Interpretive Study of Matthew's Gospel-15,16.

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 15

links to sentences in this chapter:

C15-S1 (Verse 1-2), C15-S2 (Verse 2), C15-S3 (Verse 3), C15-S4 (Verse 4), C15-S5 (Verse 5-6), C15-S6 (Verse 6), C15-S7 (Verse 7-8), C15-S8 (Verse 9), C15-S9 (Verse 10-11), C15-S10 (Verse 12), C15-S11 (Verse 13), C15-S12 (Verse 14), C15-S13 (Verse 14), C15-S14 (Verse 15), C15-S15 (Verse 16), C15-S16 (Verse 17), C15-S17 (Verse 18), C15-S18 (Verse 19-20), C15-S19 (Verse 21), C15-S20 (Verse 22), C15-S21 (Verse 23), C15-S22 (Verse 23), C15-S23 (Verse 24), C15-S24 (Verse 25), C15-S25 (Verse 26), C15-S26 (Verse 27), C15-S27 (Verse 28), C15-S28 (Verse 28), C15-S29 (Verse 29), C15-S30 (Verse 30-31), C15-S31 (Verse 32), C15-S32 (Verse 33), C15-S33 (Verse 34), C15-S34 (Verse 34), C15-S35 (Verse 35), C15-S36 (Verse 36), C15-S37 (Verse 37), C15-S38 (Verse 38), C15-S39 (Verse 39)'.

Please use This link to see the chapter summary.

Chapter theme: True believers versus religious people.

Matthew 15 and Mark 7 tell us pretty much the same thing with the account at the end of Matthew 15 being put into the start of Mark 8.

Matthew 15:1-11 and Mark 7:1-16 tell us about scribes and Pharisees coming to Jesus and His disciples to pick a doctrinal fight. Matthew 15:1-2 and Mark 7:1-5 have the accusation from the scribes and Pharisees, which was that the disciples failed to wash their hands before eating and that the failure made the disciples spiritually defiled. The doctrinal correction from Jesus is in Matthew 15:3-11 and Mark 7:1-16. in this section, Jesus called the Scribes and Pharisees hypocrites and quotes Isaiah 29:13 against them. He publicly denounces them for replacing the word of God with their religious doctrines.

Matthew 15:3-11 and Mark 7:6-16 have the doctrinal correction from Jesus for the religious error that the scribes and Pharisees tried to enforce.

Matthew 15:10-20 and Mark 7:14-23 tell us how Jesus explained true spiritual defilement.

Matthew 15:14 and Luke 6:39 give us the 'Parable of the Blind Lead the Blind'. The parables is explained by Jesus in Matthew 15:15-20. It is also found in the Table of Parables in the New Testament. Matthew 23:16-17 also call the religious leaders blind guides.

Matthew 15:21-28 and Mark 7:24-30 tell us about Jesus and His disciples going to Tyre where He cast a devil out of the daughter of a Gentile woman. Please see the Section called Promises in the Significant Gospel Events Study.

Matthew 15:29-39 and Mark 7:31-37 tell us about Jesus and His disciples going to the sea of Galilee through Decapolis and ministering to people. As part of that ministering, Matthew 15:32-39 and Mark 8:1-9 tell us about Jesus feeding four thousand men, beside women and children. The account of this miracle starts with the word Then, in the first sentence and all other sentences start with the word And, which means that they all need to be considered as added into one unit which happened after Jesus returned to the ministry. This miracle is also referenced by Jesus in: Matthew 16:10 and Mark 8:20. Please see the Doctrinal Study called Miracles in the Gospels for Bible references to other miracles done by Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-9. Christ reproves the Scribes and Pharisees for transgressing God's commandments through their own traditions;
10-20. teaches how that which goes into the mouth does not defile a man.
21-28. He heals the daughter of the woman of Canaan,
29-31. and other great multitudes;
32-39. and with seven loaves and a few little fishes feeds four thousand men, beside women and children.'.

C15-S1 (Verse 1-2) the scribes and Pharisees start a doctrinal fight.

Then came to Jesus scribes and Pharisees,
which were of Jerusalem,
saying,
Why do thy disciples transgress the tradition of the elders?.

Mark 7:1-2 is equivalent to this sentence and the next sentence. Mark 7:3-2 adds the reasoning used by the religious leaders. However, Matthew does not report that because it is not part of God's law and, therefore, not part of the perspective that Matthew provides. There are minor differences in the words chosen, by each Gospel writer, and minor differences in the order of the words, but there is no change in the message. In addition, the change in the order of the words does not make a doctrinal difference. Mark provides a few more details which might help some people to have an easier time understanding what is said. However, the main thing that the differences show us is that God allows His writers to use individual expression so long as they do not change the message.

The scribes could claim some authority from God but that would only extend to saying what was actually written in God's word. Their recording and passing on the tradition of the elders was in addition to their God-given job. And, even then, they had a responsibility to admonish the people that religious traditions never had the authority of the word of God. Thus, in this area, they failed their God given responsibility.

The Pharisees were strictly self-appointed religious authorities who could only claim authority from traditions and not from God.

The fact that these people were of Jerusalem means that they had the best religious credentials among Jews, but that also caused them to refuse to humble themselves (2Chronicles 7:14). They wanted God to hear from heaven, and will forgive their sin, and will heal their land, even while they refused to do the first thing which God required in order for them to have God fulfill this promise.

Next, notice that their complaint was that the disciples transgress the tradition of the elders. They could not complain about the disciples violating the law of God because they did not do that. Thus, their true complaint was that Jesus, and His disciples, refused to accept their elevation of religious traditions, and of themselves, above God and the authority of the word of God.

This fight goes back to the first sin. In Genesis 3:1, Satan got Eve to question what God actually said and she misquoted God. Then in Genesis 3:4-5 Satan called God a liar and claims: ye shall be as gods, knowing good and evil. Religious people misunderstand what Satan said and think he promised that their opinion would have as much authority as the most high God. And, based upon that error, religious people think they have the power to claim that their opinion is greater than the written and preserved word of God. However, a tree of knowledge is: 'an organized set of knowledge intended to teach a subject'. The tree of knowledge of good and evil is: 'the organized set of knowledge intended to teach good and evil', which is also called 'religion'. In addition, Satan used the word gods, which is lowercase and plural and means 'devils'. Therefore, what Satan really promised is: 'if you get religion then you will be like devils'. This is totally different than what people think Satan promised. And, based upon the error which comes from a lie of Satan, religious people insist that they have the authority to change and correct the written and preserved word of God.

So, what we have here is religious people who are full of pride and claiming to have the authority to change the written and preserved word of God. They base their sinful attitude on a misunderstanding of a lie from Satan. Therefore, in their self importance, they demand to know why Jesus and His disciples do not submit to their sinful lifestyle which is based on a misunderstanding of a lie from Satan.

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

Please see the note for John 3:1 about the word Pharisee. The functional definition for this word is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews'. That note has a lot of doctrine and references from other commentators to help the Bible student to understand about this group.

Please see the note for Galatians C1-S12 about Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Several Bible dictionaries have quite large entries about Jerusalem because it is so important within the Bible and within world history outside of the Bible. Please also see the note for Matthew 4:5 about the phrase holy city. Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

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

Please see the note for John 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 note for 1John 3:4 about the word transgress. Webster's 1828 dictionary defines this word as:: 'To pass over or beyond any limit; to surpass. 2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin. Chron 2'.

Please see the note for Galatians C1-S11 about the word tradition. The functional definition for this word is: ' the delivery of opinions, doctrines, practices, rites and customs from father to son, or from ancestors to posterity; the transmission of any opinions or practice from forefathers to descendants by oral communication, without written memorials. thus, children derive their vernacular language chiefly from tradition. Most of our early notions are received by tradition from our parents'. Forms of this word are used, in this Gospel, in: Matthew 15:1; Matthew 15:2; Matthew 15:6.

Please see the note for 1Timothy 5:1 about the word elder. The functional definition for this word is: 'someone who had power (rule) within the church or social group such as the Jews. In many societies, the office of elder was the basis of government; as in our "alderman," the Arab sheikh = "old man" (Jos 24:31; 1Ki 12:6). the institution existed when Moses first opened his divine commission to Israel. Even in their Egyptian bondage they retained their national organization and government by elders, who represented the people (Ex 3:16; 4:29; Jos 24:1-2)'. Forms of this word are used, in this Gospel, in: Matthew 15:2; Matthew 16:21; Matthew 21:23; Matthew 26:3; Matthew 26:47; Matthew 26:57; Matthew 26:59; Matthew 27:1; Matthew 27:3; Matthew 27:12; Matthew 27:20; Matthew 27:41; Matthew 28:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Mr 7:1-13 scribes. Mt 5:20; 23:2,15-28; Lu 5:30; Ac 23:9 which. Lu 5:17,21 exp: Mr 3:22.
transgress. Mr 7:2,5; Ge 1:14; Col 2:8,20-23; 1Pe 1:18 tradition. Tradition, in Latin traditio, from trado, I deliver, hand down, exactly agreeing with the original paradosis G3862, from paradidomi G3860, I deliver, transmit. Among the Jews it signifies what is called oral law, which they say has been successively handed down from Moses, through every generation, to Judah the Holy, who compiled and digested it into the Mishneh, to explain which the two Gemaras, or Talmuds, called the Jerusalem and Babylonish, were composed. Of the estimation in which these were held by the Jews, the following may serve as an example: "The words of the Scribes are lovely beyond the words of the law, for the words of the law are weighty and light, but the words of the Scribes are all weighty." General references. exp: Mt 23:24; Mr 7:5.'.

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C15-S2 (Verse 2) the religious complaint.
for they wash not their hands when they eat bread.

Our sentence starts with the word For and tells us why the prior sentence is true. The note for the prior sentence explained that Matthew 15:1-11 and Mark 7:1-16 is a single doctrinal unit and that all of the sentences, and related notes, need to be considered together for contextual requirements. In addition, as explained in the note for the prior sentence, Mark 7:1-2 is equivalent to this sentence and the next sentence.

All right. Yes, there are practical health reasons for us to wash our hands when we eat. However, that is totally different from claiming that the save action morally and spiritually cleanses us. And, as with most doctrinal error, there is some basis for the claim but the truth is perverted and misapplied in order to support sin. in this case, it is the sin of believing that we can continue in a sinful life so long as we do certain religious activities in our flesh. And, this believe is further based upon the belief that activities in the physical reality control things in the spiritual reality. However, the existence of miracles proves the opposite is true. The truth is that attitudes and activities in the spiritual reality control things in the physical reality.

Please see the note for Titus 3:4-7 about the word washing. The functional definition for this word is: 'The act of cleansing with water; ablution'.

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 notes for Romans C14S2 and 1Corinthians C11S37; Hebrews 13:10 about the word eat. The functional definition for this word is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'

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’'.

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C15-S3 (Verse 3) the response question from Jesus.

But he answered and said unto them,
Why do ye also transgress the commandment of God by your tradition?.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while changing direction. The note for Matthew 15:1 explained that Matthew 15:1-11 and Mark 7:1-16 is a single doctrinal unit and that all of the sentences, and related notes, need to be considered together for contextual requirements. In addition, Matthew 15:3-11 and Mark 7:6-16 have the doctrinal correction from Jesus for the religious error that the scribes and Pharisees tried to enforce at the start of the chapter.

Mark 7:9 tells us pretty much the same as this sentence only it is an statement of accusation while this sentence is a question. Mark says: Full well ye reject the commandment of God while our current sentence asks: Why do ye also transgress the commandment of God? And, someone must reject the commandment of God before they can transgress it. In addition, our current sentence uses the phrase by your tradition while the sentence in Mark says: that ye may keep your own tradition therefore, our current sentence says how they transgress while the sentence in Mark says why. And, while there are similarities in messages, there are enough differences to believe that Jesus said both with the current sentence being the immediate response and the sentence in mark said later.

The message of our current sentence is the start of a very important doctrine to understand. Here we see the result of letting religious traditions have a higher priority than the word of God. The end of this unique message from Jesus is: Thus have ye made the commandment of God of none effect by your tradition. And, this is the main consequence of preferring religious traditions to the word of God. Further, we can know that Satan is behind this type of thinking because Satan can always sneak some corrupt thinking and practices into religious traditions while he can not corrupt the never changing written word of God.

Here we read that Jesus counter-accuses the scribes and Pharisees. This, of course, was a shock to them because, traditionally, no one challenged their assumed authority. In addition, they assumed the authority that belonged to their combined entire political and religious group. However, Jesus uses the word ye, which means; 'each and every one of you personally'. He is deliberately rejecting their group authority and making this personal. Further, since each of us will be personally judged by God, Jesus makes the accusation a legal accusation that they will have to answer for when they are personally judged by God. Finally, when Jesus says: by your tradition, He is saying that their tradition was the way (by) that they transgressed. This means that anyone who followed their tradition would also transgress the commandment of God. This addition is made clear by what Jesus says to the multitude at the end of these statements and after He quotes the prophet to let them know that the true tradition from God disagreed with the corrupt traditions from religion.

Our sentence starts with the word but, which means it is continuing the subject of the prior sentence while going in a different direction. In addition, the word answered lets us know that Jesus is responding to their accusation with a correction of their doctrinal error. They accused the disciples of transgressing the tradition of the elders. in this answer from Jesus, we see that the tradition of the elders goes against the commandment of God. Therefore, the tradition of the elders is wrong.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Mt 7:3-5; Mr 7:6-8,13; Col 2:8,23; Tit 1:14 exp: Es 3:3; Mr 2:24. General references. exp: Mt 23:24.'.

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C15-S4 (Verse 4) Paraphrase of scripture.

Equivalent Section: What God said to do.

For God commanded,
saying,
Honour thy father and mother:.

Equivalent Section: What God said to not do.

and,
He that curseth father or mother,
let him die the death..

The First Equivalent Section of this sentence quotes Exodus 20:12 and Deuteronomy 5:16. The Second Equivalent Section of this sentence quotes Exodus 21:17; Leviticus 20:9 and Deuteronomy 27:16.

Our sentence starts with the word For, which means it is giving us the reason why the prior sentence is true. The note for Matthew 15:1 explained that Matthew 15:1-11 and Mark 7:1-16 is a single doctrinal unit and that all of the sentences, and related notes, need to be considered together for contextual requirements. In addition, Matthew 15:3-11 and Mark 7:6-16 have the doctrinal correction from Jesus for the religious error that the scribes and Pharisees tried to enforce at the start of the chapter and our current sentence is part of that explanation.

Please see the Section called Jesus and the Ten Commandments in the Significant Gospel Events Study for links to other places in the Bible where God talked about this commandment.

Our sentence starts with the word For, which means it is giving a reason why the prior sentence is true. In addition, the next sentence starts with the word But, which means it is telling us how the tradition of the elders disagreed with the commandment of God. In addition, the sentence after that starts with the word Thus and gives us the conclusion from Jesus. Therefore, all of these sentences need to be considered together.

Here we have a section wherein Jesus is correcting doctrinal error from religious traditions and modern religious traditions use this very section as a basis to teach another doctrinal error. This should show everyone the basic problem with trusting religious traditions. The modern tradition combines this section with 1Timothy 5:17, which says: Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine. they then claim that these say that a preacher should get double the average pay of church members. They claim that the word elder only applies to pastors, which is wrong. However, what is worse is that they claim that our current section, in Matthew, is talking only about money while the truth is that Jesus is only using money to show a greater sin of the heart. Jesus specifically uses the word Honour ('The esteem due or paid to worth; high estimation'), which is a matter of the heart while the handling of money is only the evidence of the attitude of the heart. In addition, all of the Old Testament references (found under the Section called Jesus and the Ten Commandments in the Significant Gospel Events Study) clearly let us know that God is more concerned about our attitude of heart that God is concerned about our actions. The wrong attitude of heart can lead to a multitude of wrong actions. Therefore, instead of dealing with all of the possible wrong actions, God deals with the wrong attitude of heart.

Mark 7:10-11 tells us pretty much the same as this sentence and the next sentence.

Mark uses the phrase For Moses said while Matthew uses the phrase For God commanded, saying. True Bible doctrine is that God wrote the word of God and holy men of God spake as they were moved by the Holy Ghost (2Peter 2:1) like we move a pen to write. Yes, the pen puts down the ink but we are the ones who are truly writing. Likewise, Moses said the exact message that God commanded.

Next, Mark writes: Honour thy father and thy mother; and, Whoso curseth father or mother, let him die the death while Matthew writes: Honour thy father and mother: and, He that curseth father or mother, let him die the death. Yes, there are minor differences in words and in punctuation, but the same message from each author.

Next, Mark writes: But ye say, If a man shall say to his father or mother, It is Corban, that is to say, a gift while Matthew writes: But ye say, Whosoever shall say to his father or his mother, It is a gift. Ok, Mark includes the phrase Corban, that is to say, which Matthew skips. And, Mark writes the phrase If a man shall say while Matthew writes: Whosoever shall say. And, if we honestly consider these differences, only a hyper-critical fool would insisted that there is some difference in the messages.

Next, both Matthew and Mark write: by whatsoever thou mightest be profited by me; he shall be free. The difference is that Matthew includes the phrase And honour not his father or his mother, which Mark skips. Matthew includes this phrase as part of the perspective of government and law because it is an accusation of breaking God's law. Mark skips it, from the perspective of a servant, because the phrase is understood and the servant understands that he can be punished even without someone proving that he broke the law. Thus, this difference is due to the perspective and it is the only difference which can be claimed to be significant.

Please see the note for Romans C12S8 about the word honour. The functional definition for this word is: 'The esteem due or paid to worth; high estimation'. Please also see the note for Romans C12S8 about the word dishonour.

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

Please see the note for Mark 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 Galatians C1-S4 about the word curse. The functional definition for this word is: 'Doomed to destruction or misery'. The word accursed is similar the word curse. The difference is that something which is accursed has that state permanently While a curse can be removed. Further, When someone is accursed, they spread the curse to everything associated with them like leprosy did.

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: 'God. Mt 4:10; 5:17-19; Isa 8:20; Ro 3:31 Honour. Mt 19:19; Ex 20:12; Le 19:3; De 5:16; Pr 23:22; Eph 6:1 He. Ex 21:17; Le 20:9; De 21:18-21; 27:16; Pr 20:20; 30:17 General references. exp: Nu 30:5; De 27:16; Mt 23:24; Eph 6:2.'.

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C15-S5 (Verse 5-6) the religious lie.

First Step: the attitude commanded by the religious leaders.

But ye say,
Whosoever shall say to his father or his mother,
It is a gift,
by whatsoever thou mightest be profited by me;.

Second Step: the section commanded by the religious leaders.

And honour not his father or his mother,
he shall be free..

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence, while changing direction. The note for Matthew 15:1 explained that Matthew 15:1-11 and Mark 7:1-16 is a single doctrinal unit and that all of the sentences, and related notes, need to be considered together for contextual requirements. In addition, Matthew 15:3-11 and Mark 7:6-16 have the doctrinal correction from Jesus for the religious error that the scribes and Pharisees tried to enforce at the start of the chapter and our current sentence is part of that explanation.

Mark 7:10-11 tells us pretty much the same as this sentence and the prior sentence. The comparison of the two Gospel accounts is in the note for the prior sentence.

Mark 7:8 is a different example of the doctrinal error but supports the same claim that the scribes and Pharisees corrupted the word of God in order to teach doctrinal error.

Please see the Section called Jesus and the Ten Commandments in the Significant Gospel Events Study for links to other places in the Bible where God talked about this commandment.

The explanation which I was taught, and accept, is that the religious leaders told people that if they vowed that something would go to the Temple when they died, they could claim that it was a gift and, therefore, no longer available to care for the parents even while the person used it for themselves.

Under Jewish custom, the parents gave the inheritance to their children while the parents were still alive. (That avoided all of this fighting in courts that we see today with the courts and lawyers taking a big part of the inheritance.) While dividing the inheritance, the parents would give a double portion to one child, usually the oldest, with the extra portion planned for the care of the parents in their old age. However, the religious leaders told Jews that if they promised the extra portion to the Temple when they die, they could put their parents out of the house and use what the parents provided for their own care while denying the parents the very care that the parents provided for. That is: they could claim that the inheritance was a gift to the Temple and, therefore, the child no longer had the means to provide for the parents. This, of course, was a terrible attitude of heart.

As already explained, this sentence shows us the main goal of Satan by getting religious leaders to emphasize religious traditions. As the start, the religious traditions help people to understand the commandment of God. Then, over time, people are taught the traditions and taught that there is no need to verify the traditions against the word of God because the traditions are trust worthy. And, after that becomes the accepted attitude, Satan gets his ministers to gradually introduce corruption until the entire tradition is corrupted like our current section shows us. The main error is believing that we do not need to verify our religious traditions against what is actually written in the word of God.

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

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

Please see the 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'.

Please see the note for 1Corinthians C7S29 about the word free. The functional definition for this word is: 'Being at liberty; not being under necessity or restraint, physical or moral; a word of general application to the body, the will or mind, and to corporations'. Forms of this word are used, in this Gospel, in: Matthew 10:8; Matthew 15:6; Matthew 17:26.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye say. Mt 23:16-18; Am 7:15-17; Mr 7:10-13; Ac 4:19; 5:29 It is. Le 27:9-34; Pr 20:25; Mr 7:11-12 exp: Mt 23:16. General references. exp: Ge 45:11; Nu 30:5; De 27:16; Mt 23:24; Eph 6:2.
honour. 1Ti 5:3-4,8,16 exp: Ex 20:12; De 5:16; Mt 19:19. General references. exp: Ge 45:11; Nu 30:5; De 27:16; Mt 22:36; 23:24; Eph 6:2.'.

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C15-S6 (Verse 6) the consequence of the religious lie.
Thus, have ye made the commandment of God of none effect by your tradition.

Our sentence starts with the word Thus, which means it is providing the conclusion from Jesus on this subject. The note for Matthew 15:1 explained that Matthew 15:1-11 and Mark 7:1-16 is a single doctrinal unit and that all of the sentences, and related notes, need to be considered together for contextual requirements. In addition, Matthew 15:3-11 and Mark 7:6-16 have the doctrinal correction from Jesus for the religious error that the scribes and Pharisees tried to enforce at the start of the chapter and our current sentence is part of that explanation.

Mark 7:12-13 tells us the same as this sentence and more. Please see the note for the sentence in Mark about the additional doctrine.

As explained in the note for the prior sentence, this sentence provides the conclusion, from Jesus, that comes from the prior three sentences. This is the main result of lifting up religious traditions above the written word of God and assuring people that they do not need to personally verify their religious traditions.

A lot of people confuse affect and effect. Think of 'cause' and 'result'. When you affect something you 'cause' it to happen. When something is effected you have a 'result'. So, our sentence tells us that the religious traditions 'prevented a God caused changed life'. Many religious leaders of today strongly support the claim that people are saved by theirprayer of salvation' and if someone made a profession then no one could deny their claim regardless of how sinful of a life they lived. They deny the requirement for any works on the basis that salvation is by faith and there can be no works in true Biblical faith. But, while Ephesians 2:8-9 makes it clear that can be no works before salvation, Ephesians 2:10 makes it clear that must be works after salvation. The error that people make is believing the doctrine of devils that there is an absolute conflict between works and true Biblical faith and that the two can never exist together. However, true Biblical faith requires God's people to do the works which prove that, of their own free will, they are giving God permission to work in and through their life. God does all of the true spiritual work. However, we must first produce the legal evidence that God uses to prove Satan's claim, that God forced His grace on people, to be a lie.

Thus, we see that the religious traditions still claim that people can be truly Biblically saved while insisting that God makes no change in their life (made the commandment of God of none effect).

Please see the note for Galatians 4:17 about the word effect. The functional definition for this word is: 'n. L. effectus, from efficio; ex and facio, to make. 1. that which is produced by an agent or cause; as the effect of luxury; the effect of intemperance. Poverty, disease and disgrace are the natural effects of dissipation. 2. Consequence; event. to say that a composition is imperfect, is in effect to say the author is a man. 3. Purpose; general intent. they spoke to her to that effect. 2 Chron.34. 4. Consequence intended; utility; profit; advantage. Christ is become of no effect to you. Gal.5. 5. force; validity. the obligation is void and of no effect. 6. Completion; perfection. Not so worthily to be brought to heroical effect by fortune or necessity. 7. Reality; not mere appearance; fact. No other in effect than what it seems. 8. In the plural, effects are goods; movables; personal estate. the people escaped from the town with their effects.
EFFECT', v.t. from the Noun. to produce, as a cause or agent; to cause to be. the revolution in France effected a great change of property. 1. to bring to pass; to achieve; to accomplish; as, to effect an object or purpose.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thus. Ps 119:126,139; Jer 8:8; Ho 4:6; Mal 2:7-9; Mr 7:13; Ro 3:31 General references. exp: Ge 45:11; Nu 30:5; De 27:16; Mt 22:36; 23:24; Eph 6:2.'.

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C15-S7 (Verse 7-8) the judgment of God.

First Step: What they do.

Ye hypocrites,
well did Esaias prophesy of you,
saying,
This people draweth nigh unto me with their mouth,
and honoureth me with their lips;.

Second Step: What they believe in their heart.

but their heart is far from me..

The note for Matthew 15:1 explained that Matthew 15:1-11 and Mark 7:1-16 is a single doctrinal unit and that all of the sentences, and related notes, need to be considered together for contextual requirements. In addition, Matthew 15:3-11 and Mark 7:6-16 have the doctrinal correction from Jesus for the religious error that the scribes and Pharisees tried to enforce at the start of the chapter and our current sentence is part of that explanation.

in this sentence, and the next sentence, Jesus called the Scribes and Pharisees hypocrites and quotes Isaiah 29:13 against them. He publicly denounces them for replacing the word of God with their religious doctrines. Mark 7:6-7 teaches the same thing.

Here we see the complaint that God has against His people throughout history. This quote from Isaiah is directly attached to the prior sentences by contextual requirements. Thus, we see that the commandment of God is made of none effect through hypocrisy because people are taught to draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. God wants His people to live, from their heart, the doctrine which they claim with their mouth.

By telling them that this was a prophecy, Jesus made sure that the religious leaders understood that this was part of the law which they claimed to uphold. By telling them that it came from Esaias / Isaiah, Jesus gave them the reference they could use to look up the prophecy. In addition, since Esaias / Isaiah was considered to be a major prophet, they could not claim to be ignorant of the prophecy.

Mark 7:7 is the equivalent sentence. If the reader compares these two references with the original in Isaiah, they will see minor differences in each case. Therefore, the people who criticize minor differences in the words, or even in the spelling of the words, are criticizing the act of Jesus. Yes, the difference in words is critical when it makes a difference in the doctrine, as we see in Galatians 3:16. However, when there is no doctrinal difference in the message, God allows His authors freedom of expression, as we have seen several times.

The sentence in Mark starts out with: He answered and said unto them. We see the exact same words in Matthew 15:3 and the difference is that Mark did not report all that Matthew reported between that phrase and our current sentence. So, while hyper-critics will claim a difference, there literally is no difference beyond Mark deciding to not report part of what Jesus said.

Next, we read in Mark: Well hath Esaias prophesied of you hypocrites. Matthew reports: Ye hypocrites, well did Esaias prophesy of you. only a hyper-critical fool would claim that there is a difference in the messages of these phrases. And, yes, there are hyper-critical fools who make such claims which is why a truly wise person will verify all such claims for themselves.

The matching phrase, in Isaiah, is: Wherefore the Lord said. The phrase the Lord said is the true Biblical definition of the words prophecy / prophesy. The world tells us that a prophet has to tell the future but not all prophets did that. However, all true Biblical prophets delivered what the Lord said. Thus, the words are different between what is recorded by the prophet and what is reported as said by Jesus even though the meaning is the same.

Moving on, Mark writes: as it is written while the equivalent from Matthew is the word sayings (plural). It should be obvious that these deliver the same message.

Next, Mark writes: This people honoureth me with their lips while the equivalent from Matthew is: This people draweth nigh unto me with their mouth, and honoureth me with their lips. Thus we see, again, that Matthew reports a phrase that Mark leaves out. However, what Mark leaves our does not change the message. In addition, what Matthew reports gives us a fuller understanding and is important to someone dealing with a government official, which is the perspective from Matthew. However, it is a less important thing for a servant to do when they talking about their master, especially while talking to others. This is the perspective from Mark.

The matching phrase, in Isaiah, is: Forasmuch as this people draw near me with their mouth, and with their lips do honour me. It should be obvious that we have the same message delivered with different words. Isaiah uses the words draw near and while Matthew uses the words draweth nigh. Here we see Isaiah report what the people did at that time while Matthew says that Jesus reported what God's people did on a continuing basis. And, yes, the difference is significant on a doctrinal basis but there is no conflict because Jesus is reporting later in time and is giving us an ongoing perspective that matches with the one-time perspective from Isaiah.

Also, Isaiah uses the words with their lips do honour me while Matthew uses the words honoureth me with their lips and Mark uses the words honoureth me with their lips. Thus, the order of the words is different and both, Matthew and Mark, say that Jesus reported what God's people did on a continuing basis. The reasoning for these differences was given in the prior paragraph.

Next, Mark writes: but their heart is far from me while the equivalent from Matthew is: but their heart is far from me. These are exactly the same. At the same time, Isaiah writes: but have removed their heart far from me. Thus, Isaiah tells us that the Lord did this because of their attitude of heart while Matthew and Mark only report the results. Thus, once more, we see that additional understanding is available to those people who study and compare related Bible references.

The rest of this quote from Isaiah is matched to the next sentence here in Matthew and in Mark. The last phrase in Isaiah says: is taught by the precept of men. Foran equivalent, Mark writes: teaching for doctrines the commandments of men while the equivalent from Matthew is: teaching for doctrines the commandments of men. Once more we see that Matthew and Mark report the exact same words. A true Biblical precept is a commandment. Therefore, that word difference is not significant but only increases understanding. In addition, the phrase for doctrines is implied in Isaiah. In addition, in Isaiah we have the English interpreted from the Hebrew while in Matthew and Mark we have the Hebrew interpreted into Greek and then into English. And, the true main requirement of correct interpretation is to keep the same message while exact word usage is less important. Thus, we see correct interpretation from the original Hebrew by two different paths since the message remained the same.

The one phrase in Isaiah, that I skipped over, is: and their fear toward me. The matching phrase, in Matthew and in Mark, is: in vain they do worship me. In Luke 18:9-14, we have the parable called 'The Pharisee and Publican'. Jesus used this parable to teach the difference between vain worship and true worship. The Pharisee gave vain worship and, obviously, had no true fear towards God. Therefore, when the Lord says, through Isaiah, their fear toward me is taught by the precept of men, the Lord is describing the process which results in things like the Pharisee giving vain worship. And, that result is what Matthew and Mark report that Jesus put in His quote of the reference in Isaiah. Therefore, we see that the important part of quoting scripture is to deliver the same message and that we can, especially Jesus can, include some additional understanding such as we see in the handling of this particular phrase.

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 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.

