Interpretive Study of Matthew's Gospel-3,4.

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, 25, 26, 27, 28, God.

Matthew Chapter 3

links to sentences in this chapter:

C3-S1 (Verse 1-2), C3-S2 (Verse 3), C3-S3 (Verse 4), C3-S4 (Verse 5-6), C3-S5 (Verse 7), C3-S6 (Verse 8-9), C3-S7 (Verse 10), C3-S8 (Verse 11-12), C3-S9 (Verse 13), C3-S10 (Verse 14), C3-S11 (Verse 15), C3-S12 (Verse 15), C3-S13 (Verse 16-17)'.

Please use This link to see the chapter summary.

Chapter theme: the ministry of John the Baptist.

Matthew 3:1-12; Mark 1:1-8; Luke 3:1-20; John 1:6 introduce John the Baptist. Please use this link provided to see the full Study on John the Baptist; including links to notes which deal with every place in the Bible where he is named. Please also see the Message called Basic doctrine of Baptism.

Matthew 3:10; Mark 1:8; Luke 3:15-17 and John 1:33 have the prophecy from John the Baptist that Jesus shall baptize you with the Holy Ghost. Matthew and Luke also tell us: Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.

Matthew 3:11; Mark 1:8; Luke 3:15-17 and John 1:33 all promise that Jesus shall baptize you with the Holy Ghost. However, this promise was not made to everyone but only to people who had already repented.

Matthew 3:13-17; Mark 1:9-11 and Luke 3:21-22 report the baptism of Jesus.

Matthew 3:17; Mark 1:11; Luke 3:22 and John 12:28 tell us that God spoke in an audible voice from Heaven.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-6. John preaches: his office, life, and baptism.
7-12. He reprehends the Pharisees,
13-17. and baptizes Christ in Jordan.'.

C3-S1 (Verse 1-2) the introduction of John the Baptist.

Equivalent Section: What John preached.

In those days came John the Baptist,
preaching in the wilderness of Judaea,
And saying,
Repent ye:.

Equivalent Section: Why.

for the kingdom of heaven is at hand..

Matthew 3:1-12; Mark 1:1-8; Luke 3:1-20; John 1:6-8 introduce John the Baptist. Please use this link to see the full Doctrinal Study on John the Baptist, which includes links to notes which deal with every place in the Bible where he is named.

In the first two chapters of this Gospel account, Matthew has given us seven (7) evidences which are qualified to be accepted in court. These seven (7) evidences show that Jesus is God's Christ and were designed to fulfill the Jewish requirements for signs to back the word of a prophet. Please remember that Matthew's Gospel shows us that Jesus Christ fulfilled the requirements of the Mosaic Law in order to be our sacrifice which makes us acceptable to God. Now, continuing that theme, this chapter tells us about John the Baptist, and his ministry. He was prophesied as the fore-runner of God's Christ. Thus, we see a continuance of evidence provided by God that Jesus is God's Christ, even as the subject turns to John the Baptist, and his ministry.

The Gospel of Luke tells us about events related to the conception and birth of John the Baptist. Therefore, this sentence is not the first thing which we can learn about him but this is where Matthew decides to start his account about John the Baptist. That is: Matthew starts his account with the message preached by John the Baptist. Mark does the same. John starts his account with the testimony of John the Baptist, which is related but different from his message. With this truth in mind, please see the note for Matthew 3:3, within the Doctrinal Study on John the Baptist, which has the main points of the basic message from John the Baptist. That note provides links to where the Bible tells us those points, links to Old Testament references which prophesied his message, and links to where the results of his preaching can be found.

Mark and Luke start their Gospel accounts with the start of the ministry of John the Baptist, although Mark starts with his preaching and Luke starts earlier with his conception. In addition, all three Gospel accounts tell us that John the Baptist is fulfilling prophecy. (Please see the next sentence and the other Gospel accounts for the Old Testament reference to the prophecy. The Gospel of John tells us that John the Baptist was sent from God, which is an indirect reference to John fulfilling prophecy.

The Gospel of John continues with the witness from John the Baptist and only indirectly gives us the message from John the Baptist while the other three Gospel accounts tell us about his ministry and his message. Our current account tells us about his clothes and food (3:4). Mark tells us the same, but the account from Mark is in a slightly different order. In addition, Mark tells us where he preached and that he preached the baptism of repentance for the remission of sins. Luke does not tell us these things but his account picks up with what Matthew tells us in a couple of sentences. Thus, we see that there are different details presented by different Gospel writers and while there are no conflicts, no single Gospel account provides all of the details.

Where Matthew starts out with the evidences that John the Baptist was a prophet, and in the next sentence tells us about the prophecies which he fulfilled, Mark starts with the prophecy and Luke starts with the prophecy and message in a single sentence, which gives us the relationship between the prophecy and the message. At the same time, the Gospel of John skips the message and the prophecy but delivers the witness, which included how God's Holy Spirit was involved in that witness. Thus, John was concerned with the spiritual view and the work of God's Holy Spirit while Matthew was more concerned with the legal position of John the Baptist and his right to speak for God. Luke starts with his position and effect in the society, which is the view of man. And, Mark starts with the fulfillment of prophecy and the prophet who dealt with everyday people, which is the view of a servant. As a result, the introduction provided in each Gospel account varies but matches the point of view that each Gospel writer gives to us.

Therefore, the Bible student must compare the various Gospel accounts if they wish to know all of the details. This is a worthwhile endeavor as it is an example of how to lead lost religious people to a saving knowledge of Jesus Christ. As already mentioned, the Study on John the Baptist provides links to each Gospel account, a time sequential study and detailed notes about the ministry of John the Baptist. That Study should help anyone who wished to dig deeper into the details of the life of John the Baptist while this Study will continue with the account from Matthew.

One of the first things that Matthew mentions is that John the Baptist was preaching in the wilderness of Judaea. This is also related to the report that he had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey (Matthew 3:4 and Mark 1:6-7). His clothing related him to Elijah along with several other signs. (Please see the notes for the references provided for those details.) In Matthew 11:7-8 and Luke 7:24-26, Jesus explained that the clothes and diet of John the Baptist was a sign from God that his message was from God and fulfilled prophecy, and related him to Elijah and made him the fore-runner for Christ. In addition, and in both of those references, Jesus explained that these differences from the religious rulers were also a sign that the message delivered from John the Baptist was from God while the messages from the religious leaders, which were based upon religious traditions, were not from God. Therefore, we can see that the fact that John the Baptist was preaching in the wilderness of Judaea was a very important sign from God to the Jews even though they chose to ignore it. Please remember that Matthew's Gospel account shows that Jesus Christ fulfilled the Mosaic Law and, as a result, His fore-runner, John the Baptist, also had to fulfill the Law. God providing these signs to the Jews was part of the fulfillment of the Law.

Moving on, we can see, in our sentence, that the main emphasis of the message from John the Baptist was repent. When John the Baptist preached repent, He meant the true Biblical definition of this word which is rarely preached today. Many will preach 'turn from sin' but most leave out the Biblical requirement to 'turn towards God in worship and obedience'. The main point of doctrinal contention between the religious leaders and Jesus was this second part of true Biblical repentance. They would have had no problem if Jesus had accepted 'turn towards the religious leaders in worship and obedience'. However, they objected to glory and worship being directed directly to God and not given to them and their religious practices. Likewise, this is the main point of contention between most religions of today and the true Gospel. Religions want people to believe that they, and their religious traditions, force God to give everything to people and they object strongly to a true belief which says that they are not needed to stand between God and His people.

Continuing with the subject of repentance, we see the truth of what John the Baptist preached about true Biblical repentance in the fact that John the Baptist rejecting claims of repentance, by religious leaders who had no visible evidence of true Biblical repentance (Matthew 3:7-9). Again, most religions of today strongly disagree with the requirement that people produce fruits meet for repentance.

Please also pay attention to John using the word ye ('each and every one of you personally') after the word repent. True Biblical repentance is always done at a personal level. And, we see that the main objection that religious people have to God's true preserved word ('the KJV-1611') are the words which convey our personal relationship with God (ye, thee, thou, thine, thy). They can not make you depend on them and their ceremonies and religious traditions if you are depending upon a personal relationship with God.

Now, all of that covers the doctrine of our First Equivalent Section. Our Second Equivalent Section tells us why the First Equivalent Section is true and we see this by the Second Equivalent Section starting with the word For. The phrase is at hand means: 'This will happen soon'. And, what was promised to happen soon was the kingdom of heaven. So, in order to understand the message from John the Baptist, we must understand the Biblical meaning of the phrase the kingdom of heaven. This is what was promised and deceived people and ministers of devils teach wrong definitions for this phrase in order to get God's people to believe one thing is promised while another is what is actually promised. In addition, since almost all of God's promises to His people include a requirement that they respond properly, devils want God's people to not respond properly and, thereby, lose the promise. And, that is what actually happened in the time of Jesus.

The word of is defined as: 'belongs to'. As a result, the phrase the kingdom of heaven is defined as: 'everything that belongs to Heaven'. Now, that is a fairly simple and straight-forward definition. But, because of all of the doctrinal error taught about this phrase and similar doctrinal items, there is a lot of confusion about this phrase. In addition, many places where Matthew speaks about the kingdom of heaven, other gospel writers use the phrase the kingdom of God in parallel passages. This results in some people claiming that the two phrases are the sameans many others being confused about the difference. Forthe record 'God does not change' (Malachi 3:6; Hebrews 13:8). When God spoke a word, He had a meaning associated with it. (For God is not the author of confusion {1Corinthians 14:33 }). Therefore, God does not give a Bible word more than one meaning and God does not give the definition of a word to more than one word. Men do that, but God does not.

So, the kingdom of God and the kingdom of heaven have different meanings. (Please see the notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study about these phrases.) Basically, the kingdom of God is to be part of the lives of saved people now, in this physical reality. It is: 'God's character in you today and the 1,000 years reign of Christ in the future'. Basically, the places where we see these two phrases used in different Gospel accounts for the same incidents are telling us that increasing 'God's character in us' results in blessings in this present world and additional blessings in Heaven. In addition to these two kingdoms, we have the kingdom of Christ mentioned in Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11.

The job of John the Baptist was to prepare the Jewish people to accept Jesus as their God given King and give them the kingdom of Christ, which is also the 1,000 years reign of Christ. However, the Jewish people chose to follow their religious leaders and reject Jesus as their God given Christ and King. As a result, the offer of the kingdom was removed.

in this particular sentence, and other sentences within this Gospel Account, the phrase the kingdom of heaven is used for when the laws of Heaven will control this Earth. That time is the 1,000 year reign of Christ. What we see in the beginning of the Gospel accounts is that the kingdom was offered to the Jews but they refused to accept Jesus Christ as their King. Therefore, the offer of their receiving was withdrawn and Jesus Christ started the 'Church Age' with the offer of the kingdom given to all who accept Jesus Christ as their personal Lord.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week.

Please 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'. Forms of this word is found in this Gospel in: Matthew 3:1; Matthew 4:17; Matthew 4:23; Matthew 9:35; Matthew 10:7; Matthew 10:27; Matthew 11:1; Matthew 11:5; Matthew 12:41; Matthew 24:14; Matthew 26:13.

Please see the note for John 3:14 about the word wilderness. The functional definition for this word is: 'Heb midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps 65:12; Isa 42:11; Jer 23:10; Joe 1:19; 2:22); an uncultivated place'. Forms of this word is found in this Gospel in: Matthew 3:1; Matthew 3:3; Matthew 4:1; Matthew 11:7; Matthew 15:33.

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 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 Romans C11S32 about the word repentance. 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'. Forms of this word is found in this Gospel in: Matthew 3:1; Matthew 3:8; Matthew 3:11; Matthew 4:17; Matthew 9:13; Matthew 11:20; Matthew 11:21; Matthew 12:41; Matthew 21:29; Matthew 21:32; Matthew 27:3.

The kingdom of Heaven is the kingdom that 'belongs to' Heaven and is applied to beings, and things, which reside in Heaven. We find the phrase kingdom of Heaven only found within the Gospel of Matthew and is often, but not always, used for salvation because all saved will become part of the kingdom of Heaven. This phrase is used in: Matthew 3:2; Matthew 4:17; Matthew 5:3, Matthew 5:10, Matthew 5:19-20; Matthew 7:21; Matthew 8:11; Matthew 10:7; Matthew 11:11-12; Matthew 13:11, Matthew 24, Matthew 12:31, Matthew 33, Matthew 13:44-45, Matthew 13:47, Matthew 13:52; Matthew 16:19; Matthew 18:1, Matthew 18:3-4, Matthew 18:23; Matthew 19:12, Matthew 19:14, Matthew 19:23; Matthew 20:1; Matthew 22:2; Matthew 23:13; Matthew 25:1, Matthew 25:14.

In addition to these references to the kingdom of Heaven, we know that every kingdom has a king. Please see verses on king in the New Testament and the Summary on 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 John 18:33-LJC about the phrase King of the Jews. Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the 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 Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ.

We find forms of the phrase at hand occurring in: Genesis 27:41; De 15:9; Deuteronomy 32:35; 1Samuel 9:8; Isaiah 13:6; Jeremiah 23:23; Ezekiel 12:23; Ezekiel 36:8; Joel 1:15; Joel 2:1; Zephaniah 1:7; Matthew 3:2; Matthew 4:17; Matthew 10:7; Matthew 26:18; Matthew 26:45; Matthew 26:46; Mark 1:15; Mark 14:42; Luke 21:30; Luke 21:31; John 2:13; John 7:2; John 11:55; John 19:42; Romans 13:12; Philippians 4:5; 2Thessalonians 2:2; 2Timothy 4:6; 1Peter 4:7; Revelation 1:3; Revelation 22:10. This phrase is defined as: 'it will happen very soon'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. 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 1John 1:1-3 about the word handle. Please also see the note for Matthew 18:28 about the phrase laid hands. The functional definition for this word is: 'To physically grab with the intention of doing great harm which, usually, ends in death'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'those. Lu 3:1-2 John. Mt 11:11; 14:2-14; 16:14; 17:12-13; 21:25-27,32; Mr 1:4,15; 6:16-29; Lu 1:13-17,76; 3:2-20; Joh 1:6-8,15-36; 3:27-36; Ac 1:22; 13:24-25; 19:3-4 preaching. Isa 40:3-6; Mr 1:7; Lu 1:17 the wilderness. Mt 11:7; Jos 14:10; 15:61-62; Lu 7:24 exp: 2Sa 15:23. General references. exp: Lu 1:16'.

Home Start of web page Chapter Summary Start of Chapter

C3-S2 (Verse 3) the prophecy about John the Baptist.

For this is he that was spoken of by the prophet Esaias,
saying,
The voice of one crying in the wilderness,
Prepare ye the way of the Lord,
make his paths straight..

This sentence starts with the phrase For this is he that was spoken of by the prophet Esaias, to let us know that it is a quote of Isaiah 40:3 and a reference to Malachi 3:1 and to Malachi 4:5. (Please see the Prophecy Fulfilled section in the Significant Gospel Events Study for other places where the Gospel accounts report fulfillment of prophecy.) We see the same message, as this sentence and in the other Gospels accounts, in: Mark 1:1; Luke 3:4 and John 1:1-2. In addition, Jesus references this event in Matthew 11:10 and Luke 7:27.

The last part of our sentence is a summary of the action demanded by God through the message delivered by John the Baptist. Please see the note for John the Baptist-Mat 3:3 for an outline of the main message from John the Baptist. His message was preached to lost religious people who thought they were saved because they obeyed religious rules.

Our prior sentence gave us the main theme of the message from John the Baptist. This second sentence tell us the action which John preached, for people to do, and gives us the Old Testament basis of his message. A true prophet of God has a basic theme of Thus says the Lord and bases his message on scripture whereas the religious preacher bases his message on religious traditions and what he claims are the words of prior famous preachers. Thus, the message from John the Baptist was another evidence that he was a true prophet sent from God. This is in addition to John 1:6 literally telling us that John the Baptist was sent from God.

The third phrase, of our sentence, is: The voice of one crying in the wilderness. This phrase, of course, is a literal quote from Isaiah 40:3. Our prior sentence literally told us: John the Baptist, preaching in the wilderness of Judaea so that the reader understood that John the Baptist was fulfilling the prophecy from Isaiah. Thus, we see that the prophecy was fulfilled in the exact detail which was specified in the original prophecy. In addition, the majority of Isaiah 40 is telling us what it will be like during the 1,000-years reign of Christ. Our prior sentence told us that part of the theme of the message from John the Baptist was: the kingdom of heaven is at hand. And, as the note for the prior sentence explained, John the Baptist, and Jesus, both started out telling the Jews that God was offering them the kingdom of heaven, which meant the 1,000-years reign of Christ. The fact that the offer was withdrawn, when the people refused to accept Jesus Christ as their King, does not change the fact that God made the offer in the first place. Thus, what we see in the message from John the Baptist is matched to the prophecy that he fulfilled and that was an offer from God for the Jews to go into the 1,000-years reign of Christ.

When we look at the phrase Prepare ye the way of the Lord, there is more detain than what is realized by just a surface reading of the phrase. Isaiah 55:9 says: For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Therefore, this phrase essentially means: 'Get ready to change your way of thinking, your attitudes and actions. Get ready to change those things from the way of the world, of religion and of your sinful flesh into the way of thinking, attitudes and actions which are specified by God'. God removed His offer of the kingdom because His people refused to obey this command, which came from God, and was given by John the Baptist. Unfortunately, we still see the same thing today.

I spent over thirty (30) years as a professional Systems Analysis. (That's why my method of analyzing the Bible is called Systematic theology.) Many times I had a boss who threatened to fire me because he wanted me to do things his way and produce my results. Several people had tried, but no one could do what the boss demanded. This is because God's 'Law of Sowing and Reaping' is more reliable than the 'Law of Gravity'. The results of what you reap are the direct results of what you sow and of how you sow and no one is powerful enough to overcome God and change this absolute law. All religions insist that people can sow a way of thinking and attitudes and actions, which come from the way of the world, of religion and of your sinful flesh. Religions also claim that God has to give the results of using the ways of God to people who follow their ways in opposition to God. We see the results of such claims in what God did to His people, the Jews, after they rejected this message from John the Baptist and from Jesus

People prove their foolishness by continuing to believe this lie from Religion in spite of all of the evidence that the messages from various religions all contain lies. Yes, they may include some truth in order to get people to believe them, but all messages from religions contain some lies. That is why the basic message from John the Baptist was: 'Get ready to change your way of thinking, your attitudes and actions. Get ready to change those things from the way of the world, of religion and of your sinful flesh into the way of thinking, attitudes and actions which are specified by God'.

We see the truth of what was just written in that the main thing that John the Baptist is known for preaching was repent. And, the true Biblical definition of that word includes: 'turn towards God in worship and obedience'. This can only be truly be done by accepting God's ways for your way of thinking, your attitudes and your actions.

Our last phrase is: make his paths straight. That means: 'Remove all obstacles between the Lord and His people'. The main obstacles come from religion. The main people who fought against Jesus were the religious leaders who insisted that God's people keep the traditional religious ways, even if God said that doing so would send everyone to Hell. Just like many of my bosses insisted and like most religious people and politici and insist, the religious leaders insisted that people accept that what they reap had nothing to do with what they sowed and the way that they sowed. They insisted that they could rebuke God's 'Law of Sowing and Reaping'. Our last phrase, essentially, is a command to remove these lies from interfering with the way to get to God. That is: don't make people go around these types of lies but make his (God's ) paths (how to get to God) straight (without obstacles).

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 Study called Jude; false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The functional definition for this word is: 'The world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before the word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since the word of God has been complete, true prophecy matches the word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see the 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'. Please also see the note for Luke 3:21-22 about the phrase voice from heaven Please also see the note for Revelation 20:9 about the phrase fire from heaven.

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'. This word is also used in: Matthew 3:3; Matthew 9:27; Matthew 12:19; Matthew 21:15; Matthew 25:6.

Please see the note for John 19:31 about the words prepare / preparation. The functional definition for this word is: 'In a general sense, to fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever'. These words are used in: Matthew 3:2; Matthew 11:10; Matthew 20:23; Matthew 22:4; Matthew 25:34; Matthew 25:41; Matthew 26:17; Matthew 27:62.

Please see the notes for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition for this word is: 'how we get from where we are at to our destination'. We find the phrase the way of the Lord in: Genesis 18:19; Judges 2:22; 2Samuel 22:22; 2Kings 21:22; 2Chronicles 17:6; Psalms 18:21; Psalms 138:5; Proverbs 10:29; Isaiah 40:3; Jeremiah 5:4-5; Ezekiel 18:25, Ezekiel 18:29; Ezekiel 33:17, Ezekiel 33:20; Hosea 14:9; Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23; Acts 18:25.

Please see the note for Hebrews 12:12-13 about the word path. The functional definition for this word is: 'A way beaten or trodden by the feet of man or beast, or made hard by wheels; that part of a highway on which animals or carriages ordinarily pass; applied to the ground only, and never to a paved street in a city.'.

Please see the note for Mark 1:18 about the word straight. The functional definition for this word is: 'Right, in a mathematical sense; direct; passing from one point to another by the nearest course; not deviating or crooked; as a straight line; a straight course; a straight piece of timber.'. Please also see the note for Philippians 1:23-24 about the word strait. Please also see the note for 2Corinthians 6:12 about the phrase straiten. Even though these words sound like the word straight, they have totally different meanings and should be understood in order to avoid conflict.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. Isa 40:3; Mr 1:3; Lu 3:3-6; Joh 1:23 Prepare. Isa 57:14-15; Mal 3:1; Lu 1:17,76 General references. exp: Pr 8:1; Mt 11:10; Mr 1:3; Lu 1:16.'.

Home Start of web page Chapter Summary Start of Chapter

C3-S3 (Verse 4) the lifestyle of John the Baptist.

First Step: His clothing.

And the same John had his raiment of camel's hair,
and a leathern girdle about his loins;.

Second Step: His diet.

and his meat was locusts and wild honey..

John the Baptist wore the same clothing as Elijah. As already mentioned in a prior note, this was a sign to the Jews that John the Baptist was a prophet from God who came in the spirit of Elijah (Matthew 11:13-14; Matthew 17:11-12; Mark 9:12-13). 1Corinthians 1:22-24 says: For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. thus, God gave them signs, according to the Gospel accounts, yet they rejected the signs from God in favor of the lies from their religious leaders.

While most people would react very poorly to the thought of this being their main diet, the fact is that it provided the basic food need of John the Baptist. The Bible does not say that these were his only food and it is quite probably that he also ate various plants when they were available. However, the wording of our sentence indicates that this was his main diet if not his only diet.

Mark 1:6-7 is the equivalent of this sentence.

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'. This word is used, in this Gospel, in: Matthew 3:4; Matthew 6:25; Matthew 6:28; Matthew 11:8; Matthew 17:2; Matthew 27:31; Matthew 28:3.

