trust our Lord Jesus Christ.

Please see the notes for Romans C5S2 and Colossians C1S3 about the word patience. The functional definition for this word is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'.

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

Please see the notes for Romans C13S1; Psalms 119:20 about the word soul. The functional definition for this word is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 8:15; Ps 27:13-14; 37:7; 40:1; Ro 2:7; 5:3; 8:25; 15:4; 1Th 1:3; 2Th 3:5; Heb 6:11,15; 10:36; Jas 1:3; 5:7-11; Re 1:9; 2:2-3; 3:10; 13:10; 14:12'.

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C21-S17 (Verse 20) Time of danger for Jews.

And when ye shall see Jerusalem compassed with armies,
then know that the desolation thereof is nigh..

Luke 21:20-28; Matthew 24:15-31 and Mark 13:14-27 have prophecies of events that will happen to Jews during the great tribulation. Luke 21:20-22; Matthew 24:15-18 and Mark 13:14-16 warn about the abomination of desolation (the beast of Revelation) being in the temple and presenting himself as 'god in human flesh', but in fact, he will be a devil in human flesh. In addition, the Jews are warned to flee to the mountains. These verses speak about the time known as the great tribulation (Matthew 24:21; Revelation 2:22; Revelation 7:14 ).

With this sentence we are changing the general category of prophecy from what will happen before the 'Rapture' to what will happens on Earth after the 'Rapture'. Regardless of the doctrinal error taught by devil motivated prophecy preachers, the saved will not go through the great tribulation and the prophecies, in the remainder of this chapter and in the matching references in other Gospel accounts, only apply to Jews.

Our sentence starts with the word And, which adds the prophecy, which this sentence starts, to the prophecy of the prior sentences within this chapter.

In Daniel 6:10 we see that he prayer toward Jerusalem. The Temple was destroyed but ever since king David brought the Tabernacle to Jerusalem, Jews have considered that city to be the residence of God on Earth. That is why they call it 'the Holy City'. In addition, Satan has had Islam make the same claim for Satan. Therefore, Jerusalem is going to be the center of the way that happens when the Lord Jesus Christ returns to rule and reign on this Earth.

Now, there is a lot written about the sequence of these future events. Some of it is accurate and some wrong and I will not get into those arguments. Simply put, the desolation thereof (of Jerusalem) is very close in time (nigh) and the wise person will get far away. Fools will hang around and then complain when they and their families suffer for being in the way.

The main thing to understand is that there will be a major spiritual war happening on Earth. So, get out of the way. The other thing that Jews need to understand is that God will convert the entire nation in a day. Therefore, any Jew who will refuse to accept Jesus as their Messiah / Christ will be killed by God. They are the fools who will ignore this prophecy and suffer for their own foolishness.

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 Luke 19:43-44 about the word compass. 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'.

We find forms of the words army / armies occurring 250 times in 115 verses of the Bible and, in the New Testament, in: Matthew 22:7; Luke 21:20; Acts 23:27; Hebrews 11:34; Revelation 9:16; Revelation 19:14; Revelation 19:19. Easton's Bible Dictionary defines this word as: 'The Israelites marched out of Egypt in military order (Ex 13:18, "harnessed;" marg., "five in a rank"). Each tribe formed a battalion, with its own banner and leader (Nu 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Nu 31:14), and also into families (Nu 2:34; 2Ch 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. the kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., "heroes"), and thus the nucleus of a standing army was formed. Saul had an army of 3,000 select warriors (1Sa 13:2; 14:52; 24:2). David also had a band of soldiers around him (1Sa 23:13; 25:13). to this band he afterwards added the Cherethites and the Pelethites (2Sa 15:18; 20:7). At first the army consisted only of infantry (1Sa 4:10; 15:4), as the use of horses was prohibited (De 17:16); but chariots and horses were afterwards added (2Sa 8:4; 1Ki 10:26,28-29; 9:19). In 1Ki 9:22 there is given a list of the various gradations of rank held by those who composed the army. the equipment and maintenance of the army were at the public expense (2Sa 17:28-29; 1Ki 4:27; 10:16-17; Jg 20:10). At the Exodus the number of males above twenty years capable of bearing arms was 600,000 (Ex 12:37). In David's time it mounted to the number of 1,300,000 (2Sa 24:9).'.

Nave's Topical Bible provides references for the words army / armies as: 'Who of the Israelites were subject to service in: Nu 1:2-3; 26:2; 2Ch 25:5. Who were exempt from service in: Nu 1:47-50; 2:33; De 20:5-9; Jg 7:3. Enumeration of Israel's military forces: Nu 1:2-3; 26:2; 1Sa 11:8; 2Sa 18:1-2; 24:1-9; 1Ki 20:15; 2Ch 25:5. Levies for: Nu 31:4; Jg 20:10. Compulsory service in: 1Sa 14:52. How officered. Commander-in-chief: 1Sa 14:50; 2Sa 2:8; 8:16; 17:25; 19:13; 20:23. Generals of corps and divisions: Nu 2:3,31; 1Ch 27:1-22; 2Ch 17:12-19. Captains of thousands: Nu 31:14,48; 1Sa 17:18; 1Ch 28:1; 2Ch 25:5. Captains of hundreds: Nu 31:14,48; 2Ki 11:15; 1Ch 28:1; 2Ch 25:5. Captains of fifties: 2Ki 1:9; Isa 3:3. Rendezvous of: Methods employed in effecting: Sounding a trumpet: Nu 10:9; Jg 3:27; 6:34; 1Sa 13:3-4. Cutting oxen in pieces, and sending the pieces throughout Israel: 1Sa 11:7. Refusal to obey the summons, instance of: Jg 21:5-11; 20. Tactics 1. Camp and march: Nu 2. 2. March in ranks: Ex 13:18. Margin note) : 1Ch 12:33; Joe 2:7. Move, in attack, in three divisions: Jg 7:16; 9:43; 1Sa 11:11; 13:17-18; 2Sa 18:2; Job 1:17. Flanks called wings: Isa 8:8. Orders delivered with trumpets: 2Sa 2:28; 18:16; 20:1,22; Ne 4:18,20. Stratagems. Ambushes, at Ai: Jos 8:2-22. Ambushes at Shechem: Jg 9:25,34. Ambushes at Gibeah: Jg 20:29-43. Ambushes at Zemaraim: 2Ch 13:13. By Jehoshaphat: 2Ch 20:22. Reconnoissances: Of Jericho: Jos 2. Of Ai: Jos 7:2-3. Of Beth-el: Jg 1:23-24. Of Laish: Jg 18:2-10. Night attacks: Ge 14:15; Jg 7:16-22. Decoy: Jos 8:4-22; Jg 20:29-43; Ne 6. Unusual winter campaign: 2Sa 11:1; 1Ch 20:1. Delay: 2Sa 17:7-14. Celerity of action: Abraham, in pursuit of Chedorlaomer: Ge 14:14-15. Joshua, against the Amorites: Jos 10:6,9. The confederated kings: Jos 11:7. David's attack upon the Philistines: 2Sa 5:23-25. Forced marches: Isa 5:26-27. Sieges: Jer 39:1: Of Jericho: Jos 6. Of Samaria: 2Ki 6:24-33; 7. Of Jerusalem: 2Ki 25:1-3. "Engines" used: 2Ch 26:15; Jer 6:6. Margin);: Eze 26:9. Fortifications: Jg 9:31; 2Sa 5:9; 2Ki 25:1; 2Ch 11:11; 26:9; Ne 3:8; 4:2; Isa 22:10; 25:12; 29:3; 32:14; Jer 6:6; 32:24; 33:4; 51:53; Eze 4:2; 17:17; 21:22; 26:8; 33:27; Da 11:15,19; Na 2:1; 3:14. Standards: Nu 2:2-3,10,17-18,25,31,34; 10:14,18,22,25. Uniforms of: Eze 23:6,12; Na 2:3. Standing armies: 1Sa 13:2; 1Ch 27; 2Ch 1:14; 17:12-19; 26:11-15. Religious ceremonies attending. Seeking counsel from God before battle: Nu 27:21; Jg 1:1; 1Sa 14:19,37-41; 23:2-12; 30:8; 2Sa 2:1; 5:19,23; 1Ki 22:7-28; 2Ki 3:11-19; 1Ch 14:10,14; Jer 37:7-10. Sacrifices: 1Sa 13:11-12. Purifications: Nu 31:19-24. Holiness enjoined: De 23:9. Officers consecrate themselves to God: 2Ch 17:16. Army choir and songs: 2Ch 20:21-22. Ark taken to battle: Jos 6:6-7,13; 1Sa 4:4-11. Divine assistance to. When Aaron and Hur held up Moses' hands: Ex 17:11-12. In siege of Jericho: Jos 6. Sun stands still: Jos 10:11-14. Gideon's victory: Jg 7. Samaria's deliverances: 1Ki 20; 2Ki 7. Jehoshaphat's victories: 2Ki 3; 2Ch 20. Angel of the Lord smites the Assyrians: 2Ki 19:35. Determine royal succession: 2Sa 2:8-10; 1Ki 16:16; 2Ki 11:4-12. Composed of insurgents: 1Sa 22:1-2. Mercenaries: 2Sa 10:6; 1Ch 19:6-7; 2Ch 25:5-6. Confederated: Jos 10:1-5; 11:1-5; Jg 1:3; 2Sa 10:6,15-16,19; 1Ki 15:20; 22:1-4; 2Ki 16:9; 18:19-21; 1Ch 19:6-7; 2Ch 16:2-9; 18:1,3; 20:1; 22:5; 28:16,20; Ps 83:1-12; Isa 7:1-9; 8:9-12; 54:15. Exhorted before battle: De 20:1-9. Battle shouts: Jg 7:18; 1Sa 17:20,52. Triumphs of, celebrated: With songs: Jg 5; 1Sa 18:6-7. With music: 2Ch 20:28. With dancing: 1Sa 18:6-7. Rewards for meritorious conduct. The general offers his daughter in marriage: Jos 15:16-17. The king offers his daughter: 1Sa 17:25; 18:17-28. A promotion: 2Sa 23:8-39; 1Ch 11:6,10-47. A share the spoils: Nu 31:25-47. Children instructed in military arts: 2Sa 1:18. Insubordination in, punished, Achan: Jos 7. Check roll-call: 1Sa 14:17; Nu 31:48-49. Panics: Isa 30:17. Among the Midianites: Jg 7:21. Among the Philistines: 1Sa 14:15-19. Among the Syrians: 2Ki 7:7-15. Soldiers destroy each other to escape captivity: 1Sa 14:20; 31:4-6. Champions fight instead of: 1Sa 17:8-53; 2Sa 2:14-17; 21:15-22. Confidence in, vain: Ps 33:16; 44:6. Escort duty performed by: 2Ki 1:9; Ac 23:23-24,31-33. Roman army: Captains (R. V. margin, military tribunes) of: Ac 22:24-29. Centurions: Mt 8:5,8; 27:54; Lu 7:2; 23:47; Ac 10:1,7,22; 21:32; 22:26; 23:17,23; 24:23; 27:1,11,43; 28:16. Divided into "bands" (R. V. margin, cohorts,): Ac 10:1; 27:1. FIGURATIVE: De 33:2; 2Ki 6:17; Ps 34:7; 68:17; Re 9:16'.

Torrey's Topical Textbook provides references for the words army / armies as: 'Ge 14:1-8. Ancient, often numerous: Jos 11:4; 1Sa 13:5. Of different nations often confederated: Jos 9:2; 10:5; Jg 3:13; 1Ki 20:1. Troops often hired for: 1Ch 19:7; 2Ch 25:6. WERE COMPOSED OF: Bowmen and slingers: 1Ch 12:2; Jer 4:29. Spearmen or heavy troops: Ps 68:30; Ac 23:23. Cavalry: Ex 14:9; 1Ki 20:20. War-chariots: Jos 17:16; Jg 4:3. Often consisted of the whole effective strength of nations: Nu 21:23; 1Sa 29:1. Furnished with standards: Song 6:4; Isa 10:18; Jer 4:21. Accompanied by beasts of burden and wagons for baggage: Jg 7:12; 2Ki 7:7; Eze 23:2. Generally in three divisions: Ge 14:15; Job 1:17. WERE LED BY: Kings in person: 2Ki 18:13; 25:1. Experienced captains: 2Ki 18:17,24. CALLED thE: Wings of a nation: Isa 8:8; Jer 48:40. Power of Kings: 2Ch 32:9. Hosts: Jos 10:5; Jg 8:10. Bands: 2Ki 24:2; 1Ch 7:4. Began their campaigns in the spring: 2Sa 11:1. Often went on foreign service: Jer 5:15; 50:3. MARCHED: Often in open line: Hab 1:6,8. With order and precision: Isa 5:27; Joe 2:7-8. With rapidity: Jer 48:40; Hab 1:8. With noise and tumult: Isa 17:12-13. EMPLOYED IN: Fighting battles: 1Sa 17:2-3; 1Ch 19:17. Besieging cities: De 20:12; Isa 29:3. Assaulting cities: Jos 7:3-4. Often surprised their enemies: Jos 8:2; 2Ch 13:15; Jer 51:12. Commenced battles with a shout: 1Sa 17:20; 2Ch 13:15; Jer 51:14. Toil and fatigue often endured by: Eze 29:18. Divided the spoil: Ex 15:9; Zec 14:1. Sent out foraging parties: 2Ki 5:2. Exercised savage cruelties on the vanquished: Jer 50:42; La 5:11-13; Am 1:13. Frequently the instrument of God's vengeance: Isa 13:5. In latter ages received pay: Lu 3:14; 1Co 9:7. ENCAMPED: In the open fields: 2Sa 11:11; 1Ch 11:15. Before cities: Jos 10:5; 1Sa 11:1. Fear occasioned by: Nu 22:3; Jer 6:25. Devastation occasioned by: Isa 37:18; Jer 5:17. OFTEN DESTROYED BY: their enemies: Ex 17:13; Jos 10:10,20. Themselves through divine intervention: Jg 7:22; 1Sa 14:15-16; 2Ch 20:23. Supernatural means: Jos 10:11; 2Ki 19:35. Brought their idols with them: 1Ch 14:12. COMPARED TO: Whirlwinds: Jer 25:32. Waters of a river: Isa 8:7. Caterpillars: Jer 51:14,27. Grasshoppers: Jg 6:3-5; 7:12. Locusts: Isa 33:4; Re 9:3,7. Flies: Isa 7:18-19. Clouds: Eze 38:9-16. Overflowing torrents: Isa 28:2; Da 11:10,26. ILLUSTRATIVE OF: Multitudes of angels: 1Ki 22:19; Ps 148:2; Da 4:35; Mt 26:53. The Church: Da 8:10-13; Song 6:4,10. Numerous and heavy afflictions: Job 19:12'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 21:7; 19:43; Da 9:27; Mt 24:15; Mr 13:14 exp: De 28:52; Mt 23:38.'.

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C21-S18 (Verse 21) What to do.

First Step: If near the mountains.

Then let them which are in Judaea flee to the mountains;.

Second Step: If not.

and let them which are in the midst of it depart out;.

Third Step: If elsewhere.

and let not them that are in the countries enter thereinto..

Our sentence has three Steps with each Step telling people who are in different circumstances to flee. Our sentence starts with the word Then, which means: 'after you see what the prior sentence described'. Jerusalem is going to be the center of one of the largest battles that the world has ever seen and Jews who don't know better will go there and die. Those Jews who have this prophecy are warned to flee so that they can live and go into the kingdom of Christ.

In Jeremiah 23:3-8; Jeremiah 33:14-18 and Zechariah 9:12-17, God promises the salvation of Israel but, even in those prophecies, their salvation is tied to their accepting Jesus as their Messiah / Christ. God will cause all of the Jews, who will refuse to accept Jesus as their Messiah / Christ, to go to that battle and fight fir their religious belief in the beast of Revelation. God will use this battle to kill Jews who will not be saved and will use this prophecy to warn the Jews who will be saved to flee the battle.

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The Morrish Bible Dictionary defines this word as: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. the name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. the land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. the context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1.'. The functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

Please see the note for Luke 8:34 about the words flee / fled. The word fled is thge past-pense form of the word flee. Webster's 1828 defines the word flee as: 'to run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil. the enemy fled at the first fire. Arise, take the young child and his mother, and flee into Egypt. Matt. 2. 2. to depart; to leave; to hasten away. Resist the devil, and he will flee from you. James 4. 3. to avoid; to keep at a distance from. Flee fornication; flee from idolatry. 1Cor. 6:10. Toflee the question or from the question, in legislation, is said of a legislator who, when a question is to be put to the house, leaves his seat to avoid the dilemma of voting against his conscience, or giving an unpopular vote. In the phrases in which this verb appears to be transitive, there is really an ellipsis'.

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 20:19 about the word midst. The functional definition for this word is: 'The middle'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'flee. Accordingly, when Cestius Gallus came against Jerusalem, and unexpectedly raised the siege, Josephus states, that many of the noble Jews departed out of the city, as out of a sinking ship; and when Vespasian afterwards drew towards it, a great multitude fled to the mountains. And we learn from Eusebius, and Epiphanius, that at this juncture, all who believed in Christ left Jerusalem, and removed to Pella, and other places beyond Jordan; and so escaped the general shipwreck of their country, that we do not read of one who perished in Jerusalem. Lu 17:31-33; Ge 19:17,26; Ex 9:20-21; Pr 22:3; Mt 24:16; Mr 13:15 and let them. Nu 16:26; Jer 6:1; 35:11; 37:12; Re 18:4 General references. exp: De 28:52; Isa 64:10; Mt 24:16.'.

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C21-S19 (Verse 22) Why to flee.

For these be the days of vengeance,
that all things which are written may be fulfilled..

Matthew 24:22 and Mark 13:20 tell us: And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. In both of those references, Jesus is speaking of the same days as our current sentence.

Deuteronomy 32:35 says: To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. the day of their calamity is what this sentence is speaking about. Please see the note for Hebrews 10:30-LJC for many more references to: Vengeance belongeth unto me, I will recompense, saith the Lord.

This sentence tells us that all things which are written ('prophecy') about the great tribulation, and the times before it, may be fulfilled. There are additional prophecies about the 1,000-years reign of Christ and things which happen later, which, obviously, are not fulfilled at this time.

Our sentence also says; For these be the days of vengeance. God has, and still is, allowing men to exercise their free will and sin against God and bring destruction on this Earth. However, the prophecy of our sentence tells us that the great tribulation is the time that God bring His vengeance upon all who reject His rule, regardless if they are Jew or Gentile.

Please see the note for 2Corinthians 10:3-6 about the word revenge. The functional definition for this word is: ' to inflict pain or injury in return for an injury received. Note. this word and avenge were formerly used as synonymous, and it is so used in the common version of the Scripture, and applied to the Supreme Being. "O Lord - revenge me of my persecutors." Jer. 15.'. Please also see the note for Romans C13S7 about the word revenger.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the days. Isa 34:8; 61:2; Jer 51:6; Ro 2:5; 2Pe 2:9; 3:7 exp: Lu 19:43. all. Le 26:14-33; De 28:15-68; 29:19-28; 32:34,43; Ps 69:22-28; 149:7-9; Isa 65:12-16; Da 9:26-27; Zec 11:1-3; 14:1-2; Mal 4:1; Mr 13:19-20 General references. exp: De 28:52; Isa 63:4; Mt 24:16; Lu 17:30; 19:27.'.

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C21-S20 (Verse 23) Another warning.

But woe unto them that are with child,
and to them that give suck,
in those days!.

Luke 21:20-28; Matthew 24:15-31 and Mark 13:14-27 have prophecies of events that will happen to Jews during the great tribulation. Matthew 24:19 and Mark 13:17 say the same thing as this sentence.

These women will have a hard time running fast and hiding, especially since babies tend to cry when they sense that their mother is upset and the crying will help pursuers to find them.

Please see the note for Mark 13:17 about the word woe. The Morrish Bible Dictionary defines this word as: 'A declaration of 'woe' on man is frequently found in scripture. It is especially pronounced on those who have had privileges and have not answered to them. In the Prophets there are many woes against Israel and Judah, and also against the nations which had to do with Israel. the Lord when on earth pronounced woes upon those who should have been the leaders of His people. the Revelation shows that God's 'woes' will fall with mighty power on those denounced. Re 18:13; etc'.

We find forms of the word suck in: Genesis 21:7; Numbers 11:12; Deuteronomy 32:13; Deuteronomy 33:19; 1Samuel 1:23; 1Samuel 7:9; 1Kings 3:21; Job 3:12; Job 20:16; Job 39:30; Song 8:1; Isaiah 11:8; Isaiah 49:15; Isaiah 60:16; Isaiah 66:11; Isaiah 66:12; Lamentations 4:3; Lamentations 4:4; Ezekiel 23:34; Joel 2:16; Matthew 24:19; Mark 13:17; Luke 11:27; Luke 21:23; Luke 23:29. Webster's 1828 defines this word as: 'to draw with the mouth; to draw out, as a liquid from a cask, or milk from the breast; to draw into the mouth. to suck is to exhaust the air of the mouth or of a tube; the fluid then rushes into the mouth or tube by means of the pressure of the surrounding air. 2. to draw milk from with the mouth; as, the young of an animal sucks the mother or dam, or the breast. 3. to draw into the mouth; to imbibe; as, to suck in air; to suck the juice of plants. 4. to draw or drain. Old ocean suck'd through the porous globe. 5. to draw in, as a whirlpool; to absorb. 6. to inhale. Tosuck in, to draw into the mouth; to imbibe; to absorb. Tosuck out, to draw out with the mouth; to empty by suction. Tosuck up, to draw into the mouth. SUCK, v.i. to draw by exhausting the air, as with the mouth, or with a tube. 1. to draw the breast; as, a child, or the young of any animal, is first nourished by sucking. 2. to draw in; to imbibe.
SUCK, n. the act of drawing with the mouth. 1. Milk drawn from the breast by the mouth'. Please also see the note for Matthew 21:16 about the word suckling. Webster's 1828 defines this word as: 'SUCK'LING, ppr. Nursing at the breast. SUCK'LING, n. A young child or animal nursed at the breast. Ps.8'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'woe. Lu 23:29; De 28:56-57; La 4:10; Heb 9:12-17; 13:16; Mt 24:19; Mr 13:17 great. Lu 19:27,43; Mt 21:41,44; 1Th 2:16; Heb 10:26-31; Jas 5:1; 1Pe 4:17 General references. exp: Nu 33:56; De 28:52; Jer 16:2; Mt 24:19; Mr 13:17.'.

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C21-S21 (Verse 23) Bad will happen to all.

for there shall be great distress in the land,
and wrath upon this people..

Luke 21:20-28; Matthew 24:15-31 and Mark 13:14-27 have prophecies of events that will happen to Jews during the great tribulation. Matthew 24:20-21 gives a related, but different message and says: But pray ye that your flight be not in the winter, neither on the sabbath day: forthen shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. In addition, Mark 13:18-19 gives a related, but different message and says: And pray ye that your flight be not in the winter. forin those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.

As can be seen in the quotes above, there are several differences between the Gospel accounts for the last bit of this prophecy. People who wish to study this time of prophecy need to study all related sections in the word of God and realize that Jesus most likely said more than any writer reported with different writers reporting different parts of what He said. There are no conflicts, only different partial reports.

Please notice that, according to the wording of this sentence, Jesus did not know what day of the week this would happen. Matthew 24:36 and Mark 13:23 say: But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. In spite of what some people claim, Jesus did not know everything.

Our sentence says that there shall be great distress in the land and that is because God will bring wrath upon this people. God will do this because His people ignored and rejected Him, His word, His prophets and even His only begotten Son. Many people today are doing the same with the idea that there will be no consequences to their attitudes and actions while God is actually recording everything and letting each to personally create irrefutable evidence which will justify God condemning them when God judges each person. As already mentioned, prophecy needs to be understood from a spiritual point of view. Most people look at all things, including prophecy, and think God is not fair or that God won't actually do these things because they believe that are not all that bad of a person, when looked at from their own personal physical point of view. However, such people prove themselves to be fools when they reject the simple fact that an eternal spiritual God will look at things from an eternal spiritual view and not their short-term physical view.

Please see the note for Romans C8S37 about the word distress. Webster's 1828 Dictionary defines this word as: 'n. please see Stress. 1. the act of distraining; the taking of any personal chattel from a wrong-doer, to answer a demand, or procure satisfaction for a wrong committed. 2. the thing taken by distraining; that which is seized to procure satisfaction. A distress of household goods shall be impounded under cover. If the lessor does not find sufficient distress on the premises, etc. 3. Extreme pain; anguish of body or mind; as, to suffer great distress from the gout, or from the loss of near friends. 4. Affliction; calamity; misery. On earth distress of nations. Luke 21. 5. A state of danger; as a ship in distress, from leaking, loss of spars, or want of provisions or water, etc.'. Please also see the note for 2Corinthians 4:8-10 about the word distressed.

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

Please see the notes for Romans C4S16; Galatians C5S20 and Ephesians 4:26-27; Colossians C3S6 about the word wrath. The functional definition for this word is: 'God's wrath, in Scripture, is his holy and just indignation against sin'.

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C21-S22 (Verse 24) the destruction amount and time.

Equivalent Section: Death and slavery for all captured.

And they shall fall by the edge of the sword,
and shall be led away captive into all nations:.

Equivalent Section: How long.

and Jerusalem shall be trodden down of the Gentiles,
until the times of the Gentiles be fulfilled..

Luke 21:20-28; Matthew 24:15-31 and Mark 13:14-27 have prophecies of events that will happen to Jews during the great tribulation. Luke 21:24-26; Matthew 24:29-30 and Mark 13:24-25 warn about terrible things that will happen just before the return of Christ. Matthew 24:22 gives a related, but different message and says: And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. In addition, Mark 13:20 gives a related, but different message and says: And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days.

