Interpretive Study of Matthew's Gospel-17,18.

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 17

links to sentences in this chapter:

C17-S1 (Verse 1-2), C17-S2 (Verse 3), C17-S3 (Verse 4), C17-S4 (Verse 5), C17-S5 (Verse 6), C17-S6 (Verse 7), C17-S7 (Verse 8), C17-S8 (Verse 9), C17-S9 (Verse 10), C17-S10 (Verse 11), C17-S11 (Verse 12), C17-S12 (Verse 12), C17-S13 (Verse 13), C17-S14 (Verse 14-15), C17-S15 (Verse 16), C17-S16 (Verse 17), C17-S17 (Verse 17), C17-S18 (Verse 17), C17-S19 (Verse 18), C17-S20 (Verse 19), C17-S21 (Verse 20), C17-S22 (Verse 21), C17-S23 (Verse 22-23), C17-S24 (Verse 23), C17-S25 (Verse 24), C17-S26 (Verse 25), C17-S27 (Verse 25), C17-S28 (Verse 25), C17-S29 (Verse 25), C17-S30 (Verse 26), C17-S31 (Verse 26), C17-S32 (Verse 27)'.

Please use This link to see the chapter summary.

Chapter theme: Lessons in Spiritual Maturity

Matthew 17; Mark 9 and Luke 9 tell us pretty much the same thing. Please also see several Sections in the Significant Gospel Events Study about the incidents of these chapters. That document provides many links where other places in the Gospels provide related doctrines.

Matthew 17:1-13; Mark 9:3-13 and Luke 9:28-36 tells us about the 'Mount of Transfiguration'. It was prophesied in Matthew 16:28; Mark 9:1 and Luke 9:27. In addition, Peter refers to this incident in 2Peter 1:18. Please see the note for Matthew 17:1 for an explanation of the incident and how the three reports fit together. Please also see the Prophecies and Prophecies Fulfilled Sections of the Significant Gospel Events Study for more related Bible references.

Matthew 17:9; Mark 9:9 and Luke 9:36 tells us Jesus commanded the three disciples: Tell the vision to no man, until the Son of man be risen again from the dead.

Matthew 17:10-13 and Mark 9:11-13 have a question from Peter, James and John about the prophecy about Elias and the answer from Jesus which related the prophecy to John the Baptist.

Matthew 17:14-21 and Mark 9:14-27 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. The Gospel of Mark has the most details about this incident and that Book Study should be seen for those details. Please also see the Section called Jesus and Devils, in the Significant Gospel Events Study, about the incidents of this chapter. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

Matthew 17:22-23; Mark 9:30-32 and Luke 9:43-45 tells us that they stayed in Galilee for awhile before returning to Capernaum. While in Galilee, Jesus, again, prophesied His suffering, death and resurrection but the disciples refused to believe the prophecy.

Matthew 17:24-27 tells us about the government officials demanding tribute which they were not entitled to receive. In spite of that fact, Jesus did a miracle to produce the money and old Peter to pay the tribute. This lets us know that government officials are ministers of God even when they are being corrupt. In addition, it lets us know that the example from Jesus is to not waste time arguing with corrupt officials, over non-spiritual matters, but spend our time serving the kingdom of God. Please see the note in the Lord Jesus Christ Study for more on this doctrine.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-13. the transfiguration of Christ.
14-21. He heals the lunatic,
22-23. foretells his own passion,
24-27. and pays tribute.'.

C17-S1 (Verse 1-2) the start of the report on the transfiguration of Jesus.

Equivalent Section: Who experienced the event.

And after six days Jesus taketh Peter,
James,
and John his brother,
and bringeth them up into an high mountain apart,
And was transfigured before them:.

Equivalent Section: What they experienced.

and his face did shine as the sun,
and his raiment was white as the light..

Matthew 17:1-13; Mark 9:3-13 and Luke 9:28-36 tells us about the 'Mount of Transfiguration'. It was prophesied in Matthew 16:28; Mark 9:1 and Luke 9:27. In addition, Peter refers to this incident in 2Peter 1:18. Please see the Prophecies and Prophecies Fulfilled Sections of the Significant Gospel Events Study for more related Bible references.

in this incident, we see Jesus showing His personal glory as the Son of God the only time that it is reported in the gospels. At all other times, before the resurrection, Jesus did not use His own power as God but used the power of God's Holy Ghost. Please see the study called Jesus used the power of Holy Spirit for more on this doctrine.

While I included comments from a couple of dictionaries, below, because of their useful historical Biblical information, we need to be careful about all definitions, references and links from other non-Biblical sources. While usually reliable, they also contain some doctrinal error and speculation which can not be verified. One such speculation is exactly which mountain this incident happened on. God deliberately hid that information so that the place would not become a place of idolatrous worship. We need to be careful that our doctrine comes strictly from the word of God that God preserved unto our generation and admit that everything else is of questionable reliability.

Mark 9:2 and Luke 9:28 are equivalent sentences to this sentence. The first phrase, of our current sentence, is: And after six days Jesus taketh. The matching phrase, from Mark, is: And after six days Jesus taketh . The matching phrase, from Luke, is: And it came to pass about an eight days after these sayings, he took. The note from the Treasury of Scripture Knowledge, below, gives an explanation the discrepancy in the count of days. I can not say if that note is correct or wrong because I have not, personally, studied the different ways that people counted time and days in the past. However, since about an eight days is also after six days, I also see no reason to be excited about the different wording and also see no reason to be upset about the accuracy, or inaccuracy, of that explanation. Basically, I believe the difference is simply another example of God letting different authors use their own method of expression so long as the message stays the same. Since the exact number of days does not appear to be significant, God allowed Matthew and Mark to use a more vague expression. However, since Luke was a physician, it would be more significant to him, to express the number of days, with a more accurate expression.

In addition, where Matthew and Mark start their sentence simply with the word And, Luke uses the phrase And it came to pass. All three deliver the same message but Luke's phrase is more explicate in linking this fulfillment to the prophecy of the prior sentences. In addition, Luke adding the phrase after these sayings, is just him being more explicate again. As already mentioned, all of these differences can be explained with the difference in mode of expression, which God allowed so long as the message did not change.

The next phrases, of our current sentence, is: Peter, James, and John his brother. The matching phrase, from Mark, is: Peter, and James, and John. The matching phrase, from Luke, is: Peter and John and James. And, as we have seen several times before, Matthew provides a legal perspective in his Gospel account. Therefore, since there are several John mentioned in the New Testament, Matthew is properly, and legally, identifying exactly which John was involved in this incident.

The next phrase, of our current sentence, is: and bringeth them up into an high mountain apart. The matching phrase, from Mark, is: and leadeth them up into an high mountain apart by themselves. The matching phrase, from Luke, is: and went up into a mountain to pray. The remainder of this sentence, by Matthew and Mark, is matched with the first part of the next sentence in Luke. And, in our current phrase, Matthew and Mark concentrate on the physical conditions while Luke concentrates on Jesus getting help from God the Father. Luke gives us the perspective of Jesus being 'a literal physical man'. As such, He needed the power of God the Father. in order for this miracle to happen. (No man can do a miracle in his own power but it takes the cooperation of a spirit (devil or God's Holy Ghost) to do a miracle.) {Please see the Table of Miracles in the Gospels about this, and similar, miracles.}

In our current phrase, Matthew uses the word apart while Mark uses the phrase apart by themselves. Mark is just being more explicate about how they were apart. In addition, Matthew uses the word bringeth while Mark uses the word leadeth. While there is a technical difference in the definitions of these two words, there is no applicable difference in this sentence. This is simply a difference in mode of expression, which we have seen, repeatedly, that God allows His authors to use so long as the message does not change.

The last phrase, of our current sentence, is: And was transfigured before them. The matching phrase, from Mark, is: and he was transfigured before them. The patching phrase, from Luke, is actually the first part of the next sentence from Luke. In that next sentence, Luke reports: And as he prayed, the fashion of his countenance was altered. Please notice that all three authors connect this phrase to the prior phrases by starting it with the word and. Therefore, the fact that Luke puts this phrase in a separate sentence, while Matthew and Mark do not do that, is irrelevant.

Now, with the technical part, about sentence construction, dealt with, we can look at what is actually said. Luke gives us the phrase as he prayed to reinforce his message that this miracle was a result of God the Holy Ghost responding to His (Jesus) prayers to God the Father. In addition, while Matthew and Mark tell us: he was transfigured, Luke reports: the fashion of his countenance was altered. These two sentences, in the reports from Matthew and Mark, are the only place in the Bible where we find the word transfigured. Therefore, Luke's phrase is a definition for this word. (In additions, the prefix trans coms from the Greek and means: 'move across' while the word form means: 'outward shape' or, when talking about a person, countenance. Therefore, the very construction of this word matches the definition from Luke.)

The definitions below, from Bible dictionaries, give the reader some historical teaching about this word and event. When I include a definition from a Bible dictionary, or similar source, I am providing another reference which men use but am not, necessarily, agreeing with all that they report. For example, Easton's Bible Dictionary is usually quite reliable. However, in the definition of transfigure, from that dictionary, we read; 'What these evangelists record was an absolute historical reality, and not a mere vision.' However, Matthew 17:9 reports that Jesus said: Tell the vision to no man. Therefore, the dictionary is wrong and is trying to correct the word of God. Now, if we said 'avoid all unreliable sources', we could use no man-written document and could listen to no men, not even those used by God to deliver His message because, sometimes, they speak for themselves. No, we do consider these sources but are responsible to verify what they tell us because all human sources are subject to error. This is why I do include these other sources but also try to warn the reader when those sources go against what the word of God actually says.

Now, when we compare the three reports of this incident, we receive a greater understanding of what happened than if we only look at one report. Yes, we already covered the greater context and the comparison of various sentences, with the words and phrases used and the various modes of expression, is covered in the notes for each sentence. But, between these two extremes we have the reports of the entire unit which need to be brought together and considered as a single unit.

For example, all three Gospel accounts tell us that Jesus only took His 'inner circle' of disciples to an undisclosed place as a fulfillment of prophecy and as a reward for their spiritual growth which was greater than almost all other Jews. And, the spiritual doctrinal considerations of those events has already been covered. In addition, we dealt with Jesus saying that this incident would let these disciples see the Son of man coming in his / God's kingdom with power. And, while we covered the doctrine of that truth, we need to keep it in mind as we consider the rest of the report on this incident because it is the underlying purpose of their seeing this event. Yes, there was also the assurance of His fulfilling prophecy and of His future resurrection, but there was also the message of: 'As much as you've seen so far, you haven't seen much, yet, of what is coming in the future' (1Corinthians 2:9). Therefore, part of the doctrine of this incident is it is just a peek of what Jesus and His kingdom will be3 in the future. It should be pretty hard for people to treat Jesus as: 'just another literal physical man' when he always has His glory such as these disciples saw and as will be revealed to everyone during the 1,000-years reign of Christ.

Going on and after this sentence, we see Moses and Elias talking with him. The note for the next sentence covers that doctrine but, here, we need to realize that the Old Testament saints will also be returning for the 1,000-years reign of Christ. No, all of the Jews will not be there but, just like the 'Church Age', those who truly served God and God's kingdom will be there. In addition, Luke tells us that they appeared in glory, and spake of his decease which he should accomplish at Jerusalem. Not only does this assure us that they were still alive, and that we continue to exist after physical death, but it also lets us know that Jesus very deliberately died in order to accomplish the purpose of God.

Luke goes on to tell us that: But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. Since that sentence tells us that the disciples were awake, and Matthew 17:8 tells us that Jesus said: Tell the vision to no man, this was not something they experienced while asleep. They experienced this spiritual vision while they were awake in the physical reality. Only God deniers would deny the possibility of this miracle in the physical reality.

Next, all three accounts tell us that Peter made a foolish statement because he wist not what to say; for they were sore afraid (Mark 9:6). from this, we learn that we need to keep our mouths shut when we are highly emotional (they were sore afraid) or when we are not sure what to say.

Next, God corrected Peter by speaking while he yet spake. They had this experience, Peter started babbling, while he yet spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. and behold a voice out of the cloud, which said, this is my beloved Son, in whom I am well pleased; hear ye him. Now, it appears as if the three disciples, and many other people, thought that the experience was over. However, just like God used to talk to Adam and Eve in the cool of the day (Genesis 3:8), the spiritual application is that God the Father will talk directly to men, again, during the 1,000-years reign of Christ. Most people concentrate of what God said, and that is probably the most important part of t6hat sentence, at least doctrinally. However, it is also important to recognize other things of doctrinal importance within the reports of incidents. And, here, as with other places in the word of God, it is important to recognize when men hear God speak in an audible voice. Further, the next sentence in our reports are where we read that God spoke in an audible voice.

In addition to that consideration, from that point God only spoke through Jesus and even in the 1,000-years reign of Christ, God the Father will still work through Jesus and refuse to let anyone bypass Him. People who claim to represent God the Father, while bypassing Jesus, are the true Biblical antichrists (1John and 2John). These people, of whom the pope is only one, are the people who spread the doctrine of devils that the beast of Revelation is 'The One and Only Antichrist'. They did this so that God's people would ignore them and the harm that they deliberately cause.

Continuing on, Matthew 17:6-7 tells us: And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. After that, all three accounts report: And when the voice was past, Jesus was found alone. After that, Matthew and Mark, but not Luke, report: And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. Finally, as a last part of the report, Matthew and Mark report the disciples asking: Why say the scribes that Elias must first come?. This, of course, was because they saw Elias and were wondering if their experience was the fulfillment of that prophecy. Jesus explained that John the Baptist was the fulfillment for the First coming of Jesus and many believe that Elias will be one of God's two special witnesses during the great tribulation, which will happen before the 'Second Coming of Jesus Christ'.

That is the entire report of this incident, at a high level. The notes for each sentence, in this report, will explain the details and the doctrines involved in those details

Believe it or not, all that has been written, within this note and before this point, has been contextual requirements, including the comparison of equivalent sentences in the different reports. Now, to complete the contextual requirements, please use the links provided, above, to access the notes for the related sentences in the Lord Jesus Christ Study and the Book Studies for the other Gospel accounts. Those notes provide doctrine which is not repeated here.

Our sentence has two Equivalent Sections and, as our sentence outline points out, the First Equivalent Section tells us: Who experienced the event while the Second Equivalent Section tells us: What they experienced. As also pointed out at the start of this note, this was a miracle and the fulfillment of prophecy. (Use the links provided to see those details.) In the prophecy, Jesus said that they would see: the Son of man coming in his kingdom / the kingdom of God and that they would see Him come with power. Therefore, what is reported that they saw is what Jesus will appear like when He returns to rule and reign in this world.

Now, the First Equivalent Section tells us how many days after the prophecy this event occurred and we already dealt with that part of the message. Next, we see that Jesus only took the three disciples of the 'inner circle'. While many people downplay or deny the truth of this doctrine, what we have here is evidence that God rewards different people different amounts. .The closer that you get to Jesus, in this life, the more blessings that God gives to you in this life and in Heaven. In addition, the use of the word / phrase apart / apart by themselves shows that God and Jesus deliberately exclude some people from some blessings. This is evidence that the devilish doctrine of 'a Communistic Heaven', where everyone receives the same reward regardless of what they do to serve God, is a lie.

Next, Matthew and Mark tell us that this incident happened in an high mountain, but do not give us anything more to identify the place. Many commentators give opinion for different places but they need to be ignored. God deliberately hid where this was because religious people make a big thing about a place and use that for idol worship and the distract people from the true doctrine that God is trying to get people to accept and understand. In addition, this doctrine is reported in three Gospel accounts because God really wants us to know and understand the doctrine. Therefore, we are to ignore speculation about things, within the Bible, which can not be proved and are to concentrate on the doctrine that the devils want us to ignore while we concentrate on the distraction.

