Interpretive Study of Matthew's Gospel-7,8.

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 7

links to sentences in this chapter:

C7-S1 (Verse 1), C7-S2 (Verse 2), C7-S3 (Verse 3), C7-S4 (Verse 4), C7-S5 (Verse 5), C7-S6 (Verse 6), C7-S7 (Verse 7-8), C7-S8 (Verse 9), C7-S9 (Verse 10), C7-S10 (Verse 11), C7-S11 (Verse 12), C7-S12 (Verse 13-14), C7-S13 (Verse 15), C7-S14 (Verse 16), C7-S15 (Verse 16), C7-S16 (Verse 17), C7-S17 (Verse 18), C7-S18 (Verse 19), C7-S19 (Verse 20), C7-S20 (Verse 21), C7-S21 (Verse 22), C7-S22 (Verse 22), C7-S23 (Verse 22), C7-S24 (Verse 23), C7-S25 (Verse 24-25), C7-S26 (Verse 26-27), C7-S27 (Verse 28-29)'.

Please use This link to see the chapter summary.

Chapter theme: the end of 'The Sermon on the Mount / Beatitudes': basic interactions for the kingdom of God

Matthew 7:2; Mark 4:24-25 and Luke 8:18 tell us to take heed how you measure along with a parable to teach that lesson. It is also found in the Table Of Parables in the NT. This warning tells us to have spiritual things at the highest priority of our life.

In Matthew 7:3-5 and Luke 6:41-42 we read the 'Parable of the Beam and Mote'. It is also found in the Table of Parables in the New Testament.

Matthew 7:13-14 and Luke 13:23-24 warn us about believing that we are saved when we are truly lost. Both tell us to Enter ye in at the strait gate. After that Matthew warns us about false prophets. Luke, however, warns about being deceived by those false prophets and about the everlasting consequences of believing the false prophets.

Matthew 7:15-20 warn us about false prophets and tells us to identify them by their fruit. This section includes the 'Parable of the Good Tree and Corrupt Fruit', which is found in Matthew 7:16-20; Matthew 12:33; Luke 6:43-45 and the Table of Parables in the New Testament.

Matthew 7:21-23 gives us a teaching that matches Luke 6:46 and Luke 13:25-27. They all tell us about people calling Jesus Lord, Lord. However, the account in Luke 13 is a parable that many do not recognize as a parable. It is the 'Parable of the Rejected Claims'. In addition, the parable in Matthew 25:1-13 ('The Parable of the Ten Virgins') teaches the same doctrinal lesson. Further, Matthew 7:21-23 gives us a matching teaching but not as a parable. Continuing on, Luke 6:46 is a single sentence which summarizes what we find in Matthew 7:21-23. Further, Matthew 25:41-46 gives a similar teaching but is a different time and applied to a different group of people. Thus, we see the same doctrine taught several different places and with different applications. This lets us know that it is a very important doctrine to know and live by.

In Matthew 7:21-22; Luke 6:46 and Luke 13:25-27 all tell about people calling Jesus Lord, Lord. This sentence is the start of a sub-section of this sermon which actually includes 'Parable of the House on Rock and Sand'. in this section, Jesus is giving us a doctrinal difference between a wise person who believes they are saved and a foolish person who believes they are saved. And, in this section, Jesus is warning that many of the foolish are actually deceived lost people. They are deceived by the false claims of religion and never had, and developed, an ongoing personal relationship with Jesus Christ. Please see the note for Matthew 7:21-22 for a summary of the doctrine in this section of the 'Sermon of the Mount / Beatitudes'.

In Matthew 7:24-29 and Luke 6:47-49 we read the 'Parable of the House on Rock and Sand'. It is also found in the Table of Parables in the New Testament.

Matthew 7:24-25 is one of several places in the Bible where the Bible uses the word Rock for Christ. This symbolic meaning is true every place in the Bible where we find the word rock. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to other titles and their related Bible references.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-27. Christ, continuing his sermon on the mount, reproves rash judgment, etc.
28-29. Christ ends his sermon, and the people are astonished.'.

C7-S1 (Verse 1) the start of several sentences on judging our brother.

Judge not,
that ye be not judged..

Matthew 7:1-5 warn us about judging out brother and tells us the correct attitude to have towards what we see as a failure by our brother. Be careful because that are many who use the method of Satan to take this sentence out of context and pervert the message of it. There is no conflict within the Bible. People who claim such are finding conflicts between their own wrong interpretations and are blaming God's perfect word of God for their own error. Therefore, the true message of this sentence is in total agreement with what we find everywhere else within the Bible.

Luke 6:37-38 is equivalent to this sentence. Many people, if not most, treat the Fourth Equivalent Section of that sentence, in Luke, as if it was totally independent of the rest of the sentence and even as if it was separate from the context where it is found. Thus, we find Satan using men to pervert the message of both of these sentences. However, our next sentence, and Luke 6:38, both tell us: For with the same measure that ye mete withal it shall be measured to you again. that is: by starting with the word For, both sentences are telling us why we should obey this sentence and the sentence in Luke 6:37-38. Therefore, it is critical that we consider the context as we try to understand what is being said in our current sentence.

John 7:24 says: Judge not according to the appearance, but judge righteous judgment. there, Jesus literally told us to judge. Now, He did limit it to righteous judgment. And, people who claim that this sentence is telling us: 'You are to never judge' are taking this sentence out of context with the rest of the Bible. In addition, they are obviously talking foolishness and are proving that they refuse to use their own brain. Any time that you choose anything, such as what you will order at a restaurant, you are judging. Therefore, that claim is obvious foolishness. As a result, some people change their claim to be: 'You are to never judge people'. However, that is also foolishness. We all decide who we want to be friends with and who we don't want to spend time with. In addition, and as already pointed out, we are commanded to judge righteous judgment.

With that truth in mind, let's look at what the Bible actually says and how the various things found in the Bible fit together. All saved will be judged at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10) and the word of God will be used to judge us. Therefore, we lose nothing by using the word of God as the basis to judge because our next sentence literally tells us: For with what judgment ye judge, ye shall be judged. Since we will be judged by the word of God, we lose nothing by using it to judge. In addition, and as already mentioned, Jesus told us to judge righteous judgment. We are also told that Jesus is , the righteous judge (2Timothy 4:8) and that He will judge the world in righteousness (Acts 17:31; 1Peter 2:23; Revelation 16:5; Revelation 19:2; Revelation 19:11). Since He will do this using the word of God, using the word of God to judge is actually obeying the command to judge righteous judgment. In addition, people who refuse to do this, while calling themselves followers of Jesus Christ ('Christians') are proving themselves to be liars by refusing to follow Him in this area. And, finally, it is my experience that such people always refuse to follow Jesus Christ in other areas of righteous living even while they try to 'claim' the advantages of being a true follower.

We find forms of the word judge occurring 327 times in 292 verses of the Bible, 120 times in 99 verses of the New Testament. Webster's 1828 defines this word as: 'n. L. judex, supposed to be compounded of jus, law or right, and dico, to pronounce. 1. A civil officer who is invested with authority to hear and determine causes, civil or criminal, between parties, according to his commission; as the judges of the king's bench, or of the common pleas; judges of the supreme court, of district courts, or of a county court. the judge of a court of equity is called a chancellor. 2. the Supreme Being. Shall not the judge of all the earth do right? Gen.18. 3. One who presides in a court of judicature. 4. One who has skill to decide on the merits of a question, or on the value of anything; one who can discern truth and propriety. A man who is no judge of law, may be a good judge of poetry or eloquence, or of the merits of a painting. 5. In the history of Israel, a chief magistrate, with civil and military powers. the Israelites were governed by judges more than three hundred years, and the history of their transactions is called the book of Judges. 6. A juryman or juror. In criminal suits, the jurors are judges of the law as well as of the fact.
JUDGE, v.i. L. judico. 1. to compare facts or ideas, and perceive their agreement or disagreement, and thus to distinguish truth from falsehood. Judge not according to the appearance John 7. 2. to form an opinion; to bring to issue the reasoning or deliberations of the mind. If I did not know the originals, I should not be able to judge, by the copies, which was Virgil and which Ovid. 3. to hear and determine, as in causes on trial; to pass sentence. He was present on the bench, but could not judge in the case. The Lord judge between thee and me. Gen.16. 4. to discern; to distinguish; to consider accurately for the purpose of forming an opinion or conclusion. Judge in yourselves; is it comely that a woman pray unto God uncovered? 1 Cor.11.
JUDGE, v.t. to hear and determine a case; to examine and decide. Chaos shall judge the strife. 1. to try; to examine and pass sentence on. Take ye him and judge him according to your law. John 18. God shall judge the righteous and the wicked. Eccles.3. 2. Rightly to understand and discern. He that is spiritual, judgeth all things. 1 Cor.2. 3. to censure rashly; to pass severe sentence. Judge not, that ye be not judged. Matt.7. 4. to esteem; to think; to reckon. If ye have judged me to be faithful to the Lord-- Acts.16. 5. to rule or govern. The Lord shall judge his people. Heb.10. 6. to doom to punishment; to punish. I will judge thee according to thy ways. Ezek. 7.'. The functional definition for this word is: 'To hear and determine, as in causes on trial; to pass sentence'.

Nave's Topical Bible provides links for the word judge as: 'Appointed by the Persians: Ezr 7:25. Kings and other rulers as: 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34-35; 24; 25:11-12. Priests and Levites as: De 17:9; 2Ch 19:8; Eze 44:23-24; Mt 26:57-62. Women as, Deborah: Jg 4:4. Held circuit courts: 1Sa 7:16. CHARACTER OF, AND PRECEPTS RELATING TO: Ex 18:21-22; 22:9,28; Le 19:15; De 1:12-17; 16:18-20; 17:8-11; 19:16-19; 25:1-3; 1Sa 2:25; 8:3; 1Ki 3:9; 2Ch 19:5-10; Ps 58:1-2; 72:1-2,4,12-14; 82:2-4; Pr 24:23; Isa 5:22-23; 28:5-6; Eze 44:24; Da 9:12; Mic 7:3; Zep 3:3; Joh 7:24. Eli's sons: 1Sa 2:12-17,22-25. Samuel's sons: 1Sa 8:1-5. The judges of Jezreel: 1Ki 21:8-13. Pilate: Mt 27:24; Mr 15:15,19-24. Felix: Ac 24:26-27. During the time when the land was ruled by judges: Jg 2:16-19; Ac 13:20. 1. Othniel: Jg 3:9-11. 2. Ehud: Jg 3:15-30. 3. Shamgar: Jg 3:31. 4. Deborah: Jg 4; 5. 5. Gideon: Jg 6:11-40; 7; 8. 6. Abimelech: Jg 9:1-54. 7. Tola: Jg 10:1-2. 8. Jair: Jg 10:3-5. 9. Jephthah: Jg 11; 12:1-7. 10. Ibzan: Jg 12:8-10. 11. Elon: Jg 12:11-12. 12. Abdon: Jg 12:13-14. 13. Samson: Jg 13; 14; 15; 16. Eli led Israel: 1Sa 4:18. Samuel as the leader (judge): 1Sa 7:6,15-17. The sons of Samuel: 1Sa 8:1-5'.

Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase we are to judge. Please also see the notes for Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about the phrase judged by works. Please also see the notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans 14:10 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 66:5; Eze 16:52-56; Lu 6:37; Ro 2:1-2; 14:3-4,10-13; 1Co 4:3-5; Jas 3:1; 4:11-12'.

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C7-S2 (Verse 2) We will receive what we give to others.

Equivalent Section: Applied to judgment.

For with what judgment ye judge,
ye shall be judged:.

Equivalent Section: Applied to measurement.

and with what measure ye mete,
it shall be measured to you again..

Matthew 7:1-5 warn us about judging out brother and tells us the correct attitude to have towards what we see as a failure by our brother. In addition, Luke 6:38 is equivalent to this sentence. In addition, the prior sentence, here in Matthew, is the equivalent of the prior sentence in Luke. Thus, the two sets of sentences are equivalent and need to be considered as equivalent units.

This sentence, and the equivalent sentence in Luke, both start with the word For, which mean that they are explaining why the prior sentences, in both Gospel accounts, are true. in this Gospel, and in Luke, the notes for the prior sentences give explanations of the relevant doctrine for this sentence and the equivalent sentence in Luke. Please be sure to read both of those notes in order to fully understand the associated doctrine.

In addition to those sentences, and related notes, being contextually significant for understanding this sentence, Matthew 7:2; Mark 4:24-25 and Luke 8:18 also tell us to take heed how you measure along with providing a parable to teach that lesson. (That parable is also found in the Table Of` Parables in the NT.)

The basic doctrine of all of these related Bible references is a warning which tells us to have spiritual things at the highest priority of our life. If we judge, or measure, using the methods of our flesh or of this world, we will favor self and have an untrue measurement or judgment. However, if we use God's spiritual methods, then we will have a true measurement, or judgment, and will not be shocked when we are judged by God because God will use His own spiritual method.

As already mentioned, this sentence is giving us the reason why the prior sentence is true and considering the prior sentence, while ignoring this sentence, is using the method of Satan to take it out of context. People do that to claim that the prior sentence is telling us: 'You are to never judge'. The note for the prior sentence corrected that doctrinal error and related doctrinal errors. However, the important thing, for this sentence, is that Jesus says: with what judgment ye judge. If he really meant, with the prior sentence, that we are to never judge, then He would not use the first phrase in this sentence. Jesus never said anything which could be construed as indicating that sin was OK to do and our first phrase makes it clear that Jesus expects us to judge.

The context of this entire sermon is telling us to have Godly attitudes and actions and to let those Godly attitudes and actions prove that we are true children of God by their differences from the way that lost and carnal people act. The basic message of this sentence is: 'Figure out what you want God to do to you, and yours, and then do that to others. Use this method in all circumstances'.

The equivalent sentence, in Luke, included the words condemn, forgive and give in with the word judge, which our prior sentence uses. God treats all of these actions the same way by giving to us exactly what we give to others. (Read our current sentence again.) God wants us to fully understand that this standard will be applied by God in all areas of life. Go back and read again the attitudes that Jesus gave us at the start of this sermon and consider how well those sources of blessings match the attitude of giving others what we want God to give use when we sin against Him.

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

Please see the note for John 3:34 about the word measure. The functional definition for this word is: 'This word specifies a way to figure proportional values. the whole extent or dimensions of a thing, including length, breadth and thickness. It is applied also to length or to breadth separately. It can also specify a quantity or value such as when applied to money'. Forms of this word are used, in this Gospel, in: Matthew 7:2; Matthew 13:33; Matthew 23:32.

Please see the note for Mark 4:24 about the word mete. The functional definition for this word is: 'To measure; to ascertain quantity, dimensions or capacity by any rule or standard'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jg 1:7; Ps 18:25-26; 137:7-8; Jer 51:24; Ob 1:15; Mr 4:24; Lu 6:38; 2Co 9:6; 2Th 1:6-7; Jas 2:13; Re 18:6 exp: Ge 19:36; Le 24:19; Ps 109:17; Eze 24:4; Mt 6:14.'.

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C7-S3 (Verse 3) Consider your own spiritual condition first.

And why beholdest thou the mote that is in thy brother's eye,
but considerest not the beam that is in thine own eye?.

Matthew 7:1-5 warn us about judging out brother and tells us the correct attitude to have towards what we see as a failure by our brother. In Matthew 7:3-5 and Luke 6:41-42 we read the 'Parable of the Beam and Mote'. It is also found in the Table of Parables in the New Testament. This parable is given to illustrate the lesson of the first two sentences of our chapter. In addition, the next two sentences are part of this same parable.

Our current sentence uses the word considerest where Luke uses the word perceivest. In both cases, the st on the end of these words makes these lifestyle actions. We are to have a lifestyle of examining ourselves and keeping ourselves humble before God. That was the first attitude that Jesus said would be blessed at the start of our sermon. In addition, when we truly perceivest our own fault, the ongoing action will motivate us to considerest the consequence of that fault and how to eliminate it. However, when we have an ongoing fault, God will make us aware of it. The only way that we can then not perceivest, and not considerest, our own fault, is if we deny the existence of our own fault. The next two sentences are dealing with saved people who are in ongoing denial of their own ongoing faults.

As one preacher said, what is a mote that is in thy brother's eye becomes a beam that is in thine own eye because things appear larger the closer that are. and, something that is relatively small can completely block our sight if it is in our eye over the lense of the eye. In addition, even the smallest speck of dirt in out eye is very irritating. Therefore, most people notice something that is in their own eye.

As Jesus does in some parables, He is exaggerating the physical condition in order to make people truly think about the lesson. A parable is 'a physical story used to teach a spiritual truth'. And, the truth is that most people are the most upset when they see their own character flaw in others, especially when they are denying their own character flaw. Thus, a major part of this lesson is the instruction to look at ourselves and our own character when some character flaw in another person is particularly irritating to us. Thus, when we are most tempted to judge another saved person, we need to stop and ask God to help us see, and correct, our own character flaws.

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 note for Luke 6:42 about the word mote. The functional definition for this word is: 'Any small particle or splinter. It is used to illustrate small failings in contrast to larger faults, called 'beams.' the Lord Jesus was exposing the hypocrisy of those who see and magnify small faults in others, and pass over greater ones in themselves, Mt 7:3-5; Lu 6:41-42'. Forms of this word are used, in this Gospel, in: Matthew 7:3; Matthew 7:4; Matthew 7:5.

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 1Corinthians C12S13 about the word eye. The functional definition for this word is: ' the organ of sight or vision; properly, the globe or ball movable in the orbit. It is used symbolically for gaining understanding'. Please also see the note for John 12:45 about the phrase eyes to see.

Please see the note for John 11:49-50 about the word consider. The functional definition for this word is: 'To fix the mind on, with a view to a careful examination; to think on with care; to ponder; to study; to meditate on, to set the mind or the eye to; hence, to view or examine with attention'.

Please see the note for Luke 6:41 about the word beam. Easton's Bible Dictionary defines this word as:: 'occurs in the Authorized Version as the rendering of various Hebrew words. In 1Sa 17:7, it means a weaver's frame or principal beam; in Hab 2:11, a crossbeam or girder; 2Ki 6:2,5, a cross-piece or rafter of a house; 1Ki 7:6, an architectural ornament as a projecting step or moulding; Eze 41:25, a thick plank. In the New Testament the word occurs only in Mt 7:3-4,5, and Lu 6:41-42, where it means (Gr. dokos) a large piece of wood used for building purposes, as contrasted with "mote" (Gr. karphos), a small piece or mere splinter. "Mote" and "beam" became proverbial for little and great faults'. Forms of this word are used, in this Gospel, in: Matthew 7:3; Matthew 7:4; Matthew 7:5.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'why. Lu 6:41-42; 18:11 exp: Mt 15:3; Mr 2:24. but. 2Sa 12:5-6; 2Ch 28:9-10; Ps 50:16-21; Joh 8:7-9; Ga 6:1 General references. exp: Mr 10:25.'.

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C7-S4 (Verse 4) How can you do for someone else what you can not do for yourself?

First Step: Consider what you say to another.

Or how wilt thou say to thy brother,
Let me pull out the mote out of thine eye;.

Second Step: Consider your own fault.

and,
behold,
a beam is in thine own eye?.

As explained in the note for the prior sentence, this parable is dealing with our ongoing faults which we are in denial about. While the fault is an ongoing fault, our sentence is dealing with a one-time event. What Jesus is telling us is that before we judge our brother even one time, we need to examine ourselves and see if what is irritating us is, in fact, a lifestyle fault of our own that we are denying exists and, therefore, failing to fix in ourselves.

As already mentioned, Jesus exaggerated the physical aspect of this parable in order to get us to truly consider the spiritual lesson. Obviously, someone in this physical condition can not do delicate work on someone else's eye. Likewise, if we have not accepted God's help to correct our own ongoing character fault, then we will not know how God does the correction. As a result, we will try to use some worldly method which is bound to fail and usually will cause greater damage. Jesus is using an eye in this parable because it is a very delicate but vital part of our body. It can easily receive significant, if not permanent, damage if we allow someone to operate on it who is not truly capable. Likewise, the eye is used symbolically, in the Bible, for the way that we get true understanding (sight) of spiritual matters. When we listen to a religious leader who does not truly understand spiritual matters God's way, they will, usually, cause significant, if not permanent, damage to our ability to understand spiritual matters God's way. When we listen to them, we, usually, will believe that accepting their religious answers is the way to understand spiritual matters. That is why, in Luke's account, Jesus asked: Can the blind lead the blind?. shall they not both fall into the ditch? just before Luke reported this parable. Thus we need to consider that parable within the context of this parable and realize that religious teachers, especially when they are preaching and teaching their religious traditions, are acting like the spiritually blind. Religious teaching about how to understand spiritual matters is probably the greatest spiritual beam in the eye of God's people. Like Paul did after he was saved, we need to cast off all of our religious traditions and determine not to know anything among you, save Jesus Christ, and him crucified (1Corinthians 2:2).

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 23:24; Mr 10:25.'.

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C7-S5 (Verse 5) the correct action to take.

First Step: Get your own way of spiritual understanding right with God.

Thou hypocrite,
first cast out the beam out of thine own eye;.

Second Step: Show others how to get help from God.

and then shalt thou see clearly to cast out the mote out of thy brother's eye..

As already explained, Jesus is using the eye, in this parable, for the way to understand spiritual matters. The only way to truly understand spiritual matters is to receive that understanding from God's Holy Spirit (1Corinthians 2:9-16). Therefore, when our First Step says first cast out the beam out of thine own eye, it is telling us to stop relying on religious traditions in order to truly understand spiritual matters. In addition, Jesus says: Thou hypocrite because people who claim to understand spiritual matters while relying on religious traditions are personally (thou) being a hypocrite ('wearing a mask and pretending to have spiritual understanding when you really don't have that understanding').

After someone has stopped relying on religious traditions to understand spiritual matters (first cast out the beam out of thine own eye) and truly let God's Holy Spirit give then true spiritual understanding, then they will be able to help others to turn to God's Holy Spirit for true spiritual understanding (then shalt thou see clearly to cast out the mote out of thy brother's eye).

Please see the note for 1Timothy 4:1 about the words hypocrisy / hypocrite. The functional definition for this word is: 'one who puts on a mask and feigns himself to be what he is not; a dissembler in religion'.

Please see the note for Mark 9:28 about the phrase cast out. The functional definition for this word is: 'to throw hard enough to remove from the area that one is in but, usually, this does not include violence in the effort to throw'. 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 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 see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw. Please also see the note for Romans C11S10 about the phrase works are seen of men.

Please see the note for Mark 8:25 about the word clearly. The functional definition for this word is: 'Plainly; evidently; fully; without obstruction nor entanglement'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou hypocrite. Mt 22:18; 23:14-28; Lu 12:56; 13:15 first. Ps 51:9-13; Lu 4:23; 6:42; Ac 19:15 General references. exp: Mr 10:25.'.

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C7-S6 (Verse 6) Consider how people will handle anything spiritual that you give them.

Give not that which is holy unto the dogs,
neither cast ye your pearls before swine,
lest they trample them under their feet,
and turn again and rend you..

This sentence is full of symbolic language and can seem to be unrelated to the context where it is found. And, in fact, this single sentence is separate in the message. The sentences before this one tell us how to deal with other saved people. The sentences following this one tell us how to deal with God. This is the only sentence in this chapter which tells us how to deal with lost people who fight against the spiritual truth of God and the word of God.

The context of this sentence and of the chapter makes it clear that dogs is used symbolically for a type of person who has a very sinful character and is very opposed to God and the things of God. Our second phrase adds another type of person, and how to deal with them. But, the last two phrases tell us how both types of people will react. The third phrase tells us that these types of people will handle the things of God (that which is holy) like a devil would treat holy things. In addition, our fourth phrase tells us that such people will do all they can to hurt, and even kill, God's children. Therefore, since there is no possibility of them accepting the truth and only harm will come to the child of God for trying, we are told to not bother with such people who are so far against everything related to God. However, we are to still give the Gospel to everyone who is less extreme in their opposition to God and the things of God.

Our first phrase identifies a type of person who has a very sinful character and is very opposed to God and the things of God. The command to Give not that which is holy unto such a person should be clear. Think about how Jesus taught in parables and refused to explain things to the Pharisees and also refused to meet their demand for another sign after He had already done so many miracles that everyone lost count of how many he did. Think about how they treated the word of God, and the true interpretation which Jesus gave to them. Now compare their actions to the phrase of: lest they trample them under their feet. Also, think about how they beat and crucified Jesus and compare that to the phrase of: and turn again and rend you.. Yes, Jesus did what He tells us to not do in this sentence, but that was to prove that He told the truth in this sentence and to cause them to produce the legal evidence that God would use to condemn them when they are judged. And, yes, there are times that God tells His saints to do the same so that He has similar evidence against others. However, unless God overrides this command for us personally in a specific situation, we are to take this sentence as our guiding command when dealing with these types of people.

Our second phrase identifies a type of person who is different than the one identified in the first phrase. However, they are also very opposed to God and the things of God. People that Jesus symbolically refers to as swine are religious apostates. They claim to be righteous because of their religious practices but they are as far from the true God and from true worship as a religious person can get. Think of devil worshippers. Think of professional mobsters, such as the Mafia, who believe that they can justify any type of sin so long as they give money to a false religion. Jesus says: either cast ye your pearls before these type of people.

The word pearl is used symbolically for something spiritual which is beautiful and of great value while also resulting from the persecution of a living thing. An example is the spiritual truth learned by someone who has suffered greatly for the Gospel and has realized how God used that suffering to make them more like Jesus Christ and given them a spiritual gift for helping other people who are suffering.

Our sentence tells us to not cast such a lesson before swine. This makes me think about religious people who preach that 'God will understand about their ongoing life of sin'. Then, when they have a sickness or problem they claim that 'they can rebuke the sickness in the name of Jesus' and actually claim that the true Jesus has no choice but to heal them upon demand. This makes me think about the account for the seven sons of one Sceva. They had no relationship to the true Jesus but thought they could cast out evil spirits (using) the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. As the devil told these seven sons of one Sceva, Jesus I know, and Paul I know; but who are ye? As the account relates, their attempt to claim power which they had no right to claim did not work. Likewise, spiritual swine can not use true spiritual pearls. When they try and fail, they will not admit it is because they are not worthy but will, instead, blame the person who gave them the true spiritual pearl and will turn again and rend you.

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 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 dog occurring 41 times in 40 verses of the Bible and, in the New Testament, in: Matthew 7:6; Matthew 15:26-27; Mark 7:27-28; Luke 16:21; Philippians 3:2; 2Peter 2:22 and Revelation 22:15. The American Tract Society Dictionary defines dogs as: 'Were held in great contempt by the Jews, but were worshipped, as well as cats, by the Egyptians. Among the Jews, to compare a person to a dog was the most degrading expression possible, 1Sa 17:43; 24:14; 2Sa 9:8. the state of dogs among the Jews was the same that now prevails in the East, where, having no owners, they run about the streets in troops, and are fed by charity or caprice, or live on such offal as they can pick up. As they are often on the point of starvation, they devour corpses, and in the night even attack living men, Ps 59:6,14-15; 1Ki 14:11. In various places in Scripture the epithet "dogs" is given to certain classes of men, as expressing their insolent rapacity, Mt 7:6; Ps 22:16; Php 3:2, and their beastly vices, De 23:18; 2Pe 2:22; Re 22:15.'

We find forms of the word pearl in: Job 28:18; Matthew 7:6; Matthew 13:45-46; 1Timothy 2:9; Revelation 17:4; Revelation 18:12; Revelation 18:16; Revelation 21:21. The American Tract Society Dictionary defines this word as: 'Pearls were ranked by the ancients among the most precious substances, Re 17:4, and were highly valued as ornaments for women. their modest splendor still charms the Orientals, and a string of pearls is a favorite decoration of eastern monarchs. the kingdom of heaven is compared to a goodly pearl, so superior to all others that the pearl merchant sold all others that he could obtain for it the highest price, Mt 13:45-46. the gates of heaven are described as consisting of pearls; "every several gate was one pearl," Re 21:21. the Savior forbade his apostles to cast their pearls before swine, Mt 7:6; that is, to expose the precious truths of the gospel unnecessarily to those who reject them with scorn and violence.
Pearls are a stony concretion in a species of oyster, found in the Persian gulf, on the coast of Ceylon, Java, Sumatra, etc., and in smaller quantities in various other places in both hemispheres. It is not known whether the pearl is a natural deposit, or the consequence of disease, or of the lodging of some foreign body, as a grain of sand, within the shells. the pearl oyster grows in clusters, on rocks in deep water; and is brought up by trained divers, only during a few weeks of calm weather in spring. the shell itself yields the well-known "mother of pearl."'.

Thompson Chain Topics provides references for the word pearl as: 'Mt 13:45; 1Ti 2:9; Re 17:4; 18:12; 21:21
Pearls before Swine: Pr 9:7; 16:22; 23:9; 26:4; Mt 7:6'.

Please see the note for Mark 5:11 about the word swine. The Morrish Bible Dictionary defines this word as: 'One of the animals classed among the unclean, and which is supposed to have been held in abhorrence as food by the Jews. the prophet Isaiah, however, charges them with eating swine's flesh; and their apostasy was such that he says when they offered an oblation, it was as if they had offered swine's blood: their heartless profession was abhorrent to God. Isa 65:4; 66:3,17. It is not recorded whether the Gadarenes were Jews or Gentiles, who lost their swine by the demons' possession of them. Mt 8:32; Mr 5:13. the swine are typical of the most defiled and degraded, to whom apostates are compared, and before whom holy things should not be cast. Mt 7:6; 2Pe 2:22. the prodigal had reached the lowest point of degradation when he would fain have satisfied his hunger with the swine's food. Lu 15:16'. Forms of this word are used, in this Gospel, in: Matthew 7:6; Matthew 8:30; Matthew 8:31; Matthew 8:32.

We find forms of the word trample in: Psalms 91:13; Isaiah 63:3; Matthew 7:6. Webster's 1828 defines this word as: 'v.t. 1. to tread under foot; especially, to tread upon with pride, contempt, triumph or scorn. Neither cast ye your pearls before swine, lest they trample them under their feet. Matt. 7. 2. to tread down; to prostrate by treading; as, to trample grass. 3. to treat with pride, contempt and insult.
TRAM'PLE, v.i. to tread in contempt. Diogenes trampled on Plato's pride with greater of his own. 1. to tread with force and rapidity.
TRAM'PLE, n. the act of treading under foot with contempt.'.

Please also see the note for Luke 1:76 about the word feet. The functional definition for this word is: 'plural of foot'. The word feet is the plural form of the word foot. Please see the note for Matthew 4:5 about the word foot. The functional definition for this word is: 'the lowest extremity of the leg. This word is often used symbolically for how the foot is used'. Please also see the note for Hebrews 1:13 about the word footstool.

We find forms of the words rend / rent occurring 87 times in 84 verses of the Bible and, in the New Testament, in: Matthew 7:6; Matthew 9:16; Matthew 26:65; Matthew 27:51; Mark 2:21; Mark 9:26; Mark 14:63; Mark 15:38; Luke 5:36; Luke 23:45; John 19:24; Acts 14:14; Acts 16:22. Webster's 1828 defines the word rent as: 'pp. of rend. Torn asunder; split or burst by violence; torn.
RENT, n. from rend. 1. A fissure; a break or breach made by force; as a rent made in the earth, in a rock or in a garment. 2. A schism; a separation; as a rent in the church.'. Webster's 1828 defines the word rend as: 'v.t. pret. and pp. rent. Eng. cranny, L. crena, Gr. 1. to separate any substance into parts with force or sudden violence; to tear asunder; to split; as, powder rends a rock in blasting; lightning rends an oak. An empire from its old foundation rent. I rend my tresses, and by breast I wound. Neither rend your clothes, lest ye die. Lev. 10. 2. to separate or part with violence. I will surely rend the kingdom from thee. 1Kings 11. Torend the heart, in Scripture, to have bitter sorrow for sin. Joel 2. Torend the heavens, to appear in majesty. Is. 64. Rend differs somewhat from lacerate. We never say, to lacerate a rock or a kingdom, when we mean to express splitting or division. Lacerate is properly applicable to the tearing off of small pieces of a thing, as to lacerate the body with a whip or scourge; or to the tearing of the flesh or other thing without entire separation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mt 10:14-15; 15:26; Pr 9:7-8; 23:9; 26:11; Ac 13:45-47; Php 3:2; Heb 6:6; 10:29; 2Pe 2:22 cast. Pr 11:22 turn. Mt 22:5-6; 24:10; 2Co 11:26; 2Ti 4:14-15 General references. exp: Pr 29:9; Isa 36:21; Mr 8:13; 1Co 14:38.'.

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C7-S7 (Verse 7-8) Promise to those who do right.

Equivalent Section: How to get blessings

First Step: Look to God for needs.

Ask,
and it shall be given you;.

Second Step: Be diligent.

seek,
and ye shall find;.

Third Step: Go the way that God shows to you.

knock,
and it shall be opened unto you:.

Equivalent Section: Why.

First Step: God is faithful.

For every one that asketh receiveth;.

Second Step: God is faithful.

and he that seeketh findeth;.

Third Step: God is faithful.

and to him that knocketh it shall be opened..

Matthew 7:7-12 give us some requirements for having our prayers answered. This sentence gives us promises but many people do not experience receiving these promises. This is for several reasons but one of the main reasons is that they ignore the context of this sentence. These promises are given to those saved people who have fulfilled the requirements of the sentences found earlier in this chapter. People who ignore those requirements, while trying to claim the promises of this sentence, will be disappointed.

Luke 11:9 is an equivalent sentence to this sentence with the only difference being that Luke did not include the Second Equivalent Section of our current sentence. The truth of that Second Equivalent Section should be obvious to all true believers. However, saved people often do not receive the answers to their prayers. There are many reasons for that and one of them is a failure to truly believe that God is faithful. God answers prayers like God keeps promises and that is in His time and His way. Our own impatience and devils convince us that God is not faithful when God's time is different from our time. In addition, consider the reaction of Naaman in 2Kings 5. If it was not for his servant, he would have missed the healing from God.