Most people who want to learn about prophecy want to know about the future unfulfilled prophecy. Pretty much everyone who wants to know these things wants to have the pride of claiming to be some kind of expert when dealing with people who know less than them, or they are lost, or mislead, people who hope to figure out some way to avoid God fulfilling prophecy in their personal lives. However, the main lesson that we learn from prophecy is that God is more powerful than all other beings combined. God always fulfills all prophecy and no being, nor combination of beings, can prevent God from doing so. For example, several hundred years before the birth of Jesus, there was one prophecy that he would be of the lineage of king David. Also, there was another prophecy that he would be born in Bethlehem. So, the devils drove all of the descendants of king David out of Bethlehem and the surrounding area. Yet, when it was time, Jesus was born in Bethlehem. Thus, we have proof that all devils and devil motivated men combined can not keep God from fulfilling His prophecies.

Now, our current sentence, and the sentences quoted from the other Gospel accounts, make it clear that only those people who are protected by God will survive. And, the evidence is that no one got around a prophecy of God nor prevented or avoided it. Therefore, people who want to know about this prophecy so that they can figure out how to get around it are being fools. Those who believe the Left Behind series of books and movies are believing a lie. 2Thessalonians 2:11-12 says: And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness. Anyone who has access to the Gospel and refuses to believe and be saved, will have this strong delusion and will be in the war fighting for the devils and the beast of Revelation.

This prophecy is for the Jews who go through the great tribulation. All truly saved will go to Heaven in the 'Rapture' before this happens. Therefore, this prophecy does not apply to the truly saved.

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 Romans C8S37 about the word sword. The functional definition for this word is: 'An offensive weapon worn at the side, and used by hand either for thrusting or cutting. 2. Figuratively, destruction by war. I will bring a sword upon you. Lev.26. Is.51. 3. Vengeance or justice. She quits the balance, and resigns the sword. 4. Emblem of authority and power. the ruler--beareth not the sword in vain. Rom.13. 5. War; dissension. I came not to send peace, but a sword. Matt.10. 6. Emblem of triumph and protection. the Lord--the sword of thy excellence. Deut.33'.

Please see the note for Romans C7S28 about the word captive. That note has an explanation of every New Testament reference. The functional definition for this word is: 'The state of being a prisoner, or of being in the power of an enemy by force or the fate of war. A state of being under control'.

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

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition for this word is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a christian; a heathen'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'led. De 28:64-68 Jerusalem. Isa 5:5; 63:18; La 1:15; Re 11:2 until. Isa 66:12,19; Da 9:27; 12:7; Mal 1:11; Ro 11:25 General references. exp: Le 26:33; Nu 33:56; De 28:52; 32:26; Isa 64:10; Mt 23:38; 24:21; Lu 19:27'.

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C21-S23 (Verse 25-26) The signs of the times.

Equivalent Section: .

First Step: Signs in space.

And there shall be signs in the sun,
and in the moon,
and in the stars;.

Second Step: Signs in politics.

and upon the earth distress of nations,
with perplexity;.

Third Step: Signs in nature.

the sea and the waves roaring;.

Fourth Step: Signs in men.

Men's hearts failing them for fear,
and for looking after those things which are coming on the earth:.

Equivalent Section: Why.

for the powers of heaven shall be shaken..

Luke 21:20-28; Matthew 24:15-31 and Mark 13:14-27 have prophecies of events that will happen to Jews during the great tribulation and the last part of those references warn about terrible things that will happen just before the return of Christ. Matthew 24:29-31 gives a related, but different message and says: Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. In addition, Mark 13:24-27 gives a related, but different message and says: But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. thus, we see the prophecies of what happens just before the return of Christ to set up His kingdom for 1,000-years.

Other Bible references to prophecy of this time include: Isaiah 2:12-21; Isaiah 13:9; Isaiah 24:23; Isaiah 34:8; Jeremiah 4:23; Joel 2:31-32; Joel 3:14; Amos 8:9; Zephaniah 2:2-3; Malachi 4:5; Matthew 24:29; Matthew 27:45; Mark 13:24; Luke 21:25; Acts 2:16-21; 1Corinthians 5:5; 1Thessalonians 5:2; 2Peter 3:7, 2Peter 3:10; Revelation 6:12; Revelation 16:8. In addition, please see the Section called Prophecies, and other Sections, within the Significant Gospel Events Study, for Bible references to future events found within the Gospel accounts.

The main message of this prophecy, for saved people, is that devils and men think they know more that God about how to run this world. But, as the prophecy says, doing things their way leads to complete destruction. They think that they know better, but one of the main shortcomings that they have is that they look at things from a physical perspective that is also limited by time and space. At the same time, God looks at things from a spiritual perspective that is not limited by time nor by space. God has a level of knowledge and wisdom that is far beyond the ability of any devil or of any man.

Now, once we realize this truth, we need to apply it to our own personal lives. No matter how wrong God may appear to be, we need to realize that God has a level of knowledge and wisdom that is far beyond our own personal ability. Therefore, if we would be wise, we need to let God control our own personal lives as well.

Please see the note for Matthew 5:45 about the word sun. The functional definition for this word is: 'the heavenly light set to rule the day'.

Please see the note for Mark 13:24-25 about the word moon. Easton's Bible Dictionary defines this word as: 'heb. yareah, from its paleness (Ezr 6:15), and lebanah, the "white" (Song 6:10; Isa 24:23), was appointed by the Creator to be with the sun "for signs, and for seasons, and for days, and years" (Ge 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Jos 10:12; Ps 72:5,7,17; 89:36-37; Ec 12:2; Isa 24:23, etc.), and also by itself (Ps 8:3; 121:6).
The great brilliance of the moon in Eastern countries led to its being early an object of idolatrous worship (De 4:19; 17:3; Job 31:26), a form of idolatry against which the Jews were warned (De 4:19; 17:3). they, however, fell into this idolatry, and offered incense (2Ki 23:5; Jer 8:2), and also cakes of honey, to the moon (Jer 7:18; 44:17-19,25)'. Please also see the note for Colossians C2S9 about the phrase new moon.

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

Please see the note for John 6:16-17 about the word sea. The functional definition for this word is: 'A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level'. Please also see the note for John 21:1 about the phrase sea of Tiberias.

Please see the note for Jude 1:12-13 about the word wave. Webster's 1828 defines this word as: 'n. G. 1. A moving swell or volume of water; usually, a swell raised and driven by wind. A pebble thrown into still water produces waves, which form concentric circles, receding from the point where the pebble fell. But waves are generally raised and driven by wind, and the word comprehends any moving swell on the surface of water, from the smallest ripple to the billows of a tempest. The wave behind impels the wave before. 2. Unevenness; inequality of surface. 3. the line or streak of luster on cloth watered and calendered.'.

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

Please see the note for Romans C13S2 about the word power. The functional definition is: ' the faculty of doing or performing anything; the faculty of moving or of producing a change in something'. Please also see the note for John 5:41 about the phrase power of God. Please see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers.

Please see the note for Luke 6:47-48 about the word shake. Webster's 1828 defines this word as: 'to cause to move with quick vibrations; to move rapidly one way and the other; to agitate; as, the wind shakes a tree; an earthquake shakes the hills or the earth. I shook my lap, and said, so God shake out every man from his house- Neh. 5. He shook the sacred honors of his head. Dryden. -As a fig casteth her untimely fruit, when it is shaken of a mighty wind. Rev. 6. 2. to make to totter or tremble. The rapid wheels shake the heav'n's basis. Milton. 3. to cause to shiver; as, an ague shakes the whole frame. 4. to throw down by a violent motion. Macbeth is ripe for shaking. Shak. But see shake off, which is generally used. 5. to throw away; to drive off. 'Tis our first intent to shake all cares and business from our age. please see Shake off. Shak. 6. to move from firmness; to weaken the stability of; to endanger; to threaten to overthrow. Nothing should shake our belief in the being and perfections of God, and in our own accountableness. 7. to cause to waver or doubt; to impair the resolution of; to depress the courage of. That ye be not soon shaken in mind. 2 thess. 2. 8. to trill; as, to shake a note in music.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'signs. Isa 13:10,13-14; 24:23; Jer 4:23; Eze 32:7-8; Joe 2:30-31; Am 8:9-10; Mt 24:29; 27:45; Mr 13:24,26; 15:33; Ac 2:19; 2Pe 3:10-12; Re 6:12-14; 20:11 upon. Da 12:1 exp: Re 16:8. with. Isa 22:4-5; Mic 7:4 the sea. Ps 46:3; 93:3-4; Isa 5:30; 51:15 General references. exp: De 28:28; Isa 13:10; Jer 51:42; Joe 3:15; Mr 13:24.
hearts. Le 26:36; De 28:32-34,65-67; Heb 10:26-27 for the. Mt 24:29; Mr 13:25; 2Pe 3:10-12 General references. exp: De 28:28; Joe 3:15; Mr 13:24'.

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C21-S24 (Verse 27) The Second Coming.
And then shall they see the Son of man coming in a cloud with power and great glory.

Luke 21:20-28; Matthew 24:15-31 and Mark 13:14-27 have prophecies of events that will happen to Jews during the great tribulation. The Second and third Equivalent Sections of Matthew 24:29-30 give equivalent messages to this sentence. In addition, Mark 13:26 gives an equivalent messages to this sentence. All three Gospel accounts tell of the Second Coming of Christ. Please also see the Doctrinal Study called: Significant Gospel Events, for other references to the 'Second Coming of Christ'.

Please notice the phrase then shall they see. As explained in the note for this sentence, within the Lord Jesus Christ Study, this sentence is still talking about prophecy which is related to the Jews only. It is not applicable to the Church even though sentences further on in this chapter can be applied to the Church.

After His resurrection, Jesus only appeared to His immediate physical family and to believers, according to the reports found in the Bible. Now, this sentence says that all of the living Jews will see Him coming in a cloud with power and great glory. Remember that the Jews have a different relationship to God than the Church has. The Jews are the wife of God the Father while the Church is the bride of Christ (the Son). These are two different relationships and with two different members of the Trinity. This sentence is telling us when all living Jews, as a nation, will be saved in a day. When they see the Son of man coming in a cloud with power and great glory, all living Jews will finally realize that He is their promised Messiah / Christ. Any who would still refuse to believe God had killed off during the great tribulation.

Please see the note for Luke 9:34 about the word cloud. The functional definition for this word is: '"A covering," because clouds cover the sky. The word is used as a symbol of the Divine presence'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'see. Da 7:13; Mt 24:30; 26:64; Mr 13:26; Ac 1:9-11; Re 1:7; 14:14 exp: Mt 16:28. with. Mt 16:27-28; 25:31 General references. exp: Mr 13:24; Lu 17:30; Ac 3:20.'.

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C21-S25 (Verse 28) How Jews are to react.

First Step: Be aware of right signs.

And when these things begin to come to pass,
then look up,
and lift up your heads;.

Second Step: Have hope.

for your redemption draweth nigh..

Luke 21:20-28; Matthew 24:15-31 and Mark 13:14-27 have prophecies of events that will happen to Jews during the great tribulation. The Second and third Equivalent Sections of Matthew 24:29-30 give equivalent messages to this sentence. In addition, Mark 13:27 gives an equivalent messages to this sentence. All three Gospel accounts tell of the Second Coming of Christ. All tell of the Second Coming of Christ. Please also see the Doctrinal Study called: Significant Gospel Events, for other references to the 'Second Coming of Christ'. In addition, Luke 21:28; Matthew 24:31 and Mark 13:27 tell about Christ gathering the Jews from the uttermost part of the earth to the uttermost part of heaven.

Our sentence is added to the prior sentence by starting with the word And. As explained in the note for the prior sentence, this sentence is telling us when all living Jews, as a nation, will be saved in a day. When they see the Son of man coming in a cloud with power and great glory, all living Jews will finally realize that He is their promised Messiah / Christ. Any who would still refuse to believe God had killed off during the great tribulation.

Our sentence has two Steps with the First Step telling the Jews, who will be on the Earth during the great tribulation, to look up, and lift up your heads because Jesus Christ will be coming in a cloud with power and great glory. And, our second Step tells us why the Jews should do this when it says: for your redemption draweth nigh. This Second Step is speaking about all living Jews being saved as a nation. This is different from how God saves other people because God has a unique relationship with the Jews as a nation.

Please see the notes for Colossians 4:5; Romans C8S21 and Ephesians 5:15-16 about the word redemption. The functional definition for this word is: 'Ransoming; procuring deliverance from captivity, capture, bondage, sin, distress or liability to suffer, by the payment of an equivalent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'look. Ps 98:5-9; Isa 12:1-3; 25:8-9; 60:1-2 redemption. Ro 8:19,23; Eph 1:14; 4:30'.

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C21-S26 (Verse 29-30) The Parable of the Fig Tree.

First Step: Jesus gave them a parable.

And he spake to them a parable;.

Second Step: What to look at.

Behold the fig tree,
and all the trees;.

Third Step: Realize toe signs in nature.

When they now shoot forth,
ye see and know of your own selves that summer is now nigh at hand..

Luke 21:29-32; Matthew 24:32-34 and Mark 13:28-30 tell us the 'Pparable of the Fig Tree'. It is also found in the Table of Parables in the New Testament.

Our sentence is continuing the instructions from Jesus to the Jews. This parable is in context to the last several sentence which are prophecy to Jews who will be on the Earth during the great tribulation. Therefore, Jesus is giving this parable to Jews who will pay attention so that they don't give up hope. He is using this parable to let them know that their redemption draweth nigh as the last sentence said. In addition, the next sentence starts with So likewise ye. This parable is given so that they personally (ye) may know ye that the kingdom of God is nigh at hand.

Now, having written that, saved people need to realize that God also gives them things in the Bible to help them retain their hope. However, if we look at the wrong thing and try to apply the wrong thing to our lives, then we will be disappointed. Therefore, it is important to know what applies to us and what does not apply to us.

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

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

We find forms of the word summer occurring 27 times in the Bible and, in the New Testament, in: Matthew 24:32 and Mark 13:28; Luke 21:30. Webster's 1828 defines this word as: 'With us, the season of the year comprehended in the months June, July and August; during which time, the sun being north of the equator, shines more directly upon this part of the earth, which, together with the increased length of the days, renders this the hottest period of the year. In latitudes south of the equator, just the opposite takes place, or it is summer there when it is winter here. The entire year is also sometimes divided into summer and winter, the former signifying the warmer and the latter the colder part of the year.'.

Nave's Topical Bible provides references for the word summer as: 'Season of, promised while the earth remains: Ge 8:22. Cool rooms for: Jg 3:20,24; Am 3:15. Fruits of: 2Sa 16:1-2; Isa 16:9; 28:4; Jer 40:10,12; 48:32; Am 8:1-2; Mic 7:1. Drought of: Ps 32:4. Given by God: Ps 74:17. The time for labor and harvest: Pr 6:6-8; 10:5; 30:25; Jer 8:20. Snow in: Pr 26:1. Threshing in: Da 2:35. Approach of: Mt 24:32; Mr 13:28; Lu 21:30'.

Torrey's Topical Textbook provides references for the word summer as: 'Made by God: Ps 74:17 Yearly return of, secured by covenant: Ge 8:22. CHARACTERIZED BY: Excessive heat: Jer 17:8. Excessive drought: Ps 32:4. Approach of, indicated by shooting out of leaves on trees: Mt 24:32. Many kinds of fruit were ripe and used during: 2Sa 16:1; Jer 40:10; 48:32. The ancients had houses or apartments suited to: Jg 3:20,24. The any provided her winter food during: Pr 6:8; 30:25. The wise are diligent during: Pr 10:5. Illustrative of seasons of grace: Jer 8:20'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Mt 24:32-35; Mr 13:28-30 General references. exp: Mt 24:32; Mr 13:28.
General references. exp: Mt 24:32; Mr 13:28.'.

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C21-S27 (Verse 31) the application of the parable.

So likewise ye,
when ye see these things come to pass,
know ye that the kingdom of God is nigh at hand..

Luke 21:29-32; Matthew 24:32-34 and Mark 13:28-30 tell us the 'Parable of the Fig Tree'. This sentence is giving us the application of this parable but it is only directly applicable to Jews who are alive on Earth at the time of the return of Christ.

Our sentence starts with the phrase So likewise ye, which means; 'each and every one of you personally are to understand spiritual signs as well as you understand the signs that summer is near'. (Please see the note for the prior sentence for more detains on that parable.)

Our second phrase is; referencing all of the spiritual signs that Jesus has told about starting in Luke 21:20-28 and including all of the prophecies found in Matthew 24:15-31 and Mark 13:14-27. However, as already mentioned, these are only directly applicable to Jews who are alive on Earth at the time of the return of Christ.

Our third phrase tells us what these Jews are to personally (ye) know. The kingdom of God is: 'God's character in us'. However, during the 1,000-years reign of Christ, this will be true of everyone returning with Christ, and also true of the Jews who survive. Therefore, this will be a major characteristic of the 1,000-years reign of Christ. As a result, in this sentence, the phrase the kingdom of God is used to identify the 1,000-years reign of Christ.

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: 'when. Lu 12:51-57; Mt 16:1-4 the kingdom. Heb 10:37; Jas 5:9; 1Pe 4:7 General references. exp: Mr 13:28.'.

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C21-S28 (Verse 32) How soon things will be fulfilled.

Verily I say unto you,
This generation shall not pass away,
till all be fulfilled..

Luke 21:32; Matthew 24:34 and Mark 13:30 tell us Verily I say unto you, that this generation shall not pass, till all these things be done.

Now, there are a lot of people who want to argue about this sentence because they use different definitions for the word: generation. Some claim that it is '20 years', some claim that it is '100 years', some claim that it is 'some number between'. Everybody that wants to get into this argument is ignoring a critical fact of proper interpretation. Taking anything in the Bible out of context is the way of Satan and gives us doctrinal error. God's way of interpretation demands that we keep things within the context. The context of this sentence makes it so the prophecy, of this sentence, is only applied to the Jews who are on Earth during the great tribulation. Everyone arguing about this sentence is arguing because they want to apply it to the church before the 'Rapture'. Thus, their arguments amount to: 'My doctrinal error is better than your doctrinal error'.

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

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

Please see the note for 2Corinthians 5:17 about the phrase passed away. The functional definition for this word is: 'gone'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 11:50-51; Mt 16:28; 23:36; 24:34; Mr 13:30'.

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C21-S29 (Verse 33) The applicable precept.

Equivalent Section: the physical reality is not permanent.

heaven and earth shall pass away:.

Equivalent Section: God's word is permanent.

but my words shall not pass away..

Luke 21:33; Matthew 24:35 and Mark 13:31 say: heaven and earth shall pass away: but my words shall not pass away.

Hebrews 1:10-12 references this event.

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

This is properly understood to be a precept which is applicable to anywhere in the Bible and is always true regardless of circumstances. Thus, this sentence is applied to the4se prophecies, but can also be applied to anything else which is found in the Bible. Please notice that most sentences in this chapter start with a connecting word or phrase which lets us know that context is important to the proper interpretation of that sentence. However, this sentence has no connecting word or phrase starting it because it is a stand-alone truth.

If the reader uses the references provided by the Treasury of Scripture Knowledge, below, they will see that this promise of God's words enduring is due to the fact that God is eternal and the eternal God does not change (Malachi 3:6; Hebrews 13:8 ). Therefore, God's words are eternal and do not change.

Please see the note for 2Corinthians 5:17 about the phrase passed away. The functional definition for this word is: 'gone'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 102:26; Isa 40:8; 51:6; Mt 5:18; 24:35; Mr 13:31; 1Pe 1:25; 2Pe 3:7-14; Re 20:11 exp: Mt 23:36; Lu 22:13.'.

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C21-S30 (Verse 34) Warning against over-valuing the physical.

And take heed to yourselves,
lest at any time your hearts be overcharged with surfeiting,
and drunkenness,
and cares of this life,
and so that day come upon you unawares..

Luke 21:33-36; Matthew 24:35-37 and Mark 13:31-37 give us a final warning and final commandments which are based upon these prophecies and on the precept which started these Bible references.

Our sentence starts with the word And, which adds it to the prior sentence. That sentence was a precept which applies at all times to all people. In addition, our sentence starts with: take heed to yourselves and ends with: so that day come upon you unawares. The phrase that day, in the last part of our sentence, can be applied to any, and every, one of the prophecies in this chapter. Therefore, since these sentences are added to a precept, they apply to all saved during the 'Church Age' as well as to the Jews during the great tribulation. In addition to seeing these applications from the sentence structure and the context, we should always apply the principal to take heed to every Bible warning which might apply to us in even the most remote situation.

In the 'Parable of the Sower' (Matthew 13:2-23; Mark 4:1-20 and Luke 8:4-15 ), we read that the cares (/pleasures) of this life (/world) was one reason why people who claimed to be saved produced no fruit. And of course, surfeiting, and drunkenness go right along with the cares (/pleasures) of this life (/world). In addition, our section ends with the command o: Watch ye therefore, and pray always. Thus, if we ignore the warning of this sentence, we will not obey the summary command.

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

We find forms of the word overcharge in: Luke 21:34; 2Corinthians 2:5. Webster's 1828 defines this word as: 'to charge or load to excess; to cloy; to oppress. The heavy load of abundance with which we overcharge nature - 2. to crowd too much. Our language is overcharged with consonants. 3. to burden. 4. to fill to excess; to surcharge; as, to overcharge the memory. 5. to load with too great a charge, as a gun. 6. to charge too much; to enter in an account more than is just.'.

This is the only place where we find any form of the word surfeit. Webster's 1828 defines this word as: 'The act of feeding to excess; gluttony. Luke 21'.

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

Please see the note for Philippians 2:28 about the word care. The functional definition for this word is: 'Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil. Caution; a looking to; regard; attention, or heed, with a view to safety or protection, as in the phrase, take care of yourself'.

Please see the note for Luke 11:44 about the word aware. Webster's 1828 defines this word as: 'Watchful; vigilant; guarded; but more strictly in modern usage, apprised; expecting an event from information, or probability; as, the general was aware of the enemy's designs'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'take. Lu 21:8; 17:3; Mr 13:9; Heb 12:15 exp: Ho 4:11; Mr 13:23; Lu 12:15,19; Ac 20:28; 1Ti 4:16. your hearts. Lu 12:45; Le 10:9; Pr 21:4; Isa 28:7; 56:10-12; Ho 4:11; Ro 13:11-13; 1Th 5:6-8; 1Pe 4:3-7 surfeiting. De 29:19; 1Sa 25:36; Isa 28:1-3; 1Co 5:11; 6:10; Ga 5:20 cares. Lu 8:14; 10:41; Mt 13:22; Mr 4:19; Php 4:6 that day. Lu 12:46; Ps 35:8; Mt 24:39-50; Mr 13:35-37; 1Th 5:2-4; 2Pe 3:10,14; Re 3:3 General references. exp: Ge 19:35; Pr 23:3; Mr 4:7; 13:33; Lu 12:40; 17:30'.

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C21-S31 (Verse 35) The physical is a snare.
For as a snare shall it come on all them that dwell on the face of the whole earth.

Luke 21:33-36; Matthew 24:35-37 and Mark 13:31-37 give us a final warning and final commandments which are based upon these prophecies and on the precept which started these Bible references.

Our sentence starts with the word For, which gives us a reason why the prior sentence is true and why we were given the warning in it. The surfeiting, and drunkenness, and cares of this life are a snare (that) shall it come on all them that dwell on the face of the whole earth. If the reader looks at the word definitions, below, they will see that a snare is 'hidden' and are 'used symbolically for those that Satan lays to entrap man into his power'. Thus, this is something that most people deny being caught in because it is 'hidden'. And, unless they are spiritual enough to realize this warning, and to apply it to their own life, they will not realize that they are caught in it even while they wonder why they have no spiritual fruit in spite of being saved.

Please see the note for 1Timothy 3:7 about the word snare. The functional definition for this word is: 'Several words are employed to point out the snares or pits by which animals are caught. they are also used symbolically for the snares men lay for one another, and especially for those that Satan lays to entrap man into his power. Snares to be effectual must be hidden'.

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

Please see the note for 2Corinthians 4:6 about the word face. The functional definition for this word is: 'the surface of a thing, or the side which presents itself to the view of a spectator'. The application, in this sentence, is: The surface of the Earth'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Ps 11:6; Ec 9:12; Isa 24:17-18; Jer 48:43-44; Re 16:15 dwell. Lu 17:37; Ge 7:4; Ac 17:26 of the whole earth. Or, "of this whole land; the land of Judea, on which these heavy judgments were to fall." General references. exp: Mr 13:33; Lu 12:40; 17:30.'.

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C21-S32 (Verse 36) How to avoid the snare.

Watch ye therefore,
and pray always,
that ye may be accounted worthy to escape all these things that shall come to pass,
and to stand before the Son of man..

Luke 21:33-36; Matthew 24:35-37 and Mark 13:31-37 give us a final warning and final commandments which are based upon these prophecies and on the precept which started these Bible references.

The phrase ye therefore lets us know that the command to watch is a personal command (ye) that is based upon the prior warning (therefore). In addition, the word watch is not just the simplistic definition seen below but, in this context, has the same meaning as a soldier in a way zone who is told to stand watch and to protect others from the enemy. We were warned that Satan has a snare for everyone and it is part of our flesh. Therefore, if we are not careful about obeying this command, we can fall into the snare and believe we are fine while not producing the fruit that God w and from our life.

Our second phrase starts with the word and which lets us know that if we are not doing both (watch plus pray) then we will not get the results promised in the remainder of this sentence. The purpose of pray is to involve God so that we have His provision, protection and guidance. The watch is our task to do in combination with God working in and through our lives. Both are required in order to receive the promised results.

Our third phrase starts with the word that, which lets us know that it will tell us the result of our obeying the two commands found in the first two phrases. It also lets us know that we will not receive these results unless we do both of the earlier commands are obeyed.

