Interpretive Study of Luke's Gospel 23-24

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, God.

Luke Chapter 23

links to sentences in this chapter:

C23-S1 (Verse 1), C23-S2 (Verse 2), C23-S3 (Verse 3), C23-S4 (Verse 3), C23-S5 (Verse 4), C23-S6 (Verse 5), C23-S7 (Verse 6), C23-S8 (Verse 7), C23-S9 (Verse 8), C23-S10 (Verse 9), C23-S11 (Verse 10), C23-S12 (Verse 11), C23-S13 (Verse 12), C23-S14 (Verse 13-15), C23-S15 (Verse 16), C23-S16 (Verse 17), C23-S17 (Verse 18-19), C23-S18 (Verse 20), C23-S19 (Verse 21), C23-S20 (Verse 22), C23-S21 (Verse 22), C23-S22 (Verse 23), C23-S23 (Verse 23), C23-S24 (Verse 24), C23-S25 (Verse 25), C23-S26 (Verse 26), C23-S27 (Verse 27), C23-S28 (Verse 28), C23-S29 (Verse 29), C23-S30 (Verse 30), C23-S31 (Verse 31), C23-S32 (Verse 31-32), C23-S33 (Verse 33), C23-S34 (Verse 34), C23-S35 (Verse 34), C23-S36 (Verse 35), C23-S37 (Verse 35), C23-S38 (Verse 36-37), C23-S39 (Verse 38), C23-S40 (Verse 39), C23-S41 (Verse 40), C23-S42 (Verse 41), C23-S43 (Verse 42), C23-S44 (Verse 43), C23-S45 (Verse 44), C23-S46 (Verse 45), C23-S47 (Verse 46), C23-S48 (Verse 47), C23-S49 (Verse 48), C23-S50 (Verse 49), C23-S51 (Verse 50-51), C23-S52 (Verse 52), C23-S53 (Verse 53), C23-S54 (Verse 54), C23-S55 (Verse 55), C23-S56 (Verse 56).

Please use This link to see the chapter summary.

Chapter theme: the Trial by Pilate and the Crucifixion of Jesus

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Jesus was sent to Pilate for a judgment of death since it was not lawful for the Jews to give a death sentence. There is quite a lot, in all of the Gospels, about this judgment. The accounts start with the references provided and some of the details are reported in one account but not in others. Please see the note for John 18:29 which has the time-line for this trial that comes from the International Standard Bible Encyclopedia.

In Luke 23:1; Matthew 27:2; Mark 15:1 and John 18:15 we read that Jesus was sent to Pilate after His trial by the Jews.

Only in Luke 23:2 do we read the accusation which the religious leaders made to Pilate against Jesus.

In Luke 23:3; Matthew 27:11; Mark 15:2 and John 18:33 Pilate asked Jesus: Art thou the King of the Jews? the answer is reported in Luke 23:3; Matthew 27:11; Mark 15:2 and John 18:34. The answer from Jesus, in every Gospel account, is almost the same words (Thou sayest it), except that John relates more of the conversation.

In Luke 23:4; Luke 23:14; John 18:38; John 19:4 and John 19:6 we read that Pilate said, about Jesus, I find no fault in this man. His pronouncement did not make him innocent and, since he represented the government of this world, we see that the governments of this world were as guilty as the Jews for the crucifixion of Jesus. Pilate tried to free Jesus again in Luke 23:16 and John 19:14-15. This second time was after Pilate declared Jesus to be innocent.

Only in Luke 23:5 do we read that the Jewish leaders and people rejected Jesus for the first time when Pilate tried to free Him.

Luke 23:6-7 tells us that Pilate sent Jesus to Herod for trial. Only in Luke 23:7-12 do we read about the trial of Jesus by Herod.

Only in Luke 23:13-16 do we read that Pilate called the Jewish leaders and said that he would beat Jesus and then release Him. This was when the Jewish religious leaders stirred up the people to demand Barabbas instead.

We read about Barabbas, and the crowd's preference for him over Jesus in: Luke 23:18-25; Matthew 27:16-26; Mark 15:7-15; John 19:14-15 and Acts 3:14.

The Jewish leaders and the people prove their rejection when they cried crucify him in: Luke 23:21; Matthew 20:19; Matthew 27:31; Mark 15:13-14; Mark 15:14; Mark 15:20; John 19:6 and John 19:14-15.

In Luke 23:22-23 Pilate again offered to chasten Jesus and let Him go. In John 19:1-5 we read that Pilate did this then brought Jesus back before the crowd wearing a crown of thorns and tried to release Him again. But the religious leaders stirred up the crowd to demand crucify Him.

Luke 23:24 reports Pilate gave sentence that it should be as they required. In Matthew 27:19 and John 19:13 we see that Pilate sat in the judgment seat. These references give us the reports of the official legal judgment by the Roman Government.

Pilate condemned Jesus to death as reported in Luke 23:24-25; Matthew 27:26; Mark 15:15 and as reported in John 19:16. This was after Pilate declared Jesus to be innocent in John 19:4; John 19:6 and Luke 23:4.

Luke 23:26; Mark 15:15 and John 19:16 all tell us that Jesus was led from the Roman judgment seat to be crucified. Between the judgment hall and the cross He was beaten by the Roman soldiers although this beating appears to have been done before Jesus was rejected for the last time. That would mean that Jesus was in Pilate's judgment hall at least three times: before being sent the Herod, before being beat and given a crown of thorns, and before being sent to be crucified. This fulfills the prophecy by Jesus found in Matthew 26:31 and Mark 14:27 and John 16:32.

Jesus was mocked while He hung on the cross according to: Luke 23:26-56; Matthew 27:31-66; Mark 15:29-32 and John 19:16-42. Please note that some mocking was before the cross, by different groups, and there was also more mocking while Jesus was on the cross

Luke 23:27-31 tell us that many people disagreed with the Jewish religious leaders and that Jesus gave them a prophecy of future judgment upon the Jews. Matthew 24:15-22 and Luke 23:29-30 are a prophecy for Jews only and they will happen during the great tribulation.

Luke 23:32-33; Matthew 27:38; Mark 15:27 and John 19:17-18. all report that Jesus was crucified between two malefactors.

Jesus was on the cross as reported in Luke 23:32-46; Matthew 27:35-50; Mark 15:23-37 and as reported in John 19:17-30.

Luke 23:34 is one of the 'Eight Sayings from the Cross'.

Luke 23:34; Mark 15:24 and John 19:23 tell us that the soldiers parted the clothes of Jesus among themselves. Spoils were considered normal part of a soldier's pay at that time.

Luke 23:36-37; Matthew 27:34; Matthew 27:48; Mark 15:36; John 19:29 and John 19:30 tell us that Jesus was given vinegar to drink while on the cross. Matthew 27:34; and probably, Luke 23:36-37 tell us that it was mingled with gall: and when he had tasted thereof, he would not drink. This is assumed to be because gall dulled the senses and it was offered to Him as an insult. However, when it was offered plain, as in the other references, Jesus did drink.

Luke 23:38 Matthew 27:54; Mark 15:26 and John 19:19 tell us the superscription that Pilate had put on the cross of Jesus. John 19:21-22 tells us that the chief priests of the Jews objected to the truth of the title and wanted it changed to support their lie but Pilate refused to change the superscription.

Only Luke 23:39-43 tells us about one of the thieves repenting and being saved.

Luke 23:44; Matthew 27:45 and Mark 15:33 tells us that there was darkness over the whole land (from the sixth hour) until the ninth hour.

Luke 23:45; Matthew 27:51-53 and Mark 15:38; the veil of the temple was rent in twain from the top to the bottom.

Luke 23:46; Matthew 27:50; Mark 15:37 and John 19:30 all tell us that Jesus literally physically died and that Jesus chose the time of His death.

The witness of the centurion that Jesus is the Son of God is reported in: Luke 23:47; Matthew 27:54 and Mark 15:39.

Luke 23:48 and Matthew 27:54 give us the same message only uses different words to tell us that the people: saw the earthquake, and those things that were done, (and) they feared greatly.

Luke 23:49; Matthew 27:55-56 and John 19:25 tell us that there were followers of Jesus at the cross.

Jesus was buried as reported in Luke 23:50-56; Matthew 27:57-61; Mark 15:42-47 and John 19:38-42.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-7. Jesus is accused before Pilate, and sent to Herod.
8-11. Herod mocks him.
12. Herod and Pilate are made friends.
13-25. Barabbas is desired of the people, and is loosed by Pilate, and Jesus is given to be crucified.
26-33. He tells the women, that lament him, the destruction of Jerusalem;
34-38. prays for his enemies.
39-45. Two evildoers are crucified with him.
46-49. His death.
50-56. His burial.'.

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C23-S1 (Verse 1) All of the religious leaders went to condemn Jesus.

And the whole multitude of them arose,
and led him unto Pilate..

In Luke 23:1; Matthew 27:1-2; Mark 15:1 and John 18:15 we read that Jesus was sent to Pilate after His trial by the Jews. Our sentence starts with the word And, and since it is the first sentence in this chapter, starting with the word And, adds this chapter to the prior chapter. The trial of Jesus was in the prior chapter. Now they are adding a trial by the Gentile representing Roman government so that all people groups are guilty before God and so that they can get a legal sentence to crucify Jesus.

God is in control of everything and people are led into error when they are ignorant of what God is doing or deny God's control. In the days of Jesus, God had put the Roman government over the Jewish government and they took away the right to condemn someone to death from the Jewish government. As a result, the Jewish religious leaders had to get the Roman government to condemn Jesus to death. Therefore, people are believing lies when they claim that only the Jews are responsible for the death of Jesus. All Gentiles are guilty through the decision of the Roman government in the exact same way as Jews are guilty through the actions of the Jewish religious leaders and the Jews living in that day.

The phrase the whole multitude of them refers to all of the Jewish leaders and their servants and their guards. Along the way they would have attracted a crowd of others, which was the intent of the leaders so that they could use crowd mentality to get the common Jews to agree with their intended actions. They had condemned Jesus in a secret trial and wanted the common Jew to accept their false claim of blasphemy without questioning the details, which the Jews would do if the whole crowd was riled up over blasphemy. That's why we need to be careful about getting involved in a high emotional crowd. We can be led into participating in a sin that we would not otherwise participate in.

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 22:66; Mt 27:1-2,11-14; Mr 15:1-5; Joh 18:28-38 exp: Lu 24:20.'.

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C23-S2 (Verse 2) They lied about what Jesus did.

And they began to accuse him,
saying,
We found this fellow perverting the nation,
and forbidding to give tribute to Caesar,
saying that he himself is Christ a King..

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. in this sentence we read the accusation which the religious leaders made to Pilate against Jesus. This is the only place in the Bible where we read this.

Our sentence starts with the word And, which adds it to the prior sentence. In a court of law, there must be an accusation of violating the law when someone is brought in for judgment. Our prior sentence says that the Jewish leaders brought Jesus to the Roman government for a trial which would end up with a sentence to crucify Jesus. This sentence tells us the legal accusations made against Him. And, these particular charges carry a sentence of crucifixion. A lesser charge would not bring this sentence and this was the sentence required to fulfill prophecy.

This accusation has several lies. Please see the note for this sentence in the Lord Jesus Christ Study which explains that, while it is true that Christ is a King, He was not challenging the rule by Caesar, which they indirectly accuse Jesus of doing. In addition to the indirect accusation, they make a direct accusation, which is a lie, and supports their indirect accusation. When they say: forbidding to give tribute to Caesar, this was a well-known objection that the Jews had to Roman rule and was the basis for the common rebellions that the Romans had to put down. Therefore, it gave a lot of credibility to their false accusation that Jesus was challenging the rule of Caesar. However, in Luke 20:20-26; Matthew 22:15-33 and Mark 12:13-17 we read that the Herodians tried an argument about money and taxes. They were supported by the religious leaders while Jesus said: Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God'. Therefore, they were accusing Jesus of doing their own crimeans lying about His truly supporting the rule by Caesar.

Next, they accused Jesus of perverting the nation when the truth was that they, themselves, were perverting the Law of God (Matthew 15:3-9; Mark 7:6-13). So, once again, we see that they accused Jesus of doing the sin that they themselves were guilty of. And, quite often, when we find someone making a false accusation against another person, further looking should reveal that the accuser is the person won is actually doing the wrong thing.

While they had many other lies to say against Jesus, none of those other lies would get the Roman government to crucify Jesus. Therefore, they stuck to these lies only so that things would not get confused by too many lies and oo many accusations.

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

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 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 Galatians C1-S3 about the word pervert. The functional definition for this word is: 'To turn from truth, propriety, or from its proper purpose; to distort from its true use or end; as, to pervert reason by misdirecting it; to pervert the laws by misinterpreting and misapplying them; to pervert justice; to pervert the meaning of an author; to pervert nature; to pervert truth. Toturn from the right; to corrupt'. Please also see the note for Philippians 2:14-16 about the word perverse.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Zec 11:8; Mr 15:3-5; Joh 18:30 exp: Ps 69:12. perverting. Lu 23:5; 1Ki 18:17; Jer 38:4; Am 7:10; Ac 16:20-21; 17:6-7; 24:5 forbidding. Lu 20:20-25; 1Ki 21:10-13; Ps 35:11; 62:4; 64:3-6; Jer 20:10; 37:13-15; Mt 17:27; 22:21; 26:59-60; Mr 12:17; 14:55-56; Ac 24:13; 1Pe 3:16-18 that. Lu 22:69-70; Mr 14:61-62; Joh 18:36; 19:12 exp: Mt 12:10. General references. exp: Lu 23:19; 24:20.'.

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C23-S3 (Verse 3) Pilate sought the real reason for the accusations.

And Pilate asked him,
saying,
Art thou the King of the Jews?.

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. The equivalent of this sentence is also reported in Matthew 27:11; Mark 15:2 and John 18:33. The answer is reported in Luke 23:3; Matthew 27:11; Mark 15:2 and John 18:34. The answer from Jesus, in every Gospel account, is almost the same words (Thou sayest it), except that John relates more of the conversation.

This sentence starts with the word And, which adds it to the prior sentence. The next sentence starts with the word And, which adds it to this sentence. The sentence after that starts with the word Then, which wives us the result of these three sentences. However, the minimal contextual consideration is all three sentences and all of their associated notes including the ones in the Lord Jesus Christ Study and the equivalent sentences in the other Gospel accounts.

In John 18:29-32, we read that Pilate tried to refuse to judge Jesus, and old the Jewish religious leaders to do their own judgment. However, as we are also told there, The Jews therefore said unto him, It is not lawful for us to put any man to death: that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. therefore, Pilate knew that he could not get out of rendering a judgment. Once a legal accusation is made in a proper court of law, the judge must render a judgment unless he recluses himself (says that he is not qualified to render the judgment). We see that Pilate tried this when he sent Jesus to Herod, but even that did not get Him out of this duty. We also see that Pilate tried several other ways to get out of rendering the sentence of crucifixion, but when the religious leaders made it clear that they would start a rebellion which would cause Pilate to lose his own position, he agreed for selfish personal reasons even though he knew that the verdict and sentence were illegal. Thus, we see how politically powerful people can per4vert the law to achieve their own selfish goals.

Now, pay attention to the fact that Herod was also a king. Being a king did not necessarily, in and of itself, result in a judgment of rebellion with a sentence of death. However, this accusation could be the basis of the charge of rebellion, which did carry a sentence of death. Therefore, we see that Pilate started with trying to verify the most basic accusation first. If this accusation proved to be a lie, then the rest were also probably lies. In fact, Mark 15:10 tells us: For he (Pilate) knew that the chief priests had delivered him for envy. therefore, this accusation, by itself, would not result in the sentence of crucifixion. However, If this accusation is false then the other accusations would also not stand a true judgment.

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

Please see the note for Matthew 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 Galatians C2-S9 about the word Jew. The functional definition for this word is: 'A name for God's chosen people who followed the Mosaic Law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Pilate. Mt 27:11; Mr 15:2; Joh 18:33-37; 1Ti 6:13 the King. Lu 23:38; 1:32-33; 19:38-40; Mr 15:18,32; Joh 1:49; 19:3,19-21 General references. exp: Mr 15:2; Lu 23:38; 24:20.'.

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C23-S4 (Verse 3) Jesus said Pilate already knew the truth.

And he answered him and said,
Thou sayest it..

Our sentence starts with the word And, which adds it to the prior sentence. as explained in the note for the prior sentence, the minimum required for contextual requirements, is three sentences of which this is the third. Please also consider the notes for the prior two sentences and the doctrine in them as they apply to this sentence also.

As pointed out in the note from the Treasury of Scripture Knowledge, below, the phrase Thou sayest it is a figure of speech and it can be misinterpreted if people don't know, and use, proper methods of interpretation. People today claim to be experts in the Greek of the Bible, and to be able to properly interpret it, but they can't have a 'conversational level of understanding'. Without that level of understanding, they can not properly interpret a language.

I met a missionary who spoke Spanish and worked in South America. He told the account of his being invited to speak at a Missions Conference in Mexico. He spoke in Spanish, their native tongue. He spoke about a fruit that was native to where his mission ministry was. He told them that he liked to look at it, to smell it, to fondle it, to eat it and do similar things. After speaking, he was told that in Mexico, that was the word used for street whores. Thus, the message conveyed by slang and figures of speech are totally different from the message when words are taken literally. And, people can not properly interpret slang and figures of speech unless that have a 'conversational level of understanding'. That is also why people are prideful liars when they claim that they can interpret the manuscripts or the 'original Greek documents' (which don't exist). Be careful of anyone who tells you to nor trust your God-preserved KJV-1611 and trust their so-called 'corrective interpretation' instead.

in this case, many people would think that the phrase Thou sayest it is a way for Jesus to avoid confirming the accusation when, in actually, He was giving the strongest confirmation possible.

Once more, the reader is encouraged to read, and fully consider, John 18:33-38 which explains what Luke reports in these sentences, but John gives us more details and a better understanding. In John's account, we can see that Jesus said that, yes He was a King, but no, He was not challenging the rule of Caesar because My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. In addition, Jesus explains that He was not here to rule but For this cause came I into the world, that I should bear witness unto the truth. Therefore, he was not guilty of what the Jews accused Him of and Pilate was told that they perverted the truth in order to use the law to achieve an illegal result of murdering an innocent man. This is why Pilate answered: I find in him no fault at all.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he answered. 1Ti 6:13 thou sayest it. this was the most solemn mode of affirmation used by the Jews. When the inhabitants of Zippor, inquired whether Rabbi Judah were dead, the son of Kaphra answered, atun amritun, Ye say. General references. exp: Mr 15:2; Lu 23:38; 24:20.'.

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C23-S5 (Verse 4) Pilate tried to free Jesus for the first time.

Then said Pilate to the chief priests and to the people,
I find no fault in this man..

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. In Luke 23:4; Luke 23:14; John 18:38; John 19:4 and John 19:6 we read that Pilate said, about Jesus, I find no fault in this man. His pronouncement did not make him innocent and, since he represented the government of this world, we see that the governments of this world were as guilty as the Jews for the crucifixion of Jesus. Pilate tried to free Jesus again in Luke 23:16 and John 19:14-15. This second time was after Pilate declared Jesus to be innocent.

Here we have the official judgment by Pilate after he examined Jesus. Our next sentence starts with the word And, which adds it to this sentence as it reports the reaction of the people to this judgment by Pilate. Please see that note for why this judgment was not final.

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

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I find. Lu 23:14-15; Mt 27:19,24; Mr 15:14; Joh 18:38; 19:4-6; Heb 7:26; 1Pe 1:19; 2:22; 3:18 General references. exp: Lu 24:20; Ac 13:28.'.

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C23-S6 (Verse 5) The religious leaders come closer to the truth in their accusations.

And they were the more fierce,
saying,
He stirreth up the people,
teaching throughout all Jewry,
beginning from Galilee to this place..

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Only in this sentence (not in other Gospel accounts) do we read that the Jewish leaders and people rejected Jesus for the first time when Pilate tried to free Him.

Once more we see the religious leaders perverting the truth and using the methods of Satan. When they said: stirreth up the people, teaching throughout all Jewry, they made it sound as if Jesus was bringing the people close to rioting against the Roman government when the truth was that He stirreth up the people (and was) teaching against doctrinal error from the Jewish religious leaders.

There is another thing going on here which is easy to miss. The Jewish religious leaders held a secret trial so that the people would not know the truth and would not be able to verify the lies which they told. They then convinced the people that Jesus blasphemed, when the truth was that He had not. The Jews said that people must die for blaspheme, but the no longer were allowed to put people to death. Therefore, the Jewish religious leaders convinced the people to support their lie that Jesus preached insurrection against the Roman government instead of against the doctrine of devils from the Jewish religious leaders. Please notice that our prior sentence said that Pilate talked to the chief priests and to the people. Therefore, it was the chief priests and to the people who were saying what this sentence reports.

Please see the note for 2Timothy 3:3 about the word fierce. Webster's 1828 dictionary defines this word as: 'the primary sense of which is wild, running, rushing. 1. Vehement; violent; furious; rushing; impetuous; as a fierce wind. 2. Savage; ravenous; easily enraged; as a fierce lion. 3. Vehement in rage; eager of mischief; as a fierce tyrant; a monster fierce for blood. 4. Violent; outrageous; not to be restrained. Cursed be their anger, for it was fierce. Gen. 49. 5. Passionate; angry; furious. 6. Wild; staring; ferocious; as a fierce countenance. 7. Very eager; ardent; vehement; as a man fierce for his party'.

Please see the note for 2Peter 1:13 about the word stir. The functional definition for this word is: 'To agitate; to bring into debate. In the New Testament the phrase 'stir up's used for bringing the people close to rioting'.

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

Please see the note for 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: 'they. Lu 23:23; 11:53; Ps 22:12-13,16; 57:4; 69:4; Mt 27:24; Joh 19:15; Ac 5:33; 7:54,57; 23:10 beginning. Lu 4:14-15; Mt 4:12-16,23; Mr 1:14; Joh 1:43; 2:11; 7:41,52; Ac 10:37 General references. exp: Lu 23:19,23; 24:20; Ac 13:28.'.

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C23-S7 (Verse 6) Pilate thought he found a way out of his problem.

When Pilate heard of Galilee,
he asked whether the man were a Galilaean..

Pilate gave a legal judgment in the prior sentence and it was rejected by the chief priests and to the people. This showed him that this was not about legal issues but about political issues. And, the Jews were known t5o cause many political problems for the Roman government. Yes, the Roman government would send in their army to quell insurrection, but if that was required then the governor could lose his position and career. Therefore, the governor only called for the army as a last resort. In addition, the army considered Judaea to be a punishment post and this is seen by how they treated Jesus when given a chance. So, with a political riot threatened, Pilate tried to pass the problem to Herod, as we see starting in this sentence and going through 23:12.

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

Please see the note for 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 the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10.'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a Galilaean. Lu 13:1; Ac 5:37'.

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C23-S8 (Verse 7) Pilate tried to pass the problem to Herod.

And as soon as he knew that he belonged unto Herod's jurisdiction,
he sent him to Herod,
who himself also was at Jerusalem at that time..

In case anyone has trouble with the pronouns, this sentence says: 'And as soon as Pilate knew that Jesus belonged unto Herod's jurisdiction, Pilate sent Jesus to Herod, who himself also was at Jerusalem at that time'. Thus, we see that Pilate tried to pass off a politically explosive decision to Herod.

This is the only place in the Bible where we read the word jurisdiction. The International Standard Bible Encyclopedia defines this word as: 'joo-ris-dik'-shun (exousia): the word exousia is well known in New Testament Greek. It is derived from the word exesti, and suggests the absence of any hindrance to an act. It contains the idea of right and might (Cremer). In the New Testament it means right, authority, capability (Ro 9:21); power, strength (Mt 9:8); right and might (Joh 5:27). thus it gets the meaning of the powers of the magistrate, which it bears in later Greek (Tit 3:1; Ro 13:1-3). and this sense it is used in Lu 23:7, where it is translated jurisdiction.'.

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

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

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Herod's. Lu 3:1; 13:31'.

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C23-S9 (Verse 8) Herod wanted to see Jesus.

Equivalent Section: How he reacted.

And when Herod saw Jesus,
he was exceeding glad:.

Equivalent Section: Why.

First Step: Why Herod wanted to see Jesus.

for he was desirous to see him of a long season,
because he had heard manythings of him;.

Second Step: What Herod hoped that Jesus would do.

and he hoped to have seen some miracle done by him..

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Luke 23:6-7 tells us that Pilate sent Jesus to Herod for trial. Only in Luke 23:7-12 do we read about the trial of Jesus by Herod. In addition, please see the note for this sentence in the Lord Jesus Christ Study. As explained there, Herod saw the man Jesus as just a man and as looking for Jesus do some miracle like people look for a trained animal to do a trick.

Our sentence has two Equivalent Sections, which give us the same message in different ways. Our sentence starts with the word And, which means that it is added to the prior sentence. In the prior sentence we see that Pilate sent Jesus to Herod because Pilate was facing a politically explosive decision with the Jewish religious leaders threatening to start a riot. However, Herod did not have the same problem because he was a Jew and not a foreigner. In addition, Herod received support from the Herodians. Therefore, if the Jewish religious leaders tried the same threat with Herod, they would lose a lot of their supporters and the common Jew might realize how they were being used by the Jewish religious leaders. Therefore, as we read further on, the chief priests and scribes stood and vehemently accused him, but their accusations to Herod would be different from the accusations to Pilate.

Our First Equivalent Section tells us that Herod was exceeding glad when he saw Jesus and, as explained, he did not have the worry about a political riot like Pilate had. Therefore, Herod could take a different view of things like the rest of our sentence tells us.

In our Second Equivalent Section we see two Steps with each Step giving us a different reason why Herod was exceeding glad when he saw Jesus. The First Step tells us: for he was desirous to see him of a long season. Now, we would think that this shouldn't be a problem, if we don't pay attention to what was actually going on. Back in Luke 13:31-32, we read: The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected. So, Jesus refused to respond to a death threat and, obviously, refused a summons. If Herod wanted to see Jesus then he could humble himself, like every other person who wanted to see Him, and got to Jesus. In His answer (Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected) Jesus made it clear that He was not just an ordinary man and He wasn't some performer in a show. However, our current sentence indicates that Herod regarded Jesus as 'just a human performer'. And, as a proud ruler, he refused to humble himself and go to Jesus as a supplicant, even though he was desirous to see him of a long season.

Now, Herod had the same problem as the Jewish religious leaders had. If he tried to arrest Jesus at the wrong time or for the wrong reason, he could end up with a riot of his own even though he was a Jew and had political support from the Herodians. The people counted him (Jesus) as a prophet (Matthew 14:5). Herod could, potentially, lose enough political support and have enough rioting that the Roman government would depose him. Therefore, Herod would not go to Jesus, in the only way that Jesus would accept him, and he could not force Jesus to go to him. However, when Pilate sent Jesus already arrested and under armed guards, now Herod got what he wanted without the possible political problems.

Our First Step also tells us: because he (Herod) had heard manythings of him (Jesus). However, he either did not hear the full truth or he rejected the truth because Herod refused to regard Jesus as 'God in human flesh' and we can know this by what our chapter reports as the treatment of Jesus by Herod. This shows that no matter what position someone has, they are foolish if they do not verify important things which are told to them. And, nothing is more important than our eternal salvation.

So, Herod was desirous to see him of a long season and now Pilate sent Jesus arrested and under armed guards. That deals with our First Step. Then, in the Second Step, we read that Herod hoped to have seen some miracle done by him. Herod refused to consider what was required to do a true miracle. Herod treated such as nothing more than a show by a low-level performer, which means that he pretty much insulted God and the power of God. As a result, Herod received nothing from God except condemnation when He was judged by God.

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 Ephesians C2S2 about the word exceed. The functional definition for this word is: 'Going beyond; surpassing; excelling; outdoing'.

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

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

Please see the notes for Romans C4S18; 1Corinthians C13S10 and Philippians 1:19-20 about the word hope. Easton's Bible Dictionary defines this word as: 'one of the three main elements of Christian character (1Co 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Ro 8:24; 1Jo 3:2). "Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1Pe 3:15; Heb 10:23). In it the whole glory of the Christian vocation is centred (Eph 1:18; 4:4)." Unbelievers are without this hope (Eph 2:12; 1Th 4:13). Christ is the actual object of the believer's hope, because it is in his second coming that the hope of glory will be fulfilled (1Ti 1:1; Col 1:27; Tit 2:13). It is spoken of as "lively", i.e., a living, hope, a hope not frail and perishable, but having a perennial life (1Pe 1:3). In Ro 5:2 the "hope" spoken of is probably objective, i.e., "the hope set before us," namely, eternal life (comp. Ro 12:12). In 1Jo 3:3 the expression "hope in him" ought rather to be, as in the Revised Version, "hope on him," i.e., a hope based on God.'.

Please see the notes for 1Corinthians C12S28; Matthew 14:16-LJC; Luke 4:41-LJC about the word miracle. The functional definition for this word is: 'An action in the physical world which is not possible within the laws of nature and required spiritual power to override the laws of nature'. Please also see the Doctrinal Studies called Miracles in Gospels; miracles in OT and the Miracles section of the Significant Events in the New Testament.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Lu 9:7-9; Mt 14:1; Mr 6:14 and he. Lu 4:23; 2Ki 5:3-6,11; Ac 8:19 exp: Lu 9:9.'.