The note for our equivalent verse in Luke was written before this note. Please see it for an overview of some of the requirements which are associated with receiving promises from God. We will not receive the promise if we do not fulfill God's requirements for receiving the promise. In addition, the notes for Matthew 21:22; Mark 11:24-26; Luke 11:9-13; John 14:13-15; John 15:7 and John 15:16-17; John 16:23-24 tell us more about receiving promises of answered prayer. Those notes also point out some additional requirements that must be met in order to receive the answer to prayers.

Please pay attention to the Bible definitions of the words in this sentence. Most people do not truly consider what is required to fulfill the true definitions of these words. As a result, they give up too easily. Please consider the 'Parable of the Unjust Judge' (Luke 18:1-8). As that parable teaches, we are not truly sincere if we do not continue our activity until we receive it.

Please notice the th on the end of every action verb in the Second Equivalent Section. This means that these action verbs must become lifestyle actions in our life if we wish to have the promises of this sentence. These verbs are not fulfilled with a one-time action. Nor are they fulfilled by our doing them for several months. The truth is that most people fail to receive the promise of this sentence because they fail to resolve to make these actions part of their lifestyle for the rest of their lives.

Please use the links, below, to see how these words are used in this Gospel account. For example, earlier in this sermon, Jesus told us to Give to him that asketh thee, and from him that would borrow of thee turn not thou away. this was in the section where we were told how to treat others in order to have a true testimony of being saved. We also were told to treat others in the manner that we want God to treat us. Therefore, what basis does a child of God have for expecting God to give to him when he is selfish and refuses to give to his Christian brother? In addition, our next several sentences are in context with this sentence and all of them must be considered together as a unit. Therefore, the Bible student will receive understanding, of what is truly said in this sentence, in proportion to their willingness to prayerfully study what else the word of God says about these words.

We find forms of the word ask occurring 249 times in 232 verses of the Bible, 139 times in 133 verses of the New Testament and, in this Gospel in: Matthew 5:42; Matthew 6:8; Matthew 7:7-8; Matthew 7:9; Matthew 7:10; Matthew 7:11; Matthew 12:10; Matthew 14:7; Matthew 16:13; Matthew 17:10; Matthew 18:19; Matthew 20:22; Matthew 21:22; Matthew 21:24; Matthew 22:23; Matthew 22:35; Matthew 22:41; Matthew 22:46; Matthew 27:11; Matthew 27:20. The International Standard Bible Encyclopedia defines this word as: '(sha'al "to inquire," "to seek for counsel," "to demand"): It is the word commonly used in the Old Testament and is equivalent to eperotao, "to request," used in the New Testament. It does not imply any inferiority on the part of the person asking (Ps 2:8). It is the Son who is bidden to ask, and therefore the word expresses the request of an equal. It has also the meaning "to inquire": "Wherefore.... ask after my name?" (Ge 32:29) signifying, "Surely you must know who I am." "Ye shall ask me no question" (Joh 16:23), i.e. "about the true meaning of My words, for all will then be clear to you" (Dummelow). aiteo, is the word commonly used with reference to prayer. It means "to ask," "to implore," and presents the petitioner as an inferior asking from a superior (Mt 6:8; 7:7-8; Mr 10:35; Joh 14:13, and in many other places). It is not, however, asking in the sense of the word beg, but rather that of a child making request of its father. the petitioner asks both because of his need and of the assurance that he is welcome. He is assured before he asks that the petition will be granted, if he asks in accordance with God's will (1Jo 3:22; 5:15). Moreover the Spirit leads us to such asking in that He reveals our need and the goodness of God to us.
Jacob W. Kapp'. The functional definition for this word is: 'To inquire, to seek for counsel, to request'.

Thompson Chain Topics provides references for the word ask as: 'Prayer: (Select Readings): Ge 18:23-32; 32:24-30; 2Sa 7:18-29; 1Ki 8:22-61; Lu 11:1-13; 18:1-8; Joh 17. Special Exhortations to: 1Ki 3:5; Zec 10:1; Mt 7:8; 21:22; Lu 11:9; Joh 14:13; 15:7; 16:24; Jas 1:5; 1Jo 5:14'.

Please see the note for 1Corinthians C10S24 about the word seek. The functional definition for this word is: 'to go after, and the primary sense is to advance, to press, to drive forward'. If the Bible Student will actually read and consider these Bible references and associated notes, they will see that most people who claim to have done this action verb actually quit before truly fulfilling the true Bible definition. Please also see the note called The S and P's of 2Timothy 1. Forms of these words are found in this Gospel in: Matthew 2:13; Matthew 6:32; Matthew 6:33; Matthew 7:7-8; Matthew 12:39; Matthew 12:43; Matthew 13:45; Matthew 16:4; Matthew 18:12; Matthew 28:5.

Please see the note for John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. One of the main problems that people have with this promise is that they are looking for a specific thing and God often answers our prayers in a different way and with a different result than we expect. Therefore, we must keep our minds open to the possibility that what we find may not be exactly what we expected even though it does fulfill what we truly were seeking from God.

Please see the note for Luke 11:11 about the word knock. Easton's Bible Dictionary defines this word as: 'Though Orientals are very jealous of their privacy, they never knock when about to enter your room, but walk in without warning or ceremony. It is nearly impossible to teach an Arab servant to knock at your door. they give warning at the outer gate either by calling or knocking. to stand and call is a very common and respectful mode. thus Moses commanded the holder of a pledge to stand without and call to the owner to come forth (De 24:10). this was to avoid the violent intrusion of cruel creditors. Peter stood knocking at the outer door (Ac 12:13,16), and the three men sent to Joppa by Cornelius made inquiry and 'stood before the gate' (Ac 10:17-18). the idea is that the guard over your privacy is to be placed at the entrance."
Knocking is used as a sign of importunity (Mt 7:7-8; Lu 13:25), and of the coming of Christ (Lu 12:36; Re 3:20)'.

Please see the note for John 18:20 about the word open / openly. The functional definition for this word is: 'Unclosed; not shut; unsealed'. Once more, we must be willing to go where God opens a door. Paul's mission team tried to go a couple of different ways before God opened the door in Macedonia (Acts 16).

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own. Forms of this word are used, in this Gospel, in: Matthew 7:8; Matthew 10:8; Matthew 10:14; Matthew 10:40; Matthew 10:41; Matthew 11:5; Matthew 11:14; Matthew 13:19; Matthew 13:20; Matthew 13:22; Matthew 13:23; Matthew 17:24; Matthew 18:5; Matthew 19:11; Matthew 19:12; Matthew 19:29; Matthew 20:7; Matthew 20:9; Matthew 20:10; Matthew 20:11; Matthew 20:34; Matthew 21:22; Matthew 21:34; Matthew 23:14; Matthew 25:16; Matthew 25:17; Matthew 25:18; Matthew 25:20; Matthew 25:22; Matthew 25:24; Matthew 25:27.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and it. Mt 7:11; 21:22; 1Ki 3:5; Ps 10:17; 50:15; 86:5; 145:18-19; Isa 55:6-7; Jer 29:12-13; 33:3; Mr 11:24; Lu 11:9-10,13; 18:1; Joh 4:10; 14:13-14; 15:7,16; 16:23-24; Jas 1:5-6; 5:15; 1Jo 3:22; 5:14-15; Re 3:17-18 seek. Mt 6:33; Ps 10:4; 27:8; 69:32; 70:4; 105:3-4; 119:12; Pr 8:17; Song 3:2; Am 5:4; Ro 2:7; 3:11; Heb 11:6 exp: Ps 27:4; Isa 55:6. knock. Lu 13:25 General references. exp: Ge 18:31; 20:17; Jer 29:12; Mt 21:22.
General references. Mt 15:22-28; 2Ch 33:1-2,19; Ps 81:10,16; Joh 2:2; 3:8-10; Lu 23:42-43; Ac 9:11 exp: Jer 29:12.'.

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C7-S8 (Verse 9) Consider natural affection.

Or what man is there of you,
whom if his son ask bread,
will he give him a stone?.

Matthew 7:7-12 give us some requirements for having our prayers answered. The note for Matthew 7:7 also provides links to other Bible references where we read about these requirements. Probably the main reason that God's people don't pray is because they have been convinced that it is a waste of time. That belief is usually due to ignorance of what the word of God truly says about getting prayers answered.

Luke 11:11 is an equivalent sentence to this sentence Luke using slightly different word structure to deliver the same message.

Our sentence starts with the word Or 'which gives an alternative option to what preceded the or'. This sentence, and the next sentence, give two different alternative illustrations of the doctrine found in Matthew 7:7-8. The fact that our current sentence starts with the word Or, but might not seem to be an alternative to the prior sentence, only indicates that Jesus probably gave other illustrations which Matthew did not report. Regardless, these two sentences are alternative ways of telling us the doctrine that God wants to give good things to His children. Matthew 7:7-8 explained the doctrine in words while the next two sentences explained the same doctrine with illustrations.

While this illustration is very understandable in the physical reality, we must keep the context in mind for the true message of this sentence. That is, Jesus has been speaking with symbolic language in this sermon. Yes, he uses physical illustrations, but the true message is spiritual in nature. As such, He uses the word bread to spiritually mean the source of our ongoing spiritual nourishment, life and growth. This is an early reference to the message where Jesus said: I am the bread of life (John 6:26-40. It is also related to the message where Jesus said: Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day (John 6:43-58). It is also related to 'The Lord's Supper' where bread has a very significant symbolic meaning.

In addition to bread being used, symbolically, for spiritual life, our sentence uses the word stone for the symbolic meaning of dead religious claims for how we get spiritual life. Remember that the Roman Catholic church claims that Christ's church was built upon Peter because Jesus called him a small stone. It should be obvious that their claims are completely wrong and, spiritually and symbolically, one application of our sentence is telling us that God does not give anyone the Roman Catholic church when they ask for true salvation or true Biblical sanctification.

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

Please see the note for 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�'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 11:11-13'.

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C7-S9 (Verse 10) Second example of natural affection.

Or if he ask a fish,
will he give him a serpent?.

Luke 11:11 is an equivalent sentence to this sentence Luke using slightly different word structure to deliver the same message.

Our sentence starts with the word Or 'which gives an alternative option to what preceded the or'. This sentence, and the prior sentence, give two different alternative illustrations of the doctrine found in Matthew 7:7-8. Here we read about a serpent not being given by a father. This, of course, symbolically means that God the father does not give doctrines of devils (1Timothy 4:1) with the serpent symbolically representing Satan. The fish is symbolic of what Jesus fed people when He fed the 5,000 (Matthew 14) and when He fed people when He fed the 4,000 (Mark 8). It also represents what He ate after the resurrection (Luke 24:41).

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

Please see the note for John 21:3 about the word fish. The functional definition for this word is: 'The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation: Ge 1:21,28'. Please also see the note for Matthew 4:18 about the word fisher. Forms of this word are used, in this Gospel, in: Matthew 7:10; Matthew 14:17; Matthew 14:19; Matthew 15:34; Matthew 15:36; Matthew 17:27.

Please see the note for 2Corinthians 11:3 about the word serpent. Easton's Bible Dictionary defines this word as: 'frequently noticed in Scripture. More than forty species are found in Syria and Arabia. the poisonous character of the serpent is alluded to in Jacob's blessing on Dan (Ge 49:17). (See Adder.)
This word is used symbolically of a deadly, subtle, malicious enemy (Lu 10:19).
The serpent is first mentioned in connection with the history of the temptation and fall of our first parents (Ge 3). It has been well remarked regarding this temptation: "A real serpent was the agent of the temptation, as is plain from what is said of the natural characteristic of the serpent in the first verse of the chapter (Ge 3:1), and from the curse pronounced upon the animal itself. But that Satan was the actual tempter, and that he used the serpent merely as his instrument, is evident (1) from the nature of the transaction; for although the serpent may be the most subtle of all the beasts of the field, yet he has not the high intellectual faculties which the tempter here displayed. (2.) In the New Testament it is both directly asserted and in various forms assumed that Satan seduced our first parents into sin (Joh 8:44; Ro 16:20; 2Co 11:3,14; Re 12:9; 20:2)." Hodge's System. theol., ii. 127'. Forms of this word are used, in this Gospel, in: Matthew 7:10; Matthew 10:16; Matthew 23:33.

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C7-S10 (Verse 11) Consider God's love compared to natural affection.

If ye then,
being evil,
know how to give good gifts unto your children,
how much more shall your Father which is in heaven give good things to them that ask him?.

Luke 11:12-13 is an equivalent sentence to this sentence with the only difference being that Luke uses the phrase Holy Spirit where Matthew uses the phrase good things. It should be obvious that Jesus said both and that each Gospel writer decided to only report one of the things said. Beyond that, the two sentences deliver the same message.

in this sentence, Jesus is presenting a condition for us to consider (If ye then, being evil). And, Jesus acknowledges that, in spite of this condition, evil men, they know how to give good gifts unto your children. Then He asks us to compare our knowledge to that of God the Father.

Now, consider that anything which the Bible calls good 'comes from God'. Therefore, not only is God the Father the true source of all that the Bible calls good, and therefore He has greater knowledge about everything involved, but if it comes directly from God the Father, then there is no chance for evil men to corrupt the thing.

Next, not only is there a difference in the person providing the good thing, and a difference in the opportunity for corruption, but there is also a difference in what is called good. What most people consider to be good is: 'something that brings happiness in this physical world'. What God calls good is: 'something that will make us more like Jesus Christ and that can increase our everlasting spiritual rewards'. The fact is that some of the things which God calls good, the world considers to be 'bad'.

Now, with that basic understanding of what our sentence is truly saying, consider the context of the others sentences in this section. As the notes for the prior two sentences explain, they are illustrations which use symbolic language and tell us about spiritual things which God the Father gives. In addition, the first sentence of our section (Matthew 7:7), told us how to get things from God. However, with the context, this sentence is limiting what we can expect to receive from God to be those things which God the Father calls good.

In addition to the consideration of prior sentences, we also have to consider at least the next sentence for proper contextual consideration. That sentence is telling us that we can not expect God to bless us while we refuse to do the same to others. And, no matter how much they hurt or offend us, it has to be less than we do to God the Father. If for no other consideration, pretty much what others do to offend or hurt us ends with us. However, when we sin and offend God the Father, we also influence others and there is the cascading effect of sin which we justify. Therefore, if only in consideration of how many people are affected, our sins are far worse than what anyone does against us.

We read about God the Father giving good things in: Matthew 7:11; Matthew 20:23; Matthew 26::53; Luke 1:32; Luke 11:13; Luke 12:32; John 6:32; John 6:37; John 14:16; John 15:16; John 16:23.

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

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

Please see the 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.

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

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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. Ge 6:5; 8:21; Job 15:16; Jer 17:9; Ro 3:9,19; Ga 3:22; Eph 2:1-3; Tit 3:3 how. Ex 34:6-7; 2Sa 7:19; Ps 86:5,15; 103:11-13; Isa 49:15; 55:8-9; Ho 11:8-9; Mic 7:18; Mal 1:6; Lu 11:11-13; Joh 3:16; Ro 5:8-10; 8:32; Eph 2:4-5; 1Jo 3:1; 4:10 exp: Heb 9:14. good. Ps 84:11; 85:12; Jer 33:14; Ho 14:2 (margin) Lu 2:10-11; 11:13; 2Co 9:8-15; Tit 3:4-7 exp: Jas 1:17. General references. exp: Ge 18:31; Mt 21:22.'.

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C7-S11 (Verse 12) the 'Law of Sowing and Reaping'.

Equivalent Section: Action to take.

Therefore all things whatsoever ye would that men should do to you,
do ye even so to them:.

Equivalent Section: Why.

For this is the law and the prophets..

Luke 6:31 gives an equivalent message and the sentences following that sentence in Luke provide a doctrine, which is different than what we read in our Second Equivalent Section, even while also explaining why we should obey this command. Thus, we are given two different reasons for obeying this command.

Our Second Equivalent Section gives us the law and the prophets as the reason why we should obey the First Equivalent Section. links to every place where we find forms of the phrase the law and the prophets are in the note for John 1:45. This phrase is used for: 'the Old Testament Scripture'. The only part of the Old Testament which does not apply during 'The Church Age' is the religious part of the Mosaic law. This commandment is part of the Moral Law ('the requirements of our personal relationship to God and man'). Therefore, it is still in effect even during 'The Church Age'. In addition, since this entire sermon details what will be required to be in the kingdom of Christ, this sentence will still be in effect during the 1,000 year reign of Christ.

Our sentence starts with the word Therefore and gives us the conclusion of what has been taught, especially in this chapter, up to this point. If you read the sentences of this chapter before this sentence, you will see that every sentence, except 7:7-8, is telling us how to deal with our fellow man. And, 7:7-8 tells us how to get help from God. Within the context, it is telling us how to get help dealing with our fellow man, especially when we can not deal, properly, as God's representatives without God's help. Therefore, in truth, our First Equivalent Section is giving us the conclusion of the prior sentences and the prior sentences are giving us the details of how to obey the commandment found in the First Equivalent Section.

In addition to that, please consider Matthew 5:44, and Luke 6:27-28, which summarized those parts of this sermon and tell how the doctrine from Jesus was different from the doctrine taught based upon religious traditions. There we read: Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you and much more. The natural man, and religious traditions, tell us to do the opposite. Yet, the commands of that sentence definitely fit within the general rule of this sentence (all things whatsoever ye would that men should do to you, do ye even so to them).

I've heard this sentence paraphrased many times and I've heard 'good Godly Bible believing fundamental Baptist preachers' make fun of people because their paraphrase doe not match the exact words found in the Bible. Such people prove themselves to be hypocrites whenever they also paraphrase a message of the Bible. The truth is that we should encourage anyone who is trying to live according to the message and doctrine of this sentence. Yes, if done gently and properly, we can correct their paraphrase and encourage them to quote the Bible properly. However, it is wrong to mock such people and mocking them is actually doing the work of devils. Read Psalms 1:1.

Remember that this sermon started with: Blessed are the poor in spirit: for theirs is the kingdom of heaven (Matthew 5:1). In Matthew 23:23-35, we read that Jesus said: Woe unto you, scribes and Pharisees, hypocrites! and went on to explain that it was because they criticized everyone who did not keep all of the details of their version of the Mosaic Law even while they and have omitted the weightier matters of the law, judgment, mercy, and faith. People who criticize others who paraphrase this sentence and try to live by the message of need to consider how God will judge them after putting in the word of God how He judged others with a similar heart.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Lu 6:31 exp: Ga 5:14. For. Mt 22:39-40; Le 19:18; Isa 1:17-18; Jer 7:5-6; Eze 18:7-8,21; Am 5:14-15; Mic 6:8; Zec 7:7-10; 8:16-17; Mal 3:5; Mr 12:29-34; Ro 13:8-10; Ga 5:13-14; 1Ti 1:5; Jas 2:10-13 General references. exp: De 2:6; Mt 22:40; Lu 6:31.'.

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C7-S12 (Verse 13-14) Don't follow the religious crowd.

Equivalent Section: the command.

Enter ye in at the strait gate:.

Equivalent Section: First reason why.

for wide is the gate,
and broad is the way,
that leadeth to destruction,
and many there be which go in thereat:.

Equivalent Section: Second reason why.

Because strait is the gate,
and narrow is the way,
which leadeth unto life,
and few there be that find it..

While our current sentence tells us to Enter ye in at the strait gate, Luke tells us to Strive to enter in at the strait gate. Please notice that our current sentence gives us a command while Luke lets us know that obeying the command will not be easy. After that first phrase, our current sentence describes the differences between the two gates and how those differences affect the number of people who enter each gate. Meanwhile, Luke concentrates on the strait gate and how many, I say unto you, will seek to enter in, and shall not be able. Of course, the ability to enter in is dependent upon how people try to enter in. Luke then provides a parable which warns us that the people who are not able to Enter in at the strait gate failed because they followed the doctrines of religious traditions and did not form a personal intimate relationship with Jesus. At the same time, Matthew warns us about false prophets who are the people that deceive others into believing that keeping religious traditions is what will get them into Heaven. Thus, we have the same basic warning about verifying that we have true Biblical salvation. And, we also have two different, but related, doctrines which explain the basic doctrine of salvation and the cause and result of trusting a false way of salvation. Finally, we have the warning that most people are following the wrong religious doctrine and that we don't want to follow the crowd.

In the description of these gates, Jesus uses the term wide for the gate and broad for the way. While these two words are very similar and somewhat interchangeable, this sentence deliberately uses these two different words to describe the wrong way to go. This difference is seen in the secondary meaning of the word broad, as seen in the word definitions below. That is, God views this false way as being: 'Gross; coarse; tending to obscenity; not delicate; not reserved'.

More than one preacher has preached a message based upon this sentence by comparing the details of these two gates. And, that is what Jesus wants us to do for ourselves. However, even the people who preach messages based upon this sentence don't always apply it to their own doctrine. For example, the word strait matches with every Bible word having a single definition (interpretation) while having many applications. And, while many agree with that rule in general for the Bible, they object when they are told that their personal doctrine is not within the strict interpretation of the Bible. That is, many want to lay on others rules that they themselves will not obey. A simple example is the preacher who claims that women are to be covered from neck to knees but refuses to personally follow that rule.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

Please see the note for Philippians 1:23-24 about the word strait. he American Tract Society Dictionary defines this word as: 'Narrow, and difficult to pass, Mt 7:13-14. this word should not be confounded with straight. to be "in a strait," is to have one's way beset with doubts or difficulties, to be at a loss, 1Sa 13:6; 2Sa 24:14; Php 1:23'. Please also see the note for 2Corinthians 6:12 about the word straiten.

Please see the note for Luke 13:23-24 about the word gate. The functional definition for this word is: 'Beside the ordinary use of gates for the protection of a city, 'in the gate' was the place where many important things were transacted'.

We find forms of the word wide in: Deuteronomy 15:8; Deuteronomy 15:11; 1Chronicles 4:40; Job 29:23; Job 30:14; Psalms 35:21; Psalms 81:10; Psalms 104:25; Proverbs 13:3; Proverbs 21:9; Proverbs 25:24; Isaiah 57:4; Jeremiah 22:14; Ezekiel 41:10; Nahum 3:13; Matthew 7:13. Webster's 1828 defines this word as: 'Broad; having a great or considerable distance or extent between the sides; opposed to narrow; as wide cloth; a wide table; a wide highway; a wide bed; a wide hall or entry. in this use, wide is distinguished from long, which refers to the extent or distance between the ends. 2. Broad; having a great extent each way; as a wide plain; the wide ocean. 3. Remote; distant. this position is very wide from the truth. 4. Broad to a certain degree; as three feet wide.
WIDE, adv. 1. At a distance; far. His fame was spread wide. 2. With great extent; used chiefly in composition; as wide-skirted meads; wide-waving swords; wide-wasting pestilence; wide-spreading evil'.

We find forms of the word broad occurring 36 times in 32 verses of the Bible and, in the New Testament, in: Matthew 7:13; Matthew 23:5. Webster's 1828 defines this word as: 'Wide; extended in breadth, or from side to side, as distinguished from long, or extended from end to end. It is opposed to narrow; as a broad street; a broad table. 2. Wide; extensive; vast; as the broad expanse of ocean. 3. Large; as a broad mixture of falsehood. 4. Open; clear; not covered, confined or concealed; as in broad sunshine. 5. Gross; coarse; as broad mirth; broad nonsense. 6. Plain; tending to obscenity; as a broad comment. 7. Bold; not delicate; not reserved; as broad words. 8. Comprehensive. It may be urged that the words in the constitution are broad enough to include the case. Broad as long, equal upon the whole'.

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 note for Mark 13:11 about the word lead (verb). The functional definition for this word is: 'To guide by the hand; as, to lead a child. It often includes the sense of drawing as well as of directing'.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition for this word is: 'To demolish; to pull down; to ruin; to annihilate a thing by demolishing or by burning'. Please also see the note for 1Corinthians 10:10 about the word destroyer. Please also see the note for 1Timothy 6:9 about the word destruction.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

We find forms of the word narrow in: Numbers 22:26; Joshua 17:15; 1Kings 6:4; 1Kings 6:6; Proverbs 23:27; Isaiah 28:20; Isaiah 49:19; Ezekiel 40:16; Ezekiel 41:16; Ezekiel 41:26; Matthew 7:13. Webster's 1828 defines this word as: 'a. I suspect this word and near to be contracted by the loss of g, nig, narrow, strait; nigiaw, to narrow; for the D. has naauw, narrow, close, G. with a prefix. in this case, the word belongs to the root of nigh; to approach. 1. Of little breadth; not wide or broad; having little distance from side to side; as a narrow board; a narrow street; a narrow sea; a narrow hem or border. It is only or chiefly applied to the surface of flat or level bodies. 2. Of little extent; very limited; as a narrow space or compass. 3. Covetous; not liberal or bountiful; as a narrow heart. 4. Contracted; of confined views or sentiments; very limited. The greatest understanding is narrow. in this sense and the former, it is often prefixed to mind or soul, etc. ; as narrow-minded; narrow-souled; narrow-hearted. 5. Near; within a small distance. 6. Close; near; accurate; scrutinizing; as a narrow search; narrow inspection. 7. Near; barely sufficient to avoid evil; as a narrow escape.
NARROW, n. A strait; a narrow passage through a mountain, or a narrow channel of water between one sea or lake and another; a sound. It is usually in the plural, but sometimes in the singular.'.

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The functional definition is: 'Life is that by which a created being enjoys the place in which the Creator has set it'. Please also see the note for Life in 1John about the phrase eternal life. Please also see the notes for Hebrews 1:8-LJC; Philippians 1:27-LJC about the phrase life everlasting. Please note that eternal life is different from everlasting life in that while eternal life is 'Without beginning or end of existence', everlasting life 'has a beginning but is without end of existence'. Please see the note for John 5:24 about the phrase everlasting life. Please also see the note for Life in 1John about the phrase eternal life. Please also see the note for Romans C10S15 about the phrase belief changes life. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Romans C14S11; Galatians C2-S14 and Philippians 1:21 about the word live. Please also see the note for Colossians C3S4 about the phrase Christ lives through us. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at. Mt 3:2,8; 18:2-3; 23:13; Pr 9:6; Isa 55:7; Eze 18:27-32; Lu 9:33; 13:24,25; 14:33; Joh 10:9; 14:6; Ac 2:38-40; 3:19; 2Co 6:17; Ga 5:24 for. Ge 6:5,12; Ps 14:2-3; Isa 1:9; Ro 3:9-19; 2Co 4:4; Eph 2:2-3; 1Jo 5:19; Re 12:9; 13:8; 20:3 exp: Mt 20:16. That. Mt 25:41,46; Pr 7:27; 16:25; Ro 9:22; Php 3:19; 2Th 1:8-9; 1Pe 4:17-18; Re 20:15 General references. exp: Pr 2:9; 14:12; Mt 22:14.
because. or, How. narrow. Mt 16:24-25; Pr 4:26-27; 8:20; Isa 30:21; 35:8; 57:14; Jer 6:16; Mr 8:34; Joh 15:18-20; 16:2,33; Ac 14:22; 1Th 3:2-5 and few. Mt 20:16; 22:14; 25:1-12; Lu 12:32; 13:23-30; Ro 9:27-29,32; 11:5-6; 12:2; Eph 2:2-3; 1Pe 3:20-21 exp: Isa 24:6. General references. exp: Nu 4:48; Pr 2:9; 14:12; Mt 22:14; Ro 3:17'.

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C7-S13 (Verse 15) the main warning to remember.

Beware of false prophets,
which come to you in sheep's clothing,
but inwardly they are ravening wolves..

Please be sure to see the Study called False things according to the Bible. Also, the context lets us know that the false prophets are preaching what most people want to hear and are encouraging people to enter the way, that leadeth to destruction.

in this sentence, we are warned that the character of the person inside does not match the character of the person displayed. In Luke 11:39, Jesus accused the Pharisees of being this way.

Please see the note for Colossians 2S5 about the word beware. The functional definition for this word is: 'Literally, to restrain or guard one's self from. Hence, to regard with caution'. Forms of this word are used, in this Gospel, in: Matthew 7:15; Matthew 10:17; Matthew 16:6; Matthew 16:11; Matthew 16:12.

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

Please see the note for John 5:2 about the word sheep. The functional definition for this word is: 'A herd animal common to the region and society. Sheep are often used symbolically for meekness, patience, gentleness, and submission (Isa 53:7; Ac 8:32)'. Forms of this word are used, in this Gospel, in: Matthew 7:15; Matthew 9:36; Matthew 10:6; Matthew 10:16; Matthew 12:11; Matthew 12:12; Matthew 15:24; Matthew 18:12; Matthew 18:13; Matthew 25:32-33; Matthew 26:31.

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

We find forms of the word ravening in: Psalms 22:13; Ezekiel 22:25; Ezekiel 22:27; Matthew 7:15; Luke 11:39. Webster's 1828 defines this word as: 'RAV'ENING, ppr. Preying with rapacity; voraciously devouring; as a ravening wolf.
RAV'ENING, n. Eagerness for plunder. Luke 11'.

We find forms of the words wolf / wolves in: Genesis 49:27; Isaiah 11:6; Isaiah 65:25; Jeremiah 5:6; Ezekiel 22:27; Habakkuk 1:8; Zephaniah 3:3; Matthew 7:15; Matthew 10:16; Luke 10:3; John 10:12; Acts 20:29. The Morrish Bible Dictionary defines this word as: 'The well-known animal, described in scripture as 'ravening,' and seeking its prey in the evening. they are very destructive among the sheep, worrying and destroying more than they can eat. this makes the wolf a fit emblem of the wicked, who molest the sheep and lambs of God's flock, and even creep in among them. How great will be the change in the millennium is denoted, among other things, by the wolf and the lamb dwelling together. Ge 49:27; Isa 11:6; 65:25; Jer 5:6; Eze 22:27; Hab 1:8; Zep 3:3; Mt 7:15; 10:16; Lu 10:3; Joh 10:12; Ac 20:29. the Hebrew is zeeb, Arabic dhib, the common Canis lupus.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Beware. Mt 10:17; 16:6,11; Mr 12:38; Lu 12:15; Ac 13:40; Php 3:2; Col 2:8; 2Pe 3:17 false. Mt 24:4-5,11,24-25; De 13:1-3; Isa 9:15-16; Jer 14:14-16; 23:13-16; 28:15-17; 29:21,32; Eze 13:16,22; Mic 3:5-7,11; Mr 13:22-23; 2Pe 2:1-3; 1Jo 4:1; Re 19:20 which. Zec 13:4; Mr 12:38-40; Ro 16:17-18; 2Co 11:13-15; Ga 2:4; Eph 4:14; 5:6; Col 2:8; 1Ti 4:1-3; 2Ti 3:5-9,13; 4:3; 2Pe 2:1-3,18-19; Jude 1:4; Re 13:11-17 are. Isa 56:10-11; Eze 22:25; Mic 3:5; Zep 3:3-4; Ac 20:29-31; Re 17:6 General references. exp: Pr 19:27; Mt 24:11.'.

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C7-S14 (Verse 16) How to identify Satan's ministers.
Ye shall know them by their fruits.

Luke 6:44 is an equivalent sentence. Our current sentence is speaking of false prophets while Luke uses the word tree to symbolically represent the false prophets. However, both sentences give the same message with this sentence, and the prior sentence, being more explicate. Fruit is, basically, 'new life' and, as the true saying goes: 'life begets similar life'. When preachers have a lot of followers who make excuses for living an ongoing life of sin even while 'claiming' that God will reward them, you know that such people are following a false prophet and doctrines of devils.

1John 4:1-3 tells us how to identify false prophets, along with this sentence in context with the next few sentences. In addition, there are links in the note for the prior sentence which go to Studies with more doctrine and links about these ministers of Satan. While there is more than one way to identify such, this sentence, and the next few sentences, tell us how to use their fruit to identify then.

Please be sure too consider the next few sentences in relationship to this sentence for proper contextual requirements.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. Ps 1:3; 92:13-14; Isa 5:3-5; 61:3; Jer 11:19; 17:8; Lu 13:6-9; Ga 5:22-24; Eph 5:9; Php 1:11; Col 1:10; Jas 3:17-18 General references. exp: Lu 6:43.'.

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C7-S15 (Verse 16) Consider the source and result relationship.

Do men gather grapes of thorns,
or figs of thistles?.

Luke 6:44 is an equivalent sentence. The words thorns, bramble bush and thistles are used interchangeably in these two sentences. This shows us that in that culture, people used them interchangeably to convey the same idea of a general class of plants. (Please see the notes below about 'THISTLES AND thORNS'.)

As mentioned in the note for the prior sentence, the true saying goes: 'life begets similar life'. Our sentence is basically using the truth of that saying as an illustration that false prophets can not cause God's life to be in you. What they truly produce is a lie from a devil which claims to be God's life while it is truly darkness and death.

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 6:44 about the word grape. The American Tract Society Dictionary defines this word as: 'The fruit of the vine. the grapes of Palestine were very fine, of great size and high flavor, Nu 13:24. At present, and probably the same has always been true, the wine that is made requires but a small part of the annual yield of the vines. Dr. Robinson says, "No wine is made from the very extensive vineyards of Hebron, except a little by the Jews." While yet green, grapes are used for food in various ways; and are dried in the sun, or their juice preserved in bottles, to secure a pleasant vegetable tart all the year round, Nu 6:4. Ripe grapes may be had in Syria four or five months, Le 26:5; and when the season closes many are hung up in clusters, suitably protected, and remain without drying up all through the winter. Grapes are exceedingly cheap, and form no small part of the ordinary food. Ripe grapes are also dried into raisins; and after the hanging grapes are gone, the raisins are used until the return of new grapes. Besides the law which protected the first three years' growth of the vine, (see FRUITS,) there was another law requiring the Jews to leave the gleanings of their vineyards for the poor, Le 19:10,23. the law also allowed one who was passing a vineyard to pick a few grapes to eat on the spot, but not to carry any away, De 23:24. Everywhere we encounter proofs of the admirable humanity that characterized the Mosaic legislation. A vineyard nearly stripped of its clustered treasures was a frequent image of desolation, Isa 17:6; 24:13; Ob 1:5.
"Wild grapes" were the fruit of a wild vine, probably the Vitis Labrusca of Linnaeus, the wild claret-grape. the fruit of the wild vine is called oenanthes, of the flower of wine. they never ripen, and are good only for verjuice. In Isa 5:2,4, God complains of his people whom he had planted as a choice vine, an excellent plant, that he had a right to require of them good fruit, but they had brought forth only wild grapes - fruit of a bad smell, and a bad taste'.