We find forms of the word draw / drawn occurring 118 times in 116 verses of the Bible and, in the New Testament, in: Matthew 15:8; Luke 21:8; Luke 21:28; John 2:8; John 4:7; John 4:11; John 4:15; John 6:19; John 6:44; John 12:32; John 21:6; Acts 11:10; Acts 20:30; Hebrews 7:19; Hebrews 10:22; Hebrews 10:38; Hebrews 10:39; James 1:14; James 2:6; James 4:8; James 5:8. The word drawn is the past-tense form of the word draw. This is an excellent example of a truth. Man written dictionaries give us many applications of a word and call them the interpretation while the Bible only uses one interpretation and distinguishes it from the many applications. The functional definition for this word is: 'to pull'. Webster's 1828 defines this word as: 'To pull along; to haul; to cause to move forward by force applied in advance of the thing moved or at the fore-end, as by a rope or chain. It differs from drag only in this, that drag is more generally applied to things moved along the ground by sliding, or moved with greater toil or difficulty, and draw is applied to all bodies moved by force in advance, whatever may be the degree of force. Draw is the more general or generic term, and drag, more specific. We say, the horses draw a coach or wagon, but they drag it through mire; yet draw is properly used in both cases. 2. to pull out, as to draw a sword or dagger from its sheath; to unsheathe. Hence, to draw the sword, is to wage war. 3. to bring by compulsion; to cause to come. Do not rich men oppress you, and draw you before the judgment seat? James 2. 4. to pull up or out; to raise from any depth; as, to draw water from a well. 5. to suck; as, to draw the breasts. 6. to attract; to cause to move or tend towards itself; as a magnet or other attracting body is said to draw it. 7. to attract; to cause to turn towards itself; to engage; as, a beauty or a popular speaker draws the eyes of an assembly, or draws their attention. 8. to inhale; to take air into the lungs; as, there I first drew air; I draw the sultry air. 9. to pull or take from a spit, as a piece of meat. 10. to take from a cask or vat; to cause or to suffer a liquid to run out; a, to draw wine or cider. 11. to take a liquid form the body; to let out; as, to draw blood or water. 12. to take from an over; as, to draw bread. 13. to cause to slide; as a curtain, either in closing or unclosing; to open or unclose and discover, or to close and conceal. to draw the curtain is used in both sense. 14. to extract; as, to draw spirit from grain or juice. 15. to produce; to bring, as an agent or efficient cause; usually followed by a modifying word; as, piety draws down blessings; crimes draw down vengeance; vice draws on us many temporal evils; war draws after it a train of calamities. 16. to move gradually or slowly; to extend. They drew themselves more westerly. 17. to lengthen; to extend in length. How long her face is drawn. In some similes, men draw their comparisons into minute particulars of no importance. 18. to utter in a lingering manner; as, to draw a groan. 19. to run or extend, by marking or forming; as, to draw a line on paper, or a line of circumvallation. Hence, 20. to represent by lines drawn on a plain surface; to form a picture or image; as, to draw the figure of man; to draw the face. Hence, 21. to describe; to represent by words; as, the orator drew an admirable picture of human misery. 22. to represent in fancy; to image in the mind. 23. to derive; to have or receive from some source, cause or donor; as, to draw the rudiments of science from a civilized nation; to draw consolation from divine promises. 24. to deduce; as, to draw arguments from facts, or inferences from circumstantial evidence. 25. to allure; to entice; to lead by persuasion or moral influence; to excite to motion. Draw me; we will run after thee. Cant. 1. Men shall arise, speaking perverse things, to draw away disciples after them. Acts 20. 26. to lead, as a motive; to induce to move. My purposes do draw me much about. 27. to induce; to persuade; to attract towards; in a very general sense. 28. to win; to gain; a metaphor from gaming. 29. to receive or take, as from a fund; as, to draw money from a bank or from stock in trade. 30. to bear; to produce; as, a bond or note draws interest from its date. 31. to extort; to force out; as, his eloquence drew tears from the audience; to draw sighs or groans. 32. to wrest; to distort; as, to draw the scriptures to ones fancy. 33. to compose; to write in due form; to form in writing; as, to draw a bill of exchange; to draw a deed or will. 34. to take out of a box or wheel, as tickets in a lottery. We say, to draw a lottery, or to draw a number in the lottery. 35. to receive or gain by drawing; as, to draw a prize. We say also, a number draws a prize or a blank, when it is drawn at the same time. 36. to extend; to stretch; as, to draw wine; to draw a piece of metal by beating, etc. 37. to sink into the water; or to require a certain depth of water for floating; as, a ship draws fifteen feet of water. 38. to bend; as, to draw the bow. Isaiah 66. 39. to eviscerate; to pull out the bowels; as, to draw poultry. 40. to withdraw. Not used. Todraw back, to receive back, as duties on goods for exportation. Todraw in,
1. to collect; to apply to any purpose by violence. A dispute, in which every thing is drawn in, to give color to the argument. 2. to contract; to pull to a smaller compass; to pull back; as, to draw in the reins. 3. to entice, allure or inveigle; as, to draw in others to support a measure. Todraw off, 1. to draw form or away; also, to withdraw; to abstract; as, to draw off the mind from vain amusements. 2. to draw or take from; to cause to flow from; as, to draw off wine or cider from a vessel. 3. to extract by distillation.
To draw on, 1. to allure; to entice; to persuade or cause to follow. The reluctant may be drawn on by kindness or caresses. 2. to occasion; to invite; to bring on; to cause. Under color of war, which either his negligence drew on, or his practices procured, he levied a subsidy. Todraw over,
1. to raise, or cause to come over, as in a still. 2. to persuade or induce to revolt from an opposing party, and to join ones own party. Some men may be drawn over by interest; others by fear.
To draw out, 1. to lengthen; to stretch by force; to extend. 2. to beat or hammer out; to extend or spread by beating, as a metal. 3. to lengthen in time; to protract; to cause to continue. Thy unkindness shall his death draw out to lingering sufferance. Wilt thou draw out thine anger to all generations? Psalm 84. 4. to cause to issue forth; to draw off; as liquor from a cask. 5. to extract, as the spirit of a substance. 6. to bring forth; to pump out, by questioning or address; to cause to be declared, or brought to light; as, to draw out facts from a witness. 7. to induce by motive; to call forth. This was an artifice to draw out from us an accusation. 8. to detach; to separate from the main body; as, to draw out a file or part of men. 9. to range in battle; to array in a line. Todraw together, to collect or be collected. Todraw up, 1. to raise; to lift; to elevate. 2. to form in order of battle; to array. 3. to compose in due form, as a writing; to form in writing; as, to draw up a deed; to draw up a paper. in this use, it is often more elegant to omit the modifying word. See No. 33.
DRAW, v.i. 1. to pull; to exert strength in drawing. We say, a horse or an ox draws well. 2. to act as a weight. Watch the bias of the mind, that it may not draw too much. 3. to shrink; to contract into a smaller compass. 4. to move; to advance. the day draws towards evening. 5. to be filled or inflated with wind, so as to press on and advance a ship in her course; as, the sails draw. 6. to unsheathe a sword. His love drew to defend him. in this phrase, sword is understood. 7. to use or practice the art of delineating figures; as, he draws with exactness. 8. to collect the matter of an ulcer or abscess; to cause to suppurate; to excite to inflammation, maturation and discharge; as, an epispastic draws well.
To draw back, 1. to retire; to move back; to withdraw. 2. to renounce the faith; to apostatize. Hebrews 10. Todraw near or nigh, to approach; to come near. Todraw off, to retire; to retreat; as, the company drew off by degrees. Todraw on, 1. to advance; to approach; as, the day draws on. 2. to gain on; to approach in pursuit; as, the ship drew on the chase. 3. to demand payment by an order or bill, called a draught. He drew on his factor for the amount of the shipment. You may draw on me for the expenses of your journey. Todraw up, to form in regular order; as, the troops drew up in front of the palace; the fleet drew up in a semicircle. Draw, in most of its uses, retains some shade of its original sense, to pull, to move forward by the application of force in advance, or to extend in length. And Johnson justly observes, that it expresses an action gradual or continuous, and leisurely. We pour liquor quick, but we draw it in a continued stream. We force compliance by threats, but we draw it by gradual prevalence. We write a letter with haste, but we draw a bill with slow caution, and regard to a precise form. We draw a bar of metal by continued beating.'. When the th is added to the word (draweth), 'it is a life-stype action'. Please also see the note for Galatians C2-S7 about the word withdrew.

We find forms of the word drew occurring 86 times in 85 verses of the Bible, 28 times in the New Testament and, in this Gospel, in: Matthew 13:48; Matthew 21:1; Matthew 21:34; Matthew 26:51. The functional definition for this word is: 'another past-tense form of the word draw'.

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

Please see the note for Mark 7:7 about the word lips. Easton's Bible Dictionary defines this word as: 'besides its literal sense (Isa 37:29, etc.), is used in the original (saphah) metaphorically for an edge or border, as of a cup (1Ki 7:26), a garment (Ex 28:32), a curtain (Ex 26:4), the sea (Ge 22:17), the Jordan (2Ki 2:13). to "open the lips" is to begin to speak (Job 11:5); to "refrain the lips" is to keep silence (Ps 40:9; 1Pe 3:10). the "fruit of the lips" (Heb 13:15) is praise, and the "calves of the lips" thank-offerings (Ho 14:2). to "shoot out the lip" is to manifest scorn and defiance (Ps 22:7). Many similar forms of expression are found in Scripture'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hypocrites. Mt 7:5; 23:23-29 well. Mr 7:6; Ac 28:25-27 General references. exp: Le 13:8.
draweth. Isa 29:13; Eze 33:31; Joh 1:47; 1Pe 3:10 but. Pr 23:26; Jer 12:2; Ac 8:21; Heb 3:12 exp: Mt 16:12. General references. exp: Le 13:8.'.

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C15-S8 (Verse 9) the religious pretend to worship while disobeying.

But in vain they do worship me,
teaching for doctrines the commandments of men..

in this sentence, and the prior sentence, Jesus called the Scribes and Pharisees hypocrites and quotes Isaiah 29:13 against them. He publicly denounces them for replacing the word of God with their religious doctrines. Mark 7:6-7 teaches the same thing.

This sentence is a continuation of the quote from Isaiah. The comparison, of the words and phrases of this sentence, to the quote reported by Mark and the original from Isaiah, was handled in the note for the prior sentence.

The particular accusation, of our current sentence, is the main thing that false religion doctrines do. This is why each person needs to personally verify every doctrine that they are taught against the word of God.

Please see the notes for 1Corinthians C15S1 and Galatians C2-S16 about the word vain. The functional definition for this word is: 'Empty; worthless; having no substance, value or importance. The best example of this word, that I've found, is whited sepulchers. They look pretty on the outside, but inside is death. This is the true Biblical meaning of vain'.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Ex 20:7; Le 26:16,20; 1Sa 25:21; Ps 39:6; 73:13; Ec 5:2-7; Isa 1:13-15; 58:1-3; Mal 3:14; Mr 7:7; 1Co 15:2; Jas 2:20 teaching. De 12:32; Pr 30:5-6; Isa 29:13; Col 2:18-22; 1Ti 1:4; 4:1-3,6-7; Tit 1:14; Heb 13:9; Re 22:18 General references. exp: Jg 17:13; 1Co 15:14.'.

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C15-S9 (Verse 10-11) Jesus explains the spiritual basis for finding the truth.

Equivalent Section: Jesus get their attention.

And he called the multitude,
and said unto them,
Hear,
and understand:.

Equivalent Section: Jesus explained the true doctrine.

First Step: What does not defile.

Not that which goeth into the mouth defileth a man;.

Second Step: What does defile.

but that which cometh out of the mouth,
This defileth a man..

. Matthew 15:15-20 and Mark 7:17-23 tell us that this sentence is a parable. That section also has the explanation of the parable. This parable is also found in the Table of Parables in the New Testament.

Mark 7:14-15 tells us pretty much the same as this sentence. Our first phrases say: And he called the multitude, and said unto them while the equivalent phrase in Mark says: And when he had called all the people unto him, he said unto them. So we see that Mark uses all the people while Matthew uses the multitude. It should be obvious that there is no difference in the message of these phrases.

Next, our current sentence says: Hear, and understand while the equivalent phrase in Mark says: Hearken unto me every one of you, and understand. The word Hearken is defined as: 'to attend to what Jesus said with eagerness and curiosity'. Yes, there is a technical difference from the definition of the word hear (see below), but it does not constitute a difference in message. At most, the differences in these phrases are due to the difference in perspective of each author along with their personal mode of expression.

Next, our current sentence says: Not that which goeth into the mouth defileth a man while the equivalent phrase in Mark says: There is nothing from without a man, that entering into him can defile him. Again, we see a difference in the mode of expression with no difference in the message. Anyone who would claim otherwise is being hyper-critical.

Next, our current sentence says: but that which cometh out of the mouth, this defileth a man while the equivalent phrase in Mark says: but the things which come out of him, those are they that defile the man. As with every other phrase of our sentence, Mark uses more words and tries to make the message clearer, but there is no difference from the message reported by Matthew.

The scribes and Pharisees were concerned with washing hands, as reported at the start of this chapter, because their traditions claimed that people were spiritually defiled if they did not wash their hands the way specified by their tradition. in this sentence, Jesus is saying that tradition is wrong. He is also saying, in our current sentence, that which cometh out of the mouth, this defileth a man. And, this phrase is directed at the doctrinal error which was taught by religious tradition and which Jesus identified earlier in this chapter. Thus, Jesus is explaining to the crowd that keeping the religious traditions actually defileth a man while the scribes and Pharisees claimed that the opposite was true.

This sentence does not end this subject within our chapter but the subject continues until Matthew 15:21. Therefore, everything from the start of the chapter through Matthew 15:20 needs to be considered together as a single doctrinal unit.

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

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

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

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

Please see the notes for 1Corinthians 3:17 and James 3:6 about the word defile. The functional definition for this word is: 'To make unclean; to render foul or dirty; in a general sense'. Forms of this word are used, in this Gospel, in: Matthew 15:11; Matthew 15:18; Matthew 15:20. Only this sentence, the explanation of this sentence, and the equivalent sentences in the Gospel of Mark, use this word in the Gospels. The majority usage, in the New Testament, is in the Epistles.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. 1Ki 22:28; Mr 7:14,16; Lu 20:45-47 Hear. Mt 13:19; 24:15; Isa 6:9; 55:3; Lu 24:45; Eph 1:17; Col 1:9; Jas 1:5 General references. exp: Mt 15:16; Mr 4:9; Lu 12:57; 20:45
that which goeth. Mr 7:15; Lu 11:38-41; Ac 10:14-15; 11:8-9; Ro 14:14,17,20; 1Ti 4:4-5; Tit 1:15; Heb 13:9 but. Mt 15:18-20; 12:34-37; Ps 10:7; 12:2; 52:2-4; 58:3-4; Isa 37:23; 59:3-5,13-15; Jer 9:3-6; Ro 3:13-14; Jas 3:5-8; 2Pe 2:18 General references. exp: Le 11:2; Mt 15:18; Lu 12:57.'.

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C15-S10 (Verse 12) the disciples report the reaction of the scribes and Pharisees.

Then came his disciples,
and said unto him,
Knowest thou that the Pharisees were offended,
after they heard this saying?.

Matthew 15:12-14 : the disciples report the reaction of the scribes and Pharisees to Jesus telling them that their traditions go against the commandments of God.

The Pharisees had religious and political power. The disciples were a product of their culture and, therefore, were concerned about the reaction by the Pharisees to their being offended. However, the answer from Jesus, that is in the next couple of sentences, makes it clear that He had no concern for their feelings. Jesus knew that they could, and would, have Him crucified. However, that concern did not influence His telling the people the truth.

In Matthew 17:24-27, we read an account of government officials trying to collect a fee that they could not legally charge. However, Jesus first made sure that Peter understood that the charge was illegal and then told him: Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for means thee. Governments were created by God and the Bible tells us that members of the government are ministers of God, even when they do wrong. Therefore, Jesus respected their authority. However, the Pharisees had no legitimate authority and only were able to command people because the people did not stand up to them. Even when they had Jesus crucified, they had to get the people to back them and, when the people did that, the people brought a curse from God upon themselves and their children. Thus, what we see here is that Jesus respected legitimate God-given authority, even when it was being abusive. However, He also refused to respect self-appointed authority.

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

Please see the note for John 6:61 about the word offend. The functional definition for this word is: 'To displease; to make angry; to affront. Totransgress the moral or divine law; to sin; to commit a crime'. Please also see the note for Romans C14S27 about the word offence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Knowest. Mt 17:27; 1Ki 22:13-14; 1Co 10:32-33; 2Co 6:3; Ga 2:5; Jas 3:17 General references. exp: Lu 12:57.'.

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C15-S11 (Verse 13) Jesus replies with their ultimate end.

But he answered and said,
Every plant,
which my heavenly Father hath not planted,
shall be rooted up..

Matthew 15:12-14 : the disciples report the reaction of the scribes and Pharisees to Jesus telling them that their traditions go against the commandments of God.

in this sentence, Jesus uses symbolic language to let us know why He refused to respect the Pharisees and why He refused to be concerned about their offence. Our next sentence tells us what God thinks about their self-claimed authority. The sentence after that tells us the end result of the Pharisees and all who follow them. Since we have symbolic language in our current sentence and all symbolism must be understood within the context where it is found, the meaning of those sentences gives us the understanding of the symbolism of this sentence.

In some Old Testament books, God's people are symbolically represented as a garden. And, plants which are not desired in the garden, regardless of their other qualities, are considered to be weeds. These Pharisees are regarded as weeds in God's garden. They are a plant, which my heavenly Father hath not planted. They have self-appointed authority but not authority from God. Therefore, Jesus says that they shall be rooted up. God regards them as weeds and refuses to give them true understanding, which is why, in the next sentence, Jesus calls them blind leaders of the blind. And, when He says: both shall fall into the ditch, Jesus is saying that the Pharisees, and anyone who follows them, will be destroyed by God. Therefore, Jesus refuses to be worried if they are offended.

We find forms of the word plant occurring 99 times in 94 verses of the Bible and, in the New Testament, in: Matthew 15:13; Matthew 21:33; Mark 12:1; Luke 13:6; Luke 17:6; Luke 17:28; Luke 20:9; Romans 6:5; 1Corinthians 3:6; 1Corinthians 3:7; 1Corinthians 3:8; 1Corinthians 9:7. Webster's 1828 defines this word as: 'A vegetable; an organic body, destitute of sense and spontaneous motion, adhering to another body in such a manner as to draw from it its nourishment, and having the power of propagating itself by seeds; "whose seed is in itself." Gen.1. this definition may not be perfectly correct, as it respects all plants, for some marine plants grow without being attached to any fixed body. The woody or dicotyledonous plants consist of three parts; the bark or exterior coat, which covers the wood; the wood which is hard and constitutes the principal part; and the pith or center of the stem. In monocotyledonous plants, the ligneous or fibrous parts, and the pithy or parenchymatous, are equally distributed through the whole internal substance; and in the lower plants, funguses, sea weed, eye. the substance is altogether parenchymatous. By means of proper vessels, the nourishing juices are distributed to every part of the plant. In its most general sense, plant comprehends all vegetables, trees, shrubs, herbs, grasses, etc. In popular language, the word is generally applied to the smaller species of vegetables. 2. A sapling. 3. In Scripture, a child; a descendant; the inhabitant of a country. Ps.144. Jer.48. 4. the sole of the foot. Little used. Sea-plant, a plant that grows in the sea or in salt water; sea weed. Sensitive plant, a plant that shrinks on being touched, the mimosa.
PLANT, v.t. to put in the ground and cover, as seed for growth; as, to plant maize. 1. to set in the ground for growth, as a young tree or a vegetable with roots. 2. to engender; to set the germ of anything that may increase. It engenders choler, planteth anger. 3. to set; to fix. His standard planted on Laurentum's towers. 4. to settle; to fix the first inhabitants; to establish; as, to plant a colony. 5. to furnish with plants; to lay out and prepare with plants; as, to plant a garden or an orchard. 6. to set and direct or point; as, to plant cannon against a fort. 7. to introduce and establish; as, to plant christianity among the heathen. I have planted, Apollos watered, but God gave the increase. 1 Cor.3. 8. to unite to Christ and fix in a state of fellowship with him. Ps.92.
PLANT, v.i. to perform the act of planting.'. Please see the note for Luke 13:6 about the word planted.

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

Please see the notes for Romans C11S22; Romans C14S27 and 1Timothy 6:10 about the word root. The functional definition for this word is: 'The original or cause of anything'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Every. Mt 13:40-41; Ps 92:13; Isa 60:21; Joh 15:2,6; 1Co 3:12-15 General references. exp: Jg 17:13; Lu 12:57.'.

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C15-S12 (Verse 14) the 'Parable of the Blind leading the Blind'.

Equivalent Section: What to do.

Let them alone:.

Equivalent Section: Why.

they be blind leaders of the blind..

Matthew 15:12-14 : the disciples report the reaction of the scribes and Pharisees to Jesus telling them that their traditions go against the commandments of God.

Jesus describes their true spiritual condition. Again, Jesus is speaking symbolically with the word blind. It should be obvious that they were not all physically blind. However, they could not understand spiritual truth and had no ability to start understanding spiritual truth. 1Corinthians 2:14 says: 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. the Pharisees used natural reasoning, which is why they were spiritually blind. Since they led the people religiously using their natural reasoning, Jesus said they be blind leaders of the blind. And, since they refused to accept correction, as evidenced by the incident reported at the start of our chapter, Jesus said: Let them alone. Romans 11:29 says: For the gifts and calling of God are without repentance. Our free will is a gift of God and God will literally let people spend eternity in the lake of fire (Romans 1:3-LJC) before God takes away someone's free will. Therefore, since they rejected truth and deliberately chose error with their own free will, Jesus said: Let them alone.

Please see the note for Matthew 4:4 about the word alone. The functional definition for this word is: 'Separately; by itself'.

Please see the note for 2Corinthians 3:12-14 about the word blind. The functional definition for this word is: 'Without the ability to see. This word is also used, symbolically, for people who lack spiritual understanding'.

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'.

We find forms of the word leaders in: 2Chronicles 32:21; Isaiah 9:16; Matthew 15:14. Webster's 1828 defines this word as: 'One that leads or conducts; a guide; a conductor. 2. A chief; a commander; a captain. 3. One who goes first. 4. the chief of a party or faction; as the leader of the whigs or of the tories; a leader of the Jacobins. 5. a performer who leads a band or choir in music.'. Please also see the note for Mark 13:11 about the word lead (verb).

Thompson Chain Topics provides references for the word leaders as: 'Humble, examples of: Moses: Ex 3:11. Gideon: Jg 6:15. King Saul: 1Sa 9:21. King David: 1Sa 18:18. King Solomon: 1Ki 3:7. Isaiah: Isa 6:5. Jeremiah: Jer 1:6. John the Baptist: Mt 3:14. Religious: PRIESTS: General references to: Ge 14:18; Ex 18:1; 24:5; Jos 3:6; 2Ch 11:13; 29:16. Laws in Regard to: Ex 29:1; 40:15; Le 10:9; 21:1; Ezr 7:24; Ne 7:65. Should be Holy: Ex 19:22; Le 10:3; 21:6; 22:9; 2Ch 6:41; Isa 52:11; Mal 2:7. Corrupt Condemned.: Idolatrous, examples of: Jg 17:5; 1Sa 5:5; 1Ki 12:31; 13:2; 2Ki 10:11; 11:18; 23:5,20. Dues of.: See Dues, Priests'. Food of: Ex 29:32; Le 6:16; 7:6,15; 8:31; 10:12,17; 24:9; Nu 18:31. Inheritance of: Nu 18:20; 26:62; De 10:9; 12:12; 14:27; 18:2; Jos 13:14; 14:3; 18:7; Eze 44:28; 45:4. High Priests: Ex 28:1; Le 21:10; Zec 3:1; Heb 5:5; 9:7. Garments of.: PROPHETS: General References to: Nu 12:6; 1Sa 10:11; 1Ki 18:4; 2Ch 20:20; 36:16; Ps 74:9; 105:15; Am 3:7; Mt 13:57; 23:37. Names of Persons spoken of as: Aaron: Ex 7:1. Abraham: Ge 20:7. Agabus: Ac 21:10. Ahijah: 1Ki 11:29. Am 1-9; 9:1: Balaam: Nu 22:5. Daniel: Mt 24:15. David: Mt 13:35. Eldad: Nu 11:26. Elijah: 1Ki 18:36. Elisha: 1Ki 19:16. Ezekiel: Eze 1:3. Gad: 1Sa 22:5. Hab 1-3; 3:1: Hag 1-2; Ezr 5:1: Hananiah: Jer 28:17. Ho 1-14; 14:1: Iddo: 2Ch 13:22. Isaiah: 2Ki 19:2. Jehu: 1Ki 16:7. Jeremiah: Jer 1:5. Joe 1-3; 3:1: John the Baptist: Lu 7:28. Joshua: 1Ki 16:34. Jon 1-4; 2Ki 14:25: Mal 1-4; 4:1: Medad: Nu 11:26. Mic 1-7; Jer 26:18: Micaiah: 1Ki 22:8. Moses: De 34:10. Na 1-3; 3:1: Nathan: 2Sa 7:2. Ob 1:1-21,1: Obed: 2Ch 28:9. Samuel: 1Sa 3:20. Shemaiah: 2Ch 12:5. Zacharias: Lu 1:67. Zechariah: Zec 1:1. Zep 1-3; 3:1: False: Prophets in the Christian Church: Ac 11:27; 13:1; 1Co 12:28; 14:29; Eph 4:11. See Teaching; Christian. Called Seers: 1Sa 9:9; 2Sa 15:27; 24:11; 1Ch 25:5; 29:29; 2Ch 16:7; 19:2; 35:15. Schools of: 2Ki 2:5; 4:38; 6:1; 2Ch 17:9; Da 1:4. Incognito: Jg 6:8; 1Sa 2:27; 1Ki 13:11; 20:35. MEN OF GOD: Prophets and other Spiritual Men so called: De 33:1; Jg 13:6; 1Sa 2:27; 1Ki 12:22; 17:18; 20:28; 2Ki 1:9; 4:7; 5:14; 6:10; 7:2; 2Ch 8:14; Jer 35:4; 1Ti 6:11; 2Ti 3:17. Men raised up as Deliverers of Israel: Jg 2:16; 3:9,31; 9:17; 13:5; 1Sa 9:16; Ne 9:27. Chosen Instruments to accomplish God's purposes: Hag 2:23; Joh 15:16; Ac 9:15; 1Co 1:27-28,29. Sent as Divine Messengers: Nu 16:28; Isa 48:16; Jer 25:4; Zec 2:8; 4:9; Mt 22:3; Lu 1:19; Joh 1:6. HUMBLE LEADERS, examples of: Moses: Ex 3:11. Gideon: Jg 6:15. King Saul: 1Sa 9:21. King David: 1Sa 18:18. King Solomon: 1Ki 3:7. Isaiah: Isa 6:5. Jeremiah: Jer 1:6. John the Baptist: Mt 3:14. COURAGEOUS REFORMERS, rebuke sinful rulers: Nathan before King David: 2Sa 12:7. Elijah before King Ahab: 1Ki 21:20. Micaiah before King Ahab: 1Ki 22:14. Elisha before King Jehoram: 2Ki 3:14. Daniel before King Belshazzar: Da 5:22. John the Baptist before Herod: Mt 14:4. Peter and John before the Sanhedrin: Ac 4:18-20. Stephen before the Council: Ac 7:51. ThE INCORRUPTIBILITY OF, in Refusing Gifts: 1Ki 13:8; 2Ki 5:15-16; Da 5:17. See Temptation; Resisted, Example of. ELDERS: Governmental: Ex 3:16; 4:29; 19:7; 24:1; Jos 23:2; Jg 21:16; Ru 4:2; 1Ki 21:8; Pr 31:23. Jewish: Mt 15:2; 21:23; 26:57; Mr 15:1; Ac 22:5. Christian: APOSTLES: General References to: Lu 17:5; 22:14; Ac 1:13,26; 1Co 4:9; 9:1; 2Co 11:5; Eph 2:20; 4:11; Re 21:14. Names of: Mt 10:2; Mr 3:16; Lu 6:14; Ac 1:13. Call Of to Special Work: Mr 1:17,20; 2:14; Lu 6:13; Joh 1:43; Ac 22:21. Heal.: Persecution of: MINISTERS: Select Readings for: Isa 56:10-12; Jer 23; Eze 3:17-21; Ac 20:17-35; 1Co 2; 9:19-23; 2Co 6:1-10; 1Ti 3; 6:11-21; 2Ti 2:1-20; 4:1-8. Divinely Appointed: 2Co 3:6; 4:1; 5:18; Eph 3:7; Col 1:23; 1Ti 1:12; 2Ti 1:11. The Spirit which should Actuate: Mt 10:16; 20:26; Lu 22:26; Ac 20:24; 1Co 3:5; 2Co 6:4; 1Ti 6:11; 2Ti 2:24; 4:5; 1Pe 5:2. Characteristics of true: Mt 10:16; 20:26; 2Co 4:2; 6:4; 1Th 2:4; 5:14; 2Th 3:9; 1Ti 3:2; 4:12; 2Ti 2:1; 3:17; Tit 1:7; 2:7. Duties of the Church to: Mt 10:10; Ro 10:15; 15:30; 1Co 16:16; Ga 4:14; Php 2:29; 1Th 5:12-13; 1Ti 5:17; Heb 13:7. Support of.: WORK OF MINISTERS: Preaching: Examples of: Mt 3:1; 9:35; Mr 16:20; Lu 9:6; Ac 28:31; Eph 2:17; 1Pe 3:19; 4:6; Re 14:6. See Universal; Gospel. Preaching: Enjoined: Mt 10:7,27; Mr 16:15; Lu 9:2,60; Ac 5:20; 2Ti 4:2. Christ the theme of: Ac 4:2; 8:5,35; 9:20; 10:36; 17:3; 1Co 1:23; 2Co 4:5 : As Shepherds to Feed the Flock: Jer 3:15; 23:4; Eze 34:23; Joh 21:17; Ac 20:28; 1Pe 5:2. Spiritual Watchmen: Isa 62:6; Jer 6:17; Eze 3:17; Heb 13:17. As Teachers of the Word: Mt 28:20; 1Ti 3:2; 4:11; 6:2; 2Ti 2:25. SOLEMN CHARGES given: Moses to Joshua: Nu 27:23; De 31:23. David to Solomon: 1Ki 2:1. Jehoshaphat to leaders of Judah: 2Ch 19:9. Christ to the Disciples: Mt 10:5. Paul to the Ephesian Elders: Ac 20:28. Paul to Timothy: 1Ti 5:21; 6:13; 2Ti 4:1. RESPONSIBILITY, OF: Select Reading.: Eze 3:1-17; 33:6; 2Co 2:16; Heb 13:17; Jas 3:1. SUPPORT OF: Support of Priests under the Mosaic Law: Le 2:3; 10:13; 27:21; Nu 3:48; 5:9; 18:9,12,21; De 18:3; 2Ki 12:16. See Inheritance; of Priests. In the Christian Church: Mt 10:10; 1Co 9:14; Ga 6:6; Php 4:14; 1Ti 5:18. Self-support as Practised by Paul: Ac 18:3; 20:34; 28:30; 1Co 9:15; 1Th 2:9; 2Th 3:8. UNFAITHFUL MINISTERS, General References to: Isa 56:10; Jer 6:13; 23:11; La 2:14; Eze 33:6; Mic 3:11; Php 1:15. FALSE SHEPHERDS, characteristics of: Insentiate and Pleasure-loving: Isa 56:10-12. Scatter the Flock: Jer 23:2. Lead the Sheep astray: Jer 50:6. Prey upon the Flock instead of feeding it: Eze 34:2-3; Zec 11:17. Hirelings forsake the Sheep: Joh 10:12. FALSE PROPHETS, general references to: De 13:5; 18:22; Isa 9:15; Jer 2:8; 5:31; 14:14; 23:16; Eze 13:2; 22:28; Ho 9:7; Mic 3:5; Zep 3:4; Zec 13:3; Mt 7:15; 24:11; Mr 13:22. FALSE TEACHERS, warnings against: Mt 5:19; 15:9; 1Ti 1:7; 4:2; 6:3; 2Ti 4:3; Tit 1:11; 2Pe 2:1. CORRUPT PRIESTS: Jer 5:31; Eze 22:26; Ho 5:1; 6:9; Mic 3:11; Zep 3:4; Mt 27:20,41; Mr 15:11; Joh 19:6. Leader, Divine: (How and where he leads his People): In Difficult Places, for testing: De 8:2. Like a Mother Bird teaching her Young to Fly: De 32:11-12. In a Plain Path: Ps 27:11; 60:9. Like a Shepherd: Ps 77:20. No Place beyond the Reach of his Hand: Ps 139:9-10; Pr 20:24; Isa 63:14. Steadily toward the Cross: Mr 10:32. Tothe Border of the Unseen: Lu 24:50-51'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Let. Ho 4:17; 1Ti 6:5 they. Mt 23:16-24; Isa 9:16; 42:19; 56:10; Mal 2:8; Lu 6:39 General references. exp: De 27:18; Pr 4:19; Mr 8:13; Lu 12:57; 20:8; 1Co 14:38.'.