Next we read ye ('each and every one of you personally'), which lets us know that these promises are personally given by God and only given to the people who personally obey the two commands.

Next we read: may, which means that the promise is not guaranteed. And, the phrase is: may be accounted worthy. The word accounted means that God is keeping a legal record like a bank account record and only determining that someone is worthy if their account is sufficient.

Next we read to escape all these things that shall come to pass. Now, we need to remember that God judges our heart and God uses a spiritual point of view. The widow with two mites was accounted worthy because, as explained in the notes at the start of this chapter, her offering showed that she had given her whole heart and whole life to God's service. And, just as shown in that first incident of the chapter, God does not use the same measure as men do. Therefore, it is not how many hours we put in nor how emotional our prayer is nor any other measure used by men. The criteria is God's measure of our sincerity and faithfulness.

So, if we meet God's measurement, then we will be accounted worthy to escape all these things that shall come to pass. As an example, as I write this note there has been a world-wide pandemic for at least six (6) weeks. Not only have many people gotten sick and a lower number have died, but many are rioting and acting like spoiled little brats because the quarantine has inconvenienced them. However, everyone in my church is OK, even the medical people dealing with the pandemic. Therefore, we can say that God has protected all of us and that, so far at least, we have been accounted worthy to escape all these things that shall come to pass.

The last phrase is explained in the note for this sentence in the Lord Jesus Christ Study. It basically promises such people will return with Christ when He sets up His 1,000-years reign and that they will be part of His government. In spite of what religious people claim, the Bible tells us that there will be saved people who are not allowed to do this because, in spite of being saved, they did not work for spreading the Gospel and for building up the kingdom of God.

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

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

Please see the note for Matthew 28:19 about the words alway / always. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

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 note for Matthew 23:33 about the word escape. The functional definition for this word is: 'To flee fRomans avoid; to get out of the way; to shun; to obtain security from; to pass without harm; as, to escape danger'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Watch. Lu 12:37-40; Mt 24:42; 25:13; 26:41; Mr 13:33,37; 1Co 16:13; 2Ti 4:5; 1Pe 4:7; 5:8 exp: Mr 14:38; Ac 20:31; Col 4:2; 1Th 5:6. pray. Lu 18:1; Job 27:10; Ac 10:2; Eph 6:18-19; Col 4:2; 1Th 5:17 accounted. Lu 20:35; 2Th 1:5-6 stand. Ps 1:5; Mal 3:2; Eph 6:13-14; 1Jo 2:28; Jude 1:24 exp: Jer 15:19; 35:19; Da 1:5; 12:13. General references. exp: Mt 25:13; Mr 13:33; Lu 12:40; 17:30.'.

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C21-S33 (Verse 37) How Jesus spent His time.

First Step: He taught in the day.

And in the day time he was teaching in the temple;.

Second Step: He sought spiritual comfort at night.

and at night he went out,
and abode in the mount that is called the mount of Olives..

Matthew 21:1-17; Mark 11:1-17; Luke 19:28-44 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. This gives us a time when we can synch all of the Gospel accounts and start using an exact time sequence. Everything since Luke 20:1 has been in the time from that event and before the 'Last Supper'. John 12:1 reports; Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. therefore, we know that this period started six days before the 'Last Supper'.

Luke 21:37-38 tell us that Jesus was spent His days teaching in the Temple and the people heard Him gladly. This report is unique to Luke's Gospel. However, Mark 11:11 reports: And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. the And of that sentence adds it to the prior sentence where we read that Jesus entered Jerusalem triumphantly. Also, Matthew 21:17 reports that, right after Jesus entered Jerusalem triumphantly, he left them, and went out of the city into Bethany; and he lodged there. Therefore, while Luke tells us what Jesus was doing during the day, the others concentrate on His other activities during the same time period.

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

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

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

Please see the note for 1Corinthians 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the day time. Lu 22:39; Mt 21:17; Mr 11:12; Joh 12:1 mount. Lu 19:37; Zec 14:4; Mt 26:30; Ac 1:12 General references. exp: Mr 11:19'.

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C21-S34 (Verse 38) How the people reacted.

And all the people came early in the mourning to him in the temple,
for to hear him..

This sentence tells us what Jesus did during His day time. Since our sentence starts with the word And, it is added to the prior sentence. Please see the note above for how this sentence matches with the other Gospel accounts in a time sequence.

Please see the note for Matthew 20:1 about the word early. Webster's 1828 defines this word as: 'In advance of something else; prior in time; forward; as early fruit, that is, fruit that comes to maturity before other fruit; early growth; early manhood; early old age or decrepitude, that is, premature old age. So an early spring; an early harvest. 2. First; being at the beginning; as early dawn. 3. Being in good season; as, the court met at an early hour.
EARLY, adv. er'ly. Soon; in good season; betimes; as, rise early; come early; begin early to instill into children principles of piety. those who seek me early shall find me. Prov.8'.

Please see the note for John 21:4 about the word morning. The functional definition for this word is: 'The first part of the day, beginning at twelve o'clock at night and extending to twelve at noon.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 8:1-2'.

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Luke Chapter 22

links to sentences in this chapter:

C22-S1 (Verse 1), C22-S2 (Verse 2), C22-S3 (Verse 3), C22-S4 (Verse 4), C22-S5 (Verse 5), C22-S6 (Verse 6), C22-S7 (Verse 7), C22-S8 (Verse 8), C22-S9 (Verse 9), C22-S10 (Verse 10), C22-S11 (Verse 11), C22-S12 (Verse 11-12), C22-S13 (Verse 13), C22-S14 (Verse 14), C22-S15 (Verse 15-16), C22-S16 (Verse 17-18), C22-S17 (Verse 19), C22-S18 (Verse 20), C22-S19 (Verse 21), C22-S20 (Verse 22), C22-S21 (Verse 22-23), C22-S22 (Verse 24), C22-S23 (Verse 25), C22-S24 (Verse 26), C22-S25 (Verse 27), C22-S26 (Verse 27), C22-S27 (Verse 27), C22-S28 (Verse 28), C22-S29 (Verse 29-30), C22-S30 (Verse 31-32), C22-S31 (Verse 33), C22-S32 (Verse 34), C22-S33 (Verse 35), C22-S34 (Verse 35), C22-S35 (Verse 36), C22-S36 (Verse 37), C22-S37 (Verse 38), C22-S38 (Verse 38), C22-S39 (Verse 39), C22-S40 (Verse 40), C22-S41 (Verse 41-42), C22-S42 (Verse 43), C22-S43 (Verse 44), C22-S44 (Verse 45-46), C22-S45 (Verse 46), C22-S46 (Verse 47), C22-S47 (Verse 48), C22-S48 (Verse 48-49), C22-S49 (Verse 50), C22-S50 (Verse 51), C22-S51 (Verse 51), C22-S52 (Verse 52), C22-S53 (Verse 52-53), C22-S54 (Verse 54), C22-S55 (Verse 54), C22-S56 (Verse 55), C22-S57 (Verse 56), C22-S58 (Verse 57), C22-S59 (Verse 58), C22-S60 (Verse 58), C22-S61 (Verse 59), C22-S62 (Verse 60), C22-S63 (Verse 60), C22-S64 (Verse 61), C22-S65 (Verse 61), C22-S66 (Verse 62), C22-S67 (Verse 63), C22-S68 (Verse 64), C22-S69 (Verse 65), C22-S70 (Verse 66-67), C22-S71 (Verse 67), C22-S72 (Verse 67-68), C22-S73 (Verse 69), C22-S74 (Verse 70), C22-S75 (Verse 70), C22-S76 (Verse 71), C22-S77 (Verse 71).

Please use This link to see the chapter summary.

Chapter theme: the Betrayal of Jesus

Luke 22; Matthew 26; Mark 14 and John 13 all tell about when Jesus had the 'Last Supper' and the betrayal of Jesus. (Jesus said that He had the 'Last Supper' with the twelve before His crucifixion: his hour was come that he should depart out of this world). links to Bible references, which are related to this chapter, can be found in the Betrayal of Jesus are in the Gospel Time Sequence Study. In addition, there are several references to these chapters in the Significant Gospel Events Study in Sections like Prophecies, Prophecy Fulfilled and Promises and other Sections of that reference document. Further, this chapter is found in the Study called Miracles in the Gospels. Hopefully, with all of thee Bible references, the reader understands that the events of this chapter are critical to true Bible faith.

Luke 22:1 says, that the Passover was nigh. Matthew 26:1-2 and Mark 14:1 say that the Passover was in two (2) days. John 12:1 say that the Passover was in six (6) days. Thus, all of the Gospel accounts are synced by time within a couple of days.

Luke 22:2; Matthew 26:3-5; Mark 14:1-2 and John 11:47-53 tell us that the chief priests and the Pharisees plotted the death of Jesus.

Luke 22:3-6; Matthew 26:14-16 and Mark 14:10-11 report that Judas plots with the chief priests to betray Jesus.

Luke 22:7-13; Matthew 26:17-19 and Mark 14:12-16 report the preparation for the passover / 'Last Supper' of Jesus. John does not report the preparation but has far more about the actual 'Last Supper' than any other gospel writer.

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus.

Luke 22:21-23; Matthew 26:21-25; Mark 14:18-21 and John 13:21-30 present the prophecy by Jesus that Judas would betray Him. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

In Luke 22:24-30; Matthew 20:25-28; Mark 10:42-45 and John 13:12-15, Jesus explained how to get the greatest position in His kingdom.

Luke 22:31-34; Matthew 26:33-35; Mark 14:29-31 and John 13:37-38 all report that Jesus prophesies Peter's denials. The rest of the disciples also denied that they would scatter.

Luke 22:35-38 tells us that Jesus changed His orders for how God's preachers were to go out and represent the Gospel. In the past, while they were going to Jews only and only within the country of the Jews, they were to take nothing and rely on God to move Jews to provide for their physical needs. Now, when going to strangers in strange cultures, they were to take provision with them.

Luke 22:39-53; Matthew 26:36-46; Mark 14:32-42 and John 18:1-13 all report that Jesus going to Gethsemane. (Although Luke 22:39 calls it the mount of Olives.) the reader can search these accounts for uniquely reported events such as the fact that there appeared an angel unto him from heaven, strengthening him. (Luke 43 ).

Luke 22:45-46; Matthew 26:40-45 and Mark 14:37-42 tell us about Jesus finding the disciples asleep three times when they were supposed to be praying. Judas Iscariot came with the mob while Jesus talked to them the third time.

Luke 22:47-54; Matthew 26:47-50; Mark 14:43-46 and John 18:2-13 report the betrayal and arrest of Jesus.

Luke 22:49-53; Matthew 26:51-56; Mark 14:47-49 and John 18:10-11 all tell us about Peter cutting off the servant's ear during the arrest of Jesus. Those references also tell us about Jesus healing the man. Some of the details are only told in one of the Gospels. This event is also found in the Table of Miracles within the Gospels.

Luke 22:54; Matthew 26:57; Mark 14:53 and John 18:24-28 eport that Jesus was taken before Caiaphas the high priest.

Luke 22:54-23:1; Matthew 26:57-27:2; Mark 14:53-15:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council.

In Luke 22:54; Matthew 26:58; Mark 14:54 and John 18:15-16 we read that Peter followed at a distance. In addition, John's Gospel also tells us that John followed with Peter and that John was the person who got Peter into the high priest's house.

In Luke 22:55; Matthew 26:69; Mark 14:66 and John 18:18 we read that Peter sat at the fire of the servants to the High priest.

Luke 22:56-62; Matthew 26:69-75; Mark 14:66-72; John 18:15-18 and John 18:25-27 all report that Peter denies knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter.

Luke 22:63-65; Matthew 26:67-68 and Mark 14:65 report that We read that the high priest's servants and guards abuse Jesus.

Luke 22:67-71; Matthew 26:63; Mark 14:61 and John 10:24 report that the religious rulers question Jesus and ask Him if He is the Christ, which also makes Him the Son of God.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. the Jews conspire against Christ.
3-6. Satan prepares Judas to betray him.
7-18. the apostles prepare the passover.
19-20. Christ institutes his holy supper;
21-23. covertly foretells of the traitor;
24-30. rebukes the rest of his apostles from ambition;
31-33. assures Peter his faith should not fail;
34-38. and yet he should deny him thrice.
39-46. He prays in the mount, and sweats blood;
47-49. is betrayed with a kiss;
50-53. he heals Malchus' ear;
54-62. he is thrice denied of Peter;
63-65. shamefully abused;
66-71. and confesses himself to be the Son of God.'.

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C22-S1 (Verse 1) .

Last Supper

Now the feast of unleavened bread drew nigh,
which is called the Passover..

There are other commentators who have studied the Jewish holidays and the Jewish religious Law more than I have. So, the reader would be better off to reference someone who truthfully explains the holy days and the symbolism involved, if that detail is important to the reader. Having written that, the Bible uses leaven 'symbolically for sin'. The Bible uses bread 'symbolically for the basic source of food that the body uses to replace the cells of our body'. The feast of unleavened bread was a religious feast which symbolically was supposed to be an agreement by God's people to get sin out of their lives so that God could add blessings into their lives. That is: their daily physical lives were to be changed to eliminate sin. God does not add blessings into a sin dirty life just like we would not put a meal to be eaten into a filthy and contaminated bowl.

This particular feast is what people call the 'Last Supper'. Many people fail to consider that when we celebrate the Lord's Supper (1Corinthians 11:20 ), we are supposed to be symbolically agreeing to get sin out of our physical life. And, many religious people pervert the doctrine such as the Roman Catholic Church teaching that their version, which they call 'Communion', actually pays for sins that they have done.

If we look at the teaching from Jesus, which was given at the 'Last Supper' and after it, we can say that the theme was: 'How to Live a Sanctified Life After Removing Sin'. This theme, of course, would follow a symbolical agreement to get sin out of our physical life.

Think about this. Jesus was going to torture and death on the cross to be the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1John 2:2 ). Now, a lie of the devil is based upon a truth but combined with a lie to send people to Hell. Jesus paid for all of our sins (past, and future). Therefore, they are all paid for. The lie that people believe, is that since they have all been paid for in the past, then people can sin all that they want and God has not choice about forgiving the sins since they have all been paid for. If that were thru then no one could go to Hell nor to the lake of file. Stop and really think about this truth. The thing that people miss is that having the sins paid for and having that payment applied to our personal legal record of sin are two separate legal actions. And, while the debt has been paid, we have to meet God's requirements in order to have the payment applied to our personal legal record of sin. That is why the lie of: 'Say the magic prayer of 1, 2, 3, Jesus Save me' does not work. We must agree to an ongoing personal relationship with Him as our personal Lord for our initial salvation (Acts 2:21; Acts 22:16; Romans 10:13 ). In addition, 1John 1:9 tells us: If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. With the and in that sentence, we must let Him cleanse us from all unrighteousness if we want Him to forgive us our sins that we do after becoming a child of God.

Returning to the symbolic meaning of the feast of unleavened bread we see that Judas Iscariot refused this changed life and was condemned to Hell. We see that the other eleven (11) accepted the changed life and were blessed. Jesus did not die just to pay for our sins but to enable us to get the sins out of our personal lives, which is what is symbolically agreed to when we participate in the Lord's Supper (1Corinthians 11:20 ).

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 Matthew 26:17 about the word unleavened. Webster's 1828 defines this word as: 'a. unlev'ened. Not leavened; not raised by leaven, barm or yeast. Ex. 12.'.

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

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

Please see the note for John 2:13 about the word Passover. The functional definition for this word is: 'A feast of the Jews, instituted to commemorate the providential escape of the Hebrews, in Egypt, when God smiting the first-born of the Egyptians, passed over the houses of the Israelites, which were marked with the blood of the paschal lamb'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 12:6-23; Le 23:5-6; Mt 26:2; Mr 14:1-2,12; Joh 11:55-57; 1Co 5:7-8 exp: Ex 34:18; Lu 22:7.'.

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C22-S2 (Verse 2) What the religious leaders were doing.

First Step: they plotted.

And the chief priests and scribes sought how they might kill him;.

Second Step: they were afraid to act.

for they feared the people..

Luke 22:2; Matthew 26:3-5; Mark 14:1-2 and John 11:47-53 tell us that the chief priests and the Pharisees plotted the death of Jesus.

Think about this sentence in context. Luke 6:31 says: And as ye would that men should do to you, do ye also to them likewise. this is the season of celebrating God's forgiveness and salvation (the season of the Passover). Yet, instead of having a spirit of forgiveness, the religious leaders have a spirit of selfishness and lust for their positions in the flesh.

Our sentence starts with the word and, which adds it to the prior sentence. There, we were given the time of these events and this is the start of the place in all of the Gospel accounts when we can synchronize all events on a time scale. In addition to that, our current sentence, and the matching sentences in the other Gospel accounts, give us the background attitude of heart and motivation of the religious leaders.

Our sentence has two Steps with the Second Step starting with the word for. That means that it gives us the reason for the First Step. Notice that the First Step says that they planned to kill him. But they could not legally do that unless they got the Roman Governor to order His death. However, they feared the people because the people, rightly, counted Him a prophet (Matthew 21:46; Mark 6:15; Mark 8:28; Luke 7:16; Luke 9:8; Luke 9:19; Luke 24:19; John 4:19; John 6:14; John 7:40; John 9:17 ). This means that the people would riot and many religious leaders, including possibly the high priest, would lose their positions in order for the government to stop the riots. Therefore, they needed a plan and, as we read later, they claimed that Jesus was a heretic for telling the truth that He was / is 'God in human flesh'. Therefore, while our sentence says that the chief priests and scribes sought how they might kill him, they had to find a way to get the people to agree with them at a time when Jesus was very popular with the people.

One thing that we need to keep in mind is that we were not living through those events but have '20-20 hind sight'. Anyone who tried to claim how they would have acted is a fool because there are a lot of circumstances in life where we can not truly know how we will act until we are in those circumstances. The people truly trusted their religious leaders and thought that the religious leaders were truly speaking for God when they spouted good sounding doctrines from devils. And, the fact that we have so many religions and differing so-called Christian doctrines is undeniable evidence that people are the same today.

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

Please see the note for Romans 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: 'General references. Lu 19:47-48; 20:19; Ps 2:1-5; Mt 21:38,45-46; 26:3-5; Joh 11:47-53,57; Ac 4:27'.

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C22-S3 (Verse 3) Judas allowed himself to be possessed.

Then entered Satan into Judas surnamed Iscariot,
being of the number of the twelve..

Luke 22:3-6; Matthew 26:14-16 and Mark 14:10-11 report that Judas plots with the chief priests to betray Jesus. Jesus. also prophesied of this in John 6:70-71. In addition, the next three sentence start with the word And, which add them to this sentence. All of these references need to be studied together in order to get the fill account of this incident.

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

Our sentence starts with the word Then, which means: 'after the religious leaders were determined to murder Jesus'. Satan had a plan but he had to wait until the religious leaders were willing to go along with his plan. In addition, Judas Iscariot had to be willing to be possessed or Satan could not enter into Judas Iscariot.

In Mark 14 and John 12 we read about Mary Magdalene anointing Jesus for His burying. As explained in the notes for those Gospel accounts, all of the disciples were offended at what they thought was a waste of a lot of money. However, Judas, who had the bag (John 12:6 ), was so offended at the waste of money that he, then, became a willing tool of Satan (Mark 14:1-10 ). (Hopefully the reader understands that I am covering these things at a high level and providing references for the reader to access the more detailed accounts if they wish.)

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

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'the betrayer of Jesus Christ'. In addition, please see the Section called Prophecies, and other Sections, within the Significant Gospel Events Study, for Bible references to Judas Iscariot.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'entered. Mt 26:14; Mr 14:10-11; Joh 6:70-71; 12:6; 13:2,27; Ac 5:3 being. Lu 22:21; 6:16; Ps 41:9; 55:12-14; Mt 26:23; Mr 14:18-20; Joh 13:18,26'.

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C22-S4 (Verse 4) All of the devil led people plotted together.

And he went his way,
and commused with the chief priests and captains,
how he might betray him unto them..

Luke 22:3-6; Matthew 26:14-16 and Mark 14:10-11 report that Judas plots with the chief priests to betray Jesus.

Our sentence starts with the word And, which adds it to the prior sentence and makes the he, of this sentence, to be Judas Iscariot. In Matthew 26:14-15 we are told that he said unto them, What will ye give me, and I will deliver him unto you?. Mark 14:11 tells us: And when they heard it, they were glad, and promised to give him money.. Thus, we see the conspiracy by the various devil motivated men. Please notice that our sentence uses the word communed, which includes: 'fellowship; intercourse between two persons or more; agreement; concord'. Thus, these devil motivated men had a very friendly agreement.

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

Please see the note for 1Corinthians 10:16 about the word communion. The functional definition for this word is: 'fellowship; intercourse between two persons or more; interchange of transactions, or offices; a state of giving and receiving; agreement; concord.'. Please also see the note for Galatians C2-S2 about the word communicate.

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'.

We find forms of the word captain occurring 258 times in 237 verses of the Bible and, in the New Testament, in: Mark 6:21; Luke 22:4; Luke 22:52; John 18:12; Acts 4:1; Acts 5:24; Acts 5:26; Acts 21:31; Acts 21:32; Acts 21:33; Acts 21:37; Acts 22:24; Acts 22:26; Acts 22:27; Acts 22:28; Acts 22:29; Acts 23:10; Acts 23:15; Acts 23:17; Acts 23:18; Acts 23:19; Acts 23:22; Acts 24:7; Acts 24:22; Acts 25:23; Acts 28:16; Hebrews 2:10; Revelation 6:15; Revelation 19:18. Easton's Bible Dictionary defines this word as: '(1.) Heb. sar (1Sa 22:2; 2Sa 23:19). Rendered "chief," Ge 40:2; 41:9; rendered also "prince," Da 1:7; "ruler," Jg 9:30; "governor,' 1Ki 22:26. this same Hebrew word denotes a military captain (Ex 18:21; 2Ki 1:9; De 1:15; 1Sa 18:13, etc.), the "captain of the body-guard" (Ge 37:36; 39:1; 41:10; Jer 40:1), or, as the word may be rendered, "chief of the executioners" (marg.). the officers of the king's body-guard frequently acted as executioners. Nebuzar-adan (Jer 39:13) and Arioch (Da 2:14) held this office in Babylon.
The "captain of the guard" mentioned in Ac 28:16 was the Praetorian prefect, the commander of the Praetorian troops.
(2.) Another word (Heb. katsin) so translated denotes sometimes a military (Jos 10:24; Jg 11:6,11; Isa 22:3 "rulers;" Da 11:18) and sometimes a civil command, a judge, magistrate, Arab. kady, (Isa 1:10; 3:6; Mic 3:1,9).
(3.) It is also the rendering of a Hebrew word (shalish) meaning "a third man," or "one of three." the LXX. render in plural by tristatai; i.e., "soldiers fighting from chariots," so called because each war-chariot contained three men, one of whom acted as charioteer while the other two fought (Ex 14:7; 15:4; 1Ki 9:22; comp. 2Ki 9:25). this word is used also to denote the king's body-guard (2Ki 10:25; 1Ch 12:18; 2Ch 11:11) or aides-de-camp.
(4.) the "captain of the temple" mentioned in Ac 4:1; 5:24 was not a military officer, but superintendent of the guard of priests and Levites who kept watch in the temple by night. (Comp. "the ruler of the house of God," 1Ch 9:11; 2Ch 31:13; Ne 11:11.)
(5.) the Captain of our salvation is a name given to our Lord (Heb 2:10), because he is the author and source of our salvation, the head of his people, whom he is conducting to glory. the "captain of the Lord's host" (Jos 5:14-15) is the name given to that mysterious person who manifested himself to Abraham (Ge 12:7), and to Moses in the bush (Ex 3:2,6, etc.) the Angel of the covenant.'. The functional definition for this word is: 'the man who goes with a military or police force and is in charge of them'.

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'Delivered up in breach of trust'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. Mt 26:14; Mr 14:10-11'.

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C22-S5 (Verse 5) Judas sold his soul for money.

And they were glad,
and covenanted to give him money..

Luke 22:3-6; Matthew 26:14-16 and Mark 14:10-11 report that Judas plots with the chief priests to betray Jesus.

Matthew 26:15 says: And they covenanted with him for thirty pieces of silver. Mark 14:11 says: And when they heard it, they were glad, and promised to give him money. the word covenanted means that this was a spiritual contract and that it would be used when they were judged by God.

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

Please see the note for Galatians C3-S19 about the word covenant. The functional definition for this word is: 'a spiritual contract enforced by God's court'. Please also see the note for Hebrews 9:15 about the phrase testament, new / new covenant. Please also see the note for Romans C1S16 about the phrase covenant breakers.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and covenanted. Zec 11:12-13; Mt 26:15-16; 27:3-5; Ac 1:18; 8:20; 1Ti 6:9-10; 2Pe 2:3,15; Jude 1:11'.

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C22-S6 (Verse 6) What Judas promised.

And he promised,
and sought opportunity to betray him unto them in the absence of the multitude..

Luke 22:3-6; Matthew 26:14-16 and Mark 14:10-11 report that Judas plots with the chief priests to betray Jesus.

Matthew 26:16 says: And from that time he sought opportunity to betray him. Mark 14:11 says: And he sought how he might conveniently betray him. He was looking for the opportunity but John 13:27 tells us that Jesus told Judas when to go. Judas was allowed to be at part of the 'Last Supper', and His being there was used by God to condemn him. But, part of it was reserved for the faithful disciples. Many people believe the lie that God does not make distinction between His children but being faithful is one of the things which draws us closer to God.

The phrase in the absence of the multitude is related to Matthew 26:5 and Mark 14:2 where we were told that the religious leaders feared that there be an uproar among the people. This is the basis of all secret trials. The people who hold any such trial can lie about what happened in the trial, just like these religious leaders lied about what Jesus actually said.