Morrish Bible Dictionary defines THISTLES AND thORNS as: 'There are about a dozen different words translated 'thorns,' and 'thistles,' showing how plentiful these results of the curse are in this sin-stained world. the different species cannot be identified with most of the Hebrew words. the thistle is used to signify a worthless person in the parable of Jehoash, king of Israel. 2Ki 14:9. thorns are often mentioned as growing up in places given to desolation. The Hebrew word atad, translated 'thorns' in Ps 58:9, and 'bramble' in Jg 9:14-15, has been identified with the Lycium Europaeum, this and the L. afrum are both found in Palestine. Its identification seems to be confirmed by the Arabs calling the plant atad, but it is also known by the name of ausej. In the millennium, "instead of the thorn shall come up the myrtle tree." Ge 3:18; Isa 32:13; 55:13; etc. See CROWN OF thORNS'. The American Tract Society Dictionary defines THISTLES AND thORNS as: 'Under these terms, together with brambles, briers, and nettles, are included numerous troublesome plants, many of them with thorns, well fitted to try the husbandman's patience, Ge 3:18. Plants of this class were a symbol of desolation, Pr 24:31, and were often used as fuel, Ps 58:9; Ec 7:6; Isa 33:12. they also served for hedges, Ho 2:6. A petty village on the plain of Jericho is now protected against Arab horsemen by a hedge of thorny Nubk branches. Dr. Eli Smith, visiting the plain where Gideon once threatened to tear the flesh of the princes of Succoth with thorns and briers, noticed such plants there of remarkable size, some of the thistles rising above his head on horseback, Jg 8:7. Few of the Hebrew terms can now be affixed with certainty to particular varieties among the many found in Syria. the plant of which the thorny crown of the Savior was made, with the design to mock rather than to torture him, is supposed to have been the Zizyphus Spina Christi, a common tree with dark and glossy leaves, having many small and sharp spines on its round and pliant branches, Mt 27:29; Joh 19:2-3. Paul's "thorn in the flesh," 2Co 12:7-10, may have been some bodily infirmity, unfavorable to the success of his public ministrations. Compare Ga 4:13-14; 2Co 10:10.'.

Please see the note for John 19:2 about the word thorn. Easton's Bible Dictionary defines this word as: '(1.) Heb heed (Pr 15:19), rendered "brier" in Mic 7:4. Some thorny plant, of the Solanum family, suitable for hedges. this is probably the so-called "apple of Sodom," which grows very abundantly in the Jordan valley. "It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff." (2.) Heb kotz (Ge 3:18; Ho 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered "thorns" (Mt 7:16; 13:7; Heb 6:8). the word seems to denote any thorny or prickly plant (Jer 12:13). It has been identified with the Ononis spinosa by some. (3.) Heb na'atzutz (Isa 7:19; 55:13). this word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. "The thorns are long and sharp and recurred, and often create a festering wound." It often grows to a great size. (See Crown of thorns.) (4.) Heb atad (Ps 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn.'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Forms of this word are used, in this Gospel, in: Matthew 7:16; Matthew 13:7; Matthew 13:22; Matthew 27:29.

Please see the note for James 3:13 about the word fig. The functional definition for this word is: 'First mentioned in Ge 3:7. the fig-tree is mentioned (De 8:8) as one of the valuable products of Palestine. It was a sign of peace and prosperity (1Ki 4:25; Mic 4:4; Zec 3:10). Figs were used medicinally (2Ki 20:7), and pressed together and formed into "cakes" as articles of diet (1Sa 30:12; Jer 24:2).'. Forms of this word are used, in this Gospel, in: Matthew 7:16; Matthew 21:19; Matthew 21:19; Matthew 21:20; Matthew 21:21; Matthew 24::32.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Mt 12:33-35; Jude 1:12 General references. exp: Lu 6:43.'.

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C7-S16 (Verse 17) the true source can be determined by the result.

First Step: Identify a good tree.

Even so every good tree bringeth forth good fruit;.

Second Step: Identify a corrupt tree.

but a corrupt tree bringeth forth evil fruit..

Luke 6:43 is an equivalent sentence. The wording is different but the message is the same.

We also learn more about good fruit in Mark 12:2. It tells us: And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard.. In that sentence, the phrase at the season means: 'when the fruit should be ripe'. Symbolically, this lets us know that God expects His servants (saved people) to not only be producing fruit but bringing it to maturity. Mark 3:10 and Luke 3:9 tell us: And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. We are warned about evil fruit in Matthew 7:17-18. There is also much more doctrine which can be learned / taught by looking at all of the places where the Bible uses the word fruit because it symbolically represents souls saved.

Our sentence starts with the word Even, which means: 'of equal weight'. When two sides of a balancing scale have equal weights on them the two sides are even. In the prior sentence, we saw an application of the true saying which goes: 'life begets similar life'. People who reject that truth, especially if they reject the illustration in the prior sentence, are judged as fools by men. Therefore, by our sentence starting with the word Even, Jesus is telling us that it is equally foolish to expect that a good tree (can) bringeth forth corrupt fruit or that a corrupt tree (can) bring forth good fruit. Basically, we have a true principal here which is: 'the results are directly related to the process which produces the results'. We also see this truth in the next sentence which starts with the word For, and tells us why this sentence is true and must be considered along with this sentence for proper contextual requirements.

There are people who accept that anyone who believes the prior sentence (Do men gather grapes of thorns, or figs of thistles?) is being foolish. However, they still want to argue about the truth of this sentence. They point out that you can get bad fruit from a good tree while they ignore, or even deny, the influence of external forces, such as insects, which the tree can not control. Eliminate those outside influences and their arguments lose most of their evidence. However, the most important factor is that most people use the wrong definition of the word bringeth. This is a lifestyle bringing. If, for the majority of the life of the tree, you receive good fruit after eliminating outside factors such as insects and drought, then the tree is universally judged to be a good tree. However, it the fruit, for the majority of the life of the tree, is corrupt, regardless of eliminating outside influences, then the tree is universally judged to be a corrupt tree. This truth should be understandable to everyone who is not an idiot. The main reason why people would want to deny this truth is so that they can claim to be good people even while their life only produces corruption.

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.

Please see the note for 1Corinthians 9:25 for links to every verse in 1Corinthians which uses a form of the word corrupt, along with the definition from Webster's 1828 and links to where this word is also found in other Bible books. While the reader should look at all of the verses within the Bible which use this word, in order to truly understand the long-term effects, we can say that the main application of this word, from the Webster's 1828 definition, is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'. In addition, to this word, we also need to consider the opposite words. The word uncorruptible is defines as: 'that cannot be corrupted. But incorruptible is the word now used'. The word incorruptible is defined as: 'a. 1. that cannot corrupt or decay; not admitting of corruption. thus gold, glass, mercury, etc., are incorruptible. Spirits are supposed to be incorruptible. Our bodies shall be changed into incorruptible and immortal substances. 2. that cannot be bribed; inflexibly just and upright'. Please also see the note for John 19:39 about the phrase no corruption.

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C7-S17 (Verse 18) the precept of the source-result relationship.

A good tree cannot bring forth evil fruit,
neither can a corrupt tree bring forth good fruit..

Luke 6:43 is an equivalent sentence with a few minor differences. Luke uses the word bringeth for the phrase a good tree bringeth not forth corrupt fruit. Please see the note above about the doctrinal difference between the word bringeth and the word bring. With that pointed out, both sentences use the word bring for the phrase either doth a corrupt tree bring forth good fruit. Remember that anything that the Bible calls good comes from God. Thus, our sentence tells us that God is not going to work through a lost person (a corrupt tree) even once to produce good fruit.

Consider that it takes time to produce fruit. It takes several years after conception for a human to reproduce physically. And, fruit is 'new life from the reproduction process'. Likewise, it takes trees a couple of years after the seed is planted to produce fruit. Therefore, Jesus is not talking about something done on a whim or even something done over a short period of time. It takes time and effort to produce fruit.

Next, please remember that is has been pointed out throughout the detail notes for this sermon that the majority of this sermon uses symbolic language to teach spiritual truths. Many of these truths are also true in the physical world but someone who is only looking at the applications of these truths in the physical world is totally missing the message of this sermon. Thus, people might object to the phrase A good tree cannot bring forth evil fruit, especially if they are only looking at the physical world application and ignoring the truth that the true message is spiritual with the physical only standing, symbolically, for the spiritual. With the true meaning in mind, we can say that evil fruit symbolically represents the result of considerable time and effort to produce something from a devil. And, the truth is that God is longsuffering but God will physically kill His true children before He allows them to invest the time and effort required to produce true evil fruit.

Another related thing, that some people don't think about, is the lesson from Jesus about His saying I am the true vine, and my Father is the husbandman (John 15:1-10). That lesson is also about our bearing fruit and it includes the warning of: Every branch in me that beareth not fruit he taketh away and the further warning of: If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. Thus, we see that what I just wrote about the evil fruit has a Biblical basis. However, that lesson also tells us that Jesus is working through the lives of the truly saved to produce good fruit and that it is actually Jesus Who produces the fruit. (I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. {John 15:5 }). Therefore, it is not possible for Jesus to produce evil fruit while He is working through the lives of the saved. A saved person would have to completely leave their ongoing relationship with Jesus, for years, and work with a devil all of that time in order for them to produce evil fruit. And, as already shown with Bible references, God will physically kill the truly saved person before God allows that to happen. Therefore, when we stop looking at only the physical and consider the true spiritual meaning of the phrase A good tree cannot bring forth evil fruit, we see that it is completely true.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cannot. Ga 5:17; 1Jo 3:9-10 General references. exp: Lu 6:43.'.

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C7-S18 (Verse 19) Godly results of being corrupt.

Every tree that bringeth not forth good fruit is hewn down,
and cast into the fire..

In Matthew 3:10, we read that John the Baptist said the same thing.

Please notice that the action verb of our sentence is bringeth. This sentence is symbolically speaking about what a saved person (tree) produces, or does no0t produce (good fruit) over their life-time (bringeth). It is not speaking about a one-time event.

This sentence is continuing the message of the prior sentence and the doctrine of this sentence was explained in the note for the prior sentence. If someone is lost, even those lost people who think they are saved, God allows to live out their life and build up the amount of sin that they have to pay for. However, if someone is truly saved and they turn from serving God and return to a life of self, sin and serving the devil, then God kills them. Yes, God gives them time to repent. But, when it becomes obvious that they will not serve God then he has no more use for them and God kills them before they can completely destroy the testimony of God.

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.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bringeth. Mt 3:10; 21:19-20; Isa 5:5-7; 27:11; Eze 15:2-7; Lu 3:9; 13:6-9; Joh 15:2-6; Heb 6:8; Jude 1:12 General references. exp: Lu 3:9; 6:43.'.

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C7-S19 (Verse 20) How to judge preachers and their doctrine.
Wherefore by their fruits ye shall know them.

This sentence is stating a truth that should be obvious to everyone when it is applied to this physical world. We talk about an apple tree, an orange tree, a mango tree, etc. However, in context, Jesus is using this truth to symbolically tell us the spiritual truth. People who are truly saved will lead others to salvation. People who are truly lost will act like it and try to keep people from being truly saved. People who claim to be saved, but act like they are lost, are liars like their father, Satan. in this sentence we are told to ignore their claims and their credentials from men and look at the results that they produce over a few years. If they are truly saved then their followers will be more Godly than they were before. If they do not influence people to be more Godly then they are probably a lost liar who may have deceived themselves but who are definitely trying to deceive others.

Luke 6:44 and Matthew 12:33 are equivalent sentences to this sentence. Our current sentence is speaking about false prophets and their fruit while Luke uses the word tree to symbolically represent any person who follows false doctrine. Matthew 12 is talking about the Pharisees claiming that Jesus cast our devils by the power of Beelzebub. In His response to them, and to the people in audience, Jesus told about the difference between the devil and God's Holy Ghost. As part of His explanation, Jesus made the statement about judging a tree by its fruit. That, of course, is symbolic language for the doctrine and the lives which result from a given doctrine.

Thus we see the same message delivered with slightly different words and in different circumstances. However, in each of these circumstances, we see Jesus using symbolic language to tell us to separate the doctrine of God from the doctrine of Satan by looking at the type of 'new life' that each produces. This method is based upon the true saying of: 'life begets similar life'. Satan's doctrine begets a corrupt life because his doctrine is corrupt. God's doctrine begets a holy and righteous life because God's doctrine is holy and righteous.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 7:16; Ac 5:38 exp: Lu 6:43.'.

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C7-S20 (Verse 21) How to be sure that you are saved.

First Step: the warning.

Not every one that saith unto me,
Lord,
Lord,
shall enter into the kingdom of heaven;.

Second Step: the correct response.

but he that doeth the will of my Father which is in heaven..

The basic doctrine of this sentence is a doctrine that many liars deny and that many people have been deceived into denying. People are not saved simply because they made a profession or said 'The prayer of Salvation'.

This sentence is the start of a sub-section of this sermon which actually includes 'Parable of the House on Rock and Sand'. in this section, Jesus is giving us a doctrinal difference between a wise person who believes they are saved and a foolish person who believes they are saved. And, in this section, Jesus is warning that many of the foolish are actually deceived lost people. They are deceived by the false claims of religion and never had, and developed, an ongoing personal relationship with Jesus Christ.

Hosea 8 basically says the same as Jesus is saying in this verse. Hosea is speaking about Samaria and most people apply this verse to the Church, but we see the same reaction from God against people who claim salvation because of their religious activities while refusing to have an ongoing personal relationship with God.

in this summary, Jesus warns that there are some that hear and obey, which he calls wise, and some that hear and refuse to obey, which he calls fools. Jesus warns against being one of the two main kinds of fools found in the Bible. Psalms 14:1 and Psalms 53:1 say The fool hath said in his heart, there is no God. They are corrupt, they have done abominable works, there is none that doeth good. In our section, we see Jesus talk about this type of fool when he says: every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man (Matthew 7:26). That is, these people claim to be saved but have brains that don't work any better than those that claim there is no God.

The covetous, and other types of fool, also fit within the type of fool described in this teaching. They are fools because they put the things of this physical reality at a higher priority than spiritual things. Jesus also warns, in this teaching, of two consequences for being this type of fool. In Matthew 7:27 Jesus warns about the destruction of the fool's house, which is symbolic for what they have in this world. However, in Matthew 7:23 Jesus also said And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

It was already mentioned that Luke 6:46 is a single sentence which summarizes what we find in Matthew 7:21-23. Our sentences here in Matthew give us more details, and the notes for those sentences deal with those details. However, all of those sentence can be summarized as: people do manythings using the power of devils and their doctrines as taught by religion. Having, and using, the power of devils does not prove that you are saved and will not get you into Heaven.

Now there is a lot of disagreement about what this section means. All agree that there is a judgment at the end of our life in the flesh and that this section is speaking about that judgment. However, there is disagreement about the type of people who will hear: depart from me, ye that work iniquity. Please consider the following before settling on which doctrine that you will support.

Jesus said that these people will claim in thy name have [we not] cast out devils? Please see the Section called Jesus and Devils in the Significant Gospel Events Study. Please also see the notes for note under Matthew 12:24-33 about the answer from Jesus when the Pharisees accused Him of casting out devils by the power of Satan. One of the things that we see there is that religious people can use the power of devils to imitate the true power of God. Devils are only cast out by the power of Satan or by the power of God. Therefore, it is possible for a lost religious person to do what the Pharisees claimed that Jesus did. However, their doctrine is totally different and the fruit of their doctrine is also totally different, as our entire section is teaching. In addition, remember that Judas went out with the rest of the twelve and used the power of God to cast out devils (:14-19). Therefore, Judas is proof that someone can use the power of God and not be saved. Further, there are far more examples of people in the Bible who were saved, but not spiritually mature, who used the power of God. An example of that is 1Corinthians. Therefore, there are people who can use power from various spiritual beings to do what these people claim but their using that power does not prove their conclusion that they should be rewarded by Jesus.
Now, there is an argument that says: 'since Jesus said depart from me, ye that work iniquity, He is casting them out of Heaven and the only place left, for them to go to, is Hell. And, as a result, this section is only separating the lost from the saved.' However, that argument is using the reasoning of the flesh and it is ignoring the true doctrine of the outer darkness (Matthew 8:12; Matthew 22:13; Matthew 25:30) and the doctrine of The Pounds and Talents. Now, many people teach doctrinal error about the phrase outer darkness because they have been deceived into using the way of Satan to interpret the word of God. That is, they ignore the context which clearly makes the outer darkness part of the kingdom of heaven. (Please use the links provided to see the notes associated with these Bible references and the explanation of this doctrinal truth.) Since we have 'eternal security' with our true salvation, people can not go to Hell, nor any place outside of Heaven, after they become part of the kingdom of heaven ('they go to Heaven'). People want to deny this truth because the Bible says that there shall be weeping and gnashing of teeth in the outer darkness. What such people fail to realize is that this is just until after the great white throne judgment (Revelation 20:11) when God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away (Revelation 21:4). Now, if the Bible reader will set their emotional attachment to their religious traditions, which actually send many people to Hell, and will prayerfully consider the true doctrines of the references provided, you should see the truth of this doctrine. In addition, there is a s9imple illustration. Anyone who has ever experienced serious marriage or family problems knows that two people can live in the same building and have nothing to do with each other. The same is possible in Heaven before the great white throne judgment. Now, imagine being in Heaven and having God tell you 'Don't come near Me!! I want nothing to do with you!!' People who find this hard to believe should consider what happens to saved people, who are in heaven, but to whom Jesus says So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. (Revelation 3:16). People forget that God doesn't wipe away all tears from their eyes until Revelation 20:11, which is after the 1,000-years reign of Jesus. So, where in Heaven do you claim that these people will be until God wipes away their tears which will start at the judgment seat of Christ? (Romans 14:10 and 2Corinthians 5:10)
Matthew 7:23 is divided by a colon which makes I never knew you equivalent to depart from me, ye that work iniquity. The first places that the Bible uses knew is Genesis 3:7 and Genesis 4:1 which both use knew for personal intimate knowledge which produced new life. Therefore, this phrase includes saved people who refused to let Jesus use their lifer to produce new spiritual life. (hey never led anyone to salvation.) Jesus is saying that He will tell them He never had a personal intimate relationship with them that produced new spiritual life. Some claim that this only means these people are lost. However, such people need to explain what happens to saved people who never bring a spiritual profit to God, especially with consideration of the Bible references already provided. Some claim this means that they didn't develop their relationship after meeting the bare minimum to get into Heaven. in this last case, they agree that the people get to Heaven but they need to explain their doctrine of what happens to such people if they reject what has been presented here.
John 1:12 says: But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:. Phrase notice that the word received is past-tense and identifies a person who is saved. Now notice that the phrase to become is future-tense and must happen after being initially saved. The Biblical doctrinal meaning of son is: 'one who receives the character of the father'. Thus, people do not 'receive the character of God the Father' until after they are saved. This should be obvious because every parent has to teach their child their character after they are born. Continuing on, our verses says that God to them gave he power to become. However, God also gave us a free will and will not take it away (Romans 11:29). This means that after people are saved, they can refuse to spiritually mature. The example is Lot who was a leader in Sodom and had all of his family die lost and yet, 2Peter 2:7 tells us: And delivered just Lot, vexed with the filthy conversation of the wicked:. Therefore, lot, as a saved person (just Lot) Went to Heaven. Yet, he fulfills the definition of ye that work iniquity. Therefore, it is doctrinally wrong to say that everyone who fulfills this description will be sent to Hell.
Regardless of your conviction about of this particular passage, one thing that the Bible makes clear is that there will be variable rewards and punishments in Heaven and that there will definitely be tears in Heaven. There are many places in the Bible that teach this truth and the denial of this truth is based upon religious traditions which go directly against the word of God. However, the most basic fact is that tears must exist on the faces of the saved for God to wipe them away in Revelation 21:4. Therefore, the denial of 'tears in heaven' is a doctrine of modern day Pharisees.

There are several Bible references which speak about people leaving the presence of God such as Genesis 3:8; Genesis 4:16; Job 21:14; Job 22:17; Psalms 16:11; Psalms 51:11; Isaiah 33:14; Isaiah 66:24; Daniel 12:2; Hosea 8; Matthew 7:23; Matthew 22:13; Matthew 25:41; Matthew 25:41; Matthew 26:24; Mark 9:43-49; Luke 13:27; Luke 16:25-26; John 5:14; Philippians 3:19; 2Thessalonians 1:9; Hebrews 10:29; 2Peter 2:17; 2Peter 3:7; Jude 1:13; Revelation 14:10; Revelation 20:14; Revelation 21:8; Revelation 22:15. The Old Testament references are for people who lived in that day while the new Testament references are for the people in the 'Church Age'. For example, Hosea is speaking about people who lived in Samaria. However, we see the same reaction from God against people who claim salvation because of their religious activities while refusing to have an ongoing personal relationship with God. Yes, in most cases such people ended up in Hell. However, I believe it is impossible to claim that all did so and the example of this exception is Lot (2Peter 2:7-8.

Now, after considering all of that context, We can look at the details of this sentence.

Our First Step gives us a warning that there are religious people (every one that saith unto me, Lord, Lord) who claim to be saved (saith unto me, Lord, Lord) but will actually be lost and refused entrance into the kingdom of heaven. The sentences following this sentence gives us more detains for identifying these people who think they are saved but who are actually lost.

Our Second Step starts with the word but, which means it is continuing the subject of entering the kingdom of heaven while going a different way. In fact, the Second Step identifies people who can be assured that they are saved and will enter the kingdom of heaven. The people who have this assurance are they that doeth the will of my Father which is in heaven.

There is a dirty little secret in churches of America which preachers try to hide. Many people go to the preacher and say: 'I don't know if I'm saved or not. I said the prayer of salvation but I still feel like I'm lost'. Now, there are a couple of possible reasons for this. The first is that the people truly are lost because 'they are putting their faith in the fact that they said the prayer of salvation' instead of putting their faith in the person of the Lord Jesus Christ. The second cause is they have been told the wrong way to receive assurance from God. Preachers stand to preach and beat on the pulpit while they scream: 'I know that I know, that I know, that I know, that I know... that I'm saved'. While that is religious traditions and makes people feel good, it is not Bible. Every place that the Bible tells us about assurance (Please see the note for Colossians C2S1), it tells us that true Biblical assurance only comes from our Lord Jesus Christ. In order to receive assurance from Him, we must do our part to maintain our ongoing personal relationship with Him. That means that we must keep His commandments (John 14:15; John 14:21; John 15:10). And, that is exactly what our Second Step says with the phrase he that doeth the will of my Father which is in heaven. (Please also see the Message called True Biblical Assurance.)

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

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.

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 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: 'saith. Mt 25:11-12; Ho 8:2-3; Lu 6:46; 13:25; Ac 19:13-20; Ro 2:13; Tit 1:16; Jas 1:22; 2:20-26 shall. Mt 18:3; 19:24; 21:31; 25:11-12,21; Isa 48:1-2; Mr 9:47; 10:23-24; Lu 18:25; Joh 3:5; Ac 14:22; Heb 4:6 that. Mt 12:50; 21:29-31; Mr 3:35; Lu 11:28; Joh 6:40; 7:17; Ro 12:2; Eph 6:6; Col 4:12; 1Th 4:3; 5:18; Heb 13:21; 1Pe 2:15; 4:2; 1Jo 3:21-24; Re 22:14 my. Mt 10:32-33; 16:17; 18:10,19,35; 26:39,42; Joh 5:17; 10:29-30; 14:7; 15:23; Re 2:27; 3:5 General references. exp: Ho 8:2; Lu 6:46; 11:28.'.

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C7-S21 (Verse 22) the false assurance of religion.

Many will say to me in that day,
Lord,
Lord,
have we not prophesied in thy name?.

This sentence is talking about those that prophesied in the name of the Lord like Balaam did. Numbers 24 tells us about Balaam, who was a prophet that called upon the Lord but was cursed and killed by God. Balaam's error, and God's judgment is explained in 2Peter 2, Jude 10-13 and Revelation 2:12-16.

It should be obvious that prophesying is not evidence of salvation. In fact, 2Corinthians 11:13-14 says: For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. In addition to that Bible reference, we have several other Bible references for false prophets and false teachers in the Study called False things According to the Bible. In addition to the warning about these people, we are warned that they preach Another Jesus in 2Corinthians 11:4. Therefore, with these many warnings within the Bible, anyone who is deceived by these people will have no excuse when they are judged by God.

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 Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to me. Mt 7:21; 24:36; Isa 2:11,17; Mal 3:17-18; Lu 10:12; 1Th 5:4; 2Th 1:10; 2Ti 1:12,18; 4:8 General references. exp: De 13:2; 14:7; Lu 6:46; 11:28.'.

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C7-S22 (Verse 22) the false assurance of religious power.
and in thy name have cast out devils?

In Matthew 7:21-22 and Luke 6:46 we read about people calling Jesus Lord, Lord. This sentence is the start of a sub-section of this sermon which actually includes 'Parable of the House on Rock and Sand'. in this section, Jesus is giving us a doctrinal difference between a wise person who believes they are saved and a foolish person who believes they are saved. And, in this section, Jesus is warning that many of the foolish are actually deceived lost people. They are deceived by the false claims of religion and never had, and developed, an ongoing personal relationship with Jesus Christ. Please see the note for Matthew 7:21-22 for a summary of the doctrine in this section of the 'Sermon of the Mount / Beatitudes'.

Our sentence starts with the word And, which adds this sentence to the prior and makes it part of the same message as read in the prior sentence.

In Matthew 12:24; Mark 3:22 and Luke 11:15 we read that the Pharisees said: This fellow doth not cast out devils, but by Beelzebub the prince of the devils. When they did, Jesus said And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? However, it is possible that someone with a stronger devil may cast out a weaker devil so that the stronger can take over. It is also possible that the two devils may work together to give the appearance that the stronger cast out the weaker so that people will believe the doctrine preached by the person with the stronger devil. And, it is possible that these people just lie to Jesus and are foolish enough to believe they can fool Him. But, regardless of the details, we can believe that this is a false claim and that even if it is true, this claim does not prove salvation.

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. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have we. Mt 10:5-8; Nu 24:4; 31:8; 1Ki 22:11-20; Jer 23:13-32; Lu 13:26; Joh 11:51; Ac 19:13-15; 1Co 13:1-2; Heb 6:4-6 General references. exp: De 13:2; 14:7; Lu 6:46; 11:28.'.

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C7-S23 (Verse 22) the false assurance of religious works.
and in thy name done many wonderful works?

Our sentence starts with the word And, which adds this sentence to the prior and makes it part of the same message as read in the prior sentence. Most religions claim that people are saved and sanctified by works. However, the Bible makes it very clear that such claims are lies. These people believed the lie and will suffer everlasting damnation for it.

We find the word wonderful in: Deuteronomy 28:59; 2Samuel 1:26; 2Chronicles 2:9; Job 42:3; Psalms 40:5; Psalms 78:4; Psalms 107:8; Psalms 107:15; Psalms 107:21; Psalms 107:31; Psalms 111:4; Psalms 119:129; Psalms 139:6; Proverbs 30:18; Isaiah 9:6; Isaiah 25:1; Isaiah 28:29; Jeremiah 5:30; Matthew 7:22; Matthew 21:15; Acts 2:11. Webster's 1828 defines this word as: 'a. Adapted to excite wonder or admiration; exciting surprise; strange; astonishing. Job 42.'. Please also see the note for 2Corinthians 12:12 about the word wonder. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to this nameans other titles for Jesus.

Thompson Chain Topics provides references for the word wonderful as: 'NAME, CHRIST'S: Isa 9:6; Lu 1:31; Php 2:9-11; Heb 1:4; Re 19:12,16. Works: WORKS OF GOD: General References to: Ps 8:3; 19:1; 26:7; 40:5; 111:4; 139:14; Ec 3:11; Re 15:3. Spoken of as Great things: De 10:21; 1Sa 12:24; Job 5:9; Ps 126:2; Mr 3:8; 5:19. Referred to as "The Lord's Doings": Ge 24:50; 1Sa 3:11; Ps 118:23; 126:3; Isa 28:21; 29:14; Mt 21:42. WORKS OF CHRIST: (mighty): Mt 11:2,20; 13:54; Mr 6:2,14; Lu 19:37; Joh 5:36; 9:4; 10:25,38; 14:11; 15:24. See Miracles'.

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

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C7-S24 (Verse 23) the true response to failure.

Equivalent Section: the answer from Jesus.

And then will I profess unto them,
I never knew you:.

Equivalent Section: the answer from Jesus.

depart from me,
ye that work iniquity..

Our sentence starts with the word And, which adds this sentence to the prior and makes it part of the same message as read in the prior sentence. This sentence gives us the doctrine that a personal intimate relationship with Jesus is the true requirement of everlasting salvation.

Please pay attention to the fact that Jesus uses the word iniquity ('ongoing lifestyle sins'). God does not condemn His true children for any and all little sins. These are people who had an opportunity to receive true salvation as shown by their using the name of Jesus. However, they rejected the ongoing personal relationship and chose a life of telling lies and causing other to be deceived and to end up in Hell.

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 2Corinthians 9:12-14 about the word profess. Webster's 1828 dictionary defines this word as: 'to make open declaration of; to avow or acknowledge. Let no man who professes himself a Christian, keep so heathenish a family as not to see God by daily worshipped in it. they profess that they know God, but in works they deny him. Tit.1. 2. to declare in strong terms. then will I profess to them, I never knew you. Matt.7. 3. to make a show of any sentiments by loud declaration. to your professing bosoms I commit him. 4. to declare publicly one's skill in any art or science, for inviting employment; as, to profess one's self a physician; he professes surgery'.

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 James 6:6 about the word iniquity. The functional definition for this word is: 'ongoing lifestyle sins'. Forms of this word are used, in this Gospel, in: Matthew 7:23; Matthew 13:41; Matthew 23:28; Matthew 24:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I never. Mt 25:12; Joh 10:14,27-30; 2Ti 2:19 depart. Mt 25:41; Ps 5:5; 6:8; Lu 13:25,27; Re 22:15 exp: Ps 119:115. General references. exp: De 13:2; 14:7; Pr 4:19; Lu 6:46; 11:28.'.

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C7-S25 (Verse 24-25) the first part of 'Parable of the House on Rock and Sand'.

Equivalent Section: the conclusion from prior doctrine.

Therefore whosoever heareth these sayings of mine,
and doeth them,
I will liken him unto a wise man,
which built his house upon a rock:.

Equivalent Section: the required test.

First Step: the storm came.

And the rain descended,
and the floods came,
and the winds blew,
and beat upon that house;.

Second Step: the results.

and it fell not:.

Equivalent Section: Why.

for it was founded upon a rock..

Luke 6:47-49 are equivalent sentences to this sentence and the next sentence. Together, these sentences are known as the 'Parable of the House on Rock and Sand'. This parable is also found in the Table of Parables in the New Testament. The notes associated with those verses in Luke have quite a bit of doctrine which explains this parable. The reader is advised to read those notes in addition to the notes in this Study.

In addition to the sentences of this parable, there are several other places in the Bible where the Bible uses the word Rock for Christ. (The capitalizes word Rock always represents the title of Christ while the lowercase form of the word rock can be shown as a symbolic representation of the relationship which the Bible identifies with Christ.) Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to all of the related Bible references.

This parable is well known and preached. A simple outline of this parable is:

Both the wise man and the fool heard the sayings of Jesus. They were both saved.
The wise man did what he was told the fool did not. The difference that God made between a wise man and a fool is obedience.
The wise man was diligent to dig down to the rock, which is a type of the ministry of Christ throughout the entire Bible. That is, he was diligent to become spiritually mature based upon a personal relationship with the Son of God.
The fool built his house on sand, which everyone agrees is a type of religion.
The fool does not obey because his religion tells him that he is obeying so long as he does what the religion says. He is not diligent enough to compare what his religion says to what the Bible actually says.

when this parable is preached, those who preach it also, usually, preach the symbolism of the words properly. However, I can't remember of any time when someone explained the context and the significance of the context. In particular, this parable is not only the summary of this section of the Sermon, it also is a summary for the entire 'Sermon on the Mount'. We see this with our sentence, and parable, starting with the word Therefore and with the parable being the last words spoken in the Sermon according to Matthew and according to Luke.

The 'Sermon on the Mount' is telling us what is required of anyone who wishes to be part of the kingdom of Jesus Christ. This includes the 1,000-years reign of Christ. Jesus First offered the kingdom to the Jews but they refused to have Him as their King. One of the requirements for being part of His kingdom is to receive His character. We saw this when Jesus started this Sermon with the 'Beatitudes'. In our parable, which summarizes this Sermon, Jesus makes it clear that those people who accept this requirement are wise while those who refuse this requirement are foolish.

in this section of the 'Sermon on the Mount', Jesus is warning about false prophets and the consequences of following their doctrine. Again, in our parable, which summarizes this section of the Sermon, Jesus makes it clear that, those people who obey His doctrine through an ongoing personal relationship with Him, are wise while those who refuse this requirement are foolish. Thus, we see that this parable summarizes the entire Sermon and the last section of the Sermon.