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C15-S13 (Verse 14) Jesus describes the end result of all who follow them.

And if the blind lead the blind,
both shall fall into the ditch..

Matthew 15:12-14 : the disciples report the reaction of the scribes and Pharisees to Jesus telling them that their traditions go against the commandments of God.

Again, we see Jesus using symbolic language in this parable. The word ditch is used, symbolically, for: 'the place of error prepared by God to keep the lost and the carnal from truth'. We already saw, in the prior note, that the word blind is used, symbolically, for; 'people who use natural reasoning for spiritual matters and arrive at an erroneous answer'. They do this because they are blind ('have no spiritual understanding'). Thus, we see that following the wrong religious leaders will lead us to our own destruction.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'.

Please see the note for Luke 6:39 about the word ditch. The functional definition for this word is: 'A trench in the earth made by digging, particularly a trench for draining wet land, or for making a fence to guard inclosures, or for preventing an enemy from approaching a town or fortress. In the latter sense, it is called also a foss or moat, and is dug round the rampart or wall between the scarp and counterscarp. 2. Any long, hollow receptacle of water. DITCH, v.i. to dig or make a ditch or ditches.
DITCH, v.t. 1. to dig a ditch or ditches in; to drain by a ditch; as, to ditch moist land. 2. to surround with a ditch.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And if. Jer 5:31; 6:15; 8:12; Eze 14:9-10; Mic 3:6-7; 2Pe 2:1,17; Re 19:20; 22:15 General references. exp: De 27:18; Pr 4:19; Mr 8:13; Lu 12:57; 20:8; 1Co 14:38.'.

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C15-S14 (Verse 15) Peter asks for understanding.

Then answered Peter and said unto him,
Declare unto us this parable..

Matthew 15:10-11 and Mark 7:14-15 gives us the parable that Peter is asking about ('Meats Defile Not'). This parable is also found in the Table of Parables in the New Testament.

Mark 7:17 tells us pretty much the same as this sentence. Mark tells us that it happened when he (Jesus) was entered into the house from the people. Thus, we see that Peter understood that the disciples were given understanding that was denied to the average Jew. This is one of the blessings of being a disciple. In addition, Mark tells us that his disciples asked him. Therefore, Peter spoke for them all in order for both reports to be true.

Mark does not report what Matthew reports in Matthew 15:12-14 but, instead, reports that Jesus said: If any man have ears to hear, let him hear. that is an important statement to consider but only those people who compare the Gospel accounts will catch both things which are reported by Matthew and by Mark.

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 1Corinthians 1:11 about the word declare. The functional definition for this word is: 'to make clear'. Forms of this word are used, in this Gospel, in: Matthew 13:36; Matthew 15:15.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Declare. Mt 13:36; Mr 4:34; 7:17; Joh 16:29 General references. exp: Mr 7:17.'.

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C15-S15 (Verse 16) Jesus wonders at their inability to understand spiritual truth.

And Jesus said,
Are ye also yet without understanding?.

Matthew 15:10-11 and Mark 7:14-15 gives us the parable that Peter is asking about ('Meats Defile Not'). This parable is also found in the Table of Parables in the New Testament.

Mark 7:18 is the equivalent of this sentence. There is a slight difference in the wording but the same message.

Apparently, Jesus felt that He had explained enough parables to the disciples that they should have been figuring them out on their own by now. Yet, beyond asking this question, Jesus goes ahead and explains the parable.

Now, this explanation does not deal directly with the parable, like the explanation of the 'Parable of the Sower' did, (Matthew 3:18-23; Mr 4:11-20; Luke 8:11-15). Instead, Jesus deals with the original doctrinal error which was taught by the Pharisees. So, we need to apply some understanding which is not directly given in this explanation.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 15:10; 13:51; 16:9,11; Isa 28:9-10; Mr 6:52; 7:18; 8:17-18; 9:32; Lu 9:45; 18:34; 24:45; Heb 5:12'.

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C15-S16 (Verse 17) Jesus tells the true source of spiritual defilement.

Do not ye yet understand,
that whatsoever entereth in at the mouth goeth into the belly,
and is cast out into the draught?.

Matthew 15:10-11 and Mark 7:14-15 gives us the parable that Peter is asking about ('Meats Defile Not'). This parable is also found in the Table of Parables in the New Testament.

Mark 7:18-19 is the equivalent of this sentence. Our first phrase says: Do not ye yet understand while the sentence in Mark uses the phrase Do ye not perceive. The functional definition, of the word perceive, is: 'come to understand'. Therefore, Mark reports the result of the mental process which Matthew reports with the word understand.

Our second phrase says: that whatsoever entereth in at the mouth goeth into the belly while the sentence in Mark uses the phrase that whatsoever thing from without entereth into the man. They did not have medical needles, at that time, and the context excludes sharp objects such as a sword. So, it should be obvious that whatsoever entereth in at the mouth came from without. And, Mark includes the phrase but into the belly, only Mark includes an additional phrase which Matthew skips. With his perspective of presenting the legal view, Matthew assumes his audience has enough of an education that he does not need to explain the phrase which he skips reporting.

Our third phrase says: and is cast out into the draught while the sentence in Mark uses the phrase and goeth out into the draught, purging all meats. Once more, we see Mark including a phrase which Matthew, obviously, feels that his audience does not need included in order to understand the message. And, as we have seen elsewhere, the message is the same from both Gospel writers while the differences in the wording is easily explained by each author presenting a different perspective.

With the co0mparison complete, what we have here is a simple statement of what happens when we eat food. And the message is simple and should be obvious. Eating does not spiritually defile a person. However, we continue to read, in the epistles, about religious people claiming that people are spiritually defiled by ignoring their particular dietary restrictions. And, yes, as explained in Romans 14, some saved, but spiritually immature, people believe the religious lies about eating certain foods causing someone to be spiritually defiled because the particular food is associated, in the minds of many, with the worship of devils. Therefore, as Paul explains, there can be restrictions on what we eat based upon the conscience of a weaker brother. However, as Paul also explains, the food, nor the act of eating it, de4files the person. Only causing a brother to stumble is the sin.

We also see similar doctrine explained in 1Corinthians 6:13; 1Corinthians 8:8; 1Corinthians 8:10; 1Corinthians 8:13; 1Corinthians 10:3; Colossians 2;. In addition, 1Timothy 4:1-5 tells us that this type of restriction is a doctrine of devils. Thus, connecting all of these references together, we see that the Pharisees were complaining because the disciples of Jesus did not submit to a doctrine of devils, which they added to God's law.

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

Please see the note for 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 3:18-19 about the word belly. The functional definition for this word is: 'The part of the body used to process food. This word is also used symbolically for the seat of carnal affections.'.

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'.

We find forms of the word draught in: 2Kings 10:27; Matthew 15:17; Mark 7:19; Luke 5:4; Luke 5:9. The American Tract Society Dictionary defines this word as: 'A cesspool or receptacle for filth, 2Ki 10:27; Mt 15:17. Also, all the fishes taken at one drawing of a net, Lu 5:9.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mt 7:19-20; Lu 6:45; 1Co 6:13; Col 2:21-22; Jas 3:6 and is. 2Ki 10:27 General references. exp: Mr 7:18-19.'.

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C15-S17 (Verse 18) Why the prior is true.

First Step: the source.

But those things which proceed out of the mouth come forth from the heart;.

Second Step: the result.

and they defile the man..

Matthew 15:10-11 and Mark 7:14-15 gives us the parable that Peter is asking about ('Meats Defile Not'). This parable is also found in the Table of Parables in the New Testament.

Mark 7:20 is the equivalent of this sentence. Our current sentence starts with the word but, which lets us know that it is continuing the subject from the prior sentence while going in a different direction. And, in fact, it is giving us the polar opposite information. The equivalent sentence in Mark starts with And he said which adds it to the prior equivalent sentence. It also changes direction but Mark is emphasizing that this message also came from Jesus, which is why Mark uses the word and, instead of the word but which Matthew uses. Both sentences provide connection to the subject of the prior sentences and provide the same messages while using different modes of expression.

Our current sentence continues with: those things which proceed out of the mouth come forth from the heart. The equivalent sentence in Mark starts with That which cometh out of the man. The prior sentence already dealt with things that are cast out into the draught. Therefore, Mark skips excluding those things in his sentence because he assumes that servants would understand the exclusion. However, since Matthew deals with government and law, in certain cases, such as the current incident, he provides more detail such as law would require. That is: Matthew specifically specifies how things come out by the phrase which proceed out of the mouth. In addition, Matthew includes the phrase come forth from the heart because God judges the heart (Jeremiah 11:20; 1Corinthians 4:5). Therefore, Matthew includes this phrase so that, when men are judged by God, they can not claim that God never warned them about this type of judgment.

Next, our current sentence continues with: and they defile the man. The equivalent sentence in Mark continues with that defileth the man. Matthew uses the word they because his sentence starts with the phrase those things and he is identifying the multiple things which defile the man. However, Mark starts with the phrase That which cometh out of the man, and is identifying the single way that produces true spiritual defilement. Likewise, Matthew uses the word defile because each and every time that one of those things...proceed out of the mouth, the person is defiled again. At the same time, Mark uses the word defileth because the single way of defilement produces a lifestyle defilement. The person must get rid of the ongoing process before they can get rid of the lifestyle defilement. And, as we see here, God has His authors use the exactly correct words which match the two different perspectives which we are provided. Further, once more, we see that studying incidents which are reported more than once, and comparing them with proper understanding, such as consideration of the perspective used by the author, increases our total understanding.

With that analysis in mind, we can see that this sentence and the prior sentence identify two different classes of things / processes, which are mutually exclusive and which produce opposite results. And, we see that the doctrine of devils produces doctrinal error. Now, with that in mind, please also see the next sentences in this Gospel account and in the Gospel account from Mark as both sentences give us detailed examples of things which truly define a person. Please also see Ephesians 4:29, which is another view of this doctrine.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 15:11; 12:34; 1Sa 24:13; Ps 36:3; Pr 6:12; 10:32; 15:2,28; Lu 19:22; Jas 3:6-10; Re 13:5-6'.

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C15-S18 (Verse 19-20) Jesus describes examples of true spiritual defilement.

Equivalent Section: .

For out of the heart proceed evil thoughts,
murders,
adulteries,
fornications,
thefts,
false witness,
blasphemies:.

Equivalent Section: .

These are the things which defile a man:.

Equivalent Section: .

but to eat with unwashen hands defileth not a man..

Matthew 15:10-11 and Mark 7:14-15 gives us the parable that Peter is asking about ('Meats Defile Not'). This parable is also found in the Table of Parables in the New Testament.

Mark 7:21-23 is the equivalent of this sentence although Mark actually lists more sins than are listed here. Obviously, both lists are incomplete lists of sample sins which defile a person.

Please see the word definitions, below and with the link in the sentence outline, above, for more details on these sins.

Please see the Doctrinal Study called False for links to where the Bible warns us about False witnesses.

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

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

Please see the notes for John 8:44; Romans C1S16 and Galatians C5S20 about the word murder. The functional definition for this word is: 'The act of unlawfully killing a human being with premeditated malice, by a person of sound mind. to constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice pretense, aforethought or premeditated; but malice may be implied, as well as express'. Please also see the Section called Jesus and the Ten Commandments in the Significant Gospel Events Study for links to other places in the Bible where God talked about the commandment: Thou shalt not kill. Forms of this word are used, in this Gospel, in: Matthew 15:19; Matthew 19:18; Matthew 22:7.

Please see the notes for 1Corinthians C5S1 and Galatians C5S20; Ephesians C5S2 about the word fornication. The true Biblical definition is: 'A violation of a sanctified relationship. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship'.

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

Nave's Topical Bible provides references for the word theft as: 'General scriptures concerning Ex 20:15; 21:16; 22:1-4,10-15; Le 6:2-7; 19:11,13; De 5:19; 23:24-25; Ps 50:18; 62:10; 119:61; Pr 6:30-31; 21:7; Isa 61:8; Jer 2:26; 7:9-10; Eze 22:29; Ho 4:1-2; Na 3:1; Zec 5:3; Mt 6:19-20; 15:19; 19:18; 21:13; 27:38,44; Mr 7:21-22; 11:17; 15:27; Lu 18:20; 19:45-46; Joh 10:1; Ro 2:21; 13:9; 1Co 6:8,10; Eph 4:28; Tit 2:10; 1Pe 4:15; Re 3:3; 9:21. FIGURATIVE: Ob 1:5. INSTANCES OF: By Rachel, of the household gods (teraphim): Ge 31:19,34-35. Achan: Jos 7:11. Micah: Jg 17:2. The spies of Laish: Jg 18:14-27. Judas: Joh 12:6'.

Torrey's Topical Textbook provides references for the word theft as: 'Is an abomination: Jer 7:9-10. Forbidden: Ex 20:15; Mr 10:19; Ro 13:9. From the poor specially forbidden: Pr 22:2. Includes fraud in general: Le 19:13. Includes fraud concerning wages: Le 19:13; Mal 3:5; Jas 5:4. Proceeds from the heart: Mt 15:19. Defiles a man: Mt 15:20. ThE WICKED. Addicted to: Ps 119:61. Store up the fruits of: Am 3:10. Lie in wait to commit: Ho 6:9. Commit, under shelter of the night: Job 24:14; Ob 1:5. Consent to those who commit: Ps 50:18. Associate with those who commit: Isa 1:23. May, for a season, prosper in: Job 12:6. Plead excuses for: Jer 7:9-10. Repent not of: Re 9:21. Destroy themselves by: Pr 21:7. Connected with murder: Jer 7:9; Ho 4:2. Shame follows the detection of: Jer 2:26. Brings a curse on those who commit it: Ho 4:2-3. Brings the wrath of God upon those who commit it: Eze 22:29,31. Excludes from heaven: 1Co 6:10. ThEY WHO CONNIVE AT: Hate their own souls: Pr 29:24. Shall be reproved of God: Ps 50:18,21. Mosaic law respecting: Ex 22:1-8. SAINTS: Warned against: Eph 4:28; 1Pe 4:15. All earthly treasure exposed to: Mt 6:19. Heavenly treasure secure from: Mt 6:20; Lu 12:33. Woe denounced against: Isa 10:2; Na 3:1. Illustrates the guilt of false teachers: Jer 23:30; Joh 10:1,8,10. Exemplified: Rachel, Ge 31:19. Achan, Jos 7:21. Shechemites, Jg 9:25. Micah, Jg 17:2'.

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 Hebrews 11:4 about the word witness. The functional definition for this word is: 'someone who is qualified to testify in court and is available to do so if the court requests'. In addition, we have the definition, as it applies to the Bible, of: 'Basically, if the Bible literally says something in at least two places, that is a law that will be enforced by the court of God and is something that all must accept and obey'. Please also see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or the. Please also see the note for John 5:1 about the phrase witnesses given by Jesus to show that He is God. Forms of this word are used, in this Gospel, in: Matthew 15:19; Matthew 18:16; Matthew 19:18; Matthew 23:31; Matthew 24:14; Matthew 26:59; Matthew 26:60; Matthew 26:62; Matthew 26:65; Matthew 27:13.

Please see the notes for Mark 2:6-7 about the word blasphemy. The functional definition for this word is: 'Speaking evil of God'.

Please see the note for Titus 3:4-7 about the word washing. The functional definition for this word is: 'The act of cleansing with water; ablution'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'out. Ge 6:5; 8:21; Pr 4:23; 6:14; 22:15; 24:9; Jer 17:9; Mr 7:21-23; Ro 3:10-19; 7:18; 8:7-8; Ga 5:19-21; Eph 2:1-3; Tit 3:2-6 evil. Mt 9:4; Ps 119:113; Isa 55:7; 59:7; Jer 4:14; Ac 8:22; Jas 1:13-15 General references. exp: Ex 20:15; Jer 17:9.
which. 1Co 3:16-17; 6:9-11,18-20; Eph 5:3-6; Re 21:8,27 but. Mt 15:2; 23:25-26; Mr 7:3-4; Lu 11:38-40 exp: Mt 15:11; 23:28'.

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C15-S19 (Verse 21) Jesus travelled to where the next incident happened.

Then Jesus went thence,
and departed into the coasts of Tyre and Sidon..

Matthew 15:21-28 and Mark 7:24-30 tell us about Jesus and His disciples going to Tyre. The equivalent sentence in Mark adds that Jesus entered into an house, and would have no man know it: but he could not be hid. If the reader is not aware of the time sequence, it appears (no one can be dogmatic of the time sequence in the early ministry) as if John the Baptist was murdered just a little time before this event. After John the Baptist was murdered, Jesus and His disciples crossed the lake to a desert place, twice, in order to have solitude and a time to morn. However, the people refused to give them that solitude and time. So, it is my conjecture, that Jesus and His disciples went to a neighboring country where the Jews would not follow because of their prejudices. However, as Mark tells us: but he could not be hid. Even Jesus had times when the demands of the ministry refused to give Him a break.

In Tyre, Jesus cast a devil out of the daughter of a Gentile woman. Please see the Section called Promises in the Significant Gospel Events Study. As explained there, While in that city, a woman asked Him to free her daughter from a devil. Jesus told her no and, in the process, called her a dog. (A female dog is properly called a 'bitch'.) She accepted this insult and was willing to do or accept anything else that Jesus demanded in order to get her request fulfilled. in this account, we see that Jesus was not being mean but was having her prove her true Biblical faith before He granted her request. Jesus answered her with: For this saying go thy way; the devil is gone out of thy daughter. Often, before God provides a blessing, God first demands that we prove the sincerity of our heart when we claim to have true Biblical faith. God does this before giving us anything special which is beyond what the ministry that He gives to everyone. God does this so that people can realize that God blesses true Biblical faith that is demonstrated while refusing to bless people who refuse to demonstrate true Biblical faith.

Our sentence is the start of this account and the entire account must be considered as a single unit. This is the only time, that I am aware of, when Jesus left the land of the Jews during the time of the Gospels. We see Tyre and Sidon / Zidon mentioned other places in the Gospels but those places tell us that people came from those cities to hear Jesus preach or the reference is comparing the response of people to the response of the Jews. And, since two Gospel accounts report this event, there must be a reason for the reports. However, I find no greater reason than the one I already provided.

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

Please see the note for Mark 7:24 about Tyre. The functional definition for this word is: 'a celebrated commercial city of Phoenicia, on the coast of the Mediterranean.'.

Please see the note for Luke 10:13 about Sidon / Zidon. The functional definition for this word is: 'Sidon was in Asher (Isa 23:2,4,12). An ancient mercantile city of Phoenicia, in the narrow plain between Lebanon and the Mediterranean, where the mountains recede two miles from the sea; 20 miles N. of Tyre. Now Saida'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and departed. Mr 7:24 Tyre. Mt 10:5-6; 11:21-23; Ge 49:13; Jos 11:8; 13:6; 19:28-29; Jg 1:31'.

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C15-S20 (Verse 22) A Gentile woman begs for mercy.

First Step: the woman addresses Jesus.

And,
behold,
a woman of Canaan came out of the same coasts,
and cried unto him,
saying,
Have mercy on me,
O Lord,
thou Son of David;.

Second Step: She states the problem.

my daughter is grievously vexed with a devil..

Matthew 15:21-28 and Mark 7:24-30 tell us about Jesus and His disciples going to Tyre where He cast a devil out of the daughter of a Gentile woman. Please see all of the sentences, and their related notes, to understand all that is involved in the context and to also see explanations and links which are related but not carried to all of the notes involved. Please see the Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus did other miracles. 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. 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 doctrinal Study called What Did Jesus Do? for a couple of applications of this account.

Mark 7:25 is equivalent to this sentence. The wording is completely different between the two sentences and, yet, the message is the same. Where Matthew tells us: a woman of Canaan, the equivalent phrase in Mark tells us: The woman was a Greek, a Syrophenician by nation. Thus, we learn that a Canaanite is also called a Greek and that the nation of Syrophenicia was part of the land of Canaan. While interesting, I know of no doctrinal significance even though someone else might find importance in this knowledge.

Next, where Matthew reports: and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil, the equivalent phrase in Mark tells us: whose young daughter had an unclean spirit and: she besought him that he would cast forth the devil out of her daughter. Thus, we learn that cried unto him, has the same meaning as besought him and unclean spirit has the same meaning as devil. In addition, Mark reports that he would cast forth the devil out of her daughter while Matthew lets the context imply this truth.

While we are not given the details, we can believe that this woman came to where Jesus was at and, either approached Him in the street, or went to the house and asked for Him. Either way, she sought Him. Further, as the context of our accounts make clear, she was very insistent in her request and was willing to accept any requirement from Jesus so long as she received her request. What we find here is that most people who fail to receive their request from God fail in attitude and / or persistence.

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

We find forms of the word Canaan occurring 91 times in 88 verses of the Bible, in this sentence within the New Testament. Easton's Bible Dictionary defines this word as: '(1.) the fourth son of Ham (Ge 10:6). His descendants were under a curse in consequence of the transgression of his father (Ge 9:22-27). His eldest son, Zidon, was the father of the Sidoni and and Phoenicians. He had eleven sons, who were the founders of as many tribes (Ge 10:15-18). (2.) the country which derived its name from the preceding. the name as first used by the Phoenici and denoted only the maritime plain on which Sidon was built. But in the time of Moses and Joshua it denoted the whole country to the west of the Jordan and the Dead Sea (De 11:30). In Jos 5:12 the LXX. read, "land of the Phoenicians," instead of "land of Canaan." the name signifies "the lowlands," as distinguished from the land of Gilead on the east of Jordan, which was a mountainous district. the extent and boundaries of Canaan are fully set forth in different parts of Scripture (Ge 10:19; 17:8; Nu 13:29; 34:8). (See Canaanites, Palestine.)'. The functional definition for this word is: 'A land of Gentiles near the land of the Jews'.

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 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'.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The functional definition for this word is: 'not receiving the just punishment that you deserve'. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

The phrase son of David was covered in the Lord Jesus Christ Study with links to every place where this phrase is used in the verses document. Please also see the note for Luke 1:26-27 about the phrase house of David.

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

Please see the note for 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.

We find forms of the word vex occurring 37 times in the Bible and, in the New Testament, in: Matthew 15:22; Matthew 17:15; Luke 6:18; Acts 5:16; Acts 12:1; 2Peter 2:7-8. Webster's 1828 defines this word as: 'To irritate; to make angry by little provocations; a popular use of the word. 2. to plague; to torment; to harass; to afflict. Ten thousand orments vex my heart. 3. to disturb; to disquiet; to agitate. White curl the waves, and the vex'd ocean roars. 4. to trouble; to distress. I will also vex the hearts of many people. Ezek. 32. 5. to persecute. Act. 12.
VEX, v.i. to fret; to be teased or irritated.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a woman. Mt 3:8-9; Ps 45:12; Eze 3:6; Mr 7:26 Have. Mt 9:27; 17:15; Ps 4:1; 6:2; Lu 17:13; 18:13 exp: Mt 20:30. son. Mt 1:1; 20:30-31; 22:42-45; Lu 18:38-39; Joh 7:41-42 my. Mt 17:15; Mr 7:25; 9:17-22'.

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C15-S21 (Verse 23) Jesus refuses to answer.
But he answered her not a word.

Our sentence starts with the word But and tells us the first response to her request. This sentence and the next sentence are not reported by Mark. However, they provide evidence of her persistence, which was required in order to get her request fulfilled. Please also see Luke 18:1-8 for the 'Parable of the Unjust Judge' for the same doctrinal lesson being taught another way.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 42:7; De 8:2; Ps 28:1; La 3:8 exp: Mr 6:36.'.

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C15-S22 (Verse 23) the woman made herself a pest with her continuing.

First Step: the reaction by the disciples.

And his disciples came and besought him,
saying,
Send her away;.

Second Step: Why.

for she crieth after us..

This sentence is only here and not in Mark. Apparently, the disciples tried to discourage this woman and drive her away after Jesus had ignored her request. However, they did not succeed and then turned to Jesus to do what they could not do. People who truly want a miracle from God must continue to pray, regardless of what discouragement that they receive, in order to prove their true Biblical faith. This doctrine is also taught in the 'Parable of the Unjust Judge' (Luke 18:1-8).

Our sentence starts with the word And, which adds it to the prior sentence and tells us the second response to her request. This sentence and the prior sentence are not reported by Mark. However, they provide evidence of her persistence, which was required in order to get her request fulfilled. Please also see Luke 18:1-8 for the 'Parable of the Unjust Judge' for the same doctrinal lesson being taught another way. Here we see that after she was ignored, Jesus let His disciples try to drive her away. In all of this, we need to realize that Jesus was building up her testimony so that it could be used as an example. God wants all of His people to have testimonies that He can use as examples to lost and carnal people.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 42:7; De 8:2; Ps 28:1; La 3:8 exp: Mr 6:36. Send. Mt 14:15; Mr 10:47-48 exp: Lu 9:12.'.

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C15-S23 (Verse 24) Jesus answers her that she has no claim on Him.

But he answered and said,
I am not sent but unto the lost sheep of the house of Israel..

The note for Mark 7:25-26 explains the account as a whole. Mark 7:27-28 uses slightly different words to tell us the same part of this account. The first phrase of our current sentence says: But he answered and said, while the equivalent phrase in Mark says: But Jesus said unto her. Obviously, from the context and from the comparison, we have Jesus talking to the woman.

The next phrase of our current sentence says: I am not sent but unto the lost sheep of the house of Israel, while the equivalent phrase in Mark says: Let the children first be filled. This is explaining why Jesus is refusing her request at this time. Now, these two phrases might not seem equivalent, at first, but they are. Jesus was sent by God the Father unto the lost sheep of the house of Israel in order to offer them the kingdom ('the 1,000-years reign of Christ'). This would cause the children be filled with the blessings of God. And, God specified that salvation and blessings be offered to the Jews first (Romans 1:16; Romans 2:9-10). Eventually, the offer was removed from the Jews, and given to Gentiles, because the Jews rejected Jesus as their King. However, that had not happened as of this time.

In the prior two sentences we read the first two responses from Jesus. They did not dissuade her so, now, Jesus tells her 'NO!'. Yet, she still persisted and, finally, received her request. As explained elsewhere, Jesus was building up her testimony to be used as an example. It we are not willing for God to treat us in a way that gives us a testimony that He can use with others, then God has no motivation to give us the blessing that we are requesting from God.

We find the phrase of: lost sheep in: Psalms 119:176; Jeremiah 50:6; Matthew 10:6; Matthew 15:24.

Please see the note for John 6:12 about the word lost. The functional definition for this word is: 'Mislaid or left in a place unknown or forgotten; that cannot be found; as a lost book.'.

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)'.

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 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: 'I am not. Mt 9:36; 10:5-6; Isa 53:6; Jer 50:6-7; Eze 34:5-6,16,23; Lu 15:4-6; Ac 3:25-26; 13:46; Ro 15:8 General references. exp: Eze 3:4; Mt 18:11; Lu 19:10.'.

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C15-S24 (Verse 25) She worshipped and begged.

Then came she and worshipped him,
saying,
Lord,
help me..

The word Study on Worship explains, for this sentence, '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'. It is also under 'Worship is a personal act that often requires personal sacrifice'.

Think about the normal human response to being ignored, rejected, told no, and then insulted. Now consider the response that our sentence reports. Consider all that she went through and also consider your own heart attitude when it seems like God is ignoring or rejecting your request. If your request is Godly, then most likely any delay is a test. Also consider the next sentence, which is in context to this sentence and tells us that the test continued. Ephesians 6:13 says: Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. What we see here is this woman applying the session which Paul wrote about in Ephesians. Never give up on praying to God when He has not given you a definite yes or no.

Please see the note for 1Corinthians C12S24 about the word help. The functional definition for this word is: 'o aid; to assist; to lend strength or means towards effecting a purpose'. Please also see the note for Luke 1:54-55 about the word holpen. Please also see the note for 2Corinthians 8:23 about the word fellowhelper.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Mt 20:31; Ge 32:26; Ho 12:4; Lu 11:8-10; 18:1-8 worshipped. Mt 14:33 exp: Mt 8:2; 9:18. Lord. Mr 9:22,24'.

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C15-S25 (Verse 26) Jesus adds insult to His answer.

But he answered and said,
It is not meet to take the children's bread,
and to cast it to dogs..

The first part of Mark 7:27 was matched with Matthew 15:24. The rest of Mark 7:27 is matched with the second and third phrases of our current sentence. Mark skips reporting the prior sentence and the first phrase of our current sentence. Mark is concentrating on what Jesus said like what a master says to a servant is what is important to the servant. However, Matthew is also telling us what the woman does to get her blessing in spite of Jesus doing manythings to discourage her. As already mentioned, Matthew is presenting the same doctrine as found in the 'Parable of the Unjust Judge' (Luke 18:1-8). Both places are dealing with the same legal concept.

The second and third phrases of: It is not meet to take the children's bread, and to cast it to dogs is almost the exact same words as we see reported by Mark. These phrases are the prejudicial and insulting phraseology of the Jews and were deliberately used to test the woman. She obviously passed the test as seen by her reaction. These phrases are delivering the message that God the Father sent the Son of God to offer the kingdom to the Jews and, at the time of this incident, the Jews had not completely rejected Jesus and He had not, yet, revoked the offer of the kingdom to the Jews. The casting out of devils was a blessing related to the kingdom, which, at that time, was supposed to be limited to Jews. However, as we see in the next sentence, that did not stop her from continuing to make her request with the true faith that Jesus could grant her request.

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 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 Philippians 3:2 about the word dog. 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.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is not. Mt 7:6; Mr 7:27-28; Ac 22:21-22; Ro 9:4; Ga 2:15; Eph 2:12; Php 3:2; Re 22:15 dogs. Tois kunarion G2952, "to the little dogs," lap dogs, etc., the diminutive of kuon G2965, a dog. the Jews, while they boasted of being the children of God, gave the name of dogs to the heathen, for their idolatry, etc.'.

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C15-S26 (Verse 27) She agrees to anything He says so long as she gets her request.

Equivalent Section: She agreed.

And she said,
Truth,
Lord :.

Equivalent Section: She gave a reason why that did not matter.

yet the dogs eat of the crumbs which fall from their masters' table..

Our sentence starts with the word And which adds it to the prior sentence. This means that the woman is responding to what Jesus said in the prior sentence. There, Jesus used a highly prejudicial and insulting term that Jews used on Gentiles. Jesus effectively caller her a 'bitch'. Now, with that in mind, consider her response. She received her request because she was willing to accept anything that God, and God's representative, said to her and required from her. She received her request because she passed God's test to have a testimony of acting Godly under very adverse circumstances.