In addition to that phrase, we also covered the word apart and how that supported the doctrine that people who get closer to Jesus, in their ongoing personal relationship, also receive greater blessings from God in this life and in eternity.

We already covered the definition of the word transfigured. Our Second Equivalent Section gives us a description of what they experienced. And, as already explained, what they experienced was a vision and lot a literal physical experience. However, what the Easton's Bible Dictionary was trying to deal with is another lie from devil motivated religious men who claim that visions are something that just happens in someone's head and that they are not real. This is based upon religious doctrines concentrating on the physical and pushing the lie that anything spiritual can not be real. However, this incident was a real spiritual incident. 1Corinthians 13:12 tells us; For now we see through a glass, darkly; but then face to face. So, yes, even holy men have trouble with the spiritual. but, that is not a basis for denying their reality. In 2Corinthians 12:2, Paul writes: whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth. So, we can not say for sure if Peter, James and John were taken to the spiritual reality for this vision, or if the spiritual overcame their physical sense and they saw a spiritual reality which they were normally blind to, even while not moving physically. And, as the Bible references indicate, no person can definitely say which is true. Therefore, as with the physical location of the high mountain, all speculation about the difference is a distraction from people learning the true doctrine that God is trying to give them.

Our Second Equivalent Section gives us a description of the glory that Jesus will have when He rules this world for 1,000-years. We are told that he will come in His glory in: Matthew 16:27; Matthew 24:30; Matthew 25:31; Mark 8:38; Mark 13:26; Luke 9:26; Luke 9:31; Luke 21:27; John 2:11; 2Peter 1:17. We are also told that the saved who come with Jesus will also have glory (Romans 8:18; 1Corinthians 15:42-43; 2Corinthians 3:18; Colossians 3:4; 1Peter 1:11).

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

Please see the 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 Mark 1:19 about James the son of Zebedee. There are several James named in the New Testament and anyone who wants to claim that a certain reference is one of them in particular needs to study all of the references in order to be positive about their claim. That written, anytime that the New Testament speaks about James, along with Peter and John, or it says: the brother of John, or it says: the son of Zebedee, it is talking about the James mentioned in this sentence.

Like the name of James, there are several John named in the New Testament and anyone who wants to claim that a certain reference is one of them in particular needs to study all of the references in order to be positive about their claim. That written, anytime that the New Testament speaks about John, along with Peter and James, or it says: the brother of James, or it says: the son of Zebedee, it is talking about the John mentioned in this sentence. In addition, John does not name himself in his Gospel account but identifies himself as: one of his disciples, whom Jesus loved. He is also the author of five (5) books of the New Testament.

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

Please see the note for John 6:3 about the word mountain. Webster's 1828 dictionary defines this word as: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude. We apply mountain to the largest eminences on the globe; but sometimes the word is used for a large hill. In general, mountain denotes an elevation higher and larger than a hill; as the Altaic mountains in Asia, the Alps in Switzerland, the Andes in South America, the Allegheny mountains in Virginia, the Catskill in New York, the White mountains in New Hampshire, and the Green mountains in Vermont. the word is applied to a single elevation, or to an extended range'.

Please see the note for Mark 6:31 about the word apart. The functional definition for this word is: ' Separately; at a distance; in a state of separation, as to place'. That note has links to every Bible reference to this word.

We only find forms of the word transfigure in: our current sentence and Mark 9:2. Please be careful about these definitions, references and links from other sources. While usually reliable, they also contain some doctrinal error and speculation which can not be verified. One such speculation is exactly which mountain this incident happened on. God deliberately hid that information so that the place would not become a place of idolatrous worship. Easton's Bible Dictionary defines this word as: 'of our Lord on a "high mountain apart," is described by each of the three evangelists (Mt 17:1-8; Mr 9:2-8; Lu 9:28-36). the fullest account is given by Luke, who, no doubt, was informed by Peter, who was present on the occasion. What these evangelists record was an absolute historical reality, and not a mere vision. the concurrence between them in all the circumstances of the incident is exact. John seems to allude to it also (Joh 1:14). forty years after the event Peter distinctly makes mention of it (2Pe 1:16-18). In describing the sanctification of believers, Paul also seems to allude to this majestic and glorious appearance of our Lord on the "holy mount" (Ro 12:2; 2Co 3:18).'. Smith's Bible Dictionary defines this word as: '(The event in the earthly life of Christ which marks the culminating point in his public ministry, and stands midway between the temptation in the wilderness and the agony in Gethsemane, Mt 17:1-13; Mr 9:2-13; Lu 9:28-36. Place. though tradition locates the transfiguration on Mount Tabor there is little to confirm this view and modern critics favor Mount Hermon, the highest mountain-top in Gaulanitis, or one of the spurs of the Anti-Lebanus. Time. --The transfiguration probably took place at night, because it could then be seen to better advantage than in daylight, and Jesus usually went to mountains to spend there the night in prayer. Mt 14:23-24; Lu 6:12; 21:37. The apostles were asleep, and are described its having kept themselves awake through the act of transfiguration. Lu 9:32. The actors and witnesses. --Christ was the central figure, the subject of transfiguration. Moses and Elijah appeared from the heavenly world, as the representatives of the Old Testament, the one of the law the other of prophecy, to do homage to him who was the fulfillment of both. Mr. Ellicott says, "The close of the ministry of each was not after the 'common death of all men.' No man knew of the sepulchre of Moses, De 34:6. and Elijah had passed away in the chariot and horses of fire. 2Ki 2:11. Both were associated in men's minds with the glory of the kingdom of the Christ. the Jerusalem Targum on Ex 12:1. ... connects the coming of Moses with that of the Messiah. Another Jewish tradition predicts his appearance with that of Elijah." Moses the law giver and Elijah the chief of the prophets both appear talking with Christ the source of the gospel, to show that they are all one and agree in one. St. Luke, Lu 9:31. adds the subject of their communing: "They spake of his decease which he should accomplish at Jerusalem." Among the apostles the three favorite disciples, Peter, James and John were the sole witnesses of the scene-- "the sons of thunder and the man of rock." the event itself. --The transfiguration or transformation, or, as the Germ and call it, the glorification, consisted in a visible manifestation of the inner glory of Christ's person, accompanied by an audible voice from heaven. It was the revelation and anticipation of his future state of glory, which was concealed under the veil of his humanity in the state of humiliation. the cloud which overshadowed the witnesses was bright or light-like, luminous, of the same kind as the cloud at the ascension. Significance of the miracle. -- 1. It served as a solemn inauguration of the history of the passion and final consummation of Christ's work on earth. 2. It confirmed the faith of the three favorite disciples, and prepared them for the great trial which was approaching, by showing them the real glory and power of Jesus. 3. It was a witness that the spirits of the lawgiver and the prophet accepted the sufferings and the death which had shaken the faith of the disciples as the necessary conditions of the messianic kingdom. --Ellicott. As envoys from the eternal Majesty, audibly affirmed that it was the will the Father that with his own precious blood he should make atonement for sin. they impressed a new seal upon the ancient, eternal truth that the partition wall which sin had raised could he broken down by no other means than by the power of his sufferings; that he as the good Shepherd could only ransom his sheep with the price of his own life.-Krummacher. 4. It furnishes also to us all a striking proof of the unity of the Old and New Testaments, for personal immortality, and the mysterious intercommunion of the visible and invisible worlds. Both meet in Jesus Christ; he is the connecting link between the Old and New Testaments, between heaven and earth, between the kingdom of grace and the kingdom of glory. It is very significant that at the end of the scene the disciples saw no man save Jesus alive. Moses and Elijah, the law and the promise, types and shadows, pass away; the gospel, the fulfillment, the substance Christ remains--the only one who can relieve the misery of earth and glorify our nature, Christ all in all. (chiefly from Smith's larger Bib. Dic.--ED.)'.

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'.

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

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

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

Please see the note for Matthew 5:36 about the word white. The functional definition for this word is: 'a symbol of purity (2Ch 5:12; Ps 51:7; Isa 1:18; Re 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment "white as the light" (Mt 17:2, etc.).'.

Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a Godly way'. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world'. In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'. Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'after. Luke, taking in both the day of the preceding discourse and that of the transfiguration, as well as the six intermediate ones, says it was eight days after. Mr 9:2-13; Lu 9:28-36 Peter. Mt 26:37; Mr 5:37; Lu 8:51; 2Co 13:1 exp: Ac 3:1. an high. 2Pe 1:18
transfigured. Lu 9:29; Ro 12:2; Php 2:6-7 (Gr) exp: Mr 9:2. his face. Mt 28:3; Ex 34:29-35; Joh 1:14; 17:24; Ac 26:13-15; Re 1:13-17; 10:1; 19:12-13; 20:11 exp: Da 10:6. raiment. Ps 104:2; Mr 9:3 General references. exp: Lu 9:29.'.

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C17-S2 (Verse 3) Still living, but physically dead, prophets appeared.

And,
behold,
there appeared unto them Moses and Elias talking with him..

This sentence tells us that Moses and Elias were talking with Jesus. They were among the prophets that Jesus said were persecuted by the religious leaders of the Jews, yet they were happy to visit with Jesus. This truth shows that they were still alive and that they were happy with their reward. Moses’ body had been buried by God in an unknown tomb in Moab some 1,500 years before, and no resurrection had yet taken place (Deuteronomy 34:5-6; 1Corinthians 15:22-23). Elijah had been taken alive into Heaven in a chariot of fire over 900 years previously (2Kings 2:11). In addition, Matthew 22:23-33; Mark 12:18-27 and Luke 20:27-40 tells us about Jesus proving that the doctrine of the Sadducees (which say that there is no resurrection) was wrong by quoting scripture where God the Father said: I am the God of Abraham, and the God of Isaac, and the God of Jacob? And, Jesus concluded by saying: God is not the God of the dead, but of the living. The fact is that all of this, and more, proves that physical death is not the end of existence.

In addition, we should understand that Elias appeared on the Mount to represent the prophets of the Old Testament and Moses appeared to represent the Law. Later in this same incident (Matthew 17:5),God the Father told all of us (in the persons of Peter, James and John) that we are to hear His Beloved Son Jesus. Thus, we see that God the Father made Jesus (and the New Testament) a greater authority than the Old Testament.

Moving on, we see that other Gospel accounts provide equivalent sentences to this sentence. Mark 9:4 and Luke 9:30-31 are equivalent to this sentence. The sentence from Mark is almost exactly the same as we read here in Matthew. In his First Equivalent Section, Mark does not include the word behold. Sometimes, when you are talking about law, people get distracted from what is being said. So, Matthew includes a word which means: 'pay close attention'. In addition, where Matthew writes: talking with him, Mark writes: and they were talking with Jesus. Hopefully, the reader understands that the message is the same even though the words are slightly different. Where Matthew used the word Behold, to get people's attention, Mark was more explicate in who he was writing about by using the name of Jesus. And, as we have seen many other times, God allows His authors to have freedom of expression so long as they deliver the same message.

When we look at the equivalent sentence from Luke, we read the same message but with different words and more details. Remember that Luke gives us the perspective of all men and men are curious, especially when they see important people speaking. Therefore, Luke includes that detail. At the same time, Matthew gives us the perspective of law and if it does not affect the application of law, it is treated as extraneous. Also, Mark gives us the perspective of a servant and servants understand that they can get into trouble if they know too much of a master's business. Therefore, servants avoid finding out what is said when ever powerful meet to talk.

In his First Equivalent Section, Luke writes: And, behold, there talked with him two men, which were Moses and Elias. This is the same thing as Matthew and Mark write but with more words and a different order to the words. Now, consider if you were asleep, as we are told that the disciples were, and you woke up. The first thing that you would probably do is hear men talking. When you looked to see who was talking, you would see: two men talking with Jesus. Only after you tried to identify who they were and where they came from would you realize that they were: Moses and Elias. Thus, we see the reason for the order in which Luke expresses his First Equivalent Section.

In his Second Equivalent Section, Luke writes two phrases. The first phrase is: Who appeared in glory. Now, we can take it that they were in a place of glory, or that they also (Matthew 17:1-2) were dressed in glory, or we can take it that both of these appeared to be true. I personally believe both were true but the reader can disagree. However, since the disciples just woke up, they had to be wondering if they were moved to a spiritual realm of glory or if they were just seeing a spiritual realm of glory. And, we do not have enough information to definitively say which was true. But, after they got past that question, they had to be wondering what Jesus and Moses and Elias were talking about. And, that is the last phrase from Luke.

Our last phrase from Luke tells us that they spake of his decease which he should accomplish at Jerusalem. Now, understand that they were both physically dead and that they both understood all of the Old Testament prophecies about the suffering, death and resurrection of Christ. (Please see the Prophecies Fulfilled Section of the Significant Gospel Events Study for more related Bible references.) they were not raised with the doctrinal error that the disciples were. In addition, Hebrews 2:14-15 tells us that Satan had the power of death before Jesus defeated him, (after Jesus was taken into Hell), and took the keys of hell and of death (Revelation 1:18). Therefore, while the disciples still had a true fear of death, Moses and Elias did not. As a result, Moses and Elias had no problem talking about the death of Jesus while the disciples were in denial of that true prophecy.

Lastly, Luke also tells us that they talked about the results of His decease which he should accomplish at Jerusalem. I strongly believe that they knew things which we are still not aware of. But, one thing is definite and that is that Moses and Elias were still in paradise / Abraham's bosom, which was in the center of the Earth and that they could not go to Heaven until after the death of Jesus (Ephesians 4:8). Therefore, that probably was one of the things that Jesus and Moses and Elias talked about.

Now, normally after considering all of the contextual requirements, I deal with the sentence at a detail level. However, everything in this sentence was already covered in the comparison with the equivalent sentences (earlier in this note). Therefore, that analysis will be skipped for this sentence.

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 2Corinthians 5:10 about the word appear. The functional definition for this word is: 'To come or be in sight; to be in view; to be visible'. Please also see the Appearances of Jesus Christ After the Resurrection.

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

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: 'behold. Mr 9:4; Lu 9:30-31 Moses. Mt 11:13-14; De 18:18; 34:5-6,10; Lu 24:27,44; Joh 1:17; 5:45-47; 2Co 3:7-11; Heb 3:1-6 Elias. Mt 17:10-13; 1Ki 17:1; 18:36-40; 2Ki 2:11-14; Mal 4:5 Elijah. Lu 1:17; 9:33; 16:16'.

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C17-S3 (Verse 4) Peter spoke foolishly.

Equivalent Section: Peter addressed Jesus as Lord.

Then answered Peter,
and said unto Jesus,
Lord,
it is good for us to be here:.

Equivalent Section: Peter suggests what will lead to idol worship.

First Step: three places of worship.

if thou wilt,
let us make here three tabernacles;.

Second Step: A place to worship Elijah and Moses.

one for thee,
and one for Moses,
and one for Elias..

This reference is one of the few (4) where the phrase Jesus, Lord, occurs. It is where someone talked to the man called Jesus and addressed Him as Lord. This was Peters statement when God literally made it blatantly obvious to Peter that the man he knew as Jesus was in fact 'God in human flesh'. In every other one of these verses, the person addressing the man Jesus believed that he was talking to 'God in human flesh' or believed that he was talking directly to God through God's fleshly representative. Which ever interpretation people wish to provide for each of these verses, the context of all of them make it clear that the person talking believed that they were talking to God. This reference used Jesus for that physical man and uses Lord for God. While more can, and has been, said about this incident and this verse, further comment goes beyond the scope of this study.