The first three phrases of our sentence have the biggest difference from the equivalent sentence in Luke which says: Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like. While the words are different, the message is the same with the possibility that someone might argue that Luke added the phrase cometh to me. However, no one can heareth these sayings of mine, and doeth them unless he first cometh to me (Jesus). Therefore, such an argument only shows that the person giving it is a modern day Pharisee who which strain at a gnat, and swallow a camel (Matthew 23:24).

Our current sentence continues with the phrase I will liken him unto a wise man, which built his house upon a rock, while Luke reports: He is like a man which built an house, and digged deep, and laid the foundation on a rock. Yes, there are differences in the exact words reported but the same message. In addition, as has been reported elsewhere, the Gospels report that Jesus preached all day long in some instances and for multiple days in other instances. Therefore, with repetition, it is quire possible that Jesus said what each report with each Gospel writer choosing a different time to report. In addition, as many claim, God allows writers to express the truth in their own words so long as they express the message exactly as God wants. Chose whichever explanation you want but if you reject the message because you are straining at a gnat, you only prove that you are foolish.

While we could go through the rest of the phrases in our sentence comparing then to the phrases reported by Luke, we would only find more examples of what was already reported. Therefore, we will move onto looking at the message of our sentence.

We already saw that our sentence starts with the word Therefore and provides a conclusion of what came before, which includes all of this Sermon. As a result, the phrase heareth these sayings of mine directly applies to everything said in this Sermon. However, many people, rightly, apply this phrase to everything that Jesus said.

Next, we see the word and, which is: 'the Mathematical function of addition'. If you drop either side of an addition problem, you change the answer. Likewise, if you drop either side of what is said with the word and, you change the message. In the case of this parable, many people like to drop, or at least downplay, the requirement to doeth them. The word doeth is 'a lifestyle doing'. This is a requirement for our entire life to be involved in doing what Jesus said. Think about all of the required attitudes which started this Sermon. Think about all of the details that Jesus gave in this Sermon before this summary parable. Unless you are making all of that part of your life, you are not truly fulfilling His requirement to doeth them. You may want to believe that you are wise, but you are not wise unless you truly fulfill all of these requirements.

Many people have no idea what is required to build a foundation of a building, especially in areas where the ground freezes for several feet in the winter. When I was younger I did a lot of building in that type of environment and my brothers did also. The truth is that it can take longer to build the foundation than to build the basic house. People in third-world countries often live and use buildings with no foundation. Even people who live in foundations often are never involved enough with that type of building that they have no idea what is required to build a truly reliable foundation. For example, it can take as long of time, and as much effort and expense, to build the foundation as it takes to build the basic building on top of the foundation. This requires patience, diligence and faithfulness to the tasks given. A simple example is that Jireh John Nono left an Engineering profession, went to Bible School for four (4) years, was on church staff, in training, for ten (10) years, then had another two (2) years of language school and cultural acclimation before he could start his Mission Work. However, when he did start it, he had far better results than other missionaries who put less effort and time into the foundation of their ministries. In addition, I've met several missionaries who had an inadequate foundation and left the mission field in defeat because they did not digged deep, and laid the foundation on a rock (Luke 6:47-48).

In addition to the lack of an adequate foundation, there is the error of an improper foundation. That is seen with people who build their foundation on religious traditions, which might be correct, but which are not truly an ongoing personal relationship with Jesus Christ as their personal Lord. As an example, I give a true account that happened in Michigan. A contractor was paid several million dollars to put in the foundation of a bridge, for a major highway, on one side of a river and another contractor built the foundation on the other side of the river. The one contractor decided to use inferior materials and pocket more money than he was supposed to. They were using a new building method and had extremely heavy tractors carry a completely assembled section of bridge to span between the bridge piers. When the tractor got on the inferior foundation, it crumbled and the entire project was stopped until they tore out the inferior foundation and put in a proper foundation. When we have a proper foundation then what God does through our life is supposed to remain (Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: {John 15:16 }). Many of the supposedly great works for God fell into apostasy after the founder died. This is evidence that the work was built on the character of the founder more than on Jesus Christ.

The same types of things can happens in people's lives spiritually. Most want a relationship with Jesus that requires minimum effort. They feel that if they show up for a church service one to three times a week they have done their duty and have an adequate foundation. However, they are not truly faithful in personal prayer and personal Bible study and personal service to God. So, when the storms of life come, as our next sentence explains, their life is a disaster and they want to blame anyone and everyone except their own refusal to diligently build their personal relationship with Jesus as the foundation of all of their life.

With that written, consider what is required in order to build a proper foundation.

First, you must select the proper site for your building. Spiritually, a person must get their heart in line with the attitudes required by God. The attitudes at the start of our Sermon tell us the right attitudes to have. Without these attitudes in our heart, the rest will be difficulty if not impossible and we probably will continue to have problems for the rest of our life.
Next, you must clear everything from the ground where you will build and from the immediate surrounding area. When Jesus called His disciples, they had to leave all (Matthew 4:18-19; Mark 1:16-17; Luke 5:2-10). If we are going to have a true foundation, which is built on Christ / Rock, then we must first remove a whole lot of distractions from our life.
After removing everything on the surface, we must dig down to the proper foundation Rock. This is symbolic of looking at our own religious traditions and getting rid of anything that is between us and our owl personal relationship with Jesus Christ. For example, Paul had to do this before he could preach the pure Gospel (1Corinthians 2:2; 1Corinthians 8:2).
Once you find what you believe is the true Rock, you need to verify that belief (Acts 17:11). This is critical because many religious people claim that their beliefs are based upon the word of God when they are actually based upon a claimed interpretation of the word of God, which may or may not be correct.
Once we verify that we truly have an ongoing personal relationship with Jesus Christ, then we must remain diligent to make sure that no religious claim, nor anything else, is allowed to interfere with that personal relationship.

In our Second Equivalent Section, We see two Steps with the First Step telling us the test that God puts all true servants through and the Second Step telling us the result. The only difference with the sentence in Luke is that Luke includes: the stream beat vehemently upon that house, and could not shake it. But, Luke does not include: the rain descended...and the winds blew, and beat upon that house. Once more we see that Jesus probably included all of these things and each author chose to report only part of what Jesus said.

In general, rain is considered beneficial and necessary for the growth of crops. But, at times, it can be destructive especially if it comes as hail. Rain is used, symbolically, for spiritual influence with beneficial rain symbolically representing God's Holy Spirit. Of course, destructive rain is, symbolically, used for the work of devils. Thus, this phrase, in our sentence, is identifying the destructive work of devils trying to make the true child of God stop serving God in this world. As already mentioned at the start of this note, this parable is telling the different results that obedient saved people and disobedient people should expect to see in their lives.

In general, floods are used, symbolically, for the judgment of God. Think about Noah's flood (Genesis 6). When God's people fail to have enough influence and the majority of the people around them turn to sin, God will bring judgments of varying degrees upon the land and the people in general. And, as we see with God's prophets, God's people suffer along with all of the rest of the people. Further, as with God's prophets, it is not necessarily a failure of God's people to deliver a warning but is a people with sin hardened hearts which cause the judgment. However, as this sentence tells us, the obedient saved person can expect to survive the judgment just as the house, which is built on the rock, survives the flood. This is to give a Godly testimony to the obedient saved person.

Next we read that the winds blew, and beat upon that house. The word beat indicates a failed attempt at destruction. In the Gospels, we see winds used, symbolically, for a test from God. Look at Matthew 14:22-32 for an example. As James 1:13-14 says: Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. thus, as difficult as it can be to receive a test from God, the purpose is to prove our faithfulness and not to cause destruction. Therefore, this will happen to the obedient saved person but it is not something to cause bad feelings but is something to thank God for after the test is finished because God intends it to give us a testimony.

In addition, Luke tells us: when the flood arose, the stream beat vehemently upon that house. We already saw that the flood is used, symbolically, for the judgment of God upon the land and people. in this case, Luke is adding that the obedient saved person can expect their own personal experience to be a very frightening test. However, the person who passes the test will find their faith in God increased. Therefore, this is not as bad of a thing as people might first surmise. This is especially true since Luke adds: and could not shake it. Thus, we see the purpose from God is not to destroy but to prove the faith of the obedient saved person.

In our third Equivalent Section, we read: for it was founded upon a rock. This exact phrase is reported by Matthew and Luke. Thus, we have two witnesses and can know that this is part of God's law that never changes and never fails. That is, the truly obedient saved person, who has their ongoing personal relationship with Christ / Rock as the foundation of their life, can expect to survive every test that God choses to put them through. In addition, they can also expect that every test is designed to increase their own personal faith and bring them closer to God in their personal life.

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 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.

We find forms of the word liken in: Psalms 89:6; Isaiah 40:18; Isaiah 40:25; Isaiah 46:5; Jeremiah 6:2; Lamentations 2:13; Matthew 7:24; Matthew 7:26; Matthew 11:16; Matthew 13:24; Matthew 18:23; Matthew 25:1; Mark 4:30; Luke 7:31; Luke 13:20. Webster's 1828 defines this word as: 'To compare; to represent as resembling or similar. Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, that built his house on a rock. Matt. 6'. Please also see the note for Philippians 2:5-8 about the word likeness. Webster's 1828 dictionary defines this word as: 'Resemblance in form; similitude. the picture is a good likeness of the original. 2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend. 3. One that resembles another; a copy; a counterpart. I took you for your likeness, Chloe. 4. An image, picture or statue, resembling a person or thing. Ex. 20'. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Romans 15:5-6 about the word likeminded

Please see the note for 1Corinthians C1S12 about the word wisdom. The functional definition for this word is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for Romans 1:14 about the word unwise. Please also see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise.

We find forms of the words build / built occurring 437 times in 434 verses of the Bible, 48 times in 45 verses of the New Testament and, in this Gospel, in: Matthew 7:24; Matthew 7:26; Matthew 16:18; Matthew 21:33; Matthew 23:29; Matthew 26:61; Matthew 27:40. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the note for 1Corinthians C3S9 about the word building. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the word builder.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition for this word is: ' In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species. It may be of any size and composed of any materials whatever, wood, stone, brick, etc. This word is also used, symbolically within the Bible, for the descendants of a person'. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

Please see the note for Luke 6:47-48 about the word rock. The International Standard Bible Encyclopedia defines this word as: 'Having a spiritual significance: supernatural, manifesting the power of the Divine Spirit; allegorically applied to Christ as fulfilling the type in the smitten rock in the desert, from which water miraculously burst forth to nourish the Israelites. A tradition current among the Jews affirms that this rock followed the people in their journeyings and gave forth a living stream for their supply. Paul made this ever-flowing rock a beautiful and accurate symbol of Christ: "The rock was Christ" (1Co 10:4)

Without the characterizing word "spiritual," this figurative term, with the same significance, is common to the Scriptures; applied (1) to Yahweh, God: "Rock of his salvation," "their rock is not as our Rock" (De 32:15,31); "Yahweh is my rock" (Ps 18:2; compare Isa 26:4; 32:2; 1Sa 2:2; 2Sa 22:2); (2) to the foundation-stone of Christian confession and testimony (Mt 16:18; compare Eph 2:20; 1Co 3:11; 1Pe 2:6-8), and thus to Christ Himself; (3) in Christian hymnology to Jesus crucified and spear-pierced: "Rock of ages, cleft for me."'. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to other titles and their related Bible references. Please also see the note for John 1:42-LJC about the phrase Rock is Christ. (The capitalizes word Rock always represents the title of Christ while the lowercase form of the word rock can be shown as a symbolic representation of the relationship which the Bible identifies with Christ.) forms of this word are used, in this Gospel, in: Matthew 7:24-25; Matthew 16:18; Matthew 27:51; Matthew 27:60.

Please see the note for Matthew 5:44-45 about the word rain. Fausset's Bible Dictionary defines this word as: '"violent rain" or generically "the early and latter rain" (Jer 5:24; Joe 2:23). Yoreh, "the early rain of autumn"; malkosh, "the latter rain of spring" (Pr 16:15; Job 29:23; Jer 3:3; Ho 6:3; Zec 10:1). Rebibim, from rab "many," from the multitude of drops; "showers" (De 32:2). Zerem, "violent rain," "hailstorm" (Job 24:8). Sagrir only in Pr 27:15. As compared with Egypt, Palestine was a land of rain (De 11:10-11), but for six months no rain falls so that "rain in harvest" and "thunder" were marvelous phenomena, and out of time and place (Pr 26:1; 1Sa 12:16-18). the early rain begins gradually, the latter end of October or beginning of November. Generally from the W. or S.W. (Lu 12:54); the wind then changes to the N. or E. At no period in the winter, from the end of October to the end of March, does rain entirely cease. In January and February snow falls, but lies only a short time.
"The early rain" means the first autumnal showers which prepare the arid soil for the seed; "the latter rain" the later spring showers, especially in March, which bring forward the crop toward harvest (Jas 5:7; Pr 16:15). Showers fall occasionally in April and May. God claims as His peculiar prerogative the sending or withholding of rain, which He made dependent on the obedience or disobedience of Israel (Le 26:3-5,19; De 11:13-15; 28:23-24; Jer 3:3; 5:24; 14:22). "The latter rain in the first (month)" in Joe 2:23 means in the month when first it is needed; or else, as Vulgate and Septuagint, "as at the first" (compare Isa 1:26; Ho 2:15; Mal 3:4); or in Nisan or Abib, the Passover month, the first, namely, the end of March and beginning of April. the departure of winter was marked by the cessation of rain (Song 2:11-13). Rain is the beautiful image of the Spirit's refreshing influences in Messiah's kingdom (Ho 6:3; 2Sa 23:4; Ps 72:6)'.

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'.

Please see the note for Luke 6:47-48 about the word flood. The functional definition for this word is: 'A great flow of water; a body of moving water; particularly, a body of water, rising, swelling and overflowing land not usually covered with water'. Forms of this word are used, in this Gospel, in: Matthew 7:25; Matthew 7:27; Matthew 24:38-39.

Please see the note for Luke 7:25 about the word wind. The functional definition for this word is: 'Air in motion with any degree of velocity, indefinitely; a current of air. When the air moves moderately, we call it a light wind, or a breeze; when with more velocity, we call it a fresh breeze, and when with violence, we call it a gale, storm or tempest'. Forms of this word are used, in this Gospel, in: Matthew 7:25; Matthew 7:27; Matthew 8:26; Matthew 8:27; Matthew 11:7; Matthew 14:24; Matthew 14:30; Matthew 14:32; Matthew 24:31.

We find forms of the words blew / blow occurring 70 times in 65 verses of the Bible and, in the New Testament, in: Matthew 7:25; Matthew 7:27; Luke 12:55; John 3:8; John 6:18; Acts 27:13; Acts 28:13; Revelation 7:1. The functional definition for the word blow is: 'Used with reference to natural and man-made wind for 'to breathe''. The word blew is the past-tense form of the word blow. The functional definition for the word blow is: 'Used with reference to natural and man-made wind for 'to breathe''.

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 word fell. is the past-tense form of the word fall.

Please see the note for Mark 12:5 about the word beat. Please also see the note for Mark 13:9 about the word beaten. The functional definition for this word is: 'To strike repeatedly; to lay on repeated blows, with a stick, with the hand or fist, or with any instrument, and for any cause, just or unjust, or for punishment. Luke 12. Deut.25'. Forms of this word are used, in this Gospel, in: Matthew 7:25; Matthew 7:27; Matthew 21:35.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Mt 7:7,8,13,14 5:3-12 28-32 6:14,15,19-21 12:50 Lu 6:47-49; 11:28; Joh 13:17; 14:15,22-24; 15:10,14; Ro 2:6-9; Ga 5:6-7; 6:7-8; Jas 1:21-27; 2:17-26; 1Jo 2:3; 3:22-24; 5:3-5; Re 22:14-15 a wise. Job 28:28; Ps 111:10; 119:99,130; Pr 10:8; 14:8; Jas 3:13-18 which. 1Co 3:10-11 exp: Lu 8:21. General references. exp: Ge 6:22; 26:5; Le 26:3; Mt 25:2; Lu 11:28.
the rain. Eze 13:11-16; Mal 3:3; Ac 14:22; 1Co 3:13-15; Jas 1:12; 1Pe 1:7 for. Mt 16:18; Ps 92:13-15; 125:1-2; Eph 3:17; Col 2:7; 1Pe 1:5; 1Jo 2:19 General references. exp: Ge 6:22; Le 26:3; Mt 25:2; Lu 11:28.'.

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C7-S26 (Verse 26-27) the rest of 'Parable of the House on Rock and Sand'.

Equivalent Section: Second action to consider.

And every one that heareth these sayings of mine,
and doeth them not,
shall be likened unto a foolish man,
which built his house upon the sand:.

Equivalent Section: What God caused to happen.

First Step: Circumstances that happened.

And the rain descended,
and the floods came,
and the winds blew,
and beat upon that house;.

Second Step: the result.

and it fell:.

Equivalent Section: the consequence.

and great was the fall of it..

Luke 6:47-49 are equivalent sentences to this sentence and the prior sentence. Together, these sentences are known as the 'Parable of the House on Rock and Sand'. This parable is also found in the Table of Parables in the New Testament. The notes associated with those verses in Luke have quite a bit of doctrine which explains this parable. The reader is advised to read those notes in addition to the notes in this Study.

Our sentence starts with the word And, which adds this sentence to the prior and makes it part of the same message as read in the prior sentence and the two sentences compose this parable. Much of the doctrine for this sentence is in the note for the prior sentence. Therefore, the reader should also read that note.

This sentence is, doctrinally, the opposite of the prior sentence. Together, they compromise all possible responses by saved people. Where the prior sentence said: whosoever heareth these sayings of mine, this sentence says: every one that heareth these sayings of min. It should be obvious that these two phrases say the same thing. Where the prior sentence said: and doeth them, this sentence says: and doeth them not. These are obviously opposite phrases. Where the prior sentence said: I will liken him unto a wise man, this sentence says: shall be likened unto a foolish man. Since Jesus Christ will judge all saved, it should be obvious that these two phrases say the same thing. Where the prior sentence said: which built his house upon a rock, this sentence says: which built his house upon the sand. Here we see the obvious difference in action which also causes the difference in the judgment of if they are wise or foolish. The phrase of: And the rain descended, and the floods came, and the winds blew, and beat upon that house is identical in both sentences. Therefore, both men experience the same consequences in this physical reality. Where the prior sentence said: and it fell not, this sentence says: and it fell. These are obviously opposite phrases and opposite consequences which are based upon the opposite actions be the two men. Where the prior sentence said: for it was founded upon a rock, this sentence says: and great was the fall of it. In the prior sentence, Jesus makes it clear that the difference results were not based upon the man but upon the help received by the man when he had an ongoing personal relationship with his Rock / Christ, And he received critical help because of that relationship. However, this sentence does not have to explain the result because the man relied upon himself and this life, obviously, involves circumstances which are beyond our own ability to handle. However, our current sentence ends with the phrase of: and great was the fall of it, which lets us know that God is going to use the person and incident as a warning example to other saved people.

The differences between this sentence, and the equivalent sentence, were covered in the note for the prior sentence except that Luke writes: without a foundation built an house upon the earth while Matthew uses the phrase built his house upon the sand. People who know how to build foundations know the difficulty of trying to build a foundation in sand. Therefore, while it might not be obvious to people without this type of experience, it is almost guaranteed that anyone, who built his house upon the sand, would also skip the foundation. And, if the reader pays attention to reports of mud slides destroying homes, they will realize that there is no significant difference between sand and earth when building a house without a foundation.

One thing that people without the experience probably do not know is that someone can pretty much cut their work, time and expense in half by skipping a foundation. People who build a ministry or family based upon what religion and this world say are the type of people that our sentence is talking about. The word sand is used, symbolically, for the doctrines of religion. The word earth is used, symbolically, for the beliefs and methods of our cultures and of this world. Thus, we can easily identify the types of people who meet the definition of wise and who meet the definition of foolish in this parable.

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

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

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

We find forms of the word sand in: Genesis 22:17; Genesis 32:12; Genesis 41:49; Exodus 2:12; Deuteronomy 33:19; Joshua 11:4; Judges 7:12; 1Samuel 13:5; 2Samuel 17:11; 1Kings 4:20; 1Kings 4:29; Job 6:3; Job 29:18; Psalms 78:27; Psalms 139:18; Proverbs 27:3; Isaiah 10:22; Isaiah 48:19; Jeremiah 5:22; Jeremiah 15:8; Jeremiah 33:22; Hosea 1:10; Habakkuk 1:9; Matthew 7:26; Romans 9:27; Hebrews 11:12; Revelation 13:1; Revelation 20:8. Webster's 1828 defines this word as: 'Any mass or collection of fine particles of stone, particularly of fine particles of silicious stone, but not strictly reduced to powder or dust. That finer matter called sand, is no other than very small pebbles. 2. Sands, in the plural, tracts of land consisting of sand, like the deserts of Arabia and Africa; as the Lybian sands.
SAND, v.t. 1. to sprinkle with sand. It is customary among the common people in America, to sand their floors with white sand. 2. to drive upon the sand.'. International Standard Bible Encyclopedia defines this word as: 'Sand is principally produced by the grinding action of waves. this is accompanied by chemical solution, with the result that the more soluble constituents of the rock diminish in amount or disappear and the sands tend to become more or less purely silicious, silica or quartz being a common constituent of rocks and very Insoluble. the rocks of Palestine are so largely composed of limestone that the shore and dune sands are unusually calcareous, containing from 10 to 20 per cent of calcium carbonate. this is subject to solution and redeposition as a cement between the sand grains, binding them together to form the porous sandstone of the seashore, which is easily worked and is much used in building. Figurative: (1) Used most often as a symbol of countless multitude; especially of the children of Israel (Ge 22:17; 32:12; 2Sa 17:11; 1Ki 4:20; Isa 10:22; 48:19; Jer 33:26; Ho 1:10; Ro 9:27; Heb 11:12); also of the enemies of Israel (Jos 11:4; Jg 7:12; 1Sa 13:5; compare Re 20:8). Joseph laid up gram as the sand of the sea (Ge 41:49); God gave Solomon wisdom and understanding and largeness of heart as the sand that is on the seashore (1Ki 4:29); Job says "I shall multiply my days as the sand" (Job 29:18); the multitude of quails provided for the Israelites in the desert is compared to the sand (Ps 78:27); the Psalmist says of the thoughts of God, "They are more in number than the sand" (Ps 139:18); Jeremiah, speaking of the desolation of Jerusalem, says that the number of widows is as the sand (Jer 15:8). (2) Sand is also a symbol of weight (Job 6:3; Pr 27:3), and (3) of instability (Mt 7:26). Alfred Ely Day'.

Please see the note for Matthew 7:27 about the words blew / blow. The word blew is the past-tense form of the word blow. The functional definition for the word blow is: 'Used with reference to natural and man-made wind for 'to breathe''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'doeth. 1Sa 2:30; Pr 14:1; Jer 8:9; Lu 6:49; Jas 2:20 General references. exp: Ge 6:22; De 14:7; Mt 25:2; Jas 1:23.
General references. Mt 12:43-45; 13:19-22; Eze 13:10-16; 1Co 3:13; Heb 10:26-31; 2Pe 2:20-22 exp: Ge 6:22; Job 38:23; Ps 83:15; Mt 25:2; Lu 14:30; Jas 1:23.'.

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C7-S27 (Verse 28-29) the difference in authority.

Equivalent Section: the reaction to the doctrine.

And it came to pass,
when Jesus had ended these sayings,
the people were astonished at his doctrine:.

Equivalent Section: Why.

For he taught them as one having authority,
and not as the scribes..

Mark 1:22 is an equivalent sentence. However, Mark reports this reaction for a different time and a different place. In addition, Matthew 13:54 and Matthew 22:33 tell us the same thing only at other times. Therefore, we see that this response happened more than once and we can expect the same type of response when we teach the word of God when it goes against popular religious doctrines. The main difference between our current sentence and these references is that our Second Equivalent Section tells us why they were astonished.

Our Second Equivalent Section tells us a very important doctrine. Just like the scribes and Pharisees, many preachers of today claim to be authorities on the word of God when what they actually preach is the doctrine from prior famous preachers. Jesus followed the example of prior preachers, such as John the Baptist, when it came to ministry, but, as our sentence says, He did not base His doctrine on what other preachers said. No, Jesus taught them as one having authority because he told them exactly what word of God said and what it meant spiritually. In addition, He spoke directly from word of God and not from what others told Him that it said. If the reader checks commentators, they should find that at least 95% quote scripture and then tell their readers what the9ir religious traditions claim that the quote means without providing any of the analysis found here. And, most commentators, like most preachers, quote other preachers as their doctrinal authorities. That makes them just like the scribes and Pharisees.

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

Please see the note for 2Corinthians 11:15 about the word end. Easton's Bible Dictionary defines this word as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape."'. forms of this word are used, in this Gospel, in: Matthew 7:28; Matthew 10:22; Matthew 11:1; Matthew 13:39; Matthew 13:40; Matthew 13:49; Matthew 24:3; Matthew 24:6; Matthew 24:13; Matthew 24:14; Matthew 24:31; Matthew 26:58; Matthew 28:1; Matthew 28:20.

Please see the note for Mark 1:22 about the word astonished. The functional definition for this word is: 'Amazed; confounded with fear, surprise, or admiration'.\nbsp; the note for Matthew 7:28-LJC points out: 'Each one of these people were brought to a critical decision in their life that required them accepting, by faith, something that they found extremely difficult to believe. Those that did believe were rewarded greatly with things like salvation. those that refused to believe were also cursed greatly'. Forms of this word are used, in this Gospel, in: Matthew 7:28; Matthew 13:54; Matthew 22:33.

Please see the notes for 1Corinthians C14S6 and 2Timothy C3S10 about the word doctrine. The functional definition for this word is: 'religious teaching which claims to be from God'. Please also see the note for Lord Jesus Christ Overview about the phrase doctrine of Christ. Forms of this word are used, in this Gospel, in: Matthew 7:28; Matthew 15:9; Matthew 16:12; Matthew 22:33.

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

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition for this word is: ' Legal power, or a right to command or to act; as the authority of a prince over subjects, and of parents over children'. Forms of this word are used, in this Gospel, in: Matthew 7:29; Matthew 8:9; Matthew 20:25; Matthew 21:23; Matthew 21:23; Matthew 21:24; Matthew 21:27.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the people. Mt 13:54; Ps 45:2; Mr 1:22; 6:2; Lu 4:22,32; 19:48; Joh 7:15,46 General references. exp: Lu 2:47; 4:32.
having. Mt 5:20,28,32,44; 21:23-27; 28:18; De 18:18-19; Ec 8:4; Isa 50:4; Jer 23:28-29; Mic 3:8; Lu 21:15; Ac 3:22-23; 6:10; Heb 4:12-13 and not. Mt 15:1-9; 23:2-6,15-24; Mr 7:5-13; Lu 20:8,46-47 General references. exp: Lu 4:32.'.

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Matthew Chapter 8

links to sentences in this chapter:

C8-S1 (Verse 1), C8-S2 (Verse 2), C8-S3 (Verse 3), C8-S4 (Verse 3), C8-S5 (Verse 4), C8-S6 (Verse 5-6), C8-S7 (Verse 7), C8-S8 (Verse 8), C8-S9 (Verse 9), C8-S10 (Verse 10), C8-S11 (Verse 11), C8-S12 (Verse 12), C8-S13 (Verse 13), C8-S14 (Verse 13), C8-S15 (Verse 14), C8-S16 (Verse 15), C8-S17 (Verse 16-17), C8-S18 (Verse 18), C8-S19 (Verse 19), C8-S20 (Verse 20), C8-S21 (Verse 21), C8-S22 (Verse 22), C8-S23 (Verse 23), C8-S24 (Verse 24), C8-S25 (Verse 25), C8-S26 (Verse 26), C8-S27 (Verse 26), C8-S28 (Verse 27), C8-S29 (Verse 28), C8-S30 (Verse 29), C8-S31 (Verse 29), C8-S32 (Verse 30), C8-S33 (Verse 31), C8-S34 (Verse 32), C8-S35 (Verse 32), C8-S36 (Verse 33), C8-S37 (Verse 34)'.

Please use This link to see the chapter summary.

Chapter theme: Jesus acts like a King.

Many of the incidents reported in Mark 5 and Luke 8 are also reported in Matthew 8. However, there are also incidents reported in those chapters which are not reported by Matthew until later. It is important to remember that none of the Gospel accounts are in a strict time sequence and that each Gospel writer wrote his gospel for a different purpose. Therefore, each writer reported incidents when they supported the message which they were presenting.

Matthew 8:1 gives us the transition from the 'Sermon of the Mount' to the report of Jesus doing His ministry.

In Matthew 8:2-4; Mark 1:40-45 and Luke 5:12-14, Jesus cures a single man of leprosy. The account in Matthew is definitely a different, but similar account to the accounts in Luke, and in Mark.

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. However, some details are different between these Bible references. In particular, Luke separates the various events that happened at Capernaum because of they happened two different times. However, Matthew is trying to show that Jesus fulfilled prophecy and proved that he was Christ and King of the Jews. Therefore, Matthew's presents all of the events together because they all support the same point that Matthew is making in this chapter.

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, He kept His base of operations in Capernaum. That is also where He called His first four disciples (Matthew 4:18-22; Mark 1:16-20; Luke 5:1-11; Luke 5:27-29). In Capernaum, Jesus cast a devil out of a man while at the synagogue of Capernaum and healed Peter's mother in law and healed the centurion's servant and healed many other people. When the people of Capernaum failed to believe that Jesus was God's Messiah / Christ, He cursed them (Matthew 11:23; Luke 10:17).

In Matthew 8:5-13 and Luke 7:1-10 we are told that Jesus healed the centurion's servant. In addition, Jesus tells us why non-Jews will receive rewards, in Heaven, while the Jews are punished. Please see the note for Matthew 8:5-6 about the doctrine involved in these sentences.

In Matthew 8:11 and Luke 13:28-29, Jesus said that God (in response) would take the Kingdom of Heaven from the Jews and give it to Gentiles.

In Matthew 8:14-15; Mark 1:29-31 and Luke 4:37-38 we are told about Jesus and His disciples going to the home of Peter and Andrew where they found Peter's mother-in-law sick and where Jesus healed her. I do not believe that we can be dogmatic about the timing of this but I believe it was after Jesus called His first four (4) disciples but before He named the twelve who were to become Apostles. Please also see the Table of Miracles in the Gospels about this, and similar, miracles. The account in Matthew tells about Jesus doing different things before this event. It is possible that these are two different, but similar, events. It is also possible that Jesus did everything related in all Gospel accounts with Matthew choosing to tell us about certain activities and Mark and Luke choosing to tell about other activities. We can not say with certainty which is true but we can say that these different reports do not constitute a conflict.

Matthew 8:16-17; Matthew 4:23; 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 Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus performed miracles other times. Please also see the Section called Jesus and Devils in the Significant Gospel Events Study.

Matthew 8:19-22 give us incidents where people claimed to want to be a 'disciples of Jesus Christ', but, apparently, they were not willing to dedicate their lives to Jesus. Luke 9:57-62 also tells us about these type of people but provides some differences in the details provided.

Matthew 8:23-27; Mark 4:35-41; Mark 6:45-56 and Luke 8:22-25 all tells us about times that Jesus calmed a tempest. Please also see the Miracles in the Gospels, which provides links to all miracles which are reported in the Gospels.

Matthew 8:28-34; Mark 5:1-20 and Luke 8:26-39 tell us about Jesus freeing 'the mad man of Gadara' from many devils. There was actually a second man, according to Matthew, but he wasn't important enough for Mark nor Luke to mention.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-4. Christ cleanses the leper; 5-13. heals the centurion's servant,
14-15. Peter's mother in law,
16-17. and many other diseased;
18-22. shows how he is to be followed;
23-27. stills the tempest on the sea;
28-30. drives the devils out of two men possessed;
31-34. and suffers them to go into the swine.'.

C8-S1 (Verse 1) Jesus had many followers at this time.

When he was come down from the mountain,
great multitudes followed him..

Matthew 8:1 gives us the transition from the 'Sermon of the Mount' to the report of Jesus doing His ministry.

Please notice that Matthew reports that; great multitudes followed him (Jesus). This was not at the start of His ministry. As pointed out several other places in the Book Studies on the Gospels, none of the writers wrote in a strict time sequence. Matthew is telling us that Jesus fulfilled God's Law and presents Him as God's Christ and King. The first two Chapters presented seven (7) evidences that Jesus fulfilled prophecy about God's Christ and these evidences met the requirements to be accepted in a court of law. Then Matthew told us about John the Baptist, who was the Herald of Jesus and a king has a Herald. Next, Matthew reported Jesus being tested by Satan, and God always tests His people at the start of their ministry in order to prove to the people, and to others, that the person is qualified to do the ministry given to them. After providing all of that evidence that Jesus was God's Christ and King, Matthew gives us 'The Sermon of the Mount', which is Jesus telling us what is required in order for anyone to be part of His kingdom.

Now, with all of that introductory stuff reported, Matthew is starting to tell us how Jesus went around and proved the benefits available to those people who meet His requirements to be part of His kingdom. in this chapter we read about Him healing people, and casting out devils from possessed people, and Him rewarding people who demonstrate true Biblical faith in Him and His promises. We also see Jesus rejecting people who want the benefits of being in His kingdom but who also are not willing to fulfill His requirements to be in His kingdom. in this sentence, we read that there were great multitudes (that) followed him, because of their interest in the benefits. Unfortunately, very few were willing to fulfill the requirements.

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'.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'come. Mt 5:1 great. Mt 8:18; 4:25; 12:15; 15:30; 19:2; 20:29; Mr 3:7; Lu 5:15; 14:25-27 General references. exp: Joh 6:2.'.

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C8-S2 (Verse 2) A leper worshipped in order to receive a miracle.

And,
behold,
there came a leper and worshipped him,
saying,
Lord,
if thou wilt,
thou canst make me clean..