Mark 7:28 is an equivalent sentence. The first phrase in our current sentence is: And she said while the matching phrase reported by Mark is: And she answered and said unto him. Mark is more explicate but both authors report the same message. Next, the next phrase in our current sentence is: Truth, Lord while the matching phrase reported by Mark is: Yes, Lord. They both report complete agreement and a relationship whereby the woman recognizes her personal relationship to 'God in human flesh'. In addition, Mark uses the word Yes as the proper subservient response from a servant. Meanwhile, Matthew uses the word Truth, which has a legal definition and is the proper response to a king making an announcement. Thus, once more, we see the difference in word reported is due to the perspective presented by each author.

The last phrase in our current sentence is: yet the dogs eat of the crumbs which fall from their masters' table. while the matching phrase reported by Mark is: yet the dogs under the table eat of the children's crumbs. Matthew is, again, presenting the response of a servant to the King and the servant, rightly, is concerned with their masters' table. At the same time, Mark is presenting the response of a servant where the children have a separate table and things are less formal. When the children have a separate table, the dogs are under it because they have a better chance of getting crumbs.

What we see here as differences are all due to different perspectives of the two authors. It is possible that the discussion between the woman and Jesus contained all of what was reported by both authors. It is also possible that each author paraphrased the actual words spoken to deliver the true message of the conversation from the perspective that each is presenting. No one can say for positive which of these possibilities was actually true at the time. However, we can be positive that God preserved the message which is the same message delivered by each author. We can also be positive that God gave us more than one perspective for multiple reasons including that different people will find one perspective easier to understand and because people who study and compare the different perspectives, wit ha correct attitude of heart, will receive increased understanding.

Please see the Word Study on Truth and note for 2John 1:3-LJC about the word truth. The functional definition for this word is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie.' Something that is true matches what God reveals in His unchanging Word.'. Please also see the note for Romans C8S38 about the phrase dying because of the truth. Please also see the message on True Biblical Assurance. 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. Forms of this word are used, in this Gospel, in: Matthew Mt 14:33; Matthew 15:27; Matthew 22:16.

Please see the note for Luke 16:19-21 about the word crumb. The International Standard Bible Encyclopedia defines this word as: 'krum (psichion, "a little bit"): Occurs only in the New Testament, of remnants of food, scraps. Lazarus desired "to be fed with the crumbs that fell from the rich man's table" (Lu 16:21). "Even the (little) dogs eat of the crumbs" (Mt 15:27; Mr 7:28), "possibly the fragments of bread on which the guests wiped their hands (after thrusting them into the common dish), and flung to the dogs" (Farrar, Life of Christ, I, 476'.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'apostasy: unexpectedly moving from a high spiritual position to a low spiritual position'.

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 see the note for Luke 1:63 about the word table. The functional definition for this word is: 'So in English "table" meant at first "any surface" and, in particular, "a surface for writing," or other usage including eating'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Truth. Mt 8:8; Ge 32:10; Job 40:4-5; 42:2-6; Ps 51:4-5; Eze 16:63; Da 9:18; Lu 7:6-7; 15:18-19; 18:13; 23:40-42; Ro 3:4,19; 1Co 15:8-9; 1Ti 1:13-15 yet. Mt 5:45; Lu 16:21; Ro 3:29; 10:12; Eph 3:8,19'.

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C15-S27 (Verse 28) Jesus grants her request because of her true Biblical faith.

Equivalent Section: the response.

Then Jesus answered and said unto her,
O woman,
great is thy faith:.

Equivalent Section: the result.

be it unto thee even as thou wilt..

Mark 7:29 use different words to tell us the same part of this account. The next sentence and Mark 7:30 tells us the result that the woman found after she returned home.

Where our current sentence reports: O woman, great is thy faith, the equivalent phrase from Mark reports: For this saying. Yes, they are two different phrases with the one directly mentioning her faith and the other mentioning the evidence of her faith, but the Bible often uses these two things interchangeably because you can not have one without the other. Therefore, within the context of Bible usage, we have the same message. Please also see the Doctrinal Study called Miracles in the Gospels for Bible references to other miracles reported in the Gospel accounts.

Next, our current sentence reports: be it unto thee even as thou wilt, and the equivalent phrase from Mark reports: the devil is gone out of thy daughter. Thus, Matthew reports that Jesus says what will be done while Mark reports what was done. And, again, this difference can be explained by the difference of perspective while any reasonable person must admit that there is no true difference in the message even while the two different perspectives provide great understanding. In addition, Mark also reports Jesus saying: go thy way. Matthew does not report that phrase but it is implied.

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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Job 13:15; 23:10; La 3:32 O woman. Our Lord's purpose being now answered, he openly commended her faith, and assured her that her daughter was healed. great. Mt 8:10; 14:31; 1Sa 2:30; Lu 17:5; Ro 4:19-20; 2Th 1:3 be it. Mt 8:13; 9:29-30; Ps 145:19; Mr 5:34; 7:29-30; 9:23-24; Lu 7:9,50; 18:42-43; Joh 4:50-53 General references. exp: Lu 7:10; Ro 2:26.'.

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C15-S28 (Verse 28) the report of her request being fulfilled.
And her daughter was made whole from that very hour.

Mark 7:29 is the equivalent of this sentence. These sentences conclude this incident in both Gospel accounts. We find totally different words and phrases in the two accounts, but the same message. Our current sentence tells us that: her daughter was made whole from that very hour. Mark reports: when she was come to her house she found the evidence that Jesus did exactly what she asked. We also see, just like the centurion (Matthew 8:5-13; Luke 7:1-10), that the Ge3ntiles did not expect Jesus to have to go and literally lay hands on to person, like the Jews expected. This, of course, showed greater faith than the typical Jew displayed, which is why Jesus said: O woman, great is thy faith, as reported in the prior sentence. Please also see the Doctrinal Study called Miracles in the Gospels for Bible references to other miracles reported in the Gospel accounts.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 7:10; Ro 2:26.'.

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C15-S29 (Verse 29) Jesus returns home.

First Step: Jesus returned to doing ministry.

And Jesus departed from thence,
and came nigh unto the sea of Galilee;.

Second Step: He prepared to teach.

and went up into a mountain,
and sat down there..

If people do not pay attention to context, they can think that the report here and in Mark are for different times and places. Both report that Jesus, and His disciples, came nigh unto the sea of Galilee bur Mark adds: through the midst of the coasts of Decapolis. After this introduction, Mark reports the healing of one man while Matthew reports the healing of many. Then, Matthew reports the feeding of the 4,000, in this same chapter, while the Gospel of Mark has a chapter break before reporting the same feeding of the 4,000. Thus, if people are not paying attention to what is truly reported and paying attention to the context, they can miss the fact that these are equivalent sections.

The First Step, of our current sentence, says: And Jesus departed from thence, and came nigh unto the sea of Galilee. The equivalent sentence from Mark says: And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. The word thence, in our current sentence, patches th phrase the coasts of Tyre and Sidon. In both Gospel reports we are told that he came nigh unto the sea of Galilee. The only significant difference is that Mark adds: through the midst of the coasts of Decapolis. In addition, both Gospel accounts report the same incidents before this incident and after this incident. Therefore, even though Jesus went to this place several times, these two Gospel accounts are reporting the same incident.

In the Gospel accounts, we read that Jesus had tried to have some secluded time with His disciples three times after the murder of John the Baptist and before this sentence. The third time was when He left the land of the Jews and the results were reported in the sentences just before this sentence. Thus, we see that Jesus concluded that God the Father was not going to give Him the time that he sought and, as a result, went back to doing the ministry that God gave Him to do.

Our First Step tells us that Jesus departed from thence, and came nigh unto the sea of Galilee. This means: 'The left the place He was trying to get a break and returned to His assigned place of ministry'. Our Second Step tells us that Jesus went up into a mountain, and sat down there. This means that He returned to doing the ministry because, supposedly, in those days, the teacher sat while the disciples stood.

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 1:43 about the word Galilee. Fausset's Bible Dictionary defines this word as: 'Galilee from galil. "A circle" or "circuit" around Kedesh Naphtali, in which lay the 20 towns given by Solomon to Hiram, king of Tyre, in payment for his having conveyed timber from Lebanon to Jerusalem (Jos 20:7; 1Ki 9:11). the northern part of Naphtali (which lay N. of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Jg 1:30; 1Ki 9:11). Tiglath Pileser carried away captive its Israelite population to Assyria; then Esarhaddon colonized it with pagan (2Ki 15:29; 17:24; Ezr 4:2,10). Hence called (Isa 9:1) "Galilee of the nations," or "Gentiles" (Mt 4:13,15-16). During and after the captivity the Gentile element became the preponderating population, and spread widely; and the province included in our Lord's days all the ancient Issachar, Zebulun, Asher, and Naphtali'.

Please see the 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and came. Mr 7:31 unto. Mt 4:18; Jos 12:3 Chinneroth. Isa 9:1; Mr 1:16; Lu 5:1 lake of Gennesaret. Joh 6:1,23; 21:1 Tiberias. went. Mt 5:1; 13:2 General references. exp: Mr 6:33; Joh 6:3.'.

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C15-S30 (Verse 30-31) Jesus ministered in a way that brought glory to God.

Equivalent Section: Jesus ministered to the needy.

First Step: the needy came to Jesus.

And great multitudes came unto him,
having with them those that were lame,
blind,
dumb,
maimed,
and many others,
and cast them down at Jesus' feet;.

Second Step: Jesus met their needs.

and he healed them:.

Equivalent Section: the results.

First Step: the people saw the needs met.

Insomuch that the multitude wondered,
when they saw the dumb to speak,
the maimed to be whole,
the lame to walk,
and the blind to see:.

Second Step: the people glorified God for the results.

and they glorified the God of Israel..

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.

Mark 7:32-35 are the equivalent, in a way, to this sentence. Our current account tells us about Jesus healing many people for many ailments. The account that Mark gives is about one specific man. So, yes, both accounts are telling us about Jesus healing, but the particular application of that healing, which each author reports, is different. Therefore, no more comparison is possible.

One thing to understand is that when a specific miracle is reported, that miracle is an example of the doctrine surrounding it. When many non-specific miracles are reported, such as in our current sentence, we are being told of blessings in general that Jesus gives to His people and that we must have the proper relationship with Him in order to receive them. For example, we just read how Jesus gave the Gentile woman a very hard time before giving her a miracle because, at that time, she, technically, could not belong to His kingdom. However, these Jews are still being offered the kingdom. Therefore, they receive miracles just for showing up. Therefore, we see the difference treatment that God gives to those people who belong to Him as opposed to those people who do not belong to God. So, yes God does give miracles to the lost, but they have far fewer miracles and have a harder time receiving them as compared to the saved who are truly serving God.

The one other thing to note here is that the result was: they glorified the God of Israel. Someone who is truly serving God will want God glorified and won't worry about their own reputation nor worry about any reward in this world.

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 Luke 7:22 about the word lame. Webster's 1828 defines this word as: 'a. 1. Crippled or disabled in a limb, or otherwise injured so as to be unsound and impaired in strength; as a lame arm or leg, or a person lame in one leg. 2. Imperfect; not satisfactory; as a lame excuse. 3. Hobbling; not smooth; as numbers in verse.
LAME, v.t. to make lame; to cripple or disable; to render imperfect and unsound; as, to lame an arm or a leg'. Forms of this word are used, in this Gospel, in: Matthew 11:5; Matthew 15:30-31; Matthew 21:14.

Please see the note for 1Corinthians C12S2 about the word dumb. The functional definition for this word is: 'Mute; silent; not speaking'.

Please see the note for Mark 9:43-44 about the word maimed. The functional definition for this word is: 'Crippled; disabled in limbs; lame'. Forms of this word are used, in this Gospel, in: Matthew 15:30-31; Matthew 18:8.

Please see the note for Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). the sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. to put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). to "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

Please see the note for 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'.

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

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 see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'taking small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'great. Mt 4:23-24; 11:4-5; 14:35-36; Ps 103:3; Isa 35:5-6; Mr 1:32-34; 6:54-56; Lu 6:17-19; 7:21-22; Ac 2:22; 5:15-16; 19:11-12 exp: Mt 8:1; 13:2; Lu 5:15. General references. exp: Mt 19:2; Mr 6:33; Joh 6:2.
the dumb. Mt 9:33; Mr 7:37 the maimed. Mt 18:8; Mr 9:43; Lu 14:13,21 the lame. Mt 21:14; Ac 3:2-11; 14:8-10 exp: Mt 11:5; Lu 7:22. and they. Mt 9:8; Ps 50:15,23; Mr 2:12; Lu 7:16; 17:15-18; 18:43; Joh 9:24 God. Ge 32:28; 33:20 (margin) Ex 24:10 General references. exp: Mt 8:27; 19:2; Mr 6:33; Joh 6:2.'.

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C15-S31 (Verse 32) Jesus has compassion on the people.

Equivalent Section: Jesus explained His motivation.

Then Jesus called his disciples unto him,
and said,
I have compassion on the multitude,
because they continue with me now three days,
and have nothing to eat:.

Equivalent Section: Jesus explained His planned action.

and I will not send them away fasting,
lest they faint in the way..

Mark 8:1-9 and Matthew 15:32-39 tell about Jesus feeding 4,000. Mark 8:1-3 says, the same as this sentence. In the first couple of phrases of our current sentence, we read: Then Jesus called his disciples unto him, and said. The matching phrase in Mark's account says: In those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them. Our current sentence also says: that there was a multitude and that Jesus said: they...have nothing to eat. Therefore, the order of the phrases is different but they say the same thing. In the next phrase of our current sentence, we read that Jesus said: I have compassion on the multitude, because they continue with me now three days, and have nothing to eat. The matching phrase in Mark's account says: I have compassion on the multitude, because they have now been with me three days, and have nothing to eat. While Matthew uses the phrase continue with me, Mark uses the phrase; have now been with me. It should be obvious that these phrases deliver the same message with different words. It should also be obvious that Matthew skipped the phrases, in the first couple of phrases of our current sentence, which Mark included, because the same information was in the quote of what Jesus said.

Next, in the last phrase of our current sentence, we read: and I will not send them away fasting, lest they faint in the way. The matching phrase in Mark's account says: And if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. Mathew presents what Jesus said as a direct statement while Mark presents it as a conditional statement while adding a phrase of why this conditional statement is true. Therefore, Matthew and Mark tell us the same basic thing, in these sentences, with Mark giving more understanding while Matthew assumes that his readers will understand the reasoning without his having to write it out. Thus, once more, we see that God allows differences in how the message is delivered due to different perspectives and writing styles while assuring that the message is preserved and remains the same in both Gospel accounts.

Now, in addition to the comparison of the two accounts, we should consider the message of our sentence. How many people of today would stay at a three-day meeting with nothing to eat?. Forthat matter, how many people, who are not preachers and are not on church staff, will take off work for a three day preaching meeting? Yet, that is what our sentence tells us that these people did. People of today want to know their Bible but most won't take the time to read it much less study the word of God or attend a teaching meeting. (Since this lasted three days, it was teaching and not preaching.) People of today want to see miracles from God but few are willing to make this type of sacrifice in order to see the miracle.

Please see the note for Romans C9S13 about the word compassion. The functional definition for this word is: 'A suffering with another. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret'.

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

Please see the note for Romans 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.

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

Please see the note for 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.

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 Philippians 1:27-28 about the word fast. The functional definition for this word is: 'without wavering or don't let go no matter what changes in circumstances occur'. It is commonly understood that this definition is applied to eating nothing if the context does not apply this word to something else such as when a sentence says to stand fact.

Please see the note for 2Corinthians 4:1-2 about the word faint. The functional definition for this word is: 'weak; languid; inclined to swoon; as, to be rendered faint by excessive evacuations'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 9:36; 14:14; 20:34; Mr 8:1-2; 9:22; Lu 7:13 I have. Heb 4:15 three. Mt 12:40; 27:63; Ac 27:33 and have. Mt 6:32-33; Lu 12:29-30 lest. 1Sa 14:28-31; 30:11-12; Mr 8:3'.

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C15-S32 (Verse 33) the disciples ask Him how the need will be met.

And his disciples say unto him,
Whence should we have so much bread in the wilderness,
as to fill so great a multitude?.

Mark 8:4 says, the same as this sentence. Once more we see slight differences in the wording but it should be obvious that the message is the same. While God preserves every word, God allowed His authors to use their own method of expression when they first wrote the Gospel accounts, so long as they delivered His message.

Our sentence starts with the word And, which adds it to the prior sentence. There we read: Jesus...sais I have compassion on the multitude...I will not send them away fasting. Our current sentence reports that the disciples realized that they could not do anything about the problem. One of the first requirements for us to see a miracle is to realize that only God can solve the problem. I can't say for sure, but I believe that at least one of them remembered Jesus feeding the five thousand (5,000) {Matthew 14:15-21; Mark 6:34-44; Luke 9:12-17 }. Whether that is true or not, I believe that the reader will see a difference in the attitudes of the disciples if they closely compare the reports of the two miracles. At a minimum, our next sentence reports: And Jesus saith unto them, How many loaves have ye? When Jesus fed the five thousand (5,000) He had to send them to find what was available. However, our current report indicates that they already found out the answer. So, in addition to recognizing that only God can solve the problem, we must also first do all that we can to solve the problem or at least prepare for God to work through us when he does the miracle.

Please see the note for Luke 13:25-26 about the word whence. Webster's 1828 defines this word as: 'dv. 1. From what place. Whence and what art thou? 2. From what source. Whence shall we derive hope? Whence comes this honor? Whence hath this man this wisdom? Matthew 13. 3. From which premises, principles or facts. these facts or principles are admitted, whence it follows, that judgment must be entered for the plaintiff. 4. How; by what way or means. Mark 12. 5. In general, from which person, cause, place, principle or circumstance. From whence may be considered as tautological, from being implied in whence; but the use is well authorized, and in some cases the use of it seems to give force or beauty to the phrase. We ascended the mountain, from whence we took a view of the beautiful plains below'.

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

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more; as, to fill a basket, a bottle, a vessel'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. The functional definition for this word is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please see the note for Matthew 2:14-15 about the word fulfill.

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: 'Whence. Nu 11:21-22; 2Ki 4:42-44; Mr 6:37; 8:4-5; Joh 6:5-7 to fill. Mt 14:15; Lu 9:13; Joh 6:8-9 General references. exp: Nu 11:13; Mt 14:17.'.

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C15-S33 (Verse 34) Jesus asks what is available.

And Jesus saith unto them,
How many loaves have ye?.

Mark 8:5 is the equivalent this sentence. The only difference is that Matthew uses the phrase saith unto where Mark uses the word asked.

As mentioned in the note for the prior sentence, this time Jesus did not have to send them to get what was available. We see By this that the disciples are spiritually maturing and already know to do what they can before coming and asking for God to do what they admit they can not do.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bread'. 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’'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. Mt 16:9-10 exp: Mr 8:5. General references. exp: Mt 14:17; 16:10; Mr 6:38; 8:20.'.

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C15-S34 (Verse 34) the disciples answer.

And they said,
Seven,
and a few little fishes..

Mark 8:5 is the equivalent this sentence. Mark does not include the phrase and a few little fishes. Once more we see a difference in perception. Matthew sees the need to be legally precise since he is giving us the perception of dealing with a King and with legal matters. However, Mark is giving us the perception of a servant an the fact that the question was answered properly is more important than reporting every word said.

We find forms of the word seven occurring 465 times in 393 verses of the Bible, 91 times in 65 verses of the New Testament and, in this Gospel, in: Matthew 12:45; Matthew 15:34; Matthew 15:36; Matthew 15:37; Matthew 16:10; Matthew 18:21; Matthew 18:22; Matthew 22:25; Matthew 22:28. Easton's Bible Dictionary defines this word as: 'This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Ge 2:2-3). the division of time into weeks of seven days each accounts for many instances of the occurrence of this number. this number has been called the symbol of perfection, and also the symbol of rest. "Jacob's seven years' service to Laban; Pharaoh's seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days' siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number" (see Le 25:4; 1Sa 2:5; Ps 12:6; 79:12; Pr 26:16; Isa 4:1; Mt 18:21-22; Lu 17:4). the feast of Passover (Ex 12:15-16), the feast of Weeks (De 16:9), of Tabernacles (De 13:15), and the Jubilee (Le 25:8), were all ordered by seven. Seven is the number of sacrifice (2Ch 29:21; Job 42:8), of purification and consecration (Le 27:34,34; 8:11,33; 14:9,51), of forgiveness (Mt 18:21-22; Lu 17:4), of reward (De 28:7; 1Sa 2:5), and of punishment (Le 26:21,24,28; De 28:25). It is used for any round number in such passages as Job 5:19; Pr 26:16,25; Isa 4:1; Mt 12:45. It is used also to mean "abundantly" (Ge 4:15,24; Le 26:24; Ps 79:12).'. Morrish Bible Dictionary defines the symbolic meaning of this word as: 'SEVEN. Spiritual completeness, generally in good but occasionally in evil. It is the compound of three and four, and the highest single indivisible number. Seven days in a week, every seventh day was a day of rest, every seventh year was a year of rest for the land, and every seven times seven years brought the jubilee. Creation was complete on the seventh day, God's rest being the result. there were seven lamps to the golden candlestick. Nu 8:2; cf. Zec 4:2. the blood was sprinkled before the Lord seven times. Le 4:6,17; 8:11. the Christian is exhorted to keep the feast of seven days after the passover, which makes it a perpetual feast for him. 1Co 5:7-8. John speaks of seven Spirits before the throne of God. Re 1:4. there are seven abominations in man's heart. Pr 26:25. the first beast has seven heads and ten horns. Re 13:1. In the Revelation 'seven' occurs frequently; the symbol is found therein more than seven times seven. forgiveness is to be 'seventy times seven.' Mt 18:22.'. Please also see the note for Luke 10:1 about the word seventy.

Nave's Topical Bible provides references for the word seven as: 'Interesting facts concerning this number DAYS: Week consists of: Ge 2:3; Ex 20:11; De 5:13-14. Noah in the ark before the great flood for: Ge 7:4,10. Noah remains in the ark after sending forth the dove for: Ge 8:10,12. Mourning for Jacob lasted for: Ge 50:10. The sympathy for Job by Eliphaz, Bildad, and Zophar for: Job 2:13. The plague of bloody waters in Egypt lasted for: Ex 7:25. The Israelites encircled Jericho for: Jos 6:4. The Passover lasted for: Ex 12:15. Saul directed by Samuel to stay at Gilgal awaiting the prophet's command for: 1Sa 10:8; 13:8. The elders of Jabesh-gilead ask for a truce of: 1Sa 11:3. Dedication of the temple lasted double: 1Ki 8:65. Ezekiel sits by the Chebar River in astonishment for: Eze 3:15. The Feast of Tabernacles lasted for: Le 23:34,42. The consecration of priests and altars lasted for: Ex 29:30,35; Eze 43:25-26. Defilements lasted for: Le 12:2; 13:4. Fasts of: 1Sa 31:13; 2Sa 12:16,18,22. The firstborn of flocks and sheep must remain with their mothers, before being offered: Ex 22:30. The feast of Ahasuerus continued for: Es 1:5. Paul waits at Tyre for: Ac 21:4. Paul stays at Puteoli for: Ac 28:14. WEEKS: In Daniel's vision concerning the coming of the Messiah for: Da 9:25. Ten times for: Da 9:24. The period between the Passover Feast and the Feast of Pentecost: Le 23:15. MONTHS: Holy convocations in the seventh month: Le 23:24-44; Nu 29; Eze 45:25. YEARS. Jacob serves for each of his wives for: Ge 29:15-30. Of abundance for: Ge 41:1-32,53. A famine lasted in Egypt for: Ge 41:1-32,54-56. A famine lasted in Canaan for: 2Sa 24:13; 2Ki 8:1. The insanity of Nebuchadnezzar for: Da 4:32. Seven times, the period between the jubilees: Le 25:8. MISCELLANY OF SEVENS: Of the ceremonially clean creatures taken into Noah's ark: Ge 7:2. Abraham gives Abimelech seven lambs: Ge 21:28. Rams and bullocks to the number of, required in sarifices: Le 23:18; Nu 23:1; 29:32; 1Ch 15:26; Eze 45:23. The sprinkling of blood seven times: Le 4:6; 14:7. The sprinkling of oil seven times: Le 14:16. Seven cows and seven ears of grain in Pharaoh's vision: Ge 41:2-7. The Israelites surrounded Jericho seven times, and on the seventh day sounding seven trumpets: Jos 6:4. Elisha's servant looked seven times for the appearance of rain: 1Ki 18:43. Naaman was required to wash in the Jordan River seven times: 2Ki 5:10. The seven steps in the temple seen in Ezekiel's vision: Eze 40:22,26. The heat of Nebuchadnezzars furnace was intensified sevenfold: Da 3:19. The light of the sun was intensified sevenfold: Isa 30:26. The threatened punishment of Israel was sevenfold: Le 26:18-21. Silver was purified seven times: Ps 12:6. Worshiping seven times a day: Ps 119:164. Seven chamberlains at the court of Ahasuerus: Es 1:10. Seven princes: Es 1:14. Seven counsellors at the court of Artaxerxes: Ezr 7:14. Seven maidens given to Esther: Es 2:9. Symbolical: Of many sons: Ru 4:15; 1Sa 2:5; Jer 15:9. Of liberality: Ec 11:1-2. Seven magi (wise men): Pr 26:16. Seven women will seek a polyandrous marriage: Isa 4:1. Seven shepherds to be sent forth against Assyria: Mic 5:5-6. Seven lamps and pipes: Zec 4:2. Seven servants (Greek: diakonoi) in the Jerusalem congregations: Ac 6:3. Seven congregations in Asia: Re 1:4,20. Seven seals: Re 5:1. Seven thunders: Re 10:3. Seven heads and seven crowns: Re 12:3; 13:1; 17:9. Seven kings: Re 17:10. Seven stars: Re 1:16,20; 3:1; Am 5:8. Seven spirits: Re 1:4; 3:1; 4:5; 5:6. Seven eyes of the Lord: Zec 3:9; 4:10; Re 5:6. Seven golden lampstands: Re 1:12. Seven angels with seven trumpets: Re 8:2. Seven plagues: Re 15:1. Seven horns and seven eyes: Re 5:6. Seven angels with seven plagues: Re 15:6. Seven golden vials: Re 15:7. The scarlet-colored beast having seven heads: Re 17:3,7'.

Thompson Chain Topics provides references for the word seven as: 'The Number of Perfection: Ex 25:37; De 28:25; Job 5:19; Pr 26:16; Ec 11:2; Isa 4:1; 11:15; Mr 16:9; Re 1:12; 5:6; 8:2; 10:3; 15:1; 17:1. Seven Attitudes of the Spiritual Life: Lying down, for spiritual rest: Ps 23:2. Sitting, for instruction: Lu 10:39. Standing, for warfare: Eph 6:14. Walking, for fellowship: 1Jo 1:7. Running, for progress: Heb 12:1. Leaping, for ecstasy: Ac 3:8. Mounting up, for exaltation: Isa 40:31. Seven things Opened: Hands, for benevolence: De 15:8. Eyes, for vision: 2Ki 6:17. Ears, for hearing: Ps 40:6. Lips, for testimony: Ps 51:15. Windows, for prayer: Da 6:10. Heart, for God's message: Ac 16:14. Doors, for service: 2Co 2:12. Seven Times, indicating completion: Blood sprinkled: Le 4:6. The Leper sprinkled: Le 14:7; Nu 19:4. Priests encompass Jericho: Jos 6:4. Elisha's servant looks for rain: 1Ki 18:43. Naaman dips in the Jordan: 2Ki 5:10. Praise seven times a day: Ps 119:164. The just man riseth after falling: Pr 24:16; Da 3:19; Mt 18:21. Seven Figures, used to express Christian Influence and Responsibility: "Witnesses" (testifying): Isa 43:10. "Salt" (preserving): Mt 5:13. "Light" (illuminating): Mt 5:14. "Branches" (bearing fruit): Joh 15:5. "Epistles" (instructing): 2Co 3:2. "Ambassadors" (representing): 2Co 5:20. "Stewards" (distributing): 1Pe 4:10. Days: Certainties, seven that encourage the believer: Sure Promises: 1Ki 8:56. Sure Foundations: Isa 28:16. Sure Reward: Mt 10:42. Assured Acceptance: Joh 6:37. Divine Love: Ro 8:38-39. Assured Immortality: 2Co 5:1. Eternal Anchorage: Heb 6:19. Certainties, seven that face the unrepentant sinner: Certainty of Exposure: Nu 32:23. Certainty of Disappointment: De 32:32. Certainty of Leaving Earthly Possessions: 1Ti 6:7. Certainty of Death: Ec 8:8. Certainty of Judgment: Ec 12:14. Certainty of Separation from the Righteous: Mt 25:31-33. Certainty of Banishment from the Divine Presence: 2Th 1:9. Churches, the seven: (in Asia): Re 1:4,11,20; 2:7,11,17,29; 3:6,13,22. Days: Ge 2:3; 7:4; Ex 7:25; 29:30; 1Sa 11:3; 13:8; Eze 3:15; Ac 20:6; 21:4; 28:14. Earnest Suppliants: the cry for Help (Jacob): Ge 32:26. The cry for Intercession (Moses): Ex 32:31-32. The cry for Wisdom (Solomon): 1Ki 3:7-9. The cry for Cleansing (David): Ps 51:1-2. The cry of the Dying Soul (Penitent thief): Lu 23:42. The cry for Salvation (Philippian Jailer): Ac 16:30. The cry for Deliverance (Paul): 2Co 12:8-9. Editions of the Divine Law: 1st Edition WRITTEN ON NATURE: Ps 19:1. 2nd Edition WRITTEN ON CONSCIENCE: Ro 2:15. 3rd Edition WRITTEN ON TABLES OF STONE: Ex 24:12. 4th Edition CHRIST thE ILLUSTRATED EDITION: Joh 1:14. 5th Edition thE ENTIRE SCRIPTURES: Ro 15:4. 6th Edition WRITTEN ON thE HEART: Heb 8:10. 7th Edition thE OUTWARD CHRISTIAN LIFE LIVING EPISTLES: 2Co 3:2. Evils to be Repressed: Idle Curiosity: 1Sa 6:19. Evil Speech: Ps 39:1. Avarice: Mt 6:19. Unholy Ambition: Mr 10:44. Evil thoughts: 2Co 10:5. Evil Desires and Passions: Col 3:5. Worldliness: 1Jo 2:15. Example of Steadfastness: A Man of God, in Refusing a Reward: 1Ki 13:8; 2Ki 18:6. Josiah, in his Duties as a King: 2Ki 22:2. Job, in his Religious Life: Job 23:11; 27:6; Isa 50:7. Three Hebrew Captives: Da 3:18. Christ, in going to the Cross: Lu 9:51; Ac 2:42. Peter and John: Ac 4:19-20. Paul, in finishing his Course: Ac 20:24; Heb 10:39. Fear Nots: Blessings in the Journey of Life: Ge 26:24; Nu 21:34; Jg 6:23. Supplies in Famine: 1Ki 17:13. Protection in Peril: 2Ki 6:16. Strength in Weakness: Isa 41:10. Companionship in Trial: Isa 43:1-2,3. Overshadowing Care: Mt 10:30-31. Life Beyond the Grave: Re 1:17-18. Gifts of Christ: Rest: Mt 11:28. Keys of the Kingdom: Mt 16:19. Power over evil spirits: Lu 10:19. Living water: Joh 4:14. Bread of Heaven: Joh 6:51. Eternal Life: Joh 10:28. Legacy of Peace: Joh 14:27; Re 2:26,28; 21:6. Last Sayings of Christ: Lu 23:34,43; Joh 19:27; Mt 27:46; Joh 19:28,30; Lu 23:46. Morning Glories of John: (Chapter 14): Future Home: Joh 14:2. Reunion: Joh 14:3. Achievements: Joh 14:12. Resources: Joh 14:13. Companionship: Joh 14:16. Legacy: Joh 14:27. Joy: Joh 14:28. No Mores: No More Sea: Re 21:1. Sorrow: Re 21:4. Crying: Re 21:4. Pain: Re 21:4. Curse: Re 22:3. Night: Re 22:5. Death: Re 21:4. Uncertainties: Beauty: Ps 39:11. Men's Promises: Ps 146:3. Riches: Pr 23:5. The Future: Pr 27:1. Friendship: Joh 16:32. Life: Jas 4:14. Earthly Glory: 1Pe 1:24. Witnesses, scriptural: John the Baptist: Joh 1:34. The Works of Christ: Joh 5:36. The Father: Joh 5:37. The Old Testament: Joh 5:39. Jesus Christ Himself: Joh 8:14. The Holy Spirit: Joh 15:26. Believers: Joh 15:27. Years: Ge 29:18; 41:29,54; Da 4:23'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'few. Lu 24:41-42; Joh 21:9-10 General references. exp: Mt 14:17; 16:10; Mr 6:38; 8:20.'.