Please see the note for Luke 18:25 about the word camel. The functional definition for this word is: 'A domesticated animal used to carry loads in desert regions'. in the New Testament, in: Matthew 3:4; Matthew 19:24; Matthew 23:24; Mark 1:6; Mark 10:25; Luke 18:25.

Please see the note for Luke 7:37-38 about the word hair. The functional definition for this word is: 'part of the body which is considered important for beauty'. This word is used, in this Gospel, in: Matthew 3:4; Matthew 5:36; Matthew 10:30.

Easton's Bible Dictionary defines the word leather as: 'a girdle of, worn by Elijah (2Ki 1:8) and John the Baptist (Mt 3:4). Leather was employed both for clothing (Nu 31:20; Heb 11:37) and for writing upon. the trade of a tanner is mentioned (Ac 9:43; 10:6,32). It was probably learned in Egypt'.

We find forms of the word girdle occurring 44 times in 40 verses of the Bible and, in the New Testament, in: Matthew 3:4; Mark 1:6; Acts 21:11; Revelation 1:13; Revelation 15:6. Easton's Bible Dictionary defines this word as: '(1.) Heb hagor, a girdle of any kind worn by soldiers (1Sa 18:4; 2Sa 20:8; 1Ki 2:5; 2Ki 3:21) or women (Isa 3:24).
(2.) Heb 'ezor, something "bound," worn by prophets (2Ki 1:8; Jer 13:1), soldiers (Isa 5:27; 2Sa 20:8; Eze 23:15), Kings (Job 12:18).
(3.) Heb mezah, a "band," a girdle worn by men alone (Ps 109:19; Isa 22:21).
(4.) Heb 'abnet, the girdle of sacerdotal and state officers (Ex 28:4,39-40; 29:9; 39:29).
(5.) Heb hesheb, the "curious girdle" (Ex 28:8; R.V., "cunningly woven band") was attached to the ephod, and was made of the same material.
The common girdle was made of leather (2Ki 1:8; Mt 3:4); a finer sort of linen (Jer 13:1; Eze 16:10; Da 10:5). Girdles of sackcloth were worn in token of sorrow (Isa 3:24; 22:12). they were variously fastened to the wearer (Mr 1:6; Jer 13:1; Eze 16:10).
The girdle was a symbol of strength and power (Job 12:18,21; 30:11; Isa 22:21; 45:5). "Righteousness and faithfulness" are the girdle of the Messiah (Isa 11:5).
Girdles were used as purses or pockets (Mt 10:9. A. V., "purses;" R.V., marg., "girdles." Also Mr 6:8)'. Please also see the note for Luke 12:35-36 about the word gird.

Please see the note for Mark 1:6-7 about the word loins. The functional definition for this word is: 'used symbolically for the seat of strength'.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition for this word is: 'any solid food. This word is also used, symbolically, for spiritual food'. This word is used, in this Gospel, in: Matthew 3:4; Matthew 6:25; Matthew 9:10; Matthew 10:10; Matthew 14:9; Matthew 15:37; Matthew 24:45; Matthew 25:35; Matthew 25:42; Matthew 26:7.

We find forms of the word locusts in: Exodus 10:4; Exodus 10:12; Exodus 10:13; Exodus 10:14; Exodus 10:19; Leviticus 11:22; Deuteronomy 28:38; Deuteronomy 28:42; 1Kings 8:37; 2Chronicles 6:28; 2Chronicles 7:13; Psalms 78:46; Psalms 105:34; Psalms 109:23; Proverbs 30:27; Isaiah 33:4; Joel 1:4; Joel 2:25; Nahum 3:15; Nahum 3:17; Matthew 3:4; Mark 1:6; Revelation 9:3; Revelation 9:7. Easton's Bible Dictionary defines this word as: 'There are ten Hebrew words used in Scripture to signify locust. In the New Testament locusts are mentioned as forming part of the food of John the Baptist (Mt 3:4; Mr 1:6). By the Mosaic law they were reckoned "clean," so that he could lawfully eat them. the name also occurs in Re 9:3,7, in allusion to this Oriental devastating insect.
Locusts belong to the class of Orthoptera, i.e., straight-winged. they are of many species. the ordinary Syrian locust resembles the grasshopper, but is larger and more destructive. "The legs and thighs of these insects are so powerful that they can leap to a height of two hundred times the length of their bodies. When so raised they spread their wings and fly so close together as to appear like one compact moving mass." Locusts are prepared as food in various ways. Sometimes they are pounded, and then mixed with flour and water, and baked into cakes; "sometimes boiled, roasted, or stewed in butter, and then eaten." they were eaten in a preserved state by the ancient Assyrians.
The devastations they make in Eastern lands are often very appalling. the invasions of locusts are the heaviest calamites that can befall a country. "Their numbers exceed computation: the Hebrews called them 'the countless,' and the Arabs knew them as 'the darkeners of the sun.' Unable to guide their own flight, though capable of crossing large spaces, they are at the mercy of the wind, which bears them as blind instruments of Providence to the doomed region given over to them for the time. Innumerable as the drops of water or the sands of the seashore, their flight obscures the sun and casts a thick shadow on the earth (Ex 10:15; Jg 6:5; 7:12; Jer 46:23; Joe 2:10). It seems indeed as if a great aerial mountain, many miles in breadth, were advancing with a slow, unresting progress. Woe to the countries beneath them if the wind fall and let them alight! they descend unnumbered as flakes of snow and hide the ground. It may be 'like the garden of Eden before them, but behind them is a desolate wilderness. At their approach the people are in anguish; all faces lose their color' (Joe 2:6). No walls can stop them; no ditches arrest them; fires kindled in their path are forthwith extinguished by the myriads of their dead, and the countless armies march on (Joe 2:8-9). If a door or a window be open, they enter and destroy everything of wood in the house. Every terrace, court, and inner chamber is filled with them in a moment. Such an awful visitation swept over Egypt (Ex 10:1-19), consuming before it every green thing, and stripping the trees, till the land was bared of all signs of vegetation. A strong north-west wind from the Mediterranean swept the locusts into the Red Sea.", Geikie's Hours, etc., ii., 149'.

Torrey's Topical Textbook provides references for the word locust as: 'A small insect: Pr 30:24,27. Clean and fit for food: Le 11:21-22. DESCRIBED AS: Wise: Pr 30:24,27. Voracious: Ex 10:15. Rapid in movement: Isa 33:4. Like to horses prepared for battle: Joe 2:4; Re 9:7. Carried every way by the wind: Ex 10:13,19. Immensely numerous: Ps 105:34; Na 3:15. Flies in bands and with order: Pr 30:27. One of the plagues of Egypt: Ex 10:4-15. ThE JEWS: Used as food: Mt 3:4. Threatened with, as a punishment for sin: De 28:38,42. Deprecated the plague of: 1Ki 8:37-38. Often plagued by: Joe 1:4; 2:25. Promised deliverance from the plague of, on humiliation, etc: 2Ch 7:13-14. ILLUSTRATIVE: Of destructive enemies: Joe 1:6; 2:2-9. Of false teachers of the apostasy: Re 9:3. Of ungodly rulers: Na 3:17. (Destruction of,) of destruction of God's enemies: Na 3:15'.

We find forms of the word wild occurring 44 times in 39 verses of the Bible and, in the New Testament, in: Matthew 3:4; Mark 1:6; Mark 1:13; Acts 10:12; Acts 11:6; Romans 11:17; Romans 11:24. Webster's 1828 defines this word as: 'a. G. 1. Roving; wandering; inhabiting the forest or open field; hence, not tamed or domesticated; as a wild boar; a wild ox; a wild cat; a wild bee. 2. Growing without culture; as wild parsnep; wild cherry; wild tansy. Wild rice, a palatable and nutritious food, grows spontaneously in the lakes and ponds of the North West territory. 3. Desert; not inhabited; as a wild forest. 4. Savage; uncivilized; not refined by culture; as the wild natives of Africa or America. 5. Turbulent; tempestuous; irregular; as a wild tumult. The wild winds howl. 6. Licentious; ungoverned; as wild passions. Valor grown wild by pride-- 7. Inconstant; mutable; fickle. In the ruling passion, there also the wild are constant, and the cunning known. 8. Inordinate; loose. A fop well dressd, extravagant and wild. 9. Uncouth; loose. --What are these, so witherd, and so wild in their attire? 10. Irregular; disorderly; done without plan or order; as, to make wild work. 11. Not well digested; not framed according to the ordinary rules of reason; not being within the limits of probable practicability; imaginary; fanciful; as a wild project or scheme; wild speculations. 12. Exposed to the wind and sea; as a wild roadstead. 13. Made or found in the forest; as wild honey.
Wild is prefixed to the names of many plants, to distinguish them from such of the name as are cultivated in gardens, as wild basil, wild parsnep, wild carrot, wild olive, etc.
WILD, n. A desert; an uninhabited and uncultivated tract or region; a forest or sandy desert; as the wilds of America; the wilds of Africa; the sandy wilds of Arabia. Then Libya first, of all her moisture draind, became a barren waste, a wild of sand'. The functional definition for this word is: 'In the Bible several types of animals and several types of plants are called wild with the meaning of not under control of their master'.

Please see the note for Luke 24:42 about the word honey. 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)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his raiment. Mt 11:8; 2Ki 1:8; Zec 13:4; Mal 4:5; Mr 1:6; Lu 1:17; Re 11:3 and his. Mt 11:18; Le 11:22 wild. De 32:13; 1Sa 14:25-27 General references. exp: Le 11:22; Lu 1:16.'.

Home Start of web page Chapter Summary Start of Chapter

C3-S4 (Verse 5-6) the common reaction to John the Baptist's preaching.

Then went out to him Jerusalem,
and all Judaea,
and all the region round about Jordan,
And were baptized of him in Jordan,
confessing their sins..

Mark 1:5 and Luke 3:3-4 provide similar messages to this sentence in as far as the phrase confessing their sins is concerned.

The baptism of John the Baptist was unto true Biblical repentance. It was not for salvation. Acts 19:1-6 gives us the account of Paul meeting men who were baptized...Unto John's baptism. Acts 19:6 tells us that they had the evidence of true salvation after they believed and were baptized in the name of the Lord Jesus. Thus, we see that true Biblical repentance comes before true Biblical salvation, but also that the two are different spiritual acts.

Our sentence also tells us that the people who had true Biblical repentance also were confessing their sins. The indication is that they did this out loud so that others could hear. There is also the indication that they stopped doing the sins which they confessed. In addition, Matthew 3:7-8 tells us that John the Baptist refused to baptize the Pharisees and Sadducees (who) came to his baptism because they did not have fruits meet for repentance. Therefore, we see that John the Baptist rejected the so-called 'repentance' of today where someone says a quiet prayer at an altar but never has any visible change in their life.

Our sentence starts with the word Then, which means: 'after God established his credentials as a prophet'. Apparently, John's ministry did not affect all of the Jews but it affected, mainly, the Jews who claimed to be religious and to be serving God. Those Jews living further away, such as those living in Galilee, are not listed as coming to the baptism of John. Jesus and His disciples did. But, this indicates that it was more on an individual basis and not something that all of the Jews, in that area, did.

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'. Several Bible dictionaries have quite large entries about Jerusalem because it is so important within the Bible and within world history outside of the Bible. Please also see the note for Matthew 4:5 about the phrase holy city. Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

Please see the note for 2Corinthians 10:14-16 about the word region. The functional definition for this word is: ' tract of land or space of indefinite extent, usually a tract of considerable extent'.

Please see the note for Mark 3:7-8 about Jordan. The functional definition for this word is: 'The river of Palestine is first referred to when Lot choose the plain of Jordan, because it was well watered, as the garden of the Lord. Ge 13:10'. This word is used, in this Gospel, in: Matthew 3:5-6; Matthew 3:13; Matthew 4:15; Matthew 4:25; Matthew 19:1.

Please see the notes for Baptism; Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. That Word Study has links to every place in the Bible where we find forms of this word and those links are separated by application. The functional definition for this word is: 'identified with'. Please also see the Messages called Basic doctrine of Baptism and Baptism Gets God's Mercy. Forms of the word baptism are used, in this Gospel, in: Matthew 3:6; Matthew 3:7; Matthew 3:11; Matthew 3:13; Matthew 3:14; Matthew 3:16; Matthew 20:22; Matthew 20:23; Matthew 21:25; Matthew 28:19.

Please see the note for 2John C1S7 about the word confess. The functional definition for this word is: 'a lifestyle which proves the faith that a person claims to have In the Bible confess includes the testimony that you live'. Please also see the note for 1Timothy 6:13-16 about the word confession. The functional definition for this word is: 'Confession is acknowledging something with a lifestyle. There are two applications of This word, one of which is apt to be overlooked. The one is the confession of sin. This was enjoined by the law, and if accompanied with a sacrifice it led to forgiveness. Le 5:5; Nu 5:7. The other application of the term is a changed lifestyle due to the Lord Jesus'. This word is also found in this Bible book in: Matthew 10:32.

Please see the notes for Romans C7S26 and especially Sin in 1John about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. Please note that this designation applies to saved as well as to lost. As 1John 3:4 tells us, Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 4:25; 11:7-12; Mr 1:5; Lu 3:7; 16:16; Joh 3:23; 5:35 exp: Lu 1:16.
were. Mt 3:11,13-16; Eze 36:25; Mr 1:8-9; Lu 3:16; Joh 1:25-28,31-33; 3:23-25; Ac 1:5; 2:38-41; 10:36-38; 11:16; 19:4-5,18; 1Co 10:2; Col 2:12; Tit 3:5-6; Heb 6:2; 9:10 (Gr) 1Pe 3:21 confessing. Le 16:21; 26:40; Nu 5:7; Jos 7:19; Job 33:27-28; Ps 32:5; Pr 28:13; Da 9:4; Mr 1:5; Lu 15:18-21; Ac 2:38; 19:18; 22:16; Jas 5:16; 1Jo 1:9 General references. exp: Lu 1:16.'.

Home Start of web page Chapter Summary Start of Chapter

C3-S5 (Verse 7) the rejection of John the Baptist.

But when he saw many of the Pharisees and Sadducees come to his baptism,
he said unto them,
O generation of vipers,
who hath warned you to flee from the wrath to come?.

It should be obvious that the phrase O generation of vipers is used symbolically since it is obvious that these people were not physical vipers. And, since John the Baptist called them a generation, he is speaking about all of them who taught the same spiritually poisonous doctrine. That is: John included the leaders who sent to lower level Pharisees and Sadducees, but who did not agree to personally come until after they received a report from those who were sent. With this response from John the Baptist, we can surmise that the leaders never bothered to come.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. With these two sentences, we see that John the Baptist reacted one way to people who sincerely confessed their sins and a totally different way to people who put on a religious show which did not match the true intent of their heart.

Please see the note for John 3:1 about the word Pharisee. The functional definition for this word is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews'. That note has a lot of doctrine and references from other commentators to help the Bible student to understand about this group. This word is used, in this Gospel, in: Matthew 3:7; Matthew 5:20; Matthew 9:11; Matthew 9:14; Matthew 9:34; Matthew 12:2; Matthew 12:14; Matthew 12:24; Matthew 12:38; Matthew 15:1; Matthew 15:12; Matthew 16:1; Matthew 16:6; Matthew 16:11; Matthew 16:12; Matthew 19:3; Matthew 21:45; Matthew 22:15; Matthew 22:34; Matthew 22:41; Matthew 23:2; Matthew 23:13; Matthew 23:14; Matthew 23:15; Matthew 23:23; Matthew 23:25; Matthew 23:26; Matthew 23:27; Matthew 23:29; Matthew 27:62.

Please see the note for Luke 20:27-28 about the word Sadducees. The functional definition for this word is: 'a religious party or school among the Jews at the time of Christ, who denied that the oral law was a revelation of God to the Israelites. and who deemed the written law alone to be obligatory on the nation, as of divine authority. Except on one occasion. Mt 16:1,4,6'. This word is used, in this Gospel, in: Matthew 3:7; Matthew 16:1; Matthew 16:6; Matthew 16:11; Matthew 16:12; Matthew 22:23; Matthew 22:34.

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

Please see the note for Luke 3:7 about the word viper. The Morrish Bible Dictionary defines this word as: 'All we learn from the passages that speak of the viper is that its bite was poisonous: "the viper's tongue shall slay him." When one fixed on Paul's hand they expected that he would drop down dead. What species of serpent is alluded to is unknown. It is only otherwise referred to in the N.T. as symbolical of evil ones. John the Baptist called the multitude who came to be baptized 'a brood of vipers,' and the Lord applies the same term to the scribes and Pharisees, showing the deadly character of their opposition. Job 20:16; Isa 30:6; 59:5; Mt 3:7; 12:34; 23:33; Lu 3:7; Ac 28:3'. This word is used, in this Gospel, in: Matthew 3:7; Matthew 12:34; Matthew 23:33.

Please see the note for Colossians C1S6 about the word warn. The functional definition for this word is: 'To give notice of approaching or probable danger or evil, that it may be avoided; to caution against anything that may prove injurious'. Please also see the note for Luke 12:5 about the word forewarn.

Please see the note for Luke 8:34 about the words flee / fled. The functional definition for the word fled. is: 'The past tense of the verb, to flee'. The functional definition for the word flee is: 'To run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil'.

Please see the notes for Romans C4S16; Galatians C5S20; Ephesians 4:26-27 and Colossians C3S6 about the word wrath. The functional definition for this word is: 'Violent anger; vehement exasperation; indignation'. Please also see the note for Colossians 3:8 about the phrase children of wrath.

Home Start of web page Chapter Summary Start of Chapter

C3-S6 (Verse 8-9) God's demand given through John the Baptist.

Equivalent Section: What they were to do.

Bring forth therefore fruits meet for repentance:.

Equivalent Section: What they were to not think.

And think not to say within yourselves,
We have Abraham to our father:.

Equivalent Section: What God is capable of.

for I say unto you,
that God is able of these stones to raise up children unto Abraham..

Luke 3:8 is the equivalent of this sentence.

This sentence is a command which is based upon the prior sentence because of the phrase Bring forth therefore. In the prior sentence we see John the Baptist call the religious leaders a generation of vipers because their doctrine was poisonous and they were as sneaky as snakes. As a result, John the Baptist demands true evidence of a spiritual change before he baptizes them. One of the major problems in churches today is due to the church accepting a profession with no evidence of a true spiritual change. In fact, many churches have accepted the demand that toe doctrine preached includes a promise of people receiving that same rewards as apostles and martyrs while they live an unchanged life of sin. Our sentence tells us that John the Baptist refused such demands and publicly called unchanged religious people a generation of vipers.

It is important to realize the meaning of the word meet. John the Baptist rejected an outward show and required evidence of a true conversion. That is what is meant by the phrase meet for repentance. In addition, true Biblical repentance must include a 'turning towards God in worship and obedience'. Thus, this demand was a demand that they show evidence of obeying God in their personal lives.

Our sentence has three Equivalent Sections with the titles, in the sentence outline, telling us what each Equivalent Section says. And, because of the equivalency, each Equivalent Section gives the same message. The Second Equivalent Section tells them that what they are currently counting on, because of the religious error which they believed, would not get them what they thought they would get. They claimed that Abraham was their father, but in John 8:37-59, Jesus made it clear to the Jews that Abraham was not their father because they did not have the character of Abraham. In the notes for Matthew 1:1, I explained that Matthew wrote Jesus Christ, the son of David, the son of Abraham because Jesus Christ had the character of king David and of Abraham. However, in his second sentence, Matthew uses the word begat for when a man produced a physical descendent but there is no evidence of the character being passed down. Thus, our sentence tell us that the Jews were wrong to think that Abraham was their father because, while they were the physical descendants, they did not have the character of Abraham.

Our third Equivalent Section tells us why the first two Equivalent Sections are true. In our third Equivalent Section, we are told about God using stones to replace us. That means that we really are not as valuable as our pride tells us that we are. Since God made Adam from the dust of the ground (Genesis 2:7), and stones consist of compressed dust, this statement from John the Baptist is to be taken literally. God could make new people from the stones and give them the character of Abraham. Therefore, God was not dependent upon the Jews like their religion told them that God was.

People get filled with pride and think that they have backed God into a corner and that God has to meet their demands or God can not fulfill His will. That is prideful foolishness. Since God can literally replace any of us very easily, we need to truly Biblically repent and turn from the sin of trusting religious traditions from men and turn towards God in an ongoing personal relationship. And, if we truly do this, our sentence tells us that true Biblical repentance will produce fruit which others can see.

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'. This word is used, in this Gospel, in: Matthew 3:8; Matthew 3:10; Matthew 5:19; Matthew 5:23; Matthew 5:48; Matthew 6:2; Matthew 6:8; Matthew 6:9; Matthew 6:22; Matthew 6:23; Matthew 6:25; Matthew 6:31; Matthew 6:34; Matthew 7:12; Matthew 7:24; Matthew 9:38; Matthew 10:16; Matthew 10:26; Matthew 10:31; Matthew 10:32; Matthew 12:27; Matthew 13:13; Matthew 13:18; Matthew 13:40; Matthew 13:52; Matthew 14:2; Matthew 18:4; Matthew 18:23; Matthew 18:26; Matthew 19:6; Matthew 19:27; Matthew 21:40; Matthew 21:43; Matthew 22:9; Matthew 22:17; Matthew 22:21; Matthew 22:28; Matthew 23:3; Matthew 23:14; Matthew 23:20; Matthew 24:15; Matthew 24:42; Matthew 24:44; Matthew 25:13; Matthew 25:27; Matthew 25:28; Matthew 27:17; Matthew 27:64; Matthew 28:19.

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition for this word is: 'The word is used symbolically for effect or consequence. It is new life or the offspring of any type of life'. Please also see the note for Romans C8S21 about the word firstfruits. Please also see the note for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. This word is used, in this Gospel, in: Matthew 3:8; Matthew 3:10; Matthew 7:16; Matthew 7:17; Matthew 7:18; Matthew 7:19; Matthew 7:20; Matthew 12:33; Matthew 13:8; Matthew 13:23; Matthew 13:26; Matthew 21:19; Matthew 21:34; Matthew 21:41; Matthew 21:43; Matthew 26:29.

Please see the note for Romans 1:27 about the word meet. The functional definition for this word is: 'touching all the way around like one plastic pail fits into another of the same type'. This word is used, in this Gospel, in: Matthew 3:8; Matthew 8:34; Matthew 15:26; Matthew 25:1; Matthew 25:6.

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

Please see the note for Hebrews 2:16 about Abraham. The functional definition for this word is: 'the father of the faithful'. (We see this definition in Romans 4:11-12 and Romans 4:16) Please see the note for Romans 4 and James 2:21-LJC about Abraham's faith. Please see the note for Galatians C3S9 about the children of Abraham.