In Matthew 8:2-4; Mark 1:40-45 and Luke 5:12-14, Jesus cures a single man of leprosy. The account in Matthew is definitely a different, but similar account to the accounts in Luke, and in Mark. In addition, Luke 17:11-19 gives the account of Jesus healing ten (10) lepers. Please see the note for Luke 5:12 for a detailed analysis of this, and similar, miracles of curing leprosy. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

Since this incident is different from the reports of other incidents, there will not be a comparison of the details between the report of this incident and other incidents. However, it is important to realize that God does manythings in a similar fashion even when the details vary. Therefore, it is profitable to consider the similarities in these incidents since they show us how God will work in our own lives when the same doctrines, as applied in the incidents, apply to us.

In Matthew, this follows the teaching of the 'Sermon of the Mount'. In Mark, we are told that Jesus was teaching and casting out devils in Galilee, but we are not told what He was teaching. In Luke we are told that this occurred some time after Peter's conversion and Jesus called James and John and Peter and Andrew. We are told that leprosy is a blood disease that causes people to become numb and not notice other sores and infections. As a result, people don't notice the disease and infection destroying their body.

Supposedly, a leper rejoices when he feels pain because then corruption can't sneak in without being noticed. That is why God uses leprosy as a type of sin in the Bible. This type of sin is from taking God, and our relationship to God, for granted. The teaching of the 'Sermon of the Mount' is designed to make God's people aware of how numb they have become to sin and corruption in their personal lives and relationship with a holy and righteous God. Jesus physically healed this man of leprosy as a physical example of the spiritual healing that he intended the 'Sermon of the Mount' to perform in our lives.

In Matthew and Luke, we are told that the leper came to the man named Jesus and called Him Lord. This was in recognition that Jesus is 'God in human flesh' and it takes God's power to cleanse the leper and to cleanse our hearts from the effects of sin in our lives. in Luke 4:16-31 we are told how Jesus went to the synagogue of His home town (Nazareth) to preach on the sabbath and the people ended up trying to kill Him. They were familiar with Him and assumed that He 'owed' them miracles because of that but were angry when He taught them that in the Old Testament God's people didn't receive certain miracles while heathen did. Basically, Jesus rebuked them for their assumption upon familiarity. As one of the examples in the Old Testament, He told them And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. (Luke 4:27) Naaman was cleansed when he obeyed the man of God in recognition of the power of God and God's right, as Lord, to decide what he wanted to do and how He wanted to do it.

This leper, that received his healing from Jesus, had the same attitude as Naaman had because he addresses Jesus as Lord. The people in Nazareth did not receive miracles because they insisted upon keeping a different attitude.

In all three accounts of this miracle, Jesus told the man to tell no one but to go to the Temple and thank God properly. When Jesus cle and a long term sin out of our lives, along with the corruption that it causes, He often doesn't want us telling everyone because the telling of it can lead to our glorifying the sin while trying to show how great of a cleansing that we received. In addition, a sin of neglecting our relationship with God is usually private. Public sin is to be confessed publicly but private sin is not to be confessed publicly. This may not make sense to some people, but the lesson is clear. We need to go to our Lord God for cleansing and do whatever He tells us to do, without changing or questioning it, and then thank God properly for deliverance.

As explained in the note for this sentence, in the Word Study on Worship, 'When a representative of the God of the Bible accepts worship that shows that the being is actually God. When the being refuses worship that shows that the being is Godly but is not God'. Thus, this sentence is telling us that Jesus accepted this worship because, in truth, He was / is 'God in human flesh'.

In addition, we see that this leper demonstrated true Biblical faith in order to receive His miracle. He did this by coming to Jesus and by what He said to Jesus. In addition, since the leper called Him Lord and since the leper worshipped Jesus, we see that he accepted Jesus as 'God in human flesh'. Many people who want healing do not truly believe that Jesus is 'God in human flesh'. That is one of the reasons why they fail to get their requested miracle. And, I write this as someone whom has heard several lost doctors say that I had 'many undeniable miracles'.

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 note for Mark 1:40 about the words leper / Leprosy. The functional definition for this word is: 'A very contagious and deadly disease which caused numbness and was symbolic of the spiritual non-feeling of God's people towards the things of God'. Forms of this word are used, in this Gospel, in: Matthew 8:2; Matthew 8:3; Matthew 10:8; Matthew 11:5; Matthew 26:6.

Please see the note for James 4:8 about the word cleanse. The functional definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. Please also see the note for Hebrews 9:13-14 about the word unclean. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the notes for Word Study on Spirit; Romans C14S20; and Colossians C3S5 about the phrase unclean spirits. Forms of this word are used, in this Gospel, in: Matthew 8:2; Matthew 8:3; Matthew 8:3; Matthew 10:1; Matthew 10:8; Matthew 11:5; Matthew 12:43; Matthew 23:25; Matthew 23:26; Matthew 23:27; Matthew 27:59.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'behold. Mr 1:40-45; Lu 5:12 a leper. Mt 10:8; 26:6; Le 13:44-46; Nu 5:2-3; 12:10; De 24:8-9; 2Sa 3:39; 2Ki 5:1,27; 7:3-4; 15:5; 2Ch 26:19-21; Lu 4:27; 17:12-19 worshipped. Mt 2:11; 4:9; 14:33; 15:25; 18:26; 28:9,17; Mr 1:40; 5:6-7; Lu 5:12; Joh 9:38; 1Co 14:25; Re 19:10; 22:8-9 exp: Mt 9:18. if. Mt 9:28-29; 13:58; Mr 9:22-24'.

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C8-S3 (Verse 3) Jesus granted the requested miracle.

First Step: Jesus acted.

And Jesus put forth his hand,
and ouched him,
saying,
I will;.

Second Step: Jesus stated the results.

be thou clean..

Since this incident is different from the reports of other incidents, there will not be a comparison of the details between the report of this incident and other incidents.Since this incident is different from the reports of other incidents, there will not be a comparison of the details for the incident. However, it is important to realize that God does manythings in a similar fashion even when the details vary. Therefore, it is profitable to consider the similarities in these incidents since they show us how God will work in our own lives when the same doctrines, as applied in the incidents, apply to us.

in this sentence we see Jesus say that He willed the cleansing. When Old Testament prophets did a miracle, they made sure that people knew that it was God Who did the actual miracle. When New Testament apostles did a miracle, they made sure that people knew that it was Jesus Who did the actual miracle. Philippians 2:5-7 says: Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. As acknowledged there, Jesus was / is 'God in human flesh' and our sentence tells us that he acted as such by healing this man like He did.

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 see the note for Colossians C2-S11 about the word touch. The functional definition for this word is: 'To come in contact with; to hit or strike against.'. Forms of this word are used, in this Gospel, in: Matthew 8:3; Matthew 8:5; Matthew 9:20-21; Matthew 9:29; Matthew 14:36; Matthew 17:7; Matthew 18:19; Matthew 20:34; Matthew 22:31.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'put. 2Ki 5:11 I will. Ge 1:3; Ps 33:9; Mr 1:41; 4:39; 5:41; 7:34; 9:25; Lu 5:13; 7:14; Joh 5:21; 11:43; 15:24'.

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C8-S4 (Verse 3) the miracle was done immediately.
And immediately his leprosy was cleansed.

Our sentence starts with the word And, which means it is added to the prior. Please notice the word immediately. Tothe best of my knowledge, the miracles which are reported in the Gospel accounts, such as this miracle, are directly related to the doctrine which is given in context of the miracle. This miracle happened immediately because it is symbolic of a saved person who has wandered away from their personal relationship with God and became insensitive to the spiritual things of God. In addition, this miracle is also symbolic of that saved person truly repenting and wanting to restore their personal relationship with God. In such cases, we see that God responds immediately. However, there is another miracle where Jesus restored sight to a blind man and it took a couple of times before His sight was completely restored (Mark 8:22-26). That miracle was symbolic to Jesus giving someone spiritual understanding and true understanding often takes time and multiple lessons before we receive it. Thus, if the reader wants to truly understand a specific miracle which is reported in a Gospel account, then they need to be sure to understand the related doctrine which surrounds the reported miracle.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'immediately. Mt 11:4-5; 2Ki 5:14; Lu 17:14-15 exp: Lu 8:44.'.

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C8-S5 (Verse 4) Jesus commands the man to obey the Mosaic Law.

First Step: Who to not tell.

And Jesus saith unto him,
See thou tell no man;.

Second Step: Who to tell.

but go thy way,
shew thyself to the priest,
and offer the gift that Moses commanded,
for a testimony unto them..

Leviticus 14:4-32 and Deuteronomy 24:8 tell us what the Mosaic Law required the priest to do with leprosy.

Our sentence starts with the word And, which means it is added to the prior and this commandment was based upon the man receiving healing. In our First Step we read that Jesus said: See thou tell no man. He, obviously, could not keep this commandment forever. His family and friends would know that he had leprosy and that he had been healed. However, Jesus gave this commandment for before he obeyed the Second Step. We are to thank God first for any miracle or gift that we get from God. Then, after acknowledging that God is the true source of the miracle or gift, then we can tell others so long as we keep the telling to being a testimony of God's grace.

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

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

Please see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'. Please also see the note for Mark 14:63 about the phrase high priest.

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

Please see the note for Hebrews 3:1 about Moses. The functional definition for this word is: 'While this name is often used for the physical man, it is also used in the Bible to refer to the Law that God gave to His people through the man. In the New Testament, the Law for the saved comes from the Lord Jesus Christ'. Forms of this word are used, in this Gospel, in: Matthew 8:4; Matthew 17:3; Matthew 17:4; Matthew 19:7; Matthew 19:8; Matthew 22:24; Matthew 23:2.

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

Please see the note for Psalms 119 about the words testimony / testimonies. The functional definition for this word is: 'statements that are used in a court of law to judge the legality of someone's actions. these require first-hand experience because anything else would be rumor and not legal to present in court'. Please also see the Message called The Testimony of God. Forms of this word are used, in this Gospel, in: Matthew 8:4; Matthew 10:18.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'See. Mt 6:1; 9:30; 12:16-19; 16:20; 17:9; Mr 1:43-44; 5:43; 7:36; Lu 5:14; Joh 5:41; 7:18; 8:50 exp: Eph 5:15; Heb 12:25. shew. Mt 3:15; 5:17; Le 13:2-46; 14:2-32; Isa 42:21; Lu 17:14 for. Mt 10:18; 2Ki 5:7-8; Mr 1:44; 6:11; 13:9; Lu 5:14; 21:13; Joh 10:37-38 General references. exp: De 24:8.'.

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C8-S6 (Verse 5-6) A non-Jew asks for a miracle.

And when Jesus was entered into Capernaum,
there came unto him a centurion,
beseeching him,
And saying,
Lord,
my servant lieth at home sick of the palsy,
grievously tormented..

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. In particular, we read about Jesus healing people and casting out devils and we are not told the details which make these instances unique to a particular person. No, what we read is general enough that the report is that Jesus met the need without consideration of the person involved. The main common factor that we read is that people acted in true Biblical faith when they went to Jesus.

However, while the prior statements are true in general, we do have some details reported which are different enough to tell that these Bible references represent more than one time in the ministry of Jesus. For example, it is hoped that the reader realizes that the references from Luke must be two different, but similar, incidents. Thus, we see evidence that God does the same thing more than once and what is similar, in such instances, identifies how God works in different circumstances. Thus, if we apply this working of God to our own life, we can expect God to work the same way even though we have different circumstances from those reported in the Gospel Accounts.

In particular, Luke separates the various events that happened at Capernaum because of they happened two different times. However, Matthew is trying to show that Jesus fulfilled prophecy and proved that he was Christ and King of the Jews. Therefore, Matthew's presents all of the events together because they all support the same point that Matthew is making in this chapter.

Please notice the differences in chapter numbers in the references above. Some people teach the doctrinal error that there are errors in the word of God because different Gospel accounts present the incidents in different orders. And, they claim that this shows that they do not all follow a true time sequence. The claim about the Gospel accounts not following a time sequence is true, but their conclusion that such truth constitutes error is wrong despite the number of people who have been deceived into believing their erroneous doctrine.

None of the Gospels were written in a time sequence but all were written to present a particular perspective of Jesus and His ministry. Each Gospel account is divided into sections, and the divisions of those sections are close to the chapter boundaries but not the same. (The chapter boundaries were also messed up when devil motivated men chopped our Bible into verses from the sentences and chapters that it was originally written in. However, I did not correct the chapter boundaries since I do not know where they should be in every instance. Instead, I use the chapter divisions, for the section divisions, and note where they are wrong when it is obvious.)

Each section presents a theme with each section and theme supporting the purpose of each Gospel account. Within each section are reports of incidents which support the theme of that section with the actual time sequence, of the incident, being considered to be irrelevant. Therefore, it is not error but is actual design consideration which controlled when a particular Gospel writer reported an actual incident. In addition, as already explained, there were similar, but separate, incidents reported in different Gospel accounts. God denying critics also claim that these are the same incidents and instead of accepting the differences as evidence that actual different, but similar, incidents were reported, they claim that the differences constitute errors. Thus, it is hoped that the reader realizes the truth of what has been explained here and also accepts the true reasons why there are differences in the orders of incidents reported and differences of the details which are reported.

At the start of this note, there are two reports from Luke. It is hoped that the reader realizes that these must be two different, but similar, incidents. Thus, we see evidence that God does the same thing more than once. In addition, the incident found in Mark matches the first of the reports from Luke and only the second report from Luke matches our current report from Matthew. Therefore, only the second report from Luke will be compared to our current report.

Our current sentence says: when Jesus was entered into Capernaum. Luke 7:1 says: Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. In both Gospel accounts, Jesus entered into Capernaum after delivering the 'Sermon on the Mount'. (The context of the two Gospel reports make it the same time.) Yes, the first few sentences of this chapter telling us about an incident which Luke skips. However, the wording, along with the context, in our two Gospel reports should make it clear to the reader that this is where the two reports sync up.

The rest of our current sentence says: there came unto him a centurion, beseeching him, And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. The next sentence from Luke says: And a certain centurion's servant, who was dear unto him, was sick, and ready to die. The next sentence from Luke says: And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. There are too many differences in the modes of expression to compare these two reports at any detail level beyond what has been presented. However, it should be clear to the reader that the same message is delivered. The only significant difference is that Luke reports that the centurion used the elders of the Jews to deliver his message while Matthew reports that he went to Jesus. However, we need to remember that Luke gives us the perspective of Jesus being a literal physical man. Therefore, the actions of other men are important to Luke and to his perspective. Meanwhile, Matthew gives us the legal perspective and, from a legal perspective, the person who sends a message through a messenger is the person giving the message. Consider that the word of God is a message from God and we understood that God wrote the word of God, in spite of the fact that God used men to write the word of God. Therefore, that is the principal which Matthew is using when he writes what he does and the difference from what Luke does not, actually, constitute a conflict. It is just another example of different perspectives.

Now, while we could stop at this point, we should consider the entire report from each author and consider the differences and the similarities.

The sentence from Matthew says: And Jesus saith unto him, I will come and heal him. There is a sentence in the report from Luke which tells us what the elders of the Jews said, but that is not relevant to Matthew's report. However, the next sentence, from Luke, is equivalent and it says: Then Jesus went with them. Thus, we see the same thing occurred even though the words and perspective are different.

The sentence from Matthew says: The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. The equivalent sentence from Luke says: And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. Now, yes there are differences but, again, the same message. Luke uses many more words and includes the reasoning for the centurion sending messengers as opposed to Matthew's report that does not include that fact. However, only someone who was trying to 'make a mountain out of a mole hill' (Matthew 23:23-24).

The sentence from Matthew says: For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. The equivalent sentence from Luke says: For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. other than a slight difference in the order of words, these two sentences are identical and no reasonable person can complain about the differences.

The sentence from Matthew says: When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. The equivalent sentence from Luke says: When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. Luke includes a few more words which explain the actions of Jesus as a literal physical man, but other than that, there are no differences between these sentences. Once more, we see the same message and the same doctrine in both sentences.

The next sentences, in our current report, give us a prophecy from Jesus about the type of judgment that men will receive from God based upon their truly acting in true Biblical faith or their refusing to do so. This prophecy directly deals with the kingdom and who will be part of it. As such, it is directly related to Matthew's perspective of Jesus being God's Christ and King. However, it is not relevant to Jesus dealing as a literal physical man. Therefore, Luke skips reporting the prophecy.

The last two sentences, from Matthew which are part of this report, say: And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour. The equivalent sentence from Luke says: And they that were sent, returning to the house, found the servant whole that had been sick. Again, we see the same message. However, as already explained in this note, Matthew presents his report as if Jesus were dealing directly with the centurion because, legally7, that was whom Jesus was truly dealing with in this incident. However, Luke presents the perspective of Jesus being a literal physical man. As such, Luke reports the physical people whom the centurion used in this incident.

What we have seen, by looking at every sentence and doing an analysis at that level, is that the messages are the same but the presented from two different perspectives. Yes, there are considerable differences at the detail level, but those differences do not change the message, nor do they change the doctrine which is relevant to us tday. Yes, there is the difference of Luke reporting that the centurion worked through the elders of the Jews while Matthew presented the report as if Jesus was dealing directly with the centurion. However, that difference was explained. In addition, this report lets us know that God will not accept leaders claiming that people under them acted without their knowledge. Romans 5:14-15 makes it clear that God held Adam responsible for the sin that Eve did first because God put Adam in charge. Therefore, as we see in this report from Matthew, God considers the person in charge as the person doing the actions even when he works through others. And, the person in charge can not deny responsibility.

Now, having considered all relevant contextual requirements, we can look at the details of our current sentence.

Our sentence starts with the word And, which means it is added to the prior sentences (incident) which is reported in this chapter. The three prior chapters have the 'Sermon of the Mount' where Jesus told the people the advantages and requirements to be part of His kingdom. Now, this chapter has Him demonstrating the advantages of being part of His kingdom. The prior incident of this chapter tells of Jesus healing a man of leprosy. This sentence starts a report of Him healing a man of palsy. And, the rest of the chapter has more incidents of a similar nature.

Our current sentence says: when Jesus was entered into Capernaum. Matthew 5:1 was the last time when we read where Jesus was and it said: he (Jesus) went up into a mountain and 8:1 said: When he was come down from the mountain. Therefore, the sentences in this chapter before this, which tell us about Jesus healing the man with leprosy, happened before Jesus returned to Capernaum.

In Matthew 8:5-13 and Luke 7:1-10 we are told that Jesus healings the centurion's servant. Luke 7:3 is an equivalent sentence to this sentence, but there are differences in the details. According to Luke, when the centurion heard of Jesus, he sent unto him the elders of the Jews. However, Matthew tells us that the centurion came unto him. In addition, Luke tells us that Jesus went with them (Luke 7:6). Further, Luke tells us that And when he (Jesus) was now not far from the house, the centurion sent friends to him(Luke 7:6-7). Therefore, there seems to be a unresolvable conflict. However, that is not true.

Please remember that Luke was a Gentile physician who wrote his Gospel to present Jesus as a literal physical man. Since Luke presents the Son of God this way, he will treat all other men as literal physical men with little or no recognition of their status among men. At the same time Matthew is presenting Jesus as God's Christ and King. As such, Matthew writes in what is a common way and when a master tells his servant to do something, and the servant does as commanded by the master, the servant is acting under the master's authority. Therefore, the servant is the physical man doing the job but the master is the one who has the authority and the master gets the credit and blame for what is done. Think about the word of God. 2Peter 1:21 says: For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. in this instance, we know that holy men of God did the actual speaking and writing but God took the credit and blame for what is written. Therefore, we see a similar thing elsewhere in the Bible.

That is what is happening here, especially when we consider the answer from the centurion about authority. I am not writing that Matthew always does this. However, in this instance, where the centurion is making the point that he does about ordering a soldier to act and he is the with the authority, this reasoning explains the discrepancy.

With the prior written, please realize that arguing about these types of differences are a distraction from the true message of the Gospels. Devils, and ministers of devils, make these types of claims to discredit the word of God and to destroy our faith. I only deal with these types of arguments so that any reader who experiences such an attack on their true faith in the word of God will have an answer for such an attack.

The main point that Matthew is making is that the centurion called Jesus Lord with a capitalized first letter. This means that the centurion considered Jesus to be 'God in human flesh'. We also see this truth in the answer from the centurion which is recorded in Matthew 8:8-9. In addition, just like the leper in the first few sentences of our chapter, this centurion truly worshipped Jesus with the statement that he made in Matthew 8:8-9. Thus, we see the importance of true Biblical worship when we want God to give us a miracle.

Another thing that is important is that this centurion was not asking for himself but for his servant. Many leaders at that time, religious, political and military, considered servants to be beneath personal care. This centurion showed a different attitude of heart in that he cared about this servant and cared enough to personally go to Jesus on behalf of the servant. The Bible calls this type of action making intercession and that is a characteristic of God. Therefore, among other things, Jesus is rewarding this centurion for acting with a character that is similar to God.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

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'.

Please see the note for Mark 15:39 about the word centurion. The functional definition for this word is: 'A Roman officer in command of a hundred men (Mr 15:39,44- 45)'. Forms of this word are used, in this Gospel, in: Matthew 8:5; Matthew 8:8; Matthew 8:13; Matthew 27:54.

Please see the note for Romans C12S1 about the word beseech. The functional definition for this word is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

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

Please see the note for Mark 5:19 about the word home. The functional definition for this word is: 'A dwelling house; the house or place in which one resides'.

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. Sickliness is sent as a judgment for sin'.

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'.

Please see the note for Philippians 3:1 about the word grievous. The functional definition for this word is: 'Heavy; oppressive; burdensome; Afflictive; painful; hard to be borne'. Forms of this word are used, in this Gospel, in: Matthew 8:6; Matthew 15:22; Matthew 23:4.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'entered. Mt 4:13; 9:1; 11:23; Mr 2:1; Lu 7:1 a centurion. this was a Roman military title; and therefore this officer may be concluded to have been a Gentile. (See fuller particulars under Mr 15:39.) Mt 27:54; Mr 15:39; Lu 7:2-10; Ac 10:1-33; 22:25; 23:17,23; 27:13,31,43 exp: Ac 27:1. General references. exp: Lu 7:3.
my. Job 31:13-14; Ac 10:7; Col 3:11; 4:1; 1Ti 6:2; Phm 1:16 palsy. Mt 4:24; 9:2; Mr 2:3-12; Ac 8:7; 9:33'.

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C8-S7 (Verse 7) Jesus agrees to grant the request.

And Jesus saith unto him,
I will come and heal him..

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. In addition, Matthew 8:5-13 and Luke 7:1-10 we are told that Jesus healings the centurion's servant. Please see the note for Matthew 8:5-6 which has a sentence-level analysis and comparison of this report and what is in Luke 7:1-10. The other incident reported by Luke and the report from Mark are for a different, but similar incident. That earlier note also explains why those other reports are relevant. Finally, that note also explains why we can not do a detailed comparison of the equivalent sentences and why such a comparison is not needed.

Luke 7:6 is an equivalent sentence. Our current sentence tell us what Jesus said while the sentence in Luke tells us what He did but they are equivalent because Jesus always did what He said that he would do.

Our sentence starts with the word And, which means it is added to the prior. As just explained, this is continuing the account of Jesus healings the centurion's servant.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Mt 9:18-19; Mr 5:23-24; Lu 7:6 General references. exp: Mt 9:19.'.

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C8-S8 (Verse 8) the centurion expresses his faith.

Equivalent Section: the centurion recognizes Jesus as 'God in human flesh'.

The centurion answered and said,
Lord,
I am not worthy that thou shouldest come under my roof:.

Equivalent Section: the centurion expresses his faith in the authority of Jesus.

but speak the word only,
and my servant shall be healed..

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. In addition, Matthew 8:5-13 and Luke 7:1-10 we are told that Jesus healings the centurion's servant. Please also see the Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus did the same thing other times.

Luke 7:6-7 is an equivalent sentence. Luke provides more details than Matthew does. In addition, the note for 8:5-6 explains the apparent conflicts between the two Gospel accounts. Please see that note if the apparent (not real) conflict bothers you.

Our next sentence starts with the word For and gives the reason, from the centurion, for the faith he expresses in this sentence. Please also consider the next sentence, and the related note, for contextual requirements.

As noted in other notes, Lord is used, in this sentence, in recognition that Jesus is 'God in human flesh' and this centurion was requesting that God exercise His power as Lord. He also says I am not worthy that thou shouldest come under my roof because he recognizes his own relative little worth when compared to the worth of 'God in human flesh'. This is a form of worship and we are to not compare ourselves to others (2Corinthians 10:12) but to our Lord Jesus Christ and have the same appraisal as this centurion.

In our Second Equivalent Section, we see a level of understanding and faith rarely seen even today. Most people believe that our actions in this physical world force the spiritual results. For example, many believe that they will not be spiritually healed unless the right person physically lays hands on them. Many others also believe that something physical in this world must be done before something spiritual can be accomplished. An example is the people who insist that baptism, or some other work, is required for salvation. However, the physical reality is a sub-set of the spiritual and the spiritual can affect the physical regardless of that is done in the physical. God only requires us to do something in this physical reality to prove that, of our own free will, we are asking God to work in our life. Therefore, in this Second Equivalent Section, the centurion is recognizing that Jesus can do a spiritually based miracle without any requirement of action in the physical reality beyond his expression of truth faith which he gave by his own free will. And, even that expression would not have been required except that God decided to not act until someone truly expressed Biblical faith of their own free will.

The Second Equivalent Section disproves current 'Healing Ministries' which claim that someone must be physically touched by the right person in order to be healed.

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

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

Please see the note for 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'.

Please see the note for Mark 2:4 about the word roof. The functional definition for this word is: 'The cover or upper part of a house or other building, consisting of rafters covered with boards, shingles or tiles, with a side or sides sloping from the ridge, for the purpose of carrying off the water that falls in rain or snow'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Mt 3:11,14; 15:26-27; Ge 32:10; Ps 10:17; Lu 5:8; 7:6-7; 15:19,21; Joh 1:27; 13:6-8 but. Mt 8:3; Nu 20:8; Ps 33:9; 107:20; Mr 1:25-27; Lu 7:7 General references. exp: Jon 2:10.'.

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C8-S9 (Verse 9) the centurion explains the basis of his faith.

Equivalent Section: the basis of his understanding.

For I am a man under authority,
having soldiers under me:.

Equivalent Section: the facts of his understanding

First Step: His personal experience.

and I say to this man,
Go,
and he goeth;.

Second Step: A second experience.

and to another,
Come,
and he cometh;.

Third Step: A second experience.

and to my servant,
Do this,
and he doeth it..

Luke 7:8 is an equivalent sentence. The wording is in a slightly different order but the message is identical to this sentence. Please also see the note for that sentence and the related doctrine. In addition, This note explains doctrine related to this entire miracle and it should also be considered.

Please pay attention to the wording in the first phrase. This centurion says: For I also am a man set under authority. He does not say 'For I have authority over others'. This difference matches with the humbleness displayed in prior sentences. Next, please notice the word also. While he recognized that Jesus was: 'a literal physical man', he also recognized that Jesus was under authority to God and, therefore, fighting the authority of Jesus was fighting the authority of God, just like someone fighting his own authority was fighting the authority of the Roman Government.

Our sentence starts with the word For and tells us why the prior sentence is true. That sentence, and the related note, must also be considered for contextual reasons. in this sentence, the centurion explains the basis of his faith and that basis is a true understanding of authority. In addition, these sentences also show a true understanding of the true relationship between the spiritual and the physical. He not only understands, and recognizes, the differences but understands that the spiritual has complete control over the physical. Most people, especially the religious, have a wrong belief that things done in the physical reality force things to be done in the spiritual. That is: they believe that the physical controls the spiritual while the truth is that the opposite order of control exists. Further, these sentences also show a true understanding of the power that Jesus has as Lord ('God in human flesh'), along with a recognition that he controls the spiritual and, as a result, also controls the physical reality. Thus, this centurion displays more, and better, understanding of reality than anyone else alive at the time other than Jesus. And, that is why our next sentence says: When Jesus heard it, he marvelled.

We find the exact phrase do it in the New Testament, in: Matthew 8:9; Luke 7:8; Luke 8:21; John 2:5; John 14:14; Romans 7:17; Romans 7:20; Romans 12:8; 1Corinthians 9:25; Colossians 3:23; 1Thessalonians 4:10; 1Thessalonians 5:24; Hebrews 13:17; James 4:17; 1Peter 4:11; Revelation 19:10; Revelation 22:9. The doctrine of this sentence is denied by many and lied about. The word and is the mathematical function of addition. If you throw away either side of and addition, you change the answer. Likewise, if anyone deletes either side of this and, then they change the message. Our Second Equivalent Section gives us three examples of people who obey because this centurion has the authority to demand their obedience. As a result, people who claim to be saved, and to accept Jesus as their personal Lord, but do not obey, are denying His authority to tell them what to do. And, if he does not have the authority to tell them what to do, then He does not have the authority to command spiritual things, which means that He does not have the authority to save us. However, all throughout the New Testament we are told that He has this authority because He paid the price to save us and to buy us. And, we do not get the choice to accept part of the word of God while rejection other parts. People who live like they can do that are actually claiming that they have greater authority than God.

Please see the note for Luke 3:14 about the word soldier. The Morrish Bible Dictionary defines this word as: 'Apart from the common application of this term (for which see ARMY, ARMOUR, etc.) it is used in the N.T. for the service of a Christian. Two things are said of the Christian soldier. He must "endure hardness," that is, share in the suffering incident to warfare; and he must not entangle "himself with the affairs of this life, that he may please him who hath chosen him to be a soldier": that is, be quite free to obey his Captain in all things. As explained by the centurion, "I say to this man Go, and he goeth; and to another, Come, and he cometh;" so the Christian servant is under authority, and unhesitating obedience is what should characterise the soldier of Jesus Christ: he must be prepared to endure hardships, and to suffer with his Captain. Mt 8:9; 2Ti 2:3-4'. Forms of this word are used, in this Gospel, in: Matthew 8:9; Matthew 27:27; Matthew 28:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. Job 38:34-35; Ps 107:25-29; 119:91; 148:8; Jer 47:6-7; Eze 14:17-21; Mr 4:39-41; Lu 4:35-36,39; 7:8 exp: Mr 14:13. Do. Eph 6:5-6; Col 3:22; Tit 2:9 General references. exp: Jon 2:10; Mr 7:29.'.

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C8-S10 (Verse 10) Jesus marvelled at the expressed faith.

When Jesus heard it,
he marvelled,
and said to them that followed,
Verily I say unto you,
I have not found so great faith,
no,
not in Israel..

Luke 7:9 is an equivalent sentence. Luke provides more word for the part of the sentence before reporting what Jesus said, but the message is the same.

Matthew continues, in the next three (3) sentences, and tells us that Jesus adds to what is said in this sentence. The additional comments explain the rewards of true Biblical faith, as the centurion displayed, while also explaining the punishment for refusing to have true Biblical faith. Therefore, all of these sentences, and their message, need to be considered together. Together, they promise that the Jews (children of the kingdom) will receive punishment, even if they are saved and in Heaven (shall be cast out into outer darkness) because they refused to display the level of true Biblical faith that this centurion displayed. At the same time, non-Jews (many shall come from the east and west) will have the upper seats in Heaven that the Jews expected because those people did display the level of true Biblical faith that this centurion displayed.

The Jews expected to have the best positions in the kingdom of Christ because their religion promised them those positions as a result of being born Jews and of keeping the Jewish religious traditions. Like many religious people of today, they expected to receive the greatest rewards because they did what their religion demanded even though their religious traditions caused the commandment of God of (to have) none effect {'made it so that God's word could not change the lives of people'} (Matthew 15:6; Mark 7:13; Romans 4:14; Romans 9:6; 1Corinthians 1:17; Galatians 3:17.

Please realize that even though this is in the early part of Matthew's Gospel, it probably was not at the start, time wise, of the ministry of Jesus. Also, this follows the 'Sermon of the Mount' where Jesus just said what is required to be part of His kingdom and to have the best places in His kingdom. The Jews heard, and ignored, what He truly said but this centurion demonstrated the type of true Biblical faith that Jesus demanded. That is why our sentence reports that Jesus said: Verily I say unto you, I have not found so great faith, no, not in Israel.

In addition, our sentence says: When Jesus heard it, he marvelled. This centurion would have been raised as an idolater. His position in the Roman Army would have required him to worship Caesar. He could only have learned about the scriptures, and the truth of God and of reality, after being assigned to Israel. In addition, the Jews were hated and despised along with their religion. Therefore, most Roman soldiers refused to hear about the Jewish faith. Now compare those disadvantages to the advantages that the typical Jew had. They were raised with the Bible as their main school book and many had to memorize all of the writings of Moses before they were twelve (12). They were raised being taught the reality of creation and many other things. Yet, this centurion, with all of his disadvantages, had figured out what no Jew had figured out in spite of all of their advantages. That is why Jesus marvelled.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. this word is nearly obsolete, or at least little used in elegant writings. 2. Wonder; admiration.'. Forms of this word are used, in this Gospel, in: Matthew 8:10; Matthew 8:27; Matthew 9:8; Matthew 9:33; Matthew 21:20; Matthew 21:42; Matthew 22:22; Matthew 27:14.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he marvelled. Mr 6:6; Lu 7:9 I have. Mt 15:28; Lu 5:20; 7:50 General references. exp: Mr 7:29.'.

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C8-S11 (Verse 11) Jesus explains the consequence of lack of faith.

And I say unto you,
That many shall come from the east and west,
and shall sit down with Abraham,
and Isaac,
and Jacob,
in the kingdom of heaven..

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. Matthew delivers this account as following 'The Sermon on the Mount' and with Jesus offering the kingdom to those people who will fulfill the requirements to be part of His kingdom. Matthew 8:5-13 and Luke 7:1-10 are part of this offer and in these accounts, we are told that Jesus healed the centurion's servant. As part of this account, Jesus tells us why non-Jews will receive rewards, in His kingdom, while the Jews are punished. Please see the note for Matthew 8:10 about the doctrine involved in all of this account.

In Matthew 8:11 and Luke 13:28-29, Jesus said that God (in response) would take the Kingdom of Heaven from the Jews and give it to Gentiles. Please see the Prophecies Section, of the Significant Gospel Events Study, for links to other prophecies found within the Gospels.