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C15-S35 (Verse 35) Jesus commanded that things be done orderly.
And he commanded the multitude to sit down on the ground.

Mark 8:6 is the equivalent this sentence and the next sentence. Forthe part that is equivalent to this sentence, Matthew uses the word multitude while Mark uses the word people. Once mote we see the same message with God letting each author use their own mode of expressing the same message.

This is consistent behavior with the other time that Jesus did a miracle to feed people.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to sit. Mt 14:19-21; Mr 6:39-40; Lu 9:14-16; Joh 6:10 exp: Mr 8:6. General references. exp: Mr 6:39; 8:20.'.

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C15-S36 (Verse 36) Jesus prayed and then provided.

And he took the seven loaves and the fishes,
and gave thanks,
and brake them,
and gave to his disciples,
and the disciples to the multitude..

Mark 8:6 is the equivalent this sentence and the prior sentence with the prior sentence being equivalent to the First Equivalent Section in the sentence reported by Mark. This sentence is equivalent to the rest of the sentence in Mark. The only difference is that Matthew includes the phrase and the fishes and that Matthew uses the phrases: and gave to his disciples, and the disciples to the multitude where Mark reports: and gave to his disciples to set before them; and they did set them before the people. Thus, we, once more, see that God allows His Gospel writers freedom of expression while making sure that the message which they deliver remains the same.

This is the same procedure as Jesus used when He fed the five thousand (5,000) {Matthew 14:15-21; Mark 6:34-44; Luke 9:12-17 }.

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

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

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The functional definition for this word is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. Forms of the word thanks are found in this Gospel in: Matthew 11:25; Matthew 15:36; Matthew 26:27.

The word brake is another form of the he word break. Please see the note for Matthew 5:19 about the word break. The functional definition for this word is: 'To part or divide by force and violence, as a solid substance; to rend apart'. Please also see the note for Luke 12:39 about the word broken. Please also see the note for Romans C11S21 about the phrase broken off.

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: 'and gave thanks. Mt 26:26-27; 1Sa 9:13; Lu 22:19; 24:30; Joh 6:11; Ac 27:35; Ro 14:6; 1Co 10:31; 1Ti 4:3-4 General references. exp: Mr 8:20.'.

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C15-S37 (Verse 37) the provision was more than needed to satisfy all.

Equivalent Section: they had enough.

And they did all eat,
and were filled:.

Equivalent Section: they had an abundance.

and they took up of the broken meat that was left seven baskets full..

Mark 8:8 is the equivalent this sentence. Mark uses the exact same wording except Mark leaves out the words all and full. Once more, we see that the message is the same while the authors give us two perspectives. Mark is telling us what happened, like a servant would, while Matthew is making sure that he delivers a complete and accurate statement like would be required for a government record or a trial statement.

As we saw in the feeding of the 5,000 {Matthew 14:15-21; Mark 6:34-44; Luke 9:12-17 }, God provides an abundance to those people who are willing to sacrifice in order to serve God. Someone gave up their food and, as with the feeding of the 5,000, the person who made the sacrifice received the abundance which was left over. God rewards true sacrifice in the service of God and His kingdom.

Please see the note for Luke 12:39 about the word broken. Webster's 1828 defines this word as: 'Past-tense for Break / Brake. Parted by violence'. Please also see the note for Romans C11S21 about the phrase broken off. Please also see the note for Matthew 5:19 about the word break. Forms of this word are used, in this Gospel, in: Matthew 15:37; Matthew 21:44; Matthew 24:43.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The functional definition for this word is: 'any solid food. This word is also used, symbolically, for spiritual food'.

Please see the note for Luke 9:17 about the word basket. Easton's Bible Dictionary defines this word as: 'There are five different Hebrew words so rendered in the Authorized Version: (1.) A basket (Heb. sal, a twig or osier) for holding bread (Ge 40:16; Ex 29:3,23; Le 8:2,26,31; Nu 6:15,17,19). Sometimes baskets were made of twigs peeled; their manufacture was a recognized trade among the Hebrews. (2.) that used (Heb. salsilloth') in gathering grapes (Jer 6:9). (3.) that in which the first fruits of the harvest were presented, Heb. tene, (De 26:2,4). It was also used for household purposes. In form it tapered downwards like that called corbis by the Romans. (4.) A basket (Heb. kelub) having a lid, resembling a bird-cage. It was made of leaves or rushes. the name is also applied to fruit-baskets (Am 8:1-2). (5.) A basket (Heb. dud) for carrying figs (Jer 24:2), also clay to the brick-yard (R.V., Ps 81:6), and bulky articles (2Ki 10:7). this word is also rendered in the Authorized Version "kettle" (1Sa 2:14), "caldron" (2Ch 35:13), "seething-pot" (Job 41:20). In the New Testament mention is made of the basket (Gr. kophinos, small "wicker-basket") for the "fragments" in the miracle recorded Mr 6:43, and in that recorded Mt 15:37 (Gr. spuris, large "rope-basket"); also of the basket in which Paul escaped (Ac 9:25, Gr. spuris; 2Co 11:33, Gr. sargane, "basket of plaited cords")'.

Please see the note for Philippians 4:18 about the word full. Please also see the note for Colossians 2:9 about the word fullness. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Mt 15:33; 14:20-21; Ps 107:9; Lu 1:53 seven. Mt 16:9-10; Mr 8:8-9,19-21 General references. exp: Mr 6:42; 8:20.'.

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C15-S38 (Verse 38) the number of people fed.

And they that did eat were four thousand men,
beside women and children..

Mark 8:9 is the equivalent of this sentence and part of the next sentence. Our current sentence adds to phrase beside women and children, because Matthew presents the perspective of law which requires more accuracy than a report from one servant to other servants. We also see Matthew provide more accuracy in the next sentence. The only other difference in that Matthew uses the phrase did eat while Mark uses the phrase had eaten. This is a difference of present-tense expression as opposed to past-tense expression and, as we have seen continually, God allows His authors to have freedom of expression so long as the message remains the same.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 16:10; Mr 6:42; 8:20.'.

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C15-S39 (Verse 39) Jesus went to the next place of ministry.

And he sent away the multitude,
and took ship,
and came into the coasts of Magdala..

Mark 8:9-10 is the equivalent of this sentence and of the prior sentence. Our current sentence adds to phrase beside women and children, because Matthew presents the perspective of law which requires more accuracy than a report from one servant to other servants. We also see Matthew provide more accuracy in the next sentence. The only other difference in that Matthew uses the phrase did eat while Mark uses the phrase had eaten. This is a difference of present-tense expression as opposed to past-tense expression and, as we have seen continually, God allows His authors to have freedom of expression so long as the message remains the same.

As when Jesus fed the 5,000, He left by boat to go to a distant place. In the Gospel of John, we are told that the people chased after Jesus even when He went somewhere else. When they found them: Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. (John 6:26-27). The miracles showed that His message was from God. The loaves were about physical blessings and not the spiritual message. Therefore, Jesus went elsewhere to limit the number of people only seeking physical blessings and so that, at least some, would consider the spiritual message.

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

We find forms of the word Magdala only in: this sentence. Smith's Bible Dictionary defines this word as: 'a tower). the chief MSS. and versions exhibit the name as MAGADAN, as in the Revised Version. Into the limits of Magadan Christ came by boat, over the Lake of Gennesareth after his miracle of feeding the four thousand on the Mountain of the eastern side: Mt 15:39. and from thence he returned in the same boat to the opposite shore. In the parallel narrative of St. Mark, ch.: Mr 8:10. we find the "parts of Dalmanutha," on the western edge of the Lake of Gennesareth. the Magdala, which conferred her name on "Mary the Magdalene one of the numerous migdols, i.e. towers, which stood in Palestine, was probably the place of that name which is mentioned in the Jerusalem Talmud as near Tiberias, and this again is as probably the modern el-Mejdel, a miserable little Muslim village, of twenty huts on the water's edge at the southeast corner of the plain of Gennesareth. It is now the only inhabited place on this plain'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he sent. Mt 14:22; Mr 8:10 General references. exp: Mt 16:5.'.

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Matthew Chapter 16

links to sentences in this chapter:

C16-S1 (Verse 1), C16-S2 (Verse 2), C16-S3 (Verse 3), C16-S4 (Verse 3), C16-S5 (Verse 4), C16-S6 (Verse 4), C16-S7 (Verse 5), C16-S8 (Verse 6), C16-S9 (Verse 7), C16-S10 (Verse 8), C16-S11 (Verse 9), C16-S12 (Verse 10), C16-S13 (Verse 11), C16-S14 (Verse 12), C16-S15 (Verse 13), C16-S16 (Verse 14), C16-S17 (Verse 15), C16-S18 (Verse 16), C16-S19 (Verse 17), C16-S20 (Verse 18), C16-S21 (Verse 19), C16-S22 (Verse 20), C16-S23 (Verse 21), C16-S24 (Verse 22), C16-S25 (Verse 23), C16-S26 (Verse 24), C16-S27 (Verse 25), C16-S28 (Verse 26), C16-S29 (Verse 26), C16-S30 (Verse 27), C16-S31 (Verse 28)'.

Please use This link to see the chapter summary.

Chapter theme: Starting the Show-Down.

Matthew 16 and Mark 8 tell us pretty much the same thing with the start of Mark 8 actually matching the end of Matthew 15. In addition, we read similar lessons in Luke 9 and Luke 12.

In these chapters, we see arguments over doctrine, which are, basically, arguments over authority. The religious leaders claim that they have the top authority because of religious traditions. Jesus claims that He has the top authority because He demonstrates approval from God with His miracles. In all related chapters, Jesus warns His disciples, and us, against the doctrine of the Pharisees and of the Sadducees, which is religious hypocrisy. While the same lesson is taught in each of these Bible chapters, the lesson was taught at different times and in different circumstances. It should also be obvious that this lesson is a precept that never changes but has multiple applications. And, it should also be obvious that Jesus taught certain lessons more than once.

As a result, there is no conflict between the Gospel reports because they are giving us different applications of the basic doctrine. And, in general, the doctrine of this warning is explained in the note for Mark 8:17-LJC. Further, while the context of the account by Luke is totally different, the accounts by Matthew and Mark are similar enough for a comparison of the two accounts.

In Matthew 16:1-4 and Mark 8:11-13, we read that The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.. (There are similar accounts in Matthew 12:39-40 and Luke 11:29-32.) Jesus tld them: there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.

In Matthew 16:2-3 and Luke 12:54-57, we read the 'Parable of Clouds and Wind'. It is also found in the Table of Parables in the New Testament.

Matthew 16:5-12; Mark 8:14-21 and Luke 12:1-12 tell us about Jesus warning His disciples against the doctrine of the Pharisees and of the Sadducees, which is religious hypocrisy.

In Matthew 16:13-20; Mark 8:27-30 and Luke 9:18-20 Jesus asked His disciples: Whom say the people that I am?. Peter answered: The Christ of God . Following this confession, all three (3) Gospel accounts tell us that Jesus started telling His disciples that He would be crucified and rise again.

Matthew 16:13-20; Mark 8:27-30; Luke 9:18-27; John 4:42; John 6:69 and John 11:27 all contain a profession of faith that Jesus is Christ and is the Son of God.

Matthew 16:21-28; Mark 8:31-38 and Luke 9:21-27 tell us that Jesus started teaching His disciples about His death and resurrection and what people must do if they decided to come after me. These all tell us the requirements, that Jesus gave, for saved people to receive reward, and not punishment, when He returns to rule this world for 1,000-years. These instructions occur between the time that Peter declaring that Jesus is the Christ and the time of the Mount of Transfiguration. In context, all three events (the declaration, the instruction, and the Mount experience) are related.

Matthew 10:28; Mark 9:1 and Luke 9:27 Jesus prophesied the experience called 'Transfiguration of Jesus Christ'. That promise was fulfilled in Matthew 17:1; Mark 9:2 and Luke 9:28. These references also prophesy the return of Jesus as ruling Lord (Also called the 'Second Coming of Christ' and the start of the '1,000-years reign of Christ'. Many commentators also name other places which talk about the Second Coming of our Lord. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-4. the Pharisees require a sign.
5-12. Jesus warns his disciples of the leaven of the Pharisees and Sadducees.
13-15. the people's opinion of Christ,
16-20. and Peter's confession of him.
21-22. Jesus foretells his death;
23. reproves Peter for dissuading him from it;
24-28. and admonishes those that will follow him, to bear the cross.'.

C16-S1 (Verse 1) the religious leaders demanded that Jesus do what they demanded.

The Pharisees also with the Sadducees came,
and tempting desired him that he would shew them a sign from heaven..

Please see the Harmony Section in the Significant Gospel Events Study for links to where Jesus was tempted by different beings, including devils.

It might not be obvious at first glance, but what we actually see here is these religious leaders demanding that Jesus submit to their authority by producing a sign when they demanded it. If Jesus had met their demand, He would be showing that they had the authority to make the demand. Our sentence says that they were tempting because it was not obvious that they were trying to get Him to submit to their authority. In addition, since Jesus did so many miracles, it would have been easy for Him to meet their demand. In fact, it would have been easier to meet the demand than for Him to fight them. This was part of the hidden temptation. However, Jesus was wise to their desired end result and refused the temptation. Likewise, God's people need to consider all end results before doing anything because what seems easy to do now may have hidden consequences.

In Matthew 16:1-4 and Mark 8:11-13, we read that The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. (There are similar accounts in Matthew 12:39-40 and Luke 11:29-32.) Jesus tld them: there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. the additional references in Matthew and Luke were said to the people in general, and not limited to the religious leaders. Jesus also said this thing about the Jews in general and not limited to the religious leaders. Further, this saying was said at a different time and under different circumstances.

Therefore, the saying of this sentence is a truth that can be applied to many people and under different circumstances. Jesus said this because of the attitude of heart they had and not for any other personal or circumstantial reason. Thus, we see that God will stop answering questions from people who refuse to believe the evidence set before them. When people insist upon being fools who will cling to their prior belief in spite of being shown many evidences that their belief is wrong, God will let them remain fools, let them reap the consequence of being fools, and will stop trying to show them the truth.

Mark 8:11 is equivalent to this sentence. It says: And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. OK, the sequence of wording is different, but that only shows that God allows His authors freedom of expression so long as they deliver His message. In addition, Mark does not mention the Sadducees, but that does not cause a conflict. Further, Mark tells us that they began to question with him, and Matthew leaves that fact out, but that also does not constitute a conflict. No, what we see here is that God deliberately let His authors tell us different facts so that the student who was diligent enough to compare different reports would get more information than anyone who only read one report.

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

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

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The functional definition for this word is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession. Desire is a wish to possess some gratification or source of happiness which is supposed to be obtainable.'.

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

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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Pharisees. Mt 5:20; 9:11; 12:14; 15:1; 22:15,34; 23:2; 27:62 exp: Mr 8:11. Sadducees. Mt 16:6,11; 3:7-8; 22:23; Mr 12:18; Lu 20:27; Ac 4:1; 5:17; 23:6-8 tempting. Mt 19:3; 22:18,35; Mr 10:2; 12:15; Lu 10:25; 11:16,53-54; 20:23; Joh 8:6 a sign. Mt 12:38-39; Mr 8:11-13; Lu 11:16,29-30; 12:54-56; Joh 6:30-31; 1Co 1:22 exp: Isa 7:11. General references. exp: Lu 11:16; 23:12.'.

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C16-S2 (Verse 2) Jesus answers their temptation.

Equivalent Section: What they say.

He answered and said unto them,
When it is evening,
ye say,
It will be fair weather:.

Equivalent Section: Why.

for the sky is red..

In Matthew 16:2-3 and Luke 12:54-57, we read the 'Parable of Clouds and Wind'. It is also found in the Table of Parables in the New Testament.

This sentence, and the next two sentences, are only reported by Matthew with the continuation of the reports from Mark matching up with Matthew 16:4. In addition, it is possible, but not definite, that all of Luke 12 also happened at this time.

in this answer, Jesus points out their ability to discern the face of the sky while they can not discern the signs of the times. Yet, because of their claim to be able to discern the signs of the times, they prove the accuracy of the claim by Jesus that they are hypocrites. in this sentence, Jesus points out their ability to discern the face of the sky. They say: When it is evening, ye say, It will be fair weather: for the sky is red. They have learned to pay attention to the sky and the weather and to observe the most common relationship between the color of the sky in the evening and the weather the next day. As people who claim to represent God, they should have been able to see, it their own history, when God worked miracles and been able to tell that the man God worked through was a prophet from God. In addition, the Mosaic Law told them how to tell a true prophet from God from a false prophet. And, Jesus had provided overwhelming evidences that He was from God. Yet, they still rejected Him. Further, since they claimed to be able to understand the signs from God and the meaning of the Mosaic Law, they eliminated any claim of ignorance and proved that they were deliberately ignoring everything from God and siding with Satan.

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.

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 fair occurring 62 times in 59 verses of the Bible and, in the New Testament, in: Matthew 16:2; Acts 7:20; Acts 27:8; Romans 16:18; Galatians 6:12. Webster's 1828 defines this word as: 'a. 1. Clear; free from spots; free from a dark hue; white; as a fair skin; a fair complexion. hence, 2. Beautiful; handsome; properly, having a handsome face. Thou art a fair woman to look upon. Gen. 12. Hence, 3. Pleasing to the eye; handsome or beautiful in general. Thus was be fair in his greatness, in the length of his branches. Ezek. 31. 4. Clear; pure; free from feculence or extraneous matter; as fair water. 5. Clear; not cloudy or overcast; as fair weather; a fair sky. 6. Favorable; prosperous; blowing in a direction towards the place of destination; as a fair wind at sea. 7. Open; direct, as a way or passage. You are in a fair way to promotion. hence, likely to succeed. he stands as fair to succeed as any man. 8. Open to attack or access; unobstructed; as a fair mark; a fair butt; fair in sight; in fair sight; a fair view. 9. Open; frank; hones; hence, equal; just; equitable. My friend is a fair man; his offer is fair; his propositions are fair and honorable. 10. Not effected by insidious or unlawful methods; not foul. He died a fair and natural death. 11. Frank; candid; not sophistical or insidious; as a fair disputant. 12. Honest; honorable; mild; opposed to insidious and compulsory; as, to accomplish a thing by fair means. 13. Frank; civil; pleasing; not harsh. When fair words and good counsel will not prevail on us, we must be frighted into our duty. 14. Equitable; just; erited. His doom is fair, that dust I am, and shall to dust return. 15. Liberal; not narrow; as a fair livelihood. 16. Plain; legible; as, the letter is written in a fair hand. 17. Free from stain or blemish; unspotted; untarnished; as a fair character or fame.
FAIR, adv. 1. Openly; frankly; civilly; complaisantly. One of the company spoke him fair. 2. Candidly; honestly; equitably; He promised fair. 3. Happily; successfully. Now fair befall thee. 4. On good terms; as, to keep fair with the world; to stand fair with one's companions. Tobid fair, is to be likely, or to have a fair prospect. Fair and square, just dealing; honesty.
FAIR, n. 1. Elliptically, a fair woman; a handsome female. the fair, the female sex. 2. Fairness; applied to things or persons. Not used.
FAIR, n. L. forum, or feriae, a holiday, a day exempt from labor; Gr. to trade, whence, emporium, the primary sense of which is to pass. A stated market in a particular town or city; a stated meeting of buyers and sellers for trade. A fair is annual or more frequent. the privilege of holding fairs is granted by the king or supreme power. Among the most celebrated fairs in Europe are those of Frankfort and Leipsic in Germany; of Novi in the Milanese; of Riga and Archangel in Russia; of Lyons and St. Germain in France. In Great Britain many towns enjoy this privilege'. International Standard Bible Encyclopedia defines this word as: 'The word translated in the King James Version from 9 Hebrew and 4 Greek expressions has nowhere in the Bible the modern sense of "blond," "fair-skinned." the translation of Isa 54:11, "fair colors," refers to the cosmetic use of pukh, stibium, antimony powder, with which black margins were painted around the eyelids, so as to make the eyes appear large and dark. the stones of rebuilt Jerusalem, beautifully laid in their black mortar, are compared with such eyes. We can distinguish the following varieties of meaning: (1) Beautiful, attractive, tobh, yaphah, yapheh; Aramaic shappir; Septuagint kalos; in the New Testament asteios. this latter word is in both places where it is found used of Moses (Ac 7:20; Heb 11:23, the Revised Version (British and American) "goodly"), and means literally, town bred (as opposed to boorish), polite, polished in manners, urbane, then nice, pretty. (2) Pure, free of defilement, the Revised Version (British and American) "clean," Tahor (Zec 3:5). (3) "Fair speech," plausible, persuasive (leqah, Pr 7:21; eulalos, Sirach 6:5; compare eulogia, Ro 16:18). (4) Making a fine display (euprosopein, Ga 6:12, "to make a fair show"). (5) Good (of weather) (zahabh, "golden," "clear," Job 37:2,2, the Revised Version (British and American) "golden splendor"); eudia (Mt 16:2). H. L. E. Luering'.

We find forms of the word weather in: Job 37:22; Proverbs 25:20; Matthew 16:2; Matthew 16:3. The International Standard Bible Encyclopedia defines this word as: 'weth'-er (zahabh (Job 37:22), yom (Pr 25:20), translated "day"; eudia, "clear sky," cheimon, "tempest"): In the East it is not customary to talk of the weather as in the West. there seems to be no word in the Hebrew corresponding to "weather." In Job 37:22 the King James Version translates "Fair weather comes out of the north," but the Revised Version (British and American) translates more literally, "Out of the north cometh golden splendor." "As one that taketh off a garment in cold weather (or literally, "on a cold day").... so is he that singeth songs to a heavy heart" (Pr 25:20). Jesus rebukes the Pharisees for their lack of spiritual foresight when they took such interest in natural foresight. He said, "When it is evening, ye say, It will be fair weather: for the heaven is red. And in the morning, It will be foul weather to-day: for the heaven is red and lowering" (Mt 16:2-3). the general conditions of the weather in the different seasons are less variable in Palestine than in colder countries, but the precise weather for a given day is very hard to predict on account of the proximity of the mountains, the desert and the sea. Alfred H. Joy'.

Please see the note for Luke 12:56 about the word sky. The functional definition for this word is: ' In the New Testament ouranos, is translated "heaven" (the King James Version "sky") in connection with the weather in Mt 16:2-3; Lu 12:56. In Heb 11:12 we find "the stars of heaven" ("the sky") as a figure of multitude'.

We find forms of the word red occurring 54 times in 53 verses of the Bible and, in the New Testament, in: Matthew 16:2; Matthew 16:3; Acts 7:36; Hebrews 11:29; Revelation 6:4; Revelation 12:3. Webster's 1828 defines this word as: 'RED, a. Gr red, and a rose, from its color. Heb. to descend, to bring down. L. gradior, also to correct, to teach, erudio. Of a bright color, resembling blood. Red is a simple or primary color, but of several different shades or hues, as scarlet, crimson, vermilion, orange red, etc. We say red color, red cloth, red flame, red eyes, red cheeks, red lead, etc. Red book of the exchequer, an ancient English record or manuscript containing various treatises relating to the times before the conquest. Red men, red people, red children, the aboriginals of America, as distinguished from the whites.
RED, n. A red color; as a brighter color, the best of all the reds.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'When. Lu 12:54-56 exp: Lu 21:31. General references. exp: Lu 11:16.'.

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C16-S3 (Verse 3) A well-known sign from the physical reality.

Equivalent Section: What they say.

And in the mourning,
It will be foul weather to day:.

Equivalent Section: Why.

for the sky is red and lowring..

In Matthew 16:2-3 and Luke 12:54-57, we read the 'Parable of Clouds and Wind'. It is also found in the Table of Parables in the New Testament.

This is the second example from Jesus to support His accusation against the religious leaders.

Please see the note for John 21:4 about the word morning. Webster's 1828 defines this word as: 'the first part of the day, beginning at twelve o'clock at night and extending to twelve at noon. thus, we say, a star rises at one o'clock in the mourning. In a more limited sense, mourning is the time beginning an hour or two before sunrise, or at break of day, and extending to the hour of breakfast and of beginning the labors of the day. Among men of business in large cities, the mourning extends to the hour of dining. 2. the first or early part. In the mourning of life, devote yourself to the service of the Most High. mourn'ING, a. Pertaining to the first part or early part of the day; being in the early part of the day; as mourning dew; mourning light; mourning service. She looks as clear As mourning roses newly washed with dew.'.

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 Mark 9:25 about the word foul. The functional definition for this word is: 'Covered with or containing extraneous matter which is injurious, noxious or offensive; filthy; dirty; not clean; as a foul cloth; foul hands; a foul chimney.'.

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C16-S4 (Verse 3) they refuse to use the same methods to know spiritual truths.

First Step: What they can do.

O ye hypocrites,
ye can discern the face of the sky;.

Second Step: What they can not do.

but can ye not discern the signs of the times?.

Please notice the use of the word ye. This is a personal accusation that God makes against 'each and every one of us personally'. Regardless of what others do or say, salvation is personal. Jesus came to offer personal salvation to every person. But, we must each personally discern the signs of the times. In each of our personal lives. God brings each of us to the point that we can personally be saved if we pay attention to what God is doing in our own life and what God is showing us and causing us to realize. If we will truly look at what we see and discern the signs of the times in our own personal life, then we will be saved. Just like each of these Pharisees and Sadducees could see and hear about all the miracles that Jesus did, and just like each had been raised with the religious education that these miracles were evidence that he was a prophet from God, so also does God provide evidence to everyone. However, just like the Pharisees and Sadducees, God allows us the free will to ignore everything that points to true personal salvation. Just like them, we can choose to spend eternity in hell and the lake of fire.

Please see the note for 1Corinthians C11S33 about the word discern. The functional definition for this word is: 'To see or understand the difference; to make distinction; as, to discern between good and evil, truth and falsehood. 2. to have judicial cognizance'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'O ye. Mt 7:5; 15:7; 22:18; 23:13; Lu 11:44; 13:15 the signs. Mt 4:23; 11:5; 1Ch 12:32 General references. exp: Lu 11:16.'.

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C16-S5 (Verse 4) the consequence of their attitude of heart.

First Step: Evidence of their nature.

A wicked and adulterous generation seeketh after a sign;.

Second Step: Results of their nature.

and there shall no sign be given unto it,
but the sign of the prophet Jonas..

I've heard preachers preach a message on 'Putting Out a Fleece'. This is the exact same attitude as these Pharisees and Sadducees had. Yes, Gideon did that, but he did not have as much of the word of God as these Pharisees and Sadducees had. Nor did he have as much as we have. And, God was telling him to lead a physical rebellion against an overwhelming force of vicious enemy. That's a little different from just believing what God has provided to each person personally for their own salvation. The truth was that God had already given them more evidence that they truly needed. They were not seeking to verify a command from God. They were not seeking knowledge and understanding that they lacked. They were truly seeking tom make the Son of God perform miracles when they demanded and, thereby, acknowledge their right to order Him around.

Matthew 12:40 and John 2:19 explain the4 prophecy in our Second Step. Jesus would be in the heart of the Earth (buried) for three days and three nights just like Jonas was three days and three nights in the whale's belly. And, even with this prophesied sign, they paid the Roman Soldiers to lie and condemned their nation to destruction rather than admit their error and sin. (Matthew 28:11-15).

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

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

Please see the note for 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'. Please also see the note called The S and P's of 2Timothy 1.

Jonas is the Greek form of the name Jonah. The functional definition for this word is: 'the prophet who ran away from the job God gave to him'. We find Jonah. only in 2Kings 14:25 and the book of Jonah. We find Jonas in: Matthew 12:39; Matthew 12:40; Matthew 12:41; Matthew 16:4; Luke 11:29; Luke 11:30; Luke 11:32; John 21:15; John 21:16; John 21:17. Be careful about believing what dictionaries say about this name. They claim that this was the name of Peter's father, which is not true. Peter's father had a similar, but different, name. Jesus called Peter son of Jonas because Peter acted like Jonas during the trial of Jesus. Please see the notes in the Book Study on the Gospel of John for more details.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wicked. Mt 12:39-40; Mr 8:12,38; Ac 2:40 but. Jon 1:17; Lu 11:29-30 General references. exp: Lu 11:16; 20:8.'.

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C16-S6 (Verse 4) Jesus left people with a wrong attitude of heart.

And he left them,
and departed..

This is one of the many places where Jesus is an example of wisdom. As explained in the Doctrinal Study called What Did Jesus Do?, the Pharisees also with the Sadducees lied about what they truly wanted. They were not willing to hear truth. Jesus refused their demanded and then He departed. When people are looking for an argument and they are not willing to listen, we need to follow the example of Jesus and refuse to argue with them and just leave. In that type of situation, our pride wants us to prove them wrong but wisdom teaches that there is no way to win such an argument. Therefore, discretion requires us to drop it and leave.

Mark 8:13 is an equivalent sentence to this sentence. The main difference is that Mark reports that He entering into the ship again departed to the other side. Matthew just does not bother reporting His crossing the lake, but that is not a conflict.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And he. Mt 15:14; Ge 6:3; Ho 4:17; 9:12; Mr 5:17-18; Ac 18:6 General references. exp: Lu 11:16; 20:8.'.

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C16-S7 (Verse 5) the conditions which are important to understand the next incident.

And when his disciples were come to the other side,
they had forgotten to take bread..

Matthew 16:5-12; Mark 8:14-21 and Luke 12:1-12 tell us about Jesus warning His disciples against the doctrine of the Pharisees and of the Sadducees, which is religious hypocrisy. While the same lesson is taught in each of these Bible references, the lesson was taught at different times and in different circumstances. It should also be obvious that this lesson is a precept that never changes but has multiple applications. Thus, it should be obvious that Jesus taught certain lessons more than once. Therefore, there is no conflict between the Gospel reports because they are giving us different applications of the basic doctrine. And, in general, the doctrine of this warning is explained in the note for Mark 8:17-LJC. Further, while the context of the account by Luke is totally different, the accounts by Matthew and Mark are similar enough for a comparison of the two accounts.

Mark 8:14 is an equivalent sentence to this sentence. Mark does not include the first phrase that Matthew reports, but starts with the word Now, which serves the same function of letting us know that there is a change from the prior sentence. The rest of our sentence in Matthew is also reported by Mark with a slight difference in the wording but no difference in the message. Mark adds the phrase neither had they in the ship with them more than one loaf. So, Mark is adding that they did not have any bread from prior to the incident just reported, but most people would assume this. Therefore, Matthew's failure to report the additional phrase makes no change in the message. Mark includes it because Mark presents a different perspective from Matthew and the additional phrase would be significant to a servant but not to a king.