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 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 Luke 17:2 about the word millstone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones. This word is used, in this Gospel, in: Matthew 3:8; Matthew 4:3; Matthew 4:6; Matthew 7:9; Matthew 18:6;Matthew 21:35; Matthew 21:42; Matthew 21:44; Matthew 23:37; Matthew 24:2; Matthew 27:60; Matthew 27:66; Matthew 28:2.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. 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 also see the note for Galatians C4-S1 about the word child. The word children is the plural form of the word child. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'forth. Mt 21:28-30,32; Isa 1:16-17; Lu 3:8,10-14; Ac 26:20; Ro 2:4-7; 2Co 7:10-11; 2Pe 1:4-8 fruits. Ga 5:22-23; Eph 5:9; Php 1:11 meet, etc. or, answerable to amendment of life. Jer 7:3-7; 26:13; 36:3
think. Mr 7:21; Lu 3:8; 5:22; 7:39; 12:17 We. Eze 33:24; Lu 16:24; Joh 8:33,39-40,53; Ac 13:26; Ro 4:1,11-16; 9:7-8; Ga 4:22-31 God. Mt 8:11-12; Lu 19:40; Ac 15:14; Ro 4:17; 1Co 1:27-28; Ga 3:27-29; Eph 2:12-13 General references. exp: Lu 13:30; 19:40'.

Home Start of web page Chapter Summary Start of Chapter

C3-S7 (Verse 10) the prophecy from John the Baptist.

Equivalent Section: Coming destruction.

And now also the axe is laid unto the root of the trees:.

Equivalent Section: How to avoid the coming destruction.

therefore every tree which bringeth not forth good fruit is hewn down,
and cast into the fire..

Luke 3:9 is the equivalent of this sentence. In addition, in Matthew 7:19, we read that Jesus said the same thing.

It should be obvious to the reader that John the Baptist is using symbolic language for this prophecy. Our sentence has two Equivalent Sections with the First Equivalent Section telling us the destruction that God will bring upon the Jews because they did not bring true Biblical spiritual fruit ('new life') to God. Our Second Equivalent Section tells us why God brings the destruction and the type of destruction that God will bring.

The references provided by the Treasury of Scripture Knowledge, below, show us Bible references which are related to this prophecy. And, if the reader does their own search of the Bible for the words found in this prophecy, they will find more Bible references related to this prophecy. In addition, those references show the Bible student that this is not a one-time act by God but that God always brings destruction upon His people when they have outward religion (tree) but they bringeth not forth good fruit. The context makes it clear that God will bring destruction upon all 'show religion'. Therefore, people need to understand that this prophecy also applies to people of today.

The phrase the axe is laid unto the root of the trees means: 'God will destroy the foundation of their religion'. First, Galatians 3:16 says: Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one, and to thy seed, which is Christ. the root of the Jewish belief that they were saved was the belief that, as physical descendants, God's promise applied to all of them regardless of how they lived. But Paul proved to them that they had a wrong interpretation and were trying to claim a promise that was not given to them. Next, they believed that God had to bless them because they brought sacrifices and they ignored where the Old Testament told them that God desired a pure heart. When God had their Temple torn down, they could no longer claim that God had to bless them because they brought sacrifices to God. In these and other ways, God destroyed the root of their false religion.

Next, our Second Equivalent Section uses the phrase every tree. This means that this prophecy applies to every religion which bringeth not forth good fruit. We see religions arguing against other religions and claiming that the pother religions are wrong, and, therefore, people should believe their religion. However, our sentence makes it clear that God's judgment is not based upon how one religion compares to other religions, but God's judgment is based upon if the bringeth forth good fruit or not.

Finally, the phrase cast into the fire is talking about people, who follow a wrong religion, going to Hell and the lake of fire. However, this phrase also has a symbolic application to save people being punished in heaven even if they do not go to Hell and the lake of fire.

We find the word axe in: Deuteronomy 19:5; Deuteronomy 20:19; Judges 9:48; 1Samuel 13:20; 1Kings 6:7; 2Kings 6:5; Isaiah 10:15; Jeremiah 10:3; Jeremiah 51:20; Matthew 3:10; Luke 3:9. Easton's Bible Dictionary defines this word as: 'used in the Authorized Version of De 19:5; 20:19; 1Ki 6:7, as the translation of a Hebrew word which means "chopping." It was used for felling trees (Isa 10:34) and hewing timber for building. It is the rendering of a different word in Jg 9:48; 1Sa 13:20-21; Ps 74:5, which refers to its sharpness. In 2Ki 6:5 it is the translation of a word used with reference to its being made of iron. In Isa 44:12 the Revised Version renders by "axe" the Hebrew maatsad, which means a "hewing" instrument. In the Authorized Version it is rendered "tongs." It is also used in Jer 10:3, and rendered "axe." the "battle-axe" (army of Medes and Persians) mentioned in Jer 51:20 was probably, as noted in the margin of the Revised Version, a "maul" or heavy mace. In Ps 74:6 the word so rendered means "feller." (See the figurative expression in Mt 3:10; Lu 3:9.)'.

Please see the notes for Romans C11S22; Romans C14S27 and 1Timothy 6:10 about the word root. The functional definition for this word is: 'The original or cause of anything'. This word is used, in this Gospel, in: Matthew 3:10; Matthew 13:6; Matthew 13:21; Matthew 13:29; Matthew 15:13.

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, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves'. Please also see the note for Romans C11S28 about the phrase olive tree. This word is used, in this Gospel, in: Matthew 3:10; Matthew 7:17; Matthew 7:18; Matthew 7:19; Matthew 12:33; Matthew 13:32; Matthew 21:8; Matthew 21:19; Matthew 21:19; Matthew 21:20; Matthew 21:21; Matthew 24:32.

Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'what 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. This word is used, in this Gospel, in: Matthew 3:10; Matthew 5:13; Matthew 5:16; Matthew 5:44-45; Matthew 7:11; Matthew 7:17; Matthew 7:18; Matthew 7:19; Matthew 8:30; Matthew 9:2; Matthew 9:22; Matthew 11:26; Matthew 12:33; Matthew 12:34; Matthew 12:35; Matthew 12:35; Matthew 13:8; Matthew 13:23; Matthew 13:24; Matthew 13:27; Matthew 13:37; Matthew 13:38; Matthew 13:48; Matthew 14:27; Matthew 17:4; Matthew 17:10; Matthew 17:16; Matthew 17:17; Matthew 20:15; Matthew 22:10; Matthew 25:21; Matthew 25:23; Matthew 26:10; Matthew 26:24.

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition for this word is: 'The word is used symbolically for effect or consequence. It is new life or the offspring of any type of life'. Please also see the note for Romans C8S21 about the word firstfruits. Please also see the note for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness. In Matthew 12:34-37 and Luke 6:44-45, Jesus tells us how our fruit will be used to judge us.

Please see the note for Luke 3:9 about the word hewn. The functional definition for this word is: 'Cut and made smooth or even; chopped; hacked; shaped by cutting or by a chisel'.

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. We find forms of the word cast, in this Gospel account, in: Matthew 3:10; Matthew 4:6; Matthew 4:12; Matthew 4:18; Matthew 5:13; Matthew 5:25; Matthew 5:29; Matthew 5:30; Matthew 6:30; Matthew 7:5; Matthew 7:6; Matthew 7:19; Matthew 7:22; Matthew 8:12; Matthew 8:16; Matthew 8:31; Matthew 9:33; Matthew 9:34; Matthew 10:1; Matthew 10:8; Matthew 12:24; Matthew 12:26; Matthew 12:27; Matthew 12:28; Matthew 13:42; Matthew 13:47-48; Matthew 13:50; Matthew 15:17; Matthew 15:26; Matthew 15:30; Matthew 17:19; Matthew 17:27; Matthew 18:8; Matthew 18:9; Matthew 18:30; Matthew 21:12; Matthew 21:21; Matthew 21:39; Matthew 22:13; Matthew 25:30; Matthew 27:5; Matthew 27:35; Matthew 27:44.

Please see the note for James 3:6 about the word fire. The functional definition for this word is: 'The sacrifices were consumed by fire (Ge 8:20). the ever-burning fire on the altar was first kindled from heaven (Le 6:9,13; 9:24). This word is often used symbolically for different purposes which all result in something being consumed'. Please also see the note for Revelation 19:20 about the phrase lake of fire. Please also see the note for Romans C12S18 about the phrase coals of fire. Forms of this word are used, in this Gospel, in: Matthew 3:10; Matthew 3:11-12; Matthew 5:22; Matthew 7:19; Matthew 13:40; Matthew 13:42; Matthew 13:50; Matthew 17:15; Matthew 18:8; Matthew 18:9; Matthew 25:41.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the axe. Lu 3:9; 23:31 therefore. Ps 1:3; 92:13-14; Isa 61:3; Jer 17:8; Joh 15:2 is hewn. Mt 7:19; 21:19; Ps 80:15-16; Isa 5:2-7; 27:11; Eze 15:2-7; Lu 13:6-9; Joh 15:6; Heb 6:8; 1Pe 4:17-18 General references. exp: De 25:1; Lu 3:9; 6:43; 13:30.'.

Home Start of web page Chapter Summary Start of Chapter

C3-S8 (Verse 11-12) the comparison from John the Baptist.

Equivalent Section: John's baptism.

I indeed baptize you with water unto repentance:.

Equivalent Section: Jesus is greater than John the Baptist.

but he that cometh after me is mightier than I,
whose shoes I am not worthy to bear:.

Equivalent Section: the baptism of Jesus.

he shall baptize you with the Holy Ghost,
and with fire:.

Equivalent Section: the judgment of Jesus.

First Step: How He will judge.

Whose fan is in his hand,
and he will thoroughly purge his floor,
and gather his wheat into the garner;.

Second Step: How He will deal with those who are rejected.

but he will burn up the chaff with unquenchable fire..

Please also see the parable of the 'Parable of the Wheat and Tares' (Matthew 13:24-30), which gives the same message as what is in this sentence.

Matthew 3:10; Mark 1:8; Luke 3:16-17 and John 1:33 have the prophecy from John the Baptist that Jesus shall baptize you with the Holy Ghost. Mark only says that Jesus shall baptize you with the Holy Ghost without adding anything more like the other Gospel accounts do. Luke tells us pretty much the same thing as Matthew tells us but Luke adds that: And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not. Thus, Matthew tells us that John the Baptist said this to the Pharisees and Sadducees (who came) to his baptism while Luke says that John said this while the people were wondering if John was God's Christ. And, while it is possible that the same thing happened more than once and each Gospel writer reported a different incident, it is more likely that this is one incident with Matthew reporting one group of people, and what they were doing, while Luke did the same for a different group. At the same time, John reports how John the Baptist knew that Jesus was Jesus was he which baptizeth with the Holy Ghost. Thus, each of these three Gospel writers provide additional information but we also see that there is no conflict between the various reports.

Now, there are minor differences in the details which Matthew and Luke report but the message is the same. The first basic difference is that Matthew reports that John said: unto repentance, in his first Equivalent Section. Luke doesn't include this phrase in his report, but the type of Baptist, which John had, is reported many other places. Therefore, this information is reported by Luke elsewhere and is not required in the sentence matching our current sentence. In addition, the exact phrase which each reports that John used to report his unworthiness is different in minor ways. It is most likely that John used both phrases, at some time, and each author chose to report a different phrase. Regardless, as already written, there is no difference in the messages reported in these two Gospel accounts.

Our last Equivalent Section is reported the same by Matthew and by Luke. Both are using phrases which were well known by a farming community for separating the grain that was eaten from the outer shell which was not eaten and was disposed of. This same type of language was used by several Old Testament prophets. In addition, the Bible references provided by the Equivalent Section, for the report by Luke, are different from the references below but all of the references provided are applicable. Basically, the message is that God will keep the people who produce spiritual fruit for God while destroying the people who do not produce spiritual fruit for God. And, yes, we could go into the details which are reported but doing so will not increase our understanding of the basic message which was delivered. And, that basic messages matches the contextual message from John the Baptist.

Please also see the parable of the 'Parable of the Wheat and Tares' (Matthew 13:24-30), which gives the same message as what is in this sentence.

The phrase unquenchable fire is a symbolic representation of Hell and of the lake of fire. This prophecy promises the absolute separation of the saved and of the lost and promises the difference in the future of each group.

In our sentence, we see that John says that He (Jesus Christ) will baptize with the Holy Ghost (Matthew 3:11 and Mark 1:8 and Luke 3:15-17 and John 1:33). After His resurrection, Christ gave the Holy Ghost to His followers. The Holy Ghost and the power of God is what lets true Christians to repent and become dead to their old life and walk in newness of life (Romans 6). As the first fruits, Jesus was the first to receive the Holy Ghost in His flesh. Since this is the start of His preaching ministry, we can definitely say that He showed His followers how to walk in newness of life. Please be sure to use the link in the sentence outline to see the note on the true Biblical baptism of the Holy Ghost.

Please see the note for Luke 3:11 about the word indeed. The functional definition for this word is: 'In reality; in truth; in fact'. Forms of the word indeed are used, in this Gospel, in: Matthew 3:11; Matthew 13:32; Matthew 20:23; Matthew 23:27; Matthew 26:41.

Please see the note for Luke 3:16 about the word water. The functional definition for this word is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase waters: rivers of living water. Forms of this word are used, in this Gospel, in: Matthew 3:11; Matthew 3:16; Matthew 8:32; Matthew 10:42; Matthew 14:28-; Matthew 14:29; Matthew 17:15; Matthew 27:24.

The phrase come after me is similar, in meaning, but different from the word follow. The word follow includes the concept of the second person going the same way as the first person. However, the Bible uses the phrase come after me for when the second person comes later in time and is related, in some way, to the first person, but is not going, exactly, the same way as the first person. in this sentence, we see this difference in that John baptized with water while Jesus would baptize with the Holy Ghost. We see forms of the phrase come after me in: 1Samuel 14:12; 1Samuel 25:19; Matthew 3:11; Matthew 16:24; Mark 1:17; Mark 8:34; Luke 9:23; Luke 14:27; John 1:15; John 1:27. The functional definition for this phrase is: 'follow me to do things the same way as I do'.

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

Please see the note for Luke 3:16 about the word shoe. The functional definition for this word is: 'The shoes of the East were mostly the same as 'sandals' soles fastened to the feet by strings or thongs. John the Baptist declared he was not worthy to unloose the shoes of the Lord. Mr 1:7; Lu 3:16'.

Please see the note for Acts 5:41 about the word worthy. The functional definition for this word is: 'Deservedly; according to merit. You worthily succeed not only to the honors of your ancestors, but also to their virtues'. Forms of this word are used, in this Gospel, in: Matthew 3:11; Matthew 8:8; Matthew 10:10; Matthew 10:11; Matthew 10:13; Matthew 10:37; Matthew 10:38; Matthew 22:8.

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 also see the notes for Romans C2S4 and Romans C3S20 about the word forbearance. Forms of this word are used, in this Gospel, in: Matthew 3:11; Matthew 4:6; Matthew 13:23; Matthew 19:18; Matthew 27:32.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, Godly'. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Spirit. 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 Matthew 4:5 about the phrase holy city. Please also see the note for 1John 2:20 about the phrase Holy One. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling.

We find forms of the word fan in: Isaiah 30:24; Isaiah 41:16; Jeremiah 4:11; Jeremiah 15:7; Jeremiah 51:2; Matthew 3:12; Luke 3:17. Easton's Bible Dictionary defines this word as: 'a winnowing shovel by which grain was thrown up against the wind that it might be cleansed from broken straw and chaff (Isa 30:24; Jer 15:7; Mt 3:12)'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. 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 1John 1:1-3 about the word handle. 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'. This phrase is defined as: 'it will happen very soon'.

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

Please see the note for 1Corinthians 5:7 about the word purge. The functional definition for this word is: 'To cleanse or purify by separating and carrying off whatever is impure, heterogeneous, foreign or superfluous; as, to purge the body by evacuation'.

We find forms of the word floor in: Genesis 50:11; Numbers 5:17; Deuteronomy 15:14; Judges 6:37; Ruth 3:3; Ruth 3:6; Ruth 3:14; 1Kings 6:15; 1Kings 6:16; 1Kings 6:30; 1Kings 7:7; 2Chronicles 34:11; Isaiah 21:10; Hosea 9:2; Hosea 13:3; Joel 2:24; Micah 4:12; Matthew 3:12; Luke 3:17. Webster's 1828 defines this word as: ', n. flore. In early ages, the inhabitants of Europe had no floor in their huts, but the ground. the sense of the word is probably that which is laid or spread. 1. that part of a building or room on which we walk; the bottom or lower part, consisting, in modern houses, of boards, plands or pavement; as the floor of a house, room, bar, stable or outhouse. 2. A platform of boards or pl and laid on timbers, as in a bridge; any similar platform. 3. A story in a building; as the first or second floor. 4. A floor or earthen floor is still used in some kinds of business, made of loam, or of lime, sand and iron dust, as in malting. 5. the bottom of a ship, or that part which is nearly horizontal.
FLOOR, v.t. to lay a floor; to cover timbers with a floor; to furnish with a floor; as, to floor a house with pine boards.'.

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 Luke 16:7 about the word wheat. The functional definition for this word is: 'one of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. there are various species of wheat'. Forms of this word are used, in this Gospel, in: Matthew 3:12; Matthew 13:25; Matthew 13:29; Matthew 13:30.

Please see the note for Luke 3:15-17 about the word garner. The Morrish Bible Dictionary defines this word as: 'Same as 'granary,' a storehouse for threshed grain and for the fruits of the earth. It is mentioned in the N.T. as a receptacle for wheat. Ps 144:13; Joe 1:17; Mt 3:12; Lu 3:17'.

Please see the note for Luke 24:32 about the word burn. The functional definition for this word is: 'The primary sense is, to rage, to act with violent excitement. to consume with fire; to reduce to ashes by the action of heat or fire; frequently with up; as, to burn up wood'. Forms of this word are used, in this Gospel, in: Matthew 3:12; Matthew 13:30; Matthew 13:40; Matthew 22:7.

Please see the note for Luke 3:15-17 about the word chaff. The functional definition for this word is: 'The refuse of winnowed corn. This word is used symbolically for abortive wickedness (Ps 1:4; Mt 3:12) such as lost people or false doctrines'.

Please see the note for 1Thessalonians C5-S18 about the word quench. The functional definition for this word is: 'To extinguish; to put out; as, to quench flame.'. The functional definition for the word unquenchable is: 'impossible to quench'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'baptize. Mt 3:6; Mr 1:4,8; Lu 3:3,16; Joh 1:26,33; Ac 1:5; 11:16; 13:24; 19:4 but. Lu 1:17; Joh 1:15,26-27,30,34; 3:23-36 exp: Joh 10:41. whose. Mr 1:7; Lu 7:6-7; Ac 13:25; Eph 3:8; 1Pe 5:5 exp: Joh 1:27. he shall. Isa 4:4; 44:3; 59:20-21; Zec 13:9; Mal 3:2-4; Mr 1:8; Lu 3:16; Joh 1:33; Ac 1:5; 2:2-4; 11:15-16; 1Co 12:13; Ga 3:27-28 General references. exp: Mr 1:7; Joh 1:20.
fan. Isa 30:24; 41:16; Jer 4:11; 15:7; 51:2; Lu 3:17 he will throughly. Mt 13:41,49-50; Mal 3:2-3; 4:1; Joh 15:2 and gather. Mt 13:30,43; Am 9:9 but. Job 21:18; Ps 1:4; 35:5; Isa 5:24; 17:13; Ho 13:3; Mal 4:1; Lu 3:17 exp: Mt 13:30; Joh 3:28; 10:41. with. Isa 1:31; 66:24; Jer 7:20; 17:27; Eze 20:47-48; Mr 9:43-48 General references. exp: Lu 23:31; Joh 1:20.'.

Home Start of web page Chapter Summary Start of Chapter

C3-S9 (Verse 13) the baptism of Jesus.

Then cometh Jesus from Galilee to Jordan unto John,
to be baptized of him..

The baptism of Jesus is reported in Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22 and John 1:32. In all Gospel accounts we are told that His baptism was immediately followed by His temptation by Satan for forty (40) days. This section is a fulfillment of Psalms 2:7 and Isaiah 11:1-5 and Peter refers to it in 2Peter 1:17. With this we see that God proves the type of person that His ministers are at the start of their ministry.

As we see in the next couple of sentences, Jesus did this because it becometh us to fulfil all righteousness. There are things which need to be done for spiritual reasons even when doing those things does not make sense in the physical reality. When God tells us to do something we must do as we are told, especially if we do not understand why the thing is required. At those times, we can be sure that what we do has an effect that we are not aware of but which God is aware of.

As I understand it, Jesus had to walk one or two days to make this journey. Regardless of how long it took, we see here an example that we are to ignore how much sacrifice is required in order to obey God. God records how much sacrifice is required and rewards accordingly. However, we are to not consider such things so that we avoid being discouraged.

Please see the note for John 1:43 about the word Galilee. Fausset's Bible Dictionary defines this word as: 'Galilee from galil. "A circle" or "circuit" 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). Tiglath Pileser carried away captive its Israelite population to Assyria; then Esarhaddon colonized it with pagan (2Ki 15:29; 17:24; Ezr 4:2,10). Hence called (Isa 9:1) "Galilee of the nations," or "Gentiles" (Mt 4:13,15-16). During and after the captivity the Gentile element became the preponderating population, and spread widely; and the province included in our Lord's days all the ancient Issachar, Zebulun, Asher, and Naphtali'.

Please see the Doctrinal Study, called John the Baptist about the John in our sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 2:22; Mr 1:9; Lu 3:21'.

Home Start of web page Chapter Summary Start of Chapter

C3-S10 (Verse 14) the objection of John the Baptist.

But John forbad him,
saying,
I have need to be baptized of thee,
and comest thou to me?.

This sentence is part of the report on the baptism of Jesus. Please see the note for Matthew 3:13 for links to where else the Bible reports this event.

in this sentence, John had objected to baptizing Jesus and Jesus told John ...Suffer it to be so now: for thus it becometh us to fulfil all righteousness. While John the Baptist was correct in the relative importance of Jesus and of himself, he was not aware of everything that would be affected By this event. Therefore, there was more going on than he realized. This often happens when God tells us to do something that does not make sense to us. When that happens, we need to follow the example of John the Baptist and just obey in spite of not understanding.

The John, of our sentence, is John the Baptist. Please use this link to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named.

Please see the note for 1Timothy 4:1 about the word forbid. The word forbad is the past-tense form of the word forbid. The functional definition for this word is: 'Literally, to bid or command against'.

Please see the note for Philippians 4:19 about the word need. The functional definition for this word is: 'to compel to want; to lack; to require, as supply or relief. they that be whole need not a physician, but they that are sick. Matthew 9'. Please also see the note for Romans C13S8 about the phrase must needs. Forms of this word are used, in this Gospel, in: Matthew 3:14; Matthew 6:8; Matthew 6:32; Matthew 9:12; Matthew 14:16; Matthew 18:7; Matthew 21:3; Matthew 26:65.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'John. Lu 1:43; Joh 13:6-8 I have. Joh 1:16; 3:3-7; Ac 1:5-8; Ro 3:23,25; Ga 3:22,27-29; 4:6; Eph 2:3-5; Re 7:9-17 General references. exp: Mr 1:7.'.