Our sentence starts with the word And, which means it is added to the prior. In addition, the next sentence starts with the word But, which means that it is continuing the subject 9o9f these sentences while going in a different direction. This sentence tells of the reward in Heaven, and in the 1,000-years reign of Jesus, for living by true Biblical faith. The next sentence tells of the punishment for saved people who trust in religious traditions and refuse to live by true Biblical faith.

In our sentence, the phrase many shall come from the east and west is identifying non-Jews. The phrase the kingdom of heaven is identifying saved people in God's personal home called Heaven. The phrase shall sit down with Abraham, and Isaac, and Jacob is identifying people who will have leading positions within the society of saved people in Heaven. Thus, Jesus is saying that the ruling positions in Heavenly society, which the Jews were convinced would only be given to Jews, would, in fact, be given to non-Jews. And, based upon the context and the incident that this sentence is an answer to, those positions will be given to the people who demonstrate true Biblical faith.

Please see the note for Matthew 2:1 about the word east. The Morrish Bible Dictionary definition for this word is: 'Several words are used to express the East, which imply 'going forth,' 'rising,' 'that which is before,' having reference to the sun and its rising. Nearly all the references in scripture to the East or to other quarters are of course reckoned from Palestine; so that 'children of the East,' 'men of the East,' point out Assyria, Babylon, etc.
THE EAST WIND was distressing and destructive to vegetation, Ge 41:6,23,27; dangerous to vessels at sea, Ps 48:7; Eze 27:26; and is symbolical of the withering power of God's judgements. Ho 13:15.'.

We find forms of the word west occurring 69 times in 65 verses of the Bible and, in the New Testament, in: Matthew 8:11; Matthew 24:27; Luke 12:54; Luke 13:29; Acts 27:12; Revelation 21:13. Webster's 1828 defines this word as: 'In strictness, that point of the horizon where the sun sets at the equinox, or any point in a direct line between the spectator or other object, and that point of the horizon; or west is the intersection of the prime vertical with the horizon, on that side where the sun sets. West is directly opposite to east, and one of the cardinal points. In a less strict sense, west is the region of the hemisphere near the point where the sun sets when in the equator. thus we say, a star sets in the west, a meteor appears in the west, a cloud rises in the west. 2. A country situated in the region towards the sun-setting, with respect to another. thus in the United States, the inhabitants of the Atlantic states speak of the inhabitants of Ohio, Kentucky or Missouri, and call them people of the west; and formerly, the empire of Rome was called the empire of the West, in opposition to the empire of the East, the seat of which was Constantinople.
WEST, a. 1. Being in a line towards the point where the sun sets when in the equator; or in a looser sense, being in the region near the line of direction towards that point, either on the earth or in the heavens. This shall be your west border. Numbers 34. 2. Coming or moving from the west or western region; as a west wind.
WEST, adv. to the western region; at the westward; more westward; as, Ireland lies west of England.'.

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 Galatians C4-S25 about Isaac. The functional definition for this word is: 'laughter. (1) Israel, or the kingdom of the ten tribes (Am 7:9,16). (2.) the only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Ge 21:1-3)'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That. Mt 24:31; Ge 12:3; 22:18; 28:14; 49:10; Ps 22:27; 98:3; Isa 2:2-3; 11:10; 49:6; 52:10; 60:1-6; Jer 16:19; Da 2:44; Mic 4:1-2; Zec 8:20-23; Mal 1:11; Lu 13:29; 14:23-24; Ac 10:45; 11:18; 14:27; Ro 15:9-13; Ga 3:28-29; Eph 2:11-14; 3:6; Col 3:11; Re 7:6 shall sit. Anaklino G347 klino G2827, shall recline, i.e., at table; referring to the recumbent posture used by the easterners at their meals. Lu 12:37; 13:29; 16:22; Re 3:20-21 in. Mt 3:2; Lu 13:28; Ac 14:22; 1Co 6:9; 15:20; 2Th 1:5 General references. exp: Mt 19:30; Mr 7:29; 10:31; Lu 13:30; Joh 4:30; Ro 2:26.'.

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C8-S12 (Verse 12) Jesus explains the ultimate results for a lack of faith.

Equivalent Section: the result of saved who do not live by faith.

But the children of the kingdom shall be cast out into outer darkness:.

Equivalent Section: their reaction.

there shall be weeping and gnashing of teeth..

Please see the Message called Outer Darkness about this phrase.

There are a couple of important doctrines involved in this sentence and parts of this sentence are used to support a couple of different doctrinal errors. Therefore, it is hoped that the reader pays attention to all of the truth.

First, in order to properly interpret this sentence, we must consider the context and audience because ignoring those two factors is how the doctrinal errors are justified.

at this time, the Jews were positive that they were the children of the kingdom because that is what their religion had told them all of their life. Their religion told them that because they were the physical descendants of Abraham, and Isaac, and Jacob, they would receive the kingdom and that they were the children of the kingdom. Therefore, Jesus is using this phrase to identify the Jews by their own chosen title and, in this account, Jesus is telling them that they will not get what they believe they will get. In the prior sentence, Jesus told them that the people, whom their religion told them were going to Hell because of their birth, would actually receive the highest positions in the kingdom. Now, in this sentence, He is telling them that they will receive the lowest positions in the kingdom. So, the first thing that our context is telling us is that their religion lied to them and that they can not trust their religious traditions. This is a truth that many people need to consider even today.

Next, the first sentence of this answer from Jesus was: Verily I say unto you, I have not found so great faith, no, not in Israel. Our next sentence, which is the last sentence of this answer from Jesus, is: Go thy way; and as thou hast believed, so be it done unto thee. thus, we see that His answer started with a comment about faith and the last sentence is the reward of faith while the middle two sentences tell us the consequence of not living by faith. Therefore, it should be obvious to the reader that the most important subject of this answer is faith.

Next, this chapter is following 'The Sermon on the Mount', which we saw were the rules for people who wanted to be part of God's kingdom. And, we saw in the detail analysis of that Sermon that true Biblical faith was required in order to get help from God and do the things required from people who are part of the kingdom. Further, this chapter is telling us about Jesus acting like the King while He provides the blessings of the kingdom to someans while driving out devils from possessing people and rejecting those people who want to be part of His kingdom but who are not willing to fulfill His requirements for being part of His kingdom. in this sentence, Jesus is saying the judgment of rewards, in the kingdom, will match His judgments found within this chapter. Those Jews who are following Him, and that He is speaking to, may very well be children of God (they might be 'saved'), but, some children of God will not be given places of honor in His kingdom. This truth, which is based upon the context, is important because the popular doctrinal error claims that Jesus is talking about lost people in this sentence. However, the context makes it clear that He is not talking about lost people but is talking about saved people who will not be allowed to be part of His kingdom.

Now, before we go on, for some stupid reason people believe the wrong definition of the word outer. When a suffix of er is added to a word, it means 'more'. Therefore, wider means 'more wide'. Higher means 'more high'. Longer means 'more long'. Weightier means 'more weight'. And, as a result, outer means 'more out', which can also be expressed as 'further from the center'. Something that is not in the building is said to be outside, not outer. Something that is in the outer part of a group is still part of the group. And, as the rest of this note will show, people who are in the outer part of Heaven are still in Heaven.

Next, we need to deal with the word darkness. If you are in a room after sunset and the room is lit by candles, you are in relative darkness when compared to day light but you are not in absolute darkness. Light is used in the Bible, symbolically, for spiritual understanding from God. Darkness is used in the Bible, symbolically, for natural reasoning from this world and from our flesh and for doctrine of devils (1Timothy 4:1). When the Bible uses a word symbolically for a spiritual truth, it does not go against the physical characteristic of the word but choses a word whose characteristics match the spiritual attribute that it will represent. Now, if you check the science of Physics, you will find that light has an energy wave and physical particles. When the particles have to spread across a larger area, there are less particles per area and, as a result, less light. Thus, if you are in a large area, such as outside at night, and there is a single source of light, the further you are from the source the less light you get from the source and the closer you are the more light you get from the source. Thus, people who are farther from the source are in relative darkness.

Revelation 21:23 says: And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. thus, we have a single source of light and Jesus / the Lamb is the light thereof. Thus, those people who are closer to Jesus / the Lamb will have more light and those people who are farther away will have less light, which means they will be in more relative darkness. We determine how close to Jesus / the Lamb we want to be for eternity by how close to Him we get while in this physical life. Our sentence says cast ye the unprofitable servant into outer darkness and such people are saved people who are an unprofitable servant because they refused to get close to Jesus, while in this physical life, and let Him work through their life to produce a spiritual profit for God.

In addition to those considerations, as already mentioned, the Bible uses the word light symbolically, for spiritual understanding from God. There should be no argument against the truth that the closer to Jesus we become in this life, the more understanding of spiritual matters we have. And, those saved people who refuse to get close to Jesus have very little spiritual understanding. Thus, the Biblical symbolic use of the word light matches to physical attributes of physical light in this reality.

Next, we have this phrase of: outer darkness and the error that is taught based upon it. Now, the first thing to realize is that God says: For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. in Isaiah 55:8. And, as that reference tells us, men use the wrong ways to try and understand God's word when they use the reasoning of the natural man . In addition, we are also told: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. in 1Corinthians 2:14. Therefore, our natural reasoning will not give us the spiritual truth of God's word and we must use God's way to understand God's word. While I will give Bible references as the basis for what I continue to write in this note, the people who claim the doctrinal error, which is based upon this phrase, can not support their doctrine from the Bible.

For example, a part of the basis for their claim is the argument that 'darkness is only used to symbolically represent Hell in the Bible'. However, they have no Biblical basis for that claim. And, in fact, the use of the word darkness, in Genesis 1 shows the error of that claim. The same is true for the use of the word darkness, in Deuteronomy, and other places within the Bible. Therefore, the people who make such a claim are using natural reasoning or believing religious claims based upon natural reasoning and they have not looked at their Bile even enough to see what I just pointed out. And, as I have just showed, using natural reasoning to try to understand a spiritual Bible leads to doctrinal error.

.Next, when Satan tempted Jesus he quoted scripture. Satan perverted the meaning by taking the quote out of context. Therefore, we must consider the spiritual meaning within the context if we wish to understand what God means By this phrase. In particular, this sentence is talking about people who are saved (the children of the kingdom) and is not talking about lost people. That written, there is a lot more about this phrase within the context of the Bible and God, Who does not change, does not say one thing in one part of the Bible and a confliction in another part of the Bible. Therefore, the true doctrine of this sentence matches the doctrine found throughout the Bible and we need to be sure that the doctrine which we claim matches the doctrine that God gives throughout the Bible.

The phrase outer darkness is only found in Matthew 8:12; Matthew 22:13 and Matthew 25:30. In every one of these references, the context makes it clear that the people being put into outer darkness are already in the kingdom of Heaven. For example, our current sentence says the children of the kingdom shall be cast out into outer darkness. Therefore, there can be no denying that they are part of the kingdom ('saved') before they are cast out into outer darkness and to claim that this means that they go to Hell supports the doctrinal error of losing salvation. You can not go to Hell from Heaven. Matthew 22:13 is part of a parable about the wedding feast of Christ. The parable starts with Jesus saying: The kingdom of heaven is like unto a certain king, which made a marriage for his son. Therefore, once more we have someone in the kingdom of heaven who is cast into outer darkness. And, again, You can not go to Hell from Heaven. Then, our third and last reference to the phrase outer darkness is in Matthew 25:30. Matthew 25 starts out with two parables about the kingdom of heaven and ends with the sheep and goat judgment. The second parable is 'The Parable of the Talents' and starts out with: the kingdom of heaven is as (Matthew 25:14). Therefore, all three references to the phrase outer darkness make it clear that anyone who is cast into outer darkness is already in the kingdom of heaven. And, you can not go to Hell from Heaven. Therefore, a claim that the phrase outer darkness is referencing Hell supports the doctrinal error of losing salvation.

Probably the main reason why people try to claim that the phrase outer darkness is referencing Hell is because every reference to is also includes the phrase there shall be weeping and gnashing of teeth. This phrase, of course, disproves the doctrinal error of: 'No tears in Heaven' since it is applied to people in Heaven. While there is many places in the Bible which disprove that lie, it is very strongly supported by people who want to believe they can 'devote their life here to the lusts of the flesh then go to Heaven and live forever in eternal bliss in a mansion right next door to Peter'. This is the main doctrine of modern day Pharisees.

While there is much in the Bible to prove that the prior is a lie, I will try to give just a couple of things for people to consider. Romans 6:16 says: Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? I have personally seen God literally physically kill four (4) people who refused to let the word of God correct their lifestyle doctrine and I have seen God spiritually kill the ministry of three (3) pastors by permanently removing them from the pastorate for the same reason. Therefore, be warned that if you say 'We're going to have to agree to disagree', as some of these did, then you are daring God to bring a judgment of death into your life. If you want to avoid that result but still disagree, then you are required to show me where the Bible says that my doctrine is wrong.

First, God does not change (Malachi 3:6; Hebrews 13:8). And, all throughout the Bible we read that God blesses obedience and curses disobedience. Therefore, the claim that: 'there are rewards and loss of rewards at the judgment seat of Christ but no punishment' is a lie. God would have to change to not give punishment to the saved who lived a life of disobedience.

Next, 2Corinthians 5:10 says: For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. the word according comes from the musical chord where two or more notes move in concert. Therefore, our Bible reference is literally saying that if a saved persons works (the things done in his body) are bad then they will also receive bad at the judgment seat of Christ. Therefore, the claim that no one will receive punishment (bad) at the judgment seat of Christ is a claim that the word of God lies. If the word of God is not reliable for this truth then it is not reliable for the promise of salvation.

Next, 2Corinthians 5:11 says: Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. the word therefore, in this Bible reference, means that the terror of the Lord is a direct result of the judgment seat of Christ. I've had fools claim that unless I could force their unbelieving heart to accept the truth, then they could ignore God's truth with no consequence. Romans 3:3 says: For what if some did not believe? shall their unbelief make the faith of God without effect? therefore, the claim mentioned here only proves that the person making it is a fool. In addition, their belief, or lack thereof, does not change the fact that the Bible literally says that saved people, in Heaven and at the judgment seat of Christ will receive the terror of the Lord.

Isaiah 66:23-24 says: And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Everyone that i show these verses to agree that their worm shall not die, neither shall their fire be quenched is speaking about people who are in Hell. We can not go forth, and look upon the carcases of the men that are in Hell while we are here in the flesh. Therefore, this will only start, for the saved, after they go to Heaven. In addition, this will end when God casts Hell into the lake of fire (Revelation 20:14). However, for all saved that will be a minimum of 1007 years.

Returning to the reference in Isaiah, we see that he says that people will do this from one new moon to another, which is every 28 days. Our reference also says that people will do this from one sabbath to another. That is every Saturday plus fifty (50) high sabbaths, which makes this almost twice a week on average. Add in 13 new moons and you have an average of more than twice a week for at least 1007 years.

Now, consider that Paul wrote Wherefore I take you to record this day, that I am pure from the blood of all men. (Acts 20:26). However, most people can not claim that because the Bible teaches that we are responsible for taking the message of salvation to others. When we refuse to take them the message then God holds us responsible for them and their blood will be on our hands. Now, after reading the prior, people might think I am just making up a doctrine from the Bible but it is far worse and people need to consider the following truth and how it might apply to them.

I had a wife that abused me with stress to the level that I bled internally every day for forty (40) months before I ended up in the hospital and bled to death and the doctors had to revive me. She caused permanent physical damage and four (4) doctors accused her of felony abuse including two who had put others in prison for doing less. (I refused to let them do that to her.) When my medical costs became so great that she thought she would lose all the marital assets, she got a lawyer to illegally give here all of the assets and me all of the bills and she divorced me. I could have fought that but let her take it all. Several times after that, she contacted means wanted me to come back and admitted that she knew that God told the wife to submit to her own husband, but refused to do so. Forty (40) months after the divorce, her oldest son died from medical conditions matching extensive abuse and his wife had been convicted of criminal abuse of their children. He followed his mother's example. Like she refused to submit to her God given authority, he refused to submit to Jesus Christ as his Lord. When she, as a person claiming salvation, saw her baby in a casket, you can be sure that she asked God for some assurance that her baby was not in Hell. God's answer gave her a stroke (literally broke a blood vessel in her mind) and she was physically crippled for the rest of her life. I was also led to believe that she cried herself to sleep every night for the rest of her life. And, this is not some made up story but an actual account of the woman I knew as wife. Now, seriously consider this true account before you claim what you believe God will not do even as you claim the promise of salvation from the Bible while also denying other promises from the Bible.

While I could go on, I have already shown several places which let us one that there will be tears in Heaven before the great white throne and God will not wipe away all tears from their eyes (Revelation 21:4) before that. In addition, there is no Biblical basis for the doctrine of 'no tears in heaven' but only a doctrine of devils (1Timothy 4:1) which encourages people to live a life of sin while believing that God will reward their life of sin. And, once we eliminate this lie from devils, there is no more basis for denying the truth that the outer darkness is in heaven.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition for this word is: 'to proceed forward, to advance; pro and facio'. The word unprofitable means: 'not able to produce a profit'

Please see the note for Romans 13:12; John 8:12 about the word darkness. The functional definition for this word is: 'lack of spiritual light and guidance from God'. Please also see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness. Please also see the note for Matthew 8:12 about the phrase outer darkness.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry. Tomanifest and express grief by outcry or by shedding tears'.

Please see the note for Luke 13:28 about the word gnashing. Webster's 1828 defines this word as: 'GNASH, v.t. nash. to strike the teeth together, as in anger or pain; as, to gnash the teeth in rage.
GNASH, v.i. nash. to grind the teeth. He shall gnash with his teeth and melt away. Ps.112. 1. to rage even to collision with the teeth; to growl. they gnashed on me with their teeth. Ps.35'. Forms of this word are used, in this Gospel, in: Matthew 8:12; Matthew 13:42; Matthew 13:50; Matthew 22:13; Matthew 24:51; Matthew 25:30.

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.

Please see the note for Luke 13:28 about the word teeth. Webster's 1828 defines this word as: 'TEETH, plu. of tooth, which see. In the teeth, directly; in direct opposition; in front. Nor strive with all the tempest in my teeth'. Forms of this word are used, in this Gospel, in: Matthew 8:12; Matthew 13:42; Matthew 13:50; Matthew 22:13; Matthew 24:51; Matthew 25:30; Matthew 27:44.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the children. Mt 3:9-10; 7:22-23; 21:43; Ac 3:25; Ro 9:4 be cast. Mt 13:42,50; 22:12-13; 24:51; 25:30; Lu 13:28; 2Pe 2:4,17; Jude 1:13 General references. exp: Mt 19:30; Mr 7:29; 10:31; Lu 13:30; Joh 4:30; Ro 2:26.'.

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C8-S13 (Verse 13) Jesus grants the request because of the faith.

First Step: Jesus gives a command.

And Jesus said unto the centurion,
Go thy way;.

Second Step: Jesus gives a promise.

and as thou hast believed,
so be it done unto thee..

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. In addition, Matthew 8:5-13 and Luke 7:1-10 we are told that Jesus healed the centurion's servant. In addition, Jesus tells us why non-Jews will receive rewards, in Heaven, while the Jews are punished. Please see the note for Matthew 8:5-6 about the doctrine involved in these sentences.

Our sentence starts with the word And, which means it is added to the prior. As explained in the notes for the prior sentences of this section, the centurion received his miracle because of the level of true Biblical faith which he displayed. Luke 7:10 is related to this sentence and tells us: And they that were sent, returning to the house, found the servant whole that had been sick. In addition, our next sentence says: And his servant was healed in the selfsame hour. thus the promise was kept, but there had to be a response of faith first since they had to return before the healing took place.

Please also pay attention to the word as. This lets us know that the probability of receiving a miracle is proportional to the level of true Biblical faith that we have. When the doctors told me that I would never walk without back surgery I replied with: 'Watch what my God can do!' and I started pushing my wheelchair down the halls. I never even thought what the doctors and nurses were positive of and that was that it was impossible for me to push my wheelchair because my back was too messed up. Now, please understand that God gave me that level of faith and it was not me on my own. But the point is that you need to expect God to five you the required level of faith which will bring glory to God.

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

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief'. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief'. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do. Please also see the notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief. Forms of this word are found in this Gospel in: Matthew 8:13; Matthew 9:28; Matthew 18:6; Matthew 21:22; Matthew 21:25; Matthew 21:32; Matthew 24:23; Matthew 24:26; Matthew 27:42.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. Mt 8:4; Ec 9:7; Mr 7:29; Joh 4:50 and as. Mt 9:29-30; 15:28; 17:20; Mr 9:23 General references. exp: Mr 7:29; Lu 7:10.'.

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C8-S14 (Verse 13) the ultimate result.
And his servant was healed in the selfsame hour.

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. In addition, Matthew 8:5-13 and Luke 7:1-10 we are told that Jesus healed the centurion's servant. In addition, Jesus tells us why non-Jews will receive rewards, in Heaven, while the Jews are punished. Please see the note for Matthew 8:5-6 about the doctrine involved in these sentences.

Please see the Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus did the same thing other times.

Our sentence starts with the word And, which means it is added to the prior. The doctrine of this sentence was covered in the notes for the prior sentences, especially the immediately prior note.

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'. Forms of this word are used, in this Gospel, in: Matthew 8:13; Matthew 9:22; Matthew 10:19; Matthew 15:28; Matthew 17:18; Matthew 20:3; Matthew 20:5; Matthew 20:6; Matthew 20:9; Matthew 20:12; Matthew 24:36; Matthew 24:42; Matthew 24:44; Matthew 24:50; Matthew 25:13; Matthew 26:40; Matthew 26:45; Matthew 26:55; Matthew 27:45; Matthew 27:46.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And his. Joh 4:52-53 General references. exp: Mr 7:29; Lu 7:10.'.

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C8-S15 (Verse 14) the circumstance of the next miracle.

And when Jesus was come into Peter's house,
he saw his wife's mother laid,
and sick of a fever..

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. In addition, Matthew 8:14-15; Mark 1:29-31 and Luke 4:38-39 we are told about Jesus and His disciples going to the home of Peter and Andrew where they found Peter's mother-in-law sick and the disciples asked Jesus to heal her. Jesus healed her and she arose, and ministered unto them. Thus, as mentioned in the chapter summary, we see that people of the kingdom are expected to serve the kingdom and this is especially true when God gives them a miracle. Please also see the Table of Miracles in the Gospels about this, and similar, miracles. The account in Matthew tells about Jesus doing different things before this event. It is possible that these are two different, but similar, events. It is also possible that Jesus did everything related in all Gospel accounts with Matthew choosing to tell us about certain activities and Mark and Luke choosing to tell about other activities. We can not say with certainty which is true but we can say that these different reports do not constitute a conflict.

Back in the note for Matthew 8:5-6, it was explained that the incident found in Mark matches the first of the reports from Luke and only the second report from Luke matches our current report from Matthew. Therefore, those reports were from a different time than the incident which immediately preceded our current incident. And, since the report of our current incident follows the report of an incident, which did not immediately precede our current incident, we know that the incidents of this chapter are not in a time sequence. That is: this incident occurred earlier in time but is reported here because it supports the theme that Matthew is providing in this chapter. In other words, Jesus healing Peter's mother in law, so that she could serve Him and His disciples, shows that 'Jesus acts like a King'. This type on sequencing the reports provided in the various Gospel accounts has already been explained several times before. However, our current report is another example of this truth.

I do not believe that we can be dogmatic about the timing of this but I believe it was after Jesus called His first four (4) disciples but before He named the twelve who were to become Apostles. Although the Gospel accounts are not in strict time sequence, I believe that the authors report incidents within a time sequence so long as it supports the theme that they are presenting at that time. With this in mind, Mark's account presents Jesus finishing His temptation, then calling the first four (4) disciples then preaching in the synagogue then going to Peter's house. Luke's account has Jesus finishing His temptation, then preaching in the synagogue then going to Peter's house. Luke does not present the call of the first four (4) disciples, but that must have happened before He entered Peter's house and Peter was comfortable enough with the presence of Jesus to ask Him to heal his mother in law. So, no we can not be dogmatic about the timing, but we can be very confident about it.

The first phrase of our current sentence says: And when Jesus was come into Peter's house. The equivalent sentence from Mark says: And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. The equivalent phrase from Luke says: And he arose out of the synagogue, and entered into Simon's house. The first word of our current sentence (And) lets us know that this report is added to the prior report in support of the chapter theme. The second word of our current sentence (when) lets us know that the phrase which follows the word (Jesus was come into Peter's house) specifies the time of this incident but does not specify how long after any prior incident this incident happened. In addition, the use of this generic word (when) does not specify a time sequence of incidents. It lets us know that this incident happened when Jesus was come into Peter's house, but does not provide any relationship, time or otherwise, to the prior incidents reported in this chapter.

Now, what I just wrote might not be easy to follow but it provides the required technical evidence to show that this report of this incident is not in conflict with the other reports of the same incident even though it is in a different time sequence from the other reports. This report is not in this place within Matthew's Gospel to report incidents in a time sequence but is here to support the chapter theme.

The next phrase of our current sentence says: he (Jesus) saw his wife's mother laid, and sick of a fever.. The equivalent sentence from Mark says: But Simon's wife's mother lay sick of a fever, and anon they tell him of her. The equivalent phrase from Luke says: And Simon's wife's mother was taken with a great fever; and they besought him for her. Mark and Luke are providing their reports in a time sequence. All three reports come together when Jesus enters the house of Peter and Andrew. Peter's mother in law was taken with a great fever, the disciples besought Jesus to heal her, Jesus her sick with the fever, Jesus healed her and she rose up and ministered unto them. (The lase part of this time sequence is told to us in the next sentence.)

What we see in this sentence, when compared to the equivalent sentences from Mark and Luke, is that the same message is in all three sentences. All three Gospels report the same incident but Matthew's report is not in a time sequence like the reports from Mark and Luke are. However, the wording found in this sentence allows for that difference. In addition, there are enough differences in the details that a more detailed comparison is not warranted, even though the message is the same in all three sentences.

Our next sentence is added to this sentence and completes Matthew's report of this incident. The first phrase of our next sentence says: And he (Jesus) touched her hand, and the fever left her. The equivalent phrase from Mark says: And he came and took her by the hand, and lifted her up; and immediately the fever left her. The equivalent phrase from Luke says: And he stood over her, and rebuked the fever; and it left her. Once more we see different details but no conflict. The people who compare the reports get a better understanding of what Jesus did than people who only read one report. Thus, we see that God rewards diligent study.

The last phrase of our next sentence says: and she arose, and ministered unto them. The equivalent phrase from Mark says: and she ministered unto them. The equivalent phrase from Luke says: and immediately she arose and ministered unto them. As with everything else in the reports of this incident, we see differences in the details but no difference in the message.

Now, having finished the contextual requirements, we can look at the details of our sentence.

Our sentence starts with the word And, which means it is added to the prior. What we see here is that Matthew is continuing the theme of the chapter in this sentence and the next sentence. Matthew is not presenting this incident as a separate event but as another example of the theme that Jesus blesses those saved people who also fulfill the requirements to be part of His kingdom. As explained elsewhere in this book Study, there are saved people who refuse to spiritually mature and have the required true Biblical faith to also be part of the kingdom.

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.

Please see the note for Colossians C3S13 about the words wife / wives. Easton's Bible Dictionary defines these words as: 'The ordinance of marriage was sanctioned in Paradise (Ge 2:24; Mt 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Ge 4:19), and continued to prevail all down through Jewish history. the law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Ex 21:10) and her duties (Pr 31:10-31; 1Ti 5:14) are specified. She could be divorced in special cases (De 22:13-21), but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery (Mt 19:3-9). the duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (1Co 7:2-5; Eph 5:22-33; Col 3:18-19; 1Pe 3:1-7).'.

Please see the note for Mark 1:30 about the word mother. The Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13.'.

Please see the note for John 4:52 about the word fever. Easton's Bible Dictionary defines this word as: '(De 28:22; Mt 8:14; Mr 1:30; Joh 4:52; Ac 28:8), a burning heat, as the word so rendered denotes, which attends all febrile attacks. In all Eastern countries such diseases are very common. Peter's wife's mother is said to have suffered from a "great fever" (Lu 4:38), an instance of Luke's professional exactitude in describing disease. He adopts here the technical medical distinction, as in those times fevers were divided into the "great" and the "less."'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'into. Mt 8:20; 17:25; Mr 1:29-31; Lu 4:38-39 wife's. 1Co 9:5; 1Ti 3:2; 4:3; Heb 13:4'.

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C8-S16 (Verse 15) the result of a believer receiving a miracle.

Equivalent Section: Jesus touched her.

And he touched her hand,
and the fever left her:.

Equivalent Section: She served.

and she arose,
and ministered unto them..

Our sentence starts with the word And, which means it is added to the prior sentence. The prior sentence, and this sentence, constitute a single report of an incident. Please see the note for the prior sentence for the contextual requirements.

Our sentence, and the prior sentence, together tell us how Jesus, as the King, provided for those in His kingdom and how the people of His kingdom served in the kingdom. As mentioned already, the spiritual application of this miracle and of this chapter is Jesus applying the lessons of 'The Sermon on the Mount', which gave us the requirements for being part of the kingdom. The hand is used symbolically, in the Bible, for our ability to do things. When Jesus tuched her hand, He restored her ability to serve. What we see here is that when things of this life interfere with our ability to serve Jesus and His kingdom, and He restores us, we need to use the restored ability to minister.

Please see the note for Colossians C2-S11 about the word touch. The functional definition for this word is: 'To come in contact with; to hit or strike against.'.

Please see the note for 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'touched. Mt 8:3; 9:20,29; 14:36; 20:34; 2Ki 13:21; Isa 6:7; Mr 1:41; Lu 8:54; Ac 19:11-13 and ministered. Lu 4:38-39; Joh 12:1-3'.

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C8-S17 (Verse 16-17) Jesus fulfilled prophecy.

Equivalent Section: the time of day.

When the even was come,
they brought unto him many that were possessed with devils:.

Equivalent Section: the spiritual work done.

and he cast out the spirits with his word,
and healed all that were sick:.

Equivalent Section: the reason why.

That it might be fulfilled which was spoken by Esaias the prophet,
saying,
Himself took our infirmities,
and bare our sicknesses..

Matthew 8:5-17; Mark 1:21-38; Luke 4:31-44 and Luke 7:1-10 all tell the account about the ministry of Jesus in Capernaum. As part of that ministry, and also in many other places, we read that Jesus cast out many devils and healed many people. (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. This sentence is a fulfillment of the prophect found in Isaiah 53:4.

In our sentence, we read that Jesus did these things fulfill prophecy. (This sentence references Isaiah 53:4.) As explained in the chapter summary, this chapter is giving us incidents where Jesus acted as King and fulfilled the promises given to people who would join His kingdom. in this sentence, we see that everyone in the kingdom will do the will of God the Father. Our reference in Isaiah also tells us that He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. In the next few sentences of our current chapter, Matthew reports a couple of people who wanted to be part of the kingdom, and receive the blessings of the kingdom, but who also were not willing to fulfill the requirements to be part of the kingdom. Thus, even with the evidence of the blessings available, we see the truth of the prophecy from Isaiah.

Please pay attention to the hours of His ministry. Jesus got up early to pray, spent the day teaching and ministering to people, and then at sunset as our sentence says, He was still brought people for healing and freeing from devils.

Please see the note for Mark 4:35 about the phrase the even. The functional definition for this word is: 'sunset'. Forms of this word are used, in this Gospel, in: Matthew 8:16; Matthew 26:20; Matthew 27:57. Please also see the note for John 20:19 about the word evening. Forms of the word evening are used, in this Gospel, in: Matthew 14:15; Matthew 14:23; Matthew 16:2. Please also see the note for Mark 11:11 about the word eventide.

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.

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 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 note for Romans C8S24 about the word infirmity. Webster's 1828 defines for this word as: 'n. inferm'ity. L. infirmities. 1. An unsound or unhealthy state of the body; weakness; feebleness. Old age is subject to infirmities. 2. Weakness of mind; failing; fault; foible. A friend should bear a friend's infirmities. 3. Weakness of resolution. 4. Any particular disease; malady; applied rather to chronic, than to violent diseases. 5. Defect; imperfection; weakness; as the infirmities of a constitution of government'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the even. Mr 1:32-34; Lu 4:40 they brought. Mt 4:24; 9:2; Mr 2:3; Ac 5:15 and he. Mt 12:22; Mr 1:25-27,34; 5:8; 9:25; Ac 19:13-16 and healed. Mt 14:14; Ex 15:26
it might. Mt 1:22; 2:15,23 Himself. Isa 53:4; 1Pe 2:24'.

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C8-S18 (Verse 18) Jesus did not build a big work in one place.

Now when Jesus saw great multitudes about him,
he gave commandment to depart unto the other side..

Please use the references provided by the Treasury of Scripture Knowledge, below, for where we are told that Jesus did a similar thing. Those references may be to the same incident or they may be to similar, but different, incidents. This chapter is telling us about things that Jesus did, in general, as He offered the kingdom to the Jews. Therefore, many of the things reported in this chapter would have been done more than once by Jesus.

Our sentence says that Jesus gave the commandment but we do not see them obey it until 8:23. That means that what is reported between here and there happened while they were getting ready to cross. In the next couple of sentences, (Matthew 8:19-22), we read about people claimed to want to be a 'disciples of Jesus Christ', but, apparently, they were not willing to dedicate their lives to Jesus. Jesus refused their requests because they were not willing to fulfill the requirements to be part of His kingdom. We see that in spite of Jesus proving that He does provide the promised blessings for being part of His kingdom, people are not willing to fulfill the requirements to become part of His kingdom. We see the same thing today with religious people claiming to be saved and claiming to expect to receive rewards in heaven but refusing to let God change their life and use their life to build His kingdom. Therefore, Jesus left them in their preferred lost condition and went elsewhere to find those who were willing to listen and receive the salvation of God in place of their useless religion that would possibly take them to Hell and would definitely prevent them from receiving the promised blessings.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'saw. Mt 8:1; Mr 1:35-38; Lu 4:42-43; Joh 6:15 unto. Mt 14:22; Mr 4:35; 5:21; 6:45; 8:13; Lu 8:22'.