This sentence is the start of the report on the next incident. However, it is not separate from the prior incident because our sentence starts with the word And. The report of this incident is added to the report of the prior incident. Jesus is still thinking about the prior incident because it was personally upsetting to Him. It was not personally upsetting to His disciples, so that have already forgot about it. This is why they misunderstood the statement from Jesus which is reported in the next sentence. If we consider the next sentence as a continuation of the prior incident then it makes spiritual sense. However, if we disconnect the next sentence from the prior incident, then the next sentence seems to be not connected to anything. Thus, we see the importance of considering context when trying to understand the Bible.

Luke 19:10 says: For the Son of man is come to seek and to save that which was lost. In the prior incident, it became obvious that Jesus would not be able to save the save those Pharisees and Sadducees. However, what was worse, is that they would lead many other Jews into damnation because of their doctrine. Therefore, while Jesus is still thinking about the incident and while He can tie the spiritual incident into the example of the prior incident, Jesus gives the warning found in our next sentence. But, as we see further on in the report of this incident, the disciples misunderstood. Thus, we can learn a lesson from this incident. When something in the Bible doesn't make sense to us, stop, pray about it, read it again within the context where it is found and try to understand the passage from a spiritual point of view.

in this sentence, Matthew is telling us the circumstances which led to this next incident. The disciples were getting hungry and realized that they had forgotten to take bread. Therefore, while Jesus was still thinking about the prior incident and how the Pharisees and Sadducees were working against His spiritual purpose, the disciples were thinking about their hunger.

Please see the note for John 1:35-36 about the word disciple. Webster's 1828 dictionary defines this word as: 'A learner; a scholar; one who receives or professes to receive instruction from another'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

Please see the note for Psalms 119:16 about the word forget. The functional definition for this word is: ' v.t. pret. forgot. forgat, obs. 1. to lose the remembrance of; to let go from the memory. Bless the Lord, O my soul, and forget not all his benefits. Ps. 103. 2. to slight; to neglect. Can a woman forget her sucking child? Yea, they may forget, yet will I not forget thee. Is. 49'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 15:39; Mr 8:13-14 exp: Lu 24:3.'.

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C16-S8 (Verse 6) Jesus warns His disciples against the attitude of heart displayed by the religious leaders.

Then Jesus said unto them,
Take heed and beware of the leaven of the Pharisees and of the Sadducees..

Mark 8:15 is an equivalent sentence to this sentence. Where Matthew says: Then Jesus said unto them, Mark reports: And he charged them, saying. Matthew uses the word Then to tell us this was a change where Mark used the word Now, in the prior sentence for the same reason, and uses the word And to add his current sentence to the change. Beyond that, the only significant difference is found in the word charged, and the note for the sentence in the Book Study on the Gospel of Mark explains the significance of that word.

The only difference between the second phrase of our current sentence and the rest of the sentence reported by Mark is that our current sentence says: and of the Sadducees while the sentence reported by Mark says: and of the leaven of Herod. The incidents reported by each Gospel writer are actually two different, but very similar, incidents. And, the difference in people names is due to the difference in the people involved in the incident which prompted the warning.

What we see here is a warning that can be applied to any religious person, or group, who declare themselves to be experts while refusing to let the word of God to correct their doctrine. In addition, as we saw with Moses and Paul and other men of God, these false leaders lift up their human given credentials while discounting all evidence of God working in the life of the man of God whom they oppose. This is what the prior incident, of this chapter, told us that the Pharisees and Sadducees did with Jesus.

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

Please see the note for Colossians 2S5 about the word beware. The functional definition for this word is: 'Literally, to restrain or guard one's self from. Hence, to regard with caution'.

Please see the note for 1Corinthians C5S5 about the word leaven. The functional definition for this word is: 'A mass of sour dough, which, mixed with a larger quantity of dough or paste, produces fermentation in it and renders it light. During the seven days of the Passover, no leaven was permitted to be in the houses of the Jews. Ex. 12. 2. anything which makes a general change in the mass. It generally means something which corrupts or depraves that with which it is mixed. Beware of the leaven of the Pharisees and of the Sadducees. Matt. 16.'. Forms of this word are used, in this Gospel, in: Matthew 13:33; Matthew 16:6; Matthew 16:11; Matthew 16:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. Lu 12:15 exp: Mr 8:15. The leaven. Mt 16:12; Ex 12:15-19; Le 2:11; Mr 8:15; Lu 12:1; 1Co 5:6-8; Ga 5:9; 2Ti 2:16-17 the Pharisees. Mt 16:1 exp: Mt 3:7. General references. exp: Ex 13:7; Pr 19:27; Joh 4:33.'.

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C16-S9 (Verse 7) the disciples misunderstand the warning.

And they reasoned among themselves,
saying,
It is because we have taken no bread..

Mark 8:16 says, the exact same thing as this sentence.

Now, we see their arrived at a wrong conclusion for two reasons. First, they reasoned among themselves about what Jesus said instead of asking Him what He meant. Children and young people often do this because of insecurity and immaturity. The second error that they made is they tried to understand a spiritual message from a physical perspective. Jesus was giving them a spiritual warning and they tried to fit it into the physical picture, even that physical picture did not make sense. After all, the Pharisees and of the Sadducees considered themselves religious teachers and masters. They felt that they were better than common workers such as bakers and mill hands. Therefore, the Pharisees and of the Sadducees would not have any physical leaven associated with them. When physical reasoning doesn't make sense for something in the Bible, we should be clued in that the problem saying must be taken spiritually and almost always, if not always, involves symbolic language. However, just like the disciples, most people remain confused.

Please see the note for 2Corinthians 3:10 about the word reason. The functional definition for this word is: ' that which is thought or which is alleged in words, as the ground or cause of opinion, conclusion or determination'. Forms of this word are used, in this Gospel, in: Matthew 16:7; Matthew 16:8; Matthew 21:25.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mr 8:16-18; 9:10; Lu 9:46 It is. Mt 15:16-18; Ac 10:14 General references. exp: Mr 8:16; Joh 4:33.'.

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C16-S10 (Verse 8) Jesus rebukes their misunderstanding.

Which when Jesus perceived,
he said unto them,
O ye of little faith,
why reason ye among yourselves,
because ye have brought no bread?.

Let me jump ahead for a moment in order to increase understanding of this sentence. The sentences following the equivalent sentence, to this one, in Mark's Gospel account, start in Mark 8:17. They are actually part of the same verse as the equivalent to this sentence and they say: perceive ye not yet, neither understand? have ye your heart yet hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? thus, Mark is reporting that Jesus said these things to them because they reasoned about physical things and did not use spiritual understanding. Any time that we see this type of wording in the word of God, the wording is speaking about God's people not using spiritual senses to know and understand the spiritual matter. And, almost always, if not always, this is because God's people are looking at a spiritual matter from a physical point of view. So, please understand that this is the underlying point of our current sentence.

Mark 8:17 is an equivalent sentence to this sentence. In our first phrase, we read: Which when Jesus perceived. The matching phrase from Mark says: And when Jesus knew it. Look at the word definitions below. Mark uses the phrase when Jesus knew it because the disciples' lack of proper understanding was something which changed over time. Now look at the phrase that Matthew uses with the word definition from below. Both authors say the same thing two different ways with Matthew using language that is used with kings while Mark uses language which is used with servants.

In our next phrase, we read: he said unto them. The matching phrase from Mark says: he saith unto them. The word saith means: 'said with the intention that it is retained for a life-time'. Mark makes this distinction for servants. Matthew gives us the perspective of a king and a king expects his commandments to be remembered without his making a special emphasis on people remembering the command.

Next, Matthew provides a phrase that Mark does not provide: (O ye of little faith). This is a judgment of 'each and every one of them personally'. And, a king has to make such judgments. Jesus did not say that they had no faith but little faith because they were with Him and trying to serve Him but still did not perceive and understand the spiritual influences of things happening around them. They were confused because they tried to understand His spiritual saying from a physical perspective. As we increase our true Biblical faith, the exercise of it gives us increased understanding of spiritual things which only come with experience. Therefore, this is not the criticism that many claim but a statement on their level of spiritual growth. It is like a parent telling a child that they are still young and can not understand because of a lack of experience. And, When we look later in the chapter, we read that Jesus starts teaching them about His future betrayal, suffering and death and they refuse the lesson because of spiritual immaturity.

In our next phrase, we read: why reason ye among yourselves. The matching phrase from Mark says: Why reason ye. The phrase among yourselves was assumed by Mark because it is obvious. What is less obvious is the use of the word ye. We each personally do our own reasoning, which is why there are disagreements among people, even among those who experience the same thing. Our own reasoning leads to our own actions and, ultimately, leads to our own judgment by God. This is why we want to learn to do reasoning God's way and not according to our natural man (1Corinthians 2:14).

In our last phrase, we read: because ye have brought no bread?. The matching phrase from Mark says: because ye have no bread?. These are the same words and they let us know the wrong basis for their misunderstanding what Jesus sais. The bread, which they were discussing, was part of this physical world. The leaven of the Pharisees, and of the leaven of Herod / the Sadducees, which Jesus mentioned, was symbolic language for their spiritual error which 'puffed up' people with pride.

Think about this truth. They misunderstood because Jesus gave them a spiritually based message and they considered it from their current physical circumstances. Likewise, a lot of spiritual messages in the Bible are misunderstood because people consider the message from a physical perspective. In the next several sentences, both here and in Mark, Jesus explains the spiritual meaning of what He said and reminds them of lessons, which they experienced in the past, which should have helped them to truly understand the spiritual meaning. What we see here is that, since God is a Spirit (John 4:24), we are to first consider any message from God in the spiritual perspective. Next, we are to use context, experience and / or the word of God, in order to understand symbolic and spiritual meanings.

Please see the note for John 4:19 about the word perceive. Webster's 1828 dictionary defines this word as: 'to have knowledge or receive impressions of external objects through the medium or instrumentality of the senses or bodily organs; as, to perceive light or color; to perceive the cold or ice or the taste of honey. 2. to know; to understand; to observe. Till we ourselves see it with our own eyes, and perceive it by our own understanding, we are in the dark. 3. to be affected by; to receive impressions from. the upper regions of the air perceive the collection of the matter of tempests before the air below'. In the Bible, the word understand is used for things which do not change while the word perceive deals with things which change. We can understand precepts, which never change and we can perceive the different ways that those precepts are applied in different circumstances.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Joh 2:24-25; 16:30; Heb 4:13; Re 2:23 O ye. Mt 6:30; 8:26; 14:31; Mr 16:14 exp: Lu 12:28. General references. exp: Mr 8:16; Joh 4:33.'.

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C16-S11 (Verse 9) Jesus reminds them that He does not need to buy physical bread.

Do ye not yet understand,
neither remember the five loaves of the five thousand,
and how many baskets ye took up?.

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that Jesus fed five thousand with 5 loaves and 2 fish.

The last sentence of Mark 8:18 (and do ye not remember?) and the first sentence of Mark 8:19 (When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?) provide an equivalency to this sentence. The equivalent sentence, to our first two phrases, was dealt with in the note for the prior sentence. As explained there, they did not yet understand, neither remember because they were trying to understand a symbolic and spiritual saying from a physical perspective. And, as also explained in that note, we see similar wording any place in the word of God where God is chiding His people for trying to understand the spiritual from a physical perspective.

The remainder of our second phrase is equivalent to the first phrase in the first sentence of Mark 8:19 (When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?) (Devil motivated men really chopped up these sentences to try and keep God's people from properly understanding God's message in this incident.) In these phrases, Jesus is reminding them of the miracle where He provided enough bread for literally thousands to eat and be full. In our next sentence, and the equivalent in Mark's Gospel account, Jesus reminds them of a second miracle where He did the same for a different number of people. Thus, we have two literal witnesses that Jesus can provide all of our physical needs. Therefore, the physical need was not the problem and they should have realized this truth. And, once that truth was realized, they should have realized that Jesus was speaking spiritually.

Our third phrase says: and how many baskets ye took up? the equivalent phrase, in Mark's Gospel account, says: how many baskets full of fragments took ye up? Mark includes the phrase full of fragments because he is giving the perspective of a servant and, to servants, picking up baskets and picking up baskets full of fragments are both things that a servant would do and they are two significantly different things to do. Moreover, from the perspective of a king, which Matthew gives, the phrase; full of fragments, is assumed. Thus we see the same message from two different perspectives.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye not. Mt 15:16-17; Mr 7:18; Lu 24:25-27; Re 3:19 the five loaves. Mt 14:17-21; Mr 6:38-44; Lu 9:13-17; Joh 6:9-13 General references. exp: Mt 15:16; Joh 4:33.'.

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C16-S12 (Verse 10) Jesus reminds them of the second evidence that He provided.

Neither the seven loaves of the four thousand,
and how many baskets ye took up?.

Mark 8:19 reports an answer from the disciples (They say unto him, Twelve.), which is assumed and not reported by Matthew. Next, our sentence starts with the word Neither, which means: 'not either'. This means that the first phrase, of our current sentence, means: 'Do ye not either (do you also not) yet understand, neither remember' the seven loaves of the four thousand, and how many baskets ye took up?. Mark reports the same sentence asked a different way and Jesus may very well have asked both questions for emphasis while each Gospel writer only reported one of the questions. It is also possible that Jesus really only asked one question and God allowed His authors freedom of expression since both versions of the question ask the same thing. We have seen both options used in the comparison of Gospel accounts. Therefore, the reader is free to chose which he wants to believe so long as the reader acknowledges that the message of both versions is the same.

As already mentioned, this makes the second miracle mentioned by Jesus, which makes the message part of God's law which we will be judged for. In particular, God demands that His people trust Him for their physical needs while they concentrate on serving Him.

In addition to all of the rest, Mark 8:20 also reports an answer from the disciples (And they said, Seven.), which is assumed and not reported by Matthew. Our next sentence continues to match with the next sentence from Mark's account.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 15:34,38; Mr 8:5-9,17-21 exp: Joh 4:33.'.

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C16-S13 (Verse 11) Jesus asks them how they did not consider the spiritual meaning of His statement.

How is it that ye do not understand that I spake it not to you concerning bread,
that ye should beware of the leaven of the Pharisees and of the Sadducees?.

Mark 8:21 provides an equivalent of this sentence. Mark adds the phrase And he said unto them, but this is because Mark also reported what the disciples said, just before Mark added this phrase, while Matthew continued to only report what Jesus said. Therefore, Mark had to report the change in who was speaking while Matthew did not. Next, Mark only reports that Jesus said: How is it that ye do not understand? He does not report the additional phrases which Matthew reports in this sentence. Mark leaving out part of what was said is something that we ass all Gospel writers do and it does not change the message which is delivered. The difference is that Matthew gives us better understanding. That is: Matthew makes it very clear what they did not understand which Jesus expected them to understand.

Our first phrase says: How is it that ye do not understand that I spake it not to you concerning bread. Earlier notes already explained the How. They were trying to understand a spiritual saying from a physical perspective. And, Jesus, and His disciples, understood this truth by the time that we get to this sentence within the reports of this incident. Therefore, this question is not really a request for information but is, truly, a rhetorical question. It is a gentle way to chide the disciples and tell them: '_Pay attention! the lessons from Jesus are mainly spiritual in nature and they have seen enough evidence of the spiritual nature of His ministry that they should be listening to everything He says from a spiritual perspective first'.

The second phrase is added to make it very clear what they did not understand but which they should have understood. Therefore, all readers of this Gospel account, and of Mark's Gospel account, and of Luke's Gospel account, that the reports of the leaven of the Pharisees and others is to be spiritually understood as doctrinal error which puffs up a person with pride and makes them refuse to humble themselves so that the word of God can correct their doctrine.

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

Please see the note for Romans 1:1 about the word concern. The functional definition for this word is: 'Pertaining to; regarding; having relation to'. Forms of this word are used, in this Gospel, in: Matthew 4:6; Matthew 11:7; Matthew 16:11.

Please see the 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:40; 8:21; Lu 12:56; Joh 8:43 exp: Mt 15:16; Mr 7:18; Joh 4:33.'.

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C16-S14 (Verse 12) then the disciples truly considered and understood.

Then understood they how that he bade them not beware of the leaven of bread,
but of the doctrine of the Pharisees and of the Sadducees..

This sentence has no equivalent in Mark's Gospel account. It tells us that the disciples, finally, understood the spiritual message of what Jesus told them at the start of this account. As already mentioned in an earlier note, the fact that Jesus said the leaven of the Pharisees and of the Sadducees, at the start of this account, should have clued them in. Since no Pharisees (nor) Sadducees would lower themselves to be a baker, it should have been obvious that Jesus was not speaking about physical things. However, we have to acknowledge that most people of today, who claim to be saved, still make the same basic doctrinal error when they read the Bible.

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

Please see the note for Acts 11:12 about the word bade the word bade is the past-tense form of the word bid The word bade is the past-tense form of the word bid. Please see the note for Matthew 14:28 about the word bid. Please see the note for Luke 7:39 about the word bidden. It is another word that is the past-tense forms of the word bid. Please also see the note for 1Timothy 4:1 about the word forbid. Please also see the notes for Romans C3S6 and Galatians C3S25 about the phrase God forbid.

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; to restrain one's self from anything that may be dangerous, injurious or improper; to avoid; to take care; followed by of before the thing that is to be avoided'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Mt 15:4-9; 23:13-28; Ac 23:8 General references. exp: Pr 19:27.'.

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C16-S15 (Verse 13) Jesus verifies that they are ready for the next level of discipleship.

When Jesus came into the coasts of Caesarea Philippi,
he asked his disciples,
saying,
Whom do men say that I the Son of man am?.

Peter confesses that Jesus is the Christ as reported in Matthew 16:13-20 and Mark 8:27-30 and Luke 9:18-20. In addition, John 4:42; John 6:69 and John 11:27 all contain a profession of faith, by other people, that Jesus is Christ and is the Son of God. Matthew, Mark and Luke all report the same incident while John reports two different ones. Please see the notes for these other sentences which provide doctrinal considerations which are no included here.

Mark 8:27 and Luke 9:18 are the equivalent of this sentence. Between the equivalent, in Mark's Gospel account, for the prior sentence and his equivalent for this sentence, Mark reports an incident that Matthew does not report. However, all of the Gospel accounts report incidents which are only reported in that account. In addition, Luke gives no indication of the change in circumstances before and after this incident. Therefore, the events reported in the other Gospels, but not reported here, have no significance for what is reported for this incident.

The first phrase, of our current sentence, says: When Jesus came into the coasts of Caesarea Philippi. The equivalent phrase from Mark says: And Jesus went out, and his disciples, into the towns of Caesarea Philippi. The equivalent phrase from Luke says: and it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying. Now, Caesarea Philippi is identified as a city but it is also the identifier of the surrounding area. If the reader looks carefully at the wording from Matthew and Mark, they should realize that Jesus, and His disciples, were coming into the area around this city but had not yet reached it. Next, when we consider that Luke writes, we realize that they were walking to the city and, one the way, Jesus stopped to pray and then asked the question of these equivalent sentences.

The next phrase, of our current sentence, says: he asked his disciples, saying, Whom do men say that I the Son of man am?. The equivalent phrase from Mark says: and by the way he asked his disciples, saying unto them, Whom do men say that I am?. The equivalent phrase from Luke says: and he asked them, saying, Whom say the people that I am?. Now, the first thing that we need to realize is that Jesus and His disciples were out on a road, alone, when He asked this question. Some things must be done in private.

Next, yes there are differences in the wording of these phrases, but it should be obvious to everyone that they all deliver the same message. The only significant difference is that Matthew includes the phrase the Son of man. This is because Matthew gives us a legal perspective and this position of Jesus is His legal position when He dies to pay for our sins. This legality is not important to Mark's perspective, nor to Luke's. Therefore, they did not include it.

This place is a long walk from where the prior incident, reported by Matthew, occurred. And, as Mark makes clear, Jesus asked this question as He, and His disciples, walked between the two places. (That is why our current sentence uses the phrase came into the coasts of). Since they were walking a long way, we can reasonably assume that they were alone and that other Jews were not with them. There are times in the ministry when God, and God's men, must restrict whom is made aware of a mystery.

In addition, Luke's Gospel account tells us that Jesus asked this question as he was alone praying, his disciples were with him. Therefore, they took a break during their long walk and Jesus went off alone to pray to God the Father before asking this question. In the Gospel accounts, we see Jesus praying before every important event of His ministry.

It should be obvious to the reader that this is a 'leading question'. That is: this question was asked to get the disciples thinking along the line that Jesus wanted them to think so that the answer to the next question had thought behind the true answer. Sometimes it is important to get people thinking about a subject before we ask what we really want to know so that they put some honest thought into their answer before they speak it.

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

Please see the note for Mark 8:27 about the city called Caesarea Philippi. Please see the note for Luke 2:1 about the city called Caesarea. The American Tract Society Dictionary defines this place as: 'A city three or four miles east of Dan, near the eastern source of the Jordan; anciently called Paneas, now Banias, from an adjacent grotto dedicated to Pan, from which one of the sources of the Jordan flowed. It stood where the mountains south-west of Hermon join the plain above lake Huleh, on an elevated plateau surrounded by ravines and water-courses; and its walls were thick and strong. It was enlarged and embellished by Philip the tetrarch of Trachonitis, and called Caesarea in honor of Tiberius Caesar; and the name Philippi was added to distinguish it from Caesarea on the Mediterranean. Our Savior visited this place shortly before his transfiguration, Mt 16:13-28; Mr 8:27-38; Lu 9:18,27. After the destruction of Jerusalem, Titus here made the captive Jews fight and kill each other in gladiatorial shows. In the time of the crusades it underwent many changes, and is not a paltry village amid extensive ruins'.

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: 'came. Mt 15:21; Ac 10:38 Caesarea Philippi. Cæsarea Philippi was anciently called Paneas, from the mountain of Panium, or Hermon, at the foot of which it was situated, near the springs of Jordan; but Philip the tetrarch, the son of Herod the Great, having rebuilt it, gave it the name of Caesarea in honour of Tiberius, the reigning emperor, and he added his own name to it, to distinguish it from another Caesarea on the coast of the Mediterranean. It was afterwards named Neronias by the young Agrippa, in honour of Nero; and in the time of William of Tyre, it was called Belinas. It was, according to Josephus, a day's journey from Sidon, and 120 stadia from the lake of Phiala; and, according to Abulfeda, a journey of a day and a half from Damascus. Many have confounded it with Dan, or Leshem; but Eusebius and Jerome expressly affirm that Dan was four miles from Paneas, on the road to Tyre. It is now called Banias, and is described, by Seetzen, as a hamlet of about twenty miserable huts, inhabited by Mohammedans; but Burckhardt says it contains about 150 houses, inhabited by Turks, Greeks, etc. Mr 8:27 Whom. Lu 9:18-20 I the. Mt 8:20; 9:6; 12:8,32,40; 13:37,41; 25:31; Da 7:13; Mr 8:38; 10:45; Joh 1:51; 3:14; 5:27; 12:34; Ac 7:56; Heb 2:14-18 General references. exp: Mr 2:10.'.

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C16-S16 (Verse 14) the disciples answer the question asked.

Equivalent Section: What some men say.

And they said,
Some say that thou art John the Baptist :.

Equivalent Section: What other men say

First Step: the main prophet.

some,
Elias;.

Second Step: Other prophets.

and others,
Jeremias,
or one of the prophets..

Mark 8:28 and Luke 9:19 are the equivalent of this sentence. Mark and Luke use almost identical words with no difference in the message. The main difference from this sentence is that they do not include Jeremias.

These were dead prophets that people thought God had raised from the dead.

Matthew 11:14 to find links to every place where Elias is mentioned in the New Testament. The functional definition for this word is: 'Elijah of the Old Testament' Please also see the note for Mark 6:15 about Elijah.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'John. Mt 14:2; Mr 8:28 exp: Mt 3:1. Elias. Mal 4:5; Mr 6:15; Lu 9:18-19; Joh 7:12,40-41; 9:17'.

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C16-S17 (Verse 15) Jesus asks for their personal belief.

He saith unto them,
But whom say ye that I am?.

Jesus asks for their personal belief and Peter answers for all. Mark 8:29 and Luke 9:20 are the equivalent of this sentence. Mark and Luke use almost identical words with no difference in the message.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. Mt 13:11; Mr 8:29; Lu 9:20 General references. exp: Joh 20:6.'.

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C16-S18 (Verse 16) Peter answers for all of them.

And Simon Peter answered and said,
Thou art the Christ,
the Son of the living God..

Please see the Doctrinal Study called Relational Prepositions for many references to where the truth of this note is made clear in the Bible.

We see the exact phrase of: the Christ in Matthew 16:16 and Matthew 16:20, within this chapter. In addition, out current sentence, and other Bible references, tell us that the Son of God is Christ. Please see the Prophecies Fulfilled Section of the Significant Gospel Events Study for more related Bible references.

Mark 8:29 and Luke 9:20 are equivalent sentences. There are slight differences in the reports of the answer from Peter and some can claim that what is reported by one author, but not the other authors, is doctrinally significant. However, that difference is not significant for comparison of the answers reported. For example, Matthew reports that Peter said: Thou art the Christ, the Son of the living God. Mark reports: Thou art the Christ. And, Luke reports: The Christ of God. Yes, it is doctrinally important that we recognize that the true God is the living God. And, yes, it is important that we recognize that Christ is a position created by God and not man. And, yes, it is important that we recognize that Christ is a position that only the Son of God could fulfill. However, taken in context and in consideration of the culture of Jesus and His disciples, there can be no legitimate claim of a doctrinal difference in these answers because these differences are all things that the Jews, as a people and culture, accepted universally and without argument. Therefore, the fact that Mark and Luke do not report them is not significant because they would be considered redundant from the perspectives presented by Mark and Luke. However, with Matthew presenting the perspective of a king, it was important, for Matthew, to recognize the legal aspects of the position of Christ. And, the differences in what Mark and Luke report are also due to differences in perspective. Therefore, with the source of differences explained, arguments that these differences prove errors or discrepancies can be dismissed and lies from devil motivated people.

This is a critically important confession. In addition, lots of preachers preach about it, and most people who claim to be saved know about it, and even many lost people know about it. However, while this is true, very few apply it to their own personal lives. And, the most important application is a personal application. Christ is a role of the Son of God which teaches us personal spiritual maturity after our initial salvation. True Biblical salvation is not a one-time event but is an ongoing life of God in us. 2Thessalonians 2:13 says: But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth. Read that carefully. Part of true Biblical salvation is the work of ongoing sanctification. This makes it impossible for true Biblical salvation to be a one-time event.

As noted above, several places in the Gospel accounts report people declaring a personal belief that Jesus was God's Christ. And, as also noted elsewhere, God will bring each of us to the same point in our personal relationship with Christ. Depending upon our faith or rejection of this truth, God will either reveal greater truth or remove us from a position of service.

Christ chooses what spiritual gifts each of us receives. Christ chooses each of our personal experiences that or go through with the intention that we each spiritually mature in the way that God wants. Yes, Christ works through God's Holy Spirit, Who maintains our ongoing relationship with God. However, while God's Holy Spirit, maintains our ongoing relationship, it is Christ who chooses all personal aspects of that relationship. And, it is the relationship with Christ which causes us to mature personally. Therefore, we must each personally recognize this personal aspect of the relationship so that we can personally mature spiritually.

Nobody has a baby with pl and on having to bottle feed that child, and change their diapers, ten (10) years later. But, many people who claim to be saved for many years still refuse anything but milk doctrine (1Corinthians 3) and still need their spiritual diapers changed. People can reproduce physically in their early teen years. Therefore, anyone who claims to be saved but can not lead someone else to salvation (spiritual reproduction) is a spiritual child or a spiritual babe.

Many churches today as nothing more than social clubs for the lost or are spiritual nurseries. Without going into the various initial causes for current conditions, I can write that each of those initial causes result in people who claim to be saved but do not know or their personal responsibility, or deliberately ignore that responsibility, to accept this relationship with Christ which will result in their own personal spiritual growth.

Please notice that Jesus did not tell His disciples about His future suffering, death and resurrection until after this confession. There is a very valid doctrine called 'Progressive Revelation' that applied to How God revealed His word and how God revealed himself to Israel and to the Church, and how God reveals himself to each believer personally. Therefore, each true believer needs to reach this mile-stone in their own personal growth before God reveals meat doctrine to them.

Please see the note for 2Peter 1:1 about Simon. There are several men with this nameans that note tells the difference in them. The functional definition for this word is: 'the name of Peter when he was being spiritual'.

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: 'Thou. Mt 14:33; 26:63; 27:54; Ps 2:7; Mr 14:61; Joh 1:49; 6:69; 11:27; 20:31; Ac 8:37; 9:20; Ro 1:4; Heb 1:2-5; 1Jo 4:15; 5:5,20 exp: Mr 8:29. The living. De 5:26; Ps 42:2; Da 6:26; Ac 14:15; 1Th 1:9 exp: Jer 10:10; 2Co 3:3; 1Ti 3:15. General references. exp: Joh 20:6.'.

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C16-S19 (Verse 17) Jesus says that Peter is blessed for accepting what was spiritually revealed.

Equivalent Section: the blessings identified.

And Jesus answered and said unto him,
Blessed art thou,
Simon Barjona:.

Equivalent Section: Why.

for flesh and blood hath not revealed it unto thee,
but my Father which is in heaven..

What is reported in Matthew 16:17-19 is found only in this Gospel account. The promises found in these sentences make the disciples, who became apostles, to have the legal authority as ambassadors for the kingdom of Heaven. Only Matthew reports this truth because this only applies to a king ('head of government'), and only Matthew gives us this perspective of Jesus.

In the First Equivalent Section, of our sentence, we read: And Jesus answered and said unto him, Blessed art thou, Simon Barjona. In the Second Equivalent Section we read: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. This is telling us that flesh and blood (the natural man) can not have any true spiritual knowledge unless God reveals it to them like Jesus told Peter that God had revealed this spiritual truth to Peter. We can not come to the knowledge of salvation using the reasoning of the natural man (1Corinthians 2:14). That's why Romans 3:11 tells us that There is none that understandeth, there is none that seeketh after God. No one truly seeks God for salvation but they truly respond to God seeking them.

Here we see Peter express a spiritual truth which no human person (flesh and blood) revealed to Peter. Peter put faith in the spiritual truths that Jesus revealed to the disciples and in all of the signs ('miracles, etc') that Jesus provided combined with what scripture actually said about all of the signs. And, Peter had to go against the doctrinal teaching of his religious leaders.

At that time, the religious leaders kicked Jews out of the Temple if they confessed that Jesus was God's Christ. Since they also taught a works salvation and works sanctification, their threat was literally a threat to send people to Hell, by using their (erroneous) doctrine. After all, Jews could not do the required works if they couldn't go to the temple. Therefore, Peter was rejecting the method of salvation taught by his life-long religion to put His faith in Jesus. Jesus rewarded his faith with special promises. Likewise, when we stand up against doctrinal error and put true Biblical faith in Jesus, we can expect God to reward us in an unexpected way.

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

This is the only place where we find the name Barjona. The name means: 'Son of Jona'. The is different from John 21:15-17 where Jesus called Peter Son of Jonas. As the notes for those sentences explain, in the Book Study on the Gospel of John, the s, on the end of the name Jonas, identifies a different man. There, Jesus was accusing Peter of acting like the prophet who ran away from God and from the ministry of God. Here, Jesus is identifying Peter with his physical father.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition for this word is: 'used symbolically for the worldly desires, goals, lusts, and ways of achieving them that physical people have'. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh. Forms of this word are used, in this Gospel, in: Matthew 16:17; Matthew 19:5; Matthew 19:6; Matthew 24:22; Matthew 26:41.

Please see the note for Colossians C1S3 about the word blood. The functional definition for this word is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. Please also see the note for Matthew 26:28 about the phrase blood of Christ. Please also see the note for 1Corinthians 10:16-LJC about the phrase Christ and blood.