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. Webster's 1828 Dictionary defines this word as: 'a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please also see the Section on Promises in the Doctrinal Studies called SignificantGospel Events and Significant New Testament Events.

Please see the note for Galatians C6S10 about the word opportunity. The functional definition for this word is: 'Fit or convenient time; a time favorable for the purpose; suitable time combined with other favorable circumstances'.

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'Delivered up in breach of trust'.

Please see the notes for Philippians 1:27-28 and Philippians 2:12 about the words absent / absence. The functional definition for this word is: 'Not present; not in company; at such a distance as to prevent communication'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in the absence of the multitude. or, without tumult. Mt 26:5; Mr 14:2'.

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C22-S7 (Verse 7) .The start of the 'Last Supper'.

Then came the day of unleavened bread,
when the passover must be killed..

Please see the note for 22:1 about the symbolism involved in the day of unleavened bread. Every Jewish holy day had a lot of symbolic meaning but I have not studied that subject. This particular holy day is to remain an ordinance and remembered with what we call the Lord's supper (1Corinthians 11:20-32 ).

in this sentence, we see them start the preparation. Matthew and Mark report that the disciples came to Jesus and asked Him where He wanted them to prepare. The staff of the church should follow this example and ask the pastor what his desires are when there is an important event to be done. They should not wait until the pastor comes to them but should help him by initiating important work but always checking with the pastor about his desires first.

Our current sentence says that this day is when the passover must be killed. There are more requirements from God about this feast. However, we can get some symbolic meaning from the first place that we read about it.

In Exodus 12:1, which was while the Jews were still salves in Egypt.
Likewise, Jesus Christ died to pay for our sins while we were still salves to sin in the world (Romans 5:6-8 ). Next, we read This month shall be unto you the beginning of months: it shall be the first month of the year to you. (Exodus 12:2 ). Our salvation is supposed to be the beginning of a new life.
In Exodus 12:3, we read that they were supposed to kill a lamb. Please see the Lord Jesus Christ verses Document about the Lamb of God.
In Exodus 12:5, we read that the lamb had to be without blemish, a male of the first year. Jesus Christ was without spot, physically and spiritually, and was in His prime when He was sacrificed for us.
In Exodus 12:7, we read: And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. The blood on the door was a visible sign that God's people lived there. The life of God's true people is to have visible signs to the entire world, lost and saved, that God's people live in the house. In addition, everyone was to know that they were not saved because of the type of people they were but were saved strictly because that had visible signs of the blood. (The blood was to be o0n three sides of the door symbolizing that it stood for God's blood.)
In Exodus 12:7-8, we read: they shall eat the flesh. Likewise, Jesus said: , Take, eat: this is my body in: (Matthew 26:26 and Mark 14:22; 1Corinthians 11:23-34 ). The cells of our body are built from the things that we eat. As explained elsewhere, this is symbolically agreeing to let Jesus tell us how to live in our body.
In Exodus 12:9, we read: Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof. This is a symbolic acknowledgement that Jesus literally went into the fires of Hell to pay for our sins.
In Exodus 12:10, we read: And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire. This symbolically shows that we are to take all that Jesus gives us, including the lessons which cause spiritual growth after salvation, and, in our salvation, we are to symbolically agree to accept anything and everything that he puts into our life.
In Exodus 12:11, we read: And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD'S passover. When we take the Lord's supper, we are to be prepared to go wherever he sends us and do whatever work he gives us to do.
In Exodus 12:12-13, tell us that God would execute judgment: I am the LORD. However, the LORD would not execute judgment upon any house which was covered by the blood. This is symbolic of God excluding His people from the great tribulation.
In Exodus 12:15, we read: Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. Seven is supposed to symbolically stand for 'completion'. This is a symbolic agreement to get sin completely out of our lives so that we become fit for God's use in His kingdom. Obviously, we can not do this completely in this life but we are to do the best we can to accomplish this goal that we are symbolically agreeing to.
In Exodus 12:16, is where God told them to do no work more than necessary to eat. The Jews misunderstood the symbolism of this command and many today also misunderstand the symbolism. The only task which should come ahead of our service to God is the basic requirements of life such as eating.

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: 'General references. Lu 22:1; Ex 12:6,18; Mt 26:17; Mr 14:12 exp: Le 23:5; Nu 28:16.'.

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C22-S8 (Verse 8) Who did the preparation.

And he sent Peter and John,
saying,
Go and prepare us the passover,
that we may eat..

Luke 22:7-13; Matthew 26:17-19 and Mark 14:12-16 report the preparation for the passover / 'Last Supper' of Jesus. Matthew 26:18 and Mark 14:13 say the equivalent of this sentence and the next two sentences. We do not have an exact match at the word level nor at the sentence level but we have the same account told to us from three different perspectives with no conflict between them. Thus the multiple perspectives give us a better understanding of what actually happened.

This was a seven day feast, as already explained in the note for the prior sentence.

Please see the note for Galatians 2:11 about Peter. The functional definition is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary. Cephas is another name for Peter. Please see the note for 1Corinthians 1:12 about Cephas. Simon is another name for Peter. Please see the note for 2Peter 1:1 about Simon. There are eight different Simon mentioned in the New Testament. This one is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary.

The John, of this sentence, is the apostle.

Please see the note for John 19:31 about the word prepare / preparation. The functional definition for this word is: 'In a general sense, to make fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Mr 14:13-16 Go. Lu 1:6; Mt 3:15; Ga 4:4-5 General references. exp: Nu 28:16; Lu 19:30.'.

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C22-S9 (Verse 9) they made sure that they did it as the Lord desired.

And they said unto him,
Where wilt thou that we prepare?.

Luke 22:7-13; Matthew 26:17-19 and Mark 14:12-16 report the preparation for the passover / 'Last Supper' of Jesus. As mentioned in the note above, Matthew 26:18 and Mark 14:13 say the equivalent of the prior sentence, this sentence and the next sentence.

Think about this. Jesus traveled with at least twelve (12) other men and was responsible for their food, lodging and other needs. Yes, when He died, the only things that He owned were the clothes on His back. He is our example of living a life totally dependent upon God. Here, the disciples expected Jesus to have someone who would put up at least thirteen (13) men for at least seven (7) days of the feast and provide for their every need during that time. The fact was that they stayed there over forty (40) days and had at least one hundred twenty five (125) people staying there. So, how would you like to be that person?.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.

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

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C22-S10 (Verse 10) Jesus prophesied what they would find.

First Step: What they would find.

And he said unto them,
Behold,
when ye are entered into the city,
there shall a man meet you,
bearing a pitcher of water;.

Second Step: What they were to do.

follow him into the house where he entereth in..

Luke 22:7-13; Matthew 26:17-19 and Mark 14:12-16 report the preparation for the passover / 'Last Supper' of Jesus. As mentioned in the note for 22:8, Matthew 26:18 and Mark 14:13 say the equivalent of the two prior sentences and this sentence.

This is a prophecy which is often overlooked by people looking for prophecy. In the next couple of sentences we see this prophecy fulfilled and this occurrence was, apparently, so common, at that time, that the disciples did not react as If this was an unusual experience for them.

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

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

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

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 19:29-40; 1Sa 10:2-7; Mt 26:18-19; Joh 16:4; Ac 8:26-29'.

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C22-S11 (Verse 11) .What they were to ask the home owner.

And ye shall say unto the goodman of the house,
The Master saith unto thee,
Where is the guestchamber,
where I shall eat the passover with my disciples?.

Luke 22:7-13; Matthew 26:17-19 and Mark 14:12-16 report the preparation for the passover / 'Last Supper' of Jesus. Matthew 26:18 and Mark 14:14 are the equivalent of this sentence. There are minor differences in the wording between the three Gospel accounts but they all give the exact same message.

Please notice that Jesus did not ask If this owner of the house was willing to do this. God knows which of His children are willing to do anything that He demands from them. And, if you read what Jesus actually commanded, this was not a request but was a demand.

Please see the note for Mark 14:14 about the word goodman. The Morrish Bible Dictionary defines this word as: 'Master of the house. Pr 7:19; Mt 20:11; 24:43; Mr 14:14; Lu 12:39; 22:11'. Please also see the note for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'that which comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the 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 section called Minor Titles of the Son of God in the Significant Gospel Events Studyabout the title Master. 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 see the note for Mark 14:14 about the word guestchamber. The Morrish Bible Dictionary defines this word as: 'It is recorded that in Jerusalem at the time of the feasts, when so many persons came from distant places, those living in the city who were able, gave up a room for the use of any that came to worship, hence the term 'guest-chamber.' the disciples found such a room ready, furnished and prepared, where the Lord kept the last Passover with His disciples. Mr 14:14; Lu 22:11'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The Master. Lu 19:31,34; Mt 21:3; Joh 11:28 Where is. Lu 19:5; Re 3:20 General references. exp: Lu 19:30.'.

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C22-S12 (Verse 12) Jesus prophesied what they would find.

Equivalent Section: What they would find.

And he shall shew you a large upper room furnished:.

Equivalent Section: What they were to do.

there make ready..

Luke 22:7-13; Matthew 26:17-19 and Mark 14:12-16 report the preparation for the passover / 'Last Supper' of Jesus.

This sentence is continuing the prophecy by Jesus. Notice that our sentence says he shall. Thus, there was no question about the reaction by the home owner. In addition, Matthew 26:18 says: say unto him, the Master saith, My time is at hand; I will keep the passover at thy house with my disciples. This indicates that the home owner did not know that Jesus was coming or that if he did know then he did not know exactly when. Yet, he acted exactly as Jesus prophesied. That written, he probably did know what was expected, but just not when because Mark 14:14-15 says: Where is the guestchamber, where I shall eat the passover with my disciples? And he will shew you a large upper room furnished and prepared: there make ready for us. So, since the room was prepared, he probably knew the requirement and agreed to it ahead of time but did not know when. In addition, as many have experienced, arrangements made days or weeks ahead can sometimes fail, especially if there is some uncertainty, such as the date, within the arrangements. Yet, in this case, Jesus was positive about how everything would work including their finding the servant carrying water. This type of knowledge is prophecy and only possible with the power 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 Mark 12:38-40 about the word room. The functional definition for this word is: 'Often used for "a place at table" or "a place at the gathering", but also used for an enclosed space within a building'.

Please see the note for Mark 14:15 about the word furnished. The functional definition for this word is: 'Supplied; garnished; fitted with necessaries'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Joh 2:25; 21:17; Ac 16:14-15 a large. Ac 1:13; 20:8 General references. exp: Lu 19:30.'.

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C22-S13 (Verse 13) The prophecy was fulfilled.

Equivalent Section: What they found.

And they went,
and found as he had said unto them:.

Equivalent Section: What they did.

and they made ready the passover..

Luke 22:7-13; Matthew 26:17-19 and Mark 14:12-16 report the preparation for the passover / 'Last Supper' of Jesus.

This sentence fulfills the prophecy which immediately preceded this sentence. That prophecy can also be found in Matthew 26:19 and Mark 14:16. Jesus told His disciples exactly what they would find in such detail that was only possible with the power of God through prophecy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 21:33; Joh 2:5; 11:40; Heb 11:8 exp: Lu 19:30.'.

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C22-S14 (Verse 14) the 'Last Supper' was started.

And when the hour was come,
he sat down,
and the twelve apostles with him..

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus.

Matthew 26:20 says: Now when the even was come, he sat down with the twelve. Notice that it does not use the title of apostles. In addition, Matthew tells us that the hour (in our current account) was the even ('sunset'). Mark just puts the time in the broader category of: the evening ('The period from sunset till night'). Mark also only uses the phrase the twelve. As explained in the Word Study on Apostle (use link in sentence outline above), this office is like an ambassador only instead of representing a worldly country, an apostle represents the kingdom of God. at this point, they had the position but had not been sent out and would not be sent out until after Jesus Christ returned to Heaven. At that future point in time, Judas Iscariot would be dead and never sent out as an apostle. As explained in the Word Study, when we see this title in the Gospels, it is used to distinguish the twelve from other disciples.

So, they arrived at 'sunset' and spent the evening ('The period from sunset till night') with the original Lord's supper.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 16:6-7; Mt 26:20; Mr 14:17'.

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C22-S15 (Verse 15-16) Jesus expresses His feelings about the 'Last Supper'.

Equivalent Section: Jesus said that He looked forward to the 'Last Supper'..

And he said unto them,
With desire I have desired to eat this passover with you before I suffer:.

Equivalent Section: Jesus said that this was the 'Last Supper'.

For I say unto you,
I will not any more eat thereof,
until it be fulfilled in the kingdom of God..

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus.

This sentence is unique to this Gospel account. While we are told that And they gave him (Jesus) a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. in Luke 24:42-43. However, Jesus is not reported eating another meal after the resurrection and before His assentation.

Sharing a meal is part of fellowship in all cultures and at all times. This is the last time that He will be able to share a meal and have others treat Him anything at all like He is 'just another human man'. Even when He prepared a meal to restore Peter, they still regarded Him as 'God in human flesh'. And, yes, He was / is that and will always be treated as such, but I believe that He said desire I have desired to eat this passover with you before I suffer because He knew this relationship would change forever and He wanted to enjoy His current fellowship while he still could do so.

This sentence uses the phrase fulfilled in the kingdom of God to reference the marriage supper of the Lamb (Revelation 19:9 ) which only those people who are saved (no angels nor Old Testament saints) and who have produced a spiritual profit for God while in their flesh, will be allowed to attend even though it is in Heaven.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'With desire I have desired. or, I have heartily desired. Lu 12:50; Joh 4:34; 13:1; 17:1 General references. exp: Mt 26:46.
I will not. Lu 22:18-20 until. Lu 22:30; 12:37; 14:15; Joh 6:27,50-58; Ac 10:41; 1Co 5:7-8; Heb 10:1-10; Re 19:9'.

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C22-S16 (Verse 17-18) Jesus establishes a memorial ceremony.

Equivalent Section: What they were to do.

And he took the cup,
and gave thanks,
and said,
Take this,
and divide it among yourselves:.

Equivalent Section: Why.

For I say unto you,
I will not drink of the fruit of the vine,
until the kingdom of God shall come..

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. The equivalent of this sentence is found in Matthew 26:27-9 and Mark 14:25. The subject of the equivalent sentences, in all three Gospel accounts, is fellowship. All three Gospel accounts also tell us about the symbolic ceremony instituted by Jesus which is the basis for the Lord's supper. However, the order of these two events in different, in the accounts by Matthew and Mark, than what we read here in Luke's account. Therefore, the order of these events is not important but the fact that both events happened is important.

Our sentence starts out with: And he took the cup, and gave thanks, and said. However, the second next sentence (22:20 ) says: Likewise also the cup after supper, saying. Therefore, Luke is saying that Jesus had them share the cup two different times. This is a fact that is easy to miss and confusing these two times can cause doctrinal problems. This time is a sharing of fellowship. The second next sentence is part of a symbolic spiritual ceremony. And, in order to avoid doctrinal error and confusion, we need to understand the differences between these two times when Jesus had them share the cup.

Next, the rest of our current sentence reports that He said: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. Matthew reports: But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. Mark reports: Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. thus, we see several sets of instructions which match together and have no conflict even there is some wording differences which people might think is significant. However, these differences are not as significant as some people might claim and they provide different perspectives which give us better understanding. Therefore, God provides additional understanding for those saved people who study their Bible in depth while allowing saved people with a less diligent study habit to have a shallower level of understanding.

Within these instructions, we find several phrases with different meanings. They are:

For I say unto you / But I say unto you / Verily I say unto you. An earlier note explained that there is no significant structural difference between a sentence having an Equivalent Section, such as we see here in Luke's account, and another account having separate sentences with the second sentence starting with a connecting word, such as we see in Matthew's account. The same is true with Mark's account starting with the word Verily. Thus, we see that God allows His authors to express the message in their own way so long as it does not affect the message and does not affect the doctrine.
I will not drink of the fruit of the vine, until / I will not drink henceforth of this fruit of the vine, until / I will drink no more of the fruit of the vine, until. Yes, the wording is slightly different but it should be obvious that there is no change in the meaning. The same analysis as the prior phrases applies to these phrases
the kingdom of God shall come / that day when I drink it new with you in my Father's kingdom / that day that I drink it new in the kingdom of God. These are three different phrases which all point to the exact same time. This is explained in a paragraph below.

So, now that we know the various phrases, we can seek to understand them and explain the similarities and differences of the last phrases.

The first set of phrases, obviously, deliver the exact same message. Anyone who wants to make a stink about the different words used is not trying to understand the message from God but is doing the devil's work to cast doubt on the word of God. This is exactly how Satan tricked Eve into sin and it is still Satan's tactic for getting God's children to doubt God and, thereby, sin.

The phrase drink of the fruit of the vine is critical to understand properly. Since there is strong doctrinal disagreement about what this word means, there is doctrinal error being preached with the purpose of deceiving people. In addition, the context makes this phrase symbolic and part of understanding the truth of this phrase is understanding the true symbolism which is involved. A critical part of properly understanding symbolism is to consider the context since the meaning of symbols changes from one context to another context. The context of this sentence is that it was given at Lord's supper, which was part of a seven day feast of unleavened bread where the Jews were required to, symbolically, get all sin out of their house. (Please see the note for Luke 22:7 about a summary of the related Old Testament commands from God.) therefore, when we drink of the fruit of the vine we are remembering a ceremony which was initiated by Jesus and that ceremony was at the high-point of a seven day effort to get sin out of their homes and lives.

In addition, the word drink means that we are dealing with a liquid form of the fruit of the vine. That relates these Bible references to what Jesus did at the marriage in Cana of Galilee (John 2 ). Please see the notes associated to the sentences within the Book Study on the Gospel of John in order to understand the true doctrine of what happened there and the related true symbolic meaning for these Bible references.

I will provide a high-level explanation of the doctrinal arguments which are given in more detail in the Book Study on the Gospel of John. And, as we have seen repeatedly throughout this Study, people who take a physical perspective of a spiritual matter invariably end up pushing doctrinal error. Now, when it comes to the fruit of the vine, people argue that there are words in the 'original languages' for six (6) different types of grape juice / wine. And, the number six (6) is supposed to be used by the Bible to symbolically represent man. Thus, we have man creating six (6) different types of grape juice / wine. No problem there. However, the argument comes in about which of these six (6) different types of grape juice / wine should be used for the Lord's supper and for other occasions.

The problem that we have is that all six (6) different types of grape juice / wine are corrupted. Therefore, none of them will be allowed into Heaven. So, when Jesus says that He will drink of the fruit of the vine in Heaven, it must be a seventh incorruptible form of the fruit of the vine. {Seven (7) is supposed to symbolically for completion and this would complete our types of grape juice / wine.}

In addition to our fruit of the vine having the symbolic representation of what will be drunk in Heaven, Matthew also reports For this is my blood of the new testament, which is shed for many for the remission of sins. The blood of Jesus is not corrupted and nothing corrupted can be used for the remission of sins. Therefore, when we are symbolically representing the incorruptible drink in Heaven and the incorruptible blood of Jesus, we should be using the least corrupted form of the fruit of the vine that is available to us. We should do this in order to properly symbolically represent the incorruptible things. Todeliberately use a more corrupt form is to deliberately corrupt the symbolism.

In addition to that consideration, people who argue for using a more corrupt form are ignoring the fact that our Bible says that this was done for the remission of sins. Their desire is sinful and proven to be so by their deliberately ignoring the symbolic purpose of Lord's supper, which was a symbolic preparation for a changed life caused by the indwelling Holy Spirit after Jesus paid the price for the remission of our personal sins.

Next, we see that the time when Jesus will next drink of the fruit of the vine is when: the kingdom of God shall come / that day when I drink it new with you in my Father's kingdom / that day that I drink it new in the kingdom of God. As already mentioned, these are three different phrases which all point to the exact same time. As explained in the Doctrinal Study on the kingdom of God, the marriage supper of the Lamb is part of the kingdom of God. Therefore, our first phrase, in this group of phrases, is speaking about the marriage supper of the Lamb.

The second phrase, in this group of phrases, is that day when I drink it new with you in my Father's kingdom. Hopefully, the reader understands that this is also referring to the marriage supper of the Lamb. If the reader needs this explained then they can see the notes related to the marriage in Cana of Galilee (John 2 ).

The third phrase, in this group of phrases, is that day that I drink it new in the kingdom of God. Once more, with explanations already given and references to further notes, the reader should understand that this phrase is also referring to the marriage supper of the Lamb, which happens in Heaven.

Next, we already mentioned that the cup / fruit of the vine represents the uncorrupted blood of Jesus and, as a result, our symbolic ceremony should use the least corrupted form of the fruit of the vine which is available to us as a recognition that His blood is uncorruptible. However, we are also told of another consideration which comes from when Jesus says the phrase of the new testament. The word of means: 'belongs to'. Thus, the cup / fruit of the vine also represents the shedding of blood which Hebrews 9 explains is required in order to purify things and to provide remission and to bring the New Testament into effect and many other things explained in that chapter. The point is that many religions want to hold onto things which they claim come from the Bible, such as the Roman Catholic Priesthood, but which are truly a perversion of what is there and actually match idolatrous religious practices. Now, they want to hold onto those things even while claiming things related to the New Testament when the New Testament replaced the Old Testament and God proved that you can't have both religious forms at the same time when he had the Temple torn down to forcibly end the Old Testament sacrifices. And, while they try to mix these two things which God has separated, they pervert even the symbolic purity of the cup / fruit of the vine by using one of the most corrupted form available to man.

One last note on this corruption before we move on. The true 'Last Supper' of Jesus was part of a seven day feast of unleavened bread where the Jews were required to, symbolically, get all sin out of their house. (Please see the note for Luke 22:7 about a summary of the related Old Testament commands from God.) therefore, any doctrine or practice which uses any form of the fruit of the vine, which is not the least corrupted form available, is perverting the symbolic meaning of this ceremony in many ways. Such doctrine and / or practice is a perversion from a devil.

Please see the note for John 18:11 about the word cup. The functional definition for this word is: 'A vessel for drinking. Also used symbolically for shared festivities'.

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The functional definition for this word is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for 1Corinthians C1S7 about the word divide. The functional definition for this word is: 'Separating pre-defined units according to a precise procedure which produces a precise result'. Please also see the Word Study on Dividing.

Please see the 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 1Corinthians C9S10 about the words vine / vineyard. Webster's 1828 dictionary defines this word as: 'n. L. vinca. please 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'took. Ps 23:5; 116:13; Jer 16:7 gave. Lu 22:19; 9:16; De 8:10; 1Sa 9:13; Ro 14:6; 1Ti 4:4-5
I will not. Lu 22:16; Mt 26:29; Mr 14:23; 15:23 the fruit. Jg 9:13; Ps 104:15; Pr 31:6-7; Song 5:1; Isa 24:9-11; 25:6; 55:1; Zec 9:15,17; Eph 5:18-19 until. Lu 9:27; 21:31; Da 2:44; Mt 16:18; Mr 9:1; Ac 2:30-36; Col 1:13'.

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C22-S17 (Verse 19) Jesus adds to the memorial ceremony.

Equivalent Section: Jesus explains the symbolism of the bread.

And he took bread,
and gave thanks,
and brake it,
and gave unto them,
saying,
This is my body which is given for you:.

Equivalent Section: Why.

This do in remembrance of me..

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. Matthew 26:26; Mark 14:22 and 1Corinthians 11:23-24 tell us the same message as this sentence. In every one of these accounts, we read about the bread before the cup. Therefore, the order is significant.

The notes for Mark 14:22 and 1Corinthians 11:23-24, and the related notes in the Lord Jesus Christ Study, are each good-sized and explain symbolism involved in slightly different ways and with some different Bible references. Those notes should be read in addition to this note for a better understanding. The note for Mark 14:22 gives references and an explanation of the symbolism of the bread. The related note in the Lord Jesus Christ Study (Mark 14:22 ), gives links to several places of the Bible that are related and it includes the detailed teaching of John 6 and how that teaching is related to the Lord's supper. In that note is the explanation that the original death of Jesus Christ was to provide a spiritual conversion and then the memorial is to remind us of that same spiritual conversion. However, the people who insist that the Lord's supper is not anything more than a ceremonial reminder, also reject the spiritual conversion that the original death was to provide. Meanwhile, the note for 1Corinthians 11:23-23 gives an explanation of the symbolism and also explains the last phrase of our sentence. In addition, the note, for 1Corinthians 11:23, in the Lord Jesus Christ Study explains why that sentence uses Lord Jesus and Lord, and how the usage of those two different titles are different. Therefore, each of these notes provide some information not found in other notes and are worth reading is the Bible Student truly wants a better understanding of the spiritual symbolism involved in this ceremony and sentence.

Please note that while the prior sentence talked about them sharing a cup, that was for fellowship and not part of the ceremony which is the basis for the Lord's supper. The sharing of a cup, which is part of the ceremony which is the basis for the Lord's supper, is in the next sentence. Therefore, it is important to keep those two events separated.

At the start of this note, it was mentioned that in all four (4) accounts of this event, the bread was always dealt with before the fruit of the vine and that this order is important. The various notes explain, in detail, that the bread symbolizes our agreement to let Jesus Christ tell us how to live in our body. The various notes also explain, in detail, that the fruit of the vine symbolizes our agreement to let Jesus Christ tell us how to live spiritually. John 7:17 says: If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. please notice that, in this reference, the word do is before the word know. This is because some things are only learned through experience. The order of the symbolism, in our current ceremony, is the same for the same reason as we find in that Bible reference. The lost and carnal man demands understanding before obedience. God demands obedience before understanding because But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1Corinthians 2:14 ). Simply put, we can not understand spiritual things unless we first obey and then get the spiritual understanding which only comes after experience. That is what the order of our ceremony is teaching us.

Now, with those links to related Bible references covered, we can look at our current sentence and the equivalent sentences of other Bible accounts.