Home Start of web page Chapter Summary Start of Chapter

C3-S11 (Verse 15) the command to John the Baptist.

Equivalent Section: the command from Jesus.

And Jesus answering said unto him,
Suffer it to be so now:.

Equivalent Section: Why He commanded this.

for thus it becometh us to fulfil all righteousness..

This sentence is part of the report on the baptism of Jesus. Please see the note for Matthew 3:13 for links to where else the Bible reports this event.

In the prior sentence, John had objected to baptizing Jesus and Jesus answered him with this sentence. While John the Baptist was correct in the relative importance of Jesus and of himself, he was not aware of everything that would be affected By this event. Therefore, there was more going on than he realized. This often happens when God tells us to do something that does not make sense to us. When that happens, we need to follow the example of John the Baptist and just obey in spite of not understanding.

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

Please see the 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; to undergo. We suffer pain of body; we suffer grief of mind'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. Forms of this word are used, in this Gospel, in: Matthew 3:15; Matthew 8:21; Matthew 8:31; Matthew 11:12; Matthew 16:21; Matthew 17:12; Matthew 17:17; Matthew 19:8; Matthew 19:14; Matthew 23:13; Matthew 24:43; Matthew 27:19.

Please 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 also 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 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. Forms of this word are found in this Gospel in: Matthew 3:15; Matthew 5:6; Matthew 5:10; Matthew 5:20; Matthew 6:33; Matthew 9:13; Matthew 10:41; Matthew 13:17; Matthew 13:43; Matthew 21:32; Matthew 23:28; Matthew 23:29; Matthew 23:35; Matthew 25:37; Matthew 25:46.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Suffer. Joh 13:7-9 for. Ps 40:7-8; Isa 42:21; Lu 1:6; Joh 4:34; 8:29; 13:15; 15:10; Php 2:7-8; Heb 7:26; 1Pe 2:21-24; 1Jo 2:6 General references. exp: Joh 5:1.'.

Home Start of web page Chapter Summary Start of Chapter

C3-S12 (Verse 15) the compliance of John the Baptist.
Then he suffered him.

This sentence is part of the report on the baptism of Jesus. Please see the note for Matthew 3:13 for links to where else the Bible reports this event.

Our sentence tells us that John the Baptist obeyed and that he baptized Jesus.

Home Start of web page Chapter Summary Start of Chapter

C3-S13 (Verse 16-17) the response to the baptism of Jesus.

Equivalent Section: the response of Jesus.

And Jesus,
when he was baptized,
went up straightway out of the water:.

Equivalent Section: the response of God's Holy Spirit.

and,
lo,
the heavens were opened unto him,
and he saw the Spirit of God descending like a dove,
and lighting upon him:.

Equivalent Section: the response from God the Father.

And lo a voice from heaven,
saying,
This is my beloved Son,
in whom I am well pleased..

This sentence is part of the report on the baptism of Jesus. Please see the note for Matthew 3:13 for links to where else the Bible reports this event. In addition, the same event is reported in Mark 1:10-11 and Luke 3:21. While a comparison of these references makes sense at the message level, the comparison does not make sense at the detail level. What we see here, and will see throughout the analysis of this Gospel, is that God allowed His authors freedom of expression so long as they delivered the message that He wanted delivered.

Back in Matthew 3:13, we read: Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Mark 1:9-11 reports: And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. Luke 3:21 reports: Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,. Luke does not report that Jesus came from Nazareth of Galilee, like Matthew and Mark do, but this does not constitute a conflict. Nor does Luke report that Jesus was baptized by John the Baptist, but Luke does report that Jesus prayed while the other two do not report that fact. Therefore, what we see here are differences that provide greater understanding to those people who study and compare different reports of an incident, but we do not see conflicts like the lying critics claim.

In the sentences between Matthew 3:13 and our current sentence we have something that is only reported by Matthew because it fits in His perspective but is not part of the perspectives of the other authors.

Our current sentence reports: And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him. Mark 1:10 reports: And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him. Luke 3:21-22 continues, what was reported in the prior paragraph, and reports: And the Holy Ghost descended in a bodily shape like a dove upon him. John 1:32 reports: And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. So, once more, we see different ways of reporting the same truth but no conflict in the reports. John does not report what happened at the time but reports what John the Baptist testified afterwards. Luke does not report that Jesus came out of the water nor that the heavens were opened unto him, but all three authors report that the Spirit of God descending like a dove, and lighting upon him. And, once more, we see different wording used but not conflict. In addition, the comparison also teaches that the Spirit of God, the Spirit and the Holy Ghost are three different names for the third person of the Trinity. Therefore, as we see throughout this book Study, comparing the different reports of the same incident does not cause conflict but provides additional understanding to those people who make the effort to do this type of study.

Finally, our current sentence reports: And lo a voice from heaven, saying, this is my beloved Son, in whom I am well pleased Mark 1:11 reports: And there came a voice from heaven, saying, thou art my beloved Son, in whom I am well pleased. Luke 3:21-22 continues, what was reported in the prior paragraph, and reports: and a voice came from heaven, which said, thou art my beloved Son; in thee I am well pleased. So, we also see differences in the sentence structure, as well as differences in wording, but no conflict. Now, we do see a difference in what Luke reports as compared to what Matthew and Mark report. Luke reports what Jesus heard while Matthew and Mark report what others heard. However, this is not a conflict as at Pentecost, (Acts 2:8) we red: And how hear we every man in our own tongue, wherein we were born? therefore, different people hearing different things when God speaks once is not a conflict.

When our sentence says: he (John the Baptist) saw the Spirit of God descending like a dove, and lighting upon him (Jesus), this is the sign that John was told to look for (John 1:33) so that he would know what man was God's Christ. In addition, this sentence is a fulfillment of Psalms 2:7 and Isaiah 11:1-5 and Peter refers to it in 2Peter 1:17.

Our current sentence, John 1:15, John 1:29-36, presents the witness from John the Baptist that Jesus was/is the Son of God. That testimony was based upon our current sentence. Please use this link to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named.

We read about a voice from heaven in: 2Samuel 22:14; Daniel 4:31; Joel 3:16; Matthew 3:17; Mark 1:11; Luke 3:21-22; Luke 9:35; John 12:28; Acts 11:9; 2Peter 1:18; Revelation 10:4; Revelation 10:8; Revelation 11:12; Revelation 14:2; Revelation 14:13; Revelation 16:17; Revelation 18:4. That event, and God's Holy Spirit being seen as a dove are also reported in the Table of Miracles in the Gospels.

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

In addition to the notes reached using the links above, please also use the links in the sentence outline to access notes with related doctrine that is important to completely understanding this sentence.

It should be obvious, with all of the references already provided, that this is a very important sentence because of the doctrine in it and all of the related doctrine found in the Bible. All of the related doctrine shows us that we need to follow this example if we want God to be pleased with us and to bless us.

The very first doctrine that we need to pay attention to is the doctrine of the Trinity. Our sentence has three Equivalent Sections with each providing the response from a different member of the Trinity. The God haters who chopped our Bible into verses cut this sentence into two verses so that people would miss this important doctrine. People who become Muslims, or some other religion which follows the world's religious doctrines, all deny the doctrine of the Trinity. That wide-spread denial should show us how important this doctrine is. The doctrine of the Trinity shows us that each incomplete picture that we have of God is a complete person with powers and authority greater than any man. Religions that deny the doctrine of the Trinity First drag God down to the level of a man and then claim that man can have greater power and authority than God. As all of Romans 1 teaches: Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man. Yes, Romans 1 does talk about other religious fools and also gives us other doctrine but all of that chapter can be applied to the doctrinal error which denies the doctrine of the Trinity.

Our sentence starts with the word And, which means it is added to the prior sentences. Thus, our sentence gives us three different responses to the baptism of Jesus. The equivalency of our sentence shows us that each member of the Trinity is equivalent: same in power and authority while being different persons.

In our First Equivalent Section, we see 'the response of Jesus'. Here we read that He went up straightway out of the water. Our next chapter starts with: Then (after His baptism in this sentence) was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And, the related accounts, in the other Gospel accounts, tell us the same thing. Thus, we see Jesus going directly into His test without any hesitation nor complaint. Therefore, we should follow His example when it comes to our tests by God. Instead of complaining about a test, we should rejoice that God sees us worthy of greater ministry for God.

In our Second Equivalent Section, we see 'the response of God's Holy Spirit'. As already mentioned, this is the sign that John was told to look for (John 1:33) so that he would know what man was God's Christ. We see no report of anyone else seeing this sign. Further, we see incidents reported in the Bible, such as the salvation of Paul (Acts 9) where others heard a voice but, apparently, did not understand what was said. The point is that, if we are sensitive to God's Holy Spirit, we may well receive messages or confirmation of something that others do not receive or, if they receive it, may not understand. When we believe that such happens, we need to be sure that such a thing brings glory to God and not to any man nor any other spirit. If God does not receive glory from such a thing, then it probably was not from God's Holy Spirit and we need to be very careful about trusting it.

In our third Equivalent Section, we see 'the response of God the Father'. As already mentioned, along with links to Bible reports of similar events, God the Father spoke in a voice from heaven. Now, that is an important fact and a very important sign to the Jews. However, the doctrine found in what God the Father said is even more important. First, God the Father said: This is my beloved Son. This is critical because the true Biblical doctrinal meaning of son is: 'one who receives the character of the father'. It is one thing for Jesus to declare that He is the Son of God. It is a totally different matter for God the declare it. While many who claim to believe the Bible ignore or deny the claims by Jesus, they prove themselves to be liars when they claim to represent the God of the Bible while denying the truth of this statement from God the Father.

Next, God the Father said: in whom I am well pleased. The religious crowd were not well pleased because they had Jesus crucified. However, we can see the results of that in the history of the Jews since that time. And, the lesson here is that we need to be sure that God the Father is well pleased with us and our ministry regardless of what other people think.

The last thing that we need to pay attention to is the fact that our next chapter starts with the word Then. That means that the next chapter is based upon what we read here and we can not properly interpret God's word if we ignore the context. Too many people make the mistake of treating verse and chapter endings as if they remove the contextual consideration of what follows where they are reading. Please, avoid that error.

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

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

Please see the note for Luke 18:28 about the word lo. Webster's 1828 defines this word as: 'exclaim. Look; see; behold; observe. this word is used to excite particular attention in a hearer to some object of sight, or subject of discourse. Lo, here is Christ. Matt 24. Lo, we turn to the Gentiles. Acts 13'.

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

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut; unsealed'.

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 15:32 about the word descend. The functional definition for this word is: 'To move or pass from a higher to a lower place; to move, come or go downwards; to fall; to sink; to run or flow down; applicable to any kind of motion or of body'. Forms of this word are used, in this Gospel, in: Matthew 3:16; Matthew 7:25; Matthew 7:27; Matthew 28:2.

Please see the note for Matthew 7:24-25 about the word liken. The functional definition for this word is: 'To compare; to represent as resembling or similar. Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, that built his house on a rock. Matt. 6'. Please also see the note for Philippians 2:5-8 about the word likeness. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Romans 15:5-6 about the word likeminded forms of this word are used, in this Gospel, in: Matthew 3:16; Matthew 6:8; Matthew 6:29; Matthew 11:16; Matthew 12:13; Matthew 13:31; Matthew 13:33; Matthew 13:44; Matthew 13:45; Matthew 13:47; Matthew 13:52; Matthew 20:1; Matthew 21:24; Matthew 22:2; Matthew 22:39; Matthew 23:27; Matthew 28:3.

Please see the note for Mark 1:10-11 about the word dove. The functional definition for this word is: 'Emblem of peace (Ge 8:7-12)'. Please also see the note for Luke 2:22-24 about the word turtledoves.

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

Please see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. The functional definition for this word is: 'To excite agreeable sensations or emotions in; to gratify; as, to please the taste; to please the mind'. Please also see the note for 1Corinthians C10S2 about the phrase well pleased. Please also see the note for Matthew 21:15 about the word displeased. Webster's 1828 defines this word as: 'DISPLEASE, v.t. displeze. dis and please. 1. to offend; to make angry, sometimes in a slight degree. It usually expresses less than anger, vex, irritate and provoke. Applied to the Almighty in scripture, it may be considered as equivalent to anger. God was displeased with this thing; therefore he smote Israel. 1 Chronicles 21. 2. to disgust; to excite aversion in; as, acrid and rancid substances displease the taste. 3. to offend; to be disagreeable to. A distorted figure displeases the eye'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mr 1:10 lo. Eze 1:1; Lu 3:21; Ac 7:56 and he. Isa 11:2; 42:1; 59:21; 61:1; Lu 3:22; Joh 1:31-34; 3:34; Col 1:18-19 General references. exp: Ex 40:12.
lo. Joh 5:37; 12:28-30; Re 14:2 this. Mt 12:18; 17:5; Ps 2:7; Isa 42:1,21; Mr 1:11; 9:7; Lu 3:22; 9:35; Eph 1:6; Col 1:13; 2Pe 1:17 exp: Joh 1:34.'.

Home Start of web page Chapter Summary Start of Chapter

Matthew Chapter 4

links to sentences in this chapter:

C4-S1 (Verse 1), C4-S2 (Verse 2), C4-S3 (Verse 3), C4-S4 (Verse 4), C4-S5 (Verse 5-6), C4-S6 (Verse 7), C4-S7 (Verse 8-9), C4-S8 (Verse 10), C4-S9 (Verse 11), C4-S10 (Verse 12-16), C4-S11 (Verse 17), C4-S12 (Verse 18), C4-S13 (Verse 19), C4-S14 (Verse 20), C4-S15 (Verse 21), C4-S16 (Verse 22), C4-S17 (Verse 23), C4-S18 (Verse 24), C4-S19 (Verse 25)'.

Please use This link to see the chapter summary.

Chapter theme: the start of the ministry of Jesus.

Matthew 4:1-11; Mark 1:12-13 and Luke 4:1-13 report the temptation of Jesus, by Satan.

Matthew 4:5; Matthew 4:8-9; Luke 4:5 and Luke 4:9 tell us that the devil instantly transports Jesus. Please see the Section called Jesus and Devils in the Significant Gospel Events Study. Please also see the Table of Miracles in the Gospels document for Bible references to other miracles performed by Jesus.

Matthew 4:12-17; Mark 1:14-15 and Luke 4:14-15 report that Jesus begins His ministry, and starts it in Nazareth of Galilee. That was the town which His family lived in.

Matthew 4:12; Mark 1:14-15 and Luke 3:20 report that John the Baptist was put into prison.

Matthew 4:18-22; Mark 1:16-20; Luke 5:1-12; Luke 5:27-32 report that Jesus selected His first disciples.

Matthew 4:19, and several other Bible references, have the call of Jesus to: Follow me, and I will make you fishers of men.

Matthew 4:23-25; Mark 1:21-45 and Luke 4:15-40 present the beginning of the ministry of Jesus after He choose His first four disciples. Note: He had already started a ministry but this was when He started teaching the disciples who would take over the ministry. After preaching in His home town, Jesus expanded His ministry to the region around His home town. While He did this, we read that He preached in their synagogues throughout all Galilee, and cast out devils. Then, in Mark's and Luke's accounts, we read that He healed a leper. Meanwhile, Matthew lists several other diseases which he healed. All of these miracles were done to prove to the people that His message came from God.

Matthew 4:23; Matthew 8:16-17; Matthew 12:15-23; Matthew 14:14, Matthew 35-36; Matthew 15:30-31; Matthew 21:14; Mark 1:32-34, Mark 1:39; Mark 3:9-21; Luke 4:40-41 and Luke 6:17-19 report that Jesus healed many diseased and possessed by devils. Please see the Section called Jesus and Devils in the Significant Gospel Events Study. Please also see the Table of Miracles in the Gospels document for Bible references to other miracles performed by Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-11. Christ, fasting forty days, is tempted of the devil and ministered unto by angels.
12-16. He dwells in Capernaum;
17. begins to preach;
18-20. calls Peter and Andrew,
21-22. James and John;
23-25. teaches and heals all the diseased.'.

C4-S1 (Verse 1) The ministry of Jesus started with a test by God the Father.
Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.

Matthew 4:1-11; Mark 1:12-13 and Luke 4:1-13 report the temptation of Jesus, by Satan. In addition, Mark 1:12-13 and Luke 4:1 are equivalent to this sentence. In addition to comparing this sentence and note to those sentences and associated notes, please use the links in the sentence outline, above, for additional doctrine which is related to this sentence. Please see the Section called Jesus and Devils in the Significant Gospel Events Study for links to every place in the Gospels where we read about Jesus dealing with devils.

Matthew 4:1-11; Mark 1:12-13 and Luke 4:1-13 report the temptation of Jesus, by Satan. This was prophesied in: Isaiah 11:1-5; Isaiah 42:1; Isaiah 61:1; Zechariah 12:10. The temptation of Jesus, at other times, is reported in: Matthew 16:1; Matthew 19:3; Matthew 22:18; Matthew 22:35; Mark 8:11; Mark 10:2; Mark 12:15; Luke 10:25; Luke 11:16; Luke 20:23; John 8:6; Hebrews 2:18; Hebrews 4:15. In addition, we read that God's people did tempt God in: Exodus 17:2, Exodus 17:17:7; Exodus 17:23:20-21; Numbers 14:22; Deuteronomy 6:16; Psalms 78:18, Psalms 78:41, Psalms 78:56; Psalms 95:9; Psalms 106:14; Malachi 3:15; Acts 5:9; Acts 15:10; Hebrews 3:8-11; Hebrews 10:28-30.

Hopefully, with all of the links already provided, the reader realizes that this is not some isolated incident which is reported in the Bible but is very much related to much of the Bible. It is important to remember that 'God does not change' (Malachi 3:6; Hebrews 13:8). Therefore, the true doctrine of the Bible will be consistent from beginning to end of any Bible book and the word definitions and true doctrines will be the same all across the Bible. These links are provided so that the reader can verify this truth for them selves. Satan tempts everyone to sin and Satan encourages everyone to sin by tempting God.

Our sentence starts with the word Then, which means: 'after the events ending the prior chapter'. There, we read that Jesus was baptized by John the Baptist as the official announcement of the start of the ministry of Jesus. Therefore, this tempting by Satan, which is also a test from God the Father, was the first event of His ministry. Since Jesus is our example of how to live in this flesh using the power of the Holy Spirit, every Godly person should expect their service to God to start with a test which proves your sincerity to yourself and to other people.

Next, please notice that this test was in the wilderness. God will usually make our test a private affair. However, if we must endure a great test then we can expect to receive a great ministry afterwards.

Mark's account tells us that the Spirit driveth him (Jesus) into the wilderness. Thus, this test was not optional. Yes, our current sentence says: Jesus led up of the Spirit, but, when we combine the two accounts, we see that, sometimes, the leading of God's Holy Spirit is pretty much non-optional. When we look at Luke's account we see that Jesus being full of the Holy Ghost returned from Jordan. That is, Jesus was first led away from everyone else so that only He, God, angels and Satan knew that He was being tempted. That is; only spiritual beings knew about the temptation when it happened.

Next, our sentence says that He was led into the wilderness to be tempted of the devil. Luke's account tells us the same thing and adds that the test was for forty days. This number is often used, symbolically, for the period of God's testing. With that written, be very careful about the symbolic meaning of numbers. When appropriate, these symbolic meanings can enhance our understanding. However, there are times when people try to force these symbolic meanings and try to use them to correct your Bible. Please avoid that error.

Finally, Mark's account also tells us about the forty days, but puts that fact in the next sentence. In addition, where Matthew and Luke write the devil, Mark writes Satan. There are many devils. Bur, when the Bible uses the exact phrase of: the devil, the Bible always means Satan.

In addition to that fact, Mark tells us that the angels ministered unto him (Jesus). If we are truly being tested by God, then we can expect to receive spiritual help during the test.

Please see the note for 1Corinthians C10S6 about the word tempt. The functional definition for this word is: 'the primary sense is to strain, urge, press. 1. to incite or solicit to an evil act; to entice to something wrong'. Please also see the note for 1Thessalonians 3:5 about the word tempter. Please also see the note for Galatians C4-S11 about the word temptation. Please also see the notes for Luke 4:12 and 1Corinthians C10S6 about the phrase tempt God. Forms of the word tempt are found in this Gospel in: Matthew 4:1; Matthew 4:3; Matthew 4:7; Matthew 6:13; Matthew 16:1; Matthew 19:3; Matthew 22:18; Matthew 22:35; Matthew 26:41.

Please see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Note: there are no 'daemons' in the Bible. That is a doctrine from true Biblical devils to get God's people believing lies about them and underestimating their power. Forms of this word are used, in this Gospel, in: Matthew 4:1; Matthew 4:5; Matthew 4:8; Matthew 4:11; Matthew 4:24; Matthew 7:22; Matthew 8:16; Matthew 8:28; Matthew 8:31; Matthew 8:33; Matthew 9:32; Matthew 9:33; Matthew 9:34; Matthew 10:8; Matthew 11:18; Matthew 12:22; Matthew 12:24; Matthew 12:27; Matthew 12:28; Matthew 13:39; Matthew 15:22; Matthew 17:18; Matthew 25:41.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'was. Mr 1:12-15; Lu 4:1-13; Ro 8:14 of the spirit. 1Ki 18:12; 2Ki 2:16; Eze 3:12,14; 8:3; 11:1,24; 40:2; 43:5; Ac 8:39 to. Ge 3:15; Joh 14:30; Heb 2:18; 4:15-16'.

Home Start of web page Chapter Summary Start of Chapter

C4-S2 (Verse 2) the circumstances of the test.

And when he had fasted forty days and forty nights,
he was afterward an hungred..

Matthew 4:1-11; Mark 1:12-13 and Luke 4:1-13 report the temptation of Jesus, by Satan. In addition, Mark 1:13 and Luke 4:2 are equivalent sentences to this sentence.

Mark does not mentioned that Jesus hungred, but that should be obvious. Mark does mention that Jesus was with the wild beasts; and the angels ministered unto him. Luke says pretty much the same as this sentence, with different words, but Luke also tells us that in those days he did eat nothing.

Please see the note for Philippians 1:27-28 about the word fast. The functional definition for this word is: 'without wavering or don't let go no matter what changes in circumstances occur'. It is commonly understood that this definition is applied to eating nothing if the context does not applyThis word to something else such as when a sentence says to stand fact. Forms of this word are used, in this Gospel, in: Matthew 4:2; Matthew 6:16; Matthew 6:18; Matthew 9:14; Matthew 9:15; Matthew 15:32; Matthew 17:21; Matthew 26:48.

Please see the note for Hebrews 3:17 about the word forty. The functional definition for this word is: 'This number is symbolically associated with the judgment of God'.

Please see the note for John 11:10 about the word night. The functional definition for this word is: 'The time when the sun is on the other side of the world.'. This word is used symbolically several ways in the Bible. The note for this word, in the Book Study on John, gives us several of those symbolic meanings along with the Bible references.