Back in the note for Matthew 17:1, I wrote that God deliberately hid the knowledge of where this mountain was so that religious people could not do exactly what Peter suggests in this sentence. This is the reaction of religious training responding to a profound personal experience with God. Unfortunately, too many people react the exact same way to God trying to deal with them on a personal level.

Mark 9:5 and Luke 9:33 are equivalent to this sentence. The most important message of this equivalence is that the last Equivalent Section, in the sentence from Luke, tells us: not knowing what he (Peter) said. This is why, in all notes for equivalent sentences, I wrote that Peter babbled.

In the first phrase of the First Equivalent Section of our sentence, we read: Then answered Peter, and said unto Jesus. In the matching Equivalent Section from Mark, we read: And Peter answered and said to Jesus. In the matching Equivalent Section from Luke, we read: And it came to pass, as they departed from him, Peter said unto Jesus. The they, in the report from Luke, is Moses and Elias. So, Luke gives us information on timing that Matthew and Mark did not bother with. Matthew and Mark simply tell us that this sentence happened after the prior sentence (Then / And). Matthew and Mark tell us that Peter answered, which means this statement from Peter is a response to the experience that the three disciples just had. Luke doesn't bother writing that but lets the context convey the same message. Thus, we see no conflict in these opening phrases but gain additional information by comparing them.

In the next Equivalent Section of our sentence, we read that Peter addressed Jesus as Lord. In the matching Equivalent Section from Mark and Luke, we read that Peter addressed Jesus as: Master. (Please see the note for this sentence, in the Lord Jesus Christ Study, for the doctrine of this phrase.) In all likelihood, Peter probably called Jesus both titles, since he was babbling.

The next phrase of: it is good for us to be here, is exactly the same in all three Gospel accounts. Then we have a phrase (if thou wilt) that is only reported by Matthew. After that phrase, the rest of the sentences are exactly the same in all three Gospel accounts.

If the reader seriously considers the three sentences, and the analysis presented, it should be apparent that all three authors provide the same message in spite of God allowing freedom of expression in the mode that the message is delivered. The only other thing that I would point out is that, here, Peter says: if thou wilt where, in the prior chapter, Peter took him, and began to rebuke him, saying, Be it far from thee, Lord. Apparently, Peter learned that lesson, even if he still had more lessons to learn.

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

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

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

Please see the note for 2Corinthians 5:1 about the word tabernacle. The functional definition for this word is: ' A tent. Num.24. Matt.17. 2. A temporary habitation. 3. Among the Jews, a movable building, so contrived as to be taken to pieces with ease and reconstructed, for the convenience of being carried during the wanderings of the Israelites in the wilderness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'answered. Mr 9:5-6; Lu 9:33 it is. Ex 33:18-19; Ps 4:6; 16:11; 63:1-5; Isa 33:17; Zec 9:17; Joh 14:8-9; 17:24; Php 1:23; 1Jo 3:2; Re 21:23; 22:3-5'.

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C17-S4 (Verse 5) God spoke audibly.

Equivalent Section: the timing.

While he yet spake,
behold,
a bright cloud overshadowed them:.

Equivalent Section: the action.

First Step: God the Father spoke.

and behold a voice out of the cloud,
which said,
This is my beloved Son,
in whom I am well pleased;.

Second Step: God the Father commanded.

hear ye him..

The transfiguration of Jesus as reported in Matthew 17:1-13 and Mark 9:3-13 and Luke 9:28-36. In addition, Peter refers to this incident in 2Peter 1:18. Please see the note for Matthew 17:1 for an explanation of the incident and how the three reports fit together. In particular, this approval from God the Father immediately follows Jesus meeting with Moses and Elias, who represent all of the authority of the Old Testament. in this sentence, God the Father is commanding us to hear ye him (Jesus), which means that God the Father is giving Jesus greater authority than all of the Old Testament and greater authority than all of God's other religious leaders.

This incident is different than the statement made by the Father in Matthew 3:17. There we saw the Trinity but God's Holy Ghost is not in this sentence. In addition, God the Father did not command hear ye him, like God the Father does in this sentence. In the prior incident, Jesus was getting ready to start His ministry and had not passed His test nor built a testimony. in this verse, He has done both and is preparing to go to the cross, which will earn Him the right to be Lord of lords and King of kings. That is, Jesus is getting ready to pay the price for this command from God the Father.

Mark 9:7 and Luke 9:30-31 are equivalent to this sentence. In the First Equivalent Section of our sentence, we read: While he yet spake, behold, a bright cloud overshadowed them. In the matching Equivalent Section of Mark's sentence, we read: And there was a cloud that overshadowed them. In the matching Equivalent Section of Luke's sentence, we read: While he thus spake, there came a cloud, and overshadowed them. The he, in the report from Matthew and Luke is Peter because that was who was speaking in the prior sentence. Mark starts his sentence with the word And to accomplish the same purpose. In addition, we are told that this happened While he (Peter) yet spake. God the Father deliberately cut off Peter's babbling before Peter got himself into more trouble.

Next, with slightly different wording, all three Gospel accounts tell us that there was a cloud that overshadowed them. With the disciples all being Jews who were raised in the Jewish lands and culture, they would have understood, right away, that this was a sign from God the Father. Exodus 13:21-22 tells us: And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. All Jews would be aware of this sign from God that accompanied them all forty (40) years of their wandering as well as the many other places where the cloud represented the protection and provision of God. In addition, Matthew includes the word bright as an important legal evidence that, yes, this cloud was not normal and that it really was from God.

Luke includes a phrase in his Second Equivalent Section which Matthew and Mark skip. Please see the note in that Book Study for the details on Luke's Second Equivalent Section.

In the First Step of the Second Equivalent Section of our sentence, we read: and behold a voice out of the cloud, which said, this is my beloved Son, in whom I am well pleased. In the matching Equivalent Section of Mark's sentence, we read: and a voice came out of the cloud, saying, this is my beloved Son. In the First Equivalent Section of Luke's next sentence, we read: And there came a voice out of the cloud, saying, this is my beloved Son. The quotes from Mark and Luke are, essentially, equal with slightly different order to the words. In addition, the quote from Matthew simply adds a little to what we read from Mark and Luke. Once more, we see Matthew adding what is necessary for a legal perspective and for legal evidence. First, Matthew uses the word: behold to make sure that people are paying attention and so that they can not, justly, claim ignorance. Next, Matthew includes the phrase in whom I am well pleased because it is a legal character reference for Jesus from God the Father. However, since Mark and Luke are not presenting legal evidence which could be used in a court, they let the context serve for the same purposes. After all, when God the Father commands: hear him, that should end all arguments from men and especially from servants.

In the last Step of our sentence, we read: hear ye him. In the matching Equivalent Section from Mark and Luke, we read: hear him. The only difference is that Matthew includes the word: ye ('each and every one of you personally'). This makes this phrase a direct and personal command from God the Father. In addition, since we read it in three different Gospel accounts, this command meets the requirement (two or three witnesses {John 8:17; 2Corinthians 13:1; Colossians C3S13 }) to be part of what we will be judged for.

Now, normally this is where I do an analysis of the sentence. However, that was pretty much covered in the comparison of the equivalent sentences in the three Gospel accounts. Therefore, I will provide the word definitions and we can move on.

We find forms of the word bright in: Leviticus 13:2; Leviticus 13:4; Leviticus 13:19; Leviticus 13:23; Leviticus 13:26; Leviticus 13:28; Leviticus 13:38; Leviticus 13:39; Leviticus 14:56; 1Kings 7:45; 2Chronicles 4:16; Job 37:11; Job 37:21; Song 5:14; Jeremiah 51:11; Ezekiel 1:13; Ezekiel 21:15; Ezekiel 21:21; Ezekiel 27:19; Ezekiel 32:8; Nahum 3:3; Zechariah 10:1; Matthew 17:5; Luke 11:36; Acts 10:30; Revelation 22:16. Webster's 1828 defines this word as: 'BRIGHT, a. brite. Heb. to shine. 1. Shining; lucid; luminous; splendid; as a bright sun or star; a bright metal. 2. Clear; transparent; as liquors. 3. Evident; clear; manifest to the mind, as light is to the eyes. 4. Resplendent with charms; as a bright beauty; the brightest fair. 5. Illuminated with science; sparkling with wit; as the brightest of men. 6. Illustrious; glorious; as the brightest period of a kingdom. 7. In popular language, ingenious; possessing an active mind. 8. Promising good or success; as bright prospects. 9. Sparkling; animated; as bright eyes'. In addition, we find forms of the word brightness in: 2Samuel 22:13; Job 31:26; Psalms 18:12; Isaiah 59:9; Isaiah 60:3; Isaiah 60:19; Isaiah 62:1; Ezekiel 1:4; Ezekiel 1:27; Ezekiel 1:28; Ezekiel 8:2; Ezekiel 10:4; Ezekiel 28:7; Ezekiel 28:17; Daniel 2:31; Daniel 4:36; Daniel 12:3; Amos 5:20; Habakkuk 3:4; Acts 26:13; 2Thessalonians 2:8; Hebrews 1:3. Webster's 1828 defines this word as: 'briteness. Splendor; luster; glitter. 1. Acuteness, applied to the faculties; sharpness of wit; as the brightness of a man's parts.'.

Please see the note for Luke 9:34 about the word cloud. The functional definition for this word is: '"A covering," because clouds cover the sky. The word is used as a symbol of the Divine presence'. Forms of this word are used, in this Gospel, in: Matthew 17:5; Matthew 24:30; Matthew 26:64.

We find forms of the word overshadow in: Matthew 17:5; Mark 9:7; Luke 1:35; Luke 9:34; Acts 5:15. Webster's 1828 defines this word as: 'to throw a shadow over; to overshade. 2. to shelter; to protect; to cover with protecting influence'.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'. Please also see the note for Luke 3:21-22 about the phrase voice from heaven Please also see the note for Revelation 20:9 about the phrase fire from heaven.

We read about a voice from heaven in: 2Samuel 22:14; Daniel 4:31; Joel 3:16; Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:21-22; Luke 9:35; John 12:28; Acts 11:9; 2Peter 1:18; Revelation 10:4; Revelation 10:8; Revelation 11:12; Revelation 14:2; Revelation 14:13; Revelation 16:17; Revelation 18:4.

We see the phrase beloved Son applied to Jesus in: Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:22; Luke 9:35; Luke 20:13 and John 8:18.

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

Please see the note for 2Timothy 2:4 and Galatians 1:10-LJC about the word please. The functional definition for this word is: 'To excite agreeable sensations or emotions in; to gratify'. Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'behold. Ex 40:34-35; 1Ki 8:10-12; Ps 18:10-11; Lu 9:34; Ac 1:9; Re 1:7 exp: Mt 12:42; Re 14:14. a voice. Ex 19:19; De 4:11-12; 5:22; Job 38:1; Ps 81:7; Joh 5:37; 12:28-30; Ac 9:3-6 this. Mt 3:17; Mr 1:11; 9:7; Lu 3:22; 9:35; Joh 3:16,35; 5:20-23; Eph 1:6; Col 1:13 (margin) 2Pe 1:16-17 exp: Joh 1:34; 6:29. in whom. Mt 12:18; Isa 42:1,21; Joh 15:9-10 hear. De 18:15,19; Ac 3:22-23; 7:37; Heb 1:1-2; 2:1-3; 5:9; 12:25-26 exp: Isa 55:3; Heb 3:7. General references. exp: Pr 4:20; Isa 49:3.'.

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C17-S5 (Verse 6) the disciples react to the audible voice of God.

And when the disciples heard it,
they fell on their face,
and were sore afraid..

This sentence is only reported by Matthew. As mentioned for the prior sentence, they already realized that this was a sign of God the Father because they were Jews and were raised in Jewish culture and history. This is the proper reaction when we see the power and presence of God. (Please see the Study called Fear the Lord.)

Daniel 8:18 tells how Daniel was afraid and on his face when confronted with God's glory and had to be comforted. Revelation 1:17-18 tells us the same about John. Other places in the Bible tell us the same about other Godly men. People who address God as the man upstairs have not had a true vision of God's glory. Matthew includes this sentence because he gives us the perspective of dealing with a king and this is the proper reaction to dealing with God, Who is far above all kings.

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 1Timothy 3:6 about the word fall. The functional definition for this word is: 'To drop from a higher place; to descend by the power of gravity alone. Rain falls from the clouds; a man falls from his horse; ripe fruits fall from trees; an ox falls into a pit'. The word fell. is the past-tense form of the word fall.

Please see the note for 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'.

Please see the note for Mark 14:33-34 about the word sore. The functional definition for this word is: 'In Scriptures, grief; affliction'. Forms of this word are used, in this Gospel, in: Matthew 17:6; Matthew 17:15; Matthew 21:15.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Le 9:24; Jg 13:20,22; 1Ch 21:16; Eze 3:23; 43:3; Da 8:17; 10:7-9,16-17; Ac 22:7; 26:14; 2Pe 1:18 exp: Ge 17:3'.

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C17-S6 (Verse 7) Jesus provides comfort.

And Jesus came and touched them,
and said,
Arise,
and be not afraid..

Here we see that Jesus was not afraid because He is / was 'God in human flesh'. Hebrews 5:8 says: Though he were a Son, yet learned he obedience by the things which he suffered. Even though Jesus was / is the Son of God, and though He did not fear receiving approval from God the Father, yet He was still obedient. People who want to lead must first learn to follow obediently.

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

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: ' to ascend, mount up or move to a higher place'. Please also see the note for Colossians C2-S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'returned to live from the dead by the power of God'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. 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: 'touched. Da 8:18; 9:21; 10:10,18; Re 1:17 Arise. Lu 24:5; Ac 9:6'.

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C17-S7 (Verse 8) the spiritual witnesses left.

And when they had lifted up their eyes,
they saw no man,
save Jesus only..

Mark 9:8 and Luke 9:36 are equivalent to this sentence. Our prior sentences told us that the three disciples; Peter, James and John; saw Moses and Elias talking with him (Jesus). Then, a bright cloud overshadowed them and God the Father spoke to them from the cloud. They reacted properly and fell on their face, and were sore afraid. However, Jesus did not afraid because He is / was 'God in human flesh'. So, after God the Father departed, our current sentence happened.

This sentence is equivalent to Mark 9:8 and Luke 9:36. However, the wording chosen by each author is sufficiently different that there is nothing to be gained by writing up a comparison of the sentences. The reader is encouraged to do their own comparison. We should always verify what people tell us is in the Bible because the world is full of liars. Many religious liars are comfortable lying to people because they know that most people are too lazy to actually verify what they are told. However, God expects us to use the brain that He gave us and each of us will suffer for the lies which we accepted because we were too lazy to verify what we were told. That is the attitude of a Biblical fool.

Please see the note for Matthew 12:11 about the word lift. The functional definition for this word is: 'Raised; elevated'.

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

Please see the 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 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. In our current sentence this word is used in the physical sense similar to the word exclusive. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they saw. Mr 9:8; Lu 9:36; Ac 12:10-11'.

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C17-S8 (Verse 9) Jesus instructs them on what to say.

And as they came down from the mountain,
Jesus charged them,
saying,
Tell the vision to no man,
until the Son of man be risen again from the dead..

Jesus prophesied His own suffering and death in Matthew 16:21 and Mark 8:31 and Luke 9:21-22. Please see the Sections called Harmony, Prophecies and Prophecies Fulfilled, in the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ. Please see the Section called Appearances of Jesus Christ After the Resurrection, in the Study called Gospel Time Sequences, and several Sections in the Study called Significant Gospel Events, for the prophecies of Christ rising from the dead.