Two of the accounts say that Jesus blessed the bread and two of the accounts say that Jesus gave thanks. We can believe that He did both and that each writer reported what was important for him to report. In addition, each of the other three accounts report that Jesus said: Take, eat. While Luke does not report these words, they are implied by Luke's report. All accounts report that Jesus said: This is my body. Only Luke and 1Corinthians report that Jesus said: which is (given / broken) for you: this do in remembrance of me. When we analyze these details we see the same message with some phrases not reported in every account but also with the skipped phrases being implied.

The word bread is used 80 times in 75 verses of the New Testament. That makes this an important subject. In addition, in John 6:48 tells us that Jesus said: I am that bread of life. The note for that sentence, in the Book Study on the Gospel of John, explains the symbolic usage of the word bread. In a simple summary fashion, we can say that the cells of out body are replaced on a regular basis and our body uses what we eat to build the cells of our body. Thus, there is a true saying of: 'We are what we eat'. When Jesus said: I am that bread of life, He was, symbolically, saying that we need to let Him control how we live in our body if we want to live a spiritual Godly life.

in this spiritual symbolic ceremony, Jesus is giving us a reminder of the price He paid for the right to tell us how to live in our flesh. The fruit of the vine represents His right to tell us now to live spiritually, while the bread represents His right to tell us now to live physically and the combination gives Him the right to control all of our life, which is the New Testament. His words, in the equivalent sentences to the prior sentence, associated His sacrifice to the New Testament and this was explained in the note for the prior sentence along with the notes found in the Book Study on Hebrews for Hebrews 11. In addition, the notes also referenced explained how this ceremony is related to an agreement to stop sinning with our body. However, we can not do that in our own ability. Therefore, we need to obey the commands of Jesus Christ about how to live in our body so that we can keep our agreement and remove sins of the flesh from out life.

Now, with that in mind, we see that our sentence has two Equivalent Section. The First Equivalent Section gives the symbolic spiritual ceremony and the Second Equivalent Section tell us This do in remembrance of me. Thus, anyone who tries to do the ceremony but does not acknowledge Jesus, and the price that He paid in His body, is perverting the message of this sentence. In addition, any so-called church which claims to serve and remember Jesus, but does not have this ceremony on a regular basis, is not obeying this sentence.

Next, we need to consider the perversions of this ceremony. The Roman Catholic Church claims that their priests magically transforms the bread wafer into the literal body of Jesus. They use a couple of different verses as the basis of their doctrine but, in every case those Bible references are like this sentence and the message of the Bible references must be understood spiritually. Therefore, they are taking what is obviously presented as a spiritual symbol and claiming that they can turn it into a physical truth. Their wafer is obviously still bread when they are done with their 'hocus pocus'. And, in this sentence and the equivalent sentences in the other Bible accounts, Jesus was literally standing there in His body and holding what we are literally told is bread when He said: This is my body. Only a fool would deny that He spoke symbolically and, yes, there are billions of religious fools in this world. However, the reader does not have to be one of them.

Next, we have another perversion with people using regular leavened bread for what is a spiritual symbolic ceremony. In the Bible, leaven is used symbolically for sin. Hebrews 4:15 says: For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.. Therefore, it is symbolically wrong to use leavened bread to symbolically represent the body of Jesus. There are other doctrinal problems with this perversion but they are not simple doctrines so I will not go into them in this note.

Next, our sentence, and the related Bible references, all tell us that Jesus brake the bread. Some people have a fit about people cutting the bread or using pre-formed wafers which were obviously cut. Yes, I sympathize with their doctrinal position but would not make a major point about is as this is over a subtle point of ignorance. The body of Jesus was broken according to 1Corinthians 2:14. However, His body was also cut when he was whipped. Therefore, breaking the bread is more correct but using cut bread is not necessarily wrong. It just is less than the best symbolism.

Our current sentence tell us that Jesus said: which is given for you 1Corinthians 2:14 tell us that Jesus said: which is broken for you. Matthew and Mark did not bother to report this phrase. Therefore, it is an important phrase but not a critical phrase to the doctrine. Both Matthew and Mark report what happened to Jesus, in detail, later in their Gospel accounts. Therefore, they apparently felt that to association was apparent. 1Corinthians does not contain those details and, therefore, the necessity of pointing out the association would be more apparent. Luke, being a physician, would be more accustomed to recording all steps in a procedure and this is probably one of his reasons for including this phrase. As for the difference between the words given and broken, Jesus gave His body to be broken in order to pay for our sins of the flesh. Please see the Sections, on the suffering and death of Jesus, in the Doctrinal Studies called: Significant Gospel Events, for links to where the Bible provides details related to this truth.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he took. Mt 26:26-28; Mr 14:22-24; 1Co 10:16; 11:23-29 exp: Lu 24:30. gave thanks. Lu 22:17; 24:30; Joh 6:23; 1Th 5:18 is my. Lu 22:20; Ge 41:26-27; Eze 37:11; Da 2:38; 4:22-24; Zec 5:7-8; 1Co 10:4; Ga 4:25 given. Joh 6:51; Ga 1:4; Eph 5:2; Tit 2:14; 1Pe 2:24 this do. Ps 78:4-6; 111:4; Song 1:4; 1Co 11:24 General references. exp: Ex 16:32.'.

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C22-S18 (Verse 20) .Jesus explains the symbolism of the cup.

Likewise also the cup after supper,
saying,
This cup is the new testament in my blood,
which is shed for you..

Please note that this is a different incident from what was recorded in Luke 22:17-18 (and equivalent sentences within Matthew and Mark). That sentence was about fellowship. This sentence is part of a symbolic spiritual ceremony. The two sentences serve two totally different doctrinal purposes and should not be confused.

There are some interesting differences between the various accounts for this incident. And, as has been explained more than once, Jesus could very well have said everything reported with different authors choosing different parts to report. The important thing to keep in mind is that these differences do not consist of error or conflict because the same message is given in every case. We need to trust God and believe what His word tells us. The way that we respond to these differences reveals our own heart. The proper way to respond is to regard these differences as giving us different points of view of the same incident and study how they fit together in order to give us a better understanding of the doctrine that God wants us to have.

In our sentence and the equivalent sentence of the other Bible references, we see:

Likewise also the cup / And he took the cup / And he took the cup / After the same manner also he took the cup. In every case the account adds the equivalent of this sentence to the prior sentence where we saw the symbolic spiritual part of the ceremony which dealt with the bread. Therefore, this sentence, in every account, is made part of the same symbolic spiritual ceremony. In addition, the word Likewise and the phrase After the same manner both tell us that this sentence is giving us a similar symbolic spiritual message as the prior sentence while using a different symbol for a related, but different, spiritual message.
saying / and gave thanks, and gave it to them, saying / and when he had given thanks, he gave it to them / when he had supped, saying. In two of our references we are told that Jesus said something and His giving the cup is implied by the context. In two of our references we are told that Jesus gave the cup and, in Mark, it is implied, by the context, that He said something. Thus, we see the importance of considering context and related Bible passages.
This cup is the new testament in my blood / Drink ye all of it; for this is my blood of the new testament / and they all drank of it / This cup is the new testament in my blood. Mark, again, does not report what was said but reports their obedience to the command, which is implied by the context. Matthew is the only one who reports that Jesus said Drink ye all of it. However, the command is implied in the other accounts by the context. The rest of this phrase is doctrinally important and is explained further, within this note, below
which is shed for you / which is shed for many for the remission of sins / / This do ye, as oft as ye drink it, in remembrance of me. We see that Mark does not include a final phrase and the final phrase of the other three accounts differ. These differences are explained , within this note, below

Our sentence starts with the word Likewise ('like and wise. In like manner; also'). Matthew's account starts with the word And Mark's account starts with the word And the account in 1Corinthians starts with the phrase After the same manner. Matthew and Mark do not literally tell us that acted in the same spiritual way, but the context in those Gospel accounts makes that truth apparent. Thus, anyone who claims that there is some difference in the messages of our opening words / phrases is a liar who is picking on words while ignoring the message and God expects us to pay attention to His message.

In our second phrase, we see that Luke, and 1Corinthians, left out the phrase and gave thanks. However, the opening word / phrase refer back to the prior sentences where we read this truth. Therefore, the true meaning of the wording along with the context make all four (4) accounts to deliver the same message. In addition, Matthew and Mark literally tell us that he gave it to them while the context in Luke and 1Corinthians makes this truth apparent.

In our next phrase, we see Matthew report that Jesus said: Drink ye all of it. We also see that Mark report: and they all drank of it, which implies that the command was given. Neither Luke not 1Corinthians include this phrase, but, once more, the context makes it clear that they obeyed the command. Now, with that written, the important part of this phrase is what is left and reported in three (3) of the accounts.

The rest of this phrase is: This cup is the new testament in my blood sais in slightly different ways. Some of the doctrine related to the New Testament was covered in the note for Luke 22:17-18. The important details are covered in the sentences, and related notes, for Hebrews 11 in the Book Study on Hebrews. There we read that there must be a death in order for a testament to be put into effect. We also read that blood must be shed in order to purge sin. And we read how God relates all of these things spiritually and symbolically. (Please read those notes in order to understand this spiritual symbolism which is critical to understanding this symbolic spiritual ceremony.)

Now, Jesus had to shed His blood in order to bring the New Testament into effect, as was just explained. And our last phrase, in Matthew's Gospel account, explains why this is true when He writes: for the remission of sins. Remember that Matthew is concerned with the fulfillment of the Law and the word remission is a legal term ('not making us suffer the just punishment for our sins'). {Hebrews 9:22 says: And almost all things are by the law purged with blood; and without shedding of blood is no remission. The note for that sentence, in the Book Study on Hebrews, explains a lot about the doctrine of the word remission.)

So, that explains why Jesus had to shed His blood and the last phrase of 1Corinthians commands us t: This do ye, as oft as ye drink it, in remembrance of me. And, lots of churches have the Lord's Supper and the preacher reminds people about Jesus, and how He had to shed His blood, but they neglect the important doctrinal meaning of this spiritual symbolic sacrifice. In particular, with the New Testament, we received the indwelling Holy Spirit. We received the indwelling Holy Spirit so that he can help us to understand the true doctrine of the Bible, and so that we can mature spiritually, and so that we can stop our spiritual sins. All of these are the result of Jesus shedding His blood. When we refuse to allow God's Holy Spirit to bring these changes into our life, we are refusing to remember the shed blood of Jesus Christ and the spiritual purpose of His doing that.

Please see the note for John 18:11 about the word cup. The functional definition for this word is: 'A vessel for drinking. Also used symbolically for shared festivities'.

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

Please see the note for 1Corinthians C11S29 about the word testament. The functional definition for this word is: 'part of the legal document called a 'Last Will and Testament'. Please also see the note for Hebrews 9:15 about the phrase new testament / new covenant. 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 Doctrines index for various Tables of related events within the New Testament. Please also see the note for Galatians 5:3 about the word testify. Please also see the note for Psalms 119 about the words testimony / testimonies. Please also see the Message called Testimony of God.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Ex 24:8; Zec 9:11; 1Co 10:16-21; 11:25; Heb 8:6-13; 9:17; 12:24; 13:20 exp: Eze 5:5; Mt 26:26; Mr 14:22.'.

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C22-S19 (Verse 21) Judas Iscariot would not enjoy the new testament.

But,
behold,
the hand of him that betrayeth me is with me on the table..

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. Matthew 26:21-25; Mark 14:18-21; John 13:18-26 and 1Corinthians 11:23-34 have equivalent messages to what we read here about the betrayal of Jesus. Please also see the Section called Sequence of the Betrayal of Jesus, in the Doctrinal Studies called: Significant Gospel Events.

Jesus reveals Judas as his betrayer as reported in this sentence and as reported in several other Bible references which are reported in the Section called Prophecies, within the Significant Gospel Events Study. Further, in John 13:19 Jesus says: Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. Thus, He gave this prophecy of His betrayal so that people would know that He was God's Messias / Christ. Please realize that Luke 24:25-26 also says: Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? therefore, Jesus prophesied His betrayal so that they would search the scripture and know that He was God's Messias / Christ, and understand that He would rise from the dead. While we can not know all of the details on unfulfilled prophecy before it is fulfilled, we should understand it enough to believe that God will keep His promises even while hiding exactly how He will do so.

Our next sentence starts with the word And which adds it to this message from Jesus. It is important that both sentences be considered together. In addition, our sentence starts with the word But which means it is continuing the subject from the prior sentences while going in a different direction. The sentences before this one dealt with true Biblical fellowship between believers and with the symbolic spiritual ceremony which is the basis of the Lord's Supper. As the notes for the prior sentences explain, both of those things are supposed to bring us closer to God and more submissive to Jesus Christ and are supposed to remove sin from our life. What we find in our current sentence is the exact opposite of those results. Therefore, because God will not force anyone to do His will but will leave us our own free will, people in the church can end up like Judas Iscariot.

in this sentence and the next sentence we see this prophecy by Jesus.

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

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'Delivered up in breach of trust'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Job 19:19; Ps 41:9; Mic 7:5-6; Mt 26:21-23; Mr 14:18; Joh 13:18-19,21,26'.

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C22-S20 (Verse 22) Jesus declares the results of the betrayal.

Equivalent Section: Jesus would not fight the betrayal.

And truly the Son of man goeth,
as it was determined:.

Equivalent Section: Judas would reap the results of the betrayal.

but woe unto that man by whom he is betrayed!.

in this sentence and the prior sentence we see this prophecy by Jesus. Our sentence starts wit the word And, which adds it to the prior sentence. Please see the note for the prior sentence about doctrine that is related to this sentence.

These verses happened at the Last Supper just before Satan entered Judas and Jesus tld him to go do what he had to do. John 17:12 tell us that Jesus saved all of the twelve except the son of perdition (Judas). As with all lost people, God will save the willing but God will literally let someone go to Hell and the lake of Fire before he takes away their free will. Please see the note for Luke 22:21 for the prophecies of Jesus Christ being betrayed. Also notice that there is a colon in this verse. Please also see the Section called Sequence of the Betrayal of Jesus, in the Doctrinal Studies called: Significant Gospel Events. Also notice that there is a colon in this verse. The woe is equated to as it was determined [prophesized]. People are willingly ignorant of the Bible and willingly receive false teachings and lies that justify their sin. They think to claim ignorance when they stand before God but this verse clearly states a principal from the Bible. We will be judged (woe) based upon what is written in the Bible (as it was determined [prophesized]) and God will NOT accept ignorance as an excuse.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that God the Father had determined that the Son of man would go to be tortured and crucified. However, God the Father did not determine who would betray Jesus. God the Father allowed Satan to work on whomever he wanted and Judas Iscariot decided, of his own free will, to submit to the doctrine and temptation of Satan. Our Second Equivalent Section tells us: woe unto that man by whom he is betrayed! God would not be righteous if God forced Judas to betray Jesus. He decided to do this with his own free will. Yes, God allows Satan to tempt us and if God didn't, we would not truly have a free will. However, even though God allows Satan to tempt us, we chose to submit to the temptation of our own free will. Therefore, we are responsible for our own decisions.

at this point, Satan had not yet entered Judas and he still had his own free will when Jesus gave this warning.

Please see the note for 2Corinthians C2S2 about the word determine. Webster's 1828 dictionary defines this word as: 'Ended; concluded; decided; limited; fixed; settled; resolved; directed. Having a firm or fixed purpose, as a determined man; or manifesting a firm resolution, as a determined countenance'.

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'Delivered up in breach of trust'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'truly. Lu 24:25-27,46; Ge 3:15; Ps 22; 69; Isa 53; Da 9:24-26; Zec 13:7; Mt 26:24,53-54; Mr 14:21; Ac 2:23; 4:25-28; 13:27-28; 26:22-23; 1Co 15:3-4; 1Pe 1:11 but. Ps 55:12-15; 69:22-28; 109:6-15; Mt 27:5; Joh 17:12; Ac 1:16-25; 2Pe 2:3'.

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C22-S21 (Verse 23) The disciples had no idea who it was.

And they began to inquire among themselves,
which of them it was that should do this thing..

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. Matthew 26:21-25; Mark 14:18-21; John 13:18-26 and 1Corinthians 11:23-34 have equivalent messages to what we read here about the betrayal of Jesus. This sentence tells us the reaction of the disciples to the prophecy from Jesus given in the prior two sentences. As the references show, the other Gospel Accounts tell us more details about this event than Luke reports.

You need to think about this sentence. People get very upset about money and do so very quickly. This was especially true in the Jewish society which taught that the amount of Earthly riches a person had showed how much they were blessed by God. As such, the person who handled the group money had to be trusted and considered to be very reliable. Some preachers like to make comments about the person who controls the money, but in most churches that person is actually the pastor even if they have a treasurer. The point is that while people like to make comments about Judas handling the purse, the fact is that such a position was only given to a person who was trusted the most.

As we read elsewhere in the Gospel accounts, and as we see common in human behavior, they began to inquire among themselves. They did not seek the answer from Jesus when He was the only person who could, and might, reveal the truth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:22; Mr 14:19; Joh 13:22-25'.

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C22-S22 (Verse 24) They quickly switched subjects to argue about.

And there was also a strife among them,
which of them should be accounted the greatest..

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. In Luke 22:24-30; Matthew 20:25-28; Mark 10:42-45 and John 13:12-15, Jesus explained how to get the greatest position in His kingdom.

Our sentence starts with the word And, which adds it to the prior sentence. Apparently, they started out wondering if they, personally, were the one to betray Jesus. Then each switched to assuring themselves, and then assuring others, that they were faithful. As a result, they could not possibly be the one who would betray Jesus. From assuring the others that they were faithful, they went into boasting about how faithful they were and, as a result, how high a position they would have in the kingdom of Jesus. This, then, led to our current sentence of: there was also a strife among them, which of them should be accounted the greatest.

Please see the notes for Romans C13S16 and Galatians C5S20 about the word strife. Webster's 1828 dictionary defines this word as: 'Exertion or contention for superiority; contest of emulation, either by intellectual or physical efforts. Strife may be carried on between students or between mechanics. thus, Gods contended, noble strife, who most should ease the wants of life. 2. Contention in anger or enmity; contest; struggle for victory; quarrel or war. I and my people were at great strife with the children of Ammon. Judges 12. these vows thus granted, raisd a strife above betwixt the god of war and queen of love. 3. Opposition; contrariety; contrast'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 9:46; Mt 20:20-24; Mr 9:34; 10:37-41; Ro 12:10; 1Co 13:4; Php 2:3-5; Jas 4:5-6; 1Pe 5:5-6'.

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C22-S23 (Verse 25) Jesus corrects their thinking.

First Step: How the world does things.

And he said unto them,
The kings of the Gentiles exercise lordship over them;.

Second Step: the attitude of the world.

and they that exercise authority upon them are called benefactors..

Our sentence starts with the word And, which adds it to the prior sentence. Here we see the reaction of Jesus to the argument reported in the prior sentence. First, in this sentence, He gets their attention by mentioning something that they already know. That is: the guy with the highest position gets to tell everyone else what to do. And, they each want the highest position so that they can tell everyone else what to do.

This sentence from Jesus makes them be quiet and listen to hear where He is going with this comment. Next, He will tell them how His kingdom is different from what is considered to be normal on the Earth. Jesus follows that with His reasoning and finishes with a promise from God.

Please see the note for Mark 10:42 about the word exercise. The functional definition for this word is: ' exertions and movements customary in the performance of business; as the exercise of an art, trade, occupation, or profession'.

We find forms of the word lordship only in: Mark 10:42; Luke 22:25. Webster's 1828 defines this word as: 'the state of quality of being a lord; hence, a title of honor given to noblemen, except to dukes, who have the title of grace. 2. A titulary compellation of judges and certain other persons in authority and office. 3. Dominion; power; authority. They who are accounted to rule over the Gentiles, exercise lordship over them. Mark 10. 4. Seigniory; domain; the territory of a lord over which he holds jurisdiction; a manor.'.

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 word benefactor is only found in this sentence. The Morrish Bible Dictionary defines this word as: 'This was a term of praise and flattery often used towards the rulers who loved to hear themselves spoken well of. the Lord said it was not to be so with His disciples; they had been disputing who should be the greatest (and that too when their Lord was approaching the cross!) whereas they ought to have taken a low place, following in His steps. Lu 22:25.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 20:25-28; Mr 10:41-45 exp: Lu 9:46.'.

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C22-S24 (Verse 26) They personally were to be different.

Equivalent Section: they were not to be like the world.

But ye shall not be so:.

Equivalent Section: How they were to be different.

First Step: Have a humble attitude.

but he that is greatest among you,
let him be as the younger;.

Second Step: Serve others.

and he that is chief,
as he that doth serve..

The note for the prior sentence explains how all of the sentences in this event fit together. Our sentence starts with the word But, which adds it to the prior sentence while going in a different direction. This sentence tells the disciples, and us, that advancement in the kingdom of Christ is determined in the opposite way from how natural men determine such a thing. With the method used by natural men, we end up with selfish leaders. With the method used by Jesus, He ends up with leaders who will care for the good of the people under them.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that the method used by Jesus is the opposite of the method used by most men. The Second Equivalent Section tells us details of how to advance in the method used by Jesus. In the Jewish society, the younger was considered to have less honor than the older. Therefore, in the First Step, Jesus is telling them to chose the position with the least honor. In the Second Step, Jesus is telling them to chose the position that does the most to serve others.

These instructions had to seem very strange to the disciples. In the next couple of sentence, Jesus explains why He gives these instructions. This lesson follows Jesus washing their feet as reported in John's Gospel.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 9:48; Mt 18:3-5; 23:8-12; Ro 12:2; 1Pe 5:3; 3Jo 1:9-10 exp: Lu 9:46.'.

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C22-S25 (Verse 27) What to consider.

For whether is greater,
he that sitteth at meat,
or he that serveth?.

The note for Luke 22:25 explains how all of the sentences in this event fit together. This lesson follows Jesus washing their feet as reported in John's Gospel. in this sentence, Jesus points out the well known and well accepted relationship between social position and tasks which are performed by people in each position.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:37; 17:7-9; Mt 20:28; Joh 13:5-16; 2Co 8:9; Php 2:7-8 exp: Mt 23:11; Lu 9:46; Php 2:5.'.

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C22-S26 (Verse 27) The common thinking.
is not he that sitteth at meat?

The note for Luke 22:25 explains how all of the sentences in this event fit together. This lesson follows Jesus washing their feet as reported in John's Gospel. Jesus is pointing out that the person being served is considered to have a higher social position, that is, to be greater.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:37; 17:7-9; Mt 20:28; Joh 13:5-16; 2Co 8:9; Php 2:7-8 exp: Mt 23:11; Lu 9:46; Php 2:5.'.

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C22-S27 (Verse 27) The example that Jesus gave.
but I am among you as he that serveth.

The note for Luke 22:25 explains how all of the sentences in this event fit together. This lesson follows Jesus washing their feet as reported in John's Gospel. Here Jesus is proving that the accepted social relationships are not necessarily always true. Jesus is trying to teach them, and us, that having a God approved attitude of heart is more important than our perceived social position among men.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:37; 17:7-9; Mt 20:28; Joh 13:5-16; 2Co 8:9; Php 2:7-8 exp: Mt 23:11; Lu 9:46; Php 2:5.'.

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C22-S28 (Verse 28) They had a special place with Jesus.
Ye are they which have continued with me in my temptations.

The note for Luke 22:25 explains how all of the sentences in this event fit together. This lesson follows Jesus washing their feet as reported in John's Gospel. In the next sentence, Jesus promises them each a kingdom. in this sentence Jesus explains why. Likewise, people who are faithful and true to Jesus can expect eternal rewards regardless of what position God gives them in this life.

Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The functional definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

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: 'General references. Mt 19:28-29; 24:13; Joh 6:67-68; 8:31; Ac 1:25; Heb 2:18; 4:15 exp: 2Sa 2:2.'.

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C22-S29 (Verse 29-30) The promise for the future.

First Step: they would reign later.

And I appoint unto you a kingdom,
as my Father hath appointed unto me;.

Second Step: they would celebrate later.

That ye may eat and drink at my table in my kingdom,
and sit on thrones judging the twelve tribes of Israel..

The note for Luke 22:25 explains how all of the sentences in this event fit together. This lesson follows Jesus washing their feet as reported in John's Gospel. Our sentence starts with the word And, which adds it to the prior sentence. This sentence has the promise from Jesus which is the result of what they did and His acknowledgement, in the prior sentence, of what they did. These sentences tell us that God fulfills a principal found throughout the Bible which is that God rewards faithful service.

Our sentence has two Steps withe First Step telling them the positions that they will have and the Second Step telling them the privileges that they will have. They were arguing about which of them should be accounted the greatest (22:24 ). However, since each of them would receive a kingdom, there was no more reason to argue between themselves. In addition, since God the Father appointed Jesus to make these decisions and appointments, there was no power anywhere who could dispute the decisions that Jesus made.

In our Second Step, we read that, even though they will each have their owl kingdom, they will always be welcome guests of Jesus. They will always have direct and personal access to the highest authority on Earth and they will have he twelve tribes of Israel under their personal authority.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharaoh appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. These cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. Forso he had appointed. Acts 20. 5. to ordain, command or order. Thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'.

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

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

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

Please see the note for Colossians C1S3 about the word throne. Easton's Bible Dictionary defines throne as: 'a royal chair or seat of dignity (De 17:18; 2Sa 7:13; Ps 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1Sa 1:9; 4:13, and of a provincial governor in Ne 3:7; Ps 122:5. the throne of Solomon is described at length in 1Ki 10:18-20'.

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 note for Matthew 24:29 about the word tribe. Webster's 1828 defines this word as: 'A family, race or series of generations, descending from the same progenitor and kept distinct, as in the case of the twelve tribes of Israel, descended from the twelve sons of Jacob.'.

Please see the note for Luke 1:16 about the word Israel. The functional definition for this word is: 'The name for Jacob when he was acting spiritual and the name for his descendants'. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. Please also see the note for Romans C11S30 about the phrase all Israel shall be saved.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:32; 19:17; Mt 24:47; 25:34; 1Co 9:25; 2Co 1:7; 2Ti 2:12; Jas 2:5; 1Pe 5:4; Re 21:14 exp: 2Sa 2:2.
eat. Lu 22:16-18; 12:37; 14:15; 2Sa 9:9-10; 19:28; Mt 8:11; Re 19:9 exp: 1Ki 2:7. and sit. Ps 49:14; Mt 19:28; 1Co 6:2-3; Re 2:26-27; 3:21; 4:4 (Gr)'.

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C22-S30 (Verse 31-32) The Lord changes the subject.

Equivalent Section: The Lord gives a warning.

And the Lord said,
Simon,
Simon,
behold,
Satan hath desired to have you,
that he may sift you as wheat:.

Equivalent Section: The Lord says His provision.

But I have prayed for thee,
that thy faith fail not:.

Equivalent Section: The Lord commands the reaction.

and when thou art converted,
strengthen thy brethren..

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. Also, please see the Section called Jesus and Devils, in the Doctrinal Studies called: Significant Gospel Events, for a large set of links to references in the Bible where Satan is named.

Matthew 26:33-35 and Mark 14:29-31 and Luke 22:31-34 and John 13:37-38 present the prophecy by Jesus that Peter would deny knowing Jesus. Please be sure to see each of these references and their related notes for more details. The exact verses with Jesus prophesying Peter's denials are reported in Matthew 26:34, Mark 14:30, Luke 22:34 and John 13:38. Please also see the note for this sentence, in the Lord Jesus Christ Study, for more details and related Old Testament references. As pointed out in that note, most people only know about Peter, and Luke only reports Peter, but the other Gospel accounts report that the same happened to all of the disciples and John was the only disciple to make it to the cross.

Our sentence starts with the word And, which tells us that Luke is adding the report of another event, to the prior reports of other events, which happened at the 'Last Supper'. However, the reader needs to realize that there is a lot reported by the other Gospel accounts which Luke skips over and knowing the things which Luke skips can increase our understanding. For example, realizing that other disciples also abandoned, and denied knowing Jesus, can enhance our understanding and sympathy with Peter in this incident. He was not the only one to deny, just the worst and his failure in this area later caused him to try to quit the ministry all together. Thus, having a deeper understanding of one incident can help our understanding of other related events.

in this sentence Jesus warns Peter of temptation to come. There are times that we also receive warnings from God, which is why we are told to Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2Timothy 2:22 )

Our sentence has three Equivalent Sections with the First Equivalent Section telling us the warning, the Second Equivalent Section telling us what Jesus did for Peter and our Equivalent Section telling us the command from Jesus on how to use the experience of failure. There is a saying that we never learn as much from winning as we do from losing. However, that is only true if we think about our failure and ask God for His help in understanding it and then try to use the lessons learned to strengthen thy brethren. Yes, it requires us to be humble in order to do this. But, the best way to learn is to teach. Therefore, the best way to learn from our failure, and truly avoid a repeat failure, is to teach others how we failed and how they can avoid others having the same type of failure.

The last chapter of the Gospel of John tell us how Jesus helped Peter to be converted. from this we can know that Peter did not fail the trial, in spite of what is preached. If Peter had quit, then he would have failed. Peter stumbled, but came back and after that wasn't so arrogantly sure about his own religious abilities. Peter is the one who teaches us to submit while under persecution and to find strength through a proper personal relationship with God.

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

We find forms of the word sift in: Isaiah 30:28; Amos 9:9; Luke 22:31. Webster's 1828 defines this word as: 'to separate by a sieve, as the fine part of a substance from the coarse; as, to sift meal; to sift powder; to sift sand or lime. 2. to separate; to part. 3. to examine minutely or critically; to scrutinize. Let the principles of the party be thoroughly sifted. We have sifted your objections.'.

Please see the note for Luke 16:7 about the word wheat. The Morrish Bible Dictionary defines this word as: 'This cereal was extensively grown in Palestine; the harvest was in May and June. In the parable it is used by the Lord as representing the children of the kingdom, the fruit of the good seed that He was sowing on the earth, in contrast to the tares, or darnel, which Satan secretly sowed among the good seed. The Lord Himself, being the second Man 'out of heaven,' is compared to the grain of wheat that must have remained alone unless it had died, but which in dying would bring forth much fruit. this clearly shows that there was no union of Christ and natural man by His incarnation alone, and that through the death of Christ the fruit produced by His resurrection is of the same order as Christ Himself. Mt 13:25-30; Joh 12:24; 1Co 15:48-49. There are three or four varieties of Triticum grown in Palestine.'.

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 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'. This is the only place in Luke's Gospel where it is used for our spiritual brethren.

Please see the note for James 5:19-20 about the word convert. The functional definition for this word is: 'To change or turn into another substance or form; as, to convert gases into water, or water into ice. Spiritually, this is to change from relying on self and religion to relying upon Jesus'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Simon. Lu 10:41; Ac 9:4 Satan. Job 1:8-11; 2:3-6; Zec 3:1; 1Pe 5:8; Re 12:10 exp: 1Ch 21:1. sift. Am 9:9 General references. exp: Mr 5:12; Joh 20:6; 2Co 2:11.
I have. Zec 3:2-4; Joh 14:19; 17:9-11,15-21; Ro 5:9-10; 8:32,34; Heb 7:25; 1Pe 1:5; 1Jo 2:1-2 thy faith. Lu 8:13; 2Ti 2:18; Tit 1:1; Heb 12:15; 1Pe 1:1; 1Jo 2:19 and when. Lu 22:61-62; Mt 18:3; 26:75; Mr 14:72; 16:7; Ac 3:19 strengthen. Ps 32:3-6; 51:12-13; Joh 21:15-17; 2Co 1:4-6; 1Ti 1:13-16; Heb 12:12-13; 1Pe 1:13; 5:8-10; 2Pe 1:10-12; 3:14,17-18 exp: Re 3:2. General references. exp: 2Sa 10:11; Isa 35:3; Mr 5:12; Joh 20:6.'.

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C22-S31 (Verse 33) Peter claims the attitude that he is sure that he has.

And he said unto him,
Lord,
I am ready to go with thee,
both into prison,
and to death..

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. Jesus prophesies Peter's denials as reported in Matthew 26:34, Mark 14:30, Luke 22:34 and John 13:38. The exact verses with Jesus prophesying Peter's denials are reported in Matthew 26:34, Mark 14:30, Luke 22:34 and John 13:38.

Here we see Peter's self-confident answer. This type of attitude is what gets all of us into trouble.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. 2Ki 8:12-13; Pr 28:26; Jer 10:23; 17:9; Mt 20:22; 26:33-35,40-41; Mr 14:29,31,37-38; Joh 13:36-37; Ac 20:23-24; 21:13 General references. exp: Joh 18:10.'.

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C22-S32 (Verse 34) Jesus prophesies what will happen.

And he said,
I tell thee,
Peter,
the cock shall not crow this day,
before that thou shalt thrice deny that thou knowest me..

Although Luke only reports Peter's denial, all of the disciples were offended by Jesus that night, and denied Him and scattered, according to the other Gospel accounts. Mark 14:27, speaking about the same event, quotes Zechariah 13:7. The purpose of this is foretold in Zechariah 13:1 which says In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. . Of course, John 7:38 tells us that the fountain of living water is the Holy Ghost which is given for sin and for uncleanness. Jesus knew that they would be offended because they were still in the Jewish religion but He also knew the change that he would bring into their lives after they received the indwelling Holy Ghost.

I'm convinced that one of the reasons why God has parents deal with children is to try and give them some understanding of how He feels while dealing with us. Many parents have to deal with a child who is confident of their own success to the point of ignoring the warning that the parent is trying to give to their child and the parents knows how the child will feel after failure.

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 John 13:38 about the word cock. The functional definition for this word is: 'A male chicken'.

Please see the note for Matthew 26:34 about the words crow / crew. The word crew is the past-tense form of the word crow The functional definition for this word is: 'To cry or make a noise as a cock, in joy, gaiety or defiance'.

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.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the cock. Mt 26:34,74; Mr 14:30,71-72; Joh 13:38; 18:27 exp: Lu 22:60.'.

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C22-S33 (Verse 35) Jesus asks a question to get them thinking.

And he said unto them,
When I sent you without purse,
and scrip,
and shoes,
lacked ye anything?.

Luke 22:14-38; Matthew 26:20-30; Mark 14:18-46; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. Luke 22:35-38 tells us that Jesus changed His orders for how God's preachers were to go out and represent the Gospel. In the past, while they were going to Jews only and only within the country of the Jews, they were to take nothing and rely on God to move Jews to provide for their physical needs. Now, when going to strangers in strange cultures, they were to take provision with them.

This sentence is an application of Exodus 16:18 and 2Corinthians 8:10-15 provides another application. During this time in the Gospel, God provided directly for the disciples who were sent out to preach. And, while the Jews wandered in the wilderness, God provided manna for their food. However, Jesus changed the command for the 'Church Age' in Luke 22:36 when He said: Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. 2Corinthians 8:10-15 gives us the application of this command in Luke, for the 'Church Age', when it tells us to support missionaries and church members in need.

What some people fail to understand is that there is only one interpretation of the Bible but many applications. Likewise, the Bible tells us certain things which are part of God's law for all people and the Bible tells us certain things which are true in that set of circumstances but which must change in other circumstances. Part of rightly dividing the word of truth (2Timothy 2:15 ) is knowing how to separate these two different classes of instruction. in this section, we see that the instruction for provision, when going on a evangelistic trip or a mission trip, varies depending on circumstances.

In certain cultures, especially Eastern cultures, preachers can rely on people they meet to provide for their physical needs. And, it used to be that this was true most of the time if preachers were traveling to where other true Christians live. However, as 3John teaches us, this is not always true and many churches and people who claim to be true Christians, unfortunately, are not.

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

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

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

Please see the note for 2Corinthians 8:13-15 about the word lack. The functional definition for this word is: 'To want; to be destitute of; not to have or possess'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'When. Lu 9:3; 10:4; Mt 10:9-10; Mr 6:8-9 lacked. Lu 12:29-31; Ge 48:15; De 8:2-3,16; Ps 23:1; 34:9-10; 37:3; Mt 6:31-33 General references. exp: 2Co 8:15.'.

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C22-S34 (Verse 35) They answer His question.

And they said,
Nothing..

This is the answer to the question in the prior sentence. However, this answer only fits those circumstances.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lacked. Lu 12:29-31; Ge 48:15; De 8:2-3,16; Ps 23:1; 34:9-10; 37:3; Mt 6:31-33 General references. exp: 2Co 8:15.'.

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C22-S35 (Verse 36) Jesus changes His command.

Equivalent Section: Take provision.

Then said he unto them,
But now,
he that hath a purse,
let him take it,
and likewise his scrip:.

Equivalent Section: Take protection.

and he that hath no sword,
let him sell his garment,
and buy one..

Our sentence starts with the word Then, which means 'After you consider what was just said'. Thus, we are supposed to understand that there is a difference and we are to understand what the difference is.

The next phrase that we need to pay attention to is: But now. The word But provides a connection with the subject of the prior sentence while changing direction. The subject of the prior sentence was provision for doing the ministry. Therefore, Jesus is changing the instructions for that provisioning. In addition, the word now speaks of a place in time. Therefore, the prior provisioning was for a different time and circumstances. And, since this is a change based upon time and circumstances, we see that this is instruction for applying the word of God and not a never-changing law of the word of God.

Our sentence has two Equivalent Section with the First Equivalent Section telling us that we are to take provisions and the Second Equivalent Section telling us that we are to take protection. Since this set of instructions come at the 'Last Supper', this is a set of instructions which apply during the 'Church Age'.

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 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.'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. Mt 10:22-25; Joh 15:20; 16:33; 1Th 2:14-15; 3:4; 1Pe 4:1 General references. exp: Mt 26:51.'.

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C22-S36 (Verse 37) Prophecy that will be fulfilled.

Equivalent Section: What the prophecy is.

For I say unto you,
that this that is written must yet be accomplished in me,
And he was reckoned among the transgressors:.

Equivalent Section: Why it will be fulfilled.

for the things concerning me have an end..

Our sentence starts with the word For, and tells us why Jesus changed the order for provision and protection of workers in the kingdom of God. Our sentence has two Equivalent Section with the First Equivalent Section quoting from Isaiah 53 and saying that part of the prophecy found there still had to be accomplished. Those prophecies had to do with the crucifixion and death of Jesus Christ and how His sacrifice would be sufficient to pay for our sins. In addition, Isaiah 53:12 tells us the reward that Jesus Christ would receive, because of His sacrifice, when it says: Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

While our First Equivalent Section told us that the prophecies had yet to be accomplished, the Second Equivalent Section tells us that: the things concerning me have an end. These things are prophecies since that is what the First Equivalent Section was talking about. And, since the prophecies about Christ and the 1,000-years reign of Christ did not have an end already, Jesus is only speaking about the prophecies dealing with His first time of living on this world as a literal physical man.

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

Please see the note for Romans C8S17 about the word reckon. The functional definition for this word is: ' to count; to number; that is, to tell the particulars'.

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

Please see the note for Romans 1:1 about the word concern. The functional definition for this word is: 'Pertaining to; regarding; having relation to'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Lu 22:22; 18:31; 24:44-46; Mt 26:54-56; Joh 10:35; 19:28-30; Ac 13:27-29 And he. Lu 23:32; Isa 53:12; Mr 15:27-28; 2Co 5:21; Ga 3:13 General references. exp: Mt 26:51; 27:38; Mr 15:28; Lu 23:32.'.

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C22-S37 (Verse 38) The disciples ignore uncomfortable prophecy.

And they said,
Lord,
behold,
here are two swords..

These instructions were given just before they went out to the mount of Olives. These instructions were for the future when Jesus had returned to Heaven and started the 'Church Age'. These instructions were not meant for immediately, but, if Jesus had responded to their statement in this sentence, then He would have to explain more. This ended up leading to the problem reported in Matthew 26:52, and Jesus having to heal the servant's ear, but Jesus accepted those results. We see this truth in the next sentence.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It. Mt 26:52-54; Joh 18:36; 2Co 10:3-4; Eph 6:10-18; 1Th 5:8; 1Pe 5:9 General references. exp: Mt 26:51'.

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C22-S38 (Verse 38) Jesus allows it.

And he said unto them,
It is enough..

This sentence is the response to what was said in the prior sentence. Please see the note above about the doctrine of this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It. Mt 26:52-54; Joh 18:36; 2Co 10:3-4; Eph 6:10-18; 1Th 5:8; 1Pe 5:9 General references. exp: Mt 26:51'.

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C22-S39 (Verse 39) They went to the mount of Olives.

First Step: Jesus went where He was known to spend time.

And he came out,
and went,
as he was wont,
to the mount of Olives;.

Second Step: the rest went with Him.

and his disciples also followed him..

The agony of Jesus in Gethsemane is reported in: Matthew 26:36-46, Mark 14:32-42, Luke 22:39-44 and John 18:1. Please note that the Gospel of John, starting at chapter 15, has three chapters of teaching from Jesus which happened between the sentence which matches 22:31 and this sentence.

in this sentence we read that Jesus did as He was known to do often and went where Judas could easily find Him. We are told that He went there in the First Step and the Second Step says: and his disciples also followed him. It is my opinion that he often went there alone to pray and spend time with God the Father while they had no interruptions.

We find forms of the word wont only in: Exodus 21:29; Numbers 22:30; 1Samuel 30:31; 2Samuel 20:18; Daniel 3:19; Matthew 27:15; Mark 10:1; Luke 22:39; Acts 16:13. Webster's 1828 defines this word as: 'WONT, n. Custom; habit; use.
WONT, v.i. to be accustomed or habituated; to be used. A yearly solemn feast she wont to make. Wherewith he wont to soar s high.'.

Please see the note for John 8:1 about the phrase Mount of Olives / Mount of Olivet. The functional definition for this word is: 'The mountain range on the east of Jerusalem, separated from the city by the Kidron valley'. Please also see the note for Matthew 17:19-LJC about the phrase Mount of Transfiguration. Please also see the note for John 6:3 about the word mountain.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he came. Mt 26:36-38; Mr 14:32-34; Joh 18:1-2 as. Lu 21:37; Mr 11:11,19; 13:3 exp: Lu 9:18.'.

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C22-S40 (Verse 40) Jesus commanded them to pray.

And when he was at the place,
he said unto them,
Pray that ye enter not into temptation..

Please also see the Message called: Shut up, Get up, Do up. There are times that God will not listen to our prayers and those times include when we are actively involved in sin.

The agony of Jesus in Gethsemane is reported in: Matthew 26:36-46, Mark 14:32-42, Luke 22:39-44 and John 18:1.

This sentence matches what is reported in Luke 22:46, which means it was given at least twice, although comparing all of the Gospel accounts makes me think it was given at least three (3) times. This sentence matches what is reported in Matthew 26:41. Matthew tells us that Jesus went alone to pray three (3) times and Matthew reports Jesus giving this command after the second time. Therefore, Matthew's report appears to match with the report in Luke 22:46. Mark 14:38 reports Jesus giving this command after the first time that He prayed alone. John does not report any of these events. Therefore, it would appear that Jesus gave this command to the entire group of disciples before He took Peter, James and John to a place separate from the other disciples and commanded them also to pray before He went further to pray alone. Then, the first two times that He returned to Peter, James and John, He repeated this command to Pray that ye enter not into temptation. When He returned after His third time of praying alone, He knew that the time of prayer was up.

In Matthew 14:19; Matthew 19:13; Matthew 26:36-44; Mark 1:35; Mark 6:46; Mark 14:32-39; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; Luke 9:28; Luke 9:29; Luke 11:1 and Luke 22:40-46 we read that Jesus prayed,

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Pray. Lu 22:46; 11:4; 1Ch 4:10; Ps 17:5; 19:13; 119:116-117,133; Pr 30:8-9; Mt 6:13; 26:41; Mr 14:38; 2Co 12:7-10; Eph 6:18-19; 1Pe 4:7; 5:8-9; Re 3:10'.

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C22-S41 (Verse 41-42) What Jesus prayed,

Equivalent Section: He prayed what His flesh wanted.

And he was withdrawn from them about a stone's cast,
and kneeled down,
and prayed,
Saying,
Father,
if thou be willing,
remove this cup from me:.

Equivalent Section: He prayed what His will accepted.

nevertheless not my will,
but thine,
be done..

Please also see the Message called: Prayer of Faith.

The agony of Jesus in Gethsemane is reported in: Matthew 26:36-46, Mark 14:32-42, Luke 22:39-44 and John 18:1. We read the equivalent of this sentence in Matthew 26:39; Matthew 26:42; Matthew 26:44 and Mark 14:36.

Here we are told the type of prayer which Jesus prayed. Yes, He probably prayed these words and many like them. The important message is not in the exact words which He prayed but is the message the he was a human being with a body and flesh just like we have. No one would want to go through what He went through in order to pay for our sins. Also, since we sinned as human beings. He had to suffer and die as a human being. He could not suffer nor die as God. He had to put aside all of His power as God and suffer and die as a human being in order for His payment to be righteous. And, that is why He wanted to avoid it if possible.

While our First Equivalent Section tells us what He prayed because He was truly human, our Second Equivalent Section tells us that His spirit was in control. No matter how much He had to suffer, He was still willing to do the will of God the Father. This is the example which we are to follow.

The word withdrawn is the past-tense form of the word withdrew. Please see the note for Galatians C2-S7 about the word withdrew. The functional definition for this word is: 'To take back; to take from'.

Please see the note for Mark 1:40 about the word kneeling. The functional definition for this word is: 'Falling on the knees'.

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

Please see the note for Mark 11:23 about the word remove. The functional definition for this word is: 'Changed in place; carried to a distance'.

Please see the note for John 18:11 about the word cup. The functional definition for this word is: 'A vessel for drinking. Also used symbolically for shared festivities'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and kneeled. Mt 26:39; Mr 14:35
Father. Mt 26:42,44; Mr 14:36; Joh 12:27-28 willing, remove. Gr. willing to remove. cup. Lu 22:17-20; Isa 51:17,22; Jer 25:15; Mt 20:22; Joh 18:11 not. Ps 40:8; Joh 4:34; 5:30; 6:38; Heb 10:7-10'.

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C22-S42 (Verse 43) God sent help.

And there appeared an angel unto him from heaven,
strengthening him..

The agony of Jesus in Gethsemane is reported in: Matthew 26:36-46, Mark 14:32-42, Luke 22:39-44 and John 18:1. We read what is in this sentence only in Luke's account.

This sentence lets us know how much agony Jesus was going through. God the Father would not have sent the angel unless he seriously needed the help. Yet, in spite of all He went through, keep your mind on His attitude and His love and care for others as shown when He said: Then said Jesus, Father, forgive them; for they know not what they do. (Luke 23:34 ).

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'an. Lu 4:10-11; Ps 91:11-12; Mt 4:6,11; 26:53; 1Ti 3:16; Heb 1:6,14 strengthening. Lu 22:32; De 3:28; Job 4:3-4; Da 10:16-19; 11:1; Ac 18:23; Heb 2:17 General references. exp: Isa 35:3.'.

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C22-S43 (Verse 44) The agony of Jesus.

Equivalent Section: It motivated His prayers.

And being in an agony he prayed more earnestly:.

Equivalent Section: the evidence of His agony.

and his sweat was as it were great drops of blood falling down to the ground..

The agony of Jesus in Gethsemane is reported in: Matthew 26:36-46, Mark 14:32-42, Luke 22:39-44 and John 18:1. We read what is in this sentence only in Luke's account.

Our sentence starts with the word And, which adds it to the prior sentence and the two, together, describe the agony of Jesus. Yet, none of this is described as being displayed later when he is before men. The only way that Luke, or other men, could know these things is by God's Holy Ghost revealing them because Jesus kept them secret from men.

Reportedly, medical science has confirmed that this physical response is possible under extreme psychological and physical stress. Many people die from a heart attack before their body responds this way.

Please see the note for Romans C8S18 about the word earnest. The functional definition for this word is: 'Ardent in the pursuit of an object; eager to obtain; having a longing desire; warmly engaged or incited'.

We find forms of the word sweat in: Genesis 3:19; Ezekiel 44:18; Luke 22:44. The International Standard Bible Encyclopedia defines this word as: 'swet (ze`ah (Ge 3:19), yeza` (Eze 44:18); hidros (2 Macc 2:26; Lu 22:44)): "In the sweat of thy face shalt thou eat bread" (Ge 3:19). Somewhat difficult is the passage, which the Revised Version (British and American) renders: "But the priests the Levites, the sons of Zadok.... shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with anything that causeth sweat," literally, "they shall not gird themselves with sweat" (Eze 44:15,18). the idea is evidently that profuse perspiration would make their ministrations unpleasant. the rule was of special importance in the sultry climate of Palestine. Luke, the physician, describing the agony of the Lord in Gethsemane, says: "His sweat became as it were great drops (thromboi) of blood falling down upon the ground" (Lu 22:44, the Revised Version (British and American), following Codex Sinaiticus (a), Codex Alexandrinus, Codex Vaticanus etc., notes in margin: "Many ancient authorities omit Lu 22:43-44"). there are two difficulties of interpretation in this passage, apart from the difficulty which the physiological explanation of the phenomenon presents: (1) the word (thrombos) translated "drop" means literally, "a clot of blood," "a lump," "a curd," and is nowhere else used in the sense of drop. (2) It has been generally accepted that the sweat of the brow of Jesus had become bloody in appearance and in character, a symptom called in ancient medicine haimatodes hidros, "bloody sweat." It must, however, be observed that this translation would make the Greek particle hosei, superfluous, by which, not the identity of the sweat with drops of blood, but a certain similarity or comparison must be intended. Ch. th. Kuinoel, in his Latin commentary on the historical books of the New Testament (Leipzig, 1809, II, 654), has given all known parallel instances in history and legend, which seem to prove that under certain psychological or physiological conditions, though rarely, haimatodes hidros has occurred. Olshausen in his Commentary, II, 469, thinks that the following points of comparison might have been in the mind of Luke: (1) the sweat may have appeared on the forehead of Jesus in heavy drops; (2) these may have dropped visibly to the ground, just as drops of blood fall from a wound; (3) in addition, possibly a reddish color may have been noticeable, owing to an exudation of the arteries, though the latter is not directly expressed in the words of the evangelist. please see also Dr. Stroud, On the Physical Cause of the Death of Christ, 183; Bynaeus, De mort Christi, II, 33. The people of Palestine in Greek-Roman times were generally provided with handkerchiefs, used especially to wipe off the perspiration. the fashion was derived from Rome, whence the name of these napkins became soudarion, Latin sudarium. the late legend of Berenice or Veronica, who presented her handkerchief to the Saviour on His way to be crucified, and who found, when it had been returned to her by the Lord, that His features had been imprinted upon the cloth, is a reminiscence of this use. these handkerchiefs were frequently used to tie up small bundles of certain possessions, money, etc. (Lu 19:20). As a rule the dead had their faces covered with one, or had it tied around the head (Joh 11:44; 20:7). In Ephesus the handkerchiefs of Paul were carried to the sick, and achieved miraculous cures (Ac 19:12). The verb hidroo, "to sweat," is found in a rather difficult passage of the Didache (i.6), which is introduced as a quotation, the source of which, however, we do not know: "Let thy alms sweat into (in ?) thy hands, until thou knowest to whom thou givest." the context seems to show that we have here a free repetition of the arguments of Sirach 12:1 ff. so that the meaning would be: "In giving charity, do not give indiscriminately or thoughtlessly, but consider carefully so that no one who is unworthy receive your benefaction." Still it is not impossible that the text is corrupt in the passage. H. L. E. Luering'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. Ge 32:24-28; Ps 22:1-2,12-21; 40:1-3; 69:14-18; 88; 130:1-2; 143:6-7; La 1:12; 3:53-56; Jon 2:2-3; Joh 12:27; Heb 5:7 his. Isa 53:10; La 1:12; Ro 8:32 General references. exp: Ps 86:'.

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C22-S44 (Verse 45-46) Jesus stopped to check on the others.

And when he rose up from prayer,
and was come to his disciples,
he found them sleeping for sorrow,
And said unto them,
Why sleep ye?.

The agony of Jesus in Gethsemane is reported in: Matthew 26:36-46, Mark 14:32-42, Luke 22:39-44 and John 18:1. The equivalent of this sentence, and the next sentence, is found in Matthew 26:40-41 and Mark 14:37-38.

This sentence is amazing in a way that most people don't think about. Very few people can sleep when they are very upset. Yes, our sentence says that he (Jesus) found them (Peter, James and John) sleeping for sorrow. I believe this shows the influence of devils. No, the devils could not possess them but they could make them fall asleep and not participate in the spiritual war that was going on. The devils were trying to kill Jesus before He made it to the cross and fulfilled all prophecy as He said had to be done back in Luke 22:37. I personally believe similar things happen when a preacher is revealing things that devils don't want God's people to think about and respond to. Devils make people sleepy in church when they are not sleepy before church nor after church. As a result, preachers get more concerned about entertaining people, to keep them awake, than in revealing spiritual truth which would cause God's people to spiritually mature.

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

Please see the note for Philippians 2:27 about the word sorrow. The functional definition for this word is: 'The uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad. I rejoice not that ye were made sorry, but the ye sorrowed to repentance. I Cor. 7. Sorrowing most of all for the words which be spoke, that they should see his face no more. Acts 20'. Please also see the note for Mark 6:26 about the word sorry.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sleeping. Mt 26:40,43; Mr 14:37,40-41 General references. exp: Joh 16:6.
Why sleep ye. Lu 22:40; 21:34-36; Pr 6:4-11; Jon 1:6'.

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C22-S45 (Verse 46) Jesus gave them warning.

rise and pray,
lest ye enter into temptation..

The agony of Jesus in Gethsemane is reported in: Matthew 26:36-46, Mark 14:32-42, Luke 22:39-44 and John 18:1. The equivalent of this sentence, and the prior sentence, is found in Matthew 26:40-41 and Mark 14:37-38.

This sentence matches what is reported in Luke 22:40, which means it was given at least twice, although comparing all of the Gospel accounts makes me think it was given at least three (3) times. Please see the note for Luke 22:40, which explains the various times that the different Gospel accounts report this command being given while they were in the Garden.

This command is given as a result of what Jesus found as reported by Luke in the prior sentence. The command to rise up can be applied as: 'get on your feet and walk around if necessary to stay awake'. Remember that they were by themselves, physically, in a garden. So, it wasn't like they would disturb a religious service by doing so. In addition, Jesus adds: lest ye enter into temptation. That should have warned them that there were devils around and they were in a spiritual war, even if they didn't realize it. However, many of us have also failed to realize when devils were around and manipulating events to get us to not do what is spiritually right at that time.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'while. Mt 26:45-47; Mr 14:41-43; Joh 18:2-9 Judas. Lu 22:3-6; Mt 26:14-16,47; Mr 14:10,43; Ac 1:16-18 exp: Mt 27:3.'.

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C22-S46 (Verse 47) It was too late to pray.

And while he yet spake,
behold a multitude,
and he that was called Judas,
one of the twelve,
went before them,
and drew near unto Jesus to kiss him..

The betrayal and arrest of Jesus is reported in: Matthew 26:47-50, Mark 14:43-46, Luke 22:47-54 and John 18:2-12.

Matthew 26:48 and Mark 14:44 also tell us that Judas betrayed Jesus with a kiss and those accounts provide some details that Luke does not report. In addition, John 18:3 is matched with this sentence. These references allow events reported by the other Gospel writers to be sequences with this account by Luke. Please also see the section called Sequence of the Betrayal of Jesus, in the Study called Significant Gospel Events for references to other verses that speak about the betrayal of Jesus. Please also see the note for this sentence in the Lord Jesus Christ Study. In addition, our next sentence starts with the word But, which directly connects it to this sentence, continues the subject of this sentence while going in a different direction. Hopefully the reader understands that the paragraphs at the start of the notes, within the Book Studies on the Gospels, make it easier for the reader to get the full context of an event and understanding all of the context is one of the beat ways to avoid doctrinal error.

Matthew 26:45-47 occur between our prior sentence and this sentence. Mark 14:41-43 occur between our prior sentence and this sentence. In both of those Gospel accounts Jesus tells them: Sleep on now, and take your rest because, apparently, it no longer mattered if they participated in the spiritual battle. Often we miss opportunities by delaying, or being distracted, for various reasons. Those Gospel accounts also tell us that Jesus said: the hour is come; behold, the Son of man is betrayed into the hands of sinners. Rise up, let us go; lo, he that betrayeth me is at hand. There are times when things move ahead whether we are ready or not.

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

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

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C22-S47 (Verse 48) Jesus says what Judas really was doing.

But Jesus said unto him,
Judas,
betrayest thou the Son of man with a kiss?.

The betrayal and arrest of Jesus is reported in: Matthew 26:47-50, Mark 14:43-46, Luke 22:47-54 and John 18:2-12. Matthew 26:48 and Mark 14:44 also tell us that Judas betrayed Jesus with a kiss and those accounts provide some details that Luke does not report. Further, John 18:4-9 tells of Jesus literally knocking down the multitude with the power of His voice and, while it can not be said doctrinally, it appears as if that happened between the prior sentence and this sentence. Please also see the section called Sequence of the Betrayal of Jesus, in the Study called Significant Gospel Events for references to other verses that speak about the betrayal of Jesus. Please also see the note for this sentence in the Lord Jesus Christ Study.

at this point, Judas had rejected the fact that Jesus is 'God in human flesh' and decided to treat Him as just a man. In response, Jesus called Himself the Son of man (in this verse) to emphasize His humanness. Jesus knew that He was talking to Judas and to Satan who had entered Judas (Luke 22:3 ). ToJudas, Jesus was asking if he really wanted to side with a non-human devil against another human. ToSatan, Jesus was asking if he realized that he just did the critical act that would cause Jesus to die as a human and pay for the sins of the world. Satan had just won the battle (killed Jesus) and lost the war (provided justification for God to save men while sending Satan to the lake of fire without becoming unrighteous).

Our sentence starts with the word But, which directly connects it to the prior sentence, and continues the subject of that sentence while going in a different direction. In the prior sentence and this sentence we see Judas arrive with a multitude when it was not necessary because Jesus would not fight what was about to happen. 1John 3:16 says: Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. Since Jesus laid down his life for us, there was no need for the mob. In addition, His actions from this point until His death are the opposite of a normal man, which shows that He is controlling His actions to obtain the desired spiritual result without consideration of physical consequences.

We also see that this act by Judas is a fulfillment of Proverbs 27:6 and Psalms 41:9.

Please see the note for John 6:64 about the word betray. The functional definition for this word is: 'Delivered up in breach of trust'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'betrayest. 2Sa 20:9-10; Ps 55:21; Pr 27:6; Mt 26:48-50; Mr 14:44-46'.

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C22-S48 (Verse 49) The disciples were ready to fight.

When they which were about him saw what would follow,
they said unto him,
Lord,
shall we smite with the sword?.

Back in Luke 22:35-38, we read that Jesus changed His orders for how God's preachers were to go out and represent the Gospel. These instructions were meant for the 'Church Age', which started after the assentation, but the disciples did not know that time factor. Those instructions included taking a sword. They did not need a sword yet, but did not understand that truth. Therefore, as n Luke 22:38 reports, they had two swords. And, rather than explain the time factor with the disciples still refusing that He would die, Jesus simply said: It is enough. Now, they are wondering if they should smite with the sword and Peter will end up cutting off the servant's ear (Luke 22:50 ) and Jesus will have to tell His disciples that this is not the time for swords and then heal the servant (Luke 22:51 ). All of this happened because they did not want to accept what Jesus prophesied would happen. He tried to tell them what God planned spiritually but they kept their focus on the physical and rejected the prophecy because it went directly against what they thought should happen based upon a physical view of the world. Likewise, when we insist upon looking at things strictly from a physical point of view, and reject God's spiritual pl and for our life, we also end up making a mess like Peter did with the sword.

Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike; to throw, drive or force against, as the fist or hand, a stone or a weapon'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 26:51; Mr 14:47; Joh 18:10.'.

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C22-S49 (Verse 50) Peter swung his sword.

And one of them smote the servant of the high priest,
and cut off his right ear..

As many people have preached, Peter sometimes acted before he was sure that his actions were the correct actions. Jesus was asked: Lord, shall we smite with the sword?, in the prior sentence but Peter acted before Jesus could answer. Many of us have the same problem and we either fail to consider the future consequences or are not able to figure out what those consequences will be. This is why we need to always pray and seek the guidance of God's Holy Spirit before we act. We do not have Jesus at hand to do a miracle and remove the consequences of our foolishness like we read in this account.

The word smote is the past-tense form of the word smite. Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike; to throw, drive or force against, as the fist or hand, a stone or a weapon; to reach with a blow or a weapon'.

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 Luke 12:45-46 about the word cut. The functional definition for this word is: 'To separate the parts of any body by an edged instrument'. Please also see the note for Galatians C5-S13 about the phrase cut off. The functional definition for this word is: 'completely separated'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:51-54; Mr 14:47; Joh 18:10-11; Ro 12:19; 2Co 10:4'.

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C22-S50 (Verse 51) Jesus stopped the violence.

And Jesus answered and said,
Suffer ye thus far..

Only the account by John gives us the name of Peter, as the sword swinger, and of Malchus, who was the servant. Matthew, Mark and Luke, apparently, want us to concentrate on what was done, and why, instead of focusing on the people involved. The other notes in this account explain those factors.

in this sentence we see that Jesus told His disciples to allow to happen what these servants of the devil wanted to do. (Suffer ye thus far as opposed to 'fight with the sword'.) Although none of the other people involved understood what was happening, Jesus understood what was going on spiritually. And, what seemed to be a terrible thing from a physical perspective, was God's way of bringing the spiritual victory. Thus, when things seem terrible to the child of God, they need to have faith that God is in control and is doing things for a spiritual reason that they don't understand.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Suffer. Joh 17:12; 18:8-9 General references. exp: Mt 26:51; Mr 14:47; Joh 18:10.'.

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C22-S51 (Verse 51) Jesus healed the servant.

And he touched his ear,
and healed him..

Please see the note for this sentence in the Lord Jesus Christ Study. in this sentence, we read that Jesus healed the ear of an enemy that he knew would cause Him great pain in the very short future.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And he. Ro 12:21; 2Co 10:1; 1Pe 2:21-23 exp: Jas 5:6. General references. exp: Mt 26:51; Mr 14:47; Joh 18:10.'.

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C22-S52 (Verse 52) Jesus questioned their actions.

Then Jesus said unto the chief priests,
and captains of the temple,
and the elders,
which were come to him,
Be ye come out,
as against a thief,
with swords and staves?.

Our sentence starts with the word Then, which means: 'after what happened before this'. They came armed when there was no reason. They set the atmosphere wherein Peter and the other disciples expected violence because the multitude were come out, as against a thief, with swords and staves. In our next sentence, Jesus made it clear that His actions did not justify this type of response. However, they expected Him to react like they would react instead of considering how He always acted.

We often hear people blame Peter for cutting off the ear of the servant. And, yes, Peter acted too quickly and reacted because he also had a sword. However, in this sentence, Jesus blames the chief priests, and captains of the temple, and the elders, which were come to him for creating the environment which caused this incident. Lots of people want to be in charge but don't want to take responsibility for how their followers act. However, God holds the leaders responsible for their influence and for the things which they set into motion.

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 Luke 22:4 about the word captain. Easton's Bible Dictionary defines this word as: '(1.) Heb. sar (1Sa 22:2; 2Sa 23:19). Rendered "chief," Ge 40:2; 41:9; rendered also "prince," Da 1:7; "ruler," Jg 9:30; "governor,' 1Ki 22:26. this same Hebrew word denotes a military captain (Ex 18:21; 2Ki 1:9; De 1:15; 1Sa 18:13, etc.), the "captain of the body-guard" (Ge 37:36; 39:1; 41:10; Jer 40:1), or, as the word may be rendered, "chief of the executioners" (marg.). the officers of the king's body-guard frequently acted as executioners. Nebuzar-adan (Jer 39:13) and Arioch (Da 2:14) held this office in Babylon.
The "captain of the guard" mentioned in Ac 28:16 was the Praetorian prefect, the commander of the Praetorian troops.
(2.) Another word (Heb. katsin) so translated denotes sometimes a military (Jos 10:24; Jg 11:6,11; Isa 22:3 "rulers;" Da 11:18) and sometimes a civil command, a judge, magistrate, Arab. kady, (Isa 1:10; 3:6; Mic 3:1,9).
(3.) It is also the rendering of a Hebrew word (shalish) meaning "a third man," or "one of three." the LXX. render in plural by tristatai; i.e., "soldiers fighting from chariots," so called because each war-chariot contained three men, one of whom acted as charioteer while the other two fought (Ex 14:7; 15:4; 1Ki 9:22; comp. 2Ki 9:25). this word is used also to denote the king's body-guard (2Ki 10:25; 1Ch 12:18; 2Ch 11:11) or aides-de-camp.
(4.) the "captain of the temple" mentioned in Ac 4:1; 5:24 was not a military officer, but superintendent of the guard of priests and Levites who kept watch in the temple by night. (Comp. "the ruler of the house of God," 1Ch 9:11; 2Ch 31:13; Ne 11:11.)
(5.) the Captain of our salvation is a name given to our Lord (Heb 2:10), because he is the author and source of our salvation, the head of his people, whom he is conducting to glory. the "captain of the Lord's host" (Jos 5:14-15) is the name given to that mysterious person who manifested himself to Abraham (Ge 12:7), and to Moses in the bush (Ex 3:2,6, etc.) the Angel of the covenant.'.

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 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)'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 26:55; Mr 14:48-49 captains. Lu 22:4; 2Ki 11:15; Joh 17:12; Ac 5:26 General references. exp: Mt 27:41.'.

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C22-S53 (Verse 53) Jesus identifies the source of their actions.

Equivalent Section: Jesus pointed out their prior actions.

When I was daily with you in the temple,
ye stretched forth no hands against me:.

Equivalent Section: Jesus identifies the true motivator of their actions.

but this is your hour,
and the power of darkness..

Our sentence has two Equivalent Sections with the Second Equivalent Section explaining why they acted like they did and the First Equivalent Section pointing out how their change in action, from their normal behavior, shows their hearts. Our first phrase says: When I was daily with you in the temple and identifies the time as when there were lots of witnesses which would prevent them from lying about their attitudes and actions. They come in the middle of the night when the only witnesses are members of their group and their servants. They hold a secret trial and then, when people come to the Temple, they proclaim the conclusion of their trial, and tell people to trust them while giving the people no way to verify their attitudes and actions. And, since the people went along with them, the people suffered the consequences. However, in this sentence, Jesus is not dealing with the general Jew but going on record that they were notified that their actions are not righteous and are following the work of Satan. This notice, and their reaction to it, will be used when they are judged by God.

In our Second Equivalent Section we see their true motivation for why they acted like they did. They were following the way of darkness. They were enjoying the power of darkness for a short time (This is your hour) while they ignored the fact that they would be judged by God for their actions.

In Matthew 26:53-54 we read that Jesus said: Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be? Back in 22:37, Jesus said that all prophecy about His first coming to Earth had to be fulfilled because the things concerning me have an end. (Please see Daniel 9:24-26 and Zechariah 13:7.) {Their coming with swords to kill Jesus was prophesied, not Peter cutting off the ear of the servant.} thus, we see that Jesus deliberately did things to fulfill prophecy when He was in control and that God the Father fulfilled prophecy when Jesus couldn't control things such as when and where He was born.

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 also see the note for Hebrews 3:13 about the word today. Please also see the note for John 20:1 about the phrase first day of the week. Please see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. There are many days which have special meanings within the Bible and many people, including preachers, confuse them. The notes provided lists various days and their meanings within the Bible. Please also see the note for 1Thessalonians 5:2 and Hebrews-LJC about the phrase day of the Lord. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

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

Please see the note for 2Corinthians 10:14-16 about the word stretch. The functional definition for this word is: 'To draw out to greater length; to extend'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I was. Lu 21:37-38; Mt 21:12-15,23,45-46; Joh 7:25-26,30,45 but. Jg 16:21-30; Job 20:5; Joh 12:27; 16:20-22 exp: Joh 7:30. The power. Joh 14:30; Ac 26:18; 2Co 4:3-6; Eph 6:12; Col 1:13; Re 12:9-12'.

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C22-S54 (Verse 54) .Jesus is arrested.

Then took they him,
and led him,
and brought him into the high priest's house..

Luke 22:47-54; Matthew 26:47-50; Mark 14:43-46 and John 18:2-13 report the betrayal and arrest of Jesus. Luke 22:54; Matthew 26:57; Mark 14:53 and John 18:24-28 eport that Jesus was taken before Caiaphas the high priest. Luke 22:54-23:1; Matthew 26:57-27:2; Mark 14:53-15:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council.

They took Jesus here so that they could hold a secret trial and control who saw the proceedings. This was not the normal place to have a trial. They restricted access to the proceedings so that they could act illegally even while they claimed to have a legal trial. Most governments will have secret trials and claim that it is for 'national security' and that they are hiding things from enemies of the state while they are truly hiding things from the people being governed because the people would object to the leaders misusing, and perverting, the power of the government for their personal profit.

Matthew 26:57 tells us that this was where the scribes and the elders were assembled. Mark 14:53 reports: with him were assembled all the chief priests and the elders and the scribes. John 18:12 tells us the band and the captain and officers of the Jews took Jesus, and bound him, And led him away to Annas first. There, Annas questioned Him but couldn't get Jesus to say anything which could be used to condemn Him. Annas was recognized as a political power by the religious leaders but rejected by God because he was not God's true high priest. Jesus had to be condemned by God's true high priest in order to fulfill righteousness and God's legal requirements. Then John 18:34 tells us Now Annas had sent him bound unto Caiaphas the high priest. thus, Jesus was then tried by God's true high priest. Then John 18:28 tells us Then led they Jesus from Caiaphas unto the hall of judgment. That was when the turned Jesus over to the Roman government for condemnation.

Once more we need to look at what God is doing spiritually in order to truly understand what is going on. The Jews hated being under Roman rule. They could not give a death penalty but had to get the Roman government to do so. With this requirement, representatives of all people condemned Jesus and these people who condemn the Jews while claiming that Gentiles were innocent are believing a lie from Satan. No one can claim that their people were innocent.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'took. Our blessed Lord before his death passed another examination. One was before the Jewish Sanhedrim, whose proper province it was to try such as were accused as false prophets or blasphemers. this was a kind of ecclesiastical court. the other, with which the next chapter opens, was before Pilate, the Roman governor of Judea at that time; he principally took cognizance of criminal things, such especially as concerned the peace of the country, considered as part of the Roman empire. Mt 26:57-58; Mr 14:53-54; Joh 18:12-17,24 General references. exp: Mt 26:57.'.

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C22-S55 (Verse 54) Peter followed.
And Peter followed afar off.

In Luke 22:54-55; Matthew 26:58; Mark 14:54 and John 18:15-16 we read that Peter followed at a distance. In addition, John's Gospel also tells us that John followed with Peter and that John was the person who got Peter into the high priest's house. We are not told what happened to the other disciples. Mark's Gospel tell us that Mark was there and they tried to capture him but he ran away naked. Mark was too young to be a true disciple of Jesus.

Many preachers preach a true passage about Peter and the steps to backsliding. And while those steps are true, Peter didn't just run off like the others. Peter also didn't stick close like John did and he didn't dare to go to the cross like John did. So, while I've heard people preach about Peter, I haven't heard a message on John. Peter's steps into backsliding were:

Peter followed afar off (Luke 22:54 ).
Peter sat down among them (the lost who hated Jesus) (Luke 22:55 ).
Peter denied knowing Jesus in a personal way (Luke 22:57 ).
Peter denied belonging to Jesus {'claimed to not be a Christian'} (Luke 22:58 ).
Peter denied knowing anything about Jesus (Luke 22:59-60 ).
Peter went out, and wept bitterly (Luke 22:62 ).
Peter returned to the world. (John 21:3 ).
Jesus restored Peter to the ministry. (John 21:4-22 ).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And Peter. Lu 22:33-34; 2Ch 32:31 General references. exp: Mt 26:57.'.

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C22-S56 (Verse 55) Peter sat with the servants.

And when they had kindled a fire in the midst of the hall,
and were set down together,
Peter sat down among them..

Luke 22:56-62; Matthew 26:69-75; Mark 14:66-72; John 18:15-18 and John 18:25-27 all report that Peter denies knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. In Luke 22:55; Matthew 26:69; Mark 14:66 and John 18:18 we read that Peter sat at the fire of the servants to the High priest. Please see the note for 22:54 for the outline of Peter's denial and links to where each part is reported.

Jesus was first led to the house of Annas who was called a high priest, but I believe that he wasn't God's official high priest. (I may be wrong.) I believe he kept that title because of his political influence. We also know that he was the father-in-law of Caiaphas, whom, I understand, was God's official high priest. Either way, Jesus was first led to the house of Caiaphas, from the house of Annas, where the official trial of Jesus, for heresy, was held. I personally believe this was a government building with offices and more in addition to the official residence of the high priest. I believe it was in this larger and official building that the fire was in the midst of the hall, as our sentence says. The other Gospel accounts tell us several other things that happened during this trial and many of them went against the Mosaic Law even though they might have been allowed under the perversion of to Mosaic law practiced in that day. But, the important thing is that all of these happened in the official court setting of the Jews. The fact that these actions were done in the official setting justified God eliminating their perverted and unjust government.

Please see the note for Luke 12:49 about the word kindle. Webster's 1828 defines this word as: 'pp. Set on fire; inflamed; excited into action'.

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

Please see the note for John 20:19 about the word midst. The functional definition for this word is: 'The middle'.

We find forms of the word hall in: Matthew 27:27; Mark 15:16; Luke 22:55; John 18:28; John 18:33; John 19:9; Acts 23:35. Fausset's Bible Dictionary defines this word as: 'Hebrew: aulee, the "court" or "uncovered space", on a lower level than the lowest floor, in the midst of a house, as the high priest's (Lu 22:55). the "porch" (proaulion) was the vestibule leading to it (Mr 14:68). Also called puloon, the "gate" or "porch" (Mt 26:71)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'had. Lu 22:44; Mt 26:69; Mr 14:66; Joh 18:17-18 Peter. Ps 1:1; 26:4-5; 28:3; Pr 9:6; 13:20; 1Co 15:33; 2Co 6:15-17 exp: Mt 26:69. General references. exp: Mt 26:57.'.

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C22-S57 (Verse 56) .Peter was identified the first time.

But a certain maid beheld him as he sat by the fire,
and earnestly looked upon him,
and said,
This man was also with him..

Luke 22:56-62; Matthew 26:69-75; Mark 14:66-72; John 18:15-18 and John 18:25-27 all report that Peter denies knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Luke 22:56-62; Matthew 26:69-75; Mark 14:66-72; John 18:15-18 and John 18:25-27 all report that Peter denies knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter. The first denial is reported in: Matthew 26:69-70; Mark 14:66-68 and John 18:17. Please see the note for 22:54 for the outline of Peter's denial and links to where each part is reported.

This is the first denial. 22:58 tells us the second denial. 22:60 tells us the third denial. When Jesus restored Peter to the ministry, He asked Peter, three times, Simon, son of Jonas, lovest thou me?. (John 21:16-17 ). (The notes for those sentences in the Book Study on the Gospel of John explain the significance of that exact question.)

When comparing the Gospel accounts for what they report in detail about Peter's denial, I believe that this was the maid that knew John and let Peter into the high priest's house. So, she would have looked closely at Peter and have known that he was with John and that John was a disciple of Jesus. Therefore, she would have had several reasons to make the identification which she made.

Please see the note for Luke 8:51 about the word maiden. Webster's 1828 defines this word as: 'An unmarried woman, or a young unmarried woman; a virgin. 2. A female servant. 3. It is used in composition, to express the feminine gender, as in maid-servant.
MA'IDEN, n. A maid; also, an instrument for beheading criminals, and another for washing linen.
MA'IDEN, a. Pertaining to a young woman or virgin; as maiden charms. 1. Consisting of young women or virgins. Amid the maiden throng. 2. Fresh; new; unused. He fleshed his maiden sword.
MA'IDEN, v.i. to speak and act demurely or modestly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a certain maid. Mt 26:69; Mr 14:6,17,66-68; Joh 18:17'.

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C22-S58 (Verse 57) Peter denies the first time.

And he denied him,
saying,
Woman,
I know him not..

Our sentence starts with the word And, which adds it to the prior sentence and makes this sentence part of the first denial by Peter. Please see the note above for links to where the other Gospel accounts also report the three denials and to where Luke reports the second and third denial. Please see the note for 22:54 for the outline of Peter's denial and links to where each part is reported.

Please see the note for 2Timothy 2:11-13 about the words deny / denial. Webster's 1828 dictionary defines this word as: 'to contradict; to gainsay; to declare a statement or position not to be true. We deny what another says, or we deny a proposition. We deny the truth of an assertion, or the assertion itself. the sense of this verb is often expressed by no or nay. 2. to refuse to grant; as, we asked for bread, and the man denied us. 3. Not to afford; to withhold. 4. to disown; to refuse or neglect to acknowledge; not to confess'.

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: 'he denied. Lu 22:33-34; 12:9; Mt 10:33; 26:70; Joh 18:25,27; Ac 3:13-14,19; 2Ti 2:10-12; 1Jo 1:9'.

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C22-S59 (Verse 58) Peter was identified the second time.

And after a little while another saw him,
and said,
Thou art also of them..

Luke 22:56-62; Matthew 26:69-75; Mark 14:66-72; John 18:15-18 and John 18:25-27 all report that Peter denies knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. This is the second denial which is also reported in: Matthew 26:71-72; Mark 14:68-69 and John 18:25. Please see the note for 22:54 for the outline of Peter's denial and links to where each part is reported.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'another. A maid challenged Peter in the second instance, according to Matthew and Mark; yet here it is said heteros G2087, another (man) and he also answers to a man. But heteros G2087, as Wetstein shows, may be, and is in innumerable instances applied to a female; and Matthew says, "she said to them that were there," and Mark, "she began to say to them that stood by." So that the maid gave the information to those around her, and some man charged Peter with it. Probably several joined in the accusation, though he answered to an individual, for John says, "They said unto him," etc. Mt 26:71-72; Mr 14:69-70; Joh 18:25'.

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C22-S60 (Verse 58) Peter denies the second time.

And Peter said,
Man,
I am not..

Our sentence starts with the word And, which makes it part of the second denial. Please see the note above for links to where the other Gospel accounts report this denial. Please see the note for 22:54 for the outline of Peter's denial and links to where each part is reported.

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C22-S61 (Verse 59) Peter was identified the third time.

Equivalent Section: the third identification.

And about the space of one hour after another confidently affirmed,
saying,
Of a truth this fellow also was with him:.

Equivalent Section: Why he was sure.

for he is a Galilaean..

The Jews had a lot of prejudice in their society with their refusal to talk to Gentiles unless absolutely required and their claim that someone sinned to eat with a Gentile. They also did the same to Samaritans and to people they thought were 'sinners'. And, according to their religion, anyone from Galilee was suspicious and almost certainly a 'sinners'. Therefore, people from Galilee avoided social mixing with people from Jerusalem and people from Jerusalem avoided social mixing with people from Galilee. As a result, it was highly unlikely that Peter, as a Galilaean would be at a fire socializing with servants from Jerusalem. Therefore, they figured he was not there by the fire to socialize but was seeking warmth. And, the only reason that Peter would be there at all was because he was a disciple of Jesus.

Matthew reports that, in this denial: he denied with an oath, I do not know the man.

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

Please see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'. Please also see the note for Hebrews 3:6 about the word confidence.

Please also see the note for Hebrews 3:6 about the word confidence. The functional definition for this word is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'. Please also see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

Please see the note for Titus 3:8 about the word affirm. The functional definition for this word is: 'To assert positively; to tell with confidence; to aver; to declare the existence of something; to maintain as true; opposed to deny'.

Please see the note for Matthew 11:16-17 about the word fellow. Webster's 1828 defines this word as: ', n. Heb. to tie or connect, to be joined or associated. 1. A companion; an associate. In youth I had twelve fellows, like myself. Each on his fellow for assistance calls. 2. One of the same kind. A shepherd had one favorite dog; he fed him with his own hand, and took more care of him than of his fellows. 3. An equal. Awake, O sword, against my shepherd, and against the man that is my fellow, saith Jehovah of hosts. Zech. 13. 4. One of a pair, or of two things used together and suited to each other. Of a pair of gloves, we call one the fellow of the other. 5. One equal or like another. Of an artist we say, this man has not his fellow, that is, one of like skill. 6. An appellation of contempt; a man without good breeding or worth; an ignoble man; as a mean fellow. Worth makes the man, and want of it the fellow. 7. A member of a college that shares its revenues; or a member of any incorporated society. 8. A member of a corporation; a trustee.
FEL'LOW, v.t. to suit with; to pair with; to match. Little used. In composition, fellow denotes community of nature, station or employment.'. Please also see the note for 2Corinthians 8:23 about the word fellowhelper Please also see the note for Philippians 4:3 about the word fellowlabourers Please also see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 about the word fellowship

Please see the note for John 1:43 about the word Galilee. The functional definition for this word is: 'around Kedesh Naphtali, in which lay the 20 towns given by Solomon to Hiram, king of Tyre, in payment for his having conveyed timber from Lebanon to Jerusalem (Jos 20:7; 1Ki 9:11). the northern part of Naphtali (which lay N. of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Jg 1:30; 1Ki 9:11)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'confidently. Mt 26:73-74; Mr 14:69-70; Joh 18:26-27'.

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C22-S62 (Verse 60) Peter denies the third time.

And Peter said,
Man,
I know not what thou sayest..

Luke 22:56-62; Matthew 26:69-75; Mark 14:66-72; John 18:15-18 and John 18:25-27 all report that Peter denies knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. This is the third denial which is also reported in: Matthew 26:73-74; Mark 14:70-71 and John 18:26-27. Please see the note for 22:54 for the outline of Peter's denial and links to where each part is reported.

Matthew reports that, in this denial: Then began he to curse and to swear, saying, I know not the man. When someone is cursing and to swearing to emphasize a denial, they say the denial more than once. Therefore, it is reasonable to believe that Peter said everything reported and that the various Gospel authors chose only one statement to report.

One thing to pay attention to here is that God used a cock to get His message to Peter. God used an ass to speak to His prophet (Numbers 22:23-35 ), Psalms 8:2 says: Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. And that Psalm goes on to say that all of creation is a witness for God. Luke 19:40 says: And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. the point being that God can, and does, use any messenger He wants to use. When we claim to deny the messenger we are truly denying God (1Samuel 8:7 ).

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C22-S63 (Verse 60) The sign prophesied by Jesus happens.

And immediately,
while he yet spake,
the cock crew..

Our sentence starts with the word And, which adds it to the prior sentence. (Please see the note above for links to thwe other Gospel accounts where Peter's third denial is reported. Please also see it about the various messengers that God uses.) this sentence tells us that the prophecy by Jesus was fulfilled. Please see the Doctrinal Studies called: Significant Gospel Events for links to places where we are told about other prophecies which were fulfilled in the Gospels.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the cock. Lu 22:34; Mt 26:74-75; Mr 14:71-72; Joh 18:27'.

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C22-S64 (Verse 61) The Lord makes sure that Peter realizes.

And the Lord turned,
and looked upon Peter..

Luke 22:56-62; Matthew 26:69-75; Mark 14:66-72; John 18:15-18 and John 18:25-27 all report that Peter denies knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Please see the note for 22:54 for the outline of Peter's denial and links to where each part is reported. Please also see the note for this sentence in the Lord Jesus Christ Study which explains that this was a stumble by Peter but not truly a failure as Peter thought and as many people preach. he Lord had Peter's stumble put in all four Gospel accounts to be sure that others learn from Peter's error of pride. When we refuse to heed a warning from God, and then stumble or fail because of our error, God is likely to use us as an example to others so that they don't fail the same way. If you don't want to be used as an example by God them heed all of the warnings from God.

The Lord is the role of God used to judge us. at this point, Peter knew he faced judgment, not for the denials so much, but for refusing to heed the warning.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'turned. Lu 10:41; Mr 5:30 exp: Mr 8:33; Joh 1:38. looked. Job 33:27; Isa 57:15-18; Jer 31:18-20; Ho 11:8; Ac 5:31'.

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C22-S65 (Verse 61) Peter remembers.

And Peter remembered the word of the Lord,
how he had said unto him,
Before the cock crow,
thou shalt deny me thrice..

Luke 22:56-62; Matthew 26:69-75; Mark 14:66-72; John 18:15-18 and John 18:25-27 all report that Peter denies knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Please see the note for 22:54 for the outline of Peter's denial and links to where each part is reported. Please also see the note for this sentence in the Lord Jesus Christ Study which explains that this was a stumble by Peter but not truly a failure as Peter thought and as many people preach. he Lord had Peter's stumble put in all four Gospel accounts to be sure that others learn from Peter's error of pride. When we refuse to heed a warning from God, and then stumble or fail because of our error, God is likely to use us as an example to others so that they don't fail the same way. If you don't want to be used as an example by God them heed all of the warnings from God.

This sentence tells us that the prophecy by Jesus was fulfilled. Please see the Doctrinal Studies called: Significant Gospel Events for links to places where we are told about other prophecies which were fulfilled in the Gospels. Our prior sentence told us that the Lord turned, and looked upon Peter to make sure that Peter understood what He had done. The Lord was not being mean but was setting the ground to restore Peter. All true Biblically repentance must be based upon the word of the Lord. We have the written word of the Lord with God's Holy Spirit to help us understand it. Peter did not have either of those but he had the verbal word of the Lord.

The exact phrase of: the word of the Lord, is found in: Luke 22:61; Acts 8:25; 11:16; 13:48-49; 15:35-36; 16:32; 19:10; 20:35; 1 thessaloni and 1:8; 1Thessalonians 4:15; 2Thessalonians 3:1; 1Peter 1:25. It has a different doctrinal meaning than the word of God.

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.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And Peter. Eze 16:63; 36:31-32; Eph 2:11; Re 2:5 Before. Lu 22:34; Mt 26:34,75; Joh 13:38'.

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C22-S66 (Verse 62) Peter reacts.

And Peter went out,
and wept bitterly..

God can not restore someone who denies their sin and refuses to truly Biblically repent. What we read here is the evidence of true Biblically repentance. 1Corinthians 10:12 says: Wherefore let him that thinketh he standeth take heed lest he fall. Peter fell because he did not take heed to the warning from Jesus. We find examples of where people failed to pay attention to similar warnings in Genesis 9:21; Genesis 19:35; 1Kings 11:8; Ezekiel 3:21; Matthew 26:35; Matthew 26:70; Mark 4:17; Mark 14:71; Mark 14:30; Luke 22:62; John 13:38; Acts 5:11; Romans 11:18; 1Corinthians 4:10; Galatians 6:1; Hebrews 3:12; Hebrews 4:1; Hebrews 12:15; 1Peter 4:18.

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 notes for Ephesians C4S15 and Colossians C3S14 about the word bitterness. The functional definition for this word is: 'Keen sorrow; painful affliction; vexation; deep distress of mind.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and wept. Ps 38:18; 126:5-6; 130:1-4; 143:1-4; Jer 31:18; Eze 7:16; Zec 12:10; Mt 5:4; 26:75; Mr 14:72; 1Co 10:12; 2Co 7:9-11'.

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C22-S67 (Verse 63) The servants mock Jesus.

And the men that held Jesus mocked him,
and smote him..

Luke 22:63-65; Matthew 26:67-68 and Mark 14:65 report that We read that the high priest's servants and guards abuse Jesus. Matthew and Mark report that the religious leaders abused Jesus before the servants did. John 18:22 also reports abuse but it was a different incident. Matthew also tells us that the mockers called Him Christ. Please see the Doctrinal Study called: Significant Gospel Events for links to where the Bible tells us that this mockery was prophesized. Here, the mockers use Jesus because they were striking a physical man whom they considered to be 'only a man'. The mockery tells us that they denied His deity.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the men. Mt 26:59-68; Mr 14:55-65; Joh 18:22 mocked. Job 16:9-10; 30:9-14; Ps 22:6-7,13; 35:15-16,25; 69:7-12; Isa 49:7; 50:6-7; 52:14; 53:3; Mic 5:1; Mt 27:28-31,39-44; Mr 15:16-20,27-32; Heb 12:2; 1Pe 2:23 exp: 2Ch 36:16; Lu 18:32. General references. exp: Mr 14:65.'.

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C22-S68 (Verse 64) The servants abuse Jesus.

And when they had blindfolded him,
they struck him on the face,
and asked him,
saying,
Prophesy,
who is it that smote thee?.

Luke 22:63-65; Matthew 26:67-68 and Mark 14:65 report that We read that the high priest's servants and guards abuse Jesus. Please see the note for Luke 22:63 for more details and related links to this abuse.

This blindfolding is similar to when Samson had his eyes put out in Judges 16:21-25. By striking the face, they hit Him in the most insulting way possible because it is our face which presents our person to the world. They were symbolically emphasizing their rejection of His deity.

The word struck is the past-tense form of the word strike. Please see the note for John 18:22 about the words strike / struck. The functional definition for this word is: 'To touch or hit with some force, either with the hand or an instrument; to give a blow to, either with the open hand, the fist, a stick, club or whip, or with a pointed instrument, or with a ball or an arrow discharged.'. The main difference between this word and the words smite / smote is that this word can be applied to hitting anything while the words smite / smote is applied against a person.

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 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: 'blindfolded. Jg 16:21,25 General references. exp: Mr 14:65.'.

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C22-S69 (Verse 65) The servants blaspheme Jesus.
And many other things blasphemously spake they against him.

True Biblical blasphemy can only be done against God. As mentioned in the prior note, they deliberately hit Jesus in the face because they were symbolically emphasizing their rejection of His deity. Now, this sentence adds that they used words to directly do the same.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'blasphemously. Lu 12:10; Mt 12:31-32; Ac 26:11; 1Ti 1:13-14'.

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C22-S70 (Verse 66-67) The religious leaders decide to end this trial.

And as soon as it was day,
the elders of the people and the chief priests and the scribes came together,
and led him into their council,
saying,
Art thou the Christ ?.

Jesus is taken before the chief priests and elders as reported in: Matthew 27:1, Mark 15:1 and Luke 22:66.

They were still at the home of the High priest named Caiaphas (Matthew 26:57; John 18:28 ). Their council met in his home because it was also the official home of the High priest and included offices and other things which were related to the administration of his office.

When they asked Jesus this question, everyone knew that they were using a very specific definition for the word Christ which included all of the prophecy related to Christ and, as we see later in this chapter, included that Christ would be the Son of God and 'God in human flesh'. They asked this question knowing that prophecy said that the true Christ would identify Himself as such and yet they condemned Him for doing exactly what God said that He would do.

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 Mark 13:9 about the word council. The functional definition for this word is: 'An assembly of men summoned or convened for consultation, deliberation and advice'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as soon. Mt 27:1; Mr 15:1 elders. Ps 2:1-3; Ac 4:25-28; 22:5 General references. exp: Pr 4:16; Lu 23:1; 24:20.
Art. Mt 11:3-5; 26:63-68; Mr 14:61-66; Joh 10:24 General references. exp: Jer 38:15; Lu 24:20.'.

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C22-S71 (Verse 67) They demand the answer.
tell us.

Luke 22:67-71; Matthew 26:63; Mark 14:61 and John 10:24 report that the religious rulers question Jesus and ask Him if He is the Christ.

The report in John's gospel appears to be a separate incident than what is reported in the other three Gospel accounts. The incident John's gospel appears to be a question asked outside and not in an official legal trial. As a result, it could not be used by the council to condemn Jesus. However, the other three Gospel accounts let us know that the religious leaders asked this question in an official, if illegal, trial. (It was illegal because their authority came from God but they perverted God's Mosaic Law and claimed the Law-giving authority to act outside of the Mosaic Law and against it.)

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. Lu 16:31; Joh 5:39-47; 8:43-45; 9:27-28; 10:25-26; 12:37-43 exp: Joh 10:24. General references. exp: Jer 38:15; Lu 24:20.'.

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C22-S72 (Verse 67-68) Jesus answers them.

Equivalent Section: He states their refusal to believe.

And he said unto them,
If I tell you,
ye will not believe:.

Equivalent Section: He states their refusal to do right.

And if I also ask you,
ye will not answer me,
nor let me go..

Luke 22:67-71; Matthew 26:63; Mark 14:61 and John 10:24 report that the religious rulers question Jesus and ask Him if He is the Christ, which also makes Him the Son of God.

In Matthew's account we read that they added the phrase the Son of God to their question. Therefore, they could not claim ignorance of this truth nor could they truthfully be surprised at God bringing judgment upon then. This is especially true because they admitted knowing that the 'Parable of the Hirelings Killing the Heir' (Luke 20:9-19; Matthew 21:33-46 and Mark 12:2-11 ) was spoken against them.

Our sentence starts with the word And, which adds it to the prior sentences and provides the answer from Jesus to the demand from the council. Basically, His answer is that it does not matter what He answers, nor how He answers, because they are going to condemn Him anyway. Jesus answers them in a way that they understand because they use the answer to condemn Him. However, He is not answering them for any reason other than to have them to knowingly pervert God's Law so that God has a legal record when they are judged by God. They may act illegally and pervert the Law, but God is always legal and righteous. Therefore, God allows certain things to happen to His children so that he has legal evidence which is independent from God to be used when God judges.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Art. Mt 11:3-5; 26:63-68; Mr 14:61-66; Joh 10:24 If. Lu 16:31; Joh 5:39-47; 8:43-45; 9:27-28; 10:25-26; 12:37-43 exp: Joh 10:24. General references. exp: Jer 38:15; Lu 24:20.
General references. Lu 20:3-7,41-44 exp: Jer 38:15; Lu 20:8; 24:20.'.

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C22-S73 (Verse 69) Jesus plainly says the truth.
Hereafter shall the Son of man sit on the right hand of the power of God.

Luke 22:67-71; Matthew 26:63; Mark 14:61 and John 10:24 report that the religious rulers question Jesus and ask Him if He is the Christ, which also makes Him the Son of God. In addition, Matthew 26:64 and Mark 14:62 and Luke 22:67-69 and John 14:3 present the prophecy by Jesus of His return to this Earth as Lord of lords. Please be sure to see each of these references and their related notes for more details.

Matthew 26:64 and Mark 14:62 are equivalent sentences to this sentence. Matthew and Mark both add the phrase and coming in the clouds of heaven, which attaches this prophecy to the 'Second Coming of Christ'.

Psalms 38:12 which prophesied the attitude of the religious leaders.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall. Mt 26:64; Mr 14:62 on. Ps 110:1; Da 7:13-14; Mt 22:44; Mr 16:19; Ac 2:34-36; 7:55-56; Ro 8:34; Eph 1:20-23; 4:8-10; Col 3:1; Heb 1:3; 8:1; 12:2; 1Pe 3:22; Re 3:21; 22:1 General references. exp: Lu 24:20.'.

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C22-S74 (Verse 70) The religious leaders ask Him to say it a second time.

Then said they all,
Art thou then the Son of God ?.

Luke 22:67-71; Matthew 26:63; Mark 14:61 and John 10:24-25 report that the religious rulers question Jesus and ask Him if He is the Christ, which also makes Him the Son of God.

between this sentence and the next two sentences, and the equivalent sentences in the other Gospel accounts, we have undisputable evidence that the religious leaders, enemies of Jesus, knew that beyond a doubt that that Christ is the Son of God. The combination of the references, given above, make it clear that Jesus was asked essentially the same question more than once. One time He told them Thou hast said (Matthew 26:64 ). Another time He told them I am (Mark 14:62 ). Another time He told them If I tell you, ye will not believe: And if I also ask you, ye will not answer me, nor let me go (Luke 22:66-67 ). Luke reports them asking the same question another way, with Jesus saying Ye say that I am in (Luke 22:70 ). Given the type of interrogation they were doing, and the stated purpose to not find the truth but to justify a murder, it is reasonable to believe that they asked the same question several times over the course of a full night. There is no reason to believe that there is a conflict and every reason to believe that each answer was given at some point in a full night of interrogation.

In addition, we have the many places in the Gospel accounts where Jesus directly and indirectly told them that he was the promised Messias or Christ. (Please see John 10:24-25 for an example.) the phrase I am he, meaning that Jesus was the promised Messias or Christ is found in John 8:24, John 8:28; 13:19; John 18:5, 6, John 18:8; Revelation 1:18 and Revelation 2:23. The phrase also occurs elsewhere meaning something else, but in each of the references listed here, Jesus is claiming to be the promised Messias or Christ. We also see Jesus saying the same, or similar, things in Matthew 15:24; Matthew 27:43; Luke 4:43; Luke 21:8; 22:70; and John 4:26; John 7:28-29; Romans 13:12; John 8:12, John 8:23; John 9:9; John 11:25 and John 19:21. These references are in addition to the many where Jesus was less direct in saying that he was the Christ. For example, Luke 4:16-29 tell us that the people tried to kill Jesus for claiming things that the people understood would make Him the Christ, even though he did not directly say that he was Christ. In addition, if you look at all of the places and references where people professed to believe that Jesus was the Christ or was the Son of David, which is another name for Christ, you see the many times and places that are recorded when Jesus told the people directly and indirectly that He was the promised Messias or Christ. Please also see the Prophecy Fulfilled Section, of the Significant Gospel Events Study, for links to where the Bible tells us similar things.

Given all of this evidence and that which it is reasonable to believe was not recorded, there is no question about these religious leaders and all of the Jews being able to understand that Jesus had plainly claimed to be the Christ before this instance. Just look at the well recorded entrance of Jesus into Jerusalem where the people cried Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord (Matthew 21:4-17; Mark 11:1-11; John 12:12-19 ). As pointed out many times in this study, Son of David was a Jewish name for Christ. Jesus had been so clear in His claim that even the ignorant street people and children understood His claim. Only someone ignorant of the Bible or with a brain that is functioning less than a child or someone believing an obvious lie of the devil would think that these Jewish religious leaders had any doubt of the claim by Jesus. They were not looking for the truth. They had refused to accept the truth when it was plainly given to them. So, Jesus held his peace when asked one time and this time He said: Ye say that I am.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Son. Lu 4:41; Ps 2:7,12; Mt 3:17; 27:43,54; Joh 1:34,49; 10:30,36; 19:7 General references. exp: Lu 24:20.'.

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C22-S75 (Verse 70) Jesus answers a second time.

And he said unto them,
Ye say that I am..

Luke 22:67-71; Matthew 26:63; Mark 14:61 and John 10:24 report that the religious rulers question Jesus and ask Him if He is the Christ, which also makes Him the Son of God.

This answer is slightly different from what we read in Matthew 26:64; Mark 14:62 and John 10:25. However, with repeated times of the religious leaders asking this question to Jesus, it is reasonable to believe that He gave every one of these answers at different times and that the Gospel writers chose to report only the answer that they reported.

Most of the doctrine for this sentence is covered in the note for the prior sentence, which this sentence answers. In addition, the next sentence makes it clear how the religious leaders understood this answer. I've met religious fools who insisted that their modern-day religious leaders understood what the Jews understood and believed better than the Jewish religious leaders in the time of Jesus. Now if you think of that claim, it is hard to come up with a more foolish claim. However, like lots of religious fools, they believe lies from their religious leaders which the religious leaders claim come from the Bible while the Bible clearly says the opposite of what is claimed. The claim that Jesus never claimed to be Christ and Messiah and the Son of God and 'God in human flesh' is a blatant lie from a devil. There are enough references between the note for the prior sentence and this note to prove that anyone who believes this lie from a devil is consciously refusing to find and believe the truth. Such fools chose themselves to end up in Hell and the lake of fire.

Please see the note for John 8:58 about the phrase I am (said by God).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye say. Lu 23:3; Mt 26:64; Mr 14:62; 15:2; Joh 18:37 General references. exp: Lu 24:20.'.

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C22-S76 (Verse 71) The religious leaders condemn the truth.

And they said,
What need we any further witness?.

Luke 22:67-71; Matthew 26:63; Mark 14:61 and John 10:24 report that the religious rulers question Jesus and ask Him if He is the Christ, which also makes Him the Son of God.

Matthew 26:65-66 and Mark 14:63-64 report the equivalent of this sentence. John 10:31-41 reports that the common Jews also had a similar reaction earlier in the ministry of Jesus.

This sentence and the next sentence have the judgment of the religious leaders during the trial of Jesus. The next sentence starts with the word for and gives their reason for their judgment in this sentence and in the equivalent sentences of the other Gospel accounts. Matthew reports: Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? they answered and said, He is guilty of death. Mark reports, essentially, the same thing but with less words.

The fool says: 'My mind's made up, don't confuse me with the facts'. The religious fool says: 'My self-proclaimed religious person told me what the believe. Don't confuse me with indisputable facts that they are preaching lie4s and doctrines from devils'. The Jews knew that Christ would be the Son of God 'God in human flesh' and would declare that He was Christ and would prove it by doing more miracles than anyone else in history. The religious leaders added the rule that anyone who made these claims blasphemeth and, therefore had to die. So, now they were left with the problem of how to get the blessings that only come through Christ, such as ruling the world in the kingdom of Christ, after they murder Him. You would think that someone would see a problem with this doctrine. However, after they murdered Him and He rose from the dead, you would think that they would finally accept the truth. However, the religious leaders spread a lie about the resurrection and even the Jews who received salvation held onto their traditions even after God proved that he was no longer using the Jewish religious traditions. God had to kill of the Jerusalem Church and tear down the Temple, making it impossible to keep those traditions, and yet the Jews still cling to their traditions. And,, before we condemn then, we need to be honest enough to admit that most religious people, saved or lost, have the exact same attitude about their own religious traditions.

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

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: 'General references. Mt 26:65-66; Mr 14:63-64 exp: Lu 24:20. '.

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C22-S77 (Verse 71) for we ourselves have heard of his own mouth.

Luke 22:67-71; Matthew 26:63; Mark 14:61 and John 10:24 report that the religious rulers question Jesus and ask Him if He is the Christ, which also makes Him the Son of God.

Our sentence starts with the word for and tells us why the Jewish religious leaders made the decision which they did in their trial of Jesus. That decision was reported in the prior sentence and the equivalent sentences found in the other Gospel accounts. The note above has the doctrine and relevant Bible references for this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:65-66; Mr 14:63-64 exp: Lu 24:20. '.

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Interpretive Study of Luke's Gospel 21-22

Luke Chapter 21

links to sentences in this chapter:

Chapter theme: Prophecy of Future Events

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 22

links to sentences in this chapter:

Chapter theme: the Betrayal of Jesus

The Treasury of Scripture Knowledge provides a chapter outline as:

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