Please see the note for Romans C12S18 about the word hunger. The functional definition for this word is: 'An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite. Hunger is not merely want of food, for persons when sick, may abstain long from eating without hunger, or an appetite for food. Hunger therefore is the pain or uneasiness of the stomach of a healthy person, when too long destitute of food'. Forms of this word are used, in this Gospel, in: Matthew 4:2; Matthew 5:6; Matthew 12:1; Matthew 12:3; Matthew 21:18; Matthew 25:35; Matthew 25:37; Matthew 25:42; Matthew 25:44.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fasted. Ex 24:18; 34:28; De 9:9,18,25; 18:18; 1Ki 19:8; Lu 4:2 he was. Mt 21:18; Mr 11:12; Joh 4:6; Heb 2:14-17'.

Home Start of web page Chapter Summary Start of Chapter

C4-S3 (Verse 3) the first temptation was to satisfy the flesh.

And when the tempter came to him,
he said,
If thou be the Son of God,
command that these stones be made bread..

Matthew 4:1-11; Mark 1:12-13 and Luke 4:1-13 report the temptation of Jesus, by Satan. In addition, Luke 4:3 is an equivalent sentence to this sentence. Where our sentence uses the word tempter, Luke uses the word devil. This lets us know that these are two different names for the same being.

Please use the link provided to access the note for this sentence in the Lord Jesus Christ Study. As explained there, Satan was not really questioning who the physical father of Jesus was. Satan was tempting Him in His flesh and Satan was questioning His character. As also explained there, this is an area where many of God's servants fail.

Please see the note for Matthew 4:1 about the places which report the temptation of Jesus by Satan and where God's people did tempt God. Please also see the note for 1Corinthians C10S6 about the word tempt. The functional definition for this word is: 'the primary sense is to strain, urge, press. 1. to incite or solicit to an evil act; to entice to something wrong'. Please also see the note for 1Thessalonians 3:5 about the word tempter. Please also see the note for Galatians C4-S11 about the word temptation. Please also see the notes for Luke 4:12 and 1Corinthians C10S6 about the phrase tempt God.

The word tempter is: 'a person who tempts us to do wrong'. in this case, the tempter was Satan. Please see the Section called Jesus and Devils in the Significant Gospel Events Study.

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. Forms of this word are used, in this Gospel, in: Matthew 4:3; Matthew 5:19; Matthew 8:4; Matthew 8:18; Matthew 10:5; Matthew 11:1; Matthew 14:9; Matthew 14:19; Matthew 15:3; Matthew 15:4; Matthew 15:6; Matthew 15:9; Matthew 15:35; Matthew 18:25; Matthew 19:7; Matthew 19:17; Matthew 21:6; Matthew 22:36; Matthew 22:38; Matthew 22:40; Matthew 27:58; Matthew 27:64; Matthew 28:20.

Please see the note for 2Corinthians 9:8-11; symbolic usage in John 6:48 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’'. Forms of this word are used, in this Gospel, in: Matthew 4:3; Matthew 4:4; Matthew 6:11; Matthew 7:9; Matthew 12:4; Matthew 15:2; Matthew 15:26; Matthew 15:33; Matthew 16:5; Matthew 16:7; Matthew 16:8; Matthew 16:11; Matthew 16:12; Matthew 26:17; Matthew 26:26.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the tempter. Job 1:9-12; 2:4-7; Lu 22:31-32; 1Th 3:5; Re 2:10; 12:9-11 if. Mt 3:17; Lu 4:3,9 exp: Mt 27:40. command. Ge 3:1-5; 25:29-34; Ex 16:3; Nu 11:4-6; Ps 78:17-20; Heb 12:16 General references. exp: Lu 4:3.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S4 (Verse 4) the answer was to quote scripture.

But he answered and said,
It is written,
Man shall not live by bread alone,
but by every word that proceedeth out of the mouth of God..

Matthew 4:1-11; Mark 1:12-13 and Luke 4:1-13 report the temptation of Jesus, by Satan. In addition, Luke 4:4 is an equivalent sentence to this sentence. Further, this sentence quotes Deuteronomy 8:3.

This is a very clear spiritual message which is not understood by most people and is especially misunderstood by the religious leaders. Here, and in Deuteronomy, and in Luke, we are told that maintaining physical life is not sufficient. We have a spirit and we must maintain our spiritual life by every word that proceedeth out of the mouth of the LORD. In addition, if the reader will actually read that chapter in Deuteronomy, they will see that God reminded them how He took care of all of their physical needs while they wandered for forty (40) years. God also killed off all of the prior generation, except Caleb and Joshua, because they refused to have true faith in God. They looked at the physical giants and refused to obey because they refused to understand that the spiritual is greater than the physical. But, the generation that Deuteronomy was given to had experienced God providing all of their physical needs from the spiritual and he reminded them of this truth in that chapter. In addition to reminding them of the provision of their physical needs, God also warned them of the consequence for forgetting God's provision.

Now, in this sentence, Jesus is referencing all of the doctrine in that chapter when He tells Satan that God will provide for all of His physical needs and He is more concerned about disobeying God the Father and suffering the consequence of ignoring the warning from God than he is in taking care of his physical hunger. His physical desires are not sufficient for Him to ignore spiritual provision and spiritual warning. That is also the example we are to follow when we are tempted by our flesh to sin.

Please see the notes for Romans 4:23-25 about the word written. The functional definition for this word is: 'a retained record which can be used for judgment in a court of law'. Please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write are used. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please also see the note for Luke 6:3 about the phrases have ye not read and it is written.

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.

We find forms of the word alone occurring 108 times in 106 verses of the Bible and, in the New Testament, in: Matthew 4:4; Matthew 14:23; Matthew 15:14; Matthew 18:15; Mark 1:24; Mark 4:10; Mark 4:34; Mark 6:47; Mark 14:6; Mark 15:36; Luke 4:4; Luke 4:34; Luke 5:21; Luke 6:4; Luke 9:18; Luke 9:36; Luke 10:40; Luke 13:8; John 6:15; John 6:22; John 8:9; John 8:16; John 8:29; John 11:48; John 12:7; John 12:24; John 16:32; John 17:20; Romans 4:23; Romans 11:3; Galatians 6:4; 1Thessalonians 3:1; Hebrews 9:7; James 2:17. Webster's 1828 defines this word as: 'person or thing. It is not good that man should be alone. Gen. 2. This adjective follows its noun. 2. It is applied to two or more persons or things, when separate from others, in a place or condition by themselves; without company. And when they were alone, he expounded all things to his disciples. Mark 4. 3. Only. Thou whose name alone is Jehovah. Ps. 83. This sense at first appears to be adverbial, but really is not; whose name single, solitary, without another, is Jehovah. Tolet alone is to suffer to rest; to forbear molesting or meddling with; to suffer to remain in its present state. Alone, in this phrase, is an adjective, the word to which it refers being omitted; let me alone; let them alone; let it alone; that is, suffer it to be unmolested, or to remain as it is, or let it remain by itself.
ALO'NE, adv. Separately; by itself.'.

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

Please see the note for John 15:26-7 about the word proceed. The functional definition for this word is: 'To move, pass or go forward from one place to another; applied to persons or things'.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'. Forms of this word are used, in this Gospel, in: Matthew 4:4; Matthew 5:2; Matthew 12:34; Matthew 13:35; Matthew 15:8; Matthew 15:11; Matthew 15:17; Matthew 15:18; Matthew 17:27; Matthew 18:16; Matthew 21:16.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is. Mt 4:7,10; Lu 4:4,8,12; Ro 15:4; Eph 6:17 Man. De 8:3; Lu 4:4 but. Mt 14:16-21; Ex 16:8,15,35; 23:15; 1Ki 17:12-16; 2Ki 4:42-44; 7:1-2; Hag 2:16-19; Mal 3:9-11; Mr 6:38-44; 8:4-9 Joh 6:5-15 31-59,63 but. that is, as Dr. Campbell renders, "by every thing which God is pleased to appoint;" for rhema G4487, which generally signifies a word, is, by a Hebraism, here taken for a thing, like davar, in Hebrew. General references. exp: Isa 38:16; Mt 6:11.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S5 (Verse 5-6) the second temptation was to pride.

Equivalent Section: Satan sets the condition of the temptation.

Then the devil taketh him up into the holy city,
and setteth him on a pinnacle of the temple,
And saith unto him,
If thou be the Son of God,
cast thyself down:.

Equivalent Section: Satan miss-quotes scripture.

for it is written,
He shall give his angels charge concerning thee:.

Equivalent Section: Satan quotes the promise.

and in their hands they shall bear thee up,
lest at any time thou dash thy foot against a stone..

Matthew 4:1-11; Mark 1:12-13 and Luke 4:1-13 report the temptation of Jesus, by Satan. In addition, Luke 4:9-11 is an equivalent sentence to this sentence. Further, please see the Section called Jesus and Devils in the Significant Gospel Events Study. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

If we compare the accounts in Matthew and in Luke, we see two different sequential orders to the report of these three temptations from Satan to Jesus. Thus, the exact sequential order is not important. What is important are the three different types of temptations and the response from Jesus to each type of temptation. In His response, we see the example that we are to follow when we are tempted with the same type of temptation.

In our sentence, we read that Satan miss-quotes scripture by quoting part of Psalms 91:11-12, by leaving out the phrase to keep thee in all thy ways. Thus, the promise was for keeping the person going in God's path (all thy ways), and not a promise to preserve the person in the path of sin. That is the perversion of this verse that Satan offered. And, this is the type of thing which is the source of over 85% of doctrinal error. That is, we can eliminate at least 85% of doctrinal error if we just check the context of Bible references used by religious speakers.

If Jesus had cast Himself down, then He would have died in a different time and way than was prophesied or God the Father would have to save Jesus while He was sinning. As the sentence title says, this was a temptation to pride. It would be pure pride for Jesus to do this and prove that He was above the laws of nature which control every other human being.

While I could go into the meaning of the Equivalent Sections, the truth is that their true meaning has nothing to do whit what Satan was presenting. Therefore, I will just move on.

We find the phrase holy city in: Nehemiah 11:1; ,Nehemiah 11:18; Isaiah 48:2; Isaiah 52:1; Isaiah 64:10; Daniel 9:24; Matthew 4:5; Matthew 27:53; Revelation 11:2; Revelation 21:2; Revelation 22:19. Webster's 1828 defines this word as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'. Please also 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 see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge.

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

Please see the note for Luke 4:9 about the word pinnacle. Easton's Bible Dictionary defines this word as: 'a little wing, (Mt 4:5; Lu 4:9). On the southern side of the temple court was a range of porches or cloisters forming three arcades. At the south-eastern corner the roof of this cloister was some 300 feet above the Kidron valley. the pinnacle, some parapet or wing-like projection, was above this roof, and hence at a great height, probably 350 feet or more above the valley'.

Please see the note for 1Corinthians 3:16 about the word temple. Easton's Bible Dictionary defines this word 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 also see the note for 2Corinthians 6:16 about the phrase temple of the Lord. Please also see the note for 2Corinthians 6:16 about the phrase temple of God. Please also see the note for Mark 15:38 about the phrase Veil of the Temple. Forms of this word are used, in this Gospel, in: Matthew 4:5; Matthew 12:5; Matthew 12:6; Matthew 21:12; Matthew 21:14; Matthew 21:15; Matthew 21:23; Matthew 23:16; Matthew 23:17; Matthew 23:21; Matthew 23:35; Matthew 24:1; Matthew 26:55; Matthew 26:61; Matthew 27:5; Matthew 27:40; Matthew 27:51.

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 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'. Please also see the note for Jude 1:7 about the word archangel.

Please see the note for 1Timothy 1:3-4 about the word charge. The functional definition for this word is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please also see the note for Luke 21:34 about the word overcharge. Please also see the Message called A Pastoral Charge. Forms of this word are used, in this Gospel, in: Matthew 4:6; Matthew 9:30; Matthew 12:16; Matthew 16:20; Matthew 17:9.

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'. Forms of this word are used, in this Gospel, in: Matthew 4:6; Matthew 11:7; Matthew 16:11.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. 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 1John 1:1-3 about the word handle. 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'. This phrase is defined as: 'it will happen very soon'.

We find forms of the word dash in: Exodus 15:6; 2Kings 8:12; Psalms 2:9; Psalms 91:12; Psalms 137:9; Isaiah 13:16; Isaiah 13:18; Jeremiah 13:14; Hosea 10:14; Hosea 13:16; Nahum 2:1; Nahum 3:10; Matthew 4:6; Luke 4:11. Webster's 1828 defines this word as: 'to strike suddenly or violently, whether throwing or falling; as, to dash one stone against another. Lest thou dash thy foot against a stone. Matt. iv. 2. to strike and bruise or break; to break by collision; but usually with the words, in pieces. Thou shalt dash them in pieces, as a potter's vessel. Ps. ii. 3. to throw water suddenly, in separate portions; as, to dash water on the head. 4. to bespatter; to sprinkle; as, to dash a garment. 5. to strike and break or disperse. At once the brushing oars and brazen prow dash up the sandy waves, and ope the depth below. Dryden. 6. to mix and reduce or adulterate by throwing in another substance; as, to dash wine with water; the story is dashed with fables. 7. to form or sketch out in haste, carelessly. 8. to erase at a stroke; to strike out to blot out or obliterate; as, to dash out a line or word. 9. to break; to destroy; to frustrate; as, to dash all their schemes and hopes. 10. to confound; to confuse; to put to shame; to abash; to depress by shame or fear; as, he was dashed at the appearance of the judge. Dash the proud gamester in his gilded car. Pope.
DASH, v.i. 1. to strike, break, scatter and fly off; as, agitate water and it will dash over the sides of a vessel; the waves dashed over the side of the ship. 2. to rush, strike and break or scatter; as, the waters dash down the precipice. 3. to rush with violence, and break through; as, he dashed into the enemy's ranks; or he dashed through thick and thin.
DASH, n. 1. Collision; a violent striking of two bodies; as the dash of clouds. 2. Infusion; admixture; something thrown into another substance; as, the wine has a dash of water. Innocence, with a dash of folly. Addison. 3. Admixture; as, red with a dash of purple. 4. a rushing, or onset with violence; as, to make a dash upon the enemy. 5. A sudden stroke; a blow; an act. She takes upon her bravely at first dash. Shak. 6. A flourish; blustering parade; as, the young fop made a dash. 7. A mark or line in writing or printing, noting a break or stop in the sentence; as in Virgil, quos ego-: or a pause; or the division of the sentence.'.

We find forms of the word foot occurring 95 times in 91 verses of the Bible and, in the New Testament, in: Matthew 4:6;Matthew 5:13; Matthew 14:13; Matthew 18:8; Matthew 22:13; Mark 9:45; Luke 4:11; John 11:44; Acts 7:5; 1Corinthians 12:15; Hebrews 10:29; Revelation 1:13; Revelation 10:2; Revelation 11:2. Fausset's Bible Dictionary defines this word as: '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).'. American Tract Society Dictionary defines this word as: 'and in the traveler's song, Ps 121:3, "he will not suffer thy foot to be moved," Ps 66:9; Jer 13:16, have reference to the dangerous character of the narrow roads or paths of the East, over rocks and beside precipices where a sliding foot was often fatal. See also Isa 8:14; Lu 2:34. Nakedness of feet was a sign of mourning. God says to Ezekiel, "Make no mourning for the dead, and put on thy shoes upon thy feet," Eze 24:17. It was likewise a mark of respect. Moses put off his shoes to approach the burning bush; and most commentators are of opinion that the priests served in the tabernacle with their feet naked, as they did afterwards in the temple. the Turks never enter their mosques till after they have washed their feet and their hands, and have put off the outward covering of their legs. the Christians of Ethiopia enter their churches with their shoes off, and the Indian Brahmins and others have the same respect for their pagodas and temples. Eastern conquerors used to set their feet on the necks of conquered princes, Jos 10:22, and action often figured in ancient sculptures, Ps 8:6; Isa 49:23; 1Co 15:25; Heb 2:8. See NINEVEH.
The orientals used to wash the feet of strangers who came off a journey, because they commonly walked with their legs bare, and their feet defended only by sandals, Ge 24:32; 43:24. So Abraham washed the feet of the three angels, Ge 18:4. this office was usually performed by servants and slaves; and hence Abigail answers David, who sought her in marriage, that she should think it an honor to wash the feet of the king's servants, 1Sa 25:41. Paul would have a widow assisted by the church, to be one who had hospitably washed the feet of saints, 1Ti 5:10. the practice is still met with in Palestine. Says Dr. Robinson, at Ramleh, "Our youthful host now proposed, in the genuine style of ancient oriental hospitality, that a servant should wash our feet. this took me by surprise; for I was not aware that the custom still existed here. Nor does it indeed towards foreigners, though it is quite common among the natives. We gladly accepted the proposal, both for the sake of the refreshment and of the scriptural illustration. A female Nubian slave accordingly brought water, which she poured upon our feet over a large shallow basin of tinned copper, kneeling before us and rubbing our feet with her hands, and wiping them with a napkin. It was one of the most gratifying minor incidents of our whole journey." Our Savior, after his last supper, gave a striking lesson of humility, by washing his disciples' feet, Joh 13:5-6,8, though the eighth verse shows that he had also a deeper meaning.'. Please also see the note for Hebrews 1:13 about the word footstool. Please also see the note for Luke 1:76 about the word feet.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'taketh. Lu 4:9; Joh 19:11 the holy. Mt 27:53; Ne 11:1; Isa 48:2; 52:1; Da 9:16; Re 11:2 on. 2Ch 3:4 General references. exp: 1Ki 6:3.
for. Mt 4:4; 2Co 11:14 exp: Ps 91:11. He shall. Ps 91:11-12; Lu 4:9-12; Heb 1:14 lest. Job 1:10; 5:23; Ps 34:7,20 General references. exp: Ex 6:13.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S6 (Verse 7) the answer was to quote scripture.

Jesus said unto him,
It is written again,
Thou shalt not tempt the Lord thy God..

Matthew 4:1-11; Mark 1:12-13 and Luke 4:1-13 report the temptation of Jesus, by Satan. In addition, please see the Sections called Jesus and Devils and Jesus and the Ten Commandments in the Significant Gospel Events Study, as those sections deal directly with the doctrine of what is being reported here and they provide links to other Bible references which provide similar doctrines. Please also see the Table of Miracles in the Gospels about the miracle that this sentence is part of, and similar miracles. Please also realize that this proves that devils can do miracles when God allows it. We read about Satan performing a miracle in the immediately prior sentence and this sentence is the response from Jesus.

This sentence is the answer from Jesus and quotes Deuteronomy 6:16 and Deuteronomy 8:3. This verse is also the answer to Satan's misquote of Psalms 91:11-12. In addition, Luke 4:12 is an equivalent sentences to this sentence. Hopefully, with all of these related references, the reader understands that this is not something which can be dealt with independent of all of the rest of the Bible but must match what is also found in all of these other Bible references.

The main difference between this sentence and Luke 4:12 is that our current sentence says: It is written again while Luke 4:12 says: It is said. We get the same message from both sentences while Luke lets us know that this quote from the Bible that was well known and repeated by many of God's people while Matthew lets us know that the word of God provides this message more than once, which makes it a law of God that everyone will be judged for breaking. As also explained elsewhere on this site, God will give us the same message, using different words in different places, in order to give us more than one perspective and in order to increase the understanding of the diligent Bible student. Therefore, this difference between the two Gospel accounts is not a conflict but the same message given from two different perspectives in order to increase the understanding of those Bible students who are diligent enough to cross-reference events which are reported in the Bible.

In addition to those other references, the note for this sentence, within the Lord Jesus Christ Study, explains that Lord is clearly used in this sentence to refer to the Son of God, since that is whom Satan is tempting. This verse doctrinally tells us that Jesus clearly stated that He was Lord and God. While Jesus had the position of Lord, He had left His power and glory to become man and did not take His power and glory back until after His death. This is all explained in the study called Jesus used the power of the Holy Spirit. at this point in the Gospel account, Jesus is not using His own power as God, which is why Satan is bold enough to challenge Him. And, since the Bible tells us the end result for Satan, such a challenge is always foolish.

Please see the note for Matthew 4:1 for links to where the Bible tells us the temptation of Jesus, by Satan, and for where the Bible tells us that God's people did tempt God. Please see the note for 1Corinthians C10S6 about the word tempt. The functional definition for this word is: 'the primary sense is to strain, urge, press. 1. to incite or solicit to an evil act; to entice to something wrong'. Please also see the note for 1Thessalonians 3:5 about the word tempter. Please also see the note for Galatians C4-S11 about the word temptation. Please also see the notes for Luke 4:12 and 1Corinthians C10S6 about the phrase tempt God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It. Mt 4:4,10; 21:16,42; 22:31-32; Isa 8:20 thou. Ex 17:2,7; Nu 14:22; De 6:16; Ps 78:18,41,56; 95:9; 106:14; Mal 3:15; Ac 5:9; 1Co 10:9; Heb 3:9 exp: Lu 4:12.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S7 (Verse 8-9) the third temptation was the world.

First Step: Satan acted.

Again,
the devil taketh him up into an exceeding high mountain,
and sheweth him all the kingdoms of the world,
and the glory of them;.

Second Step: Satan spoke.

And saith unto him,
All these things will I give thee,
if thou wilt fall down and worship me..

As with the prior temptation, we read that Satan instantly transported Jesus to another physical location, which makes this another miracle done by Satan. (Please also see the note for the prior sentence to access links to other related Studies.) In addition, to those things, please note, as has already been mentioned, that the order of the report of the three temptations is different here in this Gospel account than the order reported by Luke. Therefore, the order of the temptations is not important and can actually become a distraction from what is important. What is truly important is the type of temptations and the responses from Jesus as those responses become our example for how to deal with similar temptations in our own life.

The saying is: 'A picture is worth a thousand words'. In our sentence, we see that Satan gave Jesus more than a picture but provided an actual view. I personally believe this is an additional miracle because our sentence says that Satan all the kingdoms of the world, and the glory of them. The human eye is not capable of seeing all of that detail (the glory of them) for all the kingdoms of the world. And, no they did not have TV and the internet nor any of the technology which would make a similar thing possible today. So, while I believe that this is a separate miracle from the transportation, I will not argue with anyone over it.

Some people believe the doctrinal error that Satan could not offer these things to Jesus. While I will not go into the doctrine and Bible references here, Satan received them from Adam when Adam sinned. As with most sins, there were greater consequences than Adam could have realized. In addition, as explained elsewhere on this site, Satan had the keys to death and Hell until the devils took Jesus into Hell, after the crucifixion, and Jesus bound Satan and took them from him. Thus, while not going into the details, we see that Satan really could offer these things to Jesus at this time. Of course, Jesus knew that He would take them away from Satan but he still had the temptation of accomplishing the end result while, apparently, avoiding all of the required effort and pain.