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C8-S19 (Verse 19) the reaction of the religious.

And a certain scribe came,
and said unto him,
Master,
I will follow thee whithersoever thou goest..

In Matthew 8:19-22 and Luke 9:57-62, we read about people claimed to want to be a 'disciples of Jesus Christ', but, apparently, they were not willing to dedicate their lives to Jesus. They were rejected because they were not willing to fulfill the requirements. The reports in Matthew and Luke could be two reports of the same incident or they could be reports of different incidents. It really does not matter because this incident probably happened more than once with the circumstances and details changing but the doctrine remaining the same. And, since we have two (2) similar incidents within our context, with the doctrine remaining the same in all instances, we can know that this doctrine is part of the law of God. Therefore, this doctrine applies to us in the same way as it applied to the people who are reported in these incidents.

Luke 9:57 is equivalent to this sentence. In the first word of our current sentence, we read: the word, And. It adds our current sentence to the prior where we read: Jesus...gave commandment to depart unto the other side. Therefore, they were on the move to a new location. In addition, the equivalent phrase, from Luke, says: And it came to pass, that, as they went in the way. Therefore, both tell us that Jesus and His disciples were traveling from one place to another place but neither makes it absolutely clear what place they were leaving nor what place they were going to. Yes, we have an idea in general but not any specific locations. Therefore, the locations were not important and similar incidents can occur anywhere.

In the next phrase of our current sentence, we read: a certain scribe came, and said unto him. In the equivalent phrase of Luke we read: a certain man said unto him. Matthew tells us that the man was a certain scribe because his position was significant from a legal perspective. However, Luke only identifies him as: a certain man because, from the perspective of Jesus being just another physical man, this person's position is irrelevant.

In the next phrase of our current sentence, we read that the scribe identified Jesus as: Master ('Teacher'). In the equivalent phrase of Luke we read that the man identified Jesus as: Lord. Yes, the man in Luke's report was more doctrinally correct in his identification of Jesus, but he failed to obey just as much as the scribe did. Therefore, according to doctrine taught elsewhere in the Bible, he had the greater condemnation. We will all be held accountable to the level of revelation that God gives to each of us personally.

In the last phrase of our current sentence, we read: I will follow thee whithersoever thou goest. In the equivalent phrase of Luke we read: I will follow thee whithersoever thou goest. Thus, they are the same profession. In the next sentence, of each Gospel account, we read that Jesus told them the cost, in this physical world, of what their profession would be. In both cases, we are not told their response but are led to believe that they were not willing to pay the cost. And, If this was true, they did not receive the reward for truly following Jesus.

Please realize that in this chapter Matthew is telling us that Jesus is demonstrating the benefits of going beyond a basic claim of salvation and fulfilling the requirements to be part of His kingdom. He is doing this with healings and freeing people from possession by devils but He is also demanding that they respond in true Biblical faith. In the matching account within the Gospel of Luke, Luke presents these incidents after Jesus gave the twelve the power to heal and cast out devils and after the 'Mount of Transfiguration'. Therefore, both Gospel accounts are letting us know that the people reported in this sentence, and the next couple of sentences, had lots of visible evidence to back the claims that Jesus made about what He was offering. They had no doubt about what He offered, they just thought they could barging with God and force God to lower the requirements for receiving entrance into the kingdom.

In our current sentence, this scribe called Jesus Master. With him having a position in the religious hierarchy, and with the religious people being so concerned about their religious positions and the priorities of their religious positions, there is, effectively, no possibility that this scribe used this title by mistake. He is recognizing Jesus as a 'religious teacher', but only putting Him is the same class as other 'religious teachers' and certainly refusing to recognize Him as 'God in human flesh'. He is like a lot of church members who go to the church which agrees with the doctrine which they chose to believe but do not feel any particular loyalty to that particular church. They do not consider the church to be their own spiritual family and only get involved in church activities indirectly and at an emotional distance. As we see with this scribe, Jesus responds to them in a similar non-emotional way. We see this in the next sentence where Jesus tells him about the sacrifice he will have to make in order to follow Jesus. That type of sacrifice in personal in nature and experience.

In Luke's account, we see that the man called Jesus Lord. And we have every reason to believe the man believed that Jesus was 'God in human flesh'. However, that doesn't mean that he followed. Many today claim to be saved but are not doing what God calls them to do. They are not willing to pay the price and do not enter into the kingdom of Heaven. Further, while many claim to follow long enough to claim salvation, a high percentage of them are not willing to follow enough to claim the live more abundant (John 10:10).

The basic message of this sentence is simple. There are many people who claim to be saved, and may very well be saved, but that does not mean that they are willing to pay the price to draw close to Jesus. We need to be wise and deal with different people different ways based upon their level of spiritual maturity and not let things of this world, nor the things claimed by people, interfere with a true assessment of the person's true spiritual maturity.

Please see the note for 1Peter 2:18 about the word master. The functional definition for this word is: 'A man who rules, governs or directs either men or business. Also used in the Bible for teacher'. Please also see the notes for Romans 14:6-LJC; Galatians C3S28 and Ephesians C6S5 about the word schoolmaster. Please also see the note for John 15:20 about the phrase servant and lord / master. Please also see the note for Ephesians 5:5 about the words whoremonger / whoremaster. Please also see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to related Bible references to the name of: Master.

The 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'certain. Ezr 7:6; Mr 12:32-34; Lu 9:57-58; 1Co 1:20 I will. Lu 14:25-27,33; 22:33-34; Joh 13:36-38'.

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C8-S20 (Verse 20) the requirement explained by Jesus.

First Step: Jesus describes what God provides to the animals.

And Jesus saith unto him,
The foxes have holes,
and the birds of the air have nests;.

Second Step: Jesus describes the sacrifice required of His followers.

but the Son of man hath not where to lay his head..

Luke 9:58 is equivalent to this sentence. The only difference is that Matthew uses the word saith and Luke uses the word said. As we have seen elsewhere, Matthew uses the word saith to show that Jesus was legally telling him about a life long commitment. However, Luke uses the word said because that is the way that one man communicates to another man and Luke gives us the perspective that Jesus is a 'literal physical man'.

Our sentence starts with the word And, which means it is added to the prior sentence. The doctrine for this sentence is explained in the note for the prior sentence and in the notes for this sentence within the Lord Jesus Christ Study and in the note for the equivalent sentence within the Gospel of Luke. in this sentence, Jesus uses the phrase Jesus to emphasize that He is like any other physical man and that He had to suffer in the flesh in order to receive spiritual blessings (Philippians 2:5-8). Therefore, all other men should also be willing to suffer in the flesh in order to receive spiritual blessings.

Please see the note for Luke 9:58 about the word fox. Easton's Bible Dictionary defines this word as: 'Heb shu'al, a name derived from its digging or burrowing under ground), the Vulpes thaleb, or Syrian fox (Illustration: Syrian Fox), the only species of this animal indigenous to Palestine. It burrows, is silent and solitary in its habits, is destructive to vineyards, being a plunderer of ripe grapes (Song 2:15). the Vulpes Niloticus, or Egyptian dog-fox, and the Vulpes vulgaris, or common fox, are also found in Palestine.
The proverbial cunning of the fox is alluded to in Eze 13:4, and in Lu 13:32, where our Lord calls Herod "that fox." In Jg 15:4-5, the reference is in all probability to the jackal. the Hebrew word shu'al through the Persian schagal becomes our jackal (Canis aureus), so that the word may bear that signification here. the reasons for preferring the rendering "jackal" are (1) that it is more easily caught than the fox; (2) that the fox is shy and suspicious, and flies mankind, while the jackal does not; and (3) that foxes are difficult, jackals comparatively easy, to treat in the way here described. Jackals hunt in large numbers, and are still very numerous in Southern Palestine'.

Please see the note for Luke 9:58 about the word hole. Webster's 1828 defines this word as: 'n. 1. A hollow place or cavity in any solid body, of any shape or dimensions, natural or artificial. It may differ from a rent or fissure in being wider. A cell; a den; a cave or cavern in the earth; an excavation in a rock or tree; a pit, etc. Is.11. Ezek.8. Nah.2. Matt.8. 2. A perforation; an aperture; an opening in or through a solid body, left in the work or made by an instrument. Jehoida took a chest, and bored a hole in the lid of it. 2 Kings 12. 3. A mean habitation; a narrow or dark lodging. 4. An opening or means of escape; a subterfuge; in the vulgar phrase, he has a hole to creep out at. Arm-hole, the arm-pit; the cavity under the shoulder of a person. 1. An opening in a garment for the arm.
HOLE, v.i. to go into a hole.
HOLE, v.t. to cut, dig or make a hole or holes in; as, to hole a post for the insertion of rails or bars. 1. to drive into a bag, as in billiards.

Please see the note for Luke 9:58 about the word bird. The functional definition for this word is: 'Any fowl or flying animal including even winged insects, though mostly used of what we think are birds'.

Please see the note for Matthew 6:26 about the word air. Easton's Bible Dictionary defines this word as: 'the atmosphere, as opposed to the higher regions of the sky (1Th 4:17; Re 9:2; 16:17). this word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated "heavens." the expression "to speak into the air" (1Co 14:9) is a proverb denoting to speak in vain, as to "beat the air" (1Co 9:26) denotes to labour in vain'.

Please see the note for Luke 9:58 about the word nest. Fausset's Bible Dictionary defines this word as: 'Hebrew ken. the Kenite is represented as "putting his 'nest' (ken, playing on the name) in a rock" (Nu 24:21-22). (See KENITE.) So Edom, Ob 1:3-4; "thou that dwellest in the clefts of the rock... though thou set thy nest among the stars" (in thy ambitious pride regarding thy lofty dwelling as raised beyond the reach of injury; type of antichrist: Isa 14:13; Da 8:10; 11:37), i.e. Petra, in the wady Musa, Edom's capital cut in the rocks. So Moab (Jer 48:28), "like the dove that maketh her nest in the sides of the hole's mouth," i.e. the blue rock dove which tenants the clefts and caves on the wall-like eastern sides of the Dead Sea, also on the western sides; abundant at Mar Saba, where the monks are employed in feeding them. So the bride in the clefts of Christ, the smitten Rock (Song 2:14; Ps 27:5; Isa 33:16). Contrast the clefts in which the proud sinner like Edom hides (Jer 49:16). the compartments in Noah's ark are literally "nests" or berths (Ge 6:14). (See BIRD on Ps 84:3.) In Isa 10:14 Assyria boasts, "my hand hath found as a nest the riches of the people," implying the ease with which he pillaged the most precious treasures, not his own, as a boy robbing a helpless bard's nest; "none moved the wing or peeped (chirped)" as a parent bird does when its young are stolen; none dare resist me even with a word'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and. Ps 84:3; 104:17 the Son. Ps 40:17; 69:29; 109:22; Isa 53:2-3; Lu 2:7,12,16; 8:3; 2Co 8:9'.

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C8-S21 (Verse 21) A request to delay service to God.

And another of his disciples said unto him,
Lord,
suffer me first to go and bury my father..

Luke 9:59 is equivalent to this sentence. This sentence, and the next sentence, say, essentially, the same as Luke 9:59-60 only with a little change in the order of the words. (God allows His authors to use their own form of wording, at times, so long as they do not change the message.) Please see the notes related to those sentences about the doctrine of this sentence and the next sentence. Please also see the note for this sentence, within the Lord Jesus Christ Study, for more on the doctrine related to this sentence.

Our sentence starts with the word And, which means it is added to the prior and is a second example of Jesus telling someone that they have to put service to the kingdom before any Earthly concern or responsibility. We read a similar thing in Matthew 10:37-38 where Jesus said: He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me.

Next, we read Matthew report: another of his disciples said unto him (Jesus). Luke 9:59 tells us that Jesus said unto another, Follow me. This is a call to discipleship. While Matthew does not report Jesus saying this, the fact that Matthew calls this person a disciple means that he had already agreed to follow Jesus. But, like many people today, he did not realize or ignored the cost until after he agreed to follow and then he wanted to back out of his agreement. That is what is meant by the phrase suffer me first to go and bury my father. This person wanted to receive the results of serving Jesus, and the kingdom of God, but only after enjoying all of the pleasures of this world and the flesh. Matthew 6:24 and Luke 16:13 say: No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. In these references we read that Jesus said that what this disciple wanted to do was not possible. Many people who claim to be saved believe this is possible without realizing that their personal belief, essentially, calls Jesus a liar.

According to some commentators, the expression of this sentence was used even when the father was not near dying. Basically, this is supposed to mean: 'I will serve you after I take care of all of my worldly responsibilities'. I can not say that such is true but it is more in keeping with the character of Jesus than the claim that the father was already dead and that Jesus was refusing to let the disciple attend the funeral.

We also need to realize that, since this man was a disciple, he had already made the commitment to follow and serve Jesus. Therefore, in this sentence, Jesus is simply telling him to keep the commitment that he already made. With this, we see that we need to truly count the cost before we make a commitment, especially a commitment to God.

Please see the note for John 1:35-36 about the word disciple. The functional definition for this word is: 'A learner; a scholar; one who receives or professes to receive instruction from another'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

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.

Please see the note for Colossians 2:10-12 about the word buried. The functional definition for this word is: 'To hide; to conceal; to overwhelm; to cover with anything; as, to bury any one in the ruins of a city'. Forms of this word are used, in this Gospel, in: Matthew 8:21; Matthew 8:22; Matthew 14:12; Matthew 27:7.

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: 'another. Lu 9:59-62 suffer. Mt 19:29; Le 21:11-12; Nu 6:6-7; De 33:9-10; 1Ki 19:20-21; Hag 1:2; 2Co 5:16 exp: Lu 9:59. General references. exp: Eze 44:25.'.

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C8-S22 (Verse 22) the response from Jesus.

First Step: the responsibility of the disciple.

But Jesus said unto him,
Follow me;.

Second Step: What is not the disciple's concern.

and let the dead bury their dead..

Luke 9:57-62 give us three incidents where people claimed to want to be a 'disciples of Jesus Christ', but, apparently, they were not willing to dedicate their lives to Jesus. Matthew 8:19-22 also tells us about two of these people and gives us some details that Luke leaves out. Jesus refused their requests because they were not willing to fulfill the requirements to be part of His kingdom. This sentence, and the prior sentence, say, essentially, the same as Luke 9:59-60 only with a little change in the order of the words. (God allows His authors to use their own form of wording, at times, so long as they do not change the message.) Please see the notes related to those sentences about the doctrine of this sentence and the next sentence. Please also see the note for this sentence, within the Lord Jesus Christ Study, for more on the doctrine related to this sentence.

Our sentence starts with the word But, which means it is added to the prior sentence while going in a different direction. The prior sentence and this sentence constitute a second example of Jesus telling someone that they have to put service to the kingdom before any Earthly concern or responsibility. We read a similar thing in Matthew 10:37-38 where Jesus said: He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me.

In our sentence, we see the exact command (follow me) without any more said. We see the same thing in: Matthew 4:19; Matthew 8:22; Matthew 9:9; Matthew 16:24; Matthew 19:21; Mark 2:14; Mark 8:34; Mark 10:21; Luke 5:27; Luke 9:23; Luke 9:59; Luke 18:22; John 1:43; John 10:27; John 12:26; John 13:36; John 21:19. 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.

As explained in the note for the prior sentence, this disciple's father was, probably, not dead. Essentially, Jesus is telling him that his service to God is to have a higher priority than any Earthly responsibility.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'follow. Mt 4:18-22; 9:9; Joh 1:43 and. Lu 15:32; Eph 2:1,5; 5:14; Col 2:13; 1Ti 5:6 General references. exp: Eze 44:25.'.

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C8-S23 (Verse 23) True disciples follow without question and without delay.

And when he was entered into a ship,
his disciples followed him..

Matthew 8:23-27; Mark 4:35-41 and Luke 8:22-25 all tells us about times that Jesus calmed a tempest. In addition, Mark 6:45-56 is a similar, but different, incident where Jesus calmed a tempest. Each of these reports are about a test of faith given to the disciples. Please also see the Miracles in the Gospels, which provides links to all miracles which are reported in the Gospels.

Our current account is a trip that was to the country of the Gergesenes. Meanwhile, the accounts in Mark and Luke are about a trip that was from the country of the Gadarenes. Therefore, these accounts are about two different incidents. Therefore, while it is useful to compare the reports at a message level, a more detailed comparison is not appropriate. That is, finding how these reports are similar at a doctrinal level is appropriate since the doctrinal level will still apply to us. However, the more detailed comparison does not apply to us and is, therefore, a waste of time.

With that in mind, we can look at the details on this report from Matthew. Remember that this chapter is telling us about Jesus proving that He was offering the kingdom to the Jews. In 'The Sermon on the Mount', Jesus described the blessings offered to those people who became part of His kingdom. He also described the requirements for becoming part of His kingdom. in this chapter, we see Him healing people and casting out devils as proof that He truly could provide the kingdom. However, all people who become part of the kingdom need to expect various tests to prove our true Biblical faith, which is the basis of our receiving blessings which are denied to others.

In Luke 8, we read 'The Parable of the Sower' and then that Jesus rejected the claim that His mother and his brethren had a claim on Him and His time which was greater than the ministry. That is the context, in Luke, before Luke reports this same incident. Later in this note, we will see that the same is true for the context where Mark also reports the same incident. Thus, even though the details of the reported contexts are very different than what we find here in Matthew, the spiritual lessons are very similar.

Back in 8:18 we read: Jesus...gave commandment to depart unto the other side. And, our current sentence tells us that they entered the boat with the intervening sentences telling us about a couple of interruptions which are not reported in the other Gospel accounts. Meanwhile, Luke 8:22 reports: Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth. Thus, we see matching reports about the start of this incident.

Then Luke 8:23 reports: But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. Meanwhile, our next sentence (8:24) reports: And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. thus, we see different words but, basically, the same report of events and circumstances. Next, Luke 8:24 reports: And they came to him, and awoke him, saying, Master, master, we perish . And, 8:25, in our current account, reports: And his disciples came to him, and awoke him, saying, Lord, save us: we perish. Thus, we see, again, different words but, basically, the same report of events and circumstances. Yes, there is a doctrinal difference between Matthew reporting that they used the title of: Master while Luke reports that they used the title of: Lord. And, that difference will be dealt with in the detail note for the sentence in this Study. However, at the general level of what is reported for the incident, that is not a significant difference.

Continuing on, we next see that Luke 8:24 reports: Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm. And, 8:26, in our current account, reports: Then he arose, and rebuked the winds and the sea; and there was a great calm. The only difference is that Matthew uses the word sea while Luke uses the phrase raging of the water. There also is a reversal of the order for this sentence and the next sentence between the two accounts. However, the order of the sentences is not significant and, once more, we see different words but, basically, the same report of events and circumstances.

Next, Luke 8:25 reports: And he said unto them, Where is your faith? And, 8:26, in our current account, reports: And he saith unto them, Why are ye fearful, O ye of little faith?. Again, there is a technical difference that will be dealt with in the detail note for the sentence in this Study. However, once more, at the general level of what is reported for the incident, that is not a significant difference and we see, again, different words but, basically, the same report of events and circumstances.

Next, Luke 8:25 reports: And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. And, 8:27, in our current account, reports: But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!. Thus, we see, again, different words but, basically, the same report of events and circumstances. The word marvelled gives us the same meaning as the phrase being afraid wondered. And, as already mentioned, the word sea has the same meaning as the word water. Thus, once more we see different words but, basically, the same report of events and circumstances. After those sentences, both Gospel accounts report that they arrived the other side into the country of the Gergesenes.

I have provided this analysis so that the reader can fully understand, for themselves, the true differences which liars use as a basis for claiming that there are conflicts in the word of God. If the reader has paid close attention to what I have just written, they should realize that I provided a very careful and detailed analysis. And, I have repeatedly showed that there is no significant difference which could justify a claim of there being a conflict. The critics don't do that and hope that you are foolish enough to believe their claims without verifying what they claim. They make a big deal out of minor differences which are not significant while ignoring the blatant errors in their own methods of interpreting the word of God. As Jesus accused the Pharisees: Ye blind guides, which strain at a gnat, and swallow a camel. (Matthew 23:24). Yes, there are some technical differences but they do not arise to the level of truly being a conflict.

In some cases, it is a difference in the points that particular authors are making when they report an incident such as this note earlier pointed out the difference in purpose of Matthew writing a Gospel account and the purpose of Luke writing a Gospel account. That is, Matthew is showing that Jesus fulfilled God's requirements to legally be God's Christ and King. At the same time, Luke is showing that Jesus was a literal physical man. And, yes, there are some technical differences which actually can be significant, but those differences do not cause any significant difference in the reporting of the incident at a general level, which is what we are dealing with in this note. In addition, I always deal with those technical differences in the notes for the sentences which are involved in the technical differences. Therefore, it is hoped that the reader sees that there is no true conflict and realizes that such claims are from ministers of devils or the people that devils have deceived through their ministers. It is also hoped that the reader sees how to do their own analysis with any other part of the Bible where someone claims that there is a conflict.

Now, having provided an analysis of the matching accounts from Matthew and from Luke, I will do the same for the account from Mark. This will disprove any claim that I skipped part of the analysis.

Mark does not report 'The Sermon on the Mount', but he does report the ministry in Capernaum. Before the matching report of Jesus and His disciples crossing the sea for this incident, Mark reports that Jesus spent the day teaching parables including 'The Parable of the Sower', like Luke reports. Mark reports that Jesus used these parables to show the differences between people who are truly part of His kingdom and other people. Thus, the doctrine being reported as taught by Jesus, before this incident, is basically the same in all three Gospel accounts.

Next, when we consider the timing, we see that Matthew 8:16-17 simply starts out with: When the even was come. Matthew does not report what Jesus did in the day before they crossed. Yes, Matthew does report that Jesus healed the servant of the centurion and Peter's mother-in-law, but those could have been done on a different day. In addition, Mark 4:35-36 reports: And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. And when they had sent away the multitude, they took him even as he was in the ship.. Therefore, Mark is reporting this incident as happening in the same time of day as Matthew. Matthew does not report what was done earlier in the same day while Mark does report that, but this difference is not significant. As a result, we see that there is no conflict in the timing of events reported even though Matthew and Mark reported different events before the crossing. In addition, Luke 8:22 reports: Now it came to pass on a certain day. Therefore, there is no conflict with the reported timing of this incident between the three Gospel accounts.

Next, in Mark 4:36 reports: And there were also with him other little ships. Neither Matthew nor Luke report this, but their lack of reporting does not cause a conflict.

Next, Mark 4:37 reports: And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.. Also, Mark 4:38 reports: And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?. The reports from Matthew 8:24-25 and Luke 8:23-24, as already reported above, give matching reports with differences in the words but no significant difference in the message. There is no conflict in what is reported in these sentences.

Next, Mark 4:35-38 gives more details than Matthew or Luke report, in Matthew 8:26 and Luke 8:24-25, but, again, there is no conflict if people truly look at the details and messages reported in the three Gospel Accounts.

After the prior sentences, all three Gospel accounts report their arriving at the other shore safely. in this analysis, I have provided links so that any reader, who wishes to do so, can easilly verify what I have reported in this analysis. As of this writing, many have tried but no one has found anyone else who provides this level of detailed analysis. Nor has anyone found a web site with links, like I provide, so that comparisons of Bible reports and analysis of the claims by the commentators can be easilly verified. While I seriously doubt that many people will go to the level of detailed analysis that I report, I am confident that no one who claims there are conflicts whii provide this level of detailed analysis. The reason is tha, if they did so, it would be blatantly obvious that they are not using true methods of analysis and interpretation. Their lies would be obvious.

1Thessalonians 5:21 says: Prove all things; hold fast that which is good. the level of detailed analysis, which I provide, is what is required in order to prove that there are no conflicts in the word of God. All so-called conflicts are due to deceived people believing religious liars or their failure to do all of the work which is truly required in order to prove their religious claims. The bottom line is that i provide what is truly required to prove the word of God and others can truly trust it while ignoring the liars who claim that it is unreliable.

Now, with that analysis of the report for the entire incident, we can look at the details of our current sentence. Our sentence starts with the word And, which means it is added to the prior incidents. in this chapter we saw that Jesus healed a man who had leprosy and was, symbolically, representing people who had grown cold on God and wanted to restore their ongoing personal relationship with God. Of course, God is always happy to do that type of restoration. Then we saw Jesus heal the servant of the centurion in spite of the fact that the centurion was not a Jew. Many religions try to claim an exclusive right to salvation but that incident proves that God will save, and bless, anyone who displays true Biblical faith. Those incidents show us the type of people who will be made part of the kingdom. After those incidents we read that Jesus cast out the spirits with his word, and healed all that were sick. This, as explained, was His proof of the blessings which are available to people who are truly accepted into the kingdom. Next, as Jesus was getting ready to cross the sea, we read about two people who, apparently, were not accepted into the kingdom because they were not willing to fulfill the requirements to be accepted. Now, based upon the reports of all of those incidents about entrance into the kingdom, Matthew adds the incident of the test, which this sentence starts the report of. As they entered into a ship, and the disciples followed him, Jesus knew that this was the start of a test but the disciples did not realize it. We see this truth because they, basically, failed their test of true faith. The lesson is that we never know, ahead of time, when God will give us a test of true faith. Basically, when we are fearful because of the circumstances, especially when it seems like Jesus is sleeping and not concerned about our condition, we can be sure that we are in God's test of true faith.

Please see the note for John 10:9 about the word enter. The functional definition for this word is: 'to leave one place and go into another place'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:1; Mr 4:36; Lu 7:22'.

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C8-S24 (Verse 24) Jesus tests the faith of the disciples.

Equivalent Section: the cause of concern.

And,
behold,
there arose a great tempest in the sea,
insomuch that the ship was covered with the waves:.

Equivalent Section: the reaction by Jesus.

but he was asleep..

If the reader looks at the references, in Acts in particular, for the word tempest they will see that this word describes a storm which wrecks boats and endangers lives. As former fishermen on this lake, the disciples knew this and fully understood that their literal physical lives were at stake. Therefore, anyone who claims that this was a lesser test is wither ignorant, deceived or a liar.

Mark 4:37 and Luke 8:22 give us equivalent messages. Please remember that, as explained in the note for Matthew 8:23, Mark and Luke are actually reporting a very similar, but different, incident. Therefore, the doctrine, at the message level, is important to consider but differences beyond that level are not significant.

Our current sentence says: the ship was covered with the waves. Mark reports: the waves beat into the ship, so that it was now full. Luke reports: they were filled with water, and were in jeopardy. With these different ways of reporting the same thing, there should be no doubt that the disciples were afraid for their lives. And, only a liar, or someone who has never experienced something similar, would claim otherwise. Therefore, we see how real God makes His tests of true Biblical faith.

Our Second Equivalent Section reports: but he (Jesus) was asleep. Since the Second Equivalent Section starts with the word but (following the colon), it reports the polar opposite of the First Equivalent Section. That is, while the disciples were afraid for their lives, Jesus had so little fear that He was asleep. Now, I've heard preachers criticize the disciples because they failed to look at what Jesus was doing and failed to realize that they were actually save. I've also heard preachers criticize the disciples because they failed consider that Jesus said: Let us go over unto the other side of the lake. That meant that they would make it. However, it is easy to criticize how others handle an experience when you've never had a similar experience.

First of all, as the saying goes, 'hind sight is 20 / 20'. We know that Jesus was / is 'God in human flesh'. However, the disciples had not come to that realization, at the time of the report, and, in their hearts, considered Jesus to only be a prophet. And many prophets were cast into the sea and could not promise safety to those traveling with them. Further, while Jesus had said Let us go over unto the other side of the lake, He, apparently, did not present it as a prophecy where God promised that they would safely receive the end result of making it alive and safe on the other shore. In addition, Mark reports: there arose a great storm of wind and Matthew reports: there arose a great tempest in the sea. These reports indicate that this storm was sudden and unexpected. It is one thing to pray and prepare for en expected disaster when you have the time and notice of the coming disaster. It is another thing when it comes suddenly and unexpectedly. Therefore, the critics are not being reliable nor true to the actual circumstances which were experienced by the disciples at that time.

We find forms of the word tempest in: Job 9:17; Job 27:20; Psalms 11:6; Psalms 55:8; Psalms 83:15; Isaiah 28:2; Isaiah 29:6; Isaiah 30:30; Isaiah 32:2; Isaiah 54:11; Amos 1:14; Jonah 1:4; Jonah 1:12; Matthew 8:24; Acts 27:14; Acts 27:18; Acts 27:20; Hebrews 12:18; 2Peter 2:17. International Standard Bible Encyclopedia defines this word as: 'tem'-pest (ce`-arah, or se`-arah, "a whirlwind," zerem, "overflowing rain"; cheimon, thuella): Heavy storms of wind and rain are common in Palestine and the Mediterranean. the storms particularly mentioned in the Bible are: (1) the 40 days' rain of ~the great flood of Noah (Ge 7:4); (2) hail and rain as a plague in Egypt (Ex 9:18); (3) the great rain after the drought and the contest of Elijah on Carmel (1Ki 18:45); (4) the tempest on the sea in the story of Jonah (1:4); (5) the storm on the Lake of Galilee when Jesus was awakened to calm the waves (Mt 8:24; Mr 4:37; Lu 8:23); (6) the storm causing the shipwreck of Paul at Melita (Ac 27:18). Frequent references are found to God's power over storm and use of the tempest in His anger: "He maketh the storm a calm" (Ps 107:29); He sends the "tempest of hail, a destroying storm" (Isa 28:2). See also Job 9:17; 21:18; Isa 30:30. Yahweh overwhelms His enemies as with a storm: "She shall be visited of Yahweh of hosts with thunder, and with earthquake, and great noise, with whirlwind and tempest" (Isa 29:6). Yahweh is a "refuge from the storm" (Isa 25:4; 4:6). Alfred H. Joy'. If the reader looks at the references, in Acts in particular, for the word tempest they will see that this word describes a storm which wrecks boats and endangers lives. As former fishermen on this lake, the disciples knew this and fully understood that their literal physical lives were at stake. Therefore, anyone who claims that this was a lesser test is wither ignorant, deceived or a liar.

Thompson Chain Topics provides references for the word tempest as: 'Tempests: 1Ki 19:11; Job 1:19; Jon 1:4; Mr 4:37; Ac 27:14. Tempest Stilled: Ps 65:7; 89:9; 107:29; Jon 1:15; Mt 8:26; 14:32'.

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.

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 1Corinthians 11:15 about the word cover. The functional definition for this word is: 'an item which conceals another item with a barrier that can not be penetrated'. This word is also found, in this Bible book, at: Matthew 10:26.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Ps 107:23-27; Isa 54:11; Jon 1:4-5; Mr 4:37-38; Ac 27:14-38; 2Co 11:25-26 but. Lu 8:23; Joh 6:17-18; 11:5-6,15 General references. exp: Ps 89:9.'.

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C8-S25 (Verse 25) the disciples fail the test.

Equivalent Section: the request.

And his disciples came to him,
and awoke him,
saying,
Lord,
save us:.

Equivalent Section: the fear.

we perish..

The note for this sentence, in the Lord Jesus Christ Study, gives a different perspective of this incident than what is presented in any of the Gospel Book Studies.

Mark 4:38 and Luke 8:23 give us equivalent messages. Please remember that, as explained in the note for Matthew 8:23, Mark and Luke are actually reporting a very similar, but different, incident. Therefore, the doctrine, at the message level, is important to consider but differences beyond that level are not significant.

Our current sentence says: the ship was covered with the waves. Mark reports: And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? Luke reports: And they came to him, and awoke him, saying, Master, master, we perish. It should be obvious that the disciples were afraid for their lives and in a panic. No one thinks clearly when they are in a panic and true Biblical faith requires clear thinking.

Our current sentence says that the disciples addressed Jesus as Lord. Mark and Luke report that the disciples addressed Jesus as Master with Luke reporting that they used the title twice. That lets us know about their panic. And, most likely, they, probably, actually used both titles and, quite possibly, multiple times. Matthew is presenting the case that Jesus is God's Christ and King. Therefore, Matthew reports the title which best supports his presentation. Luke is presenting the case that Jesus is 'a literal physical man'. Mark is presenting the case that Jesus is 'the example servant'. They also use the title which best supports their presentations. None of these reports are deceitful.

Our sentence starts with the word And, which means it is added to the prior sentence and is continuing the account of this incident.

Please see the note for 1Corinthians C15S31 about the word awake. The functional definition for this word is: 'To bestir, revive or rouse from a state of inaction; to be invigorated with new life; as, the mind awakes from its stupidity'. The word awoke is the past-tense form of the word awake.

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

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition for this word is: 'To die; to lose life in any manner; applied to animals. Men perish by disease or decay, by the sword, by drowning, by hunger or famine, etc'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and awoke. Ps 10:1; 44:22-23; Isa 51:9-10; Mr 4:38-39; Lu 8:24 save. 2Ch 14:11; 20:12; Jon 1:6 exp: Jer 17:14. General references. exp: Ps 89:9; 107:28.'.

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C8-S26 (Verse 26) Jesus rebukes them for their failure.

And he saith unto them,
Why are ye fearful,
O ye of little faith?.

Luke 8:25 and Mark 4:40 are equivalent sentences. However, there are significant differences in what is reported at the technical level. Please remember that, as explained in the note for Matthew 8:23, Mark and Luke are actually reporting a very similar, but different, incident. Therefore, the doctrine, at the message level, is important to consider but differences beyond that level are not significant. Therefore, the fact that these reports are actually for two different incidents, explains the significant differences in what is reported at the technical level.