Please see the note for Galatians C1-S10 about the word reveal. The functional definition for this word is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'. Please also see the notes for Romans C16S33 and 2Corinthians 12:1 about the word revelation.

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: 'Simon. Joh 1:42; 21:15-17 exp: Mt 10:2; Mr 3:16. For. Ga 1:11-12,16 but. Mt 11:25-27; Isa 54:13; Lu 10:21-22; Joh 6:45; 17:6-8; 1Co 2:9-12; Ga 1:16; Eph 1:17-18; 2:8; 3:5,18-19; Col 1:26-27; 1Jo 4:15; 5:20 General references. exp: Mt 13:16; Mr 13:26.'.

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C16-S20 (Verse 18) Jesus gives Peter a new name to reflect his new spiritual role.

First Step: what Peter was.

And I say also unto thee,
That thou art Peter,
and upon this rock I will build my church;.

Second Step: what Christ was.

and the gates of hell shall not prevail against it..

This is the verse that the Roman Catholic Church perverts to claim that they can replace Jesus Christ with their Biblical antichrist ('Pope', also see the Study called False things according to the Bible). The Roman Catholic Church did not start until well after Peter was dead. Therefore, he could not be their first pope. Peter was not the apostle of the Gentiles (Romans 11:13) but Paul was. Peter did not write the epistle to the Romans but Paul did. 1Timothy 4:1-3 clearly states that major doctrines from the Roman Catholic Church are: doctrines of devils. And, while we could go on-and-on, anyone who rejects what has already been provided will not accept the truth until after they wake up in Hell.

More than one preacher said that Peter means: 'pebble or little rock'. The rock, in our third phrase, speaks of Jesus Christ. Now taking things out of context is the way of Satan and leads to doctrine of devils. So, at the start of this (Matthew 16:16), Peter declared Jesus to personally (thou) be the never changing (art) Christ, the Son of the living God. That is the basis of the response from Jesus in Matthew 16:17-19, which includes this sentence. Then in the prior sentence which starts this response, we have a statement from Jesus that Peter's answer is a spiritual truth that came from my Father (God) which is in heaven. Next, our current sentence starts with the word And, which adds it to the prior sentence and makes this sentence spiritual also. Which means that Peter can not do the spiritual work of this sentence because he is not God nor is he a spiritual being, such as a devil. Continuing on, we read that Jesus said I say also unto thee, that thou art Peter, Which means: 'added to the spiritual truth from the prior sentence (And) is the spiritual truth that you personally (thou) will always be (art) a little pebble (the meaning of Peter)'. Then Jesus added the phrase and upon this rock I will build my church. It should be obvious to everyone who is using their brain that a rock, which is big enough to build a church building on, is notpebble or little rock'. In addition, if the reader uses the links in the word definitions, below, to access the study on the Bible usage of the word rock, they will see that every Bible reference is symbolically referencing the role of Christ. In addition, since the entire section started with Peter declaring that Jesus personally (thou) was God's Christ, then to take any other interpretation is to ignore the context, follow the way of Satan and deliberately chose the doctrine of devils.

It should also be obvious that Jesus did something to make Himself clear, such as point a finger at Peter, when He said the first two phrases, and then pointed at Himself when He said the third phrase. However, there is more in our sentence which we also0 need to consider.

Think about the phrase I will build my church. Now realize that the church is people ('a called out assembly of baptized believers'). Many people think that the church is a building and this is due to doctrinal error taught by the Roman Catholic Church and other false religions. In out sentence, the words rock and church are used symbolically for spiritual truths with their true spiritual definitions already given. Both are spiritual beings. And, truly saved people have God residing in them (Proverbs 1:23; Isaiah 32:15-17; Isaiah 44:3; Ezekiel 11:19; Ezekiel 36:25-27; Ezekiel 39:29; Zechariah 12:10; John 7:39; John 17:2; Acts 2:17; 1Corinthians 12:10; 1Corinthians 12:28; 1Corinthians 14:26-31; Colossians 1:27; Titus 3:4-6). They are the Temple of God (1Corinthians 3:16-17; 2Corinthians 6:16). Therefore, the words rock and church are used symbolically for true spiritual beings and not for the physical things. And, as a result, Jesus Christ can not build pure, holy and righteous spiritual people upon a sinful physical man, which is what Peter was. No, a spiritual Temple of God, that is built from a spiritual people, must have a spiritual foundation (1Corinthians 3:11; Ephesians 2:20). And, since everything in this physical reality is temporary (2Corinthians 6:16) while all spiritual things are permanent. No wise man builds on the wrong foundation ('The Parable of the Houses Built on Rock and on Sand'{Matthew 7:24-29; Luke 6:47-49 }). Jesus would never do something so foolish I will build) and our sentence literally sways: upon this rock I will build my church. Therefore the claim that God's spiritual church is built upon a physical man (Peter / 'pebble or little rock') is a foolish doctrine of devils.

Now, with the basics of those details covered, we can look at our Second Step. We can look at the word definitions, below, for the words gate and Hell However, when we put these together into the phrase the gates of hell, the doctrinal meaning is: 'all of the power and authority of Satan and all devils combined'. The only way that all of that 'power and authority combined' shall not prevail against it is if God is backing the true church. God does not back a perverted so-called church which claims to be based upon Peter but is based upon doctrine of devils. However, God will protect a true spiritual church which is based upon Jesus Christ. Thus, all parts of our sentence along with all of the context of this statement from Jesus supports the true interpretation of this statement while also proving the error of the doctrine of devils to anyone who is spiritually minded enough to understand the truth.

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.)

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 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.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition for this word is: 'a called out assembly of baptized believers'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Forms of this word are used, in this Gospel, in: Matthew 16:18; Matthew 18:17.

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'.

Please see the note for James 3:6 about the word Hell. The functional definition for this word is: 'place of torment in the center of the Earth'.

Please see the note for John 12:19 about the word prevail. The functional definition for this word is: 'To overcome; to gain the victory or superiority'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou. Mt 10:2; Joh 1:42; Ga 2:9 upon. Isa 28:16; 1Co 3:10-11; Eph 2:19-22; Re 21:14 I will. Zec 6:12-13; 1Co 3:9; Heb 3:3-4 my. Mt 18:17; Ac 2:47; 8:1; Eph 3:10; 5:25-27,32; Col 1:18; 1Ti 3:5,15 and the. Ge 22:17; 2Sa 18:4; Job 38:17; Ps 9:13; 69:12; 107:18; 127:5; Pr 24:7; Isa 28:6; 38:10; 1Co 15:55 (margin) shall not. Ps 125:1-2; Isa 54:17; Joh 10:27-30; Ro 8:33-39; Heb 12:28; Re 11:15; 21:1-4 General references. exp: 2Sa 7:16; 22:2; Ac 12:24; 1Co 3:11.'.

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C16-S21 (Verse 19) Jesus announces that the disciples will be made apostles.

And I will give unto thee the keys of the kingdom of heaven:
and whatsoever thou shalt bind on earth shall be bound in heaven:
and whatsoever thou shalt loose on earth shall be loosed in heaven..

Jesus gave these disciples the position of apostle, with the power of an ambassador for Heaven, in Matthew 16:19; Matthew 18:18. But that position did not take effect until after they received the Holy Ghost at Pentecost. Please see the Teaching Book called SbS-Preacher Missionaries for more details about the call of Peter and his ministry in general.

Please pay attention to the fact that our sentence starts with the word And. That means that it is added to the prior sentence and that context is important for proper interpretation. This sentence is part of what is reported in Matthew 16:17-19 is found only in this Gospel account. The promises found in these sentences make the disciples, who became apostles, to have the legal authority as ambassadors for the kingdom of Heaven. Only Matthew reports this truth because this only applies to a king ('head of government'), and only Matthew gives us this perspective of Jesus. Therefore, this appointment of the disciples as future ambassadors for the kingdom of Heaven is being made by Jesus in His role as king.

It is my understanding that only the head of a government can appoint someone as an ambassador and that it must be done in a face-to-face meeting so that there is no question of the appointment being real. This is one of the reasons why one of the requirements for someone to be an apostle is that 'they must personally see the resurrected Jesus in the flesh'. The requirement for an ambassador is because the ambassador can literally bind their country to war or to end a war and that is, literally, the authority that Jesus is giving in the second and third phrase. In addition, the phrase I will give unto thee the keys of the kingdom of heaven literally means: 'Jesus literally gave them personal power to let someone be saved or to damn them to Hell'. Now, many religious leaders claim this power personally, and many others claim to be apostles, but they have not literally seen the resurrected Jesus, face-to-face, in the flesh. Therefore, their claims are proven to be lies. And, this is why the Roman Catholic Church is desperate to claim that Peter was the first pope. It is enough to get fools to believe that the power which Jesus gave to Peter, on a personal basis, could, and was, passed down to all future popes.

We see the same thing said in Matthew 18:18 and something with the same authority, but said with different words in: John 20:23:. However, in both of those references, we read that the exact same people were present. Therefore, the doctrine presented in this note is not changed but is confirmed as part of the Law of God by having three witnesses in the word of 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.

We find forms of the word key in: Judges 3:25; Isaiah 22:22; Matthew 16:19; Luke 11:Luke 11:52; Revelation 1:18; Revelation 3:7; Revelation 9:1; Revelation 20:1. Easton's Bible Dictionary defines this word as: 'frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Jg 3:25); and in the Greek New Testament kleis, from its use in shutting (Mt 16:19; Lu 11:52; Re 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isa 22:22).
The word is used figuratively of power or authority or office (Isa 22:22; Re 3:7; 1:8; comp. Re 9:1; 20:1; comp. also Mt 16:19; 18:18). the "key of knowledge" (Lu 11:52; comp. Mt 23:13) is the means of attaining the knowledge regarding the kingdom of God. the "power of the keys" is a phrase in general use to denote the extent of ecclesiastical authority'.

Please see the note for Mark 3:27 about the word bind. The functional definition for this word is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. Please also see the Word Study on Word Study on abound. It means: 'not bound'.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition for this word is: 'All of this physical world including the influence it has on us. At times, the application o0f this word, will focus on only part of the whole'. Please also see the note for Luke 21:10-11 about the word earthquake. Please also see the note for 2Corinthians 4:7 about the word earthen. Please also see the note for 2Corinthians 5:1 about the word earthly. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth.

Please see the note for Luke 8:29 about the word bound. The functional definition for this word is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. Please also see the Word Study on Word Study on abound. It means: 'not bound'.

Please see the note for Mark 11:4 about the word loose. The functional definition for this word is: 'To untie or unbind; to free from any fastening, Freedom from restraint; liberty'. Forms of this word are used, in this Gospel, in: Matthew 16:19; Matthew 18:18; Matthew 18:27; Matthew 21:2.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'give. Ac 2:14-42; 10:34-43; 15:7 the keys. Isa 22:22; Re 1:18; 3:7; 9:1; 20:1-3 and whatsoever. Mt 18:18; Joh 20:23; 1Co 5:4-5; 2Co 2:10; 1Th 4:8; Re 11:6 General references. exp: Mt 18:18; Joh 20:23.'.

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C16-S22 (Verse 20) Jesus tells the disciples to keep the truth quiet.
Then charged he his disciples that they should tell no man that he was Jesus the Christ.

Mark 8:30 and Luke 9:21-22 are equivalent sentences. The sentence in Mark starts with the word And, which means that the equivalent of this sentence is added to the prior in Mark's account. However, our current sentence starts with the word Then, which lets un know that this sentence happened after the prior three sentences which Mark and Luke do not report. In addition, Mark uses the word them because, in his account, there is no doubt that Mark is writing about the disciples. However, Matthew uses the phrase his disciples in order to avoid possible confusion. Finally, Mark uses the phrase of him, to refer to Jesus, while Matthew uses the phrase that he was Jesus the Christ. Matthew is more explicit, which would be required when reporting to a king or a court on a legal matter and the context makes it clear that Matthew regards this as a legal matter. However, Mark uses the type of language what a servant would use when telling another servant what the master commanded.

Only the First Step of Luke 9:21-22 is equivalent to this sentence with the Second Step, in the sentence from Luke, matching to the next sentence in this account from Matthew. Luke says that Jesus straitly charged them, and commanded them with the message of these equivalent sentences. That phrase means: 'Jesus gave them a legally binding command that was to be interpreted narrowly, which means there was only one interpretation and it was to be obeyed exactly'. This, of course, matches what the prior sentences here in Matthew told us, which provide the context of our current sentence, along with our current sentence using the phrase charged he (Jesus) his disciples. In both cases we see the word charge, and the definition tells us that the word has a legal consequence for failure of the charge. Thus, we see the same message delivered with different words.

Luke continues with the phrase to tell no man that thing. Our current sentence has a matching phrase of: that they should tell no man that he was Jesus the Christ. The phrase that he was Jesus the Christ, in our current sentence, matches the phrase, from Luke, of: that thing thus, we see the same message in all three Bible references even though different words are used and even though different authors have different perspectives and even though Luke is reporting a different time and circumstances. Thus, we have evidence that God does not change His doctrine even though circumstances change.

This sentence follows Peter's declaration that the man named Jesus was Christ, whom the Old Testament declared to be God the Son come in flesh to provide blessings that were not available before the coming of Christ. (The prior three (3) sentences are only found in Matthew's Gospel account and Matthew's Gospel presents the fulfillment of God's Law which includes the related prophecies about God's Christ.) In our current sentence, which follows that declaration of God's law being fulfilled, we see Jesus telling His disciples to not reveal this truth. And, we see God acting in a similar way at other times and in other circumstances.

In 1Corinthians, Paul talks about the lost not being able to receive spiritual things because they don't have the Spirit of God. He also talks, in the same book, about babes in Christ not being able to receive the meat of the Word. We also can do a word search on mystery and see this same action by God presented as a doctrinal truth of God which is the same regardless of circumstances. So, we see a constant attribute of God which is withholding information that people can't handle properly. Here, Jesus forbid His disciples from revealing that He was Christ because most of the Jews rejected this truth. They wanted the results but refused to accept Him as King, they refused to obey and they refused to accept the truth interpretation of prophecy, just like we will see he disciples do in the next couple of sentences.

Following this sentence, Jesus starts teaching the disciples of His coming death and resurrection. Jesus did not mention His death before this because they were not ready to accept the truth. Even at this point in their spiritual maturity, His disciples had a very hard time accepting His death and resurrection, even refusing to accept reports from their own group, after the resurrection, that reported seeing the risen Savior. Before you start talking about thomas, realize that all of the disciples did the same, just not as long as thomas (Mark 16:9-14).

At the time of Jesus making this command, the Jews did not know about the difference between the first and second coming of Christ, and they refused to believe the truth even when it was. Even after the resurrection, the disciples were looking for the 1,000-years reign of Christ to start immediately. The rest of the Jews expected it to happen without the crucifixion and Church Age. Jesus did not want the Jews getting all hysterical for something that would not happen for a long time. He knew that they would not accept the truth because they were too zealous for their favorite error taught to them out of ignorance of the Scriptures and erroneous methods of studying and teaching the Bible.

Later the Disciples will be commanded to preach the truth. However, at this time, they are to keep their mouths shut. This shows us that there is a time and a place to do different actions. This is why we each need personal guidance from God for what to do and when to do it. We can not see the future but God can. So, even when God's personal commands to us make no sense, and even when they seem to be wrong, we need to have true Biblical faith that God knows what is best and our obedience to His commands on a personal level will bring Him the greatest glory and bring us the greatest good and the greatest everlasting rewards.

Please see the note for 1Timothy 1:3-4 about the word charge. The functional definition for this word is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please also see the note for Luke 21:34 about the word overcharge. Please also see the Message called A Pastoral Charge.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'charged. Mt 8:4; 17:9; Mr 8:30; 9:9; Lu 9:21,36 Jesus. Joh 1:41,45; 20:31; Ac 2:36; 1Jo 2:22; 5:1 exp: Mt 17:9. General references. exp: Mr 8:30; Lu 9:21.'.

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C16-S23 (Verse 21) Jesus starts to preach a new truth which must be accepted spiritually.

From that time forth began Jesus to shew unto his disciples,
how that he must go unto Jerusalem,
and suffer manythings of the elders and chief priests and scribes,
and be killed,
and be raised again the third day..

Mark 8:31-32 and the Second Step of Luke 9:21-22 provide equivalent messages to this sentence. Our current sentence has the phrase From that time forth began Jesus to shew unto his disciples While the equivalent phrase in Mark reports And he began to teach them and the equivalent word in Luke reports Saying. Since this is the start of the Second Step in Luke, the sentence structure gives us the equivalency of the phrase From that time forth began Jesus, in our current sentence, and the equivalency of the phrase And he began, in the report from Mark. In addition, the word sayings (plural), reported by Luke, gives us the equivalency of the phrase to shew unto his disciples, in our current sentence, and the equivalency of the phrase to shew unto his disciples, in the report from Mark. Yes, the report from Luke can easily be taken as less effort by Jesus than the phrases by Matthew and Mark convey, but there is no conflict. Yes, there is a difference in the details and the emphasis conveyed in each report but, that can be understood if the reader sincerely considers the difference in per5spective of each author. And, yes I've explained those differences in the past but this time I will leave it to the reader to figure out.

Our next phrase (how that he must go unto Jerusalem) is only reported by Matthew but is assumed in the reports by Mark and Luke. Jerusalem is where the religious leaders had their seat of power and most servants, and most men, would assume that these events would take place there unless told otherwise. However, since Matthew is presenting a legal perspective, this is an important fact to put in the legal record.

Our current sentence has the next phrase as: and suffer manythings of the elders and chief priests and scribes While the equivalent phrases in Mark reports the Son of man must suffer manythings, and be rejected of the elders, and of the chief priests, and scribes and the equivalent phrase in Luke reports The Son of man must suffer manythings, and be rejected of the elders and chief priests and scribes. Where Mark and Luke use the phrase the Son of man must, Matthew uses the word and, which ties the equivalent phrase back to the prior phrase of: he (Jesus) must. The only other significant difference is that Matthew does not include the phrase and be rejected. While this phrase can be applied at the group level when servants and men in general are talking, it must be applied, and proven, at an individual level when it becomes a legal accusation such as Matthew reports. The accusation of suffer can be made at a group level, since it is actually speaking of what Jesus experienced and does not require identifying the individual perpetrators like the verb rejected does when speaking an a legal context.

Our current sentence has the last phrases as: and be killed, and be raised again the third day While the equivalent phrases from Mark are: and be killed, and after three days rise again and the equivalent phrases from Luke are: and be slain, and be raised the third day. OK, Luke uses the word slain where Matthew and Mark use the word killed. And, yes there is a slight difference in the wording. But, only someone who is obviously trying to claim a difference where there is no difference in the message would complain about these differences. Once more, we see evidence that God allowed His authors to have differences in expression so long as the message remained the same. And, as explained in the prior paragraphs, there are differences due to each author presenting a different perspective. However, that truth does not cause conflict but, actually, increases understanding.

Now, having completely compared the differences in the reports, we can move onto the contextual requirements.

Jesus prophesied His own suffering and death in Matthew 16:21; Mark 8:31; Luke 9:21-22; Luke 18:32-33; John 3:14; John 8:28; John 10:11-19 and John 12:32. The physical Son of man named Jesus would have to suffer and die for the sins of the world and so that God could give the saved a personal relationship with Christ. The Jewish religion completely rejected, and still rejects, the Church Age. The Old Testament clearly taught the suffering and rejection of Christ, but those verses were rejected and 'explained away' by the Jewish religion. As Jews, the disciples had to choose between the clear teaching of the Word and their religious teachings. Each of us will come to places where we have to choose between the teachings of our religion and what the word of God is showing us personally.

The Study called Significant Gospel Events has several sections related to the prophecies and doctrines which are referenced By this verse. The references about Second Coming of our Lord, are in the Section called Prophecies. The references, for where different Gospel accounts teach the same things, are in the Section called Harmony. In addition, the Section called Prophecies, and the Section called Prophecy Fulfilled, provide links related to the later events of the ministry of Jesus, such as His betrayal, suffering, death, resurrection and return to Heaven. In addition, there are also several related sections in the Study called Gospel Time Sequences which also deal with these events. The one section gives links to where the events are prophesied, another section gives links to where the prophecies are fulfilled and the lase sections give us the time sequence of these events which are reported in various Gospel accounts.

Lots of people express an interest in prophecy. However, very few are willing to accept the truth of prophecies and most prefer the claims of religious liars who claim to tell the fulfillment of future, unfulfilled, prophecies, but they are really telling lies from devils. in this verse, and several other Bible references, we see that Jesus told the 12 of His future several times but they found the prophecy incomprehensible. In fact, they refused the clear and plain prophecy. And while many people might criticize them, the truth is that most of us have a problem accepting things from the word of God that don't make sense to us.

What we see happening in this sentence is called 'Progressive Revelation'. God had Moses write the first five (5) books of the Bible and then, over several hundred years, had more men reveal more of God's word. Jesus taught in parables and explained why in Matthew 13:11; Luke 8:10; 1Corinthians 2:10-12 (He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given). Paul wrote in 1Corinthians that he could not give them meat doctrine because they were too spiritually immature. Thus, we see God use 'Progressive Revelation' many times and many places. in this particular case, Jesus did not reveal His future suffering, death and resurrection until the disciples were spiritually mature enough th declare their personal belief that Jesus was God's Christ and were willing to do so in spite of the threats from the spiritual leaders.

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

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 Romans C13S12 about the word kill. The functional definition for this word is: 'cause to die'.

Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'began. Mt 17:22-23; 20:17-19,28; 26:2; Mr 8:31; 9:31-32; 10:32-34; Lu 9:22,31,44-45; 18:31-34; 24:6-7,26-27,46; 1Co 15:3-4 chief priests. Mt 26:47; 27:12; 1Ch 24:1-19; Ne 12:7 and be. Mt 27:63; Joh 2:19-21; Ac 2:23-32 General references. exp: Le 16:7; Mr 14:28; Lu 9:22.'.

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C16-S24 (Verse 22) Peter rejects the new teaching.

Equivalent Section: Peter's reaction.

Then Peter took him,
and began to rebuke him,
saying,
Be it far from thee,
Lord :.

Equivalent Section: Peter's claim.

This shall not be unto thee..

Mark 8:31-32 is an equivalent sentence. Mark only tells us that Peter took him, and began to rebuke him. Mark skips the statement by Peter because a servant acting like this towards their Lord is wrong and it does not matter what they say nor what excuse they have. Therefore, from the perspective of a servant, Mark ignores the words of Peter.

Our sentence starts with the word Then, which means: 'after the events of the prior sentences' or 'after Jesus started to teach the disciples about His future rejection, suffering, death and resurrection'. Basically, like many people of today, they rejected the message of the Gospel when they first heard it. Only Mary Magdalene (Luke 7:38; John 11:2; John 12:3) accepted the truth before the cross and resurrection.

Please consider the colon, and resulting equivalency, of our sentence. I believe that God put this colon here to show us how non-logical it is to put our religious beliefs above the word of God. in this case, Peter was told Get thee behind me, Satan: thou art an of fence unto me: for thou savourest not the things that be of God, but those that be of men (Matthew 16:23).

In both Matthew 16:17 and in Matthew 16:23, Jesus tells us why He (Jesus) reacted like He did to the declaration of Peter. Look at the words of these sentences and you will see that when Peter chose the word of God over his religion, he was blessed by God. When he chose his religion over the word of God, he was cursed and called Satan. We all have times when we have to make the same choice. God included these sentences to warn each of us about the consequences of choosing between what the word of God really says and what our religion teaches. This sentence uses Lord because God really is the final authority in everything, even when people reject God's Word, like Peter did in this sentence.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'began. Mt 16:16-17; 26:51-53; Mr 8:32; Joh 13:6-8 Be it far from thee. Gr. Pity thyself. 1Ki 22:13; Ac 21:11-13 General references. exp: Mr 6:36; Lu 9:45.'.

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C16-S25 (Verse 23) Jesus rebukes Peter for his rejection.

Equivalent Section: How Jesus responded.

But he turned,
and said unto Peter,
Get thee behind me,.

Equivalent Section: How Jesus reacted.

Satan:.

Equivalent Section: the reaction from Jesus.

thou art an offence unto me:.

Equivalent Section: Why.

for thou savourest not the things that be of God,
but those that be of men..

Mark 8:33 is an equivalent sentence. In addition, Luke 4:8 tells us that Jesus said something similar when Satan tempted him.

The first phrase, of our current sentence, says: But he turned. The equivalent phrase from Mark says: But when he had turned about and looked on his disciples. Thus, Mark gives us additional information but there is no conflict.

The next phrase, of our current sentence, says: and said unto Peter. The equivalent phrase from Mark says: he rebuked Peter, saying. Mark adds that Jesus rebuked, but the rest of the sentence makes that clear, even if Mark did not use this word.

The next phrase, of our current sentence, says: Get thee behind me, Satan: thou art an offence unto me. The equivalent phrase from Mark says: Get thee behind me, Satan. Thus, Mark does not report part of the phrase that Matthew reports.

The last phrase, from both authors, is: for thou savourest not the things that be of God, but the things that be of men.

As should be obvious, there are minor differences in the details but no differences in the messages of these two accounts. There is only additional information for those people who are diligent enough to compare the two accounts.

Our taste and smell (savour) gives us some of the greatest pleasure. We see the doctrine that it is sin to prefer the things of this physical reality over the spiritual in the Test of Spiritual maturity and several other places in the word of God. That is what Peter was doing here which caused Jesus to rebuke him.

We see the exact phrase behind me in: 2Kings 9:18-19; Ezekiel 3:12; Matthew 16:23; Mark 8:33; Luke 4:8 and Revelation 1:10. In Ezekiel and Revelation it was God behind the prophet telling the prophet the message to deliver to God's people. In every other case the speaker was telling another person to stop opposing them and to follow them. (Think about when Peter told Jesus Be it far from thee, Lord.) the truth is that, in this sentence and in the matching sentence of Matthew, Jesus was claiming to be Lord and that Satan was to worship and follow Him, not the other way around. Jesus was / is 'God in human flesh'. Therefore, He is also the Lord thy God of this sentence. Thus, we see that Satan tries to turn things backward and up-side-down.

in this sentence, Jesus calls Peter Satan because Peter allowed the doctrine of devils to cause him to reject the true doctrine from the man that Peter had just declared top be Christ. Now, lots of people condemn Peter even while they do the exact same sin by refusing to allow the truth of the word of God to correct the erroneous religious beliefs that they have been taught.

Many 'good Godly fundamental Bible believing Baptists' fail to apply the doctrine of this sentence to their own life. In addition, everyone who follows a religion, which claims to be 'Christian', but is not a 'good Godly fundamental Bible believing Baptist religion', also fail to apply the doctrine of this sentence to their own life. I believe that these people will be shocked and extremely embarrassed when they hear the truth at the judgment seat of Christ, with all of the beings in Heaven to hear and know the truth for all eternity. Anyone who rejects the truth of the word of God, in preference for a religious lie, is a modern day Pharisee.

Look at the word definition, below, for the word savour. (The word savourest means to do this as an ongoing lifestyle action.) the exact phrase; sweet savour occurs 44 times in the Bible. They tell us about times that God's people received favor from God or where God stopped His wrath. This is what we personally receive when we allow the truth of God's word to correct our personal beliefs, such as we saw Peter receive a few sentences prior. However, when we hold onto erroneous religious doctrine, and refuse to allow the truth of God's word to correct our personal beliefs, we receive the opposite reaction from God. That is what we see in this sentence.

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

Please see the note for Romans C14S27 about the word offence. The Online Dictionary definition for this word is: 'n 1. a violation or breach of a law, custom, rule, etc. a. any public wrong or crime b. a nonindictable crime punishable on summary conviction 3. annoyance, displeasure, or resentment give offence (to) to cause annoyance or displeasure (to) take offence to feel injured, humiliated, or offended 6. a source of annoyance, displeasure, or anger 7. (Military) attack; assault 8. Archaic injury or harm 9. (Team Sports / American Football) American football (usually preceded by the) a. the team that has possession of the ball b. the members of a team that play in such circumstances'. Please also see the note for John 6:61 about the word offend. The functional definition for this word is: 'To displease; to make angry; to affront. Totransgress the moral or divine law; to sin; to commit a crime'.

Please see the note for 2Corinthians 2:14 about the words savor / savour. Webster's 1828 defines savor / savour as: 'n. L. sapor, sapio, to taste. 1. Taste or odor; something that perceptibly affects the org and of taste and smell; as the savor of an orange or rose; an ill savor; a sweet savor. I smell sweet savors - In Scripture, it usually denotes smell, scent, odor. Lev. 26. Eccles. 10. 2. the quality which renders a thing valuable; the quality which renders other bodies agreeable to the taste. If the salt hath lost its savor - Matt. 5. 3. In Scripture, character; reputation. Ex. 5. 4. Cause; occasion. 2Cor. 2. Sweet savor, in Scripture, denotes that which renders a thing acceptable to God, or his acceptance. Hence, to smell a sweet savor, is to accept the offering or service. Gen. 8.
SA'VOR, v.i. 1. to have a particular smell or taste. 2. to partake of the quality or nature of; or to have the appearance of. the answers savor of a humble spirit; or they savor of pride. I have rejected every thing that savors of party.
SA'VOR, v.t. 1. to like; to taste or smell with pleasure. 2. to like; to delight in; to favor. Matt. 16.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Get. Mt 4:10; Ge 3:1-6,17; Mr 8:33; Lu 4:8; 2Co 11:14-15 Satan. 2Sa 19:22; 1Ch 21:1; Zec 3:1-2; Joh 6:70 thou art. Mt 18:7; Isa 8:14; Ro 14:13,21 thou savourest. Mr 8:33; Ro 8:5-8; 1Co 2:14-15; Php 3:19; Col 3:2 General references. exp: 1Ki 13:16.'.

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C16-S26 (Verse 24) Jesus states the requirement to be a true disciple.

Then said Jesus unto his disciples,
If any man will come after me,
let him deny himself,
and take up his cross,
and follow me..

Please also see the Message called Loss of Everlasting Rewards for the application of these verses in the life of the believer.

Our current sentence, Mark 8:34-38 and Luke 9:23-26 all give us the same instructions on following Christ and all need to be considered together. There are minor differences between these Gospel accounts and those differences are covered in the notes for the various sentences. In addition, the note for the sentence in Mark provides the outline, and explanation, of this invitation by Jesus Christ.

Luke 9:23 is the equivalent of this sentence. Luke says: And he said to them all, which means that: 'Jesus said this to all of His disciples', with the word And meaning it was added to the prior sentence. Matthew tells us: Then said Jesus unto his disciples. The word Then gives us the same message as the word And, which Luke used, only Matthew is more explicate. In the rest of the first phrase, we see the same message as Luke gave us, only Matthew is more explicate. This is because Matthew is presenting things in a way which could be used in a court of law.

In the equivalent phrase within Mark's Gospel we read: Whosoever will come after me. The only difference is that Mark uses the word Whosoever after Mark tells us that Jesus said this to the people. Apparently, Jesus made at least two statements, at two different times and in two different circumstances, with each Gospel writers telling us only about one of the statements. Matthew, and Luke, tell us what Jesus said to His disciples, which matches a king telling his ministers so that they could tell and enforce the saying with others. On the other hand, Mark tells us about Jesus instructing the people, which is what a servant would be interested in. At the same time, Luke gives us a saying which could is to be considered to be the perspective of a man who does not regard the position of other men.

The rest of the equivalent sentences, in all three Gospel accounts, are exactly the same except that Luke adds the word daily. The meaning of that word, in these equivalent sentences, can be assumed in the accounts by Matthew and Mark.