As the note for this sentence, in the Word Study on Worship (use the link in the sentence outline, above) tells us, giving true worship 'ALWAYS results in punishment and often the punishment is put upon the children and followers of those who worship any being other than the God of the Bible'. As one preacher said: 'worship is closely related to worth-ship. In both, we recognize the worth of the being worshipped'. Satan wanted Jesus to acknowledge that Satan had greater worth than God, which is a lie. And, as we see here, Satan will go to great lengths to get people to agree with his doctrinal lies.

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 John 6:3 about the word mountain. Webster's 1828 dictionary defines this word as: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude. We apply mountain to the largest eminences on the globe; but sometimes the word is used for a large hill. In general, mountain denotes an elevation higher and larger than a hill; as the Altaic mountains in Asia, the Alps in Switzerland, the Andes in South America,the Allegheny mountains in Virginia, the Catskill in New York, the White mountains in New Hampshire, and the Green mountains in Vermont. the word is applied to a single elevation, or to an extended range'. Forms of this word are used, in this Gospel, in: Matthew 4:8; Matthew 5:1; Matthew 8:1; Matthew 14:23; Matthew 15:29; Matthew 17:1; Matthew 17:9; Matthew 17:20; Matthew 18:12; Matthew 21:21; Matthew 24:16; Matthew 28:16.

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'. Forms of the word shew are found in this Gospel in: Matthew 4:8; Matthew 8:4; Matthew 11:4; Matthew 12:18; Matthew 14:2; Matthew 16:1; Matthew 16:21; Matthew 22:19; Matthew 24:1; Matthew 24:24; Matthew 28:11.

Every kingdom has a king. Please see verses on king in the New Testament and the Summary on 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 John 18:33-LJC about the phrase King of the Jews. Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the 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 Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the notes for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please also see the note for John 9:5 about the phrase light of the world. Forms of this word are used, in this Gospel, in: Matthew 4:8; Matthew 5:14; Matthew 12:32; Matthew 13:22; Matthew 13:35; Matthew 13:38-39; Matthew 13:40; Matthew 13:49; Matthew 16:26; Matthew 18:7; Matthew 24:3; Matthew 24:14; Matthew 24:21; Matthew 25:34; Matthew 26:13; Matthew 28:20.

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'. Forms of the word glory are found in this Gospel in: Matthew 4:8; Matthew 6:2; Matthew 6:13; Matthew 6:29; Matthew 16:27; Matthew 19:28; Matthew 24:30; Matthew 25:31.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'To drop from a higher place; to descend by the power of gravity alone. Rain falls from the clouds; a man falls from his horse; ripe fruits fall from trees; an ox falls into a pit. The spiritual application is: apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'. Forms of this word are used, in this Gospel, in: Matthew 4:9; Matthew 7:27; Matthew 10:29; Matthew 12:11; Matthew 15:14; Matthew 15:27; Matthew 17:15; Matthew 21:44; Matthew 24:29.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the devil. Mt 4:5; Lu 4:5-7 exp: Re 12:9. and sheweth. Mt 16:26; Es 1:4; 5:11; Ps 49:16-17; Da 4:30; Heb 11:24-26; 1Pe 1:24; 1Jo 2:15-16; Re 11:15
.All. Mt 26:15; Joh 13:3 I give. 1Sa 2:7-8; Ps 72:11; 113:7-8; Pr 8:15; Jer 27:5-6; Da 2:37-38; 4:32; 5:18-19,26-28; Joh 12:31; 14:30; 16:11; Re 19:16 if. 1Co 10:20-21; 2Co 4:4; 1Ti 3:6; Re 19:10; 22:8-9'.

Home Start of web page Chapter Summary Start of Chapter

C4-S8 (Verse 10) the answer was to quote scripture.

Equivalent Section: .

Then saith Jesus unto him,
Get thee hence,
Satan:.

Equivalent Section: .

for it is written,
Thou shalt worship the Lord thy God,
and him only shalt thou serve..

Matthew 4:1-11; Mark 1:12-13 and Luke 4:1-13 report the temptation of Jesus, by Satan. In addition, please see the Section called Jesus and Devils in the Significant Gospel Events Study. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

Luke 4:8 is an equivalent sentence.

This sentence is the response to the third temptation by Satan and in it, Jesus speaks a doctrinal truth. He says: it is written and we see this truth written in Exodus 20:2-3; Deuteronomy 5:6-7; 6:12-15; 10:20; 1Samuel 7:3; 2Kings 19:15; Isaiah 2;11; Joshua 24:14 and other places.

We also see Jesus tell Satan Get thee hence since this is his third temptation and three is the number of God. God only allows Satan three attempts to tempt Jesus. The first temptation was with the flesh, the second the pride of life and the third the world. These are also the three areas that devils tempt us in.

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

Please see the note for 2Corinthians 2:10-11 about Satan. The functional definition for this word is: 'The grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'. Please see the Section called Jesus and Devils in the Significant Gospel Events Study. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. We find the name of Satan, in this Gospel, in: Matthew 4:10; Matthew 12:26; Matthew 16:23.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Get. Mt 16:23; Jas 4:7; 1Pe 5:9 exp: Mr 8:33; Lu 4:8. Satan. 1Ch 21:1; Job 1:6,12; 2:1; Ps 109:6; Zec 3:1-2 thou shalt. De 6:13-14; 10:20; Jos 24:14; 1Sa 7:3; Lu 4:8 General references. exp: Ex 20:3; De 5:7; 1Ki 13:16.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S9 (Verse 11) God provided after the test.

Then the devil leaveth him,
and,
behold,
angels came and ministered unto him..

Luke 4:13 is equivalent to this sentence. The difference is that Luke reports that Satan left Him only for a season. Matthew didn't bother to report that but did report that angels came and ministered unto him, which Luke did not report. Thus, as has been reported in other places, we have a more complete picture by comparing related accounts.

What we see here is that Satan left and God had angels ministered unto him after Jesus passed the test. Likewise, God will reward His people but they must first pass their test. We also see, starting in the next sentence, that Jesus started His ministry. God tests His people, but afterwards, God has then work in His kingdom using the power of God.

Please see the note for Colossians C2S3 about the word behold. Webster's 1828 Dictionary defines this word as: 'to fix the eyes upon; to see with attention; to observe with care. Behold the lamb of God which taketh away the sin of the world. John 1. 2. In a less intensive sense, to look upon; to see. When he beheld the serpent of brass, he lived. Num. 21.
BEHO'LD, v.i. to look; to direct the eyes to an object. And I beheld, and lo, in the midst of the throne, a lambdas it had been slain. Rev.5. 1. to fix the attention upon an object; to attend; to direct or fix the mind. Behold, I stand at the door and knock. Rev.3.word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation'.

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition for this word is: 'Properly, a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the note for Luke 1:23 about the word ministration. Please also see the notes for Proverbs 9 Study and Ephesians C4S7 about the word ministry. Forms of this word are used, in this Gospel, in: Matthew 4:11; Matthew 8:15; Matthew 20:26-28; Matthew 25:44; Matthew 27:55.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the devil. Lu 4:13; 22:53; Joh 14:30 exp: 1Pe 5:8. behold. Mt 4:6; 26:53; 28:2-5; Mr 1:13; Lu 22:43; 1Ti 3:16; Heb 1:6,14; Re 5:11-12 General references. exp: Lu 4:13.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S10 (Verse 12-16) Matthew skips ahead in time for his account.

Equivalent Section: When and where Jesus started His ministry.

First Step: When.

Now when Jesus had heard that John was cast into prison,
he departed into Galilee;.

Second Step: Where.

And leaving Nazareth,
he came and dwelt in Capernaum,
which is upon the sea coast,
in the borders of Zabulon and Nephthalim:.

Equivalent Section: the prophecy about His ministry.

First Step: the prophesied place of ministry.

That it might be fulfilled which was spoken by Esaias the prophet,
saying,
The land of Zabulon,
and the land of Nephthalim,
by the way of the sea,
beyond Jordan,
Galilee of the Gentiles;.

Second Step: the prophesied reason for ministry.

The people which sat in darkness saw great light;.

Third Step: the prophesied result of ministry.

and to them which sat in the region and shadow of death light is sprung up..

The prophecy about light and darkness is very similar to what is found in Luke 1:79.

The referenced prophecy is from Isaiah 9:1-2. There is much more going on in that section of Isaiah than what Matthew reports here. The additional prophecy also applies to what was going on in the land and government of the Jews at the tine of the ministry of Jesus but Matthew only reported the part that immediately applied to his message in this sentence and section. Therefore, the Bible student would do well to consider more of that section of Isaiah and how that prophecy applies to this time in other ways.

Please keep in mind that Matthew presents his Gospel account from the perspective that Jesus fulfilled the requirements of the Mosaic Law, which is always coupled with the prophets in the mind and doctrine of the Jews. As such, Jesus also had to fulfill the prophecies about God's Christ. This prophecy, from Isaiah, is part of those prophecies about God's Christ.

This sentence is also reported in the Prophecy Fulfilled section in the Significant Gospel Events Study. Please see it for other places where the Gospel accounts report fulfillment of prophecy. In addition, this sentence, and related sentences in the other Gospel accounts, are reported in the Time Sequence of Gospel Events Study, for those people who are interested in the time sequences.

We are told that John the Baptist was put into prison in Matthew 4:12; Mark 1:14-15 and Luke 3:20. Mark tells us that this was just before Jesus started His ministry in Nazareth. That was the town which His family lived in. Matthew reports the start of the ministry by Jesus with this prophecy to explain that Jesus left Nazareth and moved to Capernaum. We read that Jesus ministered in Nazareth after He moved to Capernaum and started ministering in Capernaum. Therefore, He was moving back and forth at the start of His ministry. Luke 4:14-16 continues Luke's Gospel account, after Luke's report of the prior event, but Luke continues wit ha different incident and a slightly different time than what is reported here. In addition, Mark 1:14-15 has an equivalent message to this sentence.

Jesus begins His ministry, and starts it in Galilee, as reported in Mark 1:14-15; Matthew 4:12-17; Luke 4:14-15. (Galilee is the name of the large area which contained Capernaum and Nazareth.) We are told that He causes a miraculous draught of fishes at this time. (Please see the Table of Miracles for more miracles.) In addition, Luke 4:16-30 (ministry in Nazareth) appears as if it is a continuation of Luke 4:14-15. However, Luke 4:22 makes it clear that the ministry in Nazareth happened after the ministry in Capernaum. Therefore, the Bible student needs to be vary careful about claims for the time sequences based upon Gospel accounts. We also need to reject claims of conflicts based upon time sequences since none of the Gospel accounts present their account in a strict time sequence.

Matthew 4:12-17; Matthew 8:5-17; Matthew 17:22-23; Mark 1:21-38; Mark 2:1-12; Mark 9:33-49; Luke 4:31-44 and Luke 7:1-10; John 2:12-16; John 4:46 and John 6:16-71 all tell the accounts about the ministry of Jesus in Capernaum at different times. Capernaum is a city of Galilee like Nazareth is. Jesus began His ministry in Nazareth and traveled back and forth between it and Capernaum and the Gospel accounts aren't exact about the time sequence of His travels. However, after the people of Nazareth tried to kill Him (Luke 4:28-30), He went to Capernaum (Matthew 4:12-17; Luke 4:28-30). When the people of Capernaum failed to believe that Jesus was God's Messiah / Christ, He cursed them (Matthew 11:23; Luke 10:17).

Capernaum is where Jesus selected His first Disciples (Matthew 4:18-22; Mark 1:16-20; Luke 5:1-12). In Luke 5:27-32, we read that Jesus called Matthew. However, we need to be very careful about assuming that the sequence found within the Gospel accounts is a time sequence, especially with Luke's Gospel. As explained in the note for Luke 1:57, Luke's order is to provide understanding and he sometimes reports events which happen later in time before events which happen earlier in time. This is so that he can group events together which support the point that he is making. We see this again with Luke reporting Jesus calling His first disciples after reporting events which actually happened after Jesus called His first disciples. That is: Luke 5:1-12 actually occurred at an earlier time than some of the events in Luke 4 but Luke reports events out of time-sequence so that he can group similar events together.

So, now that the reader has the links to synchronize this event with other Gospel accounts and other Studies on this site, we will get into the details of this sentence and section.

This sentence through the end of the chapters telling us things that Jesus did in the early part of His ministry. The earlier part of this chapter was all about the test that God the Father demanded before the start of this ministry. Likewise, God puts all of His true ministers through a test before they start their ministry and before any significant spiritual increase in their ministry. Thus, the reader should be able to understand why i labeled the theme of this chapter as: 'The start of the ministry of Jesus'.

Our sentence has two Equivalent Sections with the First Equivalent Section giving us the physical measurements of the start of the ministry and the Second Equivalent Section telling us that the ministry was prophesied and what it was to accomplish.

Our sentence starts with the word Now, which means: 'After you understand what was just written'. Thus, Matthew wants us to understand the test that Jesus went through, what was involved physically and spiritually, why God the Father put Jesus through the test, what Satan tried to do and how Jesus defeated Satan to pass the test. All of this was explained in the notes for the prior sentences within our chapter. However, the significant summary, for our sentence, is that Jesus was put through a test such as no other man ever endured. More than anyone else, Satan tried to get Jesus to sin and Satan failed. Thus, Jesus proved to be greater than any other man and greater than any devil. This is still within the theme of Matthew's Gospel account where he is telling us that 'Jesus Fulfilled God's Law and Proved that He was / is God's Christ.'.

Matthew starts by telling us that his account starts when Jesus had heard that John was cast into prison. The other Gospel accounts tell us about things which happened earlier in the life of Jesus and, as already mentioned, the Time Sequence of Gospel Events Study has links to those Bible references. However, what we read here is that Matthew was not concerned with those events since they do not directly relate to the perspective that he is giving to us.

The second phrase, of our First Step, tells us he departed into Galilee. It does not say where Jesus departed from but does say that He what into Galilee because the prophecy, which is quoted in the Second Equivalent Section, says that God's Christ would minister there. Earlier accounts tell us that He was raised in Nazareth to fulfill prophecy that He would be called a Nazarene (Matthew 2:22-23). Now, He moves His home to fulfill another prophecy. Thus, we see Matthew continuing his perspective of Jesus fulfilling the law because He fulfilled prophecy.

In our Second Equivalent Section we see the prophecy which Matthew quotes and associates with this move by Jesus. The section, in Isaiah, says that the Jews will be in darkness and affliction but not as much darkness and affliction as when they were taken into captivity. We also read that the Jews felt that they were afflicted by the Roman government and we certainly see this with Roman appointing Herod and similar governors. We also sere the spiritual darkness with the doctrines of the scribes, priests, Pharisees, Sadducees and Herodians. We see them exercising this darkness with the fact that John was cast into prison. We also see the promise of Isaiah 9:1-2 being fulfilled in the ministry of Jesus In addition, more of that chapter in Isaiah was fulfilled in the time and life of Jesus. And, while that is true, we will stick with what Matthew quotes in this sentence, at least for now.

Throughout the Gospel accounts we see Jesus crossing back and forth across the Lake. Therefore, He ministered on both sides, which fulfills the prophecy for the places named. That takes care of our First Step. In the Second Step, we read: The people which sat in darkness saw great light. It should be obvious to the reader that this Step is speaking about spiritual darkness and spiritual light. The word definitions, below, provide links to where the doctrine of these spiritual truths are dealt with in greater detail.

Our Second Step, of the Second Equivalent Section, tells us: The people which sat in darkness saw great light. There are several notes which explain the use of light and darkness in the New Testament. As also given in the word definitions, below, we see that light is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'. Matthew 1:21 tells us: she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. The phrase save his people from their sins means: 'get them out of their sins', which requires the spiritual light which our current sentence is talking about. The phrase in darkness means 'nothing was taught about God nor about true salvation'. They had to have light brought to them before they could learn about 'God nor about true salvation'.

In addition to the meaning of light and darkness, we have the phrase sat in darkness. These people are settled and not moving. They have no reason to get out of their darkness because it comes from false religion which tells them that they will go to the light of Heaven from a life of sitting in darkness. Jesus Christ definitely upset the leaders of false religions by bringing true spiritual light to the darkness of their false doctrines and proving that their message was a lie.

Our last phrase, of the Second Step, is: saw great light. This is a symbolic reference to Jesus. In Psalms 56:13; 89:15; Isaiah 9:2; Matthew 4:16; Luke 1:79; Luke 2:32; John 1:4-9; John 3:19-21; Romans 13:12; John 8:12; John 9:4-5; John 11:9-10; John 12:35; Ephesians 5:8-10; 1John 1:6-7; Revelation 21:23-25 and many other Bible references tell us that Jesus is the light that we are to walk in. He is using the physical light of day as an analogy of the spiritual light (understanding) that comes from a personal relationship with Jesus.

Our third Step, of the Second Equivalent Section, tells us: and to them which sat in the region and shadow of death light is sprung up. The phrase is sprung up means: 'appeared suddenly and with little to no prior notice'. The ministry of Jesus occurred while John the Baptist was still alive and the Jews were still trying to decide what the ministry of John the Baptist meant and how much of his message they could ignore. The fact that the first thing that Jesus preached was: repent, just like John the Baptist preached, meant they could not ignore the message but the religious leaders were still determined to ignore the message. And, as we read in the Bible accounts, each person had to personally decide which doctrine they would follow. Unfortunately, too many continued with religious traditions, even after Pentecost and truly being saved. It was this doctrinal error which caused God to destroy the church that Jesus Christ started and to destroy the Temple and to kill of all saved people who followed the doctrinal error. And, while all of that happened in the future of this sentence, here we read that the people had to make a personal decision for salvation (light is sprung up) or for being damned for clinging to religious traditions (shadow of death).

Our next phrase is: them that sit...in the shadow of death. They are in the shadow of death because death is looming over them, and keeping them from God's light, and they don't even realize it. Consider carefully the doctrinal position of Nicodemus when he first came to Jesus as reported in John 3. Jesus brought true doctrinal Jesus to Nicodemus and he avoided the second death (Revelation 2:11; Revelation 20:6; Revelation 20:14; Revelation 21:8).

We find the phrase shadow of death in: Job 3:5; Job 10:21-22; Job 12:22; Job 16:16; Job 24:17; Job 28:3; Job 34:22 Job 38:17. I will skip explaining the verses in Job because they all use symbolic language and that explanation can distract from the meaning used in our current sentence. However, the usage in the rest of the references will help us to understand our current sentence. In these Bible references we see;

Psalms 23:4 : this is a much loved and quoted Psalm. However, most people believe that the death spoken of here is physical death when the common definition of this phrase means spiritual death.
Psalms 44:19 : this Psalm speaks about God not helping His people and this confused the psalmist. He wrote: Our heart is not turned back, neither have our steps declined from thy way. while this may have been true in the physical sense, it was not true in the spiritual sense. The psalmist continues with a well-known verse which lets us know that God will let His people suffer in the flesh in order to bring true salvation to lost people. This is what God did to Jesus.
Psalms 107:10 : this verse says that God's people were in this position Because they rebelled against the words of God, and contemned the counsel of the most High.
Psalms 107:14 : this verse continues the prior and says that God's people will receive help when they cried unto the LORD in their trouble. That is: they agreed to obey.
Isaiah 9:2 is quoted in our current sentence and this note explains it.
Jeremiah 2:6 : is part of a question from God asking why His people have left Him after all that He did for them.
Jeremiah 13:16 : is a warning to God's people about pride and refusing to acknowledge that it is actually God, and not ourselves, which keeps us save.
Amos 5:8 : is past of a proclamation of the power of God which no man can hope to match.
Matthew 4:16 : is our current sentence.
Luke 1:79 : is a prophecy about Jesus, given the first time that He was taken to the Temple, and it recognizes that He will fulfill prophecy.

What we see here is that when the phrase shadow of death is used for physical death, it also has a symbolic meaning for spiritual death. We also see that the phrase is used directly for spiritual death in some references. Therefore, it is hoped that the reader understands that our quoted Bible reference is being used to tell us that Jesus would bring spiritual life and light to the lost Jews and to the lost Gentiles.

Our third Step continues with: light is sprung up. That is: the Second Step refers to Jews who trusted religious traditions which promised Heaven but actually delivered Hell. They had access to the scriptures even if they did not study them personally in order to verify the doctrine which they were taught. However, the Gentiles did not even have access to the scriptures. That is why our third Step describes them as: them which sat in the region and shadow of death. Thus, what we see here is a prophecy which tells us that Jesus would bring God's true spiritual light to Jews who were deceived by religious traditions and to Gentiles who knew nothing about scriptures, and nothing about the true God and nothing about true salvation.

An important part of this sentence can be easily overlooked. Here, we are told that the prophecy is sprung up. God always fulfills prophecy when people do not expect it (Matthew 24:44 and Luke 12:40) and in ways that people do not expect. In addition, as we see in all of the Gospel accounts, the religious leaders did not understand the fulfillment of prophecy and even worked against the truth even after the truth was explained to them and they were given un deniable evidences (signs) that the truth came from God. This attitude and reaction is still true today. Therefore, all people need to beware of so-called prophecy preachers and other self-proclaimed religious experts. The Bible tells us how to identify a true man of God and we need to follow the true man of God and not the religious leaders who would lead us into spiritual darkness and damnation.

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 John, of our sentence is John the Baptist. Please use this link to see the full Study on John the Baptist; including links to notes which deal with every place in the Bible where he is named.