Think about this folks. Matthew just finished spending three (3) chapters reporting what Jesus preached in 'The Sermon on the Mount' where He said what blessings would be given to people who would be part of His kingdom and what was required in order to be part of His kingdom. (Luke spent a half chapter on the same sermon and there were, obviously, more things said by Jesus than what was reported.) then Matthew, Mark and Luke spend chapters reporting that Jesus did miracles, and gave power to do miracles, to His disciples. This was to demonstrate that He could provide what was offered in the kingdom. Jesus also made it clear that having true Biblical faith was required to be part of the kingdom and He rejected two people who wanted to have the blessings of the kingdom while refusing to live by the required level of true Biblical faith. Now, His disciples are in a test of faith and flunking the test. They, obviously, did not learn the lesson. And, it they failed to learn the lesson, what about all of the other people whom Jesus had preached to but who did not receive the extra special training that the disciples received? If you think about it, and realize that Jesus was / is also 'a literal physical man', then it should be understandable that He got frustrated. And, with that understanding, it is quite believable that he said everything that is reported in these accounts.

Our sentence starts with the word And, which means it is added to the prior sentences and continuing the account of this incident. Matthew reports that Jesus said: Why are ye fearful, O ye of little faith? Mark reports that Jesus said: Why are ye so fearful? how is it that ye have no faith? Luke reports that Jesus said: Where is your faith? Jesus probably first said what is reported by Mark because they demonstrated no faith and their actions proved that they were fearful. He probable next said what is reported by Luke but then amended it to what is reported by Matthew with the recognition that they had little faith but were not using it at the time.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'A painful emotion or passion excited by an expectation of evil, or the apprehension of impending danger. Fear expresses less apprehension than dread, and dread less than terror and fright. the force of this passion, beginning with the most moderate degree, may be thus expressed, fear, dread, terror, fright. Fear is accompanied with a desire to avoid or ward off the expected evil. Fear is an uneasiness of mind, upon the thought of future evil likely to befall us'. Please also see the Study called Fear the Lord. Please also see the note for Matthew 10:26 about the phrase fear not. In addition, please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. this word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Mt 6:30; 14:30-31; 16:8; Isa 41:10-14; Mr 4:40; Lu 8:25; Ro 4:20 General references. exp: Le 25:20; Ps 89:9; 107:29; Jon 2:10.'.

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C8-S27 (Verse 26) Jesus ends the test.

First Step: Jesus acted.

Then he arose,
and rebuked the winds and the sea;.

Second Step: the result.

and there was a great calm..

Luke 8:24 and Mark 4:39 are equivalent sentences. Please remember that, as explained in the note for Matthew 8:23, Mark and Luke are actually reporting a very similar, but different, incident. Therefore, the doctrine, at the message level, is important to consider but differences beyond that level are not significant.

Our sentence starts with the word And, which means it is added to the prior sentences of this test. As explained in the next couple of sentences, the storm was completely instantly gone. No little waves of left-over storm.

Please see the note for Titus 2:15 about the word rebuke. The functional definition for this word is: 'To chide; to reprove; to reprehend for a fault; to check by reproof'. Forms of this word are used, in this Gospel, in: Matthew 8:26; Matthew 16:22; Matthew 17:18; Matthew 19:13; Matthew 20:31.

Please see the note for Luke 8:24 about the word calm. The functional definition for this word is: 'Still; quiet; being at rest; as the air. Hence not stormy or tempestuous'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and rebuked. Mt 8:27; Job 38:8-11; Ps 65:7; 89:9; 93:3-4; 104:6-9; 107:28-30; 114:3-7; Pr 8:28-29; Isa 50:2-4; 63:12; Na 1:4; Hab 3:8; Mr 4:39,41; 6:48-51; Lu 8:24-25; Re 10:2 General references. exp: Le 25:20; Ps 89:9; 107:29; Jon 2:10.'.

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C8-S28 (Verse 27) the disciples marvel at the demonstration of faith.

But the men marvelled,
saying,
What manner of man is this,
that even the winds and the sea obey him!.

Luke 8:25 and Mark 4:41 are equivalent sentences. Please remember that, as explained in the note for Matthew 8:23, Mark and Luke are actually reporting a very similar, but different, incident. Therefore, the doctrine, at the message level, is important to consider but differences beyond that level are not significant.

Mark uses the phrase feared exceedingly in place of Matthew's word of: marvelled and Luke used the phrase being afraid wondered. Basically, Mark and Luke give us definitions for the word marvelled. In addition to those differences, Luke uses two sentences and more words to give us the same message. Thus, once more, we see that God does not take away free will but lets His writers express the message in their own words so long as they do not change the message.

There is another thing that is easy to overlook. Men like to brag about how big and powerful their bombs are but there are other men who claim that all of the most powerful bombs combined are not as powerful as the biggest explosions of volcanoes that have happened. I can't say for certain what claim is true. However, weather control is still beyond the power of men and that concept does not include instant calm of a storm that is sufficient to put the fear of death into several professional fishermen. We need to be careful about letting God deniers affect what we read and believe from the word of God.

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

Please see the note for Philippians 2:12 about the word obey. The functional definition for this word is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 14:33; 15:31; Mr 1:27; 6:51; 7:37 exp: Ps 89:9; Jon 2:10.'.

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C8-S29 (Verse 28) Jesus is challenged by two devil-possessed men.

And when he was come to the other side into the country of the Gergesenes,
there met him two possessed with devils,
coming out of the tombs,
exceeding fierce,
so that no man might pass by that way..

Please see the Miracles in the Gospels, which provides links to all miracles which are reported in the Gospels. Please also 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. Those references are part of the contextual requirements of this sentence and incident.

In Matthew 8:28-34; Mark 5:1-20 and Luke 8:26-39, we read about Jesus freeing two men from devils. The one is known as 'the mad man of Gadara'. He served Jesus in His kingdom out of gratitude. The second man is not mentioned by Mark nor by Luke. Apparently, his response wasn't important enough for Mark nor Luke to be bothered mentioning him. Once more, what we see here is a difference due to perspective. Matthew gives us the legal perspective where the crimes of each person must be judged, regardless of how small someone might think the crime is. And, since both men were possessed, both had sinned ('violated God's law'). Therefore, both needed to be judged and, legally, forgiven. However, mark gives the perspective of a servant and Luke gives the perspective of a human man. In both cases, if someone is not judged for a crime then both perspectives ignore that fact so long as the crime did not affect them or their friends and family.

As part of this incident, we read about Jesus letting the devils go into a herd of swine and of the swine killing themselves and of the people of the whole city asking Jesus to leave. Thus, we see that sinners who enjoy their sin want nothing to do with Jesus and His kingdom while those who have truly suffered from sin ('the mad man of Gadara') are willing to serve if they are truly made free. And, we have the third response represented by the other man who was freed from devils. No one reports his willingness to serve. No, we are not even told that he expressed thanks. This kind expect God to do miracles for them when they refuse to give God glory and refuse to thank God. While they would deny it, they truly regard God as their servant.

Our sentence starts with the word And, which means it is added to the prior incidents. This is the last incident of this chapter and, pretty much, summarizes the theme of this chapter ('Jesus acts like a King'). In the three prior chapters we read that Jesus gave 'The Sermon on the Mount'. That sermon specified what blessings would be given to people who are part of God's kingdom. In addition, it also specified what is required in order for people to become part of God's kingdom. in this incident, we see 'the mad man of Gadara' doing what was required to be part of the kingdom while the other Jews, in that area, rejected Jesus and His kingdom.

Later we read that Jesus removed the offer of the kingdom from the Jews because they rejected Jesus as their King. This was first done by their religious leaders and, later, also done by the average Jew. Jesus then, and now, offers the kingdom to saved people during the 'Church Age'. However, many people of today fall for the same doctrinal error as the Jews fell for. They believed that; just because they were saved; they are going to receive the kingdom. And they believe this is true simply because of what their religious traditions told them. However, some of the people of today are no more saved than some of the Jews were. And, even those who are saved, are doing no more to fulfill God's requirements to be part of the kingdom than the Jews did. Our chapter shows us the differences between the people who are saved and part of the kingdom as opposed to people who are saved but are not part of the kingdom.

For those people who are confused by what I just wrote, or who disagree with the prior statement, please consider 'The Parable of the Talents' (Matthew 25:14-30) and 'The Parable of the Pounds' (Luke 19:11-27). In both of these parables, there was a person who made it to Heaven but lost everything. They did not receive a mansion, received no crown, were not allowed to return for the 1,000-years reign of Christ and suffered more losses. In both of these parables, the difference in result was directly related to if they returned a spiritual profit to God or not. Now, go back through the incidents in this chapter and view the incidents for the spiritual truth that they present. You should see a clear division between those people who are accepted for the kingdom and those people who are rejected. And, it should be clear that the basis of that judgment is if they were willing to produce a spiritual profit for God or not. In our current incident, 'the mad man of Gadara' went on and produced a spiritual profit for God. The Jews who asked Jesus to leave and refused to produce a spiritual profit for God.

When we compare the three reports of this incident, we see some significant differences in the details but not at a high-level look at the incident. I already explained the high-level view of this incident and that should be evident in all three Gospel accounts. Therefore, we now need to deal with the differences in the details.

Mark 5:1-4 and Luke 8:27 are equivalent to this sentence in that they also tell of Jesus, and His disciples, arriving at this place and they describe one of the men that met Jesus. As already mentioned, neither Mark nor Luke mention the second man. In addition, each Gospel account tells us something which is unique to that account. Therefore, all three accounts need to be read in order to get the full description of these men. In addition, people really need to think about what they are told in this incident. For example, the reaction of the people from the city shows that they had absolutely no concern for the fate of these men and not even for the trouble they might cause such as when someone needed to be buried. These men truly represented those who had been abandoned by everyone.

The first phrase, of our current sentence, is: And when he was come to the other side into the country of the Gergesenes. The equivalent phrase, from Mark, is: And they came over unto the other side of the sea, into the country of the Gadarenes. . The equivalent sentence, from Luke, is: And they arrived at the country of the Gadarenes, which is over against Galilee. All three reports start with the word And, which adds this incident to the prior where the disciples were fearful because they had no faith. The reports of that incident, basically, ended with Jesus chewing out His disciples because they had no faith. Now, this incident ends with 'the mad man of Gadara' displayed true Biblical faith. As a result, Jesus gave him a ministry where the disciples were not yet ready for a ministry.

Next, our first phrases all tell us that Jesus, and His disciples, arrived at the country of the Gadarenes. Luke adds that this was: over against Galilee. Matthew and Mark use different words to tell us the same thing when they write: the other side. Therefore, we see different words used but the same message.

The remainder of our current sentence, says: coming out of the tombs, exceeding fierce, so that no man might pass by that way. The equivalent phrase, from Mark, is: Who had his dwelling among the tombs; and no man could bind him, no, not with chains: Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. In addition, the next sentence in Mark says: And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. The equivalent phrase, from Luke, is: and ware no clothes, neither abode in any house, but in the tombs. Thus, what we read are various details about the life of these possessed men. We read that they are suicidal, homicidal, self destructive and worse. (The notes for each sentence deal with the particular details.)

Please note that, in these equivalent sentences, Matthew is most concerned with their effect upon other people, which is what the law is supposed to deal with. At the same time, Luke mainly tells us how the devils affected the man personally because Luke gives us the perspective of a literal physical man. In addition, Mark tells us how he was completely out of control of himself and of others. From the perspective of a servant, people are to always be under the control of the master. Thus, the differences in the details reported are due to the differences of the perspectives of each Gospel author.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'An area of land. It can be all the land controlled by a government or the land lying near a city'. Please also see the note for Luke 1:65 about the phrase hill country.

This is the only place in the Bible where we find the word Gergesenes. The note from the Treasury of Scripture Knowledge, below, gives one explanation for why Mark uses this name instead of the more common name of Gennesaret. (I can not offer an opinion on the accuracy of that note but I have found very few, but some, doctrinal errors in that reference work.) Even then, this second name is only used in Matthew 14:34; Mark 6:53; Luke 5:1. (Please see the note for Mark 6:53 about this name.) therefore, this name is useful for someone who is doing a detailed study of the movement of Jesus, or for someone who has a deep interest in the places mentioned in the Gospels, or someone who has a similar interest in a deep study. However, I can't imagine it having more than a passing interest to anyone else. I certainly can not specify any significant doctrine attached to the use of this name.

Please see the note for Mark 5:2-4 about the word tomb. The functional definition for this word is: 'place where the dead are buried'. Forms of this word are used, in this Gospel, in: Matthew 8:28; Matthew 23:29; Matthew 27:60.

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 2Timothy 3:3 about the word fierce. The functional definition for this word is: 'wild, running, rushing; Vehement; violent; furious; rushing; impetuous; as a fierce wind; Savage; ravenous; easily enraged'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 5:1-20; Lu 8:26-39; Ac 10:38 Gergesenes. Some are of opinion that Gergasa was the country of the ancient Girgashites; but it is more probable the Gergesenes was introduced by Origen upon mere conjecture; as before him most copies seem to have read Gadarenes, agreeable to the Parallel Passages and the ancient Syriac version. Gadara, says Josephus, was the metropolis of Peraea, or the region beyond Jordan; and he also observes that it was sixty furlongs, or about eight miles from Tiberias. It is therefore rightly placed opposite Tiberias, at the southeast end of the lake. Pliny says it was called Hippodion, was one of the cities of Decapolis, and had the river Hieromax, or Jarmouk, flowing before it. It was of heathen jurisdiction; whence perhaps it was destroyed by the Jews; but was rebuilt by Pompey, and joined to the province of Syria. Augustus afterwards gave it to Herod, on whose death it was again annexed to Syria. It is now called Om Keis; its ruins are in a very mutilated state, and when visited by Burckhardt it had not a single inhabitant. the remains of the sepulchral caverns in which the demoniacs abode are still to be seen. Ge 10:16; 15:21; De 7:1 coming. Mr 5:2-5; Lu 8:27,29'.

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C8-S30 (Verse 29) the devils speak through the men.

And,
behold,
they cried out,
saying,
What have we to do with thee,
Jesus,
thou Son of God ?.

Mark 5:6-7 and Luke 8:28 are equivalent sentences and they provide significant additional information. Both of those accounts only tell about one man and both say that when he saw Jesus afar off, he ran and worshipped him. That is: at least the one man overcame his internal devils in order to run and worship Jesus. It is possible that the second man did not do this act since he is not mentioned by Mark and Luke.

In addition, Matthew reports that the devils said: What have we to do with thee, Jesus, thou Son of God? while Mark and Luke report that they said: What have I to do with thee, Jesus, thou Son of the most high God? Quite probably the devils in both men said the first question and then the devils in 'the mad man of Gadara' followed up with the second question. Regardless of the exact details of what they asked, all three reports agree that these devils recognized Jesus for who He truly was and recognized His power. They did not question nor challenge Him like the foolish people did.

Here we see that these devils did not want to go to where Jesus was. Mark and Luke tell us that 'the mad man of Gadara' overcame them by worshipping Jesus. These devils were, essentially, complaining that Jesus went to where they were and would make them leave the men that they were possessing. Until Jesus came to the men, the men had no chance of getting free. A lot of people believe the lie that we are to mind our own business and wait for the lost to come to us. The truth is that we are to follow the example of Jesus and, as we see here, He went out of His way to put an end to evil when the victims desired it. However, as we see later in this account, He left people in their sin, and to the consequences of their sin, when that is what they wanted. God will give grace but God does not force His grace on anyone.

In addition to these considerations, the note for this sentence, in the Lord Jesus Christ Study, provides other considerations. While most people fail to recognize who Jesus truly was / is, these devils did. And, they also recognized His power by calling Him thou Son of God most high. They recognized Him personally (as Jesus), they recognized His position (as Son of God most high), they recognized His power (Thou means He personally had the power to cast them out). They realized these things because they saw Him spiritually while men miss understanding these things because men only look at Him physically.

The word cried is the past-tense form of the word cry. Please see the note for Mark 1:3 about the word cry. The functional definition for this word is: 'Loud notorious exclamation as a crying sin or warning'. The word cried is used in: Matthew 8:29; Matthew 14:26; Matthew 14:30; Matthew 15:22; Matthew 15:23; Matthew 20:30; Matthew 20:31; Matthew 21:9; Matthew 27:23; Matthew 27:46; Matthew 27:50.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. 2Sa 16:10; 19:22; Joe 3:4; Mr 1:24; 5:7; Lu 4:34; 8:28; Joh 2:4 exp: 2Ki 3:13; 2Ch 35:21. Thou Son. Mt 4:3; Mr 3:11; Lu 4:41; Ac 16:17; Jas 2:19 General references. exp: Ac 19:15.'.

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C8-S31 (Verse 29) the devils ask Jesus what He pl and to do.
art thou come hither to torment us before the time?

Mark 5:7 and Luke 8:28 are equivalent sentences. Matthew reports this as a question. Luke reports that they begged Jesus and Mark reports that they tried a legal argument. In all likelihood, they did all three and started with what Matthew reports, then tried the legal argument that Mark reports, then tried the begging that Luke reports. What Mark reported them saying would be a challenge, which ended with the realization that they did not have the power to challenge Jesus. Next would have been toe legal argument since Jesus always kept the law. However, they then would have realized that that argument wouldn't work since He is the judge. That left them with begging and we see the devils continue in this attitude with the request to go into the swine. Please note that this is their first attempt at interaction with Jesus. Later, all three Gospel accounts report their begging just before they left the possessed men.

Here we see that the devils know their future fate and they know that Jesus has the power and authority to make that future happen sooner. Notice that Mark reports that they say: I adjure thee by God because they recognize that only God the Father has more power and authority than Jesus. Notice also that Matthew reports that they say: art thou come hither to torment us before the time? thus, the devils know their own future, they know that it was not time, yet, when Jesus was on the Earth, and they knew that Jesus had the power and authority to change when their imprisonment started.

Finally, notice the word torment. God not only will put people in Hell but they will suffer torment. Fools believe that they will party in Hell. The devils know the truth and that know that God is just in doing so because of all of the souls that will go to the lake of fire due to their lies.

Please notice their question of: before the time? these devils acknowledge that they will end up in the lake of fire (Romans 1:3-LJC). However, they also know that there is a scheduled time for that to happen and it is not yet. In spite of that truth, they also know that Jesus has the power and authority to make it happen earlier for beings that He choses to impose that judgment upon. Unfortunately, our world is full of fools who deny this truth and dare Jesus to prove them wrong.

We find forms of the word hither occurring 67 times in 65 verses of the Bible, 24 times in 23 verses of the New Testament and, in this Gospel, in: Matthew 8:29; Matthew 14:18; Matthew 17:17; Matthew 22:12. Webster's 1828 defines this word as: 'HITH'ER, adv. 1. to this place; used with verbs signifying motion; as, to come hither; to proceed hither; to bring hither. 2. Hither and thither, to this place and that. 3. to this point; to this argument or topic; to this end. Little used and not to be encouraged. Hither we refer whatever belongs to the highest perfection of man.
HITH'ER, a. Nearest; towards the person speaking; as on the hither side of a hill; the hither end of the building.'.

Please see the note for Luke 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'torment. 2Pe 2:4; Jude 1:6 General references. exp: Ac 19:15.'.

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C8-S32 (Verse 30) the circumstances at that time.
And there was a good way off from them an herd of many swine feeding.

Mark 5:11 and Luke 8:32 are equivalent sentences. Matthew reports the remaining events of this incident in a different order than Mark and Luke do. In addition, Mark and Luke include details which Matthew leaves out. (Please see those Book Studies for the sentences and related notes which Matthew skips.) However, these differences make no doctrinal difference in what is reported.

Mark and Luke report the conversation between Jesus and the devils because that would be interesting to servants and to men in general. However, Matthew neglects reporting the conversation because it makes no legal difference. Other than that, we see a difference in how the location of the swine heard is described. Matthew reports: a good way off. Mark reports: nigh unto the mountains. Luke reports: on the mountain. Since they were near the shore, they would not have been on the mountain. However, if there was (what the locals called) a mountain close by with more behind it, then all three modes of expression can be correct. And, what we see here, is that God allows His authors freedom of expression so long as the message stays the same.

Our sentence starts with the word And, which means it is added to the prior sentences of the report on this incident. This sentence is continuing the account of Jesus casting out the many devils which possessed these men and our sentence is telling us the circumstances which existed at that time and place. The devils had already asked Jesus to not cast them into the deep (Luke 8:31). In addition, Mark reports that they requested that Jesus would not send them away out of the country. (Mark 5:10). Further, all three Gospel accounts report that the devils requested that Jesus would suffer us to go away into the herd of swine. (Please see the next sentence and the associated note.) Jesus allowed this request because the only reason to have a herd of many swine is to, eventually, eat them. Jews were forbidden to eat swine. Therefore, while Jesus did not directly destroy the herd of many swine However, He did allow the devils to do so and, thereby, stop the sin for a little while.

We find forms of the word herd occurring 55 times in 53 verses of the Bible and, in the New Testament, in: Matthew 8:30; Matthew 8:31; Matthew 8:32; Mark 5:11; Mark 5:13; Luke 8:32; Luke 8:33. Smith's Bible Dictionary defines this word as: '(a collection of cattle), Herdsmen. the herd was greatly regarded in both the patriarchal and the Mosaic period. the ox was the most precious stock next to horse and mule. the herd yielded the most esteemed sacrifice: Nu 7:3; Ps 69:31; Isa 66:3. also flesh meat, and milk, chiefly converted probably, into butter and cheese: De 32:14; 2Sa 17:29. The agricultural and general usefulness of the ox in ploughing, threshing, and as a beast of burden: 1Ch 12:40; Isa 46:1. made a slaughtering of him seem wasteful. Herdsmen, etc., in Egypt were a low, perhaps the lowest, caste; but of the abundance of cattle in Egypt, and of the care there bestowed on them, there is no doubt: Ge 47:6,17; Ex 9:4,20. So the plague of hail was sent to smite especially the cattle: Ps 78:48. The firstborn of which also were smitten: Ex 12:29. The Israelites departing stipulated for: Ex 10:26. and took "much cattle" with them. ch: Ex 12:38. Cattle formed thus one of the traditions of the Israelitish nation in its greatest period, and became almost a part of that greatness. the occupation of herdsman was honorable in early times: Ge 47:6; 1Sa 11:5; 1Ch 27:29; 28:1. Saul himself resumed it in the interval of his cares as king, also Doeg was certainly high in his confidence: 1Sa 21:7. Pharaoh made some of Joseph's brethren "rulers over his cattle." David's herd-masters were among his chief officers of state. the prophet Amos at first followed this occupation.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'an. Le 11:7; De 14:8; Isa 65:3-4; 66:3; Mr 5:11; Lu 8:32; 15:15-16 General references. exp: Ac 19:15.'.

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C8-S33 (Verse 31) the request of the devils.

So the devils besought him,
saying,
If thou cast us out,
suffer us to go away into the herd of swine..

Mark and Luke report the same thing as this sentence in Mark 5:12 and Luke 8:31. In all three Gospel accounts we read that the devils besought him (Jesus). With this, we see that Jesus did not have to do so but chose to do so in order that the devils would destroy the swine and end this occasion for the Jews to sin by eating the swine.

Mark 5:12 says: And all the devils besought him, saying, Send us into the swine, that we may enter into them. Luke 8:31 says: And they besought him that he would not command them to go out into the deep. Noticwe that they begged (besought) Jesus that He would not send them into the lowest part of Hell (into the deep) where they would be bound until the great tribulation. And they offered the swine as an alternative. However, while those truths are interesting, the important doctrine to note here is that the devils recognized that Jesus had complete and final say in what happened to them. Thus, all of the religious doctrines which deny the absolute power of the only true God are foolish lies.

Please see the note for Romans C12S1 about the word beseech. The word besought is the past-tense form of the word beseech. The functional definition for this word is: ' to entreat; to supplicate; to implore; to ask or pray with urgency'. Forms of this word are used, in this Gospel, in: Matthew 8:31; Matthew 8:34; Matthew 14:36; Matthew 15:23; Matthew 18:29.

Please see the note for John 6:67 about the phrase go away. The functional definition for this word is: 'leave and not return'.

Please see the note for Matthew 8:30 about the word herd. Smith's Bible Dictionary defines this word as: '(a collection of cattle), Herdsmen. the herd was greatly regarded in both the patriarchal and the Mosaic period. the ox was the most precious stock next to horse and mule. the herd yielded the most esteemed sacrifice: Nu 7:3; Ps 69:31; Isa 66:3. also flesh meat, and milk, chiefly converted probably, into butter and cheese: De 32:14; 2Sa 17:29. The agricultural and general usefulness of the ox in ploughing, threshing, and as a beast of burden: 1Ch 12:40; Isa 46:1. made a slaughtering of him seem wasteful. Herdsmen, etc., in Egypt were a low, perhaps the lowest, caste; but of the abundance of cattle in Egypt, and of the care there bestowed on them, there is no doubt: Ge 47:6,17; Ex 9:4,20. So the plague of hail was sent to smite especially the cattle: Ps 78:48. The firstborn of which also were smitten: Ex 12:29. The Israelites departing stipulated for: Ex 10:26. and took "much cattle" with them. ch: Ex 12:38. Cattle formed thus one of the traditions of the Israelitish nation in its greatest period, and became almost a part of that greatness. the occupation of herdsman was honorable in early times: Ge 47:6; 1Sa 11:5; 1Ch 27:29; 28:1. Saul himself resumed it in the interval of his cares as king, also Doeg was certainly high in his confidence: 1Sa 21:7. Pharaoh made some of Joseph's brethren "rulers over his cattle." David's herd-masters were among his chief officers of state. the prophet Amos at first followed this occupation.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 5:7,12; Lu 8:30-33; Re 12:12; 20:1-2 exp: Ac 19:15.'.

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C8-S34 (Verse 32) Jesus grants their request.

And he said unto them,
Go..

Our sentence starts with the word And, which means it is added to the prior sentence and tells us that Jesus gave them their request. This sentence matches Mark 5:13 and Luke 8:32. Mark says: And forthwith Jesus gave them leave. Luke says: And he suffered them. Thus, we see different words but the same message. And, the different words give us a better understanding of the attitude of Jesus. Apparently, Jesus did not want to give the devils anything that they asked for but allowed it because it accomplished the will of God to discourage sin.

Mark and Luke tell us that Jesus allowed the request from the devils. Since they give the perspective of a servant and of a regular human man, the fact that the devils did what they requested was sufficient, from their perspective, th show that Jesus allowed their request. However, since Matthew gives us a legal perspective, the fact that Jesus legally gave them permission is critical to have in the record. That is why Matthew records the word (Go) from Jesus while Mark and Luke only record that Jesus gave them leave.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. 1Ki 22:22; Job 1:10-12; 2:3-6; Ac 2:23; 4:28; Re 20:7'.

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C8-S35 (Verse 32) the swine refuse possession.

Equivalent Section: the devils entered the swine.

And when they were come out,
they went into the herd of swine:.

Equivalent Section: the swine committed suicide.

and,
behold,
the whole herd of swine ran violently down a steep place into the sea,
and perished in the waters..

Mark 5:13 and Luke 8:33 are equivalent sentences. The First Equivalent Section:, of our current sentence, is: And when they were come out, they went into the herd of swine. The First Equivalent Section, from Mark is: And the unclean spirits went out, and entered into the swine. The First Equivalent Section, from Luke is: Then went the devils out of the man, and entered into the swine. Luke starts his sentence with the word Then while Matthew and Mark use the word And. However, since the meaning of the word And includes: 'added to the prior', the message is the same in all reports. That is, the devils could not do the action until Jesus gave them permission to do so. Next, our current sentence uses the word they where Mark uses the phrase the unclean spirits and Luke uses the phrase the devils. Thus, as we have seen elsewhere, devils are unclean spirits. Beyond these differences, there are only minor differences in the words used. And, as we have seen elsewhere, the message is the same while the words differ. This shows that God allowed His writers freedom of expression so long as they kept the same message.

In the Second Equivalent Section, of our current sentence, we read: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. The Second Equivalent Section, from Mark is: and the herd ran violently down a steep place into the sea, and were choked in the sea. The Second Equivalent Section, from Luke is: and the herd ran violently down a steep place into the lake, and were choked. And, once more, we see differences in the words used but the same message. And, as we saw in the First Equivalent Sections, this shows that God allowed His writers freedom of expression so long as they kept the same message.

The details that we read include the fact that Mark and Luke say that the swine were choked in the sea where Matthew writes that the swine perished in the waters. And, when any living thing chokes to death, it perishes therefore, the one word becomes a definition of the other word. In addition, Luke uses the word lake where Matthew and Mark use the word sea, but both of these words are used interchangeably, in all of the Gospels, for the same lake / sea. Finally, Matthew uses the phrase behold, the whole herd of swine where Mark and Luke use the word herd. This difference is only Matthew sounding like a lawyer arguing a legal case.

As more than one preacher has pointed out, the swine had enough sense to prefer death to possession by devils.

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

Please see the note for Mark 5:13 about the word violent. The functional definition for this word is: 'With force; forcibly; vehemently'. Please also see the note for Acts 5:26 about the word violence.

We find forms of the word steep in: Ezekiel 38:20; Micah 1:4; Matthew 8:32; Mark 5:13; Luke 8:33. Webster's 1828 defines this word as: Making a large angle with the plane of the horizon; ascending or descending with a great inclination; precipitous; as a steep hill or mountain; a steep roof; a steep ascent; a steep declivity.
STEEP, n. A precipitous place, hill, mountain, rock or ascent; any elevated object which slopes with a large angle to the plane of the horizon; a precipice. We had on each side rocks and mountains broken into a thousand irregular steps and precipices.
STEEP, v.t. probably formed on the root of dip. to soak in a liquid; to macerate; to imbue; to keep anything in a liquid till it has thoroughly imbibed it, or till the liquor has extracted the essential qualities of the substance. thus cloth is steeped in lye or other liquid in bleaching or dyeing. But plants and drugs are steeped in water, wine and the like, for the purpose of tincturing the liquid with their qualities.'.

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

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the whole. Job 1:13-19; 2:7-8; Mr 5:13; Lu 8:33'.

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C8-S36 (Verse 33) the swine-herds report the results.

And they that kept them fled,
and went their ways into the city,
and old every thing,
and what was befallen to the possessed of the devils..

Mark 5:14 and Luke 8:34 are equivalent sentences. In addition, Mark 5:16 and Luke 8:36 report that the people verified the report of the destroyed herd.

The first phrase of our current sentence is: And they that kept them fled. The equivalent phrase from Mark is: And they that fed the swine fled. The equivalent phrase from Luke is: When they that fed them saw what was done, they fled. The sentence from Luke starts with the word When and goes on to tell the condition which happened (saw what was done) before the people that fed them (the swine) fled. Matthew and Mark start their sentences with the word And, which means that their sentences are added after the prior sentences were completed. Thus, they provide the same message, about timing, as Luke's phrase. In addition, while the rest of the first phrases from Matthew and Mark have different words than the report from Luke, all three reports start with the same message. Once more, we see God giving His people freedom of expression so long as they deliver God's message.

The next phrase of our current sentence is: and went their ways into the city, and old every thing. The equivalent phrase from Mark is: and old it in the city,. The equivalent phrase from Luke is: and went and old it in the city and in the country. Other than Luke adding that they told it in...the country, we have, essentially, the same message from all three reports.

The last phrase of our current sentence is: what was befallen to the possessed of the devils. This is a more detailed report than the word it. used by Mark and Luke. In addition, this phrase lets us know that they reported what happened to the swine and to the men (Mark 5:16). Once more we see a more detailed report from Matthew because the legal process requires reporting details when it affects things touched by the law. The people who owned the swine were violating the law of God. Their financial loss was caused by devils. And, in the Bible, we see God using devils to punish His children who violate His law repeatedly. In addition, freeing the men from devils is part of the blessings God offers to people who truly accept Jesus as their personal Lord and continue in His service. Therefore, any complaint that these sinners had to be directed against God or against devils. And, since the people were willing to put up with the devils possessing the men who were their neighbors, they had no basis for complaint when the devils moved over to possess the swine.

Please see the note for 1Timothy 5:22 about the word keep. The functional definition for this word is: 'To hold; to retain in one's power or possession; not to lose or part with'. The word kept is the past-tense form of the word keep. 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 8:33; Matthew 13:35; Matthew 14:6; Matthew 19:17; Matthew 19:20; Matthew 26:18.

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 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 also see the note for Matthew 4:5 about the phrase holy city.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 5:14-16; Lu 8:34-36; Ac 19:15-17'.

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C8-S37 (Verse 34) the people prefer devils to Jesus.

Equivalent Section: the people verify the report.

And,
behold,
the whole city came out to meet Jesus :.

Equivalent Section: the people react to the report..

and when they saw him,
they besought him that he would depart out of their coasts..

Our sentence starts with the word And, which means it is added to the prior sentences of this incident. Mark 5:14-17 and Luke 8:35-37 provide equivalent messages but those two accounts tell us more about what the people saw before they asked Jesus to leave. Both tell us that these people and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. They also which saw it told them by what means he that was possessed of the devils was healed. therefore, there can be no question about these people preferring their sin and worldly money to the blessings from God. They, obviously, preferred that these men continue to be tortured by devils than that they personally suffer any loss in this world. Amos 7:12-17 tells of the end result of those who choose short term pleasure of sin and tell the man of God to go away.

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'.

Please see the note for Romans C12S1 about the word beseech. The functional definition for this word is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they besought. Mt 8:29; De 5:25; 1Sa 16:4; 1Ki 17:18; 18:17; Job 21:14; 22:17; Mr 5:17-18; Lu 5:8; 8:28,37-39; Ac 16:39 General references. exp: Mr 5:17.'.

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Interpretive Study of Matthew's Gospel-7,8.

Matthew Chapter 7

links to sentences in this chapter:

Chapter theme: the end of 'The Sermon on the Mount / Beatitudes': basic interactions for the kingdom of God

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 8

links to sentences in this chapter:

Chapter theme: Jesus acts like a King.

The Treasury of Scripture Knowledge provides a chapter outline as:

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