Mark 9:9 and Luke 9:21-22 are equivalent to this sentence. The first two phrases, of our current sentence, say: And as they came down from the mountain, Jesus charged them. The equivalent phrase from Mark, says: And as they came down from the mountain, he charged them. The equivalent phrase from Luke, says: And they kept it close. Thus, Matthew and Mark reports what Jesus commanded while Luke reports their obedience to the command. Therefore, while what Luke reports is doctrinally important, it does not match enough, to what Matthew and Mark report, for it to be worthwhile doing further comparison.

Going on, with the same phrase, we see that Matthew uses the name of Jesus, where Mark uses the prefix of: he, because Matthew gives us a legal perspective and, in that perspective, properly identifying the person is important.

The next phrase, of our current sentence, says: saying, Tell the vision to no man. The equivalent phrase from Mark, says: that they should tell no man what things they had seen. This is the charge that Jesus gave them. Our next phrase puts a time limit on this charge, but they were required to obey this command under penalty of judgment from God if they disobeyed.

The last phrase, of our current sentence, says: until the Son of man be risen again from the dead. The equivalent phrase from Mark, says: till the Son of man were risen from the dead. There are a couple of minor differences between what Matthew and Mark report, but it should be obvious that both report the same thing.

As already mentioned, this sentence, and the equivalent one from Mark, tell us the command from Jesus while the equivalent sentence, from Luke, tells us that they obeyed the command. Now, they would have received a lot of questions which they would have had a hard time answering if they disobeyed and did Tell the vision. However, Jesus did not command this for that reason. One of the reasons that He did give the command was to avoid gossip because gossip distorts everything. However, the main reason was because this vision was a sign that the commands from Jesus, which are in the New Testament, were / are to supersede the commandments of the Old Testament. In particular, Jesus would eliminate the 'Religious Law of the Mosaic Law' and replace it with the New Testament. That is a major part of the message found in the book of Hebrews. In addition, if they had properly interpreted the vision, and enforced it properly, there would not have been all of the doctrinal fights over circumcision within the church.

Jesus told them to Tell the vision to no man, until the Son of man be risen again from the dead because, before the crucifixion, they would only have received persecution from the Jewish religious leaders before they had God's Holy Ghost indwelling them and helping them. After the resurrection, they were supposed to Tell the vision to the church so that they could better understand the changes that God was bringing in for their relationship with God. However, it appears as if they failed to teach or failed to properly understand the doctrine of the vision.

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

Please see the notes for 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: 'Jesus. Mt 16:20; Mr 8:30; 9:9-10; Lu 8:56; 9:21-22 until. Mt 17:23; 16:21; Lu 18:33-34; 24:46-47 General references. exp: Mt 12:16; Lu 9:21'.

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C17-S9 (Verse 10) the disciples ask about a different, but related, religious claim.

And his disciples asked him,
saying,
Why then say the scribes that Elias must first come?.

This sentence is the question which resulted in a three sentence answer from Jesus to the question from the three disciples. And, this question and answer are part of the incident called: 'The transfiguration of Jesus'. Please consider all of the sentences, and their related notes, as part of the contextual requirements. But, it is especially important to consider this answer as a single unit.

Mark 6:11 is an equivalent sentence. Mark uses the word: they where Matthew uses the phrase his disciples. In addition, Matthew uses the word then, which Mark excludes. Matthew is giving us a legal perspective, and included the phrase his disciples, to legally identify the people asking the question. Mark gives the perspective of a servant and most people have no problem identifying who asked the question. Most people don't need to meet legal requirements in their everyday conversations. In addition, Matthew includes the word then to, legally, connect this question to the entire experience that the disciples just had. They had seen Elias and were wondering If this experience was the fulfillment of prophecy. It was not, as the answer from Jesus makes clear in the next couple of sentences. In addition, the answer meets the requirements of truth used in a court of law.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Mt 17:3-4; 11:14; 27:47-49; Mal 4:5-6; Mr 9:11; Joh 1:21,25 General references. exp: Mr 9:11; Lu 9:8.'.

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C17-S10 (Verse 11) Jesus answers the basis of the claim.

And Jesus answered and said unto them,
Elias truly shall first come,
and restore all things..

Matthew 11:14; Matthew 17:11-12 and Mark 9:12-13 tell us that John the Baptist came in the spirit of Elijah. This sentence is a reference to Malachi 4:5-6. The man named Jesus explained Old Testament prophecy about John the Baptist. Please see the Doctrinal Study, called John the Baptist, for links to all of the other references in the Bible for John the Baptist.

This sentence is a reference to Malachi 3:1 and Malachi 4:5-6.

This sentence is the first sentence in a three sentence answer from Jesus to the question from the three disciples. And, this question and answer are part of the incident called: 'The transfiguration of Jesus'. Please consider all of the sentences, and their related notes, as part of the contextual requirements. But, it is especially important to consider this answer as a single unit.

The First Step of Mark 9:12 is equivalent to this sentence. The Second Step of Mark 9:12 quotes scripture about the suffering of Christ, which is related to John the Baptist, spiritually, fulfilling this prophecy.

In the First Step of Mark, we read: And he answered and old them, Elias verily cometh first, and restoreth all things. Matthew gives us the perspective of law and therefore, clearly identifies the speaker as Jesus. (Clear identification is a requirement for court.) Meanwhile, Mark gives us the perspective of a servant and the context, along with the use of the word he, are considered sufficient for identification. In addition, the words truly and verily have the same application. (Please use the link in the sentence outline, above, to see the doctrine of this word.) Finally, Matthew uses the word restore while Mark uses the word restoreth. (The word from Mark means: 'a never changing restoration'.) From a legal perspective (Matthew's), once something is done legally, it is very hard to reverse and not done often. Since this is a work of God, the restore will be permanent. However, from a servant's view point (Mark's), things rarely stay the same. Therefore, a servant wants the assurance of a 'a never changing restoration'.

Now, as far as what is restored, I will speculate and the reader is free to disagree. But, the main thing that John the Baptist was known for was preaching repent and trying to get God's people turned around so that they would truly serve God instead of serving religion. And, true Biblical salvation is about restoring our ongoing personal relationship with God. Therefore, I believe that this is talking about restoring people to a mental, emotional and spiritual position where they are ready to accept such a relationship with God.

Please see the note for Galatians 6:1 about the word restore. The functional definition for this word is: 'To return to a person, as a specific thing which he has lost, or which has been taken from him and unjustly detained'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and restore. Mal 4:6; Lu 1:16-17; 3:3-14; Ac 3:21 General references. exp: Mr 9:11'.

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C17-S11 (Verse 12) Jesus gives a possible application of the claim.

But I say unto you,
That Elias is come already,
and they knew him not,
but have done unto him whatsoever they listed..

This sentence is the middle sentence in a three sentence answer from Jesus to the question from the three disciples. And, this question and answer are part of the incident called: 'The transfiguration of Jesus'. Please consider all of the sentences, and their related notes, as part of the contextual requirements. But, it is especially important to consider this answer as a single unit.

Mark 9:13 is equivalent to this sentence. It says: But I say unto you, that Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. There is no difference in the first phrase. In the second phrase, our current sentence says: come already while Mark writes: indeed come. Yes, there is a technical difference but the application / message is the same. The word indeed is defined as: 'adv. in and deed. In reality; in truth; in fact'. Therefore, we have a 'fact' that Elias is come already. Matthew 17:13 tells us: Then the disciples understood that he spake unto them of John the Baptist. Now, John the Baptist was not the physical Elias but was him spiritually since they had the same character and ministry. God the Father knew that the Jews would reject Jesus, but God the Father also knew that Jesus would bring in the kingdom after the 'Church Age'. In addition, it was prophesied that God would offer the kingdom to the Jews first. Therefore, God the Father sent John the Baptist to spiritually fulfill the ministry, knowing that Jesus, and John the Baptist, would be rejected. This is why I personally believe that Elias will be one of God's two special witnesses during the great tribulation. However, that is only an opinion since the Bible does not tell us exactly and people are free to have a different opinion.

The next phrase, our current sentence says: and they knew him not. Mark does not include this phrase. This is offered, by Matthew, as the legal reason why the religious leaders indirectly supported king Herod murdering John the Baptist.

In the last phrase, our current sentence we read: but have done unto him whatsoever they listed. while the equivalent phrase from Mark says: and they have done unto him whatsoever they listed. Matthew uses the word but to, legally, let us know that the religious and government leaders went a different way that God the Father planned for them to go. Mark uses to word and to add on the comment of what they did next without any consideration of the legal consequences. Those, typically, are not the concern of a servant.

Mark writes a last phrase, which Matthew does not include. That phrase is: as it is written of him. A servant needs to know what authority ordered the action done. Since God ordered the action, and there is no higher authority, the servant knows that he need to accept what was done even though he does not know why nor does he understand why.

While transfigured, Elias and Moses met with Jesus. So, the three disciples asked about the main prophecy which they knew about Elias. This prophecy had people who doubted the official interpretation, just like there are the same today. in this answer, to their question, Jesus is saying that John the Baptist spiritually fulfilled the prophecy. However, the religious leaders supported king Herod arresting John then cutting off his head (but have done unto him whatsoever they listed). God the Father had Jesus offer the kingdom to the Jews at the start of His ministry. (The Sermon on the Mount {Matthew chapters 5-7 and Luke 6:20-40 } is one example of this offer.) And, God the Father sent John the Baptist to be the herald of God's King. However, the Jews refused to have Jesus as their King. (Please see the 'Parable of the Pounds' {Luke 19:11-27 }). Instead of accepting God's kingdom, they murdered God's King and God's herald (John the Baptist). As a result, in Matthew 21:43, Jesus said: Therefore say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

With all of that in mind, please realize that Jesus has to return and set up God's kingdom on Earth, which is the 1,000-years reign of Christ. And, it appears to be that one of God's two special witnesses (Revelation 11:3) will be the returned Elias. However, there is lot of argument about who, exactly, will be God's two special witnesses with lots of people claiming to know exactly who they will be when God has not provided sufficient information for such claims. Therefore, I strongly recommend that the reader avoid all such arguments.

The gospels link John the Baptist to the Old Testament prophet Elias are: Matthew 11:14; Matthew 16:14; Matthew 17:3-4, Matthew 17:11-12; Mark 6:15; Mark 8:28; Mark 9:4-5, Mark 9:11-13; Luke 1:17; Luke 9:19, Luke 9:30, Luke 9:33; John 1:21, John 1:25. The Doctrinal Study, called John the Baptist, has links to all of the other references in the Bible for John the Baptist.

Most of the interpretation of this sentence was already presented while comparing this sentence to the sentence from mark. Basically, Jesus said that John the Baptist fulfilled the prophecy spiritually. And, the leaders of the Jews had him murdered because they did not realize that he was preparing the way for the Jews to receive God's kingdom on Earth. In our next sentence, Jesus says that they will do likewise to Him because they still do not accept that God offered the kingdom to them.

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.

We find forms of the word list in: Matthew 17:12; Mark 9:13; John 3:8; James 3:4. Webster's 1828 defines this word as: 'In commerce, the border, edge or selvage of cloth; a strip of cloth forming the border, particularly of broadcloth, and serving to strengthen it. 2. A line inclosing or forming the extremity of a piece of ground, or field of combat; hence, the ground or field inclosed for a race or combat. Hence, to enter the lists, is to accept a challenge or engage in contest. Hence, 3. A limit or boundary; a border. 4. In architecture, a little square molding; a fillet; called also a listel. 5. A roll or catalogue, that is, a row or line; as a list of names; a list of books; a list of articles; a list of ratable estate. 6. A strip of cloth; a fillet. Civil list, in Great Britain and the United States, the civil officers of government, as judges, embassadors, secretaries, etc. Hence it is used for the revenues or appropriations of public money for the support of the civil officers.
LIST, v.t. from list, a roll. 1. to enroll; to register in a list or catalogue; to enlist. the latter is the more elegant word. Hence, 2. to engage in the public service, as soldiers. They in my name are listed. 3. to inclose for combat; as, to list a field. 4. to sew together, as strips of cloth; or to form a border. 5. to cover with a list, or with strips of cloth; as, to list a door. 6. to hearken; to attend; a contraction of listen, which see.
LIST, v.i. to engage in public service by enrolling one's name; to enlist. the latter is the more elegant word. See Enlist.
LIST, v.i. See the noun. Properly, to lean or incline; to be propense; hence, to desire or choose. Let other men think of your devices as they list. The wind bloweth where it listeth. John 3.
LIST, n. In the language of seamen, an inclination to one side. the ship has a list to port. 1. Striped; particolored in stripes. 2. Covered with list. 3. Inclosed for combat. 4. Engaged in public service; enrolled.'. The functional definition for this word is: 'did whatever it / he pleased'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and they. Mt 11:9-15; 21:23-25,32; Mr 9:12-13; 11:30-32; Lu 7:33; Joh 1:11; 5:32-36; Ac 13:24-28 but. Mt 11:2; 14:3-10; Mr 6:14-28; Lu 3:19-20; Ac 7:52 General references. exp: Lu 9:22.'.

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C17-S12 (Verse 12) Jesus, again, prophecies His own suffering and death.
Likewise shall also the Son of man suffer of them.

The transfiguration of Jesus as reported in Matthew 17:1-13 and Mark 9:3-13 and Luke 9:28-36. In addition, Peter refers to this incident in 2Peter 1:18. Our current sentence is part of that experience as well as being the end sentence in a three sentence answer from Jesus to the question from the three disciples. And, this question and answer are part of the incident called: 'The transfiguration of Jesus'. Please consider all of the sentences, and their related notes, as part of the contextual requirements. But, it is especially important to consider this answer as a single unit. Please see the note for Matthew 17:1 for an explanation of the incident and how the three reports fit together.

In addition to those considerations, Jesus prophesied His own suffering and death in Matthew 17:12 and Mark 8:31 and Luke 9:21-22. Please see the Prophecies Fulfilled Section of the Significant Gospel Events Study for more related Bible references. Forfurther related references, please see the Section called Sequence of the Resurrection of Jesus in Doctrinal Study called Gospel Time Sequences for Bible references to the resurrection.

in this sentence, Jesus uses the title of: Son of man to deliberately emphasize that He is a human man like any other human person. In addition, He starts this sentence with the word Likewise to reference back to what He said about the treatment of John the Baptist and to prophesy that He will be treated the same way by the religious and political leaders.

Please see the note for Mark 4:16-17 about the word likewise. Webster's 1828 defines this word as: 'adv. like and wise. In like manner; also; moreover; too. Forhe seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. Ps. 49.'. Please also see the note for Philippians 2:5-8 about the word likeness. Webster's 1828 dictionary defines this word as: 'Resemblance in form; similitude. the picture is a good likeness of the original. 2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend. 3. One that resembles another; a copy; a counterpart. I took you for your likeness, Chloe. 4. An image, picture or statue, resembling a person or thing. Ex. 20'. Forms of this word are used, in this Gospel, in: Matthew 17:12; Matthew 18:35; Matthew 20:5; Matthew 20:10; Matthew 21:30; Matthew 21:36; Matthew 22:26; Matthew 24:33; Matthew 25:17; Matthew 26:35; Matthew 27:41.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Likewise. Mt 16:21; Isa 53:3-12; Lu 9:21-25; Ac 2:23; 3:14-15; 4:10 General references. exp: Lu 9:22.'. Home Start of web page Chapter Summary Start of Chapter

C17-S13 (Verse 13) the disciples understood the spiritual meaning of the first prophecy.
Then the disciples understood that he spake unto them of John the Baptist.

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 also 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 17:12 for links to every place where the gospels link John the Baptist to the Old Testament prophet Elias.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the disciples. Mt 11:14'.

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C17-S14 (Verse 14-15) A man asked for a miracle.

Equivalent Section: the circumstances.

And when they were come to the multitude,
there came to him a certain man,
kneeling down to him,
and saying,
Lord,
have mercy on my son:.

Equivalent Section: the physical evidence of the problem.

for he is lunatick,
and sore vexed:.

Equivalent Section: the result of the problem.

for ofttimes he falleth into the fire,
and oft into the water..

Matthew 17:14-21; Mark 9:14-27 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out. The Gospel of Mark has the most details about this incident and that Book Study should be seen for those details. Please also see the Section called Jesus and Devils, in the Significant Gospel Events Study, about the incidents of this chapter. Please also see the Table of Miracles in the Gospels about this, and similar, miracles. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

Please see the note for Mark 9:24 for the explanation of the use of Lord in this sentence. in this sentence, Lord is used to recognize that Jesus is 'God in human flesh'. Therefore, He has the power to do what the disciples could not do.

This is the summary of this incident in simple terms. Jesus, Peter, James and John came down from the mountain where they had experienced transfiguration of Jesus. When they arrived at the scene, there were a lot of people upset. When Jesus figured out what the problem was, He cast out the devil which was tormenting the son of a man who had brought his son to the disciples. The problem was that they could not cast out the devil. Remember that, earlier in the Gospel accounts, the disciples had been sent out with the power to cast out devils, only this time, they failed. Therefore, when they were alone with Jesus, they asked Him why they could not cast out the devil. Jesus responded with: This kind goeth not out but by prayer and fasting.

Now, that is just an overview of the incident and there is a lot of doctrine to be found in the details. Therefore, please see all of the sentences of this incident in all three Gospel accounts, with all of the related notes, in order to understand the details.

There is one more thing to keep in mind. There is a true saying of: 'There is only one interpretation of the Bible but many applications'. And, when the application from someone disagrees with the true interpretation, their application is wrong. This web site tries to avoid getting into the many applications but provides the true interpretation using God's way with many proofs to back what is provided. It is left to others to take the interpretation provided and give to others a true application which only comes with prayer and guidance from God's Holy Spirit.

Mark 9:14-18 and Luke 9:37-38 are equivalent sentences to this sentence. While the reports from Matthew and Luke match up fairly well, the report from Mark is very similar, but not exactly the same. In addition, if we pay attention to when Jesus commands: bring him hither to me (Matthew 17:17; Mark 9:20 and Luke 9:42) what we see are similar things said more than once. (Some were said before Jesus gave the command and some were said after He gave the command.) thus, most of the discrepancies can be explained by manythings being said, at different times, and each Gospel writer choosing to only report the things which were said when those things support the perspective, of the incident, which they are providing. After all, none of us report every little detail when we are asked what happened in an incident.

This is like what has been reported before is this book Study and in the Book Studies of the other Gospel accounts. Send several women on an all day shopping trip at a major mall that they have never visited before. Then ask yourself, and others, especially other women, if they would accept someone claiming that the women must have lied about their experience because they did not all say the exact same thing using the exact same words. No, each woman would report what caught her attention and even when two or more reported the same incident, they would express their report from different perspectives. And, that is how we are to consider the Gospel reports. We are to consider critics as ministers of Satan when they insist that all Gospel authors must write the exact same thing from the exact same perspective. Just as you would listen to each woman to get a proper idea of their experience, and not expect them to report the exact same thing, so also must we do with the details of the Gospels.

With the above written the reader needs to remember that the purpose of studying the Bible is the learn the doctrine of it. Yes, this web site, and this particular Book Study document, presents an analysis at such a detailed level that it can fulfill the legal, scientific and all other requirements to prove that there are no conflicts nor errors in the KJV-1611, if we use God's way with the help of God's Holy Spirit. And, as a result, the report from Mark, for much of this incident, should be considered as different remarks from Jesus, and others, which are said at a different time from those reported by Matthew and Luke. However, the purpose of studying the Bible is to learn the doctrine. Therefore, the different remarks, which present the same doctrine, will be compared, at this time, in order to emphasize the doctrine itself. This is very similar to comparing different places in the Bible which teach the same doctrine but use different words and methods.

That written, we will now look at the details of our sentence. The first phrase of our current sentence says: And when they were come to the multitude. The matching section from Luke says: And it came to pass, that on the next day, when they were come down from the hill, much people met him. The matching section from Mark is several sentences which tell us the same message but include many more details. Please see that Book Study for the details. From Luke, we learn that this incident occurred on the next day, after the transfiguration of Jesus, but that does not disagree with the message of the other two Gospel accounts. It only gives us additional information. The same is true for the additional information from Mark. In addition, Luke uses the phrase much people while Matthew and Mark use the word multitude. Of course, the phrase (much people) is the definition of the word multitude.

The next phrase, of our current sentence, says: there came to him a certain man, kneeling down to him, and saying, Lord. The matching section from Luke is actually in the next sentence and it says: And, behold, a man of the company cried out, saying, Master. The matching section from Mark says: And one of the multitude answered and said, Master. The reports of this incident make it clear that this father was very distraught. So, while Mark and Luke tell us that this father called Jesus Master, and Matthew reports that this father called Jesus Lord, it is very probable that he used both titles, at some point, and that each Gospel author chose to report only one of the titles, depending on the perspective of the author. That is: Matthew gives us the perspective of law and government. Therefore, he reports the man using the legal and government position of Lord. However, Mark reports the perspective of a servant and Luke reports the perspective of a literal physical man. People in each of those positions would be more comfortable approaching a Master, and asking for a favor, than they would be approaching a Lord. Of course, in his more detailed report, Mark reports that this father, later, also used the title of Lord. But, that was in a different context than asking for the favor initially. Therefore, while there are doctrinal differences which give us additional understanding, there is no conflict.

The next phrase, of our current sentence, says: have mercy on my son. The matching section from Luke says: I beseech thee, look upon my son. The matching section from Mark is in Mark 9:17-22. There we read: have compassion on us, and help us. And, as we have already seen, the extra information from Mark does not conflict with the reports from Matthew and Luke, but those parts only give us additional information. However, this is one of the instances where Mark is reporting a different saying that was given at a different time, from what Matthew and Luke report, but the doctrine is the same.

Now, with these matching phrases identified, we can compare them. Mark reports the father asking for compassion, which is one of the main motivations for someone showing mercy. Matthew reports that the father asked for mercy. In addition, Mark reports that the father added and help us, which, when added to the request for compassion, is effectively a request for mercy. However, I personally believe that the father asked for both. That is, he asked for mercy before Jesus said: bring him hither to me and asked have compassion on us, and help us after Jesus said: bring him hither to me. In addition, Luke reports that the father was begging (besought). Therefore, that means that the father was asking more than once and probably asking different ways. And, in all of this, we see the man humble himself, which is required if we are going to get blessings from God.

In the Second Equivalent Section of our current sentence, we read: for he is lunatick, and sore vexed. The matching section from Luke says: for he is mine only child. The matching section from Mark is in Mark 9:20-21. That section does not tell us what the father said but tells us that they showed to Jesus what the problem was. Once more, we see three non-conflicting reports which give more understanding to those people who compare the reports than what they receive from only reading one report. (Please see the notes for each sentence in order to get word definitions and other details.).

The last phrase of our current sentence says: for ofttimes he falleth into the fire, and oft into the water. The matching section from Luke is in the next sentence from Luke, and says: And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him. The matching section from Mark says: And ofttimes it hath cast him into the fire, and into the waters, to destroy him. Thus we see many destructive things done to this boy with each Gospel author giving us different details out of the many which were reported by the father. No, none of these reports give us all of the details. And, yes, God allows this to provide greater understanding; to those saved people who put out the effort to study the incident in more accounts, than God gives to people who only read one account.

Now, our sentence starts with the word And, which adds it to the prior account. What we see here is that, while God was giving the three disciples, who were with Jesus, a special blessing, the devil was giving the other disciples a hard time. This happens quite often. When God gives a great blessing, devils will often try to give God's people a hard time. and, this can happen before, during or after the blessing from God. Therefore, when I start having an ongoing bad time, with no reason that I know of but also when there is a scheduled Godly event, I, personally, take that experience as evidence that the devil knows that God is planning on giving a great blessing. Therefore, I try to praise God during the bad time.

Next, our sentence tells us; when they were come to the multitude. Mark reports that Jesus saw the scribes questioning with them (His other disciples). Therefore, even Jesus did not know what was happening at first. However, like vultures circling something that is dying, the scribes joined in on the attack by devils. And, religious leaders, who are truly ministers of Satan, will attack when they see a child of God who seems vulnerable. Matthew does not report this because it does not raise to the level of a legal crime. And, God's true children need to learn how to deal with persecution. What Matthew does report is the true problem, which is the attack of the devil. The devil used the scribes to distract the disciples and devils will often use persecution and other things to distract God's children from the true spiritual problem.

So, the problem is a devil plaguing this child some times and leaving him alone at other times. (Please see the definition of lunatick, below.) Many people believe that once someone is possessed, they remain under the control of the devil. However, our account makes it clear that that belief is not always true. What we have here is an example of what human psychology calls Schizophrenia.

Beyond these things, the rest of the doctrine, of this sentence, was covered in the comparison with the other Gospel accounts. Therefore, that analysis does not need to be repeated.

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

Please see the note for Mark 1:40 about the word kneeling. Webster's 1828 defines this word as: 'Falling on the knees'. Please also see the note for about the word knee.

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.

This sentence uses the word son for the physical offspring of the father. The definition of the word son is: 'a son receives the character of the father'.

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

Please see the note for Matthew 15:22 about the word vex. 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.'.

Please see the note for Luke 8:29 about the word oftentimes. The functional definition for this word is: 'adv. of'ntimes. often and times. Frequently; often; many'.

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 James 3:6 about the word fire. The functional definition for this word is: 'The sacrifices were consumed by fire (Ge 8:20). the ever-burning fire on the altar was first kindled from heaven (Le 6:9,13; 9:24). This word is often used symbolically for different purposes which all result in something being consumed'. Please also see the note for Revelation 19:20 about the phrase lake of fire. Please also see the note for Romans C12S18 about the phrase coals of fire.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 9:14-29; Lu 9:37-43 kneeling. Mr 1:40; 10:17; Ac 10:25-26
have. Mt 15:22; Mr 5:22-23; 9:22; Lu 9:38-42; Joh 4:46-47 exp: Mt 9:27. For. Mt 4:24; Mr 9:17-18,20-22 he is. Seleniazomai G4583, from selene G4582, the moon, one who was affected with his disorder at the change and full of the moon. this is the case in some kinds of madness and epilepsy. this youth was no doubt epileptic; but it was evidently either produced or taken advantage of by a demon or evil spirit. Forofttimes. Mt 8:31-32; Job 1:10-19; 2:7; Mr 5:4-5'.

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C17-S15 (Verse 16) the man testified that the power given to the disciples was insufficient.

And I brought him to thy disciples,
and they could not cure him..

Parts of Mark 9:17-18 and Luke 9:40 are equivalent to this sentence. Luke tells us that the father: besought thy disciples to cast him out; and they could not, thus, this father understood that this was a spiritual problem caused by a devil. Many people seek physical cures for spiritual problems and those physical cures always fail. The First Equivalent Section of Mark 9:17-18 says: my son, which hath a dumb spirit. The third Equivalent Section of Mark 9:17-18 says: I spake to thy disciples that they should cast him out; and they could not. Thus, while the words and sentence structures are different, the description of the problem, from the father, is the same. That is: they could not cast out the devil.

Actually, it wasn't that the power was insufficient but that the disciples had not done enough to allow sufficient power to work through their own personal lives. And, often God is blamed for our own failures. The fact is that there are many spiritual things which vary in spiritual power. For example, Romans 12:3 says: For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. Also, 2Corinthians 10:15 says: Not boasting of things without our measure, that is, of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly. Thus we have two places where the word of God tells us that the power available through spiritual gifts varies according...to...the measure of faith. Now, yes, later we read: This kind goeth not out but by prayer and fasting. However, someone needs to have enough faith to pray and fast for the power of God before it is needed. In addition, when the disciples asked Jesus, Why could not we cast him out?, He answered with: Because of your unbelief. therefore, the doctrine of our current incident teaches that the amount of spiritual power, which a saved person has, is according...to...the measure of faith.

Please see the note for Luke 7:21 about the word cure. Webster's 1828 defines this word as: 'pp. Healed; restored to health or soundness; removed, as a disease; remedied; dried, smoked, or otherwise prepared for preservation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and they. Mt 17:19-20; 2Ki 4:29-31; Lu 9:40; Ac 3:16; 19:15-16 exp: Mr 9:18.'.

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C17-S16 (Verse 17) Jesus expresses frustration.

Then Jesus answered and said,
O faithless and perverse generation,
how long shall I be with you?.

Mark 9:19 is equivalent of this sentence. Luke 9:41 is equivalent of this sentence and the next sentence. Mark leaves out the word perverse. But, other than that and the slight difference that Luke has in sentence structure, these references are, essentially, the same.

In our current sentence, Jesus expresses His upset that people refused to learn the spiritual lessons which He taught so that they could have true spiritual power. In the next sentence, He is indicating the type of problems that they will have when he is gone. When people depend upon another to provide the things which they need, and they refuse to learn how to provide those things for themselves, the dependent person is in a lot of trouble and hurt when the enabler is no longer around. That's what a lot of parents, especially mothers, fail to realize when they continue to provide things for their adult children.

Please notice that Jesus blamed the generation instead of blaming His disciples. We need to be careful what teaching that we accept from our society because societies teach the wisdom of the world and that goes in a different direction from the wisdom of God.

in this sentence, we see that Jesus says that it is all of them (generation) in that they were faithless and perverse. The only reason that a devil would have been able to poses this boy was because the parents failed to provide proper spiritual protection for him. (1Corinthians 7:14 says: For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.) Because the parents were part of an faithless and perverse generation, they failed to have the true Biblical faith which would have kept their son clean and protected him from this devil.)

This question is interesting in what it implies. When we consider it with the reference from 1Corinthians, we see that the parents refusal to have true Biblical faith, along with their willingness to accept perversion, removed the protection from their children, allow the children to become spiritually unclean, and opened the way for devils to poses the children. For example, how many parents dress their little girls in 'cute' little dressed that end mid-thigh or higher and end up with teen-aged girls who run around mainly naked seeking the pleasures of the flesh and getting pulled into destructive lifestyle s? How many boys are raised to laugh at faith and then end up with an addition or criminal behavior? How many teens and young adults end up with what are called psychological problems which mimic the behavior of what the Bible calls devil possessed or devil influenced? How many movies make powers and possession by devils appear to be desirable? We should not be shocked if a lot more of future generations, in 'first world countries' end up with a dramatic increase of devil possessed people.

The main doctrine of this sentence is that Jesus said that the possession was due to the generation being faithless and perverse.

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

Please see the note for Philippians 2:14-16 about the word perverse. Webster's 1828 dictionary defines this word as: 'a. pervers'. L. perversus. See Pervert. 1. Literally, turned aside; hence, distorted from the right. 2. Obstinate in the wrong; disposed to be contrary; stubborn; untractable. to so perverse a sex all grace is vain. 3. Cross; petulant; peevish; disposed to cross and vex. I'll frown and be perverse, and say thee nay'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'O faithless. Mt 6:30; 8:26; 13:58; 16:8; Mr 9:19; 16:14; Lu 9:41; 24:25; Joh 20:27; Heb 3:16-19 how long shall I be. Ex 10:3; 16:28; Nu 14:11,27; Ps 95:10; Pr 1:22; 6:9; Jer 4:14; Ac 13:18 General references. exp: Mt 17:26.'.

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C17-S17 (Verse 17) Jesus expresses the need for the saved to spiritually mature.
how long shall I suffer you?

Mark 9:19 and the last phrase of Luke 9:41 are equivalent to this sentence. There is a slight difference in wording but only a God denier would claim that there is any difference in the message.

In the prior sentence, Jesus expresses His upset that people refused to learn the spiritual lessons which He taught so that they could have true spiritual power. In our current sentence, He is indicating the type of problems that they will have when he is gone. When people depend upon another to provide the things which they need, and they refuse to learn how to provide those things for themselves, the dependent person is in a lot of trouble and hurt when the enabler is no longer around. That's what a lot of parents, especially mothers, fail to realize when they continue to provide things for their adult children.

This sentence is a continuation of the thought found in the prior sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 17:26.'.

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C17-S18 (Verse 17) Jesus commands them what to do.
bring him hither to me.

Mark 9:19 and Luke 9:41 are equivalent to this sentence. Again, there is a slight difference in wording but only a God denier would claim that there is any difference in the message.

This sentence is a continuation of the thought found in the prior two sentences. Here we see that Jesus is going to fix the problem. However, as we see many other places in the Bible and in real life, we must do our part first in order to prove to the devils that, of our own free will, we are giving God permission to work in our life.

Please see the note for Matthew 8:29 about the word hither. Webster's 1828 defines this word as: 'HITH'ER, adv. 1. to this place; used with verbs signifying motion; as, to come hither; to proceed hither; to bring hither. 2. Hither and thither, to this place and that. 3. to this point; to this argument or topic; to this end. Little used and not to be encouraged. Hither we refer whatever belongs to the highest perfection of man.
HITH'ER, a. Nearest; towards the person speaking; as on the hither side of a hill; the hither end of the building.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 17:26.'.

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C17-S19 (Verse 18) Jesus commands the devil to leave.

Equivalent Section: the action.

First Step: What Jesus did.

And Jesus rebuked the devil;.

Second Step: What the devil did.

and he departed out of him:.

Equivalent Section: the result.

and the child was cured from that very hour..

Mark 9:25-27 and Luke 9:42 are equivalent to this sentence. However, between the prior sentence and this sentence, there is a lot of additional information in Mark 9:20-24 which only Mark provides and which should be looked at.

Only Mark, in his equivalent sentence, tells us that Jesus did this action When Jesus saw that the people came running together. A servant is interested in things to gossip about but that is not true for all men and is certainly not allowed in a legal context. In the First Step, of our sentence, Matthew calls the devil a devil. In the equivalent phrase from Mark, Mark calls the devil a foul spirit. In the equivalent phrase from Luke, Luke calls the devil an unclean spirit. Thus, we see a couple of other definitions for a devil, which is what Matthew called him.

Mark completes his sentence with what Jesus said to rebuke the devil, but Matthew and Luke also skip this information.

In the Second Step we read that the devil departed out of him. Our Second Equivalent Section says the same thing, only a different way. Luke gives us a phrase that is closer to the Second Equivalent Section when Luke writes: and healed the child. Mark 9:26 is an entire sentence which tells us the same thing as these summary phrases but Mark provides many more details.

Our Second Equivalent Section says: and the child was cured from that very hour. The last phrase from Luke is: and (Jesus) delivered him (the son) again to his father. While that is not stated by Matthew, it is implied by the context. Mark 9:27 also does not say what Luke tells us, but the context, in Mark's account, also implies this truth. In addition, that sentence from Mark also gives us some information which Matthew and Luke do not provide.

After this sentence, the account continues with the disciples questioning Jesus after they get to the house where they are private. So, while this sentence is not the complete end of this incident, it is the end of this phase. in this incident we have seen the great differences between the various Gospel accounts. In fact, I believe that this incident may very well have the most differences of any incident reported in more than one Gospel account. But, for all of that, we still have seen that there are no conflicts. This is important because there are many ministers of Satan who lie and deceive many people into believing otherwise.

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

Please see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Note: there are no 'daemons' in the Bible. That is a doctrine from true Biblical devils to get God's people believing lies about them and underestimating their power.

Please 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 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 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: 'rebuked. Mt 12:22; Mr 1:34; 5:8; 9:25-27; Lu 4:35-36,41; 8:29; 9:42; Ac 16:18; 19:13-15 from. Mt 9:22; 15:28; Joh 4:52-53'.

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C17-S20 (Verse 19) the disciples seek understanding.

Then came the disciples to Jesus apart,
and said,
Why could not we cast him out?.

Mark 9:28 is equivalent to this sentence. Mark tells us: And when he was come into the house where Matthew writes: Then came the disciples to Jesus apart. The difference in mode of expression is due to the difference in perspective. Matthew, who presents the perspective of a king and government, is most concerned that they were apart. Governments all have their secrets. However, Mark presents the perspective of a servant and servants know that a master relaxes more when he is come into the house than when he is out in public. In addition, Mark tells us that his disciples asked him privately. A good servant knows to wait until they are private before asking certain things. Matthew, however, already told us with the word apart. And, the last phrase, with the true question, is exactly the same in both accounts. Therefore, all of the differences in these two sentences have to do with the perspective of each author when it comes to the circumstances.

Notice that they have learned to wait until they are alone. It takes a while when first teaching but, eventually, disciples learn that something's are not given to everyone but are reserved for those who are closest. In particular, this is true for our personal relationship with God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:10; 9:28'.

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C17-S21 (Verse 20) Jesus explains why the disciples failed.

Equivalent Section: the reason.

And Jesus said unto them,
Because of your unbelief:.

Equivalent Section: Why.

First Step: the power required.

for verily I say unto you,
If ye have faith as a grain of mustard seed,
ye shall say unto this mountain,
Remove hence to yonder place;.

Second Step: the result produced.

and it shall remove;.

Third Step: the evidence.

and nothing shall be impossible unto you..

Our current sentence is only found in this Gospel account. Several preachers have preached on this sentence and dealt with the spiritual meaning of things found in it. And, lots of people discount that preaching and the preacher because there is no evidence of anyone ever doing what is said in this sentence. However, what is said here is just an example of having God do the impossible for you. As I have written many places on this web site, I had an accident where I hit the freeway cement 12 times with my head (in a helmet) at about 80 mph. My back was so far out of alignment that, six (6) days later, I had no feeling and no function in my primary leg. Several top specialist doctors told me that I would never walk without back surgery. God led me to tell them: 'Watch what my God can do!' and, eight days later, I walked out of the hospital with no assistance. Further, while the place in my lower back that was damaged is where most people with back pain are damaged, I have no pain nor problems from the accident. And, honestly, I personally believe that this is the type of miracle that Jesus was talking about in this sentence. No, what I gave you is not the true interpretation but it is an application that I personally have experienced in my life.

Our current sentence and Mark 11:22-26 tell us the lesson which Jesus taught based upon the cursing of the fig tree. We also see the same principal applied to casting out devils in Matthew 17:20. As Jesus said there, we do not see this type of answer to our prayers because of our unbelief.

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 notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc. true Biblical belief causes us to act upon that belief and any claimed belief that does not lead to matching action is a lie. Many people confuse faith and belief. Before people act, they have a belief but that belief does not turn into true faith until the people act upon it. Thus, we need to tell people the true gospel, which requires them to act upon their claimed belief'. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a lifestyle belief. This is opposed to whay people call belief but what they have does not stay with them'. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. The functional definition for this word is: 'This identifies an ongoing spiritual relationship'. Please also see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. The functional definition for this word is: 'the start of a spiritual relationship with Jesus and / or Christ'. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. Please also see the notes for Romans C4S21 about the word unbelief.

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

Please see the note for Mark 4:31 about the word grain. Easton's Bible Dictionary defines this word as: 'used, in Am 9:9, of a small stone or kernel; in Mt 13:31, of an individual seed of mustard; in Joh 12:24; 1Co 15:37, of wheat. the Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture'. Forms of this word are used, in this Gospel, in: Matthew 13:31-32; Matthew 17:20.

We find forms of the word mustard in: Matthew 13:31; Matthew 17:20; Mark 4:31; Luke 13:19; Luke 17:6. Fausset's Bible Dictionary defines this word as: 'Mt 13:31; 17:20; Mr 4:31; Lu 13:19. Its "seed" is proverbial for smallness, therefore not the Salvador Persica (Arabic: khardal, mustard), which moreover none would sow in his "garden," and which is not an "herb" but a "tree" strictly so-called. the mustard (Sinapis nigra) is an "herb" (not strictly a tree), but so large that compared with the other "herbs" in the "garden" it is a "great tree." It reached as high as the horses' heads of the travelers Irby and Mangles, and as horse and rider in the rich plain of Akbar according to Dr. thomson (Land and Book, 414). the words "the least of all seeds" are used comparatively to the increase, not absolutely; Christ used the popular language. "The fowls of the air" are the smaller insessorial birds, linnets and finches, etc., which settle upon (kateskeenosen, not 'lodged in'; 'rest,' Ac 2:26) its branches," seeking the seed as food which they much relish'.

Please see the note for Galatians C3-S17 about the word seed. The functional definition for this word is: 'The substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species. This word is used symbolically for the word of God'.

Please see the note for Mark 11:23 about the word remove. Webster's 1828 defines this word as 'Changed in place; carried to a distance; displaced from office; placed far off. 2. a. Remote; separate from others'.

We find forms of the word hence occurring 30 times in 29 verses of the Bible and, in the New Testament, in: Matthew 4:10; Matthew 17:20; Luke 4:9; Luke 13:31; Luke 16:26; John 2:16; John 7:3; John 14:31; John 18:36; John 20:15; Acts 1:5; Acts 22:21; James 4:1. Webster's 1828 defines this word as: 'adv. hens. 1. from this place. Arise, let us go hence. John 14. I will send thee far hence to the Gentiles. Acts.22. 2. from this time; in the future; as a week hence; a year hence. 3. from this cause or reason, noting a consequence, inference or deduction from something just before stated. Hence perhaps it is, that Solomon calls the fear of the Lord, the beginning of wisdom. It sometimes denotes an inference or consequence, resulting from something that follows. Whence come wars and fightings among you? Come they not hence, even from your lusts--James 4. 4. from this source or original. All other faces borrowed hence-- Hence signifies from this, and from before hence is not strictly correct. But from hence is so well established by custom, that it may not be practicable to correct the use of the phrase. Hence is used elliptically and imperatively, for go hence; depart hence; away; be gone. Hence, with your little ones. Hence, as a verb, to send off, as used by Sidney, is improper.'.

We find forms of the word yonder in: Genesis 22:5; Numbers 16:37; Numbers 23:15; Numbers 32:19; 2Kings 4:25; Matthew 17:20; Matthew 26:36. Webster's 1828 defines this word as: 'distance within view. Yonder men are too many for an embassy. Read thy lot in yon celestial sign. Yon flowery arbors, yonder alleys green.
YON, YOND, YONDER, adv. At a distance within view. When we use this word, we often point the hand or direct the eye to the place or object. First and chiefest, with thee bring him that yon soars on golden wing. Yonder are two apple women scolding.'.

Please see the note for Mark 10:27 about the word impossible. Webster's 1828 defines this word as: 'That cannot be. It is impossible that two and two should make five, or that a circle and a square make five, or that a circle and a square should be the same thing, or that a thing should be, and not be at the same time. there are two kinds of impossibilities; physical and moral. that is a physical impossibility, which is contrary to the law of nature. A thing is said to be morally impossible, when in itself it is possible, but attended with difficulties or circumstances which give it the appearance of being impossible'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Because. Mt 17:17; 14:30-31; Heb 3:19 If. Mt 21:21; Mr 11:23; Lu 17:6; 1Co 12:9; 13:2 exp: Mr 9:23. faith. that is, as Bp. Pearce well remarks, a thriving and increasing faith, like a grain of mustard seed, which, from being the least of seeds, becomes the greatest of all herbs. exp: 1Co 12:9. a grain. Mt 13:31; Mr 4:31 nothing. Mr 9:23; Lu 1:37; 18:27'.

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C17-S22 (Verse 21) Jesus explains the difference.
Howbeit this kind goeth not out but by prayer and fasting.

Mark 9:29 is an equivalent sentence. There, we read: And he said unto them, this kind can come forth by nothing, but by prayer and fasting. The prior sentence, of our current Gospel account, is not reported by Mark. Therefore, Mark had to add the phrase And he said unto them, so that his readers would kno0w who spoke to them. In addition, Mark writes: This kind can come forth by nothing, where Matthew writes: This kind goeth not out. They both give the same message even though Mark uses a stronger way to phrase the message. The last phrase, in both sentences, is the same.

When we consider the message of this sentence, the question becomes: are we willing to pass God's test in order to receive what we pray for?

We find forms of the word Howbeit occurring 64 times in the Bible and, in the New Testament, in: Matthew 17:21; Mark 5:19; Mark 7:7; John 6:23; John 7:13; John 7:27; John 11:13; John 16:13; Acts 4:4; Acts 7:48; Acts 14:20; Acts 17:34; Acts 27:26; Acts 28:6; 1Corinthians 2:6; 1Corinthians 8:7; 1Corinthians 14:2; 1Corinthians 14:20; 1Corinthians 15:46; 2Corinthians 11:21; Galatians 4:8; 1Timothy 1:16; Hebrews 3:16. Webster's 1828 defines this word as: 'adv. how, be, and it. Be it as it may; nevertheless; notwithstanding; yet; but; however.'.

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

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Mt 12:45 but. 1Ki 17:20-21; Da 9:3; Mr 9:29; Ac 13:2-3; 14:23; 1Co 7:5; 2Co 11:27; Eph 6:18'.

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C17-S23 (Verse 22-23) Jesus, again, prophecies His own suffering and death.

Equivalent Section: .

And while they abode in Galilee,
Jesus said unto them,
The Son of man shall be betrayed into the hands of men:.

Equivalent Section: .

And they shall kill him,
and the third day he shall be raised again..

Jesus prophesied His own suffering and death in Matthew 16:21; Mark 8:31 and Luke 9:21-22. Please see the Prophecies and Prophecies Fulfilled Sections of the Significant Gospel Events Study for more related Bible references. Please also see the related Sections in Doctrinal Study called Gospel Time Sequences for Bible references to all of the related events from the suffering through the resurrection.

As we have seen many other places in the Gospel accounts, Jesus kept telling His disciples about His future suffering and death but they kept rejecting the prophecy. At least part of that was because of their love for Jesus. Part had to be their fear that Jesus would not bring in the kingdom if He dies and they would lose out on the promise to rule with Him. Part probably was the belief that Jesus was too powerful for men to do this to Him. And, while we could speculate more, I will just write that they probably had many thoughts along this line. However, their refusal to accept the prophecy also prevented them from understanding the prophecy of the resurrection and the promise that Jesus would conquer death for all men. Their refusal prevented them from having the comfort that Jesus wanted to give them before their own personal experiences with fear and more. And, as a result, what we see here is that when we let prior religious training, that is in error, keep us from accepting a truth from the Bible, we miss out on a blessing that God wants to give us.

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

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 6:64 about the word betray. The functional definition for this word is: ' to deliver into the hands of an enemy by treachery or fraud, in violation of trust'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

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

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for the word arose. is: 'The past tense of the verb, to arise'. The functional definition for the word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning.'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The Son. Mt 16:21; 20:17-18; Mr 8:31; 9:30-31; 10:33-34; Lu 9:22,44; 18:31-34; 24:6-7,26,46 betrayed. Mt 24:10; 26:16,46; Ac 7:52; 1Co 11:23 exp: Mt 26:2. General references. exp: Lu 9:22
they shall. Ps 22:15,22-31; Isa 53:7,10-12; Da 9:26; Zec 13:7 the third. Ps 16:10; Joh 2:19; Ac 2:23-31; 1Co 15:3-4'.

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C17-S24 (Verse 23) the disciples react but still refuse to believe.
And they were exceeding sorry.

Our sentence starts with the word And, which adds it to the prior sentence. Here we read that the disciples were exceeding sorry, but they still were in denial. They were exceeding sorry because of the potential impact upon their own dreams. They had not really considered the impact on Jesus nor how He would fulfill prophecy if He died. And, that is one of the problems that most people have concerning prophecy. They are concerned on how it will impact their own life but do not consider all that God must consider when fulfilling prophecy.

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

Please see the note for Mark 6:26 about the word sorry. The functional definition for this word is: 'Grieved for the loss of some good; pained for some evil that has happened to one's self or friends or country. It does not ordinarily imply severe grief, but rather slight or transient regret.'. Please also see the note for Philippians 2:27 about the word sorrow. Forms of this word are used, in this Gospel, in: Matthew 14:9; Matthew 17:23; Matthew 18:31.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And they were. Joh 16:6,20-22'.

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C17-S25 (Verse 24) the start of the next incident.

And when they were come to Capernaum,
they that received tribute money came to Peter,
and said,
Doth not your master pay tribute?.

Jesus and His disciples were returning to their home city. Jesus was popular enough that these government officials most assuredly knew who He was and that He lived there. And, they knew they had no right to ask for tribute money. Nevertheless, as many corrupt government officials throughout history, they wanted to take an illegal advantage. And, as we see in this lesson, Jesus did not waste time fighting them but just paid the corruption. We are to do likewise and trust God to supply our need, just like Jesus did in this instance. God does not want His servants fighting over material things but He wants them, instead, spending their time serving Him.

Please see the note for John 6:16-17 about Capernaum. The functional definition for this word is: 'Where Jesus lived during most of His ministry'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The functional definition for this word is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the note for Romans C13S9 about the word tribute. Webster's 1828 dictionary defines this word as: 'n. L. tributum, from tribuo, to give, bestow or divide. 1. An annual or stated sum of money or other valuable thing, paid by one prince or nation to another, either as an acknowledgment of submission, or as the price of peace and protection, or by virtue of some treaty. the Romans made all their conquered countries pay tribute, as do the Turks at this day; and in some countries the tribute is paid in children. 2. A personal contribution; as a tribute of respect. 3. Something given or contributed'. Forms of this word are used, in this Gospel, in: Matthew 17:24; Matthew 17:25; Matthew 22:17; Matthew 22:19.

Please see the note for Mark 6:7-9 about the word money. The Morrish Bible Dictionary defines this word as: 'Mention is made of money as early as Ge 17:12-13, where persons are said to be 'bought with money;' and from Genesis to Zechariah it is spoken of as being not counted, but weighed, which would give the true value of the precious metals in the form of rings or in odd pieces of gold or silver. the names Gerah, Bekah, Shekel, Maneh, and Talent, being used for weights as well as money, the two are better considered together.
On the return of the Jews, B.C. 536, Persian money was used by them. this would be followed by Greek money when they were under the dominion of the Greeks. Antiochus VII about B.C. 140, granted permission to Simon Maccabeus to coin Jewish money. Shekels were coined bearing a pot of manna and an almond rod. Under the Romans, Roman money was used'. Forms of this word are used, in this Gospel, in: Matthew 17:24; Matthew 17:27; Matthew 22:19; Matthew 25:18; Matthew 25:27; Matthew 28:12; Matthew 28:15.

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

Please see the note for Matthew 5:26 about the words paid / pay. Webster's 1828 defines this word as: 'To discharge a debt; to deliver to a creditor the value of the debt, either in money or goods, to his acceptance or satisfaction, by which the obligation of the debtor is discharged. 2. to discharge a duty created by promise or by custom or by the moral law; as, to pay a debt of honor or of kindness. You have paid down More penitence, than done trespass. 3. to fulfill; to perform what is promised; as, to pay one's vows. 4. to render what is due to a superior, or demanded by civility or courtesy; as, to pay respect to a magistrate; to pay due honor to parents. 5. to beat. Forwhich, or pay me quickly, or I'll pay you. 6. to reward; to recompense; as, to pay for kindness with neglect. Topay for, to make amends; to atone by suffering. Men often pay for their mistakes with loss of property or reputation, sometimes with life.
1. to give an equivalent for anything purchased. Topay, or pay over, in seamen's language, to daub or besmear the surface of any body, to preserve it from injury by water or weather. Topay the bottom of a vessel, to cover it with a composition of tallow, sulphur, rosin, etc.; to bream. Topay a mast or yard, to besmear it with tar, turpentine, rosin, tallow or varnish. pay a seam, to pour melted pitch along it, so as to defend the oakum. Topay off; to make compensation to and discharge; as, to pay off the crew of a ship. Topay out, to slacken, extend or cause to run out; as, to pay out more cable.
PAY, v.i. to pay off, in seamen's language, is to fall to leeward, as the head of a ship. Topay on, to beat with vigor; to redouble blows. Colloquial.
PAY, n. Compensation; recompense; an equivalent given for money due, goods purchased or services performed; salary or wages for services; hire. the merchant receives pay for goods sold; the soldier receives pay for his services, but the soldiers of the American revolution never received full pay. 1. Compensation; reward. Here only merit constant pay receives--'. That note also deals with the word paid, in: which is defined as: 'pret. and pp. of pay; paid for payed.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 9:33 tribute. "Gr. didrachma, in value fifteen pence." Ex 30:13; 38:26 this tribute seems to have been the half shekel which every male among the Jews paid yearly for the support of the temple, and which was continued by them, wherever dispersed, till after the time of Vespasian.'.

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C17-S26 (Verse 25) Peter answers their question.

He saith,
Yes..

I imagine that Peter was a little insulted By this question. He didn't ask them why they asked it nor did he get into an argument but, apparently, gave this very short answer then walked away. However, Jesus picked up that they wanted a bribe. And, Jesus told Peter to pay the bribe lest we should offend them. Leaving the door open to witness, by avoiding offending them is considered more valuable than the money lost in the bribe.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Yes. Mt 3:15; 22:21; General references. exp: De 15:3.'.

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C17-S27 (Verse 25) Jesus gets Peter to consider the truth.

And when he was come into the house,
Jesus prevented him,
saying,
What thinkest thou,
Simon?.

If the reader will pay attention to the context then they should realize that Peter had lots of emotional reason to be upset with government officials. No, this corrupt official wanted money he had no right to collect. However, before Peter could express himself, Jesus prevented him. That6 is: before Peter could say anything, Jesus asked this question. Jesus then did a miracle so that Peter no longer had a basis for a complaint.

Notice that Jesus first stopped Peter from saying or doing anything wrong. He then let Peter know that He knew what the corrupt official was trying to do. Jesus then reasoned with Peter. Finally, Jesus solved the problem in a way that removed Peter's complaint. This is the way that a Godly leader avoids problems which result from their followers being justly offended.

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 1Thessalonians 4:15-LJC about the word prevent. The functional definition for this word is: 'let out pressure before a problem rises'.

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

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of their. 1Sa 17:25 General references. exp: De 15:3.'.

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C17-S28 (Verse 25) Jesus points out their error.
of whom do the kings of the earth take custom or tribute?

This question must be considered within the context in order for it to make sense. Jesus is asking this question to Peter so that Peter will think about the question instead of thinking how corrupt the government official was and then saying something not right.

Please see the note for verses in the New Testament and Summary on the name / role of king. The functional definition for this word is: 'The head of government for a nation whose character defines the character of the kingdom'. The difference between a lowercase king and an uppercase King is that the lowercase is applied to any being who is not God and the uppercase is only applied to the Son of God by the word of God. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews. Please see the notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven.

Please 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 Romans C13S10 about the word custom. The functional definition for this word is: 'Frequent or common use, or practice; a frequent repetition of the same act; hence, way; established manner; habitual practice'. The receipt of custom was the amount of tax which most people had to pay to cross a border. That amount remained the same for most of the time.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 17:17 exp: De 15:3; 1Th 5:22.'.

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C17-S29 (Verse 25) Jesus points out their true authority.

of their own children,
or of strangers?.

This question must be considered within the context in order for it to make sense. This sentence is a continuation of the prior sentence. Here, Jesus is giving Peter a choice of two groups of people to chose from in his answer to the prior question.

Please see the notes for 1Peter 1:1-LJC and 1Timothy 5:9-10 about the word strangers. The Morrish Bible Dictionary defines this word as: 'this term was applied to any sojourning among the Israelites, who were not descendants of Israel. the law gave injunctions against the oppression of such. Nu 15:14-30. 2. Gentiles are also called 'strangers' from the covenants of promise (Eph 2:12), showing that the covenants made with Israel did in no wise embrace the Gentiles, though God's grace at all times extended to them. 3. those called strangers in 1Pe 1:1 were Jews away from their own land: sojourners of the dispersion. 4. Both the O.T. and the N.T. saints were and are strangers upon earth. David said, "I am a stranger with thee, and a sojourner, as all my fathers were." Ps 39:12. they "confessed that they were strangers and pilgrims on the earth." Heb 11:13. the same is true of the saints now. 1Pe 2:11. their citizenship is in Heaven, and this earth is no longer their home or their rest'. Please also see the note for 1Peter 4:4 about the word stranger. Forms of this word are used, in this Gospel, in: Matthew 17:25; Matthew 17:26; Matthew 25:35; Matthew 25:38; Matthew 25:43; Matthew 25:44; Matthew 27:7.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'of their. 1Sa 17:25 General references. exp: De 15:3.'.

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C17-S30 (Verse 26) Peter answers the question.

Peter saith unto him,
Of strangers..

This answer must be considered within the context in order for it to make sense. This is the answer to the question that is in the two prior sentences.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 17:17 exp: De 15:3; 1Th 5:22.'.

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C17-S31 (Verse 26) Jesus points out that the government officials are abusing their authority.

Jesus saith unto him,
Then are the children free..

Here, Jesus says that they do not, legally, have to pay the tax which they were asked to pay. However, our next sentence tells us that we should pay even a wrongful tax.

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: 'General references. Mt 17:17 exp: De 15:3; 1Th 5:22.'.

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C17-S32 (Verse 27) Jesus tells Peter to not correct the abuse but trust God to provide.

Equivalent Section: the attitude to have.

First Step: Use the right priority.

Notwithstanding,
lest we should offend them,
go thou to the sea,
and cast an hook,
and take up the fish that first cometh up;.

Second Step: Expect God to provide.

and when thou hast opened his mouth,
thou shalt find a piece of money:.

Equivalent Section: What to do.

that take,
and give unto them for means thee..

Our context makes it clear that these government officials had no legal right to ask for the money that they asked for. Yet, we see that Jesus was more concerned about offending them than He was about the money or about the legality. And, He was not worried about any trouble they might cause but He wanted to leave them with an attitude that they would at least listen, at a later time, when someone brought them the Gospel. What we see here is a practical application of the principal that spiritual things are far more valuable than the physical things like money.

Please see the note for Philippians 1:18 about the word notwithstanding. The functional definition for this word is: 'the participle of withstand, with not prefixed, and signifying not opposing; nevertheless'.

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.

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 21:3 about the word fish. The functional definition for this word is: 'The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation: Ge 1:21,28'.

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

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 John 1:41 about the word find. The functional definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'.

Please 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lest. Mt 15:12-14; Ro 14:21; 15:1-3; 1Co 8:9,13; 9:19-22; 10:32-33; 2Co 6:3; 1Th 5:22; Tit 2:7-8 and take. Ge 1:28; 1Ki 17:4; Ps 8:8; Jon 1:17; 2:10; Heb 2:7-8 a piece of money. "Or, a stater, half an ounce of silver, value 2Sa 6d., after 5s. the ounce." that take. 2Co 8:9; Jas 2:5 General references. exp: 2Co 6:3; 1Th 5:22.'.

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Matthew Chapter 18

links to sentences in this chapter:

C18-S1 (Verse 1), C18-S2 (Verse 2-3), C18-S3 (Verse 4), C18-S4 (Verse 5), C18-S5 (Verse 6), C18-S6 (Verse 7), C18-S7 (Verse 7), C18-S8 (Verse 8), C18-S9 (Verse 9), C18-S10 (Verse 10), C18-S11 (Verse 11), C18-S12 (Verse 12), C18-S13 (Verse 12), C18-S14 (Verse 13), C18-S15 (Verse 14), C18-S16 (Verse 15), C18-S17 (Verse 16), C18-S18 (Verse 17), C18-S19 (Verse 18), C18-S20 (Verse 19), C18-S21 (Verse 20), C18-S22 (Verse 21), C18-S23 (Verse 21), C18-S24 (Verse 22), C18-S25 (Verse 23), C18-S26 (Verse 24), C18-S27 (Verse 25), C18-S28 (Verse 26), C18-S29 (Verse 27), C18-S30 (Verse 28), C18-S31 (Verse 29), C18-S32 (Verse 30), C18-S33 (Verse 31), C18-S34 (Verse 32-33), C18-S35 (Verse 34), C18-S36 (Verse 35)'.

Please use This link to see the chapter summary.

Chapter theme: Additional Lessons on Spiritual Maturity: forgiveness

Matthew 18:1-35; Mark 9:33-50; Mark 10:42-45; Luke 9:46-48 and Luke 14:7-11, Jesus gives us a few lessons on spiritual maturity.

Within those lessons, Matthew 18:1-6; Mark 9:33-37; Mark 10:42-45 and Luke 9:46-48 teach a lesson on being greatest in the kingdom of heaven. in this lesson, Jesus used a child as His object lesson.

Matthew 18:6-20 teach about offenses. The note for Matthew 18:7 explains the doctrine of offenses caused by the world. And, Matthew 18:15-20 deals with the doctrine of offenses caused by a brother ('another saved person').

In Matthew 18:7-9; Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children. Please see the note for Matthew 18:2 for an analysis of this entire incident and a comparison with the equivalent reports from Mark and Luke.

Matthew 18:10-14 is unique to this Gospel. It teaches about the protection that God places on little children that are 'younger than the age of accountability'. They have guardian angels in Heaven who get them protection from God. And even if God allows something to happen to the child, Matthew 18:7 warned us: Woe unto the world because of offences!.

In Matthew 18:12-14 and Luke 15:3-7, we read 'The Parable of the Lost Sheep'.

Matthew 18:21-35 teach about forgiveness after being offended. Luke 17:1-4 teaches a similar lesson, on forgiveness, but the circumstances and the specific lessons are different. Matthew 18:21-35 has the well known account of Peter asking Jesus: Lord, how oft shall my brother sin against me, and I forgive him? and Jesus giving God's answer in 'The Parable of the Lost forgiveness'. That parable is also found in the Table of Parables in the New Testament this subject of forgiving a brother is also covered in 17:1-4.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-6. Christ warns his disciples to be humble and harmless,
7-9. to avoid offences,
10-14. and not to despise the little ones;
15-20. teaches how we are to deal with our brethren when they offend us,
21-22. and how oft to forgive them;
23-31. which he sets forth by a parable of the king that took account of his servants,
32-35. and punished him who shewed no mercy to his fellow.'.

C18-S1 (Verse 1) the disciples were worried about their relative positions in the future.

At the same time came the disciples unto Jesus,
saying,
Who is the greatest in the kingdom of heaven?.

In Matthew 18:1-6; Mark 9:33-37 and Luke 9:46-48 teach a lesson on being greatest in the kingdom of heaven. in this lesson, Jesus used a child as His object lesson. In addition, Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children.

If the reader will look at the chapter theme of this chapter and of the prior chapter, they will see that this chapter is continuing the lessons from the prior chapter. Hopefully, this makes it obvious that this is an important theme that God wants His children to accept. And the lessons, that are in our chapter, help us to spiritually mature, which is what God wants. However, God's way of spiritual maturity is often the opposite of what the wisdom of this world and our culture and our flesh yell us. Therefore, the first lesson, in our chapter on increased spiritual maturity, is about becoming as humble as a child.

Mark 9:33-37 and Luke 9:46 are equivalent sentences to our current sentence. The first phrase, of our current sentence, says: At the same time came the disciples unto Jesus, saying. The equivalent sentence from Mark says: And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way?. The equivalent phrase from Luke says: Then there arose a reasoning among them, which of them should be greatest. It is possible that the accounts are different incidents but, most likely, they are different reports of the same incident taken from different perspectives. Most likely, the disciples had this reasoning while they were walking home. (We get this from Luke.) then, when they got there, Jesus asked them, What was it that ye disputed among yourselves by the way? they would have been somewhat embarrassed and talked further among themselves until someone was chosen to ask Jesus about Who is the greatest in the kingdom of heaven? (Matthew). That is: they apparently, had this reasoning among themselves and, when they could not resolve it among themselves, the disciples came unto Jesus and asked Him to resolve the question.

Please note that the kingdom of heaven is what is in Heaven along with the 1,000-years reign of Christ, which is when the laws of Heaven will be enforced in this Earth. Mark and Luke do not include this phrase. But, since this involves the relative positions that people will have in the kingdom of heaven, it fits within the perspective that Matthew gives to us. Thus, most likely, they were disputing about their relative positions in the 1,000-years reign of Christ, but that also would apply to relative positions in the government of Heaven.

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: 'the same. Mr 9:33-37 Who. Mt 20:20-28; 23:11; Mr 9:34; 10:35-45; Lu 9:46-48; 22:24-27; Ro 12:10; Php 2:3 in. Mt 3:2; 5:19-20; 7:21; Mr 10:14-15 General references. exp: Lu 9:46; Ac 8:19.'.

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C18-S2 (Verse 2-3) Jesus started His answer with the required attitude.

And Jesus called a little child unto him,
and set him in the midst of them,
And said,
Verily I say unto you,
Except ye be converted,
and become as little children,
ye shall not enter into the kingdom of heaven..

Matthew 18:1-35; Mark 9:33-50; Luke 9:46-48 and Luke 14:7-11, Jesus gives us a few lessons on spiritual maturity. Within those lessons, Matthew 18:1-6; Mark 9:33-37 and Luke 9:46-48 teach a lesson on being greatest in the kingdom of heaven. in this lesson, Jesus used a child as His object lesson. In addition, Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children.

It should be obvious to everyone that Jesus is giving a spiritual lesson using a child as the physical object lesson and giving the lesson in symbolic language. Thus, people had to think about the true meaning or they would not understand it properly.

Think about the definition of the word convert, given below, and how we are to spiritually 'To change from one state to another'. (Realize that Jesus said that our being converted is an absolute requirement.) Now, think about this. How do you change from the attitudes and actions of a fully grown adult into the attitudes and actions of a child (the object lesson)? Now, consider the context where they had disputed among themselves, who should be the greatest. They were worrying about their future relative positions, but children don't worry about such things. Most children don't even think about such things. Children have their thoughts are centered on today, how they can have fun, how they can avoid getting in trouble and other similar things. Most don't worry about a place to sleep or if they will have food or if their physical needs will be taken care of because those things are the responsibility of the parents. And, our lesson tells us to have the same attitudes towards God.

Now, in-between the sentence which is equivalent to our prior sentence, and the one that is equivalent to this sentence, Mark reports that Jesus sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. In addition, our next sentence says: Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. Therefore, these sentences are telling us how to understand the lesson which our current sentence is making for us. That is: instead of seeking the highest social and political position, we are to humble himself as this little child and we are to seek to be last of all, and servant of all.

Next, we need to compare the reports of this incident in the various Gospel accounts. The first phrase, of our current sentence, says: And Jesus called a little child unto him, and set him in the midst of them, And said. The equivalent phrase from Mark says: And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them,. The equivalent phrase from Luke says: And Jesus, perceiving the thought of their heart, took a child, and set him by him, And said unto them. Alright, these each use different words but they deliver the same message. This child was not an infant since he was not afraid to be picked up by Jesus. He had to be small enough to be taken him in his arms and, yet, big enough to be set by him (Jesus). So, the child was probably two years to four years old. Regardless of the exact age, the child was of an age to trust adults and rely upon them without a lot of questions before obeying, if the child was not feeling rebellious. And, that was the object lesson that Jesus was providing.

The next phrase, of our current sentence, says: Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. There is no equivalent from Mark nor from Luke. However, we need to be careful to not misinterpret this phrase. It is not talking about salvation. The kingdom of heaven includes the 1,000-years reign of Christ and, what led to these comments from Jesus, was their discussing which of them would be greatest in the kingdom of heaven. Therefore, this phrase is speaking about people entering the 1,000-years reign of Christ on this Earth. And, as explained several other places on this web site, there will be saved people in Heaven who are not allowed to return with Christ to rule and reign because they were not faithful and chosen (Revelation 17:14) while they lived in this current physical reality.

Next, because our current report has things not reported by Mark nor by Luke, we need to consider them now so that we understand the full report as a single unit and within the context where Matthew reports it.

The next sentence, of our chapter, says: Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. There is no equivalent from Mark nor from Luke. We already saw where the phrase humble himself as this little child limits the interpretation of our current sentence. In addition to that, our next sentence tells us that the way to become greatest in the kingdom of heaven is to humble (ourselves) as this little child. In addition, as we already saw, the meaning from Jesus, for humble (ourselves) as this little child, is: be last of all, and servant of all. Therefore, if people will truly consider all that we are told in the three reports of this incident, there should be no confusion about what is required to return with Christ for His 1,000-years reign and to have a greater position in His kingdom.

The second next sentence, of our chapter, says: And whoso shall receive one such little child in my name receiveth me.. The equivalent phrase from Mark says: Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. The equivalent phrase from Luke says: Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me. After that, Luke adds; for he that is least among you all, the same shall be great At the same time, our current chapter adds: But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. (Matthew 18:6). The details of those equivalent sentences are presented in the note for the second next sentence. However, the lesson in our current incident is that we must consider little children to be as important to God and to the kingdom of Heaven if we truly humble ourselves to the level required by Jesus in order to have a position in the 1,000-years reign of Christ.

Thus, there was more to this lesson than any single Gospel writer reported. And, God rewards the diligent Bible student with increased understanding if they compare the different accounts with a believing heart. In addition, the Bible critic proves that they do not have the attitude of a little child, which is what our lesson is commanding us to have.

With all of that comparison presented, we can look at the details of our current sentence. However, the details have already been presented and all that is needed is a summary of those details. Jesus deliberately chose a little child as an object lesson. And, if we do not consider His object lesson we will not receive all that He is trying to teach us in this doctrinal lesson. Next, the main point of our lesson is that we must each personally be converted, and become as little children if we want to be part of the 1,000-years reign of Christ. In addition, the more we truly humble ourselves, the greater will be our position in the 1,000-years reign of Christ. Finally, the true test of whether we have done what was required is if we regard little children to be as important to God and to the kingdom of Heaven as we ourselves are.

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

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

Please see the note for John 6:44 about the word except. The functional definition for this word is: 'To take or leave out of any number specified; to exclude'.

Please see the note for James 5:19-20 about the word convert. The functional definition for this word is: 'To change or turn into another substance or form; as, to convert gases into water, or water into ice. Spiritually, this is to change from relying on self and religion to relying upon Jesus'. Forms of this word are used, in this Gospel, in: Matthew 13:15; Matthew 18:3.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 19:13-14; 1Ki 3:7; Jer 1:7; Mr 9:36-37 exp: Lu 9:46; Ac 8:19.
Verily. Mt 5:18; 6:2,5,16; Joh 1:51; 3:3 exp: Mt 21:31. Except. Mt 13:15; Ps 51:10-13; 131:2; Isa 6:10; Mr 4:12; Lu 22:32; Ac 3:19; 28:27; Jas 5:19-20 exp: Joh 6:53. and become. Mr 10:14-15; Lu 18:16-17; 1Co 14:20; 1Pe 2:2 enter. Mt 5:20; 19:23; Lu 13:24; Joh 3:5; Ac 14:22; 2Pe 1:11 exp: Mr 10:23. General references. exp: Mr 10:15; Lu 9:46; 22:26; Ac 8:19.'.

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C18-S3 (Verse 4) Jesus provides the application of the required attitude.

Whosoever therefore shall humble himself as this little child,
the same is greatest in the kingdom of heaven..

In John 13:33, Jesus said: Little children, yet a little while I am with you, which shows that the eleven had done what was required in order to enter into the kingdom of heaven. In addition, we have a related doctrine, on being humble, in Matthew 23:12.

Our sentence starts with the phrase Whosoever therefore and lets us know that this phrase will be applied to anyone who does what the prior sentence tells us to do. The prior sentence told us what we must do if we want to be part of the 1,000-years reign of Christ. Now, in our current sentence, we are told that the more we truly humble ourselves, the greater will be our position in the 1,000-years reign of Christ. And, as explained in the note for the prior sentence, the true test of whether we have done what was required is if we regard little children to be as important to God and to the kingdom of Heaven as we ourselves are.

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

Please see the note for Philippians 2:5-8 about the word humble. The functional definition for this word is: 'Low; opposed to high or lofty'. Forms of this word are used, in this Gospel, in: Matthew 18:4; Matthew 23:12.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'humble. Mt 23:11-12; Ps 131:1-2; Isa 57:15; Lu 14:11; 1Pe 5:5; Jas 4:10 exp: Jer 13:18. greatest. Mt 18:1; 20:26-27; Mr 10:43; Lu 9:48 General references. exp: Mt 23:12; Lu 9:46; 22:26.'.

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C18-S4 (Verse 5) Jesus gives the basis for His answer.
And whoso shall receive one such little child in my name receiveth me.

Our sentence starts with the word For which means it is giving use a reason why the prior sentence is true. 1Samuel 8:7 says: And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. That reference, and other places in the Bible such as our current sentence, let us know that God regards our receiving or rejecting a servant of God is receiving or rejecting God Himself. Therefore, our receiving one such little child in my (Jesus) name is rewarded as if we had personally received Jesus.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'receive. Mt 10:40-42; 25:40,45; Mr 9:41; Lu 9:48; 17:1-2 exp: Ro 14:1; Phm 1:17. receiveth. Mr 9:37; Joh 13:20; Ga 4:14 General references. exp: Lu 9:46; 22:26.'.

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C18-S5 (Verse 6) Jesus warns against doing the opposite.

But whoso shall offend one of these little ones which believe in me,
it were better for him that a millstone were hanged about his neck,
and that he were drowned in the depth of the sea..

Mark 9:42 and Luke 17:2 are the equivalent of this sentence. The sentence in Mark is almost identical with the differences only showing us that God allows His authors to have freedom of expression so long as they deliver His message and only His message. However, the sentence in Luke is given in a totally different time and different circumstances. Therefore, what we have here is part of the law of God that will be used to judge us. This sentence is a precept which remains the same regardless of differences in circumstances. God promises to punish anyone who shall offend one of these little ones which believe in me.

Our sentence very clearly shows that there are things words than physical death and God will issue such punishments when they are warranted.

Please see the note for Luke 17:2 about the word millstone. Webster's 1828 defines this word as: 'A stone used for grinding grain'.

Please see the note for 1Peter 2:4-5 about the word stone. The functional definition for this word is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for Luke 17:2 about the word millstone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

Please see the note for Galatians C3-S15 about the word hanged. Webster's 1828 has a lot in its definition that does not apply to the Bible. However, Fausset's Bible Dictionary defines hanging as: 'Criminals were usually put to death before hanging, for ignominy (Jos 10:26). the bodies were removed before nightfall in order not to defile the land (De 21:22-23). Hence our Lord's body as those of the two thieves was taken from the cross before the high day of the approaching sabbath (Joh 19:31)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'offend. Ps 105:15; Zec 2:8; Mr 9:42; Lu 17:1-2; Ac 9:5; Ro 14:13-15,21; 15:1-3; 1Co 8:9-13; 10:32-33; 2Th 1:6-9 exp: Ps 73:15; Mt 5:30. little. Mt 18:10,14; Zec 13:7; Lu 17:2 that a. this mode of punishment appears to have obtained in Syria as well as in Greece, especially in cases of parricide. that it was customary in Greece we learn from Suidas, in hyperbolon lithon, and the scholiast on the Equites of Aristophanes: Hotan G3752 gar G1063 katara G2671 tinos G5099 baros G922 apo G575 ton trachelos G5137 kremannumi G2910. "When a person was drowned, they hung a weight about his neck." General references. exp: 2Co 6:3; Php 2:4.'.

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C18-S6 (Verse 7) Jesus says that the world does the opposite and will reap Woe!.
Woe unto the world because of offences!

In Matthew 18:7-9; Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children.

Matthew 18:6-20 teach about offenses. Then, Matthew 18:21-35 teach about forgiveness after being offended. Luke 17:1-4 teaches a similar lesson, on forgiveness, but the circumstances and the specific lessons are different. In Luke's Gospel, this teaching was given to the disciples immediately after the Pharisees...derided him and Jesus told them their future judgment and used the true account of Lazarus and the rich man as a warning of their own future. Thus, this teaching directly follows Jesus being offended and dealing with lost people who offended Him. In addition, the first four (4) sentences, of Luke's Gospel, are dealing with this matter and, as the notes for these sentences in the Book Study for the Gospel of Luke explain, the purpose is to restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Thus, we need to make sure that we have our own spirit and soul under control of the Holy Spirit and that we are seeking God's will as the result before we start such actions. Our own attitude will affect how we act and will also affect the final outcome.

With that in mind, we need to realize that there is a lot of doctrinal error taught about forgiveness. It is important to realize that Jesus said: If thy brother trespass against thee (Luke 17:3). Jesus did not forgive the Pharisees, in that circumstance, because they were not saved and, therefore, were not a Biblical brother. In addition, that Bible reference continues with: if he repent, which the Pharisees certainly did not do. Further, this command is for a trespass. That is an entirely different level of sin than what the Pharisees did at the crucifixion.

Now, with that in mind, we can look at our current sentence. When someone deliberately causes offences, it is highly unlikely that they will, afterwards, truly Biblically repent. And, yet, many people will deliberately offed, and demand forgiveness, even while they refuse to truly Biblically repent. As we read in this sentence, and other similar sentences, Jesus refused to forgive and, instead, said: Woe!.

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

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.

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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. Ge 13:7; 1Sa 2:17,22-25; 2Sa 12:14; Lu 17:1; Ro 2:23-24; 1Ti 5:14-15; 6:1; Tit 2:5,8; 2Pe 2:2'.

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C18-S7 (Verse 7) Why God condemns what He allows.

First Step: What can not be avoided.

for it must needs be that offences come;.

Second Step: the warning.

but woe to that man by whom the offence cometh!.

In Matthew 18:7-9; Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children.

Luke 17:1 is equivalent to this