We find forms of the word prison occurring 126 times in 115 verses of the Bible, 62 times in 60 verses of the New Testament and, in this Gospel in: Matthew 4:12; Matthew 5:25; Matthew 11:2; Matthew 14:3; Matthew 14:10; Matthew 18:30; Matthew 25:36; Matthew 25:39; Matthew 25:43; Matthew 25:44; Matthew 27:15; Matthew 27:16. Please also see the note for Philemon 1:1 about the word prisoner. The functional definition for this word is: 'The person who was arrested and detained by government'. Please also see the note for 2Corinthians 6:3 about the word imprisonment. Easton's Bible Dictionary defines this word as: 'The first occasion on which we read of a prison is in the history of Joseph in Egypt. then Potiphar, "Joseph's master, took him, and put him into the prison, a place where the king's prisoners were bound" (Ge 39:20-23). the Heb word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar's house, a place in which state prisoners were kept.
The Mosaic law made no provision for imprisonment as a punishment. In the wilderness two persons were "put in ward" (Le 24:12; Nu 15:34), but it was only till the mind of God concerning them should be ascertained. Prisons and prisoners are mentioned in the book of Psalms (Ps 69:33; 79:11; 142:7). Samson was confined in a Philistine prison (Jg 16:21,25). In the subsequent history of Israel frequent references are made to prisons (1Ki 22:27; 2Ki 17:4; 25:27,29; 2Ch 16:10; Isa 42:7; Jer 32:2). Prisons seem to have been common in New Testament times (Mt 11:2; 25:36,43). the apostles were put into the "common prison" at the instance of the Jewish council (Ac 5:18,23; 8:3); and at Philippi Paul and Silas were thrust into the "inner prison" (Ac 16:24; comp. Ac 4:3; 12:4-5)'. The Morrish Bible Dictionary defines this word as: 'In Egypt, in Babylon, among the Romans, and doubtless in most other nations, these were used as places in which to secure prisoners. Joseph was cast into prison, and his feet were hurt with fetters (Ps 105:18), though it does not appear that there was any trial as to the crime of which he was accused. God interfered on his behalf, and made the keeper or jailor favourable to him, and he committed all the prisoners into Joseph's care. this was the royal prison, but the condition of the place is not known: he called it 'the dungeon.'
Jeremiah was confined in 'the court of the prison,' a place to which the Jews could come and where they could converse with him. Jer 32:2-12. Jehoiachin was in prison in Babylon. Jer 52:31. the prison at Jerusalem, under the Romans, is more fully described. Peter was bound by two chains, and lay asleep between two soldiers. It was under military rule, and the soldiers were responsible for the safety of the prisoners. the angel conducted Peter through the first and second guard to the outer iron gate that led into the city. this shows what is meant by the 'inner prison' mentioned elsewhere. Acts 12. At Philippi there was a jailor who was responsible for the safety of the prisoners. He, supposing some had escaped, was about to destroy himself, when Paul stopped him. Ac 16:23-27.
Fallen angels are said to be kept in 'everlasting chains,' Jude 1:6; and there are spirits which are kept in prison. 1Pe 3:19. the abyss in which Satan is to be shut up for the thousand years is also called a prison, which may refer to the same place. Re 20:7'. Smith's Bible Dictionary defines this word as: '[For imprisonment as a punishment, see PUNISHMENTS] It is plain that in Egypt special places were used as prisons, and that they were under the custody of a military officer. See Punishments Ge 40:3; 42:17. During the wandering in the desert we read on two occasions of confinement "in ward" -- Le 24:12; Nu 15:34. but as imprisonment was not directed by the law, so we hear of none till the time of the kings, when the prison appears as an appendage to the palace, or a special part of it: 1Ki 22:27. Private houses were sometimes used as places of confinement. By the Romans the tower of Antoni, was used as a prison at Jerusalem: Ac 23:10. and at Caesarea the praetorium of Herod. the royal prisons In those days were doubtless managed after the Roman fashion, and chains, fetters and stocks were used as means of confinement: Ac 16:24. One of the readiest places for confinement was a dry or partially-dry wall or pit: Jer 35:6-11'. The functional definition for this word is: 'The place of detainment and confiment used by a government'.

Nave's Topical Bible provides references for the word prison as: 'General scriptures concerning: Ge 39:20; 42:16-19; Le 24:12; Nu 15:34; Ezr 7:26; Jer 52:11; Lu 23:19; Ac 4:3; 12:4-5. Public ward of: Ac 5:18. Cells of" Ac 16:24. Court of: Jer 33:1'.

Please see the note for 2Corinthians 12:8 about the word depart. Webster's 1828 dictionary defines this word 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 Luke 1:26-27 about Nazareth. The functional definition for this word is: 'the city where Jesus grew up'.

Please see the note for Romans C7S24 about the word dwell. The functional definition for this word is: 'Inhabiting; residing; sojourning; continuing with fixed attention. DWELL'ING, n. Habitation; place of residence; abode'.

Please see the note for John 6:16-17 about Capernaum. The functional definition for this word is: 'Where Jesus lived during most of His ministry'. Forms of this word are used, in this Gospel, in: Matthew 4:12; Matthew 8:5; Matthew 11:23; Matthew 17:24.

Please see the note for John 6:16-17 about the word sea. Webster's 1828 dictionary defines this word as: 'A large bason, cistern or laver which Solomon made in the temple, so large as to contain more than six thousand gallons. this was called the brazen sea, and used to hold water for the priests to wash themselves. 1 Kings 7. 2 Chron. 4 2. A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level. Large bodies of water inland, and situated above the level of the ocean, are lakes. the appellation of sea, given to the Caspian lake, is an exception, and not very correct. So the lake of Galilee is called a sea, from the Greek. 3. the ocean; as, to go to sea. the fleet is at sea, or on the high seas. 4. A wave; a billow; a surge. the vessel shipped a sea. 5. the swell of the ocean in a tempest, or the direction of the waves; as, we head the sea. 6. Proverbially, a large quantity of liquor; as a sea of blood. 7. A rough or agitated place or element. In a troubled sea of passion tost. Milton'. Please also see the note for Hebrews 11:29 about the phrase Red Sea. Please also see the note for John 21:1 about the phrase sea of Tiberias. Forms of this word are used, in this Gospel, in: Matthew 4:13-15; Matthew 4:18; Matthew 8:24; Matthew 8:26; Matthew 8:27; Matthew 8:32; Matthew 13:1; Matthew 13:47; Matthew 14:24; Matthew 14:25; Matthew 14:26; Matthew 15:29; Matthew 17:27; Matthew 18:6; Matthew 21:21; Matthew 23:15.

Please see the note for Mark 5:17 about the word coast. The functional definition for this word is: 'Border; region/country; land by water. Ex 10:14'.

Please see the note for Mark 7:24 about the word border. The functional definition for this word is: 'BORD'ER, n. the outer edge of anything; the extreme part or surrounding line; the confine or exterior limit of a country, or of any region or tract of land; the exterior part or edge of a garment, or of the corol of plants; the rim or brim of a vessel, but not often applied to vessels; the exterior part of a garden, and hence a bank raised at the side of a garden, for the cultivation of flowers, and a row of plants; in short, the outer part or edge of things too numerous to be specified.
BORD'ER, v.i. to confine; to touch at the edge, side or end; to be contiguous or adjacent; with on or upon; as, Connecticut on the north borders on or upon Massachusetts. 1. to approach near to. Wit, which borders upon profaneness, deserves to be branded as folly.
BORD'ER, v.t. to make a border; to adorn with a border of ornaments; as, to border a garment or a garden. 1. to reach to; to touch at the edge or end; to confine upon; to be contiguous t'.

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

We find forms of the words Zabulon / Zebulun occurring 48 times in 46 verses of the Bible and, in the New Testament, in:Matthew 4:13-15; Revelation 7:8. The functional definition for this word is: 'The sixth son of Jacob and Leah, who was his God-given wife. This name is used for the son, his descendants and the part of the promised land given ti his descendants'.

We find forms of the words Naphtali / Nephthalim occurring 52 times in 49 verses of the Bible and, in the New Testament, onbly in this asentence. The functional definition for this word is: 'The first son of Jacob and Rachel, who was his favorite wife. This name is used for the son, his descendants and the part of the promised land given ti his descendants'.

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 Study called Jude; false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The functional definition for this word is: 'The world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before the word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since the word of God has been complete, true prophecy matches the word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see the note for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition for this word is: 'how we get from where we are at to our destination'. Please also see the note for Mark 1:3 about the phrase way of the Lord.

Please see the notes for Romans C15S13; Galatians C2-S4 about the word Gentile. The functional definition for this word is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a christian; a heathen'. Forms of this word are used, in this Gospel, in: Matthew 4:15; Matthew 6:32; Matthew 10:5; Matthew 10:18; Matthew 12:18; Matthew 12:21; Matthew 20:19; Matthew 20:25.

Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.

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'. The Morrish Bible Dictionary defines this word as: 'Besides the references to physical light as existing distinct from the sun, and then emanating from the sun as the great light-bearer, the term is mainly used in scripture in a moral sense. Light from God is His word revealing Himself, and not only making manifest the dangers here, but acting as a lamp in showing the true path. Ps 119:105. the Psalmist asked Jehovah to lift upon him the light of His countenance (Ps 4:6), and declared that Jehovah Himself was his light, Ps 27:1. As natural light brings vigour and health to the body, so the light of God gives cheerfulness and strength to the soul'. Please also see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness. Forms of the word darkness are found in this Gospel in: Matthew 4:16; Matthew 6:23; Matthew 6:23; Matthew 8:12; Matthew 10:27; Matthew 22:13; Matthew 25:30; Matthew 27:45.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition, which deals with the physical world, is: 'a physical sense which conveys information about the physical world to the brain'. However, when applied to abstract mental or spiritual things, the word see is better defined as: 'a process which conveys information and understanding to the person'. 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 see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world'. In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'. Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light. Forms of the word light are found in this Gospel in: Matthew 4:16; Matthew 5:14; Matthew 5:15; Matthew 5:16; Matthew 6:22; Matthew 6:23; Matthew 10:27; Matthew 11:30; Matthew 17:2; Matthew 22:5; Matthew 24:29.

Please see the note for Colossians 2S9 about the word shadow. The functional definition for this word is: ' Shade within defined limits; obscurity or deprivation of light, apparent on a plane and representing the form of the body which intercepts the rays of light; as the shadow of a man, of a tree or a tower'. Please also see the note for Luke 9:34 about the word overshadow.

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

Please see the note for Luke 8:6 about the word sprung. Webster's 1828 defines this word as: 'pret. and pp. of spring. the man sprung over the ditch; the mast is sprung; a hero sprung from a race of kings'. Please also see the note for Mark 4:26-27 about the word spring. The functional definition for this word is: 'To vegetate and rise out of the ground; to begin to appear; as vegetables'. Please see the note for Luke 8:7 about the word sprang. Forms of this word are used, in this Gospel, in: Matthew 4:16; Matthew 13:5; Matthew 13:7; Matthew 13:26.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 1:14; 6:17; Lu 3:20; 4:14,31; Joh 4:43,54 exp: Mt 10:23. cast. or, delivered up. General references. exp: Joh 3:24.
leaving. Lu 4:30-31 Capernaum. Mt 11:23; 17:24; Mr 1:21; Joh 4:46; 6:17,24,59 exp: Lu 10:15; Joh 2:12. Zabulon. Jos 19:10-16 Zebulun. Nephthalim. Jos 19:32-39 Naphtali.
it. Mt 1:22; 2:15,23; 8:17; 12:17-21; 26:54,56; Lu 22:37; 24:44; Joh 15:25; 19:28,36-37 saying. Isa 9:1-2
Galilee. Jos 20:7; 21:32; 1Ki 9:11; 2Ki 15:29 exp: Mr 1:39. General references. exp: Ge 49:21.
which sat in darkness. Ps 107:10-14; Isa 42:6-7; 60:1-3; Mic 7:8; Lu 1:78-79; 2:32 shadow. Job 3:5; 10:22; 34:22; Ps 44:19; Jer 13:16; Am 5:8 General references. exp: Ge 49:21.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S11 (Verse 17) Jesus started with the same message that John the Baptist preached.

Equivalent Section: What Jesus preached.

From that time Jesus began to preach,
and to say,
Repent:.

Equivalent Section: Why.

for the kingdom of heaven is at hand..

Mark 1:14-15 includes an equivalent message to this sentence. Mark starts his sentence with the phrase Now after that John was put in prison, Jesus came into Galilee. This is the same message as the prior sentence from Matthew. Mark continues his sentence with the same message as our current sentence. Thus we see a difference in the sentence structure but not in the message. When comparing the reports by the different Gospel writers, we need to remember that each writer has a different perspective to his Gospel. God allowed each freedom of expression so long as they did not change the message. In addition, Matthew separated the part of this message into the prior sentence so that he could show that it was a fulfillment of prophecy and, therefore, a legal evidence that Jesus was God's Christ. Mark wasn't concerned about legal evidences and presents the perspective of a servant. Therefore, mark combines the arrival of Jesus with the purpose of Jesus because the two go together in the mind of a servant.

Mark used the phrase kingdom of God while our current sentence uses the phrase kingdom of Heaven. Some people make the mistake of believing that these two phrases are the same but they are not. The phrase kingdom of God means: 'God's character in you today and the 1,000 years reign of Christ in the future'. The phrase kingdom of heaven means: 'the kingdom that belongs to Heaven'. The 1,000-years reign of Christ is when the laws of Heaven will be applied on Earth. Therefore, the 1,000-years reign of Christ is part of the kingdom of Heaven. These two phrases are not in conflict because Jesus was offering both to the Jews, at the time of this sentence. The religious leaders and Jews in general rejected Jesus as their King. Therefore, the offer of the kingdom of Heaven was withdrawn and the 'Church Age' was started instead. Therefore4, there is no conflict between the messages of these equivalent sentences. Each sentence tells us about a separate things which was offered to the Jews at this time.

Please pay attention to the fact that the true definition of the word repentance includes: 'turning towards God and accepting His attitudes and actions about sin'. Religion keeps trying to convince everyone to leave out that part of the definition so that they can convince people to turn to their traditions instead. That is what happened in the days of Jesus, which resulted in God's people being cursed instead of receiving the kingdom.

Our sentence basically tells us that Jesus began to preach and tell God's people that began to preach that the kingdom of heaven is at hand ('it will happen very soon') and that they needed to truly Biblically repent if they wanted to receive it. Obviously, the Jews did not receive the kingdom of heaven because they failed to fulfill God's requirement. Likewise, many of God's people of today fail to receive the blessings that God wants to give them because they fail to understand and fulfill God's requirements for receiving the blessings.

Please see the note for Matthew 3:2 about the phrase kingdom of Heaven. The kingdom of Heaven is the kingdom that 'belongs to' Heaven and is applied to beings, and things, which reside in Heaven. We find the phrase kingdom of Heaven only found within the Gospel of Matthew and is often, but not always, used for salvation because all saved will become part of the kingdom of Heaven. This phrase is used for when the laws of Heaven will control this Earth. That time is the 1,000 year reign of Christ. What we see in the beginning of the Gospel accounts is that the kingdom was offered to the Jews but they refused to accept Jesus Christ as their King. Therefore, the offer of their receiving was withdrawn and Jesus Christ started the 'Church Age' with the offer of the kingdom given to all who accept Jesus Christ as their personal Lord. In addition, every kingdom has a king. Please see verses on king in the New Testament and the Summary on 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 John 18:33-LJC about the phrase King of the Jews. Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the 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 Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. 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 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'. Please also see the note for Matthew 18:28 about the phrase laid hands. The functional definition for this word is: 'To physically grab with the intention of doing great harm which, usually, ends in death'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mr 1:14 Repent. Mt 3:2; 9:13; 10:7; Mr 1:15; Lu 5:32; 9:2; 10:11-14; 15:7,10; 24:47; Ac 2:38; 3:19; 11:18; 17:30; 20:21; 26:20; 2Ti 2:25-26; Heb 6:1 kingdom. Mt 11:12; 13:9,11,24,47; 25:1 General references. exp: Pr 8:1.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S12 (Verse 18) Identification of two of the first disciples.

Equivalent Section: What they were doing when called.

And Jesus,
walking by the sea of Galilee,
saw two brethren,
Simon called Peter,
and Andrew his brother,
casting a net into the sea:.

Equivalent Section: Why.

for they were fishers..

Jesus selected His first disciples, who would become apostles, as reported in Matthew 4:18-22; Mark 1:16-20 and Luke 5:1-12. John 1:37-51 gives their call to salvation. As part of the call, Jesus causes a miraculous catch of fishes (Matthew 4:17-22; Mark 1:14-20 and Luke 5:1-11). Please see the Table Of Miracles about this, and similar, miracles. In Luke 5:27-32, we read that Jesus, later, also called Matthew.

When we compare the various Gospel accounts of this incident, we see interesting details which are not in conflict but are different. Luke starts out telling us: And it came to pass, that, as the people pressed upon him (Jesus) to hear the word of God, he (Jesus) stood by the lake of Gennesaret. Therefore, Jesus had already been preaching long enough to get a large following. The sentences before the start of this incident, in all three Gospel accounts, tell us that Jesus had started preaching but none of them give us a length of time between that start and this incident. The only thing that we are told about that time period is that John tells us about several of the disciples getting saved.

In the next sentence we read that Jesus called them to Come ye after me. This is an important contextual consideration since it explains why our current sentence tells us what it does. This is not their call to salvation. It can be argued that John 1:37-51 was a call to salvation and that John does not report their actual call to discipleship. I personally believe that is true but since each Gospel writer only presents a single call, at this time, I present all reports of a call together.

In all Gospel accounts, except John, we have a call to discipleship, which is similar to a call to go the Bible School today. Next, please notice that they were working their profession. God does not call lazy people. In addition, our second next sentence tells us: And they straightway left their nets, and followed him. God demands a sacrifice, as part of our test, when He calls us to greater service. If we are not willing to make the sacrifice at the start of service then we will not be willing to make the sacrifices which are part of the true service to God.

Mark 1:16 gives an equivalent message to this sentence. Mark starts his sentence with the phrase Now as he walked by the sea of Galilee. The word Now means: 'after you understand what was said prior'. Thus, it is a marker in understanding sequence in addition to the common usage of the word as a marker in time sequence. Our current sentence uses the phrase; From that time. Mark presents the view of a servant and wants us to know that Jesus had tested these men in his ministry before He chose them as special disciples who were to follow Him full time. Matthew presents the legal perspective and is not concerned with the requirements for promotion of servants unless it becomes a legal factor. The prior sentence gave the legal basis of the message from Jesus and this sentence tells us that Jesus started to fulfill the requirements. That is: Matthew tells us the requirements and then, as a separate legal step, says that Jesus fulfilled the requirements.

the next phrase in our current sentence says that Jesus saw two brethren, Simon called Peter, and Andrew his brother. The equivalent phrase from Mark says: he (Jesus) saw Simon and Andrew his brother. As previously pointed out, Matthew is giving us a legal perspective and, therefore, provides a more explicate identification of Peter and Andrew.

In our last phrase, we read: casting a net into the sea: for they were fishers. Mark tells us the exact same phrase. Thus, we see the same message with all of the differences explained by the difference in perspective of each Gospel writer.

Next, Luke tells us that Jesus saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. We can assume that these were the ship owned by Andrew and Peter and the ship used by James and John but owned by their father.

Luke 5:1-3 tells us that Jesus was teaching the multitude and using Simon Peter's boat for a speaking platform. Then, Luke 5:4 says: Now when he had left speaking. Apparently, Jesus taught the people, then sent them away and was walking by the sea and saw that Simon Peter and Andrew had returned to fishing while Jesus sent the multitude away. This is what our current sentence and Mark 1:16 told us that Simon Peter and Andrew were doing when Jesus gave them the call to discipleship. That call is in our next sentence and in Mark 1:17.

Between our current sentence and the next sentence, we read the action of Luke 5:4-10. (Neither Matthew not Mark report those facts. Luke gives us the perspective of Jesus being a literal physical man. Thus, Luke explains what the work men, Peter and Andrew,, did after the preaching ended.) In Luke 5:10 we see the call to discipleship, which matches our next sentence and Mark 1:17 only Luke reports that Jesus said words that are not reported by Matthew nor by Mark. It should be apparent that Jesus said everything reported but each Gospel author chose to only report part of what was said.

Luke reports that they came, and filled both the ships, so that they began to sink. Apparently, Andrew and Peter brought their ship to land at one spot and James and John landed a little ways away. Once on shore, Simon Peter...fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. This would have been when Jesus said: Follow me, and I will make you fishers of men, as reported by Matthew and Mark. Then, as reported by Matthew and Mark, Jesus walked over to where James and John were and old them and equivalent message because they also immediately left the ship and their father, and followed him. Thus, we can see how the three Gospel accounts fit together.

In further notes it is pointed out that these men believed that their reward for following Jesus would be greater than what they gave up in order to follow Him. When we include the account by Luke, we have a better understanding of the basis of their true Biblical faith. When God calls us to His service, God includes a promise of blessings which we can understand but which many others will not understand. We prove our own true Biblical faith by believing the promise from God in spite of all of the people who doubt our personal promise.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'taking small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith. Forms of this word are used, in this Gospel, in: Matthew 4:18; Matthew 9:5; Matthew 11:5; Matthew 12:43; Matthew 14:25; Matthew 14:26; Matthew 14:29; Matthew 15:31.

Please see the note for Matthew 1:2 about the word brethren. The functional definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please also see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C12S8 about the word brotherly.

Please see the note for 2Peter 1:1 about Simon. There are several men with this nameans that note tells the difference in them. The functional definition for this word is: 'the name of Peter when he was being spiritual'. Forms of this word are used, in this Gospel, in: Matthew 4:18; Matthew 10:2-4; Matthew 13:55; Matthew 16:16; Matthew 16:17; Matthew 17:25; Matthew 26:6; Matthew 27:32.

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 Galatians C2-S6 about Peter. The functional definition for this word 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. This name is used, in this Gospel, in: Matthew 4:18; Matthew 8:14; Matthew 10:2; Matthew 14:28; Matthew 14:29; Matthew 15:15; Matthew 16:16; Matthew 16:18; Matthew 16:22; Matthew 16:23; Matthew 17:1; Matthew 17:4; Matthew 17:24; Matthew 17:26; Matthew 18:21; Matthew 19:27; Matthew 26:33; Matthew 26:35; Matthew 26:37; Matthew 26:40; Matthew 26:58; Matthew 26:69; Matthew 26:73; Matthew 26:75.

Please see the note for John 6:8 about Andrew. The functional definition for this word is: 'An apostle who was brother to Simon Peter. Almost every place that he is mentioned in the Bible he is bringing someone to Jesus'.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C12S8 about the word brotherly. Forms of this word are used, in this Gospel, in: Matthew 4:18; Matthew 4:21; Matthew 5:22; Matthew 5:23-24; Matthew 7:3; Matthew 7:4; Matthew 7:5; Matthew 10:2; Matthew 10:21; Matthew 12:50; Matthew 14:3; Matthew 17:1; Matthew 18:15; Matthew 18:21; Matthew 18:35; Matthew 22:24; Matthew 22:25.

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts'. Forms of this word are used, in this Gospel, in: Matthew 4:18; Matthew 4:20; Matthew 4:21; Matthew 13:47.

We find forms of the word fisher in: Isaiah 19:8; Jeremiah 16:16; Ezekiel 47:10; Matthew 4:18; Matthew 4:19; Mark 1:16; Mark 1:17; John 21:7. Webster's 1828 defines this word as: 'One who is employed in catching fish.'. Easton's Bible Dictionary defines this word as: 'Besides its literal sense (Lu 5:2), this word is also applied by our Lord to his disciples in a figurative sense (Mt 4:19; Mr 1:17)'. Please also see the note for John 21:3 about the word fish.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'walking. Mt 1:16-18; Lu 5:2 sea. Mt 15:29; Nu 34:11; De 3:17 Chinnereth. Lu 5:1 lake of Gennesaret. Joh 6:1; 21:1 sea of Tiberias. two. Mt 10:2; Lu 6:14; Joh 1:40-42; 6:8 for. Ex 3:1,10; Jg 6:11-12; 1Ki 19:19-21; Ps 78:70-72; Am 7:14-15; 1Co 1:27-29 General references. exp: 1Co 1:27.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S13 (Verse 19) Call to discipleship.

And he saith unto them,
Follow me,
and I will make you fishers of men..