Lots has been preached on these equivalent sentences and I will not try to match that preaching here. There is not any true difficulty in understanding the words of this sentence nor in understanding the message of this sentence. All of the problems can be attributed to a refusal to obey.

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

Please see the note for 2Timothy 2:11-13 about the words deny / denial. Webster's 1828 dictionary defines this word as: 'to contradict; to gainsay; to declare a statement or position not to be true. We deny what another says, or we deny a proposition. We deny the truth of an assertion, or the assertion itself. the sense of this verb is often expressed by no or nay. 2. to refuse to grant; as, we asked for bread, and the man denied us. 3. Not to afford; to withhold. 4. to disown; to refuse or neglect to acknowledge; not to confess'.

Please see the note for Mark 10:21 about the phrase take up your cross. That note has many links to Bible references which are related to the message of this sentence. In addition, please see the note for Galatians C5-S12 about the word cross. The functional definition for this word is: 'The symbol of the payment for sin made by Jesus Christ'. We are instructed as we are in this sentence so that we can also participate in the saving of the souls of others and, thereby, receive greater rewards in Heaven.

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: 'If. Mt 10:38; Mr 8:34; 10:21; Lu 9:23-27; 14:27; Ac 14:22; Col 1:24; 1Th 3:3; 2Ti 3:12; Heb 11:24-26 and take. Mt 27:32; Mr 15:21; Lu 23:26; Joh 19:17; 1Pe 4:1-2 General references. exp: Jg 7:17; Mt 10:38; Heb 13:13.'.

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C16-S27 (Verse 25) Why the prior sentence is true.

Equivalent Section: the reason given.

For whosoever will save his life shall lose it:.

Equivalent Section: the reward promised.

and whosoever will lose his life for my sake shall find it..

Matthew 16:21-28; Mark 8:31-38 and Luke 9:21-27 tell us that Jesus started teaching His disciples about His death and resurrection and what people must do if they decided to come after me.

We find the exact phrase of save his life in: Matthew 16:25; Mark 8:34; Luke 9:24 and Luke 17:33. Please also see the Message called: Loss of Everlasting Rewards.

Mark 8:34 and Luke 9:24 are equivalent sentences to this sentence. These sentences tell the same precept. In addition, Matthew 10:39 and John 12:25 tells us almost the same thing. There are minor differences between these Gospel accounts, because they are dealing with different circumstances and applications, but the precept is the same in every usage. The differences are covered in the notes for the various sentences.

All three equivalent sentences use the same first phrase For whosoever will save his life shall lose it. In the Second Equivalent Section, Mark adds the phrase and the gospel's after the word sake. Matthew also uses the word find where Mark and Luke use the word save. The other two references, which state the same precept with slightly different words, deliver the same message as we see in the three equivalent sentences. If the reader prayerfully compares all of these Bible references, they should agree that all have the same basic message and that these minor differences only increase our understanding of the basic message. So, yes, there are minor differences between these Gospel accounts and those differences are covered in the notes for the various sentences. In addition, the note for these sentences provides doctrinal considerations, and Bible references, which are not in this note but which will increase the understanding of the reader if the reader accesses the notes.

The For, which starts our sentence, tells us why the prior sentence is true. Most people truly reject the message of the prior sentence even while claiming that they apply it to their own life.

The whosoever, at the start of this sentence, lets us know that it applies to everyone. Most people truly ignore the message of this sentence even while claiming that they apply it to their own life.

The rest of this sentence is usually misunderstood because it is delivering a spiritual message which must be understood spiritually and most religious people try to understand the spiritual message of the Bible within the context of the physical reality. In addition, most religious people reject the true spiritual message, when it is explained to them, because the true spiritual message corrects beloved religious doctrinal error.

The phrase will save his life, in our First Equivalent Section, is speaking about in this physical reality. These people are doing everything that they can to enjoy the current physical life. Such people truly refuse to live by faith, regardless of what they claim.

The phrase whosoever will lose his life for my sake (and the gospel's), in our Second Equivalent Section, is also speaking about in this physical reality. These people do truly live by faith. They are doing everything that they can to serve the kingdom of God and they are willing to sacrifice everything that they enjoy, in the current physical life, in order to make a true sacrifice for the sake of serving Jesus and the Gospel.

It is the last phrase, of the First Equivalent Section, which gives people problems because it proves a popular doctrine of devils to be a lie. And, many, if not most, of the people who claim to be saved, believe that lie. And, many, if not most, of the people who claim to be saved, will reject the truth from the word of God when it goes against a lie that they hold to strongly with their emotions. And you can show people the truth in the word of God, and people will claim to be reasonable, even while they refuse solid reason for their feelings. In addition to all of that, unfortunately, many preachers support the lie or, if not support, they still refuse to preach against the lie. This is because they will have many people who believe the lie leave their church and they believe they need the numbers in order to pay the bills.

The popular lying doctrine of devils, that most people hold onto is a 'Communistic heaven'. That is: 'anyone who makes a profession is saved and all such will go to immediate eternal bliss and have a mansion in Heaven regardless of what they do for God in this life and regardless of how sinful a life they live'.

The message called Pounds and Talents explains that people will go to Heaven, because they are saved, but will lose the spiritual gift that God gave them, will not be made a ruler, and will receive a mansion. In addition, these saved people will have nothing but a robe and a place to sleep for eternity, they will be cast out into outer darkness (where) there shall be weeping and gnashing of teeth and that punishment will not happen until after the great white throne judgment (Revelation 20:11-15). In addition, they will not return to rule and reign with Christ for 1,000-years because they are not chosen, and faithful (Revelation 20:11-15). Further, they won't even be allowed to attend the marriage supper of the Lamb (Revelation 19:9), as explained in the parable called: 'The Marriage of the King's Son' (Matthew 22:1-14). All of these losses, and more, are what Jesus truly meant when He said that these people shall lose it (his life).

Now, I've probably offended many people who can't give an explanation of this phrase which matches the sentences and the context found in all three Gospel accounts. In addition, they can't give a properly interpreted (using God's way of interpretation) Bible reference for their doctrinal position. If anyone believes that they can then please send it to me, with a return email address, using the web address on the bottom of every web page on this site. Please also explain away all of the Bible references provided in this note and in the notes for the equivalent sentences. That written, I will warn the reader that I have seen God literally physically kill four people and spiritually kill the ministry of three pastors because they insisted that they could declare me (as a minister of the word of God) wrong and they did not have to prove it in spite of me warning them about the true sin unto death (Romans 6:16).

Now, having written all of that, we still have the last phrase of our Second Equivalent Section (and whosoever will lose his life for my sake shall find it). This Equivalent Section is added to the First Equivalent Section and Mark and Luke start this Equivalent Section with the word but following the colon. That means that the Second Equivalent Section is the polar opposite of the First Equivalent Section. That also means that, everything already listed that the person in the First Equivalent Section, which that person lost, will be found ('received') by the person in the Second Equivalent Section.

Now, before we move on, consider the context like God's way requires us to do. First, the theme of this chapter is: 'Starting the Show-Down'. The chapter started with religious leaders (the Pharisees also with the Sadducees) tempting (Jesus) desired him that he would shew them a sign from heaven. Jesus refused their demand then left and took His disciples to the other side of the lake where He warned them against the doctrine of the religious leaders. Those religious people would represent the people of our First Equivalent Section, if they were truly saved. After that, Jesus took them on a long walk to another place. along the way, Jesus asked His disciples: But whom say ye that I am? their answer shows that they represent the people of our Second Equivalent Section. After verifying their personal belief, Jesus charged his disciples that they should tell no man that he was Jesus the Christ. Thus we see that Jesus gave things to the people who fulfilled the requirements of our Second Equivalent Section while refusing to give the same to the people who fulfilled the requirements of our First Equivalent Section. Therefore, our context matches the interpretation of this sentence. God clearly refuses to reward the religious people while clearly blessing the people who dedicated their life to His service and to the Gospel.

In addition, if what was already presented is not enough to convince anyone, please have them explain away the doctrine of the rest of this chapter, which is also within the contextual requirements.

Again, if anyone disagrees please provide a properly interpreted Biblical basis for your disagreement.

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

Please see the note for John 12:25 about the word lose. The functional definition for this word is: 'To mislay; to part or be separated from a thing, so as to have no knowledge of the place where it is; as, to lose a book or a paper; to forfeit by unsuccessful contest; as, to lose money in gaming. 3. Not to gain or win'.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: 'The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek'. Please also see the note for 2Corinthians 4:8-10 about the word forsake. Please also see the note for Philippians 1:29-30 about the phrase for His sake.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 10:39; Es 4:14,16; Mr 8:35; Lu 17:33; Joh 12:25; Ac 20:23-24; Re 12:11'.

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C16-S28 (Verse 26) the long-term results of our lifestyle .

For what is a man profited,
if he shall gain the whole world,
and lose his own soul?.

Mark 8:36 and Luke 9:25 are equivalent sentences. These sentences tell the same doctrine. Matthew and Mark have the same words with a slight difference in the order of the words within the first phrase. That makes them, effectively, identical. At the same time, Luke delivers the same message but adds more details which are worth considering.

Matthew and Mark uses the word profit where Luke uses the word advantaged. If the reader looks at the word definitions, they will see that these two words have different definitions. However, an advantage is supposed to produces a profit and the end result, for the person, is the same. Matthew and Mark use the phrase his own soul where Luke uses the word himself. Again, our true self is our spirit with our soul added on top and the soul is what is most identified with the person. Therefore, we have two different ways of identifying what most people think is their own person. Then, Luke adds the phrase or be cast away. That is dealt with in the note for this sentence within the Book Study on Luke. However, these minor technicalities do not change the message but, rather, give a different perspective so that we have a greater understanding if we compare the two Gospel accounts.

What we see as a basic message, in all three Gospel accounts, is that a person can go to Hell (lose his own soul) or be cast away ('cast into outer darkness by God after they get to Heaven because they proved that they are useless to God'). In all three Gospel accounts, this sentence is part of the same answer from Jesus and contextual requirements demand that we also consider the messages of the surrounding sentences.

The prior sentence, in all three Gospel accounts, is: For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. that is telling us the ultimate result of the major focus on our current life in this physical world. And, this answer from Jesus started with the condition to be a true Christian ('follower of Christ'), and that requirement was: If any man will come after me, let him deny himself, and take up his cross, and follow me. the phrase deny himself, and take up his cross is the opposite of the phrase, in our current sentence of: gain the whole world. Finally, using slightly different words, all three Gospel accounts tell us: For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. this is telling us that, when Jesus Christ returns to rule and reign this world for 1,000-years, and the saints who return with Him will return in glorified (1Peter 5:4) an incorruptible bodies (1Corinthians 15). Therefore, the context, in all three Gospel accounts, is that we are commanded to sacrifice and serve in this life so that we receive rewards after we get to Heaven. Those people who disobey this command might go to hell or they might got to outer darkness in Heaven, but they will not receive rewards and will not stop being punished, for disobedience to this command, until after the 1,000-years reign of Christ. In addition, those saved people who do obey will receive rewards in proportion to the spiritual prophet they produce for God while in this world.

In addition to all of that, we need to consider that the theme of our chapter is: 'Starting the Show-Down'. The chapter started with religious leaders (the Pharisees also with the Sadducees) tempting (Jesus) desired him that he would shew them a sign from heaven. Jesus refused their demand then left and took His disciples to the other side of the lake. And, as explained in a prior note, Jesus continued to make more of a separation between His disciples, the religious lost, and those who claimed to be saved but lived like the lost. Our current sentence is part of the conclusion of this chapter. And in the concluding answer from Jesus, which this sentence is part of, we see the distinct rewards which each of the three groups receive. And, in this sentence combined with the equivalent sentences of the other Gospel accounts, we see the same three divisions and the same three categories of reward or punishment. Thus, we need to keep this doctrine in mind as we look at the details of our sentence.

Now that we have considered those contextual requirements, we can look at our details. Our sentence starts with the word For, and gives a second reason why we should obey the second prior sentence (deny himself, and take up his cross, and follow me (Jesus)). The first phrase of our sentence tells us to consider the prophet of our life. Hebrews 9:27 tells us: And as it is appointed unto men once to die, but after this the judgment. And, the truth of that Bible reference should be obvious to everyone. Since we are all going to die, the true profit of our life is what we send ahead to where we will go when we leave this world. That, and the impact that we have on others. However, few people are remembered by more than their immediate friends and immediate family to the grandchildren. Very few leave any impression on the greater society and any material possessions that we have are divided after our death. Therefore, our possessions in this world only provide an immediate profit and a profit for a short time after our death but no true long-lasting profit. (Please consider the parable, called 'The Rich Fool', found in: Luke 12:16-21).

Now, once we realize that our sentence is talking about the profit of our life, and that the context makes it clear that there are three types (groups) of people in the world and that the everlasting rewards of each group is different, we can look at the rest of our sentence and see a warning to not belong to the two groups which would cause us to gain the whole world, and lose (our) own soul. Of course, our own soul is the main thing that we take out of this world.

I've had people ask me: 'Why does God let bad things happen to good people?'. Well, the first part of that answer is: For all have sinned, and come short of the glory of God (Romans 3:23) and Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. (Matthew 19:17; Mark 10:18). So, most people have a wrong definition for 'good people', which is going to prevent them from understanding truth.

Next, the phrase 'bad things' is based upon a purely physical point of view. However, true Biblical love is: 'doing what is best for the other person with a long-term perspective, which is usually a spiritual perspective'. Since the things that lost and carnal people call 'bad things' are actually designed to increase our true Biblical faith and give us everlasting rewards, these are things which God puts in the lives of His people as an act of love. The real problems are that people don't know not understand spiritual truth and that they are looking at spiritual things from a physical perspective and that they have believed the lies which come from doctrines of devils. Therefore, most people are seeking a profit in this physical world, which they will lose at death, while Jesus is trying to get people to understand that the true profit of a life can only be measured in the spiritual reality.

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'. Forms of this word are used, in this Gospel, in: Matthew 5:29; Matthew 5:30; Matthew 15:5; Matthew 16:26; Matthew 25:30.

Please see the note for Philippians 1:21 about the word gain. The functional definition for this word is: 'Profit; interest; something obtained as an advantage'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Forms of this word are used, in this Gospel, in: Matthew 16:26; Matthew 18:15; Matthew 25:17; Matthew 25:20; Matthew 25:22.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the notes for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please also see the note for John 9:5 about the phrase light of the world.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what is. Mt 5:29; Job 2:4; Mr 8:36; Lu 9:25 gain. Mt 4:8-9; Job 27:8; Lu 12:20; 16:25 General references. exp: Job 27:8; Pr 3:14; 16:16; Ec 3:9; Mt 10:39; Php 3:7.'.

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C16-S29 (Verse 26) Consider the cost to our own soul.
or what shall a man give in exchange for his soul?

Mark 8:37 is an equivalent sentence which says the exact same thing.

Our sentence starts with the word or, which means it is giving us an alternative to the prior sentence. (Please see the note above for the doctrine of the prior sentence.) that written, most people misread this sentence and think that the word give is actually the word receive. Most people think that Jesus is actually asking: 'What will the devil give to a man in exchange for his soul?'. But that is not what this sentence is asking. So, the question becomes: 'When and why would I need to buy my own soul?'. After all, if it is mine, I shouldn't have to do that. However, the true doctrine of the Bible is that the child of God is to develop their soul, to be like Christ, from the day of their salvation until the day of their death. If they fail to do this, then their soul remains an undeveloped spiritual babe. As a result, they will receive none of the blessings given to souls which are developed into spiritual adults. And, once people get to Heaven, there is no more work (John 9:4), there is no more chance to change, and they will have nothing to exchange for a spiritually mature soul. Therefore, this sentence is really a warning that not taking advantage of the opportunity to mature spiritually, while in this life, will result in permanent loss of everlasting rewards.

Please see the note for Mark 8:37 about the word exchange. The functional definition for this word is: 'In commerce, to give one thing or commodity for another; to alienate or transfer the property of a thing and receive in compensation for it something of supposed equal value; to barter; and in vulgar language, to swap; to truck. It differs from sell, only in the kind of compensation. to sell is to alienate for money; to exchange is to alienate one commodity for another; as, to exchange horses; to exchange oxen for corn'. Forms of this word are used, in this Gospel, in: Matthew 16:26; Matthew 25:27.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'or. Ps 49:7-8; Mr 8:37 General references. exp: Job 27:8; Pr 3:14; 16:16; Ec 3:9; Mt 10:39; Php 3:7.'.

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C16-S30 (Verse 27) the basis of rewards from God.

First Step: When - the return of Jesus to this world.

For the Son of man shall come in the glory of his Father with his angels;.

Second Step: Rewards at that time.

and then he shall reward every man according to his works..

Please also see the Messages called Reward According and Reward According to His Own Labour for the application of these verses in the life of the believer.

Matthew 16:27, and several other places in the Bible, speak of the return of Jesus as ruling Lord (Also called the 'Second Coming of Christ' and the start of the '1,000-years reign of Christ'.) Many commentators also name other places which talk about the Second Coming of our Lord. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references. In addition, Zechariah 14:3-9, and other Old Testament references, tell us the same thing as this sentence, only Zechariah provides more details which are related to the Jews.

The main thing about this sentence, that applies to us tday, is the last part of this verse which says he [Son of man] shall reward every man according to his works. Many people think they can spend their lives doing the works of sin and the devil and that they won't be punished but will only loose the chance to throw a crown at the feet of Jesus. That lie from the devil goes directly against what the son of God said in this verse. In our current sentence, the phrase according to his works means: 'rewards for good works and punishment for bad works'. In addition to the notes for the equivalent sentence from Mark and Luke, please also see the many comments about the fear of the Lord, and about the terror of the Lord, within this Web Site.

While our current sentence tells us the result that faithful save people will receive for following Jesus, Mark 8:38 and Luke 9:26 present the different result that carnal saved people will receive because they are not faithful in their following of Jesus. Those two Bible references are equivalent sentences, to this sentence. All three sentences are part of the answer, from Jesus, to Peter (starting in Matthew 16:24). In his equivalent sentence, Mark says: Whosoever therefore shall be ashamed of means of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Luke delivers the same message with slightly different wording. Therefore, while Matthew is concentrating on the reward that the faithful will receive, Mark and Luke concentrate on the lack of reward, and even punishment, of carnal saved people. Please see the notes for those sentences for the understanding of that different perspective.

Our sentence starts with the word For and gives a third reason why we should obey the commandment of Matthew 16:24 (deny himself, and take up his cross, and follow me (Jesus)). All of the sentence from there through here are a single answer from Jesus to Peter 'taking a stand' for popular doctrinal error which he believed all of his life. in this answer, Jesus gives three different reasons why the truly saved need to stop believing popular doctrinal error which they have believed all of their life and replace it with the truth from the word of God. in this sentence, that reason is that our everlasting reward will be according to (our) works. However, as taught for the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10), and elsewhere, only what is done in obedience to the word of God will be rewarded and the rest of our work shall be burned (1Corinthians 3:10-15).

The context of this sentence, within this answer and within the chapter, has already been presented in the notes for the other sentences within this answer. (Please see those notes for the contextual requirements.) therefore, please read the notes for those sentences, along with all of the other notes already references, in order to understand all of the contextual requirements related to this sentence.

Our sentence has two Steps and we can not take a Second Step before we complete the First Step. This means that the rewards are only given after people return with Jesus Christ to rule and reign with Him for 1,000-years. Therefore, saved carnal people can not expect to receive this reward because, as already explained in the prior notes and the related notes including for the equivalent sentences, they will not be returning for the '1,000-years reign of Christ'.

Now, with that written, we can look at what is meant by the phrase reward every man according to his works. The Bible tells us that God will reward according to what people do, whether it is good or evil, in: 2Samuel 3:39; 2Samuel 22:21; Psalms 18:20; Psalms 103:10; Matthew 16:27; 1Corinthians 3:8; 2Timothy 4:14; Revelation 18:6; Revelation 22:12. In addition, we also see this same doctrine in: Psalms 62:12; Proverbs 24:12; Jeremiah 25:14; Jeremiah 32:19; 1Corinthians 3:8; 2Corinthians 5:10; 2Corinthians 11:15; 1Peter 1:17; Revelation 2:23; Revelation 20:12; Revelation 20:13 and Revelation 22:12. In addition, we see the doctrine of God working in and through us in: Ephesians 1:11; Ephesians 1:19; Ephesians 3:7; Ephesians 3:20; Ephesians 4:16; Philippians 3:21; Colossians 1:29. We also see this teaching in the parables of 'The Ten Pounds' (Luke 19:11-27) and of 'The Talents' (Matthew 25:14-30). Therefore, this doctrine should not seem strange, and yet, there many liars and deceived people who disagree with it. However, no matter how many people disagree, God will not change this type of judgment because, to do so, God would have to change His character.

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

Please see the notes for 1Corinthians C13S1; Significant Gospel Events and Significant New Testament Events about the word angel. The functional definition for this word is: 'Literally, a messenger; one employed to communicate news or information from one person to another'. Please also see the note for Jude 1:7 about the word archangel.

Please see the note for 1Corinthians C9S26 about the word reward. The functional definition for this word is: 'Recompense, or equivalent return for good done, for kindness, for services and the like'.

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

Please see the 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Son. Mt 24:30; 25:31; 26:64; Mr 8:38; 14:62; Lu 9:26; 21:27; 22:69 exp: Joh 1:51; Ac 7:56. with. Mt 13:41,49; Da 7:10; Zec 14:5; 2Th 1:7-10; Jude 1:14 exp: Lu 21:27. and then. Mt 10:41-42; Job 34:11; Ps 62:12; Pr 24:12; Isa 3:10-11; Jer 17:10; 32:19; Eze 7:27; Ro 2:6; 1Co 8:8; 2Co 5:10; Eph 6:8; 1Pe 1:17; Re 2:23; 22:12-15 General references. exp: Mr 13:26; Joh 5:22; Ac 3:20; Ro 2:6; Ga 6:5.'.

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C16-S31 (Verse 28) the promise of evidence before death.

Verily I say unto you,
There be some standing here,
which shall not taste of death,
till they see the Son of man coming in his kingdom..

Please see the Promises Section of the Significant Gospel Events Study for more related Bible references to promises from God.

The word verily is an application of the word verify. (Webster's 1828 Dictionary defines the word verify as: 'v.t. L. versus, true, and facio, to make. 1. to prove to be true; to confirm. This is verified by a number of examples. 2. to fulfill, as a promise; to confirm the truth of a prediction; to show to be true. the predictions of this venerable patriot have been verified. Gen. 42. 1Kings 8. 3. to confirm or establish the authenticity of anything by examination or competent evidence. the first act of the house of representatives is to verify their powers, by exhibiting their credentials to a committee of the house, or other proper authority'.)

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 one of the sayings, listed below in the word definitions, is a precept and is something which God will use as His law when He judges us. And, this truth is important for the reader to understand in order to have a proper interpretation of the promise given in this sentence.

Matthew 10:28; Mark 9:1 and Luke 9:27 Jesus prophesied the experience called 'Transfiguration of Jesus Christ'. That promise was fulfilled in Matthew 17:1; Mark 9:2 and Luke 9:28. These references also prophesy the return of Jesus as ruling Lord (Also called the 'Second Coming of Christ' and the start of the '1,000-years reign of Christ'.) Many commentators also name other places which talk about the Second Coming of our Lord. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Mark 9:1 and Luke 9:27 are equivalent sentences to our current sentence. Mark starts with the phrase And he said unto them, which adds this statement to what came before it. I personally believe that this sentence, in Mark, belongs in the prior chapter and was moved by devil motivated men when they chopped the word of God into verses. That is because it is added to the prior sentences and because it matches the theme of the prior chapter, in Mark, better than it matches Mark 9. And, while I can find the end of the sentences, using punctuation, I do not have the means to correct the chapter divisions. Therefore, I left them alone. However, based upon context, I treat this answer, from Jesus, reported by Mark as a single unit, just as I do for Matthew and Luke.

That written, we can continue with the comparison of this sentence, within the reports of the answer from Jesus. In our next phrase from Mark, and the first phrase from Matthew, we read: Verily I say unto you. The matching phrase, from Luke, is: But I tell you of a truth. It should be obvious that there is no difference in the message but simply a difference in the way that each author chose to express the same truth. In addition, we, effectively, have a Bible definition for the phrase Verily I (Jesus) say, which is; But I tell you of a truth. When Jesus uses the word verily, He is emphasizing the fact that what follows is a never-changing truth.

In our next phrase from Matthew we read: There be some standing here. In the matching phrase from Mark, we read: That there be some of them that stand here. In the matching phrase from Luke, we read: there be some standing here. This phrase is exactly the same in Matthew and Luke while Mark uses a slightly different phrase. Mark uses the phrase some of them that stand where Matthew and Luke use the phrase some standing. It should be obvious that there is no difference in the message but simply a difference in the way that each author chose to express the same truth. This phrase tells us that this promise is made to disciples who were physically with Jesus at that time. In addition, the word some means that this promise was not given to everyone. Thus, the doctrinal error of: 'Name it and Claim it' is proven to be a lie from a devil. In addition, since this is the conclusion of the answer from Jesus, this matches the doctrine of the prior sentences, in the answer, which said that people would receive variable rewards which were according to (their) works.

In our next phrase from Matthew we read: which shall not taste of death. The matching phrases from Mark and from Luke are identical. This phrase tells us that this promise will be fulfilled before they physically die. This was an important evidence to the disciples who lived at that time since they did not have the New Testament, and since they were Jews, who require a sign (1Corinthians 1:22) and since this evidence showed that Jesus truly was 'God in human flesh'. This was important because all of the disciples were refusing to believe His prophecy that He would die and rise again. They were hung up on the fact that Jesus would die and He was trying to get them past that to the prophecy that He would also rise again. This prophesied experience was the sign, to all of His disciples, that was to assure them of His future resurrection.

In our final phrase, Matthew writes: till they see the Son of man coming in his kingdom. Mark writes: till they have seen the kingdom of God come with power. In the matching phrase, Luke writes: till they see the kingdom of God. OK, there are some minor differences in wording and there are some significant differences in doctrine. The minor differences in wording which make no difference in the message but which show us that God allows His authors to use their own method of expression. In particular, Mark adds the phrase with power. He is writing from the perspective of a servant and servants need assurance that their own personal Lord has enough power to protect them from all enemies and to keep His promises in spite of what all of the enemies combined can do to try and prevent Him from keeping His promise. Now, with those minor differences dealt with, we need to deal with the doctrinal differences.

Mark and Luke use the phrase the kingdom of God, which is; 'God's character in us'. Mark adds the phrase with power because, when Jesus Christ returns to this Earth as ruling King of kings and Lord of lords, everyone will see His glory just like these three disciples saw it. In addition, further on in the accounts of this event, we read that his (Jesus) raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And, while there appeared unto them Elias with Moses, the clothes of Elias with Moses are not reported as shining the same way. When we combine this pact with our last phrase from Matthew (the Son of man coming in his kingdom), we see that Jesus, as a 'literal physical man' will have more glory than any other man during the 1,000-years reign of Christ. This also tells us, doctrinally, that the Son of man is God.

The Old Testament declared Christ to be God the Son come in flesh and that He would provide blessings that were not available before the coming of Christ. Here, we see Jesus telling His disciples that some will see the Son of man coming in his kingdom. This was the kingdom that they were looking to share in the ruling of. Their denial of the prophecy of the death of Jesus was, at least partly, their fear of not getting to rule with Him in His kingdom. With this last phrase, we see a promise, from Jesus, that His kingdom would come and that promise was backed by all of the power of God. Here, He was trying to release some of their worries about His future death. They were not relieved because they refused to let the word of God correct the doctrinal error which they had believed for their entire life. Likewise, many of the children of God miss out on the blessings, comfort, and help from God simply because they also refused to let the word of God correct the doctrinal error which they had believed for their entire life.

This sentence is the conclusion of the answer that Jesus gave to all of His disciples after Peter said: Be it far from thee, Lord: this shall not be unto thee. in this answer, Jesus make it very clear that the reward that carnal saved people will receive is completely different from the reward that will be received by saved people who sacrifice their current life in this physical world to serve Jesus and the Gospel. The Promise found in this sentence was to only three disciples: Peter, James and John. However, the promise is given here, and the fulfillment of the promise was experienced by these three disciples, so that all other saved people would be assured that the promises will be kept by God.

Forms of the word verily occur 140 times in 113 verses of the Bible, 124 times in 99 verses of the New Testament. Webster's 1828 dictionary defines verily as 'adv. from very. 1. In truth; in fact; certainly. 2. Really; truly; with great confidence. It was verily thought the enterprise would succeed.' Thompson Chain Topics provides links to verily as 'Joh 1:51; 3:3; 5:19,24; 6:26,32,47,53; 8:34,51,58; 10:1,7; 12:24; 13:16,20; 14:12; 16:23.
(of Christ in regard to the New Life): the necessity of: Joh 3:3. How to obtain: Joh 5:24. How to keep: Joh 6:53. How to spend: Joh 12:24. How to act it out: Joh 14:12.'.

International Standard Bible Encyclopedia provides links to verily as 'ver'-i-ti, ver'-i-ti ('abhal, etc.; amen): "Verily," as corroborative adverb, represents various Hebrew and Greek words and particles ('abhal, "truly," in Ge 42:21, etc.; 'akh, "only," "surely," in Ps 66:19; Isa 45:15, etc.). forthe King James Version "verily thou shalt be fed" (Ps 37:3, where 'emunah), the American Standard Revised Version has "feed on his faithfulness" and the English Revised Version "follow after faithfulness," margin in both "feed securely." the Greek amen (Hebrew 'amen) is used very frequently in the Gospels as an emphatic confirmation of Christ's sayings (Mt 5:18,26; 6:2; Mr 3:28, etc.), and in John's Gospel is repeated to give additional emphasis (Joh 1:51; 3:3,5,11, the Revised Version (British and American) makes various changes, as "wholly" for "verily" (Job 19:13), "surely" (Ps 39:5; 73:13), "indeed" (Mr 9:12; Ro 2:25; Heb 3:5; 7:5), etc., and sometimes puts "verily" where the King James Version has other words, as "also" (Mt 13:23), "doubtless" (Php 3:8), etc.
Verity is the translation of 'emeth, "truth," "stedfastness" (Ps 111:7, "The works of his hands are verity and judgment," the American Standard Revised Version "truth and justice," the English Revised Version "truth and judgment"); and of aletheia, "truth," "reality," "certainty" (1Ti 2:7), "faith and verity," the Revised Version (British and American) "faith and truth."
W. L. Walker'.

The phrase of: Verily, verily is only found in this Gospel. It is found in: John 1:51; John 3:3; John 3:5; John 3:11; John 5:19; John 5:24; John 5:25; John 6:26; John 6:32; John 6:47; John 6:53; John 8:34; John 8:51; John 8:58; John 10:1; John 10:7; John 12:24; John 13:16; John 13:20; John 13:21; John 13:38; John 14:12; John 16:20; John 16:23; John 21:18.

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

Please see the note for Colossians C2S11 about the word taste. The functional definition for this word is: 'To perceive by means of the tongue'. Forms of this word are used, in this Gospel, in: Matthew 16:28; Matthew 27:34.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'There. Mr 9:1; Lu 9:27 taste. Lu 2:26; Joh 8:52; Heb 2:9 see. this appears to refer to the mediatorial kingdom which our Lord was about to set up, by the destruction of the Jewish nation and polity, and the diffusion of the gospel throughout the world. Mt 10:23; 24:3,27-31,42; 26:64; Mr 13:26; Lu 18:8; 21:27-28 General references. exp: Lu 21:32.'.

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Interpretive Study of Matthew's Gospel-15,16.

Matthew Chapter 15

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Chapter theme: True believers versus religious people.

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Matthew Chapter 16

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Chapter theme: Starting the Show-Down.

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