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C23-S10 (Verse 9) Herod was disappointed.

First Step: Herod questioned Jesus.

Then he questioned with him in many words;.

Second Step: Jesus refused to answer.

but he answered him nothing..

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Luke 23:6-7 tells us that Pilate sent Jesus to Herod for trial. Only in Luke 23:7-12 do we read about the trial of Jesus by Herod. Please also see Psalms 38:13-15, Psalms 39:1-2, Psalms 39:9 and Isaiah 53:7, which all prophesied that Jesus would refuse to answer the accusations made against Him. He knew that the audience would not listen and would use anything which He said as a basis for further mocking. Therefore, He kept His mouth shut.

Our sentence starts with the word Then which means: 'after what the prior sentence told us'. In the prior sentence, we saw that Herod exceeding glad to see Jesus, but Herod regarded Jesus, as nothing more than a circus performer. (This was explained in the note for the prior sentence.) In addition, our second next sentence is added to this sentence, by starting with the word And, and it tells us: Herod with his men of war set him (Jesus) at nought, and mocked him (Jesus). Further, our next sentence is also added to this sentence and tells us that; the chief priests and scribes stood and vehemently accused him. Therefore, the context tells us that the person judging Jesus treated Him as a low-class performer, the judges guards and servants treated Him as lower class than they were, and the chief priests and scribes stood there telling lies about Him. No matter what He said, it would not be believed and would only be used to mock Him. Therefore, Jesus answered him (Herod) nothing. And, without considering the true circumstances, it would be easy to misunderstand this refusal to answer by Jesus. Therefore, we see the importance of considering the context.

Please see the note for Mark 1:27 about the word question. The functional definition for this word is: 'an interrogatory; as, to examine by question and answer'. Forms of the word question are found in this Gospel in: this sentence and in: 20:40, 23:9.

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: 'but. Lu 13:32; Ps 38:13-14; 39:1-2,9; Isa 53:7; Mt 7:6; 27:14; Ac 8:32; 1Pe 2:23'.

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C23-S11 (Verse 10) The chief priests and scribes said lots.
And the chief priests and scribes stood and vehemently accused him.

Our sentence starts with the word And, which adds it to the prior sentence. There we read that Herod questioned with him in many words. And, with the chief priests and scribes accusing Jesus, we can reasonable assume that Herod added their accusations to his questions, just like Pilate them in Matthew 27.12-14. However, as the prior sentence says: he (Jesus) answered him (Herod) nothing.

Now, our current sentence says: the chief priests and scribes stood and vehemently accused him (Jesus). And, the beginning of our chapter, and the equivalent references in the other Gospel accounts, tell us that these same people did the same thing when they were before Pilate. However, we can be fairly certain that the exact accusations were different when presented to Pilate and when presented to Herod was a Jew and interested in things related to Jewish culture and religion as several places in the Gospels tell us. Pilate made it clear that he was not a Jew and didn't care about their religion in John 18:35. Therefore, the things which would motivate each ruler to render a judgment against Jesus would be different and the chief priests and scribes would have told whatever lie that they had to tell in order to get the condemnation which they desired. With Pilate, they accused Jesus of insurrection against the Roman government because that was all that Pilate would be concerned with. However, with Herod, they would include charges of heresy and claim that Jesus used the religious beliefs of the Jews to threaten Herod's place as king. Herod would react like ()reportedly his father) king Herod did when the wise man from the East showed up looking for the King of the Jews.

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

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and vehemently. Lu 23:2,5,14-15; 11:53; Ac 24:5'.

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C23-S12 (Verse 11) Herod let his men abuse Jesus.

And Herod with his men of war set him at nought,
and mocked him,
and arrayed him in a gorgeous robe,
and sent him again to Pilate..

Our sentence starts with the word And, which adds it to the prior sentence. When Jesus answered him (Herod) nothing, regardless of what anyone said against Jesus, they reacted this way because they could not get Him to react in any way which would give them excuse to do more. When we are being accused of lies and the audience obviously doesn't want to hear the truth, the best way to minimize the torture is to follow the example of Jesus and answer nothing.

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

Please see the note for Romans C14S15 about the word nought. Webster's 1828 dictionary defines nought as 'n. Nothing. Doth Job serve God for naught? Job 1. Thou sellest thy people for naught. Psalm 44. Toset at naught, to slight, to disregard or despise. Ye have set at naught all my counsel. Proverbs 1.
NAUGHT, adv. In no degree. Towealth or sovereign power he naught applied.
NAUGHT, a. Bad; worthless; of no value or account.'

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'.

Please see the note for Luke 12:27 about the word array. Webster's 1828 defines this word as: 'Set in order, or in lines; arranged in order for attack or defense; dressed; adorned by dress; impaneled, as a jury; enveloped.'. in this case, as our sentence says, this was done as a form of mockery and a insult of the claim that Jesus was the true King of the Jews.

Please see the note for Luke 7:25 about the word gorgeous. Webster's 1828 defines this word as: 'With showy magnificence; splendidly; finely. the prince was gorgeously arrayed.'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Herod. Ac 4:27-28 exp: Mt 14:1; Lu 3:1; Ac 13:1. set. Lu 22:64-65; Ps 22:6; 69:19-20; Isa 49:7; 53:3; Mt 27:27-30; Mr 9:12; 15:16-20 exp: Ro 14:10. arrayed. Joh 19:5 General references. exp: Mr 15:17; Lu 23:36.'.

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C23-S13 (Verse 12) The two rulers became friends.

Equivalent Section: When.

And the same day Pilate and Herod were made friends together:.

Equivalent Section: What changed.

for before they were at enmity between themselves..

Where, before, each of these rulers were jealous of the other and trying to increase their relative power by tearing down the other, the devils which motivated them had them work together against the God of the Bible.

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 Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2 and Hebrews-LJC about the phrase day of the Lord.

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

Please see the note for 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 Romans C8S6 about the word enmity. The functional definition for this word is: 'The quality of being an enemy; the opposite of friendship; ill will; hatred; unfriendly dispositions; malevolence. It expresses more than aversion and less than malice, and differs from displeasure in denoting a fixed or rooted hatred'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 83:4-6; Ac 4:27; Mt 16:1; Re 17:13-14'.

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C23-S14 (Verse 13-15) Pilate summarizes the legal procedures to this point in time.

Equivalent Section: Pilate summarized their accusations.

And Pilate,
when he had called together the chief priests and the rulers and the people,
Said unto them,
Ye have brought this man unto me,
as one that perverteth the people:.

Equivalent Section: Pilate said what he did.

and,
behold,
I,
having examined him before you,
have found no fault in this man touching those things whereof ye accuse him:.

Equivalent Section: Herod did the same.

No,
nor yet Herod:.

Equivalent Section: Why Pilate knew this

First Step: Pilate sent Jesus to Herod.

for I sent you to him;.

Second Step: Herod did not condemn Jesus.

and,
lo,
nothing worthy of death is done unto him..

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Only in Luke 23:13-16 do we read that Pilate called the Jewish leaders and said that he would beat Jesus and then release Him. This was when the Jewish religious leaders stirred up the people to demand Barabbas instead.

Our sentence starts with the word And, which adds it to the prior sentences where we read about the trial of Jesus by Herod. In the third Equivalent Section, of our sentence, we read that Herod found no true legal evidence to support the charges brought against Jesus by the chief priests and the rulers and the people. Our sentence is added to two trials and tells us the legal verdict rendered by Herod and the legal verdict rendered by Pilate, as the official representatives of the Roman government. After this sentence, Pilate offers to chastisen Jesus for upsetting the chief priests and the rulers and the people, but they make it clear that they will cause a riot and threaten Pilate's position as the head of the Roman government. Therefore, our current sentence is showing us that the crucifixion of Jesus was not legal and was done for political reasons only. As most people are aware, legal systems are regularly perverted through political power. Therefore, this result should not surprise anyone.

Our sentence has four (4) Equivalent Sections with the First Equivalent Section telling us that Pilate called together the chief priests and the rulers and the people in order to tell them the legal verdict arrived at by two separate courts. And, as is common in court proceedings, he starts by specifying the charges. Then, in the Second Equivalent Section, he specified how he acted in a legal manner and the legal results which he found. Then, in the third Equivalent Section, Pilate specifies the legal results that king Herod found, which means they have the legal decision by two separate courts. In the Fourth Equivalent Section, Pilate specifies how the second court was involved, in the First Step, and the legal decision returned by that court, in the Second Step. Thus, we have a detailed answer specifying the legal procedure and legal result used by two separate witnesses.

In John 8:17, Jesus says: It is also written in your law, that the testimony of two men is true. Since we have the legal decision from two separate courts, and the reference from Jesus about God's Mosaic Law, what happens after this sentence is a violation of God's Law, of the Jewish law and of the Gentile Roman law. In every way that it is possible to look at it, the crucifixion of Jesus was wrong, can not be justified and can not be truthfully called anything other than deliberate sin.

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

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

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

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

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

Please see the note for 1Corinthians C9S6 about the word examine. The functional definition for this word is: 'To inspect carefully, with a view to discover truth or the real state of a thing'.

Please see the note for James 5:16 about the word fault. The functional definition for this word is: 'properly, an erring or missing; a failing; hence, an error or mistake; a blunder; a defect; a blemish; whatever impairs excellence; applied to things. 2. In morals or deportment, any error or defect; an imperfection; any deviation from propriety; a slight offense; a neglect of duty or propriety, resulting from inattention or want of prudence, rather than from design to injure or offend, but liable to censure or objection'.

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

Please see the notes for 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: 'General references. Mt 27:21-23; Mr 15:14; Joh 18:38; 19:4
as one. Lu 23:1-2,5 have found. Lu 23:4; Da 6:4; Mt 27:4,19,24,54; Ac 13:28; Heb 7:26 General references. exp: Le 22:19; Jer 26:16; Ac 13:28.
nothing. Rather, "nothing worthy of death is committed my him;" prasso G4238 autou G848 being put for hupo G5259 autou G848, or prasso G4238 autos G846, "he hath done nothing." Lu 23:15 General references. exp: Jer 26:16; Ac 13:28.'.

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C23-S15 (Verse 16) The response planned by Pilate.

I will therefore chastise him,
and release him..

The phrase I will therefore means that our sentence is Pilate's conclusion (therefore) of what he can do to please the people and not break all of the laws too much. The basis of this decision was explained in the note for the prior sentence. In addition, our next sentence explains the legal basis for Pilate taking this action even though it violated legal principals. However, our second next sentence gives us the responsive demands of the people and makes it clear that they did not care about what was legal and right. In fact, Matthew 27:24-25 makes it clear that the Jewish people knew exactly what they were doing, and knew that it was completely wrong, and accepted the curse of God upon themselves and their children (His blood be on us, and on our children).

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

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

Please see the note for 1Corinthians C11S36 about the word chastisement. Webster's 1828 dictionary defines this word as: 'Corrected; punished; afflicted for correction'.

Please see the note for John 18:39 about the word release. The functional definition for this word is: 'To set free from restraint of any kind, either physical or moral; to liberate from prison, confinement or servitude'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 53:5; Mt 27:26; Mr 15:15; Joh 19:1-4; Ac 5:40-41 exp: Mt 27:15; Mr 15:6; Ac 13:28.'.

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C23-S16 (Verse 17) Why.
(For of necessity he must release one unto them at the feast.)

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Only in Luke 23:13-16 do we read that Pilate called the Jewish leaders and said that he would beat Jesus and then release Him. This offer from Pilate was also reported in: Matthew 27:15; Mark 15:6; John 18:39. This was when the Jewish religious leaders stirred up the people to demand Barabbas instead.

Our sentence is in parenthesis because it is not in the words of the 'original language' but is pare of the message from the 'original language'. People who claim that the 1611-KJV is anything other than a 'message-for-message interpretation' are wrong and shown to be wrong by things like this sentence.

Our sentence says that it was necessary that the Roman government release one (prisoner) unto them at the feast. The Jews caused a lot of trouble for the Roman government and this was one way that they kept the Jews from rioting. Another way was to go into the country and keep killing people until those remaining alive decided to stop rioting, but the government didn't want to do that very often. Therefore, they came up with this compromise with the religious leaders.

Please see the note for 1Corinthians 12:22 about the word necessary. The functional definition for this word is: 'That must be; that cannot be otherwise; indispensably requisite'.

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).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:15; Mr 15:6; Joh 18:39'.

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C23-S17 (Verse 18-19) The people demanded Barabbas.

Equivalent Section: the people voiced their choice.

And they cried out all at once,
saying,
Away with this man,
and release unto us Barabbas:.

Equivalent Section: Why he was in prison.

(Who for a certain sedition made in the city,
and for murder,
was cast into prison.).

Pilate tried to free Jesus in Luke 23:4; Luke 23:16 and John 19:14-15. This was after Pilate declared Jesus to be innocent in Luke 23:4; John 19:4 and John 19:6.

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Here, we are told about the murderer who was released in place of Jesus. We read about the argument between Pilate and the Jews, over releasing Barabbas or Jesus in several places. Matthew 27:16-26 tells us that Barabbas was a notable prisoner. Mark 15:7 says, that he lay bound with them that had made insurrection with him, who had committed murder in the insurrection. Luke 23:18 says: (Who for a certain sedition made in the city, and for murder, was cast into prison.) John 18:40 tells us that he was a robber. Acts 3:14 says, that he was a murderer. Thus, we see different ways that the character of this man is described within the Bible.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us who they preferred to Jesus and the Second Equivalent Section telling us why Barabbas was in jail. He not only was a danger to the physical life of people, being a murderer, but he was also a danger to their peace and safety. When he started a sedition, he would have caused the Roman government to bring in the Roman Army to put it down. And, since Jews were known to be rebellious to Roman rule, the Roman Army would have used a heavy hand while putting down the sedition, which means that innocent bystanders would also have been hurt. Thus they were demanding that Pilate release a man who caused serious trouble for everyone who was around him.

Our sentence starts with the word And, which adds it to the prior sentences and tells us the response to the offer made by Pilate. In addition, the next sentence starts with Pilate therefore, and tells us how Pilate acted as a result of their rejection in this sentence. and we can go on but what we have here is a report of the interaction between the official government representative and the people, which means that we need to keep all of these sentences within the context if we want to understand what they truly tell us. In the report of this interaction, we see that the crowd demanded that the government violate all laws and do wrong for political reasons. They, effectively, threatened to riot if the government tried to do what was legal and right.

In the equivalent section of Matthew 27:16-26, We read that Pilate offered them a choice between Barabbas, or Jesus which is called Christ. What we see in that report is that Pilate understands how the Jewish religious leaders want to pervert justice and use the legal system to murder a competitor. So, Pilate is appealing to the masses. He is offering them a choice between a person who got a lot of them hurt and killed or Jesus, Who did no wrong. He is offering them a choice between a man who will probably get the Roman Army to be hard on the general populace, or Jesus, Who brings peace.

Please notice that Matthew's account continues with For he (Pilate) knew that for envy they (the Jewish religious leaders) had delivered him. That is why Pilate tried to appeal to the masses. In addition, Matthew also tells us: But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. thus, we see what is consistent throughout history and all cultures. The masses chose to believe and follow their religious leaders without considering the motives of those religious leaders. Matthew also reports that Pilate continued to argue with the crowd until they said: His blood be on us, and on our children. Many people claim that the better off need to be sorry for the poor and down-trodden of the world. And the fact is that most of those people are in their condition because of the decisions of their parents. And, yes, it is true that it is not their fault. However, if they insist on continuing to think like their parents did and to make decisions like their parents did, then no amount of help will change the fate of them and their children. It's like saying that we have to save the boat of people who insist upon continuing to hack holes in it while they are in the middle of the ocean and refuse to learn how to swim. When people insist upon blindly following religious leaders who teach doctrinal error, very few of them can be made to understand truth and be saved.

The report in Mark 15:7-15 is essentially the same as we saw reported by Matthew with the exception that Mark uses fewer words and slightly different expressions to deliver the same message as Matthew.

However, the report from John 19:14-15 gives us different details while delivering the same general message. There we read that Pilate said: unto the Jews, Behold your King! and then he asked: Shall I crucify your King? So, John tells us that Pilate directly appealed to the regular Jews since he knew that the religious leaders wanted to pervert justice and do murder. John also tried to appeal to their loyalty to God and their promise of a Messiah / Christ, Who would be their King. Notice that Pilate is not worried about Jesus being a threat to the Roman government. He was only a threat to the Jewish religious leaders who perverted God's law to justify their own sins. Finally, John reports: The chief priests answered, We have no king but Caesar. God has a blatant legal rejection of the kingdom of Christ which justifies Jesus saying; Therefore say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. (Matthew 21:43).

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

Please see the note for John 18:40 about Barabbas. The Morrish Bible Dictionary tells us about Barabbas with: 'One described as a 'robber' in Joh 18:40; 'a notable prisoner' in Mt 27:16-26: he had made an insurrection and had committed murder. Mr 15:7-15. Yet the Jews, led by the chief priests and elders, requested the release of this man rather than the release of the Lord Jesus. Why they petitioned for this particular prisoner is not known; but it manifests in the most decided manner their ungodliness that they could choose such a notoriously wicked man in preference to the Lord of life and glory, their Messiah. Lu 23:18. Peter did not fail to charge this home upon the Jews, "Ye denied the Holy One and the Just, and desired a murderer to be granted unto you." Ac 3:14'.

Please see the note for Galatians C5S20 about the word sedition. Webster's 1828 defines this word as: 'a rising or raging, rather than an appeasing. But to set is really to throw down, to drive, and sedition may be a setting or rushing together. A factious commotion of the people, a tumultuous assembly of men rising in opposition to law or the administration of justice, and disturbance of the public peace. Sedition is a rising or commotion of less extent than an insurrection, and both are less than rebellion; but some kinds of sedition, in Great Britain, amount to high treason. In general, sedition is a local or limited insurrection in opposition to civil authority, as mutiny is to military'.

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 notes for John 8:44; Romans C1S16 and Galatians C5S20 about the word murder. The functional definition for this word is: 'The act of unlawfully killing a human being with premeditated malice, by a person of sound mind. to constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice pretense, aforethought or premeditated; but malice may be implied, as well as express'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mt 27:16-23; Mr 15:7-14; Joh 18:40; Ac 3:14 Away. Joh 19:15; Ac 21:36; 22:22 General references. exp: Mr 15:7; Joh 18:40; Ac 21:36.
General references. Lu 23:2,5; Ac 3:14 exp: Mr 15:7; Joh 18:40'.

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C23-S18 (Verse 20) Pilate tried to free Jesus again.

Pilate therefore,
willing to release Jesus,
spake again to them..

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. The Jews rejected Jesus as reported in Matthew 27:21-25, Mark 15:9-14, Luke 23:18 and John 18:40. Pilate tried to free Jesus in Luke 23:4; Luke 23:16 and John 19:14-15. This was after Pilate declared Jesus to be innocent in John 19:4, John 19:6 and Luke 23:4.

Our sentence starts with Pilate therefore, and tells us the reaction of Pilate to the response from the crowd of Jews in the prior sentence. As explained in the note for that sentence, we need to keep all of the sentences of this ongoing interaction within the context if we want to understand the truth of the report.

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

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 14:8-9; 27:19; Mr 15:15; Joh 19:12 exp: Pr 24:2'.

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C23-S19 (Verse 21) The crowd refused the choice of Pilate.

But they cried,
saying,
Crucify him,
crucify him..

The Jewish leaders and the people prove their rejection when they cried crucify him in: Matthew 20:19; Matthew 27:31; Mark 15:13; Mark 15:14; Mark 15:20; Luke 23:21; John 19:6 and John 19:15.

Think about what is reported here and imagine yourself being there. Here, the government which is known for having a heavy hand is trying to not take a heavy hand while the crowd, who normally complains constantly about the heave hand of the government, is demanding the heaviest hand possible. If the reader really thinks about it, they should realize that devils are driving this crowd to act this way which is totally against their normal behavior. Remember that Jesus said; When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness., in Luke 22:53. What we read here is the result of darkness controlling the minds of people. This is the reason why God's true children should avoid participating in any protest. They may be caught up and influenced to do what they normally would not even consider doing.

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

Please see the note for 1Corinthians 1:13 about the words crucify / crucified. Webster's 1828 dictionary defines this word as: 'To nail to a cross; to put to death by nailing the hands and feet to a cross or gibbet, sometimes anciently, by fastening a criminal to a tree, with cords. But they cried, crucify him, crucify him. Luke 23. 2. In scriptural language, to subdue; to mortify; to destroy the power or ruling influence of. they that are Christ's have crucified the flesh, with the affections and lusts. Galatians 5. 3. to reject and despise. they crucify to themselves the Son of God afresh. Hebrews 6. to be crucified with Christ, is to become dead to the law and to sin, and to have indwelling corruption subdued. Galatians 2 and 6'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 23:23; Mt 27:22-25; Mr 15:13; Joh 19:15 exp: Pr 24:2; Ac 13:28.'.

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C23-S20 (Verse 22) Pilate asked for a legal accusation.

And he said unto them the third time,
Why,
what evil hath he done?.

The note for 23:17-18 explains how Luke's account matches with the accounts from Matthew, Mark and John. This account from Luke has the least detain but, essentially, tell the same things as Matthew and Mark. The account from Matthew has the most detail. The account from John gives the same general message but from a different perspective because it is an appeal to the masses to not crucify their Messiah / Christ, Who would also be their King. Thus, we see that Pilate tried more than once and more than one way to keep from crucifying Jesus. However, he eventually did, and was found guilty by God even though he, symbolically, washed his hands and said I am innocent of the blood of this just person (Matthew 27:24).

In our sentence we read: he said unto them the third time. Forthose who care about the symbols of numbers, three symbolically represents God. Therefore, symbolically, God asked the Jews this while using Pilate as His messenger. Many people mane the mistake of rejecting the messenger and thinking that they did not reject God but the Bible warns us that when we reject God's messenger, God takes it as a rejection of God. And, as already mentioned, the Jews said: His blood be on us, and on our children (Matthew 27:25).

According to Luke's account, (Luke 23:13-15; Matthew 27:17; Mark 15:7-8 and John 19:3) was the first time that Pilate spoke and tried to avoid crucifying Jesus. (Luke 23:20; Matthew 27:21; Mark 15:9 and John 19:12) was the second time (spake again to them) that Pilate spoke and tried to avoid crucifying Jesus. This was also when Pilate tried an appeal to the masses to not crucify their Messiah / Christ, Who would also be their King. As already pointed out, this sentence is the third time. We also see this third time in Matthew 27:22; Mark 15:12 and John 19:14.

Please notice that, according to our current sentence, Pilate asked Why, what evil hath he done? And, Pilate never received an answer to this question because Jesus did no evil (2Corinthians 5:21; 1Peter 2:21-24). Therefore, the Jews made it clear that they were not concerned by legal or illegal, good or evil, right or wrong, they just wanted their will done and had the political power to force the matter regardless of all other considerations. With this in mind, we need to realize that God allows this type of thing to happen so that God has full legal evidence to use when He judges people. God also rewards His children who allow God to use them for this purpose. Remember that Romans 8:18 says: For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Lu 23:14,20; 1Pe 1:19; 3:18 General references. exp: Ac 13:28.'.

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C23-S21 (Verse 22) Pilate offered an alternative punishment.

Equivalent Section: Why Pilate didn't want to crucify Jesus.

I have found no cause of death in him:.

Equivalent Section: Pilate offered a lesser punishment.

I will therefore chastise him,
and let him go..

This sentence is a continuation of the prior sentence even though it does not start with a connection word. Together, the two sentences are Luke's report of what Pilate told the Jews the third time. Please see the prior note about the symbolic importance of Luke reporting that this is the third time. in this sentence, Pilate, speaking as God's messenger, tells the Jews I have found no cause of death in him. According to Matthew's report, the Jews not only insisted that Pilate murder an innocent man, but they said, to Pilate and to God, His blood be on us, and on our children. In addition, according to John's report, they told Pilate: If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar. Therefore, they made it a threat against Pilate's personal position and career. So, as we see in this account and all four Gospel accounts, the Jews rejected this solution from Pilate and demanded that Pilate crucify him.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the legal decision of the court according to the law and the Second Equivalent Section telling us the offered solution to the demands of political power. In the sentences following this sentence we read that the Jews rejected the political solution but never objected to the legal judgment. Therefore, they accepted the legal judgment and demanded an illegal political solution of crucify him. They deliberately participated in the perversion of the legal system and participated in using the legal system to murder an innocent man. Therefore, they eliminated any possibility of themselves complaining about any other perversion of the legal system.

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 note for 1Corinthians C11S36 about the word chastisement. Webster's 1828 dictionary defines this word as: 'Corrected; punished; afflicted for correction'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Lu 23:16 General references. exp: Ac 13:28'.

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C23-S22 (Verse 23) The people rejected Pilate's offer.

And they were instant with loud voices,
requiring that he might be crucified..

The equivalent of this sentence is found in: Matthew 27:23-25; Mark 15:14 and John 19:15. Thus, we see that all four (4) Gospel accounts report this answer from the Jews. Anything that is in all four (4) Gospel accounts is something that God wants to be sure that everyone understands and accepts as absolute truth. And, as has been already explained in more than one note, Pilate represented all Gentile people and their governments and power. When he yielded to their demand that the Gentile legal system be used to murder an innocent man, Pilate made all Gentiles guilty also. And, for those who complain: 'That's not fair!', the Bible makes it clear that God is not fair but that God is just.

Please see the note for Luke 2:38 about the word instantly. Webster's 1828 defines this word as: 'adv. Immediately; without any intervening time; at the moment. Lightning often kills instantly. 1. With urgent importunity. And when they came to Jesus, they besought him instantly, saying, that he was worthy for whom he should do this. Luke 7. 2. With diligence and earnestness. Acts.26'.

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

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

Please see the note for 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 23:5; Ps 22:12-13; 57:4; Zec 11:8 exp: Pr 24:11; Lu 23:21; Ac 13:28.'.

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C23-S23 (Verse 23) Pilate relented.
And the voices of them and of the chief priests prevailed.

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. The Jews rejected Jesus as reported in Matthew 27:21-25, Mark 15:9-14, Luke 23:18, John 18:40 and as reported in John 19:14-15. This was after Pilate declared Jesus to be innocent in John 19:4, John 19:6 and Luke 23:4.

Here we read that the political won the disagreement with the legal. Any time in history when the political power was able to force the legal system to pervert justice, the government fell within a couple of generations. Once people have that level of political power, they keep using it for more and more selfish reasons until they force a rebellion. There is a saying which is true about people: 'Power corrupts and absolute power corrupts absolutely'. That is also why the only truly just government in all of history will be the kingdom of Christ. As 'God in human flesh', he has proven that He can not be corrupted.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 23:5; Ps 22:12-13; 57:4; Zec 11:8 exp: Pr 24:11; Lu 23:21; Ac 13:28. '.

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C23-S24 (Verse 24) Pilate did as the people demanded.
And Pilate gave sentence that it should be as they required.

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Pilate condemned Jesus to death as reported in Matthew 27:26, Mark 15:15, Luke 23:24 and as reported in John 19:16. This was after Pilate declared Jesus to be innocent in John 19:4, John 19:6 and Luke 23:4.

Here we read that Pilate gave in to their demands (as they required). The equivalent sentences, in the other Gospel accounts, are: Matthew 27:26; Mark 15:15 and John 19:16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Pilate. Mt 27:26; Mr 15:15; Joh 19:1 gave sentence. or, assented. Ex 23:2; Pr 17:15 it. Ex 23:2 General references. exp: Pr 24:11; Joh 19:16; Ac 13:28.'.

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C23-S25 (Verse 25) What Pilate did.

First Step: Pilate released Barabbas.

And he released unto them him that for sedition and murder was cast into prison,
whom they had desired;.

Second Step: Pilate had Jesus crucified.

but he delivered Jesus to their will..

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. The equivalent sentences, in the other Gospel accounts, are: Matthew 27:26; Mark 15:15 and John 19:16.

Matthew 27:27-32 and Mark 15:16-21 reports additional information which is the abuse suffered by Jesus at the hands of the soldiers. In time sequence, this abuse happens between our current sentence and the next sentence in the Gospel by Luke. The reader is reminded, again, that none of the Gospel writers reported everything because, as John 21:25 reports: And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

Matthew and Mark name Barabbas but don't specify his crimes like Luke reports. Mark mentioned them earlier but Matthew never mentioned the crimes. John mentions him earlier, and only in passing and only says that he was a robber. Thus, we see how the difference in perspective affects what is reported by each Gospel writer.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Lu 23:2,5; Mr 15:7; Joh 18:40 whom. 1Sa 12:13; Mr 15:6; Ac 3:14 but. Mt 27:26; Mr 15:15 General references. exp: Pr 24:11; Mr 15:7; Joh 18:40; Ac 13:28.'.

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C23-S26 (Verse 26) They made Simon carry His cross.

And as they led him away,
they laid hold upon one Simon,
a Cyrenian,
coming out of the country,
and on him they laid the cross,
that he might bear it after Jesus..

Luke 23:1-26; Matthew 27:1-34; Mark 15:1-20 and John 18:29-19:16 tell us about the trial of Jesus, done by Pilate and Herod. Jesus was led away to be crucified as reported in Matthew 27:31, Mark 15:21-22, Luke 23:26 and as reported in John 19:16. This was after Pilate declared Jesus to be innocent in John 19:4, John 19:6 and Luke 23:4. We read about this Simon in: Matthew 27:32; Mark 15:21.

Commentators say things about this man based upon history and they speculate about who he is based upon the fact that that Mark 15:21 says, that he was the father of Alexander and Rufus. While there is no reason to argue with their claims, there is also no basis for 'taking a stand'. This is one of the things which was well understood at the time that the Gospel was written. But, like figures of speech, we can only understand these things, today, by relying upon unreliable historical documents. This is one of the reasons that men can no longer produce a completely reliable interpretation from 'the original languages' but we must do what God commands and trust what God interpreted to be purified seven times (Psalms 12:6) and that God preserved, which is the KJV-1611 in English.

According to history, the Roman Army made the criminal carry the cross that he would be hung on. He carried it from the place of his trial to the place where he was crucified. However, again according to history, Jesus fell several times on the way and the soldiers were worried that He might not live long enough to be crucified. That, according to history, was why they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

We find forms of the words Cyrene / Cyrenian in: Matthew 27:32; Mark 15:21; Luke 23:26; Acts 2:10; Acts 6:9; Acts 11:20; Acts 13:1. Easton's Bible Dictionary defines this word as: 'a city (now Tripoli) in Upper Libya, North Africa, founded by a colony of Greeks (B.C. 630). It contained latterly a large number of Jews, who were introduced into the city by Ptolemy, the son of Lagus, because he thought they would contribute to the security of the place. they increased in number and influence; and we are thus prepared for the frequent references to them in connection with the early history of Christianity. Simon, who bore our Lord's cross, was a native of this place (Mt 27:32; Mr 15:21). Jews from Cyrene were in Jerusalem at Pentecost (Ac 2:10); and Cyrenian Jews had a synagogue at Jerusalem (Ac 6:9). Converts belonging to Cyrene contributed to the formation of the first Gentile church at Antioch (Ac 11:20). Among "the prophets and teachers" who "ministered to the Lord at Antioch" was Lucius of Cyrene (Ac 13:1). '. The functional definition for this word is: 'A country which was important in the time of Jesus and the early church'.

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

The Jews of Cyrene are mentioned in a good way within the Bible. The man who carried the cross of Jesus was from there. His sons were important in the early church. Jews from this region were involved in starting the church of Antioch and in sending Paul and Barnabas on the first missionary journey. Please see the note for C2-S9 for links to other places where this region is mentioned.

Please see the note for Galatians C5-S12 about the word cross. The functional definition for this word is: 'the symbol of the payment for sin made by Jesus Christ'. Please also see the note for Luke 9:23 which says: If any man will come after me, let him deny himself, and take up his cross daily, and follow me please also see the note for Mark 10:21 about the phrase take up cross. Please also see the note for Luke 14:27 which says: And whosoever doth not bear his cross, and come after me, cannot be my disciple.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they laid. Mt 27:32-44; Mr 15:21-32; Joh 19:16 a Cyrenian. Ac 2:10; 6:6,9; 13:1 that. Lu 9:23; 14:27'.

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C23-S27 (Verse 27) Many people regretted His crucifixion.

And there followed him a great company of people,
and of women,
which also bewailed and lamented him..

These people bewailed and lamented him because they believed the evidence from God that Jesus was their Messiah / Christ and King. They believed in Him but were not able to convince enough others to stop the devil motivated religious leaders from fulfilling prophecy. That is the way of prophecy. People who are used to fulfill prophecy refuse to believe even when they are warned because they have locked their mind so strongly on getting their own goal that they refuse to consider anything else.

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 John 6:5 about the word company. The functional definition for this word is: 'Any assemblage of persons or other animals, in a very indefinite sense'. Please also see the note for Philippians 2:25 about the word companion. Please also see the note for Hebrews 6:9 about the word accompany. All of these words have a similar basic meaning while the technical details vary.

Please see the note for 2Corinthians 12:20-21 about the word bewail. The King James Bible Companion defines this word as: 'To express deep sorrow; lament. Le 10:6; Jer 4:31'.

Please see the note for John 16:20 about the word lament. Webster's 1828 defines this word as: ' 1. to mourn; to grieve; to weep or wail; to express sorrow. Jeremiah lamented for Josiah. 2Chron. 35. 2. to regret deeply; to feel sorrow. LAMENT', v.t. to bewail; to mourn for; to bemoan; to deplore. One laughed at follies, one lamented crimes.
LAMENT', n. L. lamentum. Grief or sorrow expressed in complaints or cries; lamentation; a weeping. Torment, and loud lament, and furious rage. this noun is used chiefly or solely in poetry.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and of. Lu 23:55; 8:2; Mt 27:55; Mr 15:40'.

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C23-S28 (Verse 28) Jesus told them to lament the judgment to come.

But Jesus turning unto them said,
Daughters of Jerusalem,
weep not for me,
but weep for yourselves,
and for your children..

Luke 23:27-31 tell us that many people disagreed with the Jewish religious leaders and that Jesus gave them a prophecy of future judgment upon the Jews. This is a prophecy for Jews only and it will happen during the great tribulation. Matthew 24:15-22 and Luke 23:29-30 are a prophecy for Jews only and they will happen during the great tribulation.

Our sentence starts with the word But, which means it is continuing the subject from the prior sentence while changing directions. In the next three sentences, Jesus gives a prophecy of the future which had two reasons why (for) they should obey the command this sentence to weep for yourselves, and for your children.

Once more we see that God is not 'fair' but God is just. It was not 'fair' that Jesus had to die for us. Most people choose to ignore that fact even while they complain that it is not 'fair' for children to suffer for the sins of the parents. And, in most cases, the children end up doing the same sins and extending the curse into another generation. And, when they are told to stop doing the sin but to change how they deal with the things of life, they complain that people are attacking their culture and their traditions. Thus, people continue the culture and traditions which cause the very results which they claim are 'unfair'.

Please see the note for John 12:14-15 about the word daughter. Easton's Bible Dictionary defines this word as: 'This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Ge 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, "the daughters of Zion" (Isa 3:16), "daughters of the Philistines" (2Sa 1:20). (3.) Small towns and villages lying around a city are its "daughters," as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa 23:12). (4.) the people of Jerusalem are spoken of as "the daughters of Zion" (Isa 37:22). (5.) the daughters of a tree are its boughs (Ge 49:22). (6.) the "daughters of music" (Ec 12:4) are singing women'.

Please see the note for 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'. Matthew 24:15-22 and Luke 23:29-30 are a prophecy for Jews only and they will happen during the great tribulation.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'daughters. Song 1:5; 2:7; 3:5,10; 5:8,16; 8:4 exp: Ps 48:11.'.

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C23-S29 (Verse 29) Why they should lament future judgment.

For,
behold,
the days are coming,
in the which they shall say,
Blessed are the barren,
and the wombs that never bare,
and the paps which never gave suck..

Simply put, children often take over the life of women. Even when their children are old enough to take care of themselves, many mothers are more concerned about their children than they are about themselves. However, when the children are still young and being breast fed, or even still in the womb, they slow down women who are trying to run for their lives. When the beast, of Revelation puts out the order to murder all Jews, most of these women will be caught because they can not run fast enough. They, their children and all who are with them will be caught and, most likely, killed and also, probably, abused by people who blame the Jews for God giving them the results of their own sinful lifestyle s.

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

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

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

Please see the note for Galatians C4-S24 about the word barren. The functional definition for this word is: 'Not producing young, or offspring'.

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the days. Our Lord here refers to the destruction of Jerusalem, and the final desolation of the Jewish state; an evil associated with so many miseries, that sterility, which had otherwise been considered an opprobrium, was accounted a circumstance most felicitous. No history can furnish us with a parallel to the calamities and miseries of the Jews; rapine and murder, famine and pestilence, within; fire and sword, and all the terrors of war, without. Our Saviour himself wept at the foresight of these calamities; and it is almost impossible for persons of any humanity to read the relation of them in Josephus without weeping also. He might justly affirm, "if the misfortunes of all, from the beginning of the world, were compared with those of the Jews, they would appear much inferior in the comparison." Lu 21:23-24; Mt 24:19; Mr 13:17-19 Blessed. De 28:53-57; Ho 9:12-16; 13:16 General references. exp: Jer 16:2; Mt 24:19; Mr 13:17; Lu 3:9.'.

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C23-S30 (Verse 30) What future generations will say.

First Step: they will seek death.

Then shall they begin to say to the mountains,
Fall on us;.

Second Step: they will try to hide when death is denied.

and to the hills,
Cover us..

Our sentence starts with the word Than, which means: 'after the time of the prior sentence'. Revelation 6:15-17 say: And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: forthe great day of his wrath is come; and who shall be able to stand? Likewise, Revelation 9:6 says: and those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. think about that and then think about our current sentence. Our current sentence, and Revelation 9:6 are both telling about a time, during the <2q>Great tribulation, when men shall desire to die, and death shall flee from them. Our current sentence says that this will happen after God allows the beast to murder most Jews including, and especially, pregnant women and women with little children. Now, consider the context and where and when Jesus gave this prophecy. At the time, the Jewish religious leaders were enjoying their victory in this world. The regular Jews were enjoying how the leaders promised them God's blessings for supporting the sinful worldly ambitions of the religious leaders. And, the lesson for us, is be careful whom you support in this world because your children will reap what you sow.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 2:19; Ho 10:8; Re 6:16; 9:6 exp: Mt 24:19; Lu 3:9'.

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C23-S31 (Verse 31) The world will be farther from truth.

For if they do these things in a green tree,
what shall be done in the dry?.

Our sentence starts with the word For and gives us the second reason why Jesus said: Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children (23:28). Our sentence uses the phrase green tree, symbolically, for the Jews of that day who at least had the outward forms and image of spiritual life. (Please see Matthew 21:18-22; Mark 11:12-14 and Mark 11:20-21, and their associated notes, which tell us about Jesus cursing the fig tree because it had no fruit.) Our current sentence is speaking, symbolically, about the Jewish nation which produced a little spiritual fruit (the disciples) along with their outward religious show. And, Jesus is telling us to consider what the devils got the Jews, and Gentiles, to do in His day. Then, compare that to what the devils will do when the Jews, and Gentiles, don't even have the outward religious show. When we truly consider how they will probably act, then consider what type of judgment God will bring upon this world, especially when we already have the examples of the time of Sodom and the time of Noah.

We find forms of the word green occurring 42 times in the Bible and, in the New Testament, in: Mark 6:39; Luke 23:31; Revelation 8:7; Revelation 9:4. Webster's 1828 defines this word as: 'Properly, growing, flourishing, as plants; hence, of the color of herbage and plants when growing, a color composed of blue and yellow rays, one of blue and yellow rays, one of the original prismatic colors; verdant. 2. New; fresh; recent; as a green wound. The greenest usurpation. 3. Fresh; flourishing; undecayed; as green old age. 4. Containing its natural juices; not dry; not seasoned; as green wood; green timber. 5. Not roasted; half raw. We say the meat is green, when half-roasted. Rarely, if ever used in America. 6. Unripe; immature; not arrived to perfection; as green fruit. Hence, 7. Immature in age; young; as green in age or judgment. 8. Pale; sickly; wan; of a greenish pale color.
GREEN, n. the color of growing plants; a color composed of blue and yellow rays, which, mixed in different proportions, exhibit a variety of shades; as apple green, meadow green, leek green, etc. 1. A grassy plain or plat; a piece of ground covered with verdant herbage. O'er the smooth enameled green. 2. Fresh leaves or branches of trees or other plants; wreaths; usually in the plural. The fragrant greens I seek, my brows to bind. 3. the leaves and stems of young plants used in cookery or dressed for food in the spring; in the plural.
GREEN, v.t. to make green. this is used by thomson and by Barlow, but is not an elegant word, nor indeed hardly legitimate, in the sense in which these writers use it. "Spring greens the year." "God greens the groves." the only legitimate sense of this verb, if used, would be, to dye green, or to change to a green color. A plant growing in a dark room is yellow; let this plant be carried into the open air, and the rays of the sun will green it. this use would correspond with the use of whiten, blacken, redden.'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Pr 11:31; Jer 25:29; Eze 15:2-7; 20:47-48; 21:3-4; Da 9:26; Mt 3:12; Joh 15:6; Heb 6:8; 1Pe 4:17-18; Jude 1:12 exp: Lu 3:9.'.

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C23-S32 (Verse 32) The two malefactors are mentioned.

And there were also two others,
malefactors,
led with him to be put to death..

Jesus was on the cross as reported in Luke 23:32-46; Matthew 27:35-50; Mark 15:23-37 and as reported in John 19:17-30. Luke 23:32-33; Matthew 27:38; Mark 15:27 and John 19:17-18 all report that Jesus was crucified between two malefactors.

This was prophesied in Isaiah 53:12.

Our sentence starts with the word And, which adds it to the sentence (23:27) before the prophecy from Jesus. That prophecy was a side note to the account of ongoing actions. In addition, our next sentence also starts with the word And, which adds it to this sentence. This sentence tells us that these two were led with him to be put to death. The next sentence tells us that they were crucified with Jesus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 22:37; Isa 53:12; Mt 27:38; Mr 15:27-28; Joh 19:18; Heb 12:2'.

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C23-S33 (Verse 33) Where they were crucified.

And when they were come to the place,
which is called Calvary,
there they crucified him,
and the malefactors,
one on the right hand,
and the other on the left..

Our current account calls the two malefactors. Matthew's account and Mark's account both called the two thieves. John's account only called the two others. (Earlier in John's account the Jewish religious leaders called Jesus a malefactor.) thus, other than our current account, the Gospel accounts use general terms or the least of their crimes to identify these criminals. This lets us know that their crimes were not important, as far as the Gospel goes, and that Jesus was crucified among the least of criminals. And, since there were three in total, God the Father took legal note of the crime by all men.

Mark's account (Mark 15:28) also notes that And the scripture was fulfilled, which saith, And he was numbered with the transgressors. This is a reference to Isaiah 53:12. The word transgressors is used for people who commit the least of crimes and that matches the identification used in all of the Gospel reports for these two men.

Our prior sentence and Luke 23:39-43 also tell us about these malefactors. The report in Luke 23:39-43, about Jesus saving the one malefactor, is only found in Luke's account. When telling that account of salvation, Luke uses the word malefactor to let us know that Jesus can save the worst sinner even in the worst of circumstances.

We find forms of the word Calvary only in our current sentence. Easton's Bible Dictionary defines this word as: 'only in Lu 23:33, the Latin name Calvaria, which was used as a translation of the Greek word Kranion, by which the Hebrew word Gulgoleth was interpreted, "the place of a skull." It probably took this name from its shape, being a hillock or low, rounded, bare elevation somewhat in the form of a human skull. It is nowhere in Scripture called a "hill." the crucifixion of our Lord took place outside the city walls (Heb 13:11-13) and near the public thoroughfare. "This thing was not done in a corner." (See Golgotha.)'.

Please see the note for John 18:30 about the word malefactor. The functional definition for this word is: 'One who commits a crime; one guilty of violating the laws, in such a manner as to subject him to public prosecution and punishment, particularly to capital punishment; a criminal'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 27:33-34; Mr 15:22-23; Joh 19:17-18; Heb 13:12-13 Calvary. or, the place of a skull. They crucified. Lu 24:7; De 21:23; Ps 22:16; Zec 12:10; Mt 20:19; 26:2; Mr 10:33-34; Joh 3:14; 12:33-34; 18:32; Ac 2:23; 5:30; 13:29; Ga 3:13; 1Pe 2:24 General references. exp: Mt 27:38; Mr 15:27; Joh 19:18.'.

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C23-S34 (Verse 34) Jesus had a forgiving attitude.

First Step: Ask for forgiveness.

Then said Jesus,
Father,
forgive them;.

Second Step: Why.

for they know not what they do..

Jesus was on the cross as reported in Luke 23:32-46; Matthew 27:35-50; Mark 15:23-37 and John 19:17-30.

Please see the note for John 19:26 for the 'Eight Sayings from the Cross'. The famous message of 'Seven Sayings from the Cross' is wrong because the original preacher claimed that the Bible could be changed to match his understanding of symbolism. Symbolism is used to give us the many applications within the Bible but does not give us the single interpretation and is not a law for what is true for every place that the symbol is found.

That preacher was concentrating on the Fact that Jesus was completing manythings while He was on the cross and even, probably, keyed on the saying It is finished (John 19:30). However, symbolism is only used to enhance out understanding and must be interpreted within the context where it is found. In addition, it is always wrong to try to correct the Bible. If someone wanted the symbolism of these sayings then the symbolic meaning of the number eight is, reportedly, 'new beginnings'. On the cross, Jesus did what is necessary to make us a new creature (2Corinthians 5:17; Galatians 6:15), which means that He made a 'new beginning' possible for all of the truly saved.

An important part of this sentence is our Second Step where we read; for they know not what they do. Jesus was not asking God the Father to forgive the religious leaders who knew exactly what they were doing and deliberately decided to do this sin. God treats deliberate sin and sin of ignorance differently. Luke 13:3 and 5 say: I tell you, Nay: but, except ye repent, ye shall all likewise perish. there, Jesus warned us that we must truly Biblically repent in order to receive forgiveness from God. Now, there are many preachers who take the lesson of Matthew 18 out of context and preach that we must forgive everyone even if they refuse to truly Biblically repent. However, that preaching is using the way of Satan and taking the lesson out of context because the servant who refused to truly Biblically repent was literally tortured to death. Next, preachers claim that we have to forgive even people who refuse to repent or we will become bitter. But, that is man's wisdom which goes against the wisdom of God. Romans 12:19 says: Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. If we truly believe this promise then we can turn the wrong over to God and know that God will deal with the other person in the best way and will restore more to us than the other person took away. The only way that we become bitter is if we refuse to truly turn the wrong over to God. And, I write from several experiences of being wronged more than most people are wronged.

Beware of doctrinal error taught about forgiveness.

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

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

Please see the 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Father. Lu 23:47-48; 6:27-28; Ge 50:17; Ps 106:16-23; Mt 5:44; Ac 7:60; Ro 12:14; 1Co 4:12; 1Pe 2:20-23; 3:9 they know not. Lu 12:47-48; Joh 15:22-24; 19:11; Ac 3:17; 1Co 2:8; 1Ti 1:13 General references. exp: Nu 12:13; Ps 22:18; Mt 5:44; Lu 12:10; Joh 19:18; Ro 12:14.'.

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C23-S35 (Verse 34) Scripture was fulfilled.

And they parted his raiment,
and cast lots..

Jesus was on the cross as reported in Luke 23:32-46; Matthew 27:35-50; Mark 15:23-37 and John 19:17-30. Luke 23:34 and John 19:23 tell us that the soldiers parted the clothes of Jesus among themselves. Spoils were considered normal part of a soldier's pay at that time.

Please see the note in the Gospel of John which gives us more details and the reference to Psalms 22:18, which prophesied this event.

Please see the note for Luke 9:29 about the word raiment. Webster's 1828 defines this word as: 'n. for arrayment. See Array and Ray. 1. Clothing in general; vestments; vesture; garments. Gen. 24. Deut. 8. Living, both food and raiment she supplies. 2. A single garment. in this sense it is rarely used, and indeed is improper'.

Please see the note for Acts 1:26 about the word lots. The American Tract Society Dictionary defines this word as: 'Were often cast by the Jews, as well as other ancient nations, with the expectation, when God was appealed to, that he would so control them as to give a right direction in doubtful cases, Ps 22:18; 16:11; 18:18. they were often used by the divine appointment. the portions of the twelve tribes were thus assigned to them; and hence each tribe's portion was called "the lot of its inheritance," Nu 26:55-56; Ps 125:3; Ac 8:21. the scapegoat was to be selected, and the other of the priests' service determined by lot, Le 16:8; 1Ch 24:5; 25:8. By the same means Achan, Jonathan, and Jonah were discovered, Jos 7:14; 1Sa 14:41-42; Jon 1:7; and thus Matthias was designated by Christ to be an apostle in the place of Judas, Ac 1:26. A common mode of casting lots was by the use of pebbles, one or more of them being marked, and all of them being shaken together in some fold of a garment, an urn, or a helmet, before drawing, Pr 16:33; Joh 19:24. As the use of lots by one who believes in the particular providence of God involves a solemn appeal to the Disposer of all events, they should never be used on trivial occasions; and in this day, a case can hardly occur when such an appeal would be warranted'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And they. Ps 22:18; Mt 27:35-36; Mr 15:24; Joh 19:23-24 General references. exp: Nu 12:13; Ps 22:18; Mt 5:44; Lu 12:10; Joh 19:18; Ro 12:14.'.

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C23-S36 (Verse 35) People watched closely to what happened.
And the people stood beholding.

Jesus was on the cross as reported in Luke 23:32-46; Matthew 27:35-50; Mark 15:23-37 and John 19:17-30.

Matthew 27:36-37 reports about the soldiers that sitting down they watched him there. Matthew 27:39-49; Mark 15:29-36 and Luke 23:35-43 report others watching and mocking Jesus. However, John 19:25-27 tells us about the loved ones of Jesus being there and Jesus talking to them.

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: 'the people. Ps 22:12-13,17; Zec 12:10; Mt 27:38-43; Mr 15:29-32 General references. exp: Mt 27:41.'.

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C23-S37 (Verse 35) The action of the rulers.

First Step: The rulers acted different from other people.

And the rulers also with them derided him,
saying,
He saved others;.

Second Step: they demanded that He do their commands.

let him save himself,
if he be Christ,
the chosen of God..

Jesus was on the cross as reported in Luke 23:32-46; Matthew 27:35-50; Mark 15:23-37 and John 19:17-30. Please also see the Minor Titles of the Son of God Section within the Significant Gospel Events Studyabout the title the chosen of God. This sentence, and the next sentence, report the same mockery as what is reported in Matthew 27:39-44 and Mark 15:29-32 although the exact words of the mockery are different in each account. It should be obvious to all who have not closed their minds that all of these mockeries, and more, were thrown into the face of Jesus but each Gospel writer chose to report only part of the total mockeries. Matthew reports that the chief priests mocking him, with the scribes and elders, The thieves also and they that passed by reviled him. Mark reports that they that passed by railed on him, Likewise also the chief priests mocking said among themselves with the scribes and they that were crucified with him reviled him. Our current account also says: the rulers also with them derided him, the soldiers also mocked him and one of the malefactors which were hanged railed on him. Thus, all three Gospel accounts report that three groups of people mocked and railed on Jesus.

Our current sentence reports the mocking from the rulers also with them derided (the chief priests...with the scribes). Matthew adds that they said: himself he cannot save and If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. Mark reports the same message with slightly different words. Thus, we see that their mockery was a challenge to His position and authority.

Remember that in the prior chapter the religious leaders sent group after group trying to catch Jesus in a doctrinal error. They were trying to prove that they had greater authority with God and, therefore, that Jesus had to submit to them. If you recall, they lost every challenge. Now, they have manipulated a worldly governor, who was afraid of losing what he had in this world, into helping them with their sinful murder of Jesus. Here, they gloat. However, they should have realized that this was not the end since they claimed to represent the God of the Bible and, therefore, they knew that judgment came after death. In addition, we have the prophecies earlier in the chapter (23:28-31) about judgment coming upon the entire nation. Thus, people of today should take warning. The 'Law of Sowing and Reaping' is absolute and all people will reap what they sow, and a greater amount than they sow, and later than when they sow. We see that in what history has told us has happened to the Jewish nation as a result of what the people supported the rulers in doing. Therefore, we should not doubt this law being applied to us.

Our sentence has two Steps with the First Step saying He saved others. They were thinking about a physical salvation such as when Jesus raised the dead and healed the sick and cast our devils. (Please see the Doctrinal Study called Miracles in the Gospels for these references.) they could not deny the truth of His actions because He did these things too many times and before too many witnesses for them to deny this truth any more. Therefore, in the Second Step, they threw down this challenge of: let him save himself. They felt confident making this challenge because Jesus did not save himself from all of the torture which He endured. Their mistake was believing that, because He chose to not save himself physically, that He could not save himself. However, they missed the spiritual significance. Jesus chose to not save himself physically, so that He could save us spiritually by paying the price to redeem us. Their challenge included the phrase if he be Christ, the chosen of God, but their problem was that they were looking the wrong way and looking for the wrong evidence to prove if Jesus was, or was not, if he be Christ, the chosen of God. You see, the true proof was not Him saving Himself physically but the true proof is the changed life of truly saved people who respond to the indwelling Holy Spirit which could only be given after Jesus died and shed His blood to bring the New Testament into effect.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'derided. Lu 16:14; Ge 37:19-20; Ps 4:2; 35:15,19-25; 69:7-12,26; 71:11; Isa 49:7; 53:3; La 3:14 Christ. Lu 22:67-70; Ps 22:6-8; Isa 42:1; Mt 3:17; 12:18; 1Pe 2:4 General references. exp: Mt 27:41.'.

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C23-S38 (Verse 36-37) The action of the lost soldiers.

And the soldiers also mocked him,
coming to him,
and offering him vinegar,
And saying,
If thou be the king of the Jews,
save thyself..

Jesus was on the cross as reported in Luke 23:32-46; Matthew 27:35-50; Mark 15:23-37 and John 19:17-30. This sentence, and the prior sentence, report the same mockery as what is reported in Matthew 27:39-43 and Mark 15:29-32 although the exact words of the mockery are different in each account. It should be obvious to all who have not closed their minds that all of these mockeries, and more, were thrown into the face of Jesus but each Gospel writer chose to report only part of the total mockeries. While all of the Gospel accounts reported the soldiers mocking Jesus, before the crucifixion, this is the only account of them mocking Him while He was on the cross.

Psalms 69:21 says: They gave me also gall for my meat; and in my thirst they gave me vinegar to drink. Mark 15:36 and John 19:28 tell us that Jesus drank just before He died but we do not know if He drank any other time.

In addition, Matthew 27:33-34 reports: They gave him vinegar to drink mingled with gall. Matthew 27:48; Mark 15:36 and John 19:29-30 report: And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. We can not be sure if either of these two reports are the same as our current sentence, but if one of them does match, then it is most likely the earlier report.

Psalms 2:6 tells us Yet have I set my king upon my holy hill of Zion. Zion is a reference to Jerusalem, which makes Psalms 2:6 a prophecy about Christ which tells us that Christ will also be King of the Jews / King of Israel. In addition, Isaiah 9:7, Jeremiah 23:5 and Micah 5:2 also give us this prophecy. in this verse we hear soldiers stating this well-known prophecy, which means that the Jews said it so often that even the hated Gentile Roman soldiers knew it.

in this sentence we see the typical response from religion, as repeated by a non-believer. They thought they understood the religious claim, but, really, did not understanding a spiritual truth because they are trying to understand it in the physical world. Jesus had to die to pay for the sins of all that would come into His true kingdom, which is a personal Spiritual relationship with the Lord and King. Since He had already said (as reported in John 18:36) that His kingdom was not of this world, he did not need to save Himself within this world.

As explained in the prior note, Jesus could have saved Himself physically but chose to not do so because He wanted to save all of us spiritually.

Please see the note for Luke 3:14 about the word soldier. The Morrish Bible Dictionary defines this word as: 'Apart from the common application of this term (for which see ARMY, ARMOUR, etc.) it is used in the N.T. for the service of a Christian. Two things are said of the Christian soldier. He must "endure hardness," that is, share in the suffering incident to warfare; and he must not entangle "himself with the affairs of this life, that he may please him who hath chosen him to be a soldier": that is, be quite free to obey his Captain in all things. As explained by the centurion, "I say to this man Go, and he goeth; and to another, Come, and he cometh;" so the Christian servant is under authority, and unhesitating obedience is what should characterize the soldier of Jesus Christ: he must be prepared to endure hardships, and to suffer with his Captain. Mt 8:9; 2Ti 2:3-4'.

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'.

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 note for John 19:29 about the word vinegar. Fausset's Bible Dictionary defines this word as: 'Hebrew chomets, Greek oxos. Wine soured. Acid and unpalatable (Pr 10:26), yet to thirsty labourors the acid relieved thirst (Ru 2:14). So it was used by Roman soldiers, pure, or mixed with water and called posca. Pourer on nitre or potash it causes effervescence (Pr 25:20). Instead of cordials, Christ's enemies gave Him on the cross first vinegar mixed with gall (Mt 27:34), and myrrh (Mr 15:23); which after tasting He declined, for He would not encounter sufferings in a state of stupefaction by the myrrh; to criminals it would have been a kindness, to the Sinbearer it was meant as an insult (Lu 24:53). Toward the close of His crucifixion, to fulfill Scripture He cried "I thirst," and vinegar was brought which He received (Joh 19:28; Mt 27:48).'.

Please see the note for John 18:33-LJC for references to every place where the Bible uses the phrase King of the Jews.

Please see the note for Galatians C2-S9 about the word Jew. The functional definition for this word is: 'A name for God's chosen people who followed the Mosaic Law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 23:11; Ps 69:21; Mt 27:29-30,34,48; Mr 15:19-20,36; Joh 19:28-30'.

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C23-S39 (Verse 38) The action of Pilate.

And a superscription also was written over him in letters of Greek,
and Latin,
and Hebrew,
This IS thE KING OF thE JEWS..

God used Pilate to make His message clear to everyone in a language that the understood, if they could read.

We find forms of the word superscription in: Matthew 22:20; Mark 12:16; Mark 15:26; Luke 20:24; Luke 23:38. Webster's 1828 defines this word as: 'that which is written or engraved on the outside, or above something else. The superscription of his accusation was written over, thE KING OF thE JEWS. Mark 15. Luke 23. 2. An impression of letters on coins. Matt.22.'.

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 John 5:2 about the word Hebrew. The functional definition for this word is: 'Physical descendants of Abraham'.

Please see the note for Galatians C2-S9 about the word Jew. The functional definition for this word is: 'A name for God's chosen people who followed the Mosaic Law'.

Please see the note for John 18:33-LJC for references to every place where the Bible uses the phrase King of the Jews.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 23:3; Mt 27:11,37; Mr 15:18,26,32; Joh 19:3,19-22'.

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C23-S40 (Verse 39) The action of the malefactors.

And one of the malefactors which were hanged railed on him,
saying,
If thou be Christ,
save thyself and us..

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. Only Luke 23:39-43 tells us about one of the thieves repenting and being saved.

We read about the mockery / railing of the thieves in Matthew 27:44, although Matthew only reports: The thieves also, which were crucified with him, cast the same in his teeth. Notice that both thieves did this. Then, this sentence in Luke tells us what one thief said while the next couple of sentence tell us that the other thief truly Biblically repented. This lets us know that, while God will not always continue the save everyone, God can save anyone regardless of how late in their life it is and regardless of the circumstances. It all depends on our heart condition and if the person will truly Biblically repent.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 17:34-36; Mt 27:44; Mr 15:32 exp: Mt 27:38.'.

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C23-S41 (Verse 40) The repentance of one malefactor.

But the other answering rebuked him,
saying,
Dost not thou fear God,
seeing thou art in the same condemnation?.

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. Only Luke 23:39-43 tells us about one of the thieves repenting and being saved.

in this sentence we see the evidence of true repentance, which is: 'a change of heart which is demonstrated by a turning from sin and a turning towards God'. The part of true Biblical repentance, which most preachers miss, is: 'turning towards God'. That is what we see in this thief's statement.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rebuked. Le 19:17; Eph 5:11 Dost. Lu 12:5; Ps 36:1; Re 15:4 seeing. 2Ch 28:22; Jer 5:3; Re 16:11 General references. exp: Mt 27:38,44; Ac 27:42; Ro 3:18.'.

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C23-S42 (Verse 41) He confessed the truth.

Equivalent Section: He confessed their guilt.

First Step: He confessed that he deserved his punishment.

And we indeed justly;.

Second Step: Why.

for we receive the due reward of our deeds:.

Equivalent Section: He confessed that Jesus was innocent.

but this man hath done nothing amiss..

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. Only Luke 23:39-43 tells us about one of the thieves repenting and being saved.

All thieves are also liars. They steal because it gives them a thrill, or they are too lazy to work or are poor and can't find a job or for some other reason. However, all thieves get caught some timeans, when they do, they tell lies to try and get out of their due reward of their deeds. However, we see this thief doing the opposite and that is only possible after true repentance.

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The functional definition is: 'Regular; orderly; due; suitable; exactly proportioned; proper; upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice'. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans 3:20 about the word justify. Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for the title of Just. Please also see the note for 2Peter 2:9-LJC about the word unjust.

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

Please see the note for Matthew 18:34 about the word due. Webster's 1828 defines this word as: 'Owed; that ought to be paid or done to another. that is due from me to another which contract, justice or propriety requires me to pay, and which he may justly claim as his right. Reverence is due to the creator; civility is due from one man to another. Money is due at the expiration of the credit given, or at the period promised. 2. Proper; fit; appropriate; suitable; becoming; required by the circumstances; as, the event was celebrated with due solemnities. Men seldom have a due sense of their depravity. 3. Seasonable; as, he will come in due time. 4. Exact; proper; as, the musici and keep due time. 5. Owing to; occasioned by. Little used. 6. that ought to have arrived, or to be present, before the time specified; as, two mails are now due.
DUE, adv. Directly; exactly; as a due east course.
DUE, n. 1. that which is owed; that which one contracts to pay, do or perform to another; that which law or justice requires to be paid or done. the money that I contract to pay to another is his due; the service which I covenant to perform to another is his due; reverence to the creator is his due. 2. that which office, rank, station, social relations, or established rules of right or decorum, require to be given, paid or done. Respect and obedience to parents and magistrates are their due. 3. that which law or custom requires; as toll, tribute, fees of office, or other legal perquisites. 4. Right; just title. The key of this infernal pit by due--I keep.'.

Please see the note for 1Corinthians C9S26 about the word reward. Webster's 1828 dictionary defines this word as: 'Recompense, or equivalent return for good done, for kindness, for services and the like. Rewards may consist of money, goods or any return of kindness or happiness. the laborer is worthy of his reward. 1Tim. 5. Great is your reward in Heaven. Matt. 5. Rewards and punishments presuppose moral agency, and something voluntarily done, well or ill; without which respect, though we may receive good, it is only a benefit and not a reward. 2. the fruit of men's labor or works. the dead know not anything, neither have they any more a reward. Eccles. 9. 3. A bribe; a gift to pervert justice. Deut. 27. 4. A sum of money offered for taking or detecting a criminal, or for recovery of anything lost. 5. Punishment; a just return of evil or suffering for wickedness. Only with thine eyes shalt thou behold and see the reward of the wicked. Ps. 91. 6. Return in human applause. Matt. 6. 7. Return in joy and comfort. Ps. 19'.

We find forms of the word amiss in: 2Chronicles 6:37; Daniel 3:29; Luke 23:41; James 4:3. The International Standard Bible Encyclopedia defines this word as: 'a-mis': there are two words translated "amiss" in the New Testament, atopos, referring to that which is improper or harmful (Lu 23:41; Ac 28:6), while kakos, refers to that which is evil in the sense of a disaster, then to that which is wicked, morally wrong. this latter is the use of it in Jas 4:3. the purpose of the prayer is evil, it is therefore amiss and cannot be granted (compare 2Ch 6:37 ff).'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we indeed. Lu 15:18-19; Le 26:40-41; Jos 7:19-20; 2Ch 33:12; Ezr 9:13; Ne 9:3; Da 9:4; Jas 4:7; 1Jo 1:8-9 but. Lu 23:41; 22:69-70; Mt 27:4,19,24,54; 1Pe 1:19 exp: Ro 5:20. General references. exp: Le 22:19; Jer 26:16; Mt 27:38; Ac 27:42.'.

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C23-S43 (Verse 42) He asked for mercy.

And he said unto Jesus,
Lord,
remember me when thou comest into thy kingdom..

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. Only Luke 23:39-43 tells us about one of the thieves repenting and being saved. Please see the note for this sentence within the Lord Jesus Christ Study as it explains his demonstrated change of heart which led to his personal salvation.

in this sentence, we see the repentant thief talk to the man Jesus, who is on the next cross, and addresses Him as Lord in recognition that He is 'God in human flesh'. Too many people want to say a prayer to the man named Jesus, and have Him continue to pay for all of their sins, while they refuse to obey and refuse to truly Biblically repent and refuse to let God change their heart. None of these things match this thief and that is why he was truly spiritually saved.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lord. Lu 18:13; Ps 106:4-5; Joh 20:28; Ac 16:31; 20:21; Ro 10:9-14; 1Co 6:10-11; 1Pe 2:6-7; 1Jo 5:1,11-13 when. Lu 12:8; Joh 1:49; Ro 10:9-10 thy. Lu 24:26; Ps 2:6; Isa 9:6-7; 53:10-12; Da 7:13-14; 1Pe 1:11 General references. exp: Mt 7:8; 27:38.'.

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C23-S44 (Verse 43) Jesus promised salvation.

And Jesus said unto him,
Verily I say unto thee,
To day shalt thou be with me in paradise..

Jesus was on the cross as reported in Matthew 27:36-50, Mark 15:26-37, Luke 23:34-46 and as reported in John 19:25-30. Only Luke 23:39-43 tells us about one of the thieves repenting and being saved. Please also see the note for John 19:26 for the 'Eight Sayings from the Cross'.

Here, we read the promise that Jesus made to him and also makes to all who truly Biblically repent and accept Jesus as their personal Lord in a never-ending personal relationship.

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

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

Please see the note for 2Corinthians 12:3-4 about the word paradise. The functional definition for this word is: 'a place of great comfort. Before the resurrection it was in the center of the earth and also called Abraham's bosom. Now it is in the third Heaven'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'To day. Lu 15:4-5,20-24; 19:10; Job 33:27-30; Ps 32:5; 50:15; Isa 1:18-19; 53:11; 55:6-9; 65:24; Mic 7:18; Mt 20:15-16; Ro 5:20-21; 1Ti 1:15-16; Heb 7:25 with. Joh 14:3; 17:24; 2Co 5:8; Php 1:23 in. 2Co 12:4; Re 2:7 General references. exp: Mt 7:8; 27:38.'.

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C23-S45 (Verse 44) God gave a sign to all of the people.

And it was about the sixth hour,
and there was a darkness over all the earth until the ninth hour..

Jesus was on the cross as reported in Luke 23:32-46; Matthew 27:35-50; Mark 15:23-37 and John 19:17-30. Luke 23:44; Matthew 27:45 and Mark 15:33 tells us that there was darkness over the whole land (from the sixth hour) until the ninth hour.

The fact that this incident is reported in three Gospel accounts makes it very important. In addition, the fact that it was prophesied also makes it important. It was prophesied in: Psalms 105:28; Isaiah 50:3; Joel 2:31; Amos 5:18; Amos 8:9-10 and Habakkuk 3:11. In addition, it is related to one of the plagues on Egypt found in Exodus 10:21-23. Further, it foreshadows Revelation 6:12 and Revelation 8:12.

I know of no reason, other than symbolic meanings, for all three Gospel writers to include this fact in their Gospel accounts, nor do I know any reason why God had this happen if it was not for symbolic reasons. However, it is important to understand that measurements of time, in the word of God are different from how we measure time. First of all, the Jews measured the start of the day at a different time than we do. As such, the third hour is not 3 AM. And people celebrate 'Good Friday' because of a doctrinal error made by the Roman Catholic Church when converting these Jewish time measurements into the time measurements used today. Further, the way that God measures time is different from how the Jews measured time and different from how we measure tome today. For example, please see the note for 1Thessalonians 5:2 about the different days that the word of God gives to us and which show that God, sometimes, used the word day for a period of time that is different from 24 hours.

I will let others compute these differences in time and argue about them. The fact is that Jesus said For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth in Matthew 12:40. That means, thursday night, Friday night and Saturday night and Friday day and Saturday day and Sunday day with Jesus rising on Sunday day. Now, with that truth, the reader should realized that a lot of people have been deceived by wrong computing of these hours and days. And, if the reader wants to compute them on their own, or verify someone else's computation, they should understand the importance of verifying that you are correct before preaching what you believe.

Now, having written that, we need to realize that these hours are given for symbolic meaning. And, symbolic meanings can not be the basis of doctrinal argument but we must allow others to disagree with us about symbolic meanings. Therefore, what follows is what I believe is the messages of this sentence, but feel free to disagree.

This sentence gives us three hours which is supposed to be the symbolic number of: 'God'. Six is supposed to be the symbolic representation of: 'the weakness of man'. According to one source, nine means: 'Used 49 times in Scripture, the number 9 symbolizes divine completeness or conveys the meaning of finality. Christ died at the 9th hour of the day, or 3 p.m., to make the way of salvation open to everyone. the Day of Atonement (Yom Kippur) is the only one of God's annual Feast days of worship that requires believers to fast for one day. this special day, considered by many Jews to be the holiest of the year, begins at sunset on day 9 of the seventh Hebrew month (Leviticus 23:32).
The number 9 also represents the fruits of God's Holy Spirit, which are Faithfulness, Gentleness, Goodness, Joy, Kindness, Long suffering, Love, Peace and Self-control (Galatians 5:22 - 23)'.

These symbolic meanings can not be used as the basis for doctrine to be believed by everyone. Symbolic meanings must be understood in their context and help us understand the application of the Bible. Thus, we have an application of: 'God was showing how the death of the Son of God provided a path for man to move from his sin and weakness to the completion of God through the death of Jesus and our using the gifts of the Holy Spirit'.

Another symbolic meaning, suggested by some, is that the darkness symbolically showed man what he faced when he rejected Jesus as his personal Lord and King.

Another symbolic meaning, suggested by some, is that the phrase over all the earth shows that God's judgment is upon all and that no devil can protect anyone since no devil could save anyone from the frightening darkness.

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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Mt 27:45; Mr 15:33 there. Ex 10:21-23; Ps 105:28; Joe 2:31; Am 5:18; 8:9; Hab 3:8-11; Ac 2:20 earth. or, land.'.

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C23-S46 (Verse 45) Other signs.

And the sun was darkened,
and the veil of the temple was rent in the midst..

Jesus was on the cross as reported in Luke 23:32-46; Matthew 27:35-50; Mark 15:23-37 and John 19:17-30. As part of the symbolism related to the death of Jesus, Luke 23:45; Matthew 27:51-53 and Mark 15:38 tell us that the veil of the temple was rent in twain from the top to the bottom.

The prior sentence, this sentence and the next sentence all start with the word and, but are in a different order than we see in other Gospel accounts. The sentence after this three (23:"47) starts with the word Now, which means 'after you understand what was just written'. So, it is getting back into a time sequence but, in these three sentences, Luke is just telling us that each of these things happened without imposing a time sequence. And, yes, it can be argued that the other two Gospel accounts are in the wrong time sequence but all of the sentences in this section are dealing with symbolic subjects. And, not only are there two accounts which give us the other time sequence, but the symbolism works with the time sequence found there but does not work with the time sequence found here. Therefore, these sentences are to be understood symbolically but they are not in a time sequence.

As many have preached, this action was obviously done by God because it was rent in twain from the top to the bottom and because this curtain was so thick and heavy that no man could tear it and nothing natural could tear it without also causing the Temple to fall down from the same force.

As with the prior sentence, this sentence must be understood symbolically. As many have also preached, this symbolically showed that God had made the way into access of God open to all who come through Jesus Christ. All of this is explained in the book of Hebrews, including the fact that Jesus Christ is not the high priest for all saved people. Hebrews 6:19 explains that people who have accepted Jesus Christ, as their high priest, now have access to God the Father. Hebrews 9:1-14 somewhat explains the symbolism of the Tabernacle and also explains that, under the Old Testament, only the high priest could pass the veil and enter the Holiest of all and only do that once a year. But, Jesus Christ has made it possible for all of God's to approach God the Father at any time. Then, Hebrews 10:20 explains that Jesus Christ did this By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh when He died on the cross for us. That is why this symbolic truth, which is told to us in three Gospel accounts, is directly tied to the instant when Jesus Christ chose to die for us. It is also why Matthew and Mark put this truth right after their telling us that Jesus, when he had cried again with a loud voice, yielded up the ghost.

Hopefully, with these references and the attached notes to these references, the reader can understand the symbolism involved here.

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'.

We find forms of the word Veil of the Temple in: Matthew 27:51; Mark 15:38; Luke 23:45; Hebrews 6:19; Hebrews 9:3; Hebrews 10:20. Fausset's Bible Dictionary defines this phrase as: 'Suspended between the holy place and the most holy (Ex 26:31-33); and rent immediately upon the crucifixion of the Saviour and the consummation of His great sacrifice. there were two veils or curtains in the tabernacle (of which the temple was the continuation), one before the tabernacle door (kalumma), the second veil before the holy of holies (katapetasma). Heb 9:3,7-8,11-12; "after (i.e. behind) the second veil... the holiest of all." Into this second tabernacle within the veil "the high priest alone went once every year, not without blood which he offered for himself and for the sins of the people; the Holy Spirit this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing... But Christ being come an High Priest of good things to come by a greater and more perfect tabernacle, not made with hands... by His own blood entered in once into the holy place, having obtained eternal redemption for us."
Therefore significantly "the veil of the temple was rent in twain from the top to the bottom" when Jesus yielded up the ghost (Mt 27:50-51). "From the top," not from the bottom; for it is God who from above rends the veil of separation between us and Him, and opens heaven to man, as the hymn of Ambrose says, "when thou hadst overcome the sharpness of death thou didst open the kingdom of heaven to all believers"; therefore not only ministers but we all alike "have boldness (parresia, literally, freedom of speech, grounded on the consciousness that our sins are forgiven) to enter the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us through the veil, that is to say, His flesh" (Heb 10:19-21); rather, "which (entering) He has newly consecrated (enekainisen, 'inaugurated'; it is a new thing, unheard of before) for us as a new (recently opened) and living way" (not the lifeless way of dead sacrificial victims under the law, but the living and lifegiving Saviour being the way).
As the veil had to be passed through to enter the holiest, so the human suffering flesh (Heb 5:7) of Christ's manhood which veiled His Godhead had to be passed through by Him in entering the heavenly holiest for us. When He put off His rent flesh, the temple veil, its type, was simultaneously rent. Not His body, but His suffering flesh, was the veil; His body was the "temple" (naos, "the inner shrine," not the temple building in general, hieron) which men destroyed and He reared up again in three days (Joh 2:19,21). No priestly caste therefore now mediates between the sinner and his Judge; the minister is no nearer God than the layman. Neither can serve God at a distance, nor by deputy, as the natural man would wish; each must come for himself, and by union with our one Royal High Priest who, as He never dies, has a priesthood which passeth not from, one to another (margin Heb 7:24).
We become virtual "king priests unto (Him who is at once) God and His Father" (Re 1:6). C. C. Ganneau, tracing a curious similarity between some customs of ancient Elis in the Peloponnesus and those of the Hebrew, shows that in the Olympian sanctuary there was a great woolen veil of Assyrian workmanship, dyed with Phoenician purple, given by Antiochus; so Josephus (B. J. 5:5, section 4) describes a Babylonian curtain, embroidered with blue and fine linen and scarlet and purple, and of wonderful contexture, as hanging before the golden doors, which were 55 cubits high and 16 broad, and which led into the holy of holies. It symbolized the universe, the scarlet signifying fire, the flax-linen earth, the blue the air, the purple the sea. this veil given to Olympian Zeus at Elis may have been the very veil taken by Antiochus IV (Epiphanes) from the temple of Jehovah (1Ma 1:22-24; Josephus, Ant. 12:5, section 4).
The curtain or veil at the Olympian temple did not rise up but was dropped to the ground, according to Pausanias. So Josephus and the Book of Maccabees call the Jewish veil a drop curtain (katapetasma). Again, as the spoils of conquered deities were consecrated to the victorious ones, Antiochus naturally hung up Jehovah's veil in the temple of Olympian Zeus; for this was the very god to whom he dedicated the temple at Jerusalem, after defiling and plundering it (2Ma 6:2). Curiously illustrating the similarity above referred to, he notices that the Ele and alone of the Greeks cultivated the byssus or fine flax plant.
They bred no mules (compare Le 19:19). they had a river Jordan near Lepreos, a city implying the leprosy prevalent among its people. Ashes of victims were suffered to accumulate (bomoi), and were held sacred (Le 1:16; 4:12; 1Ki 13:3). the women of Elis were forbidden to penetrate the sanctuary of Olympian Zeus; so the Hebrew women could not pass the court of women. they used to mourn round the empty tomb of Achilles (compare Eze 8:14). they used to weave a peplos for Hera (compare Eze 16:16; 2Ki 23:7). their Zeus Apomuios answers to Baalzebub, "god of flies" (2Ki 1:3,16). (Palestine Exploration Quarterly Statement, April 1878, p. 79).'.

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

Please see the note for Matthew 26:65 about the words rend / rent. Webster's 1828 defines this word as: 'pp. of rend. Torn asunder; split or burst by violence; torn.
n. from rend. 1. A fissure; a break or breach made by force; as a rent made in the earth, in a rock or in a garment. 2. A schism; a separation; as a rent in the church'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and the veil. Ex 26:31; Le 16:12-16; 2Ch 3:14; Mt 27:51; Mr 15:38; Eph 2:14-18; Heb 6:19; 9:3-8; 10:19-22 General references. exp: Mr 15:38.'.

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C23-S47 (Verse 46) Jesus chose when to die.

Equivalent Section: Jesus trusted God the Father to care for Him.

And when Jesus had cried with a loud voice,
he said,
Father,
into thy hands I commend my spirit :.

Equivalent Section: Jesus died.

and having said thus,
he gave up the ghost..

Jesus was on the cross as reported in Luke 23:32-46; Matthew 27:35-50; Mark 15:23-37 and John 19:17-30. Matthew 27:50; Mark 15:37; Luke 23:46 and John 19:30 tell us that Jesus chose the time of His death. In John 10:15 and John 10:17 Jesus prophesied that He would lay down my life. In addition, we also have prophecies in the Old Testament in: Exodus 12:46; Numbers 9:12; Psalms 22:14; Psalms 22:16-17; Psalms 34:20 and Zechariah 12:10.

Please see the note for John 19:26 for the 'Eight Sayings from the Cross'.

In John 10:15 and John 10:17, we read: I lay down my life for the sheep. Please see the Table Of Miracles about this, and similar, miracles. While there is much said about this section of scripture, we are limiting notes to the use of the names of the Son of God. This verse says Jesus cried with a loud voice, which is the action of a physical man. In John 10:17 Jesus said I lay down my life, that I might take it again. God can not die and man can not take his life back once he is dead. This action proves that Jesus is 'God in human flesh'. Jesus had to lay His life down as a man, since God can not die. Jesus had to take His life back as God, since man can not take his life back once he is dead. Only 'God in human flesh' could do what Jesus did here.

In addition, Luke gives another clue as to what happened when he records that Jesus cried Father, into thy hands I commend my spirit this is a separate act from and having said thus, he gave up the ghost. This is an act of faith. Jesus gave up the ghost as a man so that He could enter Hell (Romans 10:7) and pay for our sins. However, He was trusting God the Father to restore His power as Lord (Acts 2:36, John 17:5) so that he could conquer Satan and bind him (Matthew 12:29, Mark 3:27; Luke 11:21-22), take away the keys of hell and of death (Revelation 1:18) and take back His own life with His own power as Lord and God.

He had to give up His power as Lord in order to live as a human man and be our example of living in the flesh by the power of the Holy Ghost. He also had to give up His power as Lord and live and die as a man (1Corinthians 15:45) to pay for man's sins (1Corinthians 15:22) because God could not could not be the righteous judge of the world (Psalms 9:8, Psalms 96:10, Psalms 96:13; Psalms 98:9; Acts 17:31) if He paid for man's sin in any form except for that of a weak human. However, once He had died as a man, He could take back His power as Lord, conquer Satan and the grave, and give gifts to men, since He will never give up His power again. When he died, he was still a weak man who trusted the Father to restore His power as Lord after He entered hell for us. As said elsewhere, this act shows that he is completely man and completely God. Jesus is truly 'God in human flesh'.

Our current sentence tells us that Jesus said: Father, into thy hands I commend my spirit. John 19:30 tells us that Jesus said: It is finished. In all likelihood, Jesus said the quote in John's Gospel account before He said the quote found here. Now, lots of people preach lots of things about these sayings from the cross. I personally believe that Jesus said them for our benefit. All four (4) gospel accounts us the name of Jesus when they report this incident. Thus, God wants us to know that He said these things as 'a literal physical man'. at this point, He had not finished all of His work but had finished all that he was to accomplish before His physical death. He had given up His body, was heading to Hell to fight all of the devils, and, as our example of how to live in this flesh, He commended His (human) spirit into the hands (control) of God the Father. This is the way that we are to face our own physical death.

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

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

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

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for Mark 15:37 about the word ghost (lowercase). The functional definition for this word is: 'the spirit of a physical man'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cried. Mt 27:46-49; Mr 15:34-36 Father. Ps 31:5; Ac 7:59; 1Pe 2:23 having. Mt 27:50-56; Mr 15:37-41; Joh 19:30 General references. exp: Mr 15:37.'.

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C23-S48 (Verse 47) .The centurion glorified God as a result.

Now when the centurion saw what was done,
he glorified God,
saying,
Certainly this was a righteous man..

The witness of the centurion that Jesus is the Son of God is reported in: Matthew 27:54, Mark 15:39 and Luke 23:47.

While our current sentence says: Certainly this was a righteous man Matthew's account and Mark's account say: Truly this man was the Son of God. As we have seen repeatedly throughout this book Study, it is most likely that he said both things and that each Gospel writer chose one of the things to report. In addition, the Gospel accounts let us know that others who witnessed all that happened had the same reaction. Thus, this is not just one person's misunderstanding but a truth witnessed by many people.

Please see the note for Mark 15:39 about the word centurion. The functional definition for this word is: 'A Roman officer in command of a hundred men (Mr 15:39,44- 45)'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Lu 23:41; Mt 27:54; Mr 15:39; Joh 19:7 General references. exp: Le 22:19; Jer 26:16.'.

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C23-S49 (Verse 48) The people realized something important had happened.

And all the people that came together to that sight,
beholding the things which were done,
smote their breasts,
and returned..

Matthew 27:54 give us the same message only uses different words. Matthew mentions an earthquake. Earlier we read about three hours of darkness. There were probably other signs from God which were not reported. The main thing is the message from God which everyone understood if they had not closed their minds to every message from God.

The phrase smote their breasts speaks of symbolically acknowledging that they are wrong, and are sinners, before God. We also saw this in Luke 18:13.

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

The word 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'.

We find forms of the word breast occurring 45 times in 44 verses of the Bible and, in the New Testament, in: Luke 18:13; Luke 23:48; John 13:25; John 21:20; Revelation 15:6. The International Standard Bible Encyclopedia defines this word as: 'breast: Signifying the front view of the bust in hum and and the corresponding portion of the body in animals. chazeh, occurs in Ex 29:26-27; Le 7:30-31,34; 8:29; 10:14-15; Nu 6:20; 18:18; and chadhi, in Da 2:32. shadh or shodh = "breast" in the sense of pap of a woman or animal (Job 24:9; Song 8:1,8,10; Isa 60:16; La 4:3). Only one word occurs with this signification in the New Testament: stethos = "bosom," "chest" (Lu 18:13; 23:48; Joh 13:25; 21:20).'. The functional definition for this word is: 'Signifying the front view of the bust in humans and the corresponding portion of the body in animals'. Please also see the note for Revelation 9:9 about the word breastplate.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'smote. Lu 18:13; Jer 31:19; Ac 2:37'.

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C23-S50 (Verse 49) The friends of Jesus were witnesses.

And all his acquaintance,
and the women that followed him from Galilee,
stood afar off,
beholding these things..

Luke 23:49; Matthew 27:55-56 and John 19:25 tell us that there were followers of Jesus at the cross.

This sentence starts with the word And, which adds it to the prior sentence. Here we see that the acquaintance and supporters of Jesus witnessed the same things as the people in the prior sentence but had a different reaction because of their different personal relationship to Jesus. . . . . . .

Please see the note for Luke 2:44 about the word acquaintance. Webster's 1828 defines this word as: 'Familiar knowledge; a state of being acquainted, or of having intimate or more than slight or superficial knowledge; as, I know the man, but have no acquaintance with him. Sometimes it denotes a more slight knowledge. 2. A person or persons well known; usually persons we have been accustomed to see and converse with; sometimes, persons more slightly known. Lover and friend has thou put far from means mine acquaintance into darkness. Ps. 88. My acquaintance are estranged from me. Job 19. Acquaintances, in the plural is used, as applied to individual persons known; but more generally, acquaintance is used for one or more'.

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: 'acquaintance. Job 19:13; Ps 38:11; 88:18; 142:4 the women. Lu 23:27,55; 8:2; Mt 27:55-56,61; Mr 15:40-41,47; Joh 19:21-27 General references. exp: Lu 23:55.'.

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C23-S51 (Verse 50-51) The testimony of Joseph of Arimathaea.

Equivalent Section: His identification.

First Step: Who he was.

And,
behold,
there was a man named Joseph,
a counsellor;.

Second Step: What he was.

and he was a good man,
and a just:.

Equivalent Section: His testimony.

First Step: How he acted.

(The same had not consented to the counsel and deed of them).

Second Step: Where he was from.

he was of Arimathaea,
a city of the Jews:.

Equivalent Section: His hope.

who also himself waited for the kingdom of God..

Mark 15:42-45 and John 19:31-37 report that the crucifixion was the day before a sabbath. This was a high sabbath, and not a Saturday, as many people assumeans many religions teach wrongly. And, since it was the preparation (for that sabbath day which was an high day), that the bodies should not remain upon the cross on the sabbath day. Therefore, the Jews requested that they break the legs of those crucified so that they died quicker and their bodies be taken down before the sabbath. (This is explained in the other Gospel accounts but is not reported by Luke.) However, when they came to Jesus, and saw that he was dead already, they brake not his legs: But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. After Pilate verified that Jesus was dead, he released the body.

This man, Joseph of Arimathaea, is named in all four (4) Gospel accounts in: Matthew 27:57; Mark 15:43; Luke 23:50-51 and John 19:38. In every case, he is named as the man who risked his life to ask for the body of Jesus so that they could take His body off the cross and place it in a tomb where the body would wait until they could prepare it for burying without violating the sabbath laws. God knew exactly what He was doing since Jesus arose from the dead before they could prepare His body. The preparation was to delay corruption but the Bible tells us that His body never saw corruption.

This account tell us the most about this man. The phrase The same had not consented to the counsel and deed of them, indicates that he was on the Jewish council but was outvoted when it came to the treatment of Jesus. In addition, John 19:39 tells us that Nicodemus joined him.

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

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

Please see the note for Romans C11S38 about the word counseller. The functional definition for this word is: 'a confidential adviser (Ro 11:34), often being an official adviser'. Please also see the note for Romans C11S38 about the word counselor. Please also see the note for John 11:53 about the word counsel. The functional definition for this word is: 'Advice; opinion, or instruction, given upon request or otherwise, for directing the judgment or conduct of another; opinion given upon deliberation or consultation'. Please see the note for Mark 13:9 about the word council.

Nave's Topical Bible provides links for forms of the word counsel as: 'General scriptures concerning: Pr 1:5; 9:9; 11:14; 12:15; 15:22; 19:20; 20:18; 24:6; 27:9. REJECTED : Pr 1:24-33. INSTANCES OF: By Rehoboam: 1Ki 12:8-16. By the rich young ruler: Mt 19:22'.

Thompson Chain Topics provides links for forms of the word counsel as: 'The importance of Seeking: Pr 11:14; 12:15; 13:10; 15:22; 20:18. DIVINE COUNSELS, immutable: Ps 33:11; Pr 19:21; Isa 14:27; 25:1; 46:10; Jer 4:28; Da 4:35; Ac 5:39; Eph 1:11; Heb 6:17. Evil: Nu 31:16; 1Ki 12:10,28; 2Ch 10:10; 22:3; Job 2:9. Wise: Examples of: Ex 18:19; 1Ki 12:7; Da 4:27; Mt 27:19; Ac 5:35; Re 3:18. Wives: Jg 13:22-23; 2Ki 4:8-10; Da 5:10-12; Mt 27:19'.

Torrey's Topical Textbook provides links for forms of the word counsel as: 'Are great: Jer 32:19. Are wonderful: Isa 28:29. Are immutable: Ps 33:11; Pr 19:21; Jer 4:28; Ro 9:11; Heb 6:17. Are sovereign: Isa 40:13-14. Are eternal: Eph 3:11. Are faithfulness and truth: Isa 25:1. None can disannul: Isa 14:27. Shall be performed: Isa 14:24; 46:11. The sufferings and death of Christ were according to: Ac 2:23; 4:28. Saints called and saved according to: Ro 8:28; 2Ti 1:9. The union of all saints in Christ, is according to: Eph 1:9-10. The works of God according to: Eph 1:11. Should be declared by ministers: Ac 20:27. Attend to: Jer 49:20; 50:45. Secret not to be searched into: De 29:29; Mt 24:36; Ac 1:7. ThE WICKED: Understand not: Mic 4:12. Despise: Isa 5:19. Reject: Lu 7:30'.

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

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'that which comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 14:14 about the word goodman. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

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

Please see the note for Galatians C2-S9 about the word Jew. The functional definition for this word is: 'A name for God's chosen people who followed the Mosaic Law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Mt 27:57-58; Mr 15:42-45; Joh 19:38 a good. Lu 2:25; Ac 10:2,22; 11:24 General references. exp: Mr 15:42.
had not. Ge 37:21-22; 42:21-22; Ex 23:2; Pr 1:10; Isa 8:12 Arimathaea. 1Sa 1:1 waited. Lu 23:42; 2:25,38; Ge 49:18; Mr 15:43 General references. exp: Ge 49:18; Mr 15:42.'.

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C23-S52 (Verse 52) The action of Joseph of Arimathaea.

This man went unto Pilate,
and begged the body of Jesus..

Jesus was buried as reported in Luke 23:50-56; Matthew 27:57-61; Mark 15:42-47 and John 19:38-42. The details vary between the Gospel accounts but, in each Gospel account, the chapter ends with these things. Matthew 27:57-58; Mark 15:42-43 and John 19:38 tell us the equivalent of this sentence.

The other Gospel accounts tell us that Pilate verified that Jesus was dead before allowing Joseph to have the body.

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

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

Please see the 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 19:38-42 exp: Mt 27:58; Mr 15:42.'.

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C23-S53 (Verse 53) He buried the body of Jesus.

And he took it down,
and wrapped it in linen,
and laid it in a sepulchre that was hewn in stone,
wherein never man before was laid..

Jesus was buried as reported in Luke 23:50-56; Matthew 27:57-61; Mark 15:42-47 and John 19:38-42. The details vary between the Gospel accounts but, in each Gospel account, the chapter ends with these things. Matthew 27:59-60; Mark 15:46 and John 19:40-42 give us the equivalent of this sentence.

Matthew's account tells us that this sepulchre belonged to Joseph of Arimathaea. In between the prior sentence and this sentence, John 19:39-41 tell us that Joseph and Nicodemus took they the body of Jesus, and wound it in linen clothes with the spices and that where they put the body of Jesus was in a garden.

The fact that is was new tomb, which he had hewn out in the rock, and that a new sepulchre, wherein was never man yet laid assured that there was no corruption from a prior body to attack the body of Jesus.

People regularly preach that the Gospel is: 'the death burial and resurrection of Jesus'. Most also include the symbolic meaning of His death to be the payment for our sins, which is correct. Some include the symbolic meaning of His resurrection to be: we also should walk in newness of life (Romans 6:4). The Roman Catholics, and similar religions, with their crucifix which has Jesus still on the cross, deny the need to walk in newness of life. However, few preach the symbolic meaning of the burial, which is: 'separation from the things of this world'. That is: put off the old man (Ephesians 4:22; Colossians 2:11; Colossians 3:8; Colossians 3:9).

Please see the note for Luke 2:12 about the word wrap. Webster's 1828 defines this word as: 'Wound; folded; inclosed'.

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

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

Please see the note for Luke 3:9 about the word hewn. Webster's 1828 defines this word as: 'Cut and made smooth or even; chopped; hacked; shaped by cutting or by a chisel.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 53:9; Mt 27:59-60; Mr 15:46 exp: Mt 27:58; Mr 15:42.'.

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C23-S54 (Verse 54) The time limit on the preparation for burial.

And that day was the preparation,
and the sabbath drew on..

This sentence is added to the prior sentence and it, along with the second next sentence, explains why they did not complete the preparation of the body of Jesus for burial. God knew how much they could do and what they could not do and God planned it so that only what God wanted was done to the body of Jesus.

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

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'.

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

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C23-S55 (Verse 55) The women paid attention so that they could return and complete the job.

And the women also,
which came with him from Galilee,
followed after,
and beheld the sepulchre,
and how his body was laid..

Jesus was buried as reported in Luke 23:50-56; Matthew 27:57-61; Mark 15:42-47 and John 19:38-42. The details vary between the Gospel accounts but, in each Gospel account, the chapter ends with these things. The women who were at the sepulchre are also mentioned in: Matthew 27:61 and Mark 15:42-47.

This sentence is too typical to ignore. Many men complain about women checking on what they do and trying to tell the men how to do everything. Many women complain that men never do things right. Pick your own favorite application.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 23:49; 8:2; Mt 27:61; Mr 15:47'.

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C23-S56 (Verse 56) The women prepared to complete the job.

First Step: they prepared to finish the job.

And they returned,
and prepared spices and ointments;.

Second Step: they waited until it was lawful.

and rested the sabbath day according to the commandment..

This sentence is added to the prior two sentences by starting with the word And It, along with the second prior sentence, explains why they did not complete the preparation of the body of Jesus for burial. God knew how much they could do and what they could not do and God planned it so that only what God wanted was done to the body of Jesus.

Our sentence starts with the word And, which adds it to the prior sentence. The they, of this sentence are the women of the prior sentence. These women were at the cross and would have been exhausted emotionally, mentally and physically and, yet, were most assuredly too upset to truly rest even though they did what was required according to the commandment.

Our sentence has two Steps with the First Step telling us that they did what they could to prepare for after the sabbath, and to try to forget everything. Our Second Step tells us that the had to rest the sabbath day according to the commandment. Here they, undoubtedly, spent their time thinking about the sacrifice that Jesus made but not understanding it nor all that was done spiritually. Thus, our chapter ends with them hurt, confused and doubting everything.

We find forms of the word spices occurring 37 times in 34 verses of the Bible and, in the New Testament, in: Mark 16:1; Luke 23:56; Luke 24:1; John 19:40. Easton's Bible Dictionary defines this word as: 'aromatic substances, of which several are named in Ex 30. they were used in the sacred anointing oil (Ex 25:6; 35:8; 1Ch 9:29), and in embalming the dead (2Ch 16:14; Lu 23:56-24:1; Joh 19:39-40). Spices were stored by Hezekiah in his treasure-house (2Ki 20:13; Isa 39:2)'.

Please see the note for John 11:2 about the word ointment. Smith's Bible Dictionary defines this word as: '(An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. they were a much-coveted luxury, and often very expensive. --ED.) 1. Cosmetic. --The Greek and Roman practice of anointing the head and clothes on festive occasions prevailed also among the Egyptians, and appears to have had place among the Jews. Ru 3:2 2. Funereal. --Ointments as well as oil were used to anoint dead bodies and the clothes in which they were wrapped. Mt 26:12 3. Medicinal. --Ointment formed an important feature in ancient medical treatment. Isa 1:6; Jer 8:22; Joh 9:6; Re 3:18 etc. 4. Ritual.--Besides the oil used in many ceremonial observances, a special ointment was appointed to be used in consecration. Ex 30:23,33; 29:7; 37:29; 40:9,15 A person whose business it was to compound ointments in general was called an "apothecary." Ne 3:8 the work was sometimes carried on by woman "confectionaries." 1Sa 8:13'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition for this word is: 'Cessation of motion or action of any kind, and applicable to any body or being; as rest from labor; rest from mental exertion; rest of body or mind'.

Please see the note for Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'. Please also see the note for Psalms 119:23 about the phrase according to works.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'prepared. Lu 24:1; 2Ch 16:14; Mr 16:1 rested. Ex 20:8-10; 31:14; 35:2-3; Isa 58:13-14; Jer 17:24-25 General references. exp: Le 23:3; De 5:13; Mt 26:12; Mr 15:47.'.

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Luke Chapter 24

links to sentences in this chapter:

C24-S1 (Verse 1), C24-S2 (Verse 2), C24-S3 (Verse 3), C24-S4 (Verse 4-5), C24-S5 (Verse 6-7), C24-S6 (Verse 8-9), C24-S7 (Verse 10), C24-S8 (Verse 11), C24-S9 (Verse 12), C24-S10 (Verse 13), C24-S11 (Verse 14), C24-S12 (Verse 15), C24-S13 (Verse 16), C24-S14 (Verse 17), C24-S15 (Verse 17-18), C24-S16 (Verse 19), C24-S17 (Verse 19-20), C24-S18 (Verse 21), C24-S19 (Verse 22-23), C24-S20 (Verse 24), C24-S21 (Verse 25-26), C24-S22 (Verse 26-27), C24-S23 (Verse 28), C24-S24 (Verse 29), C24-S25 (Verse 29), C24-S26 (Verse 30), C24-S27 (Verse 31), C24-S28 (Verse 32), C24-S29 (Verse 33-34), C24-S30 (Verse 35), C24-S31 (Verse 36), C24-S32 (Verse 37), C24-S33 (Verse 38), C24-S34 (Verse 38), C24-S35 (Verse 38-39), C24-S36 (Verse 40), C24-S37 (Verse 41), C24-S38 (Verse 41-42), C24-S39 (Verse 43), C24-S40 (Verse 44), C24-S41 (Verse 45-47), C24-S42 (Verse 48), C24-S43 (Verse 49), C24-S44 (Verse 50), C24-S45 (Verse 51), C24-S46 (Verse 52-53), C24-S47 (Verse 53).

Please use This link to see the chapter summary.

Chapter theme: the Resurrection and Ascension

Please see Sequence of the Resurrection of Jesus as it has many related links which are not reported here. In addition, the explanations of how events fit together, without causing conflicts, are in the detail notes for the Book Studies on the various Gospels, especially in the notes for the Gospel of Mark. Please use the links provided to see the referenced notes for further details as needed.

Some of the most significant verses in the Gospels are those which identify the risen Jesus as Lord and God. In particular, we are told that the disciples worshipped the risen Lord. links to these references are available in the Sequence of the Resurrection of Jesus. In addition, many references to the resurrection are grouped there.

Luke 24:1; Matthew 28:1; Mark 16:1-2 and John 20:1 tell us that several women came to the sepulchre on the first day of the week.

Luke 24:2; Matthew 28:2-4; Mark 16:3-4 and John 20:1 tell us that the women seeth the stone taken away from the sepulchre.

Luke 24:3-7; Matthew 28:2-4; Mark 16:3-4 and John 20:1 tell us that the women entered the sepulchre, did not find Jesus, but were met by angels who told them that He is risen.

In Luke 24:6-7; Matthew 28:7 and Mark 16:6 we read that Jesus rose from the dead. John 20:1-18 does not say it literally but delivers the same message in a less direct manner. Please see the section called: Sequence of the Resurrection of Jesus for many Bible references to this fact. That section also has links to where the other Gospel accounts tell of incidents which Luke does not report.

Luke 24:8-11; Matthew 28:8 and Mark 16:8 tell us that the women reported what they saw and heard to the other disciples but the women were not believed.

Earlier we saw that Mary Magdalene reported to Peter and John that: They have taken away the Lord out of the sepulchre, and we know not where they have laid him. As a result, Peter and John ran to the sepulchre, inspected it and then went away again unto their own home. Now we see Mary Magdalene, with the other women, report that Jesus was alive and the eleven refused to believe (Mark 16:10-11; Luke 24:11 and John 20:18). As a result, Luke 24:12 says: Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. Apparently, this was a second visit to the sepulchre by Peter(John 20:3-10).

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus. After fellowshipping with them, He suddenly disappears in a miraculous way. Then Luke 24:22-24 makes it clear that this happened after the women brought their report to the upper room and after Peter was told about the risen Lord Jesus, for the second time, and he returned to the sepulchre. In addition, Luke 24:36-49 makes it clear that this happened before Jesus appeared in the upper room for the first time.

Luke 24:23-35 and Mark 16:13 report that these two disciples returned to the upper-room and reported to the rest of the disciples but, neither believed they them.

Luke 24:33-34 reports that Jesus appeared to a Simon who may or may not have been Peter.

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room. He appeared suddenly, without going through the locked door, which is a miracle. Luke's Gospel gives us much more detail than the other Gospels provide. In addition, Mark's Gospel tells us that Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

Jesus commissioned the apostles, and us, to do the 'Great Commission', as reported in Luke 24:45-49; Matthew 28:16-19; Mark 16:15-18 and Acts 1:8.

Luke 24:50-53 appear to be a continuation of Jesus appeared in the upper room, but tell us about Jesus going out and returning to Heaven. Therefore, with what we read elsewhere in the Bible, there must be a time gap of several days between these two sections of the Gospel of Luke.

Jesus appeared to the apostles when He ascended into Heaven as reported in Mark 16:19-20; Luke 24:50-53. We also have appearances in Acts 1:4 and Acts 9:3.

C24-S1 : the women returned to finish the job.
C24-S2 : the problem that they worried about was already solved.
C24-S3 : they didn't find what they were prepared to find.
C24-S4 : What they did find.
C24-S5 : the message from the angels.
C24-S6 : the women delivered the message of fulfilled prophecy.
C24-S7 : Which women delivered the message.
C24-S8 : the eleven refused to believe the message.
C24-S9 : Peter tried to verify the message.
C24-S10 : the next witnesses reported by Luke.
C24-S11 : What they did as they walked.
C24-S12 : Jesus joined them.
C24-S13 : they didn't realize who He was.
C24-S14 : Jesus asked them about their conversation.
C24-S15 : they were amazed that anyone had to ask about current events.
C24-S16 : Jesus asked them for details.
C24-S17 : they gave a detailed answer.
C24-S18 : Why these events were different than they hoped for.
C24-S19 : Some women brought a report which was doubted.
C24-S20 : Some had verified.
C24-S21 : Jesus corrected their attitude.
C24-S22 : Jesus provided a detailed answer.
C24-S23 : It appeared like they would separate company with Jesus.
C24-S24 : they constrained Jesus to stay.
C24-S25 : Jesus obliged their request.
C24-S26 : Jesus repeated His action at the 'Last Supper'.
C24-S27 : Jesus revealed himself to them.
C24-S28 : they reacted to His revelation.
C24-S29 : they acted on His revelation.
C24-S30 : they reported to the eleven.
C24-S31 : Jesus appeared.
C24-S32 : they believed an error.
C24-S33 : Jesus challenged their fear.
C24-S34 : Jesus challenged their error.
C24-S35 : Jesus challenged them to use their own senses to verify His physical presence.
C24-S36 : Jesus demonstrated His evidence.
C24-S37 : Jesus offered another method of proof.
C24-S38 : they verified His claims as he instructed them to do.
C24-S39 : Jesus provided the proof.
C24-S40 : Jesus reminded them of His earlier prophecy.
C24-S41 : Jesus commissioned them.
C24-S42 : Jesus told them their main job to do for Him.
C24-S43 : Jesus gave them the promise of power.
C24-S44 : Jesus took them to where He would ascend.
C24-S45 : Jesus ascended.
C24-S46 : the eleven obeyed His commands.
C24-S47 : Amen.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-8. Christ's resurrection is declared by two angels to the women that come to the sepulchre.
9-12. these report it to others.
13-35. Christ himself appears to the two disciples that went to Emmaus;
36-46. afterwards he appears to the apostles, and reproves their unbelief;
47-48. gives them a charge;
49. promises the Holy Ghost;
50-53. and so ascends into heaven.'.

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C24-S1 (Verse 1) The women returned to finish the job.

Now upon the first day of the week,
very early in the mourning,
they came unto the sepulchre,
bringing the spices which they had prepared,
and certain others with them..

The phrase first day of the week occurs in: Matthew 28:1; Mark 16:2; Mark 16:9; Luke 24:1; John 20:1; John 20:19; Acts 20:7; 1Corinthians 16:2. This day is called 'Sunday'. The church meets on 'Sunday' to celebrate the resurrection of the Lord. The church no longer keeps the religious part of the Mosaic Law, which includes the commandment to keep holy the sabbath (Exodus 20:8). [Ask anyone from the religions who claim we have to keep it to name the 50 sabbaths which are not on Saturday.] It was exactly this failure to properly study all of the scriptures, and to understand the Biblical truths about sabbath which let the Roman Catholic Church to start teaching the doctrinal error called 'Good Friday'.

Matthew 28:1, Mark 16:1 and John 20:1-10 each name some of the women but not all of the women are names within the various Gospel accounts.

Our sentence starts with the word Now, which means; 'after what happened as reported in the prior chapter'. The word they is speaking of the women who had been at the cross and had watched the body of Jesus being put into the sepulchre. The phrase and certain others with them lets us know that there were other people, probably other women, who went to the sepulchre with pl and to finish preparing the body of Jesus for burial. That is why they were bringing the spices which they had prepared.

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: 'upon. Mt 28:1; Mr 16:1-2; Joh 20:1-2 they came. Lu 24:10; 8:2-3; 23:55-56; Mt 27:55-56; Mr 15:40 General references. exp: Mt 26:12; Mr 15:47.'.

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C24-S2 (Verse 2) The problem that they worried about was already solved.
And they found the stone rolled away from the sepulchre.

Mark's Gospe4l account tells us that, as the women went, they said among themselves, Who shall roll us away the stone from the door of the sepulchre? As stated in the title of this sentence, the problem that they worried about was already solved. However, the solution created other problems for them to worry about. On the way they had discussed the fact that they did not have the physical power to roll away the stone. Now, they didn't have that power but they had to worry about who did roll away the stone and why. They had expected to find the dead body of Jesus, but now they were not sure what they would find. As a result, I'm sure that their minds imagined lots of new things to worry about.

Matthew 28:2-4 tells us that the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. Later, in other Gospel accounts, we are told that the angel was inside the sepulchre with another angel. John 8:17 says: It is also written in your law, that the testimony of two men is true. God had two angels deliver the message so that the women would know that this was a reliable truth from God.

Matthew's account also tells us about the soldiers who were left as a watch, but this Gospel does not give us that report. John's Gospel account tells us about Mary Magdalene and her actions on that day and does not report about the other women.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 27:60-66; 28:2; Mr 15:46-47; 16:3-4; Joh 20:1-2'.

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C24-S3 (Verse 3) They didn't find what they were prepared to find.

And they entered in,
and found not the body of the Lord Jesus..

Luke 24:2-7 tells us that the women saw the stone rolled away, went into the sepulchre, saw that the body of Jesus was gone, as they were much perplexed thereabout, behold, two men stood by them in shining garments: And as they were afraid, and bowed down their faces to the earth, and, apparently, while they were bowed, one of the angels sat down. This would be the young man sitting on the right side, clothed in a long white garment who was reported by Mark. Then the angels delivered their message to the women.

Please see the note for this sentence, within the Lord Jesus Christ Study, about the critical doctrine of the Son of God being called Lord Jesus at this time.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 24:23; Mt 16:5; Joh 20:6-7'.

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C24-S4 (Verse 4-5) What they did find.

Equivalent Section: Two angels, who looked like men, were there.

And it came to pass,
as they were much perplexed thereabout,
behold,
two men stood by them in shining garments:.

Equivalent Section: What they said.

And as they were afraid,
and bowed down their faces to the earth,
they said unto them,
Why seek ye the living among the dead?.

Sometimes, the solution to a problem seems worse than the problem was. The message of this sentence solved their problem of what happened to the dead body of Jesus. However, they saw Him die and, now, they had to wonder why the two men said that He was living. Try imagining yourself as having had a week like these women just went through and then getting this message from two men, who shouldn't been where they were.

John's Gospel account tells us about Mary Magdalene, and none of the other women. She did not question any angel but she runneth, and cometh to Simon Peter, and to the other disciple. Later, when she seeth two angels in white sitting (John 20:11-12), she had no problem talking to them. Therefore, we must conclude that she did not see any angel the first time that she entered the sepulchre.

Mark's Gospel account does report the other women and tells us: And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. So, our current account says that two men stood by them in shining garments and then, apparently they sat down the one at the head, and the other at the feet, where the body of Jesus had lain (John 20:11-12). Both of the angels talked to them, according to our current Gospel account, but, Mark 16:5-6 only reports what the angel who was sitting on the right side had to say. We can not be doctrinal about this, but, most likely, the other angel said Why seek ye the living among the dead?, as reported in our current Gospel account.

The account in Matthew 28:5-7 is pretty much the same as the message found in Mark's account except that Mark adds for them to tell Peter. There are some minor technical differences between the message reported by Matthew and the message reported by Mark, but those differences arte dealt with in the notes for the Book Studies on those Gospels. The thing that is important is that these angels were dealing with confused and frightened women and probably had to tell them the message more than once. Therefore, it is quite reasonable to believe they said everything reported in all of the Gospel accounts even though the wording differs.

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

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 John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God' please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord.

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

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

Please see the note for 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 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: 'two men. Ge 18:2; Mt 28:2-6; Mr 16:5; Joh 20:11-12; Ac 1:10 (See note on Mr 16:2.)
they. Lu 1:12-13,29; Da 8:17-18; 10:7-12,16,19; Mt 28:3-5; Mr 16:5-6; Ac 10:3-4 the living. or, him that liveth. Heb 7:8; Re 1:18; 2:8'.

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C24-S5 (Verse 6-7) The message from the angels.

Equivalent Section: What happened to Jesus.

He is not here,
but is risen:.

Equivalent Section: He fulfilled His prophecy.

remember how he spake unto you when he was yet in Galilee,
Saying,
The Son of man must be delivered into the hands of sinful men,
and be crucified,
and the third day rise again..

Please see the note for this sentence in the Lord Jesus Christ Study for an important doctrinal explanation of why Son of man is used here along with a comparison to matching sentences in the other Gospel accounts. Simply put: we are told that 'the literal physical man died' but the Lord God rose from the dead.

24:4, the prior sentence, told us that there were two men stood by them in shining garments within the sepulchre. Elsewhere, we are told that they are angels. This sentence is continuing the message delivered by the angels which was started in the prior sentence. There, we read that: they (the angels) said unto them (the women), Why seek ye the living among the dead? Following that question, we have our current sentence with two Equivalent Sections. The First Equivalent Section tells them, and us, why they should not be surprised that Jesus is gone. The Second Equivalent Section tells them, and us, that this result was prophesied. Therefore, they should have believed the prophecy.

The second phrase, of First Equivalent Section, says: but (Jesus) is risen. As already mentioned, the Sequence of the Resurrection of Jesus has many Bible references to this fact. And, since he is risen, they should not expect to find the body of Jesus in the sepulchre. This is just one of the many obvious evidences that the Roman Catholic doctrine is from devils. Their 'crucifix' insists that Jesus is still on the cross and has not finished paying for our sins. Their doctrine claims that their priests finish paying for our sins and that we can not get to Heaven, not have our sins forgiven, nor have any of the blessings of a resurrected Jesus Christ unless we go through them.

In the Second Equivalent Section we read that these angels remind them of the prophecy spoke by Jesus that The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. The only person whom the Bible tells us believed this prophecy, was Mary Magdalene. She was the one who washed the feet of Jesus with her tears and hair and broke the expensive ointment to anoint Him for His burial (Matthew 26:6-13; Mark 14:1-11; John 12:1-11). Because of her demonstrated faith before the crucifixion, John 20:1-18 tells us that she received special treatment by the resurrected Lord Jesus. The true application is that saved people who demonstrate true Biblical faith will receive blessings that saved people do not receive if they do not demonstrate true Biblical faith.

Please see the Harmony, Prophecies and Prophecy Fulfilled Sections within the Significant Gospel Events Studyand the Gospel Time Sequence Study to find references to this prophecy. (Search for the words 'death' and 'resurrection' in those Studies.) As mentioned there, the angels reminded the women of the prophecy after it was fulfilled. Once more, we see God's people not understanding or no believing prophecy or believing the wrong thing about unfulfilled prophecy until after God fulfills the prophecy exactly as He said He would do.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'remember. Lu 24:44-46; 9:22; 18:31-33; Mt 12:40; 16:21; 17:22-23; 20:18-19; 27:63; 28:6; Mr 8:31; 9:9-10,31-32; 10:33-34 exp: 2Th 2:5.
General references. exp: Lu 9:22.'.

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C24-S6 (Verse 8-9) The women delivered the message of fulfilled prophecy.

And they remembered his words,
And returned from the sepulchre,
and old all these things unto the eleven,
and to all the rest..

Our sentence starts with the word And, which adds it to the prior sentence. In addition, our sentence has four (4) phrases which each start with the word And. In the prior sentence we read that these women had received a message from angels, and they saw the evidence with their own eyes, and the angels reminded them of the prophecy from Jesus, which they remembered. So, our sentence tells us the four (4) steps that they took in response to what the prior sentences tell us that they experienced. (Each phrase of our sentence is an additional step that these women took.) In addition to what the other women experienced, our next sentence tells us that Mary Magdalene was with these women and John's Gospel tells us that this was after she had personally met and spoken to the resurrected Lord Jesus. Our next sentence names the women so that we know that they had a lot of personal experience with the ministry of Jesus and should have had a lot of credibility. Yet, the sentence after that tells us: And their words seemed to them as idle tales, and they believed them not.

Have you ever had an incredible personal experience and nobody believes your report but, effectively, treats you like a liar? If so, then you can probably imagine how these women felt. But, you have to wonder if they said: 'I told you so', after the resurrected Lord Jesus appeared in the upper-room or if they just looked at the men, after that, when the men tried to doubt future reports.

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

Please see the note for 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'.

We find the word eleven in: Genesis 32:22; Genesis 37:9; Exodus 26:7-8; Exodus 36:14-15; Numbers 29:20; Deuteronomy 1:2; Joshua 15:51; Judges 16:5; Judges 17:2-3; 2Kings 23:36; 2Kings 24:18; 2Chronicles 36:5; 2Chronicles 36:11; Jeremiah 52:1; Ezekiel 40:49; Matthew 20:6; Matthew 20:9; Matthew 28:16; Mark 16:14; Luke 24:8-9; Luke 24:33; Acts 1:26; Acts 2:14. The reader should truly study all of the references given if they truly want to understand the symbolic significance of this number. The functional definition for this word is: 'the twelve disciples / apostles minus Judas Iscariot'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles. The International Standard Bible Encyclopedia defines this word as: 'e-lev'-'-n, (hoi hendeka): the eleven apostles remaining after the death of Judas. the definite article used serves to designate them as a distinct and definite group whose integrity was not destroyed by the loss of one of the twelve. the college of "the Twelve" had come to be so well recognized that the gospel writers all used on occasions the word with the definite article to represent the Twelve Apostles chosen by Jesus. this custom still remained and the numeral merely changed, as, "Afterward he was manifested unto the eleven" (Mr 16:14; compare Lu 24:9,33; Ac 2:14). On the other hand, however, the substantive is also sometimes used, as "The eleven disciples went into Galilee" (Mt 28:16; compare also Ac 1:26). As an illustration of the fixedness of usage, Paul refers to the eleven as "the twelve" when he recounts the appearances of Jesus after His resurrection: "And that he appeared to Cephas; then to the twelve" (1Co 15:5). Walter G. Clippinger'. The symbolic meaning of this word is: 'Eleven was considered a symbol of internal conflict and rebellion. It was compared to the unbalancing of the number ten, a pillar in the universe, number eleven represented disorder. Ten symbolized a complete cycle, by adding one; eleven was a symbol of exaggeration, extravagance and human sin. 'The eleventh hour' suggests urgency. disorder, disorganization, imperfection, and disintegration'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 2:19-22; 12:16; 14:26
General references. Lu 24:22-24; Mt 28:7-8; Mr 16:7-8,10 exp: Joh 4:28.'.

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C24-S7 (Verse 10) Which women delivered the message.

It was Mary Magdalene,
and Joanna,
and Mary the mother of James,
and other women that were with them,
which told these things unto the apostles..

Luke 24:8-11; Matthew 28:8 and Mark 16:8 tell us that the women reported what they saw and heard to the other disciples but the women were not believed. Apparently, Mary Magdalene got back with the other women before they reported to the eleven disciples in the upper room. Peter and John had to have returned to the upper room, from their trip home, by the time that the women gave their report.

Please use the link above the access the Word Study on apostle then go to the top of that Study to get the true doctrine of this word. There is much doctrinal error taught about this word.

There are several different Mary mentioned in the Gospels and I will not sort them out as there can be arguments over such identification and I see no doctrinal purpose of such. The reader can do as he wishes on this sort. in this sentence, this Mary is the mother of Jesus as well as His half-brothers who include James. James was saved after the resurrection and became the administrator of the Jerusalem Church. Since Jesus was thought to be dead, His mother was identified as the mother of the next oldest son. We need to understand conventions of the Jewish culture, at that time, in order to understand this identification.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 8:2-3; Mr 15:40-41; 16:9-11; Joh 20:11-18 exp: Lu 24:'.

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C24-S8 (Verse 11) The eleven refused to believe the message.

And their words seemed to them as idle tales,
and they believed them not..

The general account of the resurrection of Jesus is reported in Matthew 28:1-10, Mark 16:1-8, Luke 24:1-12 and John 20:1-10. Please see the Prophecies and Prophecy Fulfilled Sections, within the Significant Gospel Events Study, for links to specific Bible references to this event. Luke 24:8-11; Matthew 28:8 and Mark 16:8 tell us that the women reported what they saw and heard to the other disciples but the women were not believed. Matthew 28:9-10 tells us: And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me. therefore, these women, who were reliable witnesses, had prophecy from scripture, prophecy from Jesus, the word of two angels and the personal meeting with the resurrected Lord Jesus and His personal message to the disciples and to His physical family (my brethren). In addition, we saw earlier that Mary Magdalene reported to Peter and John that: They have taken away the Lord out of the sepulchre, and we know not where they have laid him. As a result, Peter and John ran to the sepulchre, inspected it and then went away again unto their own home. Now they are back with the rest of the disciples and can add in their own report. In addition, we see that Mary Magdalene was with the other women, and had her own report that Jesus was alive and had spoken to her. Yet, with all of this testimony, the eleven still refused to believe (Mark 16:10-11; Luke 24:11 and John 20:18).

Our sentence starts with the word And, which adds it to the prior sentence which told us that these women were credible witnesses. In addition, all of the earlier sentences in this chapter, along with the earlier sentences in the associated chapters of the other Gospel accounts, tell us their experiences which they were trying to report. Further, the notes for the those prior sentences explain things which might no be obvious plus provide links to Bible references where their experiences were prophesied. Thus, when the disciples refused to accept the report, they not only rejected the reports from multiple credible witnesses but they also rejected Old Testament prophecy that was known to have come from God and they rejected prophecy that they had personally heard Jesus speak People like to talk about thomas doubting but, in reality, he was just acting like the rest of them. It is just that the Gospel writers made the actions by thomas more apparent than what is reported in our current sentence.

We find forms of the word idle in: Exodus 5:8; Exodus 5:17; Proverbs 19:15; Proverbs 31:27; Ecclesiastes 10:18; Ezekiel 16:49; Matthew 12:36; Matthew 20:3; Matthew 20:6; Luke 24:11; 1Timothy 5:13. Webster's 1828 defines this word as: ', a. 1. Not employed; unoccupied with business; inactive; doing nothing. Why stand ye here all the day idle? Matt.20. Tobe idle, is to be vicious. 2. Slothful; given to rest and ease; averse to labor or employment; lazy; as an idle man; an idle fellow. 3. Affording leisure; vacant; not occupied; as idle time; idle hours. 4. Remaining unused; unemployed; applied to things; as, my sword or spear is idle. 5. Useless; vain; ineffectual; as idle rage. 6. Unfruitful; barren; not productive of good. Of antres vast and idle desarts. Idle weeds. 7. Trifling; vain; of no importance; as an idle story; an idle reason; idle arguments. 8. Unprofitable; not tending to edification. Every idle word that men shall speak, they shall give an account thereof in the day of judgment. Matt.12. Idle differs from lazy; the latter implying constitutional or habitual aversion or indisposition to labor or action, sluggishness; whereas idle, in its proper sense, denotes merely unemployed. An industrious man may be idle, but he cannot be lazy.
I'DLE, v.i. to lose or spend time in inaction, or without being employed in business. Toidle away, in a transitive sense, to spend in idleness; as, to idle away time. '. The American Tract Society Dictionary defines this word as: 'In Mt 12:36, means empty and fruitless. the "idle word" which Christ condemns, is a word morally useless and evil'.

Nave's Topical Bible provides references for the word idle as: 'General scriptures concerning: Pr 6:6-11; 10:4-5,26; 12:9,24,27; 13:4; 14:23; 15:19; 18:9; 19:15,24; 20:4,13; 21:25-26; 22:13; 23:21; 24:30-34; 26:13-16; Ec 4:5; 10:18; Isa 56:10; Eze 16:49; Mt 20:6-7; Lu 19:20-25; Ac 17:21; 2Th 3:10-11; 1Ti 5:13'.

Torrey's Topical Textbook provides references for the word idle as: 'Forbidden: Ro 12:11; Heb 6:12. Produce apathy: Pr 12:27; 26:15. Akin to extravagance: Pr 18:9. Accompanied by conceit: Pr 26:16. LEAD TO. Poverty: Pr 10:4; 20:13. Want: Pr 20:4; 24:34. Hunger: Pr 19:15; 24:34. Bondage: Pr 12:24. Disappointment: Pr 13:4; 21:25. Ruin: Pr 24:30-31. Tattling and meddling: 1Ti 5:13. Effects of, afford instruction to others: Pr 24:30-32. Remonstrance against: Pr 6:6,9. False excuses for: Pr 20:4; 22:13. Illustrated: Pr 26:14; Mt 25:18,26. Exemplified: Watchmen, Isa 56:10. Athenians, Ac 17:21. Thessalonians, 2Th 3:11'.

We find forms of the word tale in: Exodus 5:8; Exodus 5:18; 1Samuel 18:27; 1Chronicles 9:28; Psalms 90:9; Ezekiel 22:9; Luke 24:11. Webster's 1828 defines this word as: 'trifling incidents; or a fictitious narrative; as the tale of a tub. Marmontel's tales; idle tales. Luke 24. We spend our years as a tale that is told Ps.90. 1. Oral relation. 2. Reckoning; account set down. Ex.5. In packing, they keep a just tale of the number. 3. Number reckoned. --The ignorant who measure by tale, not be weight. 4. A telling; information; disclosure of anything secret. Birds--are aptest by their voice to tell tales what they find. In thee are men that carry tales to shed blood. Ezek.22. 5. In law, a count or declaration. Tale, in this sense, is obsolete. 6. In commerce, a weight for gold and silver in China and other parts of the E. Indies; also, a money of account. In China, each tale is 10 maces=100 candareens-1000 cash.
TALE, v.i. to tell stories.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'idle. Lu 24:25; Ge 19:14; 2Ki 7:2; Job 9:16; Ps 126:1; Ac 12:9 General references. exp: Lu 24:22.'.

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C24-S9 (Verse 12) Peter tried to verify the message.

First Step: Peter went to verify the message.

Then arose Peter,
and ran unto the sepulchre;.

Second Step: He could only verify part of it.

and stooping down,
he beheld the linen clothes laid by themselves,
and departed,
wondering in himself at that which was come to pass..

The reports about this day can be confusing to put together if we are not careful. In John's Gospel account, we read that Mary Magdalene reported to Peter and John by herself. They ran to the sepulchre and verified her report then went to their home. Now, Mary Magdalene reporting with other women to all of the apostles and Peter runs to the sepulchre and verifies their report again. Obviously, Peter returned to the upper-room betwee4n the first report, when he went home, and this report.

Our sentence starts with the word then, 'after hearing the report from all of the women'. When Mary Magdalene reported to Peter and John the first time, she said: they have taken away the Lord out of the sepulchre, and we know not where they have laid him. Now, all of these women are saying that Jesus is risen and that they were told so by angels and that the angels reminded them of prophecy including how he spake unto you when he was yet in Galilee, Saying, the Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again (24:7). In addition, Mary Magdalene has changed her report and is now saying that she not only saw the resurrected Lord Jesus, but she spoke to Him and He spoke to her. Therefore, this second time is based upon a totally different report. There is a major difference between body snatchers and rising from the dead by your own power.

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.

We find forms of the word stoop in: Genesis 49:9; 1Samuel 24:8; 1Samuel 28:14; 2Chronicles 36:17; Job 9:13; Proverbs 12:25; Isaiah 46:1-2; Mark 1:7; Luke 24:12; John 8:6; John 8:8; John 20:5; John 20:11. Webster's 1828 defines this word as: 'v.i. 1. to bend the body downward and forward; as, to stoop to pick up a book. 2. to bend or lean forward; to incline forward in standing or walking. We often see men stoop in standing or walking, either from habit or from age. 3. to yield; to submit; to bend by compulsion; as, Carthage at length stooped to Rome. 4. to descend from rank or dignity; to condescend. IN modern days, attention to agriculture is not called stooping in men of property. Where men of great wealth stoop to husbandry, it multiplieth riches exceedingly. 5. to yield; to be inferior. These are arts, my prince, in which our Zama does not stoop to Rome. 6. to come down on prey, as a hawk. The bird of Jove stoopd from his airy tour, two birds of gayest plume before him drove. 7. to alight from the wing. And stoop with closing pinions from above. 8. to sink to a lower place. Cowering low with blandishments, each bird stoopd on his wing.'.

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

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

Please see the note for 2Corinthians 12:12 about the word wonder. The functional definition for this word is: 'That emotion which is excited by novelty, or the presentation to the sight or mind, of something new, unusual, strange, great, extraordinary, or not well understood; something that arrests the attention by its novelty, grandeur or inexplicableness'. Please also see the note for Matthew 7:22 about the word wonderful. Webster's 1828 defines this word as: 'a. Adapted to excite wonder or admiration; exciting surprise; strange; astonishing. Job 42.'. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to this nameans other titles for Jesus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 20:3-10'.

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C24-S10 (Verse 13) The next witnesses reported by Luke.

And,
behold,
two of them went that same day to a village called Emmaus,
which was from Jerusalem about threescore furlongs..

Jesus appeared, on several different occasions, to several different believers as reported in this sentence and other places in the New Testament. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study for links to other places where this is reported within the Bible.

Please see the note from the Treasury of Scripture Knowledge, below, about this village and the distance to it.

Mark 16:12-13 gives a lot shorter version of this report when it says: After that he (Jesus) appeared in another form unto two of them, as they walked, and went into the country. And they went and old it unto the residue: neither believed they (the residue) them (the two disciples). The main point of Mark's report is that all of the disciples kept refusing to believe no matter how many reports they received and no matter how valid the report nor what type of evidence was given. The rest of this report by Luke explains the amount of evidence, and the validity of it, which was not believed.

John 20:29 tells us: Jesus saith unto him, thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. Jesus used thomas to make a point to all of the disciples, and to us, that true Biblical faith requires us to be: they that have not seen, and yet have believed. What a lot of people ignore is the message of our chapter and that is that all of the disciples believed them not. I've heard preachers claim 'I wish I was alive when Jesus was here. That would be better than living today!' Such claims deny the indwelling Holy Spirit and His ministry in the lives of believers. It insults the indwelling Holy Spirit and His ministry. However, beyond that it denies the truth of this Gospel report because it is a prideful claim that the preacher would be a better believer than all of the other disciples when they were made apostles but people of today are not made apostles.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'two. Lu 24:18; Mr 16:12-13 Emmaus. Emmaus was situated, according to the testimony both of Luke and Josephus, sixty furlongs from Jerusalem, that is, about seven miles and a half. It has generally been confounded with Emmaus, a city of Judah, afterwards called Nicopolis; but Reland has satisfactorily shown that they were distinct places; the latter, according to the old Itinerary of Palestine, being situated 10 miles from Lydda, and 22 miles from Jerusalem. D'Arvieux states, that going from Jerusalem to Rama, he took the right from the high road to Rama, at some little distance from Jerusalem, and "travelled a good league over rocks and flint stones, to the end of the valley of terebinthine trees," until he reached Emmaus; which "seems, by the ruins which surround it, to have been formerly larger that it was in our Saviour's time. the Christians, while masters of the Holy Land, re-established it a little, and built several churches. Emmaus was not worth the trouble of having come out of the way to see it."'.

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C24-S11 (Verse 14) What they did as they walked.
And they talked together of all these things which had happened.

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

Our sentence starts with the word And, which adds it to the prior sentence. In fact, almost every sentence in this account starts with the word And, or the But, which lets us know that we need to consider all of the sentences in this account together for contextual reasons.

Our prior sentence told us that there were two disciples and where they were going. This sentence adds the subject of their discussion while they walked. The matching account in Mark 16:12 reports: they walked, and went into the country but does not report the subject of their conversation.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 6:45; De 6:7; Mal 3:6'.

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C24-S12 (Verse 15) Jesus joined them.

And it came to pass,
that,
while they commused together and reasoned,
Jesus himself drew near,
and went with them..

If the reader pays attention to this account, they should realize that these two lived together and were, possibly husband and wife. So, this wasn't just some idle talk between strangers. Now, with that in mind consider that most couples would object to a stranger joining their private conversation. However, this couple did not. Therefore, they were too upset to object or Jesus influenced them to not object or some combination. It is quite possible that they knew that they did not have the answer to their upset and were hoping that this stranger could help them.

Please see the note for 1Corinthians 10:16 about the word communion. The functional definition for this word is: 'A formalized ongoing personal relationship'. Please also see the note for Galatians C2-S2 about the word communicate.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Lu 24:36; Mt 18:20; Joh 14:18-19'.

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C24-S13 (Verse 16) They didn't realize who He was.
But their eyes were holden that they should not know him.

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus. Please also see the documents called: Miracles in Gospels.

The phrase their eyes were holden is a figure-of-speech which means: 'their brains could not understand what their eyes were seeing'. They saw the resurrected Lord Jesus, just like the women did, but these two did not recognize Him because of their earlier participation with other disciples in refusing to believe the report from the women which contained many evidences. Now, to understand what Jesus is doing, and why, we need to see this from a spiritual perspective. As already mentioned, John 20:29 tells us: Jesus saith unto him, thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. If Jesus can get them to believe before they see Him, then they will have greater blessings. In addition, if he can get them to cause the other5 disciples to believe before they see Him, then they will receive greater blessings. Mary Magdalene believed before the crucifixion. The women believed the report from the angels. That is why Jesus revealed himself to them. They believed before seeing but the other disciples did not. So, Jesus is trying to get them to believe before seeing so that they can receive greater blessings.

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

We find forms of the word holden in: 2Kings 23:22-23; Job 36:8; Psalms 18:35; Psalms 71:6; Psalms 73:23; Proverbs 5:22; Isaiah 42:14; Isaiah 45:1; Luke 24:16; Acts 2:24; Romans 14:4. The King James Bible Companion defines this word as: 'Holden. Held. 2Ki 23:22'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 24:31; 2Ki 6:18-20; Mr 16:12; Joh 20:14; 21:4'.

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C24-S14 (Verse 17) Jesus asked them about their conversation.

And he said unto them,
What manner of communications are these that ye have one to another,
as ye walk,
and are sad?.

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

This sentence tells us the opening question that Jesus asked these two disciples. He asked them about the basis of what they were feeling and talking about. Notice that He recognized their feelings when He said and are sad. Next, He recognized that they were trying to do something about their feelings and trying to get on with life because they were walking to their home instead of lying in bed feeling sorry for themselves. Next, when He said: What manner of communications are these, He recognized that they weren't just talking but were truly expressing feelings along with their talk. Thus, as a means of joining them, Jesus first recognized their current expressed feelings and addressed the feelings before dealing with their words.

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

Please see the note for Galatians C2-S2 about the word communicate. The functional definition for this word is: 'The two-way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'. Please also see the note for 1Corinthians 10:16 about the word communion.

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

Please see the note for Mark 10:22 about the word sad. Webster's 1828 defines this word as: 'Sorrowful; affected with grief; cast down with affliction. th' angelic guards ascended, mute and sad. Sad for their loss, but joyful of our life. 2. Habitually melancholy; gloomy; not gay or cheerful. See in her cell sad Eloisa spread. 3. Downcast; gloomy; having the external appearance of sorrow; as a sad countenance. Matt. 6. 4. Serious; grave; not gay, light or volatile. Lady Catherine, a sad and religious woman. 5. Afflictive; calamitous; causing sorrow; as a sad accident; a sad misfortune'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and are. Eze 9:4-6; Joh 16:6,20-22 General references. exp: Joh 16:6'.

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C24-S15 (Verse 18) They were amazed that anyone had to ask about current events.

And the one of them,
whose name was Cleopas,
answering said unto him,
Art thou only a stranger in Jerusalem,
and hast not known the things which are come to pass there in these days?.

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

This sentence gives us the name of a disciple when there is nothing else told about him. Some speculate that he may have been someone with a similar name who is also recognized in the Bible, but that is just speculation. The main lesson which I believe that we can take from this is that God knows all of His children by nameans has a personal relationship with them even if they are not known well enough for anyone else to know anything else about them. You may not be famous with men but God knows you if you are truly saved.

What we see in this question is that they were so consumed with the crucifixion and everything around it that it was beyond their comprehension that anyone coming out of Jerusalem would not know what happened there. And, really, when you think about the near riots, and the darkness that covered the whole land for three hours, and the earthquake and everything else that happened, it would be almost impossible for someone to have been in Jerusalem and not know what happened.

In addition, since Jesus was personally in the center of everything that happened, he knew better than anyone else what happened. And, while they only knew what happened physically, he knew what happened physically and spiritually. Therefore, His question was not due to a lack of knowledge but was a way of inserting Himself into their conversation. Notice His response in the next sentence. There, He is inviting them to express themselves. In addition, the next several sentences after His response show us that He did not interrupt them to correct anything that they said but He proved to be a good listener and only responded after they had completely expressed their own thoughts and feelings. Thus, we see and example of how to minister to people who are very upset emotionally.

Please see the notes for 1Peter 1:1-LJC and 1Timothy 5:9-10 about the word strangers. The Morrish Bible Dictionary defines this word as: 'this term was applied to any sojourning among the Israelites, who were not descendants of Israel. the law gave injunctions against the oppression of such. Nu 15:14-30. 2. Gentiles are also called 'strangers' from the covenants of promise (Eph 2:12), showing that the covenants made with Israel did in no wise embrace the Gentiles, though God's grace at all times extended to them. 3. those called strangers in 1Pe 1:1 were Jews away from their own land: sojourners of the dispersion. 4. Both the O.T. and the N.T. saints were and are strangers upon earth. David said, "I am a stranger with thee, and a sojourner, as all my fathers were." Ps 39:12. they "confessed that they were strangers and pilgrims on the earth." Heb 11:13. the same is true of the saints now. 1Pe 2:11. their citizenship is in Heaven, and this earth is no longer their home or their rest'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Mt 26:21 Verily. Mr 14:9,25; 3:28; 6:11; 8:12; 9:1,41; 10:15,29; Mt 5:18; 6:2,5,16; Lu 4:24; 11:51; Joh 1:51; 3:3,5,11; 5:19,24-25; 6:26,32,47; 13:38; 21:18 One. Ps 41:9; 55:13-14; Joh 6:70; 13:21 General references. exp: Lu 22:21.'.

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C24-S16 (Verse 19) Jesus asked them for details.

And he said unto them,
What things?.

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

The he of our sentence is Jesus. As explained in the Doctrinal Study called What Did Jesus Do?, this entire report of this incident is an example by Jesus on how to minister to upset people. in this sentence, we see Jesus inviting them to express themselves instead of responding with His own personal knowledge. Following this sentence, we see Him listening to what they said without interrupting them to correct their errors. He did not ask them what was true but asked them what they believed and felt. You can not help someone overcome error unless you know not only the error but also know the source of the error. The source of their error was that they looked at the events from a physical perspective and saw what happened in this world. Jesus corrected the basis of their error by using scripture to explain the spiritual perspective of what happened. Notice that He not only gave them a different perspective, but He based it upon the Bible and not upon His own personal word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and o. Mt 26:22; Lu 22:21-23; Joh 13:22 General references. exp: Mt 26:22; Lu 22:23.'.

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C24-S17 (Verse 19-20) They gave a detailed answer.

Equivalent Section: they gave the details of Who.

And they said unto him,
Concerning Jesus of Nazareth,
which was a prophet mighty in deed and word before God and all the people:.

Equivalent Section: they gave the details of what.

And how the chief priests and our rulers delivered him to be condemned to death,
and have crucified him..

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

Please see the section called Minor Titles of the Son of God in the Significant Gospel Events Studyabout the title prophet. Please also see the Study called false prophets.

in this sentence, Jesus hears what they believe and uses their own beliefs to correct them. They blamed the chief priests and our rulers for the crucifixion. If the reader looks at the references where Luke deals with the crucifixion, and the related notes, they will see that God proved that everyone was guilty of the crucifixion. Yes, the chief priests and our rulers instigated it, but the people went along with the crucifixion and were also guilty. However, as saved people, these two disciples are forgiven and this is not the main source of doctrinal error. Therefore, Jesus does not address this issue. Thus, our example is that ministers must be careful to not chase minor 'rabbit trails' but need to stick with the main source of doctrinal error.

Next, we see that they identify Jesus as: Jesus of Nazareth. As explained in the note for this sentence, within the Lord Jesus Christ Study, this shows that they looked at Jesus as: 'a literal physical man' and not as 'God in human flesh'. Therefore, the main source of their doctrinal error was that they took a physical perspective and not a spiritual perspective.

Notice that, when Jesus answers them, this error in perspective is the main error that He deals with. In 24:24-25, Jesus says: 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? thus, Jesus not only refers them to scripture (all that the prophets have spoken), But He also points them to the spiritual perspective (Ought not Christ to have suffered these things, and to enter into his glory?) When Jesus identifies His role as Christ, He is giving them the spiritual perspective because they know that the Messiah / Christ is a role of the Son of God. Therefore, He is identifying a purely spiritual role to get them to consider the spiritual perspective. In addition, when He says: all that the prophets have spoken, He is giving them the word of God, as their authority, and not His own word. But, in addition, by referring to all that the prophets have spoken, He is giving them the spiritual perspective as opposed to the religious perspective which is pushed by the chief priests and our rulers, and which they already indicated that they believe is wrong. Thus, Jesus is starting with what they indicated that they believe and using that as a basis for changing the perspective that they take on the recent events.

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'.

Please see the note for Luke 1:26-27 about the word Nazareth. The functional definition for this word is: ' this city is not mentioned in the Old Testament. It was the home of Joseph and Mary (Lu 2:39), and here the angel announced to the Virgin the birth of the Messiah (Lu 1:26-28). Here Jesus grew up from his infancy to manhood (Lu 4:16)'.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 about the word prophet. The worldly definition is: 'One that foretells future events; a predicter; a foreteller'. However, John the Baptist was a prophet and he told no future event. Therefore, the true Biblical definition 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 notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The functional definition for this word is: 'The world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before the word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since the word of God has been complete, true prophecy matches the word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see the 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Concerning. Lu 7:16; Mt 21:11; Joh 3:2; 4:19; 6:14; 7:40-42,52; Ac 2:22; 10:38 mighty. Ac 7:22 exp: Ac 18:24
General references. Lu 22:66-71; 23:1-5; Mt 27:1-2,20; Mr 15:1; Ac 3:13-15; 4:8-10,27-28; 5:30-31; 13:27-29'.

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C24-S18 (Verse 21) Why these events were different than they hoped for.

Equivalent Section: What they trusted.

But we trusted that it had been he which should have redeemed Israel:.

Equivalent Section: Why they are disappointed.

and beside all this,
to day is the third day since these things were done..

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

Our sentence starts with the word But, which means that it is continuing the subject of the prior sentence while going in another direction. Their phrase of: we trusted that it had been he which should have redeemed Israel indicates that they trusted that Jesus was their Messiah / Christ. They were correct in this trust. However, their error was believing the doctrine of the religious leaders which ignored and even denied prophecy in scripture that Christ had to suffer these things (which were prophesied) before He could enter into his glory. Thus, in addition to what was explained in the note for the prior sentence, here we see that Jesus corrected the doctrinal error, which they had been taught, when He answered them.

In the Second Equivalent Section, we read that these disciples said: to day is the third day since these things were done. Please see the Significant Gospel Events Study and find all occurrences of the words third and three for many references to places where Jesus prophesied that he would rise on the third day. Thus, here they were crying and complaining when they should have been looking for fulfillment of prophecy. Unfortunately, most saved people make the same mistake. In times of trouble, instead of looking for the spiritual point of view and how God will fulfill prophecy, too many saved people take the world's physical point of view and look for disappointment and fear, both of which are the opposite of true Biblical faith.

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

Please see the 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'.

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. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please see the note for Romans C11S30 about the phrase all Israel shall be saved.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 1:68; 2:38; Ps 130:8; Isa 59:20; Ac 1:6; 1Pe 1:18-19; Re 5:9'.

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C24-S19 (Verse 22-23) Some women brought a report which was doubted.

First Step: Some women brought an emotional report.

Yea,
and certain women also of our company made us astonished,
which were early at the sepulchre;.

Second Step: What they reported.

And when they found not his body,
they came,
saying,
that they had also seen a vision of angels,
which said that he was alive..

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

Our sentence starts with the word Yea, which means 'Yes' but also includes: 'More so in addition'. As already mentioned, almost every sentence in this account starts with the word And, or the But, which lets us know that we need to consider all of the sentences in this account together for contextual reasons. Our current sentence is one of the exceptions to that occurrence but, in fact, our first word adds to the prior sentence, by agreeing with it, while emphasizing a greater source of their confusion. In the prior two sentences, these disciples said how the chief priests and our rulers acted against of what they believed that prophecy proclaimed would happen. Therefore, they were confused as to how God could allow these things to happen. Now, this sentence is saying how they had additional confusion because what certain women also of our company reported astonished and confused them when it went directly against everything that they believed and against everything that they thought was possible.

Notice that our sentence has two Steps with the First Step telling us that certain women...us astonished. As the notes for 24:8-9 and 24:10 point out, these women had been with the ministry of Jesus for quite some time and were credible witnesses. In addition, they reported fulfillment of prophecy, a message from angels and even personal visits from the resurrected Lord Jesus. (The phrase which were early at the sepulchre, acknowledges the personal experience which was the basis of the report by the women.) therefore, they had all of this incredible evidence and testimony which went directly against what they believed and thought was possible.

A major hindrance to their believing the truth was the doctrinal error which they had been taught all of their lives. Another problem was that, while they had seen, or heard from witnesses that had seen, Jesus raise the dead three times, that did not believe His prophesying that He would also come back from the dead because they had been in denial about His having to die before He could be raised from the dead. And, while Jesus was in the grave for three days and three nights (Matthew 12:40), they were busy having a 'pity party' over their own shattered dreams and their 'fear party' over what the Jewish religious leaders would do to them now that they had crucified Jesus. They were thinking on these things instead of remembering the prophecy by Jesus. And, now that they had credible witnesses to the truth, they were astonished and confused instead of rejoicing.

In our Second Step these two disciples summarize the report from the women. However, if you pay attention, they only repeated part of the evidence that the women brought. These disciples said nothing about Old Testament prophecy. They said nothing about the multiple prophecies by Jesus, which the angels reminded the women of. And, these disciples said nothing of the witness that the resurrected Lord Jesus had personally met Mary Magdalene nor the fact that He had personally met the other women another time. Thus, while they reported what the women reported to the other disciples, and what had been verified by Peter and John, they left out the most important parts of the witness from the women. This leaving out parts indicated that they had dismissed those parts of the report due to their own unbelief.

What these disciples, and other disciples, failed to realize is that everyone who had seen the resurrected Lord Jesus had also personally demonstrated true Biblical faith before they met the resurrected Lord Jesus. The other disciples had not personally demonstrated true Biblical faith. That difference makes all of the difference in what we receive from God. The resurrected Lord Jesus is going to reveal himself to these two and to the rest, but they will not receive the blessings that they would have received if they had demonstrated true Biblical faith (John 20:29).

We find forms of the word yea occurring 340 times in 320 verses of the Bible, 65 times in 56 verses of the New Testament and, in the Gospels, in: Matthew 5:37; Matthew 9:28; Matthew 11:9; Matthew 13:51; Matthew 21:16; Matthew 26:60; Luke 2:35; Luke 7:26; Luke 11:28; Luke 12:5; Luke 12:57; Luke 14:26; Luke 24:22; John 11:27; John 16:2; John 16:32; John 21:15; John 21:16. Webster's 1828 defines this word as: 'YEA, adv. Ya. 1. Yes; a word that expresses affirmation or assent. Will you go? Yea. It sometimes introduces a subject, with the sense of indeed, verily, truly, it is so. Yea, hath God said, ye shall not eat of every tree in the garden? Genesis 3. Let your communication be yea, yea; nay, nay. Matthew 5. 2. It sometimes enforces the sense of something preceding; not only so, but more. Therein I do rejoice; yea, and will rejoice. Philippians 1. 3. In Scripture, it is used to denote certainty, consistency, harmony, and stability. All the promises of God in him are yea, and in him are amen. 2 Corinthi and 1. in this use, the word may be considered a noun. Yea is used only in the sacred and solemn style. See Yes'. The functional definition for this word is: 'Yea is used only in the sacred and solemn style. It affirms much more strongly than a simple Yes'.

Please see the note for Mark 1:22 about the word astonished. Webster's 1828 defines this word as: 'Amazed; confounded with fear, surprise, or admiration.'. The note for Matthew 7:28-LJC points out: 'Each one of these people were brought to a critical decision in their life that required them accepting, by faith, something that they found extremely difficult to believe. those that did believe were rewarded greatly with things like salvation. those that refused to believe were also cursed greatly'.

Please see the note for Luke 1:22 about the word vision. The Morrish Bible Dictionary defines this word as: 'By means of visions God often vouchsafed to make known His will. When Samuel was a child, before the word of Jehovah was revealed to him, for a time 'there was no open vision.' 1Sa 3:1,15. With the prophets they were frequently employed: more than twenty times we read of them in Daniel. In the future when the Spirit will be poured out, Israel's sons and daughters will prophesy; the old men will dream dreams, and the young men will see visions. Joe 2:28; Ac 2:17. the book of Revelation is a series of visions. Re 1:2.'.

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: 'General references. Lu 24:9-11; Mt 28:7-8; Mr 16:9-10; Joh 20:1-2,18
General references. exp: Lu 24:3,9'.

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C24-S20 (Verse 24) Some had verified.

Equivalent Section: What was verified.

And certain of them which were with us went to the sepulchre,
and found it even so as the women had said:.

Equivalent Section: What was not verified.

but him they saw not..

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

in this sentence, these two disciples add the testimony of Peter and John. They do not name them but say: certain of them which were with u. So, they admit to having the testimony from several credible witnesses but all that they will admit is that the body of Jesus was gone even while they refused to accept the resurrection.

Please note that while I include the references from the Treasury of Scripture Knowledge, I have not personally verified all of them and, in fact, have found that on rare occasions those references can lead to doctrinal error. So, for example, the reference, below, to 'Joh 20:1-10', might lead people to believe that this sentence is referencing Mary Magdalene along with Peter and John, the truth is that this sentence is not referencing Mary Magdalene. Therefore, the reader needs to be careful in their own study and use the references but make sure that they understand the truth of the references and not just take a casual look at the reference with the idea that what they thought is complete truth. Much like the disciples in this account, people believe error by not verifying and believing all that the Bible truly says.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. Lu 24:12; Joh 20:1-10 General references. exp: Lu 24:9.'.

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C24-S21 (Verse 25-26) Jesus corrected their attitude.

Equivalent Section: Jesus let them know that they were wrong.

Then he said unto them,
O fools,
and slow of heart to believe all that the prophets have spoken:.

Equivalent Section: Jesus let them know the truth.

Ought not Christ to have suffered these things,
and to enter into his glory?.

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus. Please also see the Prophecy Fulfilled Section, within the Significant Gospel Events Study, for links, in the New Testament, to where we are told that Christ suffered.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us God's judgment of saved people who reject spiritual truth because it goes against what they find in the physical reality. Our Second Equivalent Section references prophecy which they should have known. That written, I admit that I have not researched Old Testament prophecy very much and can not personally provide references to the scriptures that Jesus references. However, beyond the few from the Treasury of Scripture Knowledge, below, it seems that most commentators also lack these references. If anyone knows the Old Testament references, please email them to me.

In our First Equivalent Section, we read the phrase slow of heart to believe. The functional definition for the word slow is: 'not swift'. The most often use of this word is slow to anger. The next most often use of this word is slow to speak. The functional definition for the word heart 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)'.Our current sentence uses this phrase for: 'not swift to use the functions of the heart (mind, will and emotions) to solve their confusion with the miraculous fulfillment of prophecy'. So, the accusation was that: 'they were not swift to use their mind to figure out how the physically impossible had to be a supernatural fulfillment of prophecy by God'. And, 'They were not swift to rejoice in the evidence of God working in their lives'. And, 'They were not swift to accept God's will regardless of their level of understanding'.

Now, with this understanding, we can look at our First Equivalent Section where the first phrase tells us: Then he (Jesus) said unto them (the disciples). The word Then lets us know that Jesus waited until after they had said what they wanted to say and were ready to listen to Jesus. He did not interrupt them before they were ready to listen. Next, He says: O fools. Yes, this is highly offensive to people but it is a warning of the future judgment by God if we do not turn away from our foolishness. in this case, they had to turn away from their religious traditions and believe what the prophecies actually told them. Unlike most people throughout time, they actually listened instead of turning off their minds at the perceived insult.

Next, Jesus added the phrase and slow of heart to believe. The meaning of this phrase was already covered. Therefore, what we see is that Jesus added the phrase in order to explain His condemnation when He said: O fools. If they did not want to be judged by God to be fools, then they had to fix being slow of heart to believe.

Next, our First Equivalent Section says: all that the prophets have spoken. This is what they were slow of heart to believe. Religious liars say that people must just believe and have faith but that is the way of Satan and a lie. It is not just believing nor is it having faith but it is what you believe and Whom you have faith in. in this section and all throughout the Gospel accounts, Jesus makes it clear that we are to believe the word of God and have faith in the Son of God.

Our Second Equivalent Section, first, tells us Ought not Christ to have suffered these things. As I already wrote, I found no Old Testament references to this truth, by commentators, beyond those provided by the Treasury of Scripture Knowledge, below. Please see the Prophecy Fulfilled Section, within the Significant Gospel Events Study, for links to Old Testament references for the suffering of Christ. Christ will completely enter His glory When He returns to rule and reign for 1,000-years. Please also see the notes for Ephesians 5:5; 2Timohy 4:1; 2Peter 1:11 about the phrase kingdom of Christ. please also use this link to see verses which use Christ. That link goes to a reference work which divides all of the Bible references to Christ by their application. Therefore, the reader will have to find the appropriate application for what they are looking for.

Please also notice that our Second Equivalent Section adds (and) enter into his glory to have suffered these things. Every place in the Gospel accounts where we see Christ used, He is paying the dowry for the right to have the church be the bride of Christ. The Son of God never exercises His rights as Christ until after He returned to Heaven. That is why His glory comes after and is added to His suffering.

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

We find forms of the word slow in: Exodus 4:10; Nehemiah 9:17; Psalms 103:8; Psalms 145:8; Proverbs 14:29; Proverbs 15:18; Proverbs 16:32; Joel 2:13; Jonah 4:2; Nahum 1:3; Luke 24:25; Titus 1:12; James 1:19. Webster's 1828 defines this word as: 'a. 1. Moving a small distance in a long time; not swift; not quick in motion; not rapid; as a slow stream; a slow motion. 2. Late; not happening in short time. these changes in the heavens though slow, produc'd like change on sea and land, sidereal blast. 3. Not ready; not prompt or quick; as slow of speech, and slow of tongue. Ex. 4. 4. Dull; in active; tardy. the Troj and are not slow to guard their shore from an expected foe. 5. Not hasty; not precipitate; acting with deliberation. the Lord is merciful, slow to anger. He that is slow the wrath is of great understanding. Prov. 14. 6. Dull; heavy in wit. 7. Behind in time; indicating a time later than the true time; as, the clock or watch is slow. 8.Not advancing, growing or improving rapidly; as the slow growth of arts and sciences.'. Understand, what dictionaries claim are different definitions of a word are actually different applications of the word. The functional definition for this word is: 'not swift'.

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

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

Please see the 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.

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'. Think about the 'Mount of transfiguration'.

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: 'O fools. Rather, inconsiderate men, anoetos G453, justly termed such, because they had not attended to the description of the Messiah by the prophets, nor to His teaching and miracles, as proofs that He alone was the person described. Mr 7:18; 8:17-18; 9:19; 16:14; Heb 5:11-12 General references. exp: Mt 26:54; Mr 7:18; Lu 18:34.
General references. Lu 24:46; Ps 22; 69; Isa 53; Zec 13:7; Ac 17:3; 1Co 15:3-4; Heb 2:8-10; 9:22-23; 1Pe 1:3,11 exp: Mt 26:54; Lu 9:22.'.

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C24-S22 (Verse 27) Jesus provided a detailed answer.

And beginning at Moses and all the prophets,
he expounded unto them in all the scriptures the things concerning himself..

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

Please see the section called Minor Titles of the Son of God in the Significant Gospel Events Studyabout the title prophet. Please also see the Study called false prophets.

Now that would have been a lesson to hear. Or just having all of the references would be something. However, God did not provide those things and, as we dig them out for ourselves, we will have a better understanding and appreciation of all that God prophesied and caused to happen. Such study can only increase our relationship with God and our worship of God.

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

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

Please see the note for Mark 4:34 about the word expound. Webster's 1828 defines this word as: 'to explain; to lay open the meaning; to clear of obscurity; to interpret; as, to expound a text of scripture; to expound a law'.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The functional definition for this word is: 'the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts'.

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: 'beginning. Lu 24:44; Ge 3:15; 22:18; 26:4; 49:10; Nu 21:6-9; De 18:15; Joh 5:39,45-47; Ac 3:22; 7:37 and all. Lu 24:25; Ps 16:9-10; 132:11; Isa 7:14; 9:6-7; 40:10-11; 50:6; 52:13-14; 53; Jer 23:5-6; 33:14-15; Eze 34:23; 37:25; Da 9:24-26; Mic 5:2-4; 7:20; Zec 9:9; 13:7; Mal 3:1-3; 4:2; Joh 1:45; Ac 3:24; 10:43; 13:27-30; Re 19:10 General references. exp: Mt 11:13; Lu 24:46.'.

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C24-S23 (Verse 28) It appeared like they would separate company with Jesus.

Equivalent Section: they arrived at their destination.

And they drew nigh unto the village,
whither they went:.

Equivalent Section: Jesus acted like He would leave.

and he made as though he would have gone further..

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

Our sentence has two Equivalent Section which both start with the word and. In the First Equivalent Section we are told that they made like they would leave Him. Therefore, in the Second Equivalent Section, He made it easy for them to leave Him when He: made as though he would have gone further. God gave us a free will and will not take it away even to keep us from spending eternity in the lake of fire. Genesis 6:3 says: And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. In spite of the doctrine from devils God's grace is notirresistible'. He will never leave thee, nor forsake thee. (Hebrews 13:20). However, even as saved children of God, we can leave our relationship and fellowship with Him.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he made. that is, he was directing his steps as if to go onwards; and so he doubtless would, had he not been withheld by their friendly importunities. there is not the smallest ground for founding a charge of dissimulation against our Saviour, or affording any encouragement to dissimulation in others. Ge 19:2; 32:26; 42:7; Mr 6:48'.

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C24-S24 (Verse 29) They constrained Jesus to stay.

Equivalent Section: What they said.

But they constrained him,
saying,
Abide with us:.

Equivalent Section: their reasoning.

for it is toward evening,
and the day is far spent..

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

Our sentence has two Equivalent Sections. with the First Equivalent Section telling us their strong request (constrained) and the Second Equivalent Section telling us their reasoning. at this point, they think that the Lord Jesus is still 'just a literal physical man' that they met on the road. Yes, He knows a whole lot of Bible, but they still haven't figured it out. Yes, He just finished beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. Yes, they should have figured out that what they experienced, and were trying to figure out, matched all of the prophecy that He gave them, but their prior erroneous religious beliefs were keeping them from believing the truth which had been clearly explained to them. Therefore, even with the Lord Jesus explaining it all to them, they still refused to believe. They wanted Him to stay, but still regarded Him as 'just another literal physical man'.

Please see the note for Galatians C6-S12 about the word constrain. The functional definition for this word is: 'Compel with irresistible force. (2Ki 4:8)'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 14:23; Ge 19:3; 2Ki 4:8; Ac 16:14'.

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C24-S25 (Verse 29) Jesus obliged their request.
And he went in to tarry with them.

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

Here we see that the Lord Jesus went into their house to spend time with them. As we see in the next sentence, He gave up on their having true Biblical faith and revealed Himself. Then, our second next sentence tells us: And their eyes were opened, and they knew him; and he vanished out of their sight. After that, 24:33-34 tells us that they returned to the upper-room and reported to the unbelieving disciples. 24:36 tells us: And as they thus spake, Jesus himself stood in the midst of them. And then, 24:37 tells us: But they were terrified and affrighted, and supposed that they had seen a spirit. So, even with all of the prophecy, and testimony from reliable witnesses and the word from Angels and the explanation of scripture from Jesus, they still didn't believe. Everyone wants to get on the case of thomas for doubting (John 20:24-29), but the fact is that the others had the same stubborn disbelief. Therefore, the Lord Jesus said in John 20:29 (because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed), should be applied to all of the disciples as well as being applied to many saved people of today.

Please see the note for 1Corinthians 11:33 about the word tarry. The functional definition for this word is: 'To stay; to abide; to continue; to lodge'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 14:23; Ge 19:3; 2Ki 4:8; Ac 16:14'.

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C24-S26 (Verse 30) Jesus repeated His action at the 'Last Supper'.

And it came to pass,
as he sat at meat with them,
he took bread,
and blessed it,
and brake,
and gave to them..

Luke 24:13-31 and Mark 16:12-13 report that Jesus appeared after His resurrection to the two disciples on the road to Emmaus.

Now, they recognized the ceremony. It is not until the next sentence that we read that they finally understood and believed, but, by then, they had lost the blessings that only come to saved people who that have not seen, and yet have believed (John 20:29).

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

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

The 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he took. Lu 24:35; 9:16; 22:19; Mt 14:19; 15:36; 26:26; Mr 6:41; 8:6; 14:22; Joh 6:11; Ac 27:35'.

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C24-S27 (Verse 31) Jesus revealed himself to them.

First Step: they realized who he was.

And their eyes were opened,
and they knew him;.

Second Step: He vanished.

and he vanished out of their sight..

Our sentence has two Steps, and it concludes this account by Luke. These two finally realized that it was the risen Lord Jesus Who had been explaining scripture to them even while they refused to believe because of prior religious error which they had accepted. Several people claim that they wish they had been alive at the time of Jesus. Such claims insult the indwelling Holy Spirit by denying His work in their life. If they had lived then, without the indwelling Holy Spirit and His work in their lives, it is highly doubtful if they would have believed more than these disciples who were close enough to Jesus to be among those who were in the upper-room {the number of names together were about an hundred and twenty, (Acts 1:15)}.

In our Second Step, we read: and he vanished out of their sight. Jesus had accomplished His purpose. The miracles of His disappearing and appearing only happened after the resurrection. This is one of the changes to the Lord Jesus due to the resurrection. Please also see the documents called: Miracles in Gospels.

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

We find forms of the word vanish in: Job 6:17; Job 7:9; Isaiah 51:6; Jeremiah 49:7; Luke 24:31; 1Corinthians 13:8; Hebrews 8:13; James 4:14. Webster's 1828 defines this word as: 'The primary sense is to withdraw or depart. 1. to disappear; to pass from a visible to an invisible state; as, vapor vanishes from the sight by being dissipated. Light vanishes, when the rays of the illuminating body are intercepted; darkness vanishes before the rising sun. 2. to disappear; to pass beyond the limit of vision; as, a ship vanishes from the sight of spectators on land. 3. to disappear; to pass away; to be annihilated or lost. How cheering is the well founded hope of enjoying delights which can never vanish!'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'their eyes. Lu 24:16; Joh 20:13-16 vanished out of their sight. or, ceased to be seen of them. Lu 4:30; Joh 8:59 General references. exp: Ge 35:13; Mr 9:8; Lu 24:16.'.

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C24-S28 (Verse 32) They reacted to His revelation.

And they said one to another,
Did not our heart burn within us,
while he talked with us by the way,
and while he opened to us the scriptures?.

Luke 24:33-35 and Mark 16:13 report that these two disciples returned to the upper-room and reported to the rest of the disciples but, neither believed they them.

They finally realized Whom was talking to them and the evidence that they had, but chose to ignore, which would have let them receive the blessings of true Biblical faith, if they had been willing to let the truth of scripture overcome their prior religious beliefs which were in error.

We find forms of the word burn occurring 317 times in 296 verses of the Bible and, in the New Testament, in: Matthew 3:12; Matthew 13:30; Matthew 13:40; Matthew 22:7; Luke 1:9; Luke 3:17; Luke 12:35; Luke24:32; John 5:35; John 15:6; Acts 19:19; Romans 1:27; 1Corinthians 3:15; 1Corinthians 7:9; 1Corinthians 13:3; 2Corinthians 11:29; Hebrews 6:8; Hebrews 12:18; Hebrews 13:11; James 1:11; 2Peter 3:10; Revelation 1:15; Revelation 4:5; Revelation 8:8; Revelation 8:10; Revelation 17:16; Revelation 18:8; Revelation 18:9; Revelation 18:18; Revelation 19:20; Revelation 21:8. Webster's 1828 defines this word as: 'The primary sense is, to rage, to act with violent excitement. 1. to consume with fire; to reduce to ashes by the action of heat or fire; frequently with up; as, to burn up wood. 2. to expel the volatile parts and reduce to charcoal by fire; as, to burn wood into coal. Hence, in popular language, to burn a kiln of wood, is to char the wood. 3. to cleanse of soot by burning; to inflame; as, to burn a chimney; an extensive use of the word. 4. to harden in the fire; to bake or harden by heat; as, to burn bricks or a brick kiln. 5. to scorch; to affect by heat; as, to burn the clothes or the legs by the fire; to burn meat or bread in cookery. 6. to injure by fire; to affect the flesh by heat. 7. to dry up or dissipate; with up; as, to burn up tears. 8. to dry excessively; to cause to wither by heat; as, the sun burns the grass or plants. 9. to heat or inflame; to affect with excessive stimulus; as, ardent spirits burn the stomach. 10. to affect with heat in cookery, so as to give the food a disagreeable taste. Hence the phrase burnt to. 11. to calcine with heat or fire; to expel the volatile matter from substances, so that they are easily pulverized; as, to burn oyster shells, or lime-stone. 12. to affect with excess of heat; as, the fever burns a patient. 13. to subject to the action of fire; to heat or dry; as, to burn colors. Toburn up, to consume entirely by fire. Toburn out, to burn till the fuel is all consumed.
BURN, v.i. to be on fire; to flame; as, the mount burned with fire. 1. to shine; to sparkle. O prince! O wherefore burn your eyes? 2. to be inflamed with passion or desire; as, to burn with anger or love. 3. to act with destructive violence, as fire. Shall thy wrath burn like fire? 4. to be in commotion; to rage with destructive violence. The groan still deepens and the combat burns. 5. to be heated; to be in a glow; as, the face burns. 6. to be affected with a sensation of heat, pain or acidity; as, the heart burns. 7. to feel excess of heat; as, the flesh burns by a fire; a patient burns with a fever. Toburn out, to burn till the fuel is exhausted and the fire ceases.
BURN, n. A hurt or injury of the flesh caused by the action of fire. 1. the operation of burning or baking, as in brickmaking; as, they have a good burn.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Did. Ps 39:3; 104:34; Pr 27:9,17; Isa 50:4; Jer 15:16; 20:9; 23:29; Joh 6:63; Heb 4:12 opened. Lu 24:45; Ac 17:2-3; 28:23 General references. exp: Ps 39:3.'.

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C24-S29 (Verse 33-34) They acted on His revelation.

And they rose up the same hour,
and returned to Jerusalem,
and found the eleven gathered together,
and them that were with them,
Saying,
The Lord is risen indeed,
and hath appeared to Simon..

Luke 24:33-35 and Mark 16:13 report that these two disciples returned to the upper-room and reported to the rest of the disciples but, neither believed they them. This Simon may or may not have been Peter. at this time it would appear that Peter was in the upper-room as part of the eleven who had not seen the resurrected Lord Jesus but were about to see Him. In addition, according to the contextual requirements, this Simon most likely was one of the two disciples going to Emmaus (Luke 24:13) and probably was the one whose name was Cleopa (Luke 24:18). However, 1Corinthians 15:5 tells us: he (Christ) was seen of Cephas, then of the twelve. Unless Paul is speaking of something not reported in the Gospels, then he is speaking of this event. That would make this Simon, and the disciple on the road to Emmaus, to be Peter. Now, that may be the solution, but we also have Paul identifying the eleven as the twelve. In that case, Paul was using a commonly used, and accepted, identifier for the eleven living disciples who became apostles. Now, with that possible explanation taken care of, we still can not be positive who this Simon was and, probably, will not be able to be positive before we get to Heaven. However, his actual identification is not the source of doctrinal concern. Therefore, anyone who wants to argue about his identification probably wants to distract from a true source of doctrinal error.

Back in the note for 24:29 the explanation was given for how the context lets us know that these two witnesses were not believed any more that the prior witnesses. at this point, it becomes obvious that they will not believe by true Biblical faith, but must personally see the resurrected Lord Jesus as a result, they will lose the blessings that they would have received if they had truly believed with true Biblical faith (John 20:29).

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.

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

Please see the note for Luke 24:8-9 about the word eleven. The functional definition for this word is: 'the twelve disciples / apostles minus Judas Iscariot'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles. The International Standard Bible Encyclopedia defines this word as: 'e-lev'-'-n, (hoi hendeka): the eleven apostles remaining after the death of Judas. the definite article used serves to designate them as a distinct and definite group whose integrity was not destroyed by the loss of one of the twelve. the college of "the Twelve" had come to be so well recognized that the gospel writers all used on occasions the word with the definite article to represent the Twelve Apostles chosen by Jesus. this custom still remained and the numeral merely changed, as, "Afterward he was manifested unto the eleven" (Mr 16:14; compare Lu 24:9,33; Ac 2:14). On the other hand, however, the substantive is also sometimes used, as "The eleven disciples went into Galilee" (Mt 28:16; compare also Ac 1:26). As an illustration of the fixedness of usage, Paul refers to the eleven as "the twelve" when he recounts the appearances of Jesus after His resurrection: "And that he appeared to Cephas; then to the twelve" (1Co 15:5). Walter G. Clippinger'. The symbolic meaning of this word is: 'Eleven was considered a symbol of internal conflict and rebellion. It was compared to the unbalancing of the number ten, a pillar in the universe, number eleven represented disorder. Ten symbolized a complete cycle, by adding one; eleven was a symbol of exaggeration, extravagance and human sin. 'The eleventh hour' suggests urgency. disorder, disorganization, imperfection, and disintegration'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and found. Joh 20:19-26 General references. exp: Joh 4:28Saying. From Mr 16:13, we learn that the apostles did not believe the testimony even of the two disciples from Emmaus, while it is here asserted they were saying, when they entered the room, "The Lord is risen" etc. this difficulty is removed by rendering interrogatively, "Has the Lord risen," etc? hath. Lu 22:54-62; Mr 16:7; 1Co 15:5
'.

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C24-S30 (Verse 35) They reported to the eleven.

And they told what things were done in the way,
and how he was known of them in breaking of bread..

Luke 24:33-35 and Mark 16:13 report that these two disciples returned to the upper-room and reported to the rest of the disciples but, neither believed they them. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Here they relay all that the risen Lord Jesus taught them about fulfilled Old Testament prophecy about Christ. Once again: they have fulfilled Old Testament prophecy explained to them; they have prophecy from Jesus before His death; they have messages from angels; they have witness of the breaking of bread, which only saved disciples would know about; they have two more credible witnesses telling of meeting and receiving a message from the risen Lord Jesus. And, yet, according the reported reactions in the next couple of sentences, they still refused to believe.

Please see the note for Matthew 5:19 about the word break. The functional definition for this word is: 'to violently cause to part'. Please also see the note for Luke 12:39 about the word broken. Please also see the note for Romans C11S21 about the phrase broken off.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 16:12-13'.

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C24-S31 (Verse 36) Jesus appeared.

And as they thus spake,
Jesus himself stood in the midst of them,
and saith unto them,
Peace be unto you..

Please see the note for this sentence, in the Lord Jesus Christ Study, and the one for Luke 24:3, which explain that, after the resurrection, the Bible recognizes Him as Lord Jesus when it did not before the crucifixion. In addition, the miracles that He performed, such as this one of suddenly appearing in a closed room, are different from the miracles that he did before His crucifixion. (Please also see the documents called: Miracles in Gospels.) the notes, in the Lord Jesus Christ Study, also explain that while Jesus is deliberately emphasizing to them that He is still human, but He also is demonstrating power beyond anything that hum and have. Therefore, this is a combination of the roles of Lord God and of Jesus ('a literal physical human being').

Our sentence tells us that Jesus himself stood in the midst of them. Our next sentence adds; But they were terrified and affrighted, and supposed that they had seen a spirit. These sentences, taken together, show us that, despite all of the evident and scripture and testimony from reliable witnesses, they still refused to believe and clung to the doctrinal error that their prior religious teaching gave to them. Thus, the risen Lord Jesus has given up on them acting in true Biblical faith and is revealing Himself. In the sentences following the next, He proves that he is truly risen and that they should not have the fear that they have.

Please notice that in spite of all that Jesus has done to try and get them to have true faith, and in spite of how disappointed He must have been, the first thing that her says is: Peace be unto you. This shows us that he is longsuffering (Romans 2:4; Romans 9:22).

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mr 16:14; Joh 20:19-23; 1Co 15:5 exp: Lu 24:15. Peace. Lu 10:5; Isa 57:18; Mt 10:13; Joh 14:27; 16:33; 20:26; 2Th 3:16; Re 1:4 exp: Ge 43:23; Joh 20:19'.

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C24-S32 (Verse 37) They believed an error.

But they were terrified and affrighted,
and supposed that they had seen a spirit..

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room.

The disciples made this same assumption when they saw Jesus walk on water (Matthew 14:22-36; Mark 6:45-56 and John 6:16-21). As explained in the Word Study on Spirit (use link above), spirits were well known at that time and they did not hide their existence like they do today in many parts of the world. Since the known spirits were actually devils who could do miracles and liked to hurt people and cause problems, they had a right to be afraid of a spirits. However, if they had believed all of the evidence that Jesus had already provided, they would have known the truth and have rejoiced instead of being afraid.

Mark's account of this event tells us that Jesus upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. It should be obvious that this happened after He calmed their fears, as told in our current account. John's account tells us that the appearance was in the evening of the day of resurrection. Therefore, He had spent all day trying to get them to believe the truth by faith instead of by sight. John's account also tells us the conditions which prove that His appearance was a miracle and then tells us that Jesus said: Peace be unto you, just like our current account does. John continues with Jesus proving who He was and then gives us John's version of the 'Great Commission'.

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 Mark 16:5 about the word affright. Webster's 1828 defines this word as: 'To impress with sudden fear; to frighten; to terrify or alarm. It expresses a stronger impression than fear or apprehend, and perhaps less than terror.
AFFRI'GHT, n. Sudden or great fear; terror; also, the cause of terror; a frightful object'.

We find forms of the word suppose in: 2Samuel 13:32; Matthew 20:10; Mark 6:49; Luke 2:44; Luke 3:23; Luke 7:43; Luke 12:51; Luke 13:2; Luke 24:37; John 20:15; John 21:25; Acts 2:15; Acts 7:25; Acts 14:19; Acts 16:27; Acts 21:29; Acts 25:18; Acts 27:13; 1Corinthians 7:26; 2Corinthians 11:5; Philippians 1:16; Philippians 2:25; 1Timothy 6:5; Hebrews 10:29; 1Peter 5:12. Webster's 1828 defines this word as: 'to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence? When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence. 2. to imagine; to believe; to receive as true. Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13. 3. to imagine; to think. I suppose, If our proposals once again were heard-- 4. to require to exist or be true. the existence of things supposes the existence of a cause of the things. One falsehood supposes another, and renders all you say suspected. 5. to put one thing by fraud in the place of another. Not in use'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 16:30; 1Sa 28:13; Job 4:14-16; Mt 14:26-27; Mr 6:49-50; Ac 12:15'.

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C24-S33 (Verse 38) Jesus challenged their fear.

And he said unto them,
Why are ye troubled?.

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room.

John's account doe not tell us anything like this bout it is a gentler form of what Mark reports. Jesus asks them this question after telling them Peace be unto you and making sure that they really understood that He was not a spirit but was, in fact, the resurrected Lord Jesus. Our next sentence is added to this one and conveys the same message as Mark 16:14 but uses gentler words than upbraided. He probably used the gentler words at first and afterwards upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. He wanted to make sure that they understood that they failed their test of faith and He wanted to be sure that they never had a similar failure. This was not being mean but was assuring that they did not fail again.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition for this word is: 'To agitate; to disturb; to put into confused motion'.

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C24-S34 (Verse 38) Jesus challenged their error.
and why do thoughts arise in your hearts?

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room.

Our sentence starts with the word and, which adds it to the prior sentence. The doctrine of both sentences is in the prior note.

An additional, minor, note is that this sentence, along with many other Bible references, tells us that, in the Bible, thinking is part of our heart.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and why. Jer 4:14; Da 4:5,19; Mt 16:8; Heb 4:13'.

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C24-S35 (Verse 39) Jesus challenged them to use their own senses to verify His physical presence.

Equivalent Section: He said to look at the wounds from the cross.

Behold my hands and my feet,
that it is I myself:.

Equivalent Section: Use another method to verify the truth.

First Step: Use the sense of touch.

handle me,
and see;.

Second Step: Why.

for a spirit hath not flesh and bones,
as ye see me have..

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room. "John remembered this experience and refers to it in 1John 1:1-3 as proof that Jesus was; 'a real literal physical man'. In addition, the note for that sentence explains the emphasis of this fact that John makes by using multiple repeated words representing the physical senses and how those senses were used, by multiple people, to verify the real physical existence of Jesus.

Please notice that He does not mention His blood. They would have to wound Him if they were to draw blood. However, beyond that, it has been preached that His physical blood was in Heaven with God the Father and that one difference between our current corrupted bodies and our incorruptible bodies is that our present bodies have the life in the blood and our incorruptible bodies will have the life in our spirit. I can not make a doctrinal stand on this claim but I, personally, find the claim to be reasonable and acceptable.

Our Sentence has two Equivalent Section telling us that Jesus gave them two very clear ways to verify His claims to be the resurrected Lord Jesus. Please notice that he did not tell them to just believe His claims but He told them to verify what He claimed. Anyone who gets upset by someone else verifying their claims is not acting Godly and, probably, at times lies to people. God put His word into writing so that we can verify everything that someone tells us comes from the word of God. False religions tell people to believe without verification.

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

Please see the note for 1John 1:1-3 about the word handle. The functional definition for this word is: 'Touched; treated; managed'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition for this word is: 'used symbolically for the worldly desires, goals, lusts, and ways of achieving them that physical people have'. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh.

We find forms of the word bone occurring 118 times in 100 verses of the Bible and, in the New Testament, in: Matthew 23:27; Luke 24:39; John 19:36; Acts 3:7; Ephesians 5:30; Hebrews 11:22. The International Standard Bible Encyclopedia defines this word as: 'bon (`etsem, `otsem; Aramaic gerem, by extension used for "bony frame," "body," "strength," Ps 35:10; "the whole man"; Lu 24:39, "flesh and bones = the solid and tangible framework of the body; figuratively the substance, the idea of a thing, the thing, per se): Figurative: Very often we find the use of these words in metaphorical phrases, in which a disease or a discomfort of the body denotes certain emotions or mental attitudes. thus the expression "rottenness of the bones" (Pr 12:4; 14:30) signifies the feelings of a man whose wife causes him shameans confusion, or is equivalent to "envy," "jealousy." the translation of the Septuagint in these passages by skolex, "worm," and ses, "maggot," "moth," is incorrect. the same phrase is used in Hab 3:16 for utter dejectedness through the anticipation of approaching evil. Similarly the "shaking of the bones" (Job 4:14) is expressive of fear, and denotes dejection and sadness in Jer 23:9. the "burning of the bones" is found as a symptom of J ob's disease (Job 30:30), and stands for grief, depression of spirits in Ps 102:3 and La 1:13, and also for the feeling of Jeremiah, when he attempted to hold back the Divine message (Jer 20:9), while "dryness of bones" (Pr 17:22) is the opposite of "good health." Other similar expressions of mental distress are the "piercing of the bones" (Job 30:17), the bones are "troubled" (Ps 6:2), "out of joint" (Ps 22:14), "consumed" (Ps 31:10 the King James Version), "wasted away" or "waxed old" (Ps 32:3), "broken" (Ps 51:8; La 3:4), "ill at rest" (Ps 38:3), "bone of my bones," etc. (Ge 2:23), having the same nature, and the nearest relation (2Sa 5:1) and affection (Eph 5:30). In the last-mentioned passage, the Revised Version (British and American) omits "of his flesh, and of his bones" as an interpolation from Ge 2:23. the figs. in Mic 3:2-3 are expressive of the most cruel oppression and murder. H. L. E. Luering'. Fausset's Bible Dictionary defines this word as: 'The framework of the body; so the breaking of them expresses overwhelming sorrow, which prostrates body and mind (Isa 38:13). As the surgeon must sometimes break a bone to save a patient lameness for life, so God breaks that He may heal Self will and self righteousness must be broken, that we may run the way of God's commandments. When one has a "broken and contrite heart," "the bones which God has broken rejoice" (Ps 51:8,17). Not a bone of Jesus was broken, as antitype of the paschal lamb (Ex 12:46; Joh 19:33,36)'. The functional definition for this word is: 'A firm hard substance of a dull white color, composing some part of the frame of an animal body. the bones of an animal support all the softer parts, as the flesh and vessels'. The functional definition for this word is: 'The framework of the body. Breaking them expresses overwhelming sorrow, which prostrates body and mind (Isa 38:13)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my hands. Joh 20:20,25,27; Ac 1:3; 1Jo 1:1 for. Lu 23:46; Nu 16:22; Ec 12:7; 1Th 5:23; Heb 12:9'.

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C24-S36 (Verse 40) Jesus demonstrated His evidence.

And when he had thus spoken,
he shewed them his hands and his feet..

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room.

Our sentence starts with the word And, which adds it to the prior sentence. In the prior sentence, Jesus told them to verify His claim two different ways. Now He is providing the evidence for them to examine and verify His word. When we tell someone to verify our claim, they must have the ability to do so. In addition, for us to prove a claim, we must provide evidence independent of out word which can be examined to verify our claims. One of the reasons why God put His word in writing was so that people could verify the claims made by religious people. And, yes, people who claim to be 'Christian' can claim to be better off than people who have no written book of the law and must rely upon the claims of a human man. But, people who have the written book of the law, and refuse to use it to verify religious claims, prove themselves to be greater fools than people who believe claims which can not be verified. And, the truth is that most people who claim to be 'Christian', prove that they are Biblical fools because they never use their written book of the law to verify the religious claims that they accept.

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'.

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C24-S37 (Verse 41) Jesus offered another method of proof.

And while they yet believed not for joy,
and wondered,
he said unto them,
Have ye here any meat?.

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room.

Jesus has already given them two ways to verify that He is the literal physical risen Lord Jesus, and not some spirit. Now, in spite of the evidence that he has already given them, they yet believed not...and wondered. Therefore, in this sentence and the next couple of sentences, He will give them a third evidence. I have traveled in Cambodia and several Asian countries. Many people have a 'god house', which is like a fancy doll house, and is for a 'god' (spirit) to live in and protect them from other 'gods' (spirits). Other people got to a temple. My understanding is that places in Africa have similar practices. In these false religions, the people make sacrifices of the fruit of the ground like Cain did (Genesis 4:3). But their 'gods' (spirits) never eat their offerings. in this sentence and the next couple of sentences, Jesus will prove that He is not a 'god' (spirit) by eating the flesh of a fish and the extract from a bee.

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

Please see the note for 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: 'believed. Ge 45:26-28; Job 9:16; Ps 126:1-2; Joh 16:22 Have. Joh 21:5,10-13'.

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C24-S38 (Verse 42) They verified His claims as he instructed them to do.

And they gave him a piece of a broiled fish,
and of an honeycomb..

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room.

Our sentence starts with the word And, which adds it to the prior sentence. Here, we read that they gave Jesus what He asked for. Notice that it was not the fruit of the ground (Genesis 4:3), like Cain and other idolaters offer to their 'gods'.

Please see the note for John 21:3 about the word fish. The functional definition for this word is: 'The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation: Ge 1:21,28'.

We find forms of the word honey occurring 56 times in the Bible and, in the New Testament, in: Matthew 3:4; Mark 1:6; Revelation 10:9; Revelation 10:10. Easton's Bible Dictionary defines this word as: '(1.) Heb ya'ar, occurs only 1Sa 14:25,27,29; Song 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods. (2.) Nopheth, honey that drops (Ps 19:10; Pr 5:3; Song 4:11). (3.) Debash denotes bee-honey (Jg 14:8); but also frequently a vegetable honey distilled from trees (Ge 43:11; Eze 27:17). In these passages it may probably mean "dibs," or syrup of grapes, i.e., the juice of ripe grapes boiled down to one-third of its bulk. (4.) Tsuph, the cells of the honey-comb full of honey (Pr 16:24; Ps 19:10). (5.) "Wild honey" (Mt 3:4) may have been the vegetable honey distilled from trees, but rather was honey stored by bees in rocks or in trees (De 32:13; Ps 81:16; 1Sa 14:25-29). Canaan was a "land flowing with milk and honey" (Ex 3:8). Milk and honey were among the chief dainties in the earlier ages, as they are now among the Bedawin; and butter and honey are also mentioned among articles of food (Isa 7:15). the ancients used honey instead of sugar (Ps 119:103; Pr 24:13); but when taken in great quantities it caused nausea, a fact referred to in Pr 25:16-17 to inculcate moderation in pleasures. Honey and milk also are put for sweet discourse (Song 4:11).'.

Thompson Chain Topics provides references for the word honeycomb as: 'Ge 43:11; Le 2:11; De 8:8; 32:13; Jg 14:8; 1Sa 14:27; Ps 19:10; Pr 24:13; 25:27; 27:7; Eze 27:17; Mt 3:4; Lu 24:42'.

Nave's Topical Bible provides references for the word honey as: 'General scriptures concerning: Ex 16:31; 2Sa 17:29; Pr 25:27; Song 4:11; Isa 7:15; Mt 3:4; Lu 24:42. Not to be offered with sacrifices: Le 2:11. Found in rocks: De 32:13; Ps 81:16. Found upon the ground: 1Sa 14:25. Samson's riddle concerning: Jg 14:14. Sent as a present by Jacob to Egypt: Ge 43:11. Plentiful in Palestine: Ex 3:8; Le 20:24; De 8:8; Eze 20:6. Abundant in Assyria: 2Ki 18:32. An article of merchandise from Palestine: Eze 27:17'.

Torrey's Topical Textbook provides references for the word honey as: 'God the giver of: Ps 81:16; Eze 16:19. Gathered and prepared by bees: Jg 14:18. FOUND IN: Rocks: De 32:13; Ps 81:16. Woods: 1Sa 14:25-26. Carcases of dead animals: Jg 14:8. Sweetness of: Jg 14:18. In the honeycomb sweetest and most valuable: Pr 16:24; 24:13. ABOUNDED IN: . Egypt: Nu 16:13. Assyria: 2Ki 18:32. Canaan: Ex 3:8; Le 20:24; De 8:8. Esteemed a wholesome food: Pr 24:13. Moderation needful in the use of: Pr 25:16,27. Loathed by those who are full: Pr 27:7. WAS EATEN: Plain: 1Sa 14:25-26,29. With the comb: Song 5:1; Lu 24:42. With milk: Song 4:11. With butter: Isa 7:15,22. With locusts: Mt 3:4; Mr 1:6. Mixed with flour: Ex 16:31; Eze 16:13. Not to be offered with any sacrifice: Le 2:11. First fruits of, offered to God: 2Ch 31:5. Often sent as a present: Ge 43:11; 1Ki 14:3. Exported from Canaan: Eze 27:17. ILLUSTRATIVE OF: the word of God: Ps 19:10; 119:103. Wisdom: Pr 24:13-14. Holy speech of saints: Song 4:11. Pleasant words: Pr 16:24. Lips of a strange woman: Pr 5:3'.

We find forms of the word honeycomb in: 1Samuel 14:27; Psalms 19:10; Proverbs 5:3; Proverbs 16:24; Proverbs 24:13; Proverbs 27:7; Song 4:11; Song 5:1; Luke 24:42. Webster's 1828 defines this word as: 'A substance of a firm, close texture, formed by bees into hexagonal cells for repositories of honey, and for the eggs which produce their young'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Joh 21:13.'.

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C24-S39 (Verse 43) Jesus provided the proof.

And he took it,
and did eat before them..

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room.

This act proved that He was the risen Lord Jesus and not a 'god' (spirit) because spirits can not eat physical things.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ac 10:41 exp: Joh 21:13.'.

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C24-S40 (Verse 44) Jesus reminded them of His earlier prophecy.

And he said unto them,
These are the words which I spake unto you,
while I was yet with you,
that all things must be fulfilled,
which were written in the law of Moses,
and in the prophets,
and in the psalms,
concerning me..

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room. Please also see the Prophecy Fulfilled Section, within the Significant Gospel Events Study, for links to specific Bible references which Jesus speaks about in this sentence. Please see the section called Minor Titles of the Son of God in the Significant Gospel Events Studyabout the title prophet. Please also see the Study called false prophets. in this sentence, Jesus reminds them that he was a prophet and that He prophesied all of these events which they refused to believe.

Our sentence tells us that Jesus told them the same as He told the two disciples on the road to Emmaus and is reported in the notes for 24:25-27.

in this sentence, Jesus reminds them that He said that all prophecy concerning Him, as Christ and concerning His first coming, must be fulfilled. The prophecies about the second coming of Christ are yet to be fulfilled.

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

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

Please see the note for Romans 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: 'These. Lu 24:6-7; 9:22; 18:31-33; Mt 16:21; 17:22-23; 20:18-19; Mr 8:31-32; 9:31; 10:33-34 while. Joh 16:4-5,16-17; 17:11-13 exp: Ac 9:39. That all. Lu 24:26-27,46; 21:22; Mt 26:54,56; Joh 19:24-37; Ac 3:18; 13:29-31,33; 1Co 15:3-4 in the law. Ge 3:15; 14:18; 22:18; 49:10; Le 16:2-19; Nu 21:8; 35:25; De 18:15-19; Joh 3:14; 5:46; Ac 3:22-24; 7:37; Heb 3:5; 7:1; 9:8; 10:1 in the prophets. Lu 24:27; Isa 7:14; 9:6; 11:1-10; 28:16; 40:1-11; 42:1-4; 49:1-8; 50:2-6; 52:13-15; 53; 61:1-3; Jer 23:5; 33:14; Eze 17:22; 34:23; Da 2:44; 7:13; 9:24-27; Ho 1:7-11; 3:5; Joe 2:28-32; Am 9:11; Mic 5:1-4; Hag 2:7-9; Zec 6:12; 9:9; 11:8-13; 12:10; 13:7; 14:4; Mal 3:1-3; 4:2-6 in the psalms. Ps 2; 16:9-11; 22; 40:6-8; 69; 72; 88; 109:4-20; 110; 118:22; Joh 5:39; Ac 17:2-3; 1Pe 1:11; Re 19:10 General references. exp: Mt 11:13; 26:54; Lu 24:46'.

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C24-S41 (Verse 45-47) Jesus commissioned them.

Equivalent Section: Jesus gave them understanding.

Then opened he their understanding,
that they might understand the scriptures,
And said unto them,
Thus, it is written,
and thus it behoved Christ to suffer,
and to rise from the dead the third day:.

Equivalent Section: Jesus commissioned them to represent Him and His kingdom.

And that repentance and remission of sins should be preached in his name among all nations,
beginning at Jerusalem..

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room. Jesus commissioned the apostles, and us, to do the 'Great Commission', as reported in Luke 24:45-49; Matthew 28:16-19; Mark 16:15-18 and Acts 1:8. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study for links to other places where this is reported within the Bible. Please also see the Prophecy Fulfilled Section, within the Significant Gospel Events Study, for links, in the New Testament, to where we are told that Christ suffered.

Luke's Gospel does not tell us the 'Great Commission', as it is commonly understood. However, this sentence tells us that it is to be preached in his name among all nations, beginning at Jerusalem. Thus, while we do not have the same details as we read in other Gospels, we do have the command in this sentence.

Please see the links provided by the Treasury of Scripture Knowledge, below, where the Bible tells us that God gave us the ability to understand His word, and, therefore, expects us to do so. Remember that the disciples did not, yet, have the indwelling Holy Spirit and, therefore, our sentence tells us that Jesus opened their understanding. Today, that is the job of the indwelling Holy Spirit.

So, our First Equivalent Section tells us that the risen Lord Jesus helped them to understand the scriptures, which were different from what religion taught them. Therefore, it should be obvious that there are many religious doctrines which claim to be based upon the scriptures, but which actually teach error. Now, our Second Equivalent Section tells us the truth that is to be preached. And, since it is equivalent, it is what we are to understand (from) the scriptures. In addition, any religious doctrine, which disagrees with our Second Equivalent Section, is error which can cause saved people pain like the disciples went through since the arrest of Jesus, and which can cause lost people to remain lost and go to Hell.

Our Second Equivalent Section tells us that the preaching was to begin at Jerusalem, but go among all nations. We see in the Book of Acts that God had to bring persecution upon the church because they refused to go beyond their home nation. Right now America is cutting back on sending missionaries and wondering why God is removing His blessings. Simply put, the nation and the church or the saved person who disobeys the command in this sentence, or diminishes their efforts to obey the command, are daring God to remove His blessings.

Our First equivalent Section tells us that it behoved Christ to suffer, and to rise from the dead the third day. Remember that this is presented right after the risen Lord Jesus provided them proof that he actually rose from the dead. If all of the evidence that He had already provided them was not sufficient to cause them to believe in the resurrection from the Dead, then it would not be sufficient for most people. Therefore, it behoved ('was necessary') for Christ to rise from the dead the third day in order to provide sufficient eye-witnesses for people to truly believe.

In addition, it behoved ('was necessary') for Christ to suffer in order for saved people to understand why God makes the saved people to suffer.

It is also important to realize that our First Equivalent Section also tells us that Christ rose from the dead the third day. As has already been noted (see the Prophecy Fulfilled Sections, within the Significant Gospel Events Study) this is a reference to scripture. Thus, not only do we have multiple eye witnesses, but we also have fulfilled prophecy in scripture for the resurrection and for the suffering. In addition, the two are joined together by the word and. Lots of people preach salvation and resurrection while denying the required suffering. These people also do not preach what is in our Second Equivalent Section or they preach a perversion of it by changing the definition of words to use the world's definitions instead of what the risen Lord Jesus truly meant when He said these words.

In our Second Equivalent Section we are told what we are to preach. The equivalence of our sentence attaches this commandment to the suffering and death of Christ found in the First Equivalent Section. he word behoved tells us that this was 'necessary' in order for Him to command us to do this preaching. Likewise, since He had to pay this price in order for us to preach this message, people who preach another way to receive remission of sins are denying the 'necessity' of the suffering and death of Christ and, in reality, are claiming that God the Father made His only begotten Son suffer and die when it was not 'necessary'. In addition, they are claiming that the risen Lord Jesus lied when He spoke this sentence.

One of the most important things to realize, about our Second Equivalent Section, is that the word and adds remission of sins to true Biblical repentance. Without true Biblical repentance, it is not possible to add remission of sins. And, without remission of sins, people are going to Hell and an eternity in the lake of fire.

Finally, we need to realize that true Biblical preaching is done 'to get people to obey God's word' and that there is a lot of preaching which is not true Biblical preaching. Therefore, anyone who does not preach that true Biblical repentance is required in order to receive the remission of sins, is preaching a false gospel and disobeying the command of our current sentence.

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

We find forms of the word behoved in: Luke 24:46; Hebrews 2:17. Webster's 1828 defines this word as: 'To be necessary for; to be fit for; to be meet for, with respect to necessity, duty, or convenience. And thus it behoved Christ to suffer. Luke 24.'.

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

Please see the note for Hebrews 9:22 about the word remission. The functional definition for this word is: 'not making us suffer the just punishment for our sins'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 4:11; Job 33:16; Ps 119:18; Isa 29:10-12,18-19; Ac 16:14; 26:18; 2Co 3:14-18; 4:4-6; Eph 5:14; Re 3:7 exp: Mt 15:16; 26:54; Lu 18:34.
General references. Lu 24:26-27,44; Ps 22; Isa 50:6; 53:2-12; Ac 4:12; 17:3; 1Pe 1:3 exp: Mt 26:54; Lu 11:30; Joh 11:50; Ro 3:29.
that. Da 9:24; Mt 3:2; 9:13; Ac 2:38; 3:19; 5:31; 11:18; 13:38-39,46; 17:30-31; 20:21; 26:20; 1Jo 2:12 exp: Mic 7:18; Joh 5:34. among. Ge 12:3; Ps 22:27; 67:2-4,7; 86:9; 98:1-3; 117; Isa 2:1-3; 11:10; 49:6,22; 52:10,15; 60:1-3; 66:18-21; Jer 31:34; Ho 2:23; Mic 4:2; Mal 1:11; Mt 8:10-11; Ac 10:46-48; 18:5-6; 28:28; Ro 10:12-18; 15:8-16; Eph 3:8; Col 1:27 beginning. Lu 13:34; Isa 5:4; Ho 11:8; Mt 10:5-6; Ac 3:25-26; 13:46; Ro 5:20; 11:26-27; Eph 1:6 General references. exp: 1Ki 7:25; Ps 96:3; Pr 8:1; Mt 22:9; Lu 5:32; 11:30; Ro 3:29; Eph 4:20.'.

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C24-S42 (Verse 48) Jesus told them their main job to do for Him.
And ye are witnesses of these things.

Luke 24:36-49; Mark 16:14; and John 20:19-23 tells us about the first time that Jesus appeared in the upper room. Jesus commissioned the apostles, and us, to do the 'Great Commission', as reported in Luke 24:45-49; Matthew 28:16-19; Mark 16:15-18 and Acts 1:8. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study for links to other places where this is reported within the Bible. In particular, Acts 1:8 gives the same message as this sentence.

Our sentence starts with the word And, which adds it to the prior sentence. Here, Jesus is telling them that when they preach what they truly personally witnessed, their testimony will be accepted and used in the court of God. God will condemn people who reject their true witness and will justify His condemnation, in the court room of God, based upon God's recording of their rejecting the true witness from God's witnesses.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Joh 15:27; Ac 1:8,22; 2:32; 3:15; 4:33; 5:32; 10:39,41; 13:31; 22:15; Heb 2:3-4; 1Jo 1:2-3'.

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C24-S43 (Verse 49) Jesus gave them the promise of power.

Equivalent Section: What the promise was.

And,
behold,
I send the promise of my Father upon you:.

Equivalent Section: How long they are to wait.

but tarry ye in the city of Jerusalem,
until ye be endued with power from on high..

Our sentence starts with the word And, which adds it to the prior sentences. The prior sentence tells us the legal consequence in God's court room. In the second prior sentence we have Luke's version of the 'Great Commission'. Where the other references to the 'Great Commission' tell us the specifics of what the do and where to do it and when to do it, Luke's version says what to preach. In particular, the second prior sentence emphasized the importance of preaching that true Biblical repentance is required. Now, this sentence is promising God's help to do the job which they are commissioned to do.

Our sentence has two Equivalent Sections with the First Equivalent Section telling them that they would receive the promise of my Father. The Second Equivalent Section told them what to do until they received the promise of my Father and how long they should wait. A lot of people miss out on God's blessings because they refuse to wait until God tells them that it is time.

We read about God's promise in: Psalms 22:27; Psalms 98:3; Isaiah 32:15; Isaiah 42:10; Isaiah 44:3-4; Isaiah 49:6; Isaiah 52:10; Isaiah 59:20-21; Isaiah 66:19; Jeremiah 16:19; Joel 2:28-32; Micah 3:8; Zechariah 4:6.

Basically, as all saved people should know, the promise of my Father is the indwelling Holy Spirit and all of His ministry in the lives of the saints.

Our First Equivalent Section uses the word behold because Jesus really wanted them to 'observe with care' and truly understand what He was promising them.

In our Second Equivalent Section, Jesus tells them to tarry ye in the city of Jerusalem because they would miss out on the miracle of Pentecost (Acts 2) if they were not there. In addition, just in case they did not truly understand the meaning of: the promise of my Father, He adds that they will each personally (ye) be endued with power from on high.

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

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

Please see the note for 1Corinthians 11:33 about the word tarry. The functional definition for this word is: 'To stay; to abide; to continue; to lodge'.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I send. Isa 44:3-4; 59:20-21; Joe 2:28-32; Joh 14:16-17,26; 15:26; 16:7-16 but. Isa 32:15; Ac 1:4,8; 2:1-21 exp: Joh 16:7; 2Co 3:5; 2Ti 1:7'.

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C24-S44 (Verse 50) Jesus took them to where He would ascend.

And he led them out as far as to Bethany,
and he lifted up his hands,
and blessed them..

Starting in our current sentence (Luke 24:50-53), we read that Jesus going out of the upper-room and returning to Heaven. This incident appear to be a continuation of Jesus appeared in the upper room, if we only consider the account in Luke's Gospel, but it is a separate incident. Acts 1:3 says: To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God. Thus, we have forty days between when Jesus first appeared in the upper-room and this sentence. It is possible that the prior sentence was spoken at this time instead of when Jesus first appeared in the upper room, but the time of when the prior sentence was spoken is not doctrinally significant. And, it makes more since for Jesus to have spoken the prior sentence when He first appeared in the upper room or some time between that first appearance and the day that He returned to Heaven. That would explain the disciples staying there for the forty days until Jesus returned to Heaven and then staying even longer until Pentecost. However, Matthew 28:16 says: Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. So, how long they were away is not revealed. In addition, John 21 tells us about Peter leading several of the other disciples to return to their jobs in the world as fishermen. So, we know that the disciples were in the upper-room on the day of the resurrection and they were there on the day that Jesus returned to Heaven. We also know that they left for these two incidents, but the Gospel accounts do not tell us about any of the other time as to where they were or what they did. This makes it impossible to provide an exact time sequence for these forty days. Regardless of that lack of knowledge, we can understand the doctrine of this sentence since it is not time dependent. What is important is that Jesus spoke the prior sentence. The importance of that sentence, along with the doctrine found in it, is in the note for the prior sentence.

Please also see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study for links to other places where this is reported within the Bible. Jesus appeared to the apostles when He ascended into Heaven as reported in Mark 16:19-20; Luke 24:50-53. We also have appearances in Acts 1:4 and Acts 9:3.

Here we see the last act of Jesus before He returned to Heaven.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as far. Mr 11:1; Ac 1:12 he lifted. Ge 14:18-20; 27:4; 48:9; 49:28; Nu 6:23-27; Mr 10:16; Heb 7:5-7 General references. exp: Nu 6:23; Jos 22:6; Mr 10:16.'.

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C24-S45 (Verse 51) .Jesus ascended.

And it came to pass,
while he blessed them,
he was parted from them,
and carried up into heaven..

Jesus appeared to the apostles when He ascended into Heaven as reported in Mark 16:19-20; Luke 24:50-53. We also have appearances in Acts 1:4 and Acts 9:3. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study for links to other places where this is reported within the Bible.

The equivalent sentence in Mark's Gospel account says: So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. this was after the Lord Jesus had given the 'Great Commission', as reported by Mark. But, we do not know how much time passed between those sentences in Mark's Gospel account. Matthew and John do not report Jesus returning to Heaven. Acts 1 also reports His return to Heaven and has some details which were matched with earlier sentences within this Gospel account. In addition, that chapter continues the account of what happens after this sentence.

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

Please see the note for 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: 'he was. 2Ki 2:11; Mr 16:19; Joh 20:17; Ac 1:9; Eph 4:8-10; Heb 1:3; 4:14 General references. exp: Nu 6:23; Mr 10:16; Joh 6:62.'.

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C24-S46 (Verse 52-53) The eleven obeyed His commands.

Equivalent Section: their immediate obedience.

And they worshipped him,
and returned to Jerusalem with great joy:.

Equivalent Section: their ongoing obedience.

And were continually in the temple,
praising and blessing God..

The equivalent sentence in Mark's Gospel account (Mark 16:19) says: And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. thus, our current account tells us about their worship and Mark's account tells us about their witnessing and the book of Acts gives us the details of how they did both at the same time.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us that they worshipped the Lord Jesus and the Second Equivalent Section telling us that they worshipped God the Father. We are to follow their example and worship both.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mt 28:9,17; Joh 20:28 with. Ps 30:11; Joh 14:28; 16:7,22; 1Pe 1:8
in. Ac 2:46-47; 5:41-42'.

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C24-S47 (Verse 53) Amen.

The Amen is used to double what was written in the prior sentence and provide the legal requirement of two or three witnesses (John 8:17; 2Corinthians 13:1; Colossians C3S13) for any doctrine which all believers are to accept. Please also see the note for Revelation 3:14 because we are told that a title for our Lord Jesus Christ is: the Amen. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Amen. Mt 28:20; Mr 16:20; Re 22:21'.

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Interpretive Study of Luke's Gospel 23-24

Luke Chapter 23

links to sentences in this chapter:

Chapter theme: the Trial by Pilate and the Crucifixion of Jesus

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 24

links to sentences in this chapter:

Chapter theme: the Resurrection and Ascension

The Treasury of Scripture Knowledge provides a chapter outline as:

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