Jesus selected His first disciples, who would become apostles, as reported in Matthew 4:18-22; Mark 1:16-20 and Luke 5:1-12. This is different from John 1:37-51, which gives their call to salvation. Any time that God gives someone a call, God includes promises to those people who truly answer the call while refusing to give the promise to people who refuse to truly fulfill the call. Please see the Section called Promises in the Significant Gospel Events Study for other promises found in the Gospel accounts.

Please see the note for Matthew 4:18 for an explanation of how the sequence of events, in this incident and found in the three Gospel accounts, fit together.

Luke 5:10-11 tells us the same message as this sentence but from a different perspective and with more details about how the new disciples acted as typical men. Those sentences are good for teaching the application of a call but they are not similar enough to warrant a more detailed comparison with our current sentence or with the sentence from Mark with the exception that Luke 5:10 reports: Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. this was a different, but matching, message to what Jesus said to all of the men being called (Andrew, Peter, James and John).

Mark 1:17 gives an equivalent message to this sentence. In his first phrase, Mark uses the name of Jesus where our current sentence uses the word he and lets the context identify the person as Jesus. Next, Mark uses the word said where our current sentence uses the word saith. The difference is that the word said deals with a one-time message. However, the word saith is a commitment to a lifetime service. Mark gives the perspective of a servant and servants understand that such a call is for lifetime servants and, probably, will only happen once in their life. However, Matthew gives the legal perspective and the difference between a one-time service agreement, and a lifetime service agreement, are legally significant. Therefore, Matthew uses the word for a lifetime service agreement.

Next, Mark uses the phrase Come ye after me where our current sentence uses the phrase Follow me. Thus we see two different ways for saying the same message. I will leave it to preachers to expand upon the applications of this phrase and move on.

Finally, in our last phrase, Mark writes: and I will make you to become fishers of men where our current sentence uses the phrase and I will make you fishers of men. The only difference is that Mark includes the phrase to become. It is important to servants that they know that their master understands that they do not know how to accomplish a given task and that the master pl and on teaching them howhowe to do the task before expecting them to fulfill the task.

In our sentence, we see the exact command (follow me) with a promise added to it. We see the same thing in: Matthew 4:19; Matthew 8:22; Matthew 9:9; Matthew 19:21; Mark 2:14; Mark 10:21; Luke 5:27; Luke 9:59; Luke 18:22; John 1:43; John 10:27; John 12:26; John 13:36; John 21:19. In addition, we see the related phrase of: come after me in: Matthew 16:24; Mark 1:17; Mark 8:34; Luke 9:23; Luke 14:27.

Most people need a lot of time and several evidences before they commit their life to service to God. It is reasonable to believe that each of these disciples had several experiences with Jesus before this command was given, and the Gospel accounts indicate that this is true for many, but not all, of the disciples who became apostles. However, when the invitation came there was no begging and we do not read about repeated invitations. The indication is that many people passed up great eternal rewards by being hesitant in answering God's call.

It should be obvious that the phrase; fishers of men is to be understood symbolically for God enabling His people to draw men to Him and His salvation.

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 also see the note for Mark 2:14 about the phrase follow me. Forms of this word are used, in this Gospel, in: Matthew 4:19; Matthew 4:20; Matthew 4:22; Matthew 4:25; Matthew 8:1; Matthew 8:10; Matthew 8:19; Matthew 8:22; Matthew 8:23; Matthew 9:9; Matthew 9:9; Matthew 9:19; Matthew 9:27; Matthew 10:38; Matthew 12:15; Matthew 14:13; Matthew 16:24; Matthew 19:2; Matthew 19:21; Matthew 19:27; Matthew 19:28; Matthew 20:29; Matthew 20:34; Matthew 21:9; Matthew 26:58; Matthew 27:55; Matthew 27:62.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Follow. Mt 8:22; 9:9; 16:24; 19:21; Mr 2:14; Lu 5:27; 9:59; Joh 1:43; 12:26; 21:22 I will. Eze 47:9-10; Mr 1:17-18; Lu 5:10-11; 1Co 9:20-22; 2Co 12:16 General references. exp: Lu 18:28; 1Co 1:27.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S14 (Verse 20) Proper response to the call.

And they straightway left their nets,
and followed him..

Jesus selected His first disciples, who would become apostles, as reported in Matthew 4:18-22; Mark 1:16-20 and Luke 5:1-12. John 1:37-51 gives their call to salvation. Mark 1:16-17 gives an equivalent message to this sentence. The events of this chapter happen between the end of John 1 and the start of John 2. Please see the note for Matthew 4:18 for an explanation of how the accounts found in the three Gospels fit together.

Luke 5:11 reports: And when they had brought their ships to land, they forsook all, and followed him. The words in the first part of the sentence from Luke is different from the first part of our current sentence but the message is the same in both Gospel accounts.

Mark 1:18 says: And straightway they forsook their nets, and followed him. the only difference is that Mark uses the word forsook where Matthew uses the word left. That is: mark is more explicate that they did not worry about what happened to their nets when they left to follow Jesus.

In the response by the disciples, we see a truth that many people miss. They had to give up their profession and have true Biblical faith that God would provide for them and their loved ones. Remember that Peter had a mother-in-law living with him, which meant that he had at least two dependents.

In addition to that truth, the word follow means that they gave up deciding where they would go and what they would do and when they would do things and what conditions they would live under. They gave complete control of their personal lives over to Jesus.

The other thing to keep in mind is the meaning of the word straightway. Many people see God remove a call because they hesitate in responding. Yes, God makes us trust Him to provide for all of our worldly responsibilities, but that is the test of faith.

One thing to keep in mind is that these were not stupid men. Peter and Andrew were running a successful fishing business. The next sentence tells us about James and John whose father was known and respected by the leaders of the Jewish society and, apparently, he owned several fishing boats. Therefore, they were not stupid nor were they desperate. The point is that each of these men had to believe that they would receive more than they gave up. When God calls someone into discipleship or into service God always includes promises of blessings which exceeds the loss a person must also accept in order to answer God's call. It really is not a matter of taking a loss to serve God but a matter of having enough true Biblical faith in God, and in God's promises, in order to truly believe, and act, upon those promises.

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

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 10:37; 19:27; 1Ki 19:21; Ps 119:60; Mr 10:28-31; Lu 18:28-30; Ga 1:16 exp: 1Co 1:27.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S15 (Verse 21) Second call to discipleship.

First Step: Jesus identified two more disciples.

And going on from thence,
he saw other two brethren,
James the son of Zebedee,
and John his brother,
in a ship with Zebedee their father,
mending their nets;.

Second Step: Jesus calls them.

and he called them..

These two men, along with Peter, ended up being 'the inner circle of the disciples of Jesus'. The John, of this sentence, is the author of the Gospel of John and other books in the Bible. Please see the note for Matthew 4:18 for an explanation of how the accounts found in the three Gospels fit together.

Mark 1:18-19 tells us the same as this sentence, and the next sentence, only with more details. The wording is slightly different but there is no significant difference. What we see in the comparison of these sentences is that God allowed His Gospel writers to have freedom of expression so long as they delivered the correct message.

Please see the note for Mark 1:19 about James. The functional definition for this word is: 'There are several men named James and referenced in the Bible. Any time this man is mentioned he is associated with his brother John or with his father Zebedee'.

Please see the note for Mark 1:20 for all the Bible references to Zebedee.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C12S8 about the word brotherly.

Please see the note for John 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'. Forms of this word are used, in this Gospel, in: Matthew 4:21; Matthew 4:22; Matthew 8:23; Matthew 8:24; Matthew 9:1; Matthew 13:2; Matthew 14:13; Matthew 14:22; Matthew 14:24; Matthew 14:29; Matthew 14:32; Matthew 14:33; Matthew 15:39.

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

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'other. Mt 10:2; 17:1; 20:20-21; 26:37; Mr 1:19-20; 3:17; 5:37; Lu 5:10-11; Joh 21:2; Ac 12:2 General references. exp: Lu 18:28; 1Co 1:27.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S16 (Verse 22) Second proper response.

And they immediately left the ship and their father,
and followed him..

Mark 1:18-19 tells us the same as this sentence, and the prior sentence, only with more details. The wording is slightly different but there is no significant difference. What we see in the comparison of these sentences is that God allowed His Gospel writers to have freedom of expression so long as they delivered the correct message. Please also see the note for Matthew 4:18 for an explanation of how the accounts found in the three Gospels fit together.

As already explained in the note for the second prior sentence, they believed that the promised blessings from God would exceed any loss they would receive by acting this way. We also see that they acted immediately, which indicated that they had already considered the possibility of this call and what would be involved in answering it. They, obviously, considered everything involved and had already decided on their action if they received the call.

In addition, as already mentioned for Peter and Andrew, the word follow means that they gave up deciding where they would go and what they would do and when they would do things and what conditions they would live under. They gave complete control of their personal lives over to Jesus.

Now consider that their family was considered rich and in the upper levels of Jewish society. With Peter and Andrew, Jesus chose relatively poor men who were considered to be unlearned and ignorant (Acts 4:13). Thus we see two opposites of the social structure. Now add in Matthew who was a publican (Matthew 10:13) and Simon called Zelotes (Luke 6:15) and what we see is that Jesus chose disciples from all levels of society and all walks of life except the lazy.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency'. Forms of this word are used, in this Gospel, in: Matthew 4:22; Matthew 8:3; Matthew 14:31; Matthew 20:34; Matthew 24:29; Matthew 26:74.

Please see the note for John 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 10:37; De 33:9-10; Mr 1:20; Lu 9:59-60; 14:26,33; 2Co 5:16 exp: Lu 18:28; 1Co 1:27.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S17 (Verse 23) Start of the teaching of disciples.

And Jesus went about all Galilee,
teaching in their synagogues,
and preaching the gospel of the kingdom,
and healing all manner of sickness and all manner of disease among the people..

Matthew 4:23-25; Mark 1:21-45 and Luke 4:15-40 present the ministry of Jesus after He choose His first four disciples. Note: He had already started a ministry but this was when He started teaching the disciples who would take over the ministry. After preaching in His home town, Jesus expanded His ministry to the region around His home town (Luke 4:42-44). While He did this, we read that He preached in their synagogues throughout all Galilee, and cast out devils. Then, in Mark's and Luke's accounts, we read that He healed a leper. Meanwhile, Matthew lists several other diseases which he healed. (Please also see the Section called Jesus and Devils in the Significant Gospel Events Study.)

in this sentence, we are told that Jesus did these miracles for many people who are not identified in any fashion. These are different from the specific miracles which are mentioned many places and which are related to the surrounding doctrine. (Please see the Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus performed miracles and cast out devils.) In these instances, we do not read about Jesus requiring someone to do anything like act in true Biblical faith or go show themselves to the priests. While many of the references to miracles are to specific incidents which are related to the doctrine surrounding the incident, there are also many references, like the current one, where we are told about Jesus doing these things but not given details. In these cases, we are told that these actions were a regular part of His ministry with no discrimination on who received the blessings. These times are evidence of what Jesus offered as part of the kingdom if they truly accepted Him as God's appointed King.

In a general way, the events reported in John 2 happen at the same time as this sentence but the incidents reported there are only reported by John and John does not report what is found in this chapter by Matthew.

The rest of the chapter from Mark (Mark 1:12-45) happen at the same time as this sentence but most of the incidents reported there are not reported by Matthew. In addition, the same is true for the rest of the chapter from Luke (Luke 4:31-44).

Please use the links in the sentence outline, above, the see the doctrine in the notes of related Studies. As explained there, the miracles did not prove that Jesus was the Son of God, because devils can also do miracles. However, devils don't preach the Gospel. It is the combination of the two things which show us that Jesus was the Son of God.

Our sentence starts with the word And, which adds it to the prior section. The prior section told us about Jesus calling His first four (4) disciples. Now, our account is adding how Jesus started their training. He gave them lots of evidence that His message came from God. He gave them lots of doctrine. As we see later, He gave them lots of scripture references and explanations of the doctrine found in scripture.

Our sentence tells us that Jesus went to their synagogues, which was where people went when they were willing to worship God and learn about God. Our sentence also tells us that Jesus was ('giving them knowledge and understanding of what scripture said'). Our sentence also tells us that Jesus was preaching ('encouraging them to obey scripture and God in order to receive the kingdom'). Further, Jesus added healing all manner of sickness and all manner of disease among the people to His message so that they would know that His message came from God.

The last thing to note here is that Jesus was preaching the gospel of the kingdom. This was before they rejected Him as their King and He was still offering the kingdom to the Jews. After they rejected Him as their King, He removed this offer and started His church, which brought in the 'Church Age' after the spiritual birth of the church at Pentecost. (The conception: 'start of the spiritual life of the church', happened in the Gospels.)

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'. Forms of the word teach / taught are found in this Gospel in: Matthew 4:23; Matthew 5:2; Matthew 5:19; Matthew 7:29; Matthew 9:35; Matthew 11:1; Matthew 13:54; Matthew 15:9; Matthew 21:23; Matthew 22:16; Matthew 26:55; Matthew 28:15; Matthew 28:19.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'a recognized place of worship'. Forms of this word are used, in this Gospel, in: Matthew 4:23; Matthew 6:2,; Matthew 6:5; Matthew 9:35; Matthew 10:17; Matthew 12:9; Matthew 13:54; Matthew 23:6; Matthew 23:34.

in this Gospel Account, the phrase the kingdom of heaven is used for when the laws of Heaven will control this Earth. That time is the 1,000 year reign of Christ. What we see in the beginning of the Gospel accounts is that the kingdom was offered to the Jews but they refused to accept Jesus Christ as their King. Therefore, the offer of their receiving was withdrawn and Jesus Christ started the 'Church Age' with the offer of the kingdom given to all who accept Jesus Christ as their personal Lord. In addition, every kingdom has a king. Please see verses on king in the New Testament and the Summary on 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 John 18:33-LJC about the phrase King of the Jews. Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the 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 Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ.

Please see the note for 1Corinthians C12S29 about the word heal. The functional definition for this word is: 'To cure of a disease or wound and restore to soundness, or to that state of body in which the natural functions are regularly performed; as, to heal the sick'. Forms of this word are used, in this Gospel, in: Matthew 4:23; Matthew 4:24; Matthew 8:7; Matthew 8:8; Matthew 8:13; Matthew 8:16; Matthew 9:35; Matthew 10:1; Matthew 10:8; Matthew 12:10; Matthew 12:15; Matthew 12:22; Matthew 13:15; Matthew 14:14; Matthew 15:30; Matthew 19:2; Matthew 21:14.

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'. Forms of this word are used, in this Gospel, in: Matthew 4:23; Matthew 5:11; Matthew 6:9; Matthew 8:27; Matthew 10:1; Matthew 12:31.

Please see the note for Acts 5:15 about the word sick. Please see the note for 1Corinthians C11S34 about the word sickly. The functional definition for this word is: 'Not healthy; somewhat affected with disease; or habitually indisposed. Sicklness is sent as a judgment for sin'. Forms of this word are used, in this Gospel, in: Matthew 4:23; Matthew 4:24; Matthew 8:6; Matthew 8:14; Matthew 8:16; Matthew 8:17; Matthew 9:2; Matthew 9:6; Matthew 9:12; Matthew 9:35; Matthew 10:1; Matthew 10:8; Matthew 14:14; Matthew 25:36; Matthew 25:39; Matthew 25:43; Matthew 25:44.

Please see the note for John 6:2 about the word disease. The functional definition for this word is: 'The cause of pain or uneasiness; distemper; malady; sickness; disorder; any state of a living body in which the natural functions of the org and are interrupted or disturbed, either by defective or preternatural action, without a disrupture of parts by violence, which is called a wound'. Forms of this word are used, in this Gospel, in: Matthew 4:23; Matthew 4:24; Matthew 9:20; Matthew 9:35; Matthew 10:1; Matthew 14:35.

Please see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 9:35; Mr 6:6; Joh 7:1; Ac 10:38 teaching. Mt 12:9; 13:54; Ps 74:8; Mr 1:21,39; 6:2; Lu 4:15-16,44; 13:10; Ac 9:20,13-43; 18:4 the gospel. Mt 13:19; 24:14; Mr 1:14; Lu 4:17-18; 8:1; 20:1; Ro 10:15 healing. Mt 8:16-17; 10:7-8; 11:5; 15:30-31; Ps 103:3; Mr 1:32-34; 3:10; Lu 4:40-41; 5:17; 6:17; 7:22; 9:11; 10:9; Ac 5:15-16 General references. exp: Mt 9:35; 19:2.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S18 (Verse 24) People responded positively to the blessings from God.

Equivalent Section: People heard about Jesus.

And his fame went throughout all Syria:.

Equivalent Section: People came to Jesus.

First Step: the people brought the sick.

and they brought unto him all sick people that were taken with divers diseases and orments,
and those which were possessed with devils,
and those which were lunatick,
and those that had the palsy;.

Second Step: Jesus healed them.

and he healed them..

The Table of Miracles in the Gospels has Bible references to other places where we are told that Jesus did many miracles and other things without specifying the details of any of them. When we read such things, we can know that they are reported to prove to the people that His message came from God. Please see the Section called Jesus and Devils in the Significant Gospel Events Study.

Matthew 4:23-25; Mark 1:21-45 and Luke 4:15-40 present the ministry of Jesus after He choose His first four disciples. Note: He had already started a ministry but this was when He started teaching the disciples who would take over the ministry. After preaching in His home town, Jesus expanded His ministry to the region around His home town (Luke 4:42-44). While He did this, we read that He preached in their synagogues throughout all Galilee, and cast out devils. Then, in Mark's and Luke's accounts, we read that He healed a leper. Meanwhile, Matthew lists several other diseases which he healed. Therefore, these sections in the Gospel accounts are telling us, in general, what Jesus was doing to minister to the people and to teach His disciples. The specific doctrines taught, and the specific activities which support those doctrines, come later in this Gospel account.

Please note that, since our sentence says that his fame went throughout all Syria, this means that Jesus had an international fame this early in His ministry.

Please see the note for 1Corinthians C4S13 about the word fame. The functional definition for this word is: 'Public report or rumor'. Please also see the note for 1Corinthians C4S13 about the word defame. The functional definition for this word is: 'Slander; dishonor or injured by evil reports'. Forms of this word are used, in this Gospel, in: Matthew 4:24; Matthew 9:26; Matthew 9:31; Matthew 14:1.

Please see the note for Galatians 1:21-23 about Syria. The functional definition for this word is: 'the country around Damascus'.

Please see the note for 1Corinthians C11S34 about the word sick. The functional definition for this word is: 'Not healthy; somewhat affected with disease; or habitually indisposed. Sicklness is sent as a judgment for sin'.

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

Please see the note for Luke 8:28 about the word torment. The functional definition for this word is: ' Extreme pain; anguish; the utmost degree of misery, either of body or mind. the more I see pleasure about me, so much I feel torment within me. Lest they also come into this place of torment. Luke 16. Rev.9. 14. 2. that which gives pain, vexation or misery. they brought to him all sick people that were taken with divers diseases and orments. Matt. 4'. Forms of this word are used, in this Gospel, in: Matthew 4:23; Matthew 4:24; Matthew 8:6; Matthew 8:29.

Please see the note for Mark 1:32 about the word possess. The functional definition for this word is: 'To have the just and legal title, ownership or property of a thing; to own; to hold the title of, as the rightful proprietor, or to hold both the title and the thing'. Please also see the note for Acts 2:44-45 about the word possession. Our word means that the devils had taken control of the people and acted like they had a legal right to control the people. Forms of this word are used, in this Gospel, in: Matthew 4:24; Matthew 8:16; Matthew 8:28; Matthew 8:33; Matthew 9:32; Matthew 12:22; Matthew 19:22.

We find forms of the word lunatick only in: Matthew 4:24 and Matthew 17:15. Webster's 1828 defines this word as: 'a. Affected by a species of madness, supposed to be influenced by the moon.
LU'NATIC, n. A person affected by insanity, supposed to be influenced or produced by the moon, or by its position in its orbit; a madman'.

Please see the note for Mark 2:3 about the word palsy. The American Tract Society Dictionary defines this word as: 'Or paralysis, strikes sometimes one side or portion of the body, and sometimes the whole; affecting the power of motion, or the power of sensation, or both. It is one of the least curable of diseases; but the Savior healed it with a word, Mt 4:24; 12:10; Mr 2:3-12. the "withered hand," Mr 3:1, was probably an effect of the palsy. there is also a palsy of the soul, which the Great Physician can heal, and he alone'. Forms of this word are used, in this Gospel, in: Matthew 4:24; Matthew 8:6; Matthew 9:2; Matthew 9:6.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his fame. Mt 9:26,31; 14:1; Jos 6:27; 1Ki 4:31; 10:1; 1Ch 14:17; Mr 1:28; Lu 4:14; 5:15 exp: Es 9:4. Syria. 2Sa 8:6; Lu 2:2; Ac 15:23,41 exp: Ac 21:3. all sick. Mt 4:23; 8:14-15; 9:35; Ex 15:26 possessed. Mt 9:32; 12:22; 15:22; 17:18; Mr 5:2-18; Lu 4:33-35; 8:27-37; Ac 10:38 lunatick. Mt 17:15 those that. Mt 8:6,13; 9:2-8 General references. exp: Mt 9:35; 14:35; 19:2; Mr 1:28; 6:55; Lu 7:17; Joh 6:2.'.

Home Start of web page Chapter Summary Start of Chapter

C4-S19 (Verse 25) People came from all areas around to receive blessings.

And there followed him great multitudes of people from Galilee,
and from Decapolis,
and from Jerusalem,
and from Judaea,
and from beyond Jordan..

This sentence is added to the prior sentence by starting with the word And. There we read about the international fame of Jesus. Here, Matthew adds that within the country of the Jews, Jesus not only had fame, but that people took time off from the other activities of their life to follow Him. Further, we are told that it wasn't just a few people doing this but was great multitudes of people.

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

Please see the note for Mark 5:20 about the word Decapolis. The Morrish Bible Dictionary defines this word as: 'A district embracing ten cities (as its name implies). After the conquest of Palestine by the Romans these cities were rebuilt and partly colonized, having peculiar privileges. Histori and are not quite agreed as to which were the ten cities, but they are now generally held to have been Hippos, Gadara, Pella, Philadelphia, Gerasa, Dion, Canatha, Damascus, Raphana, and Scythopolis. All were on the east of the Jordan except Scythopolis: but the name Decapolis seems to have been used for a district on the west of the Jordan as well as on the east. Mt 4:25; Mr 5:20; 7:31. It was to Pella that the Christians fled just before the destruction of Jerusalem'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'followed. Mt 5:1; 8:1; 12:15; 19:2; Mr 3:7; 6:2; Lu 6:17,19 Decapolis. Mr 5:20; 7:31 General references. exp: Mt 3:5; 14:35; 19:2; Joh 6:2.'.

Home Start of web page Chapter Summary Start of Chapter

Interpretive Study of Matthew's Gospel-3,4.

Matthew Chapter 3

links to sentences in this chapter:

Chapter theme: the ministry of John the Baptist.

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 4

links to sentences in this chapter:

Chapter theme: the start of the ministry of Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 03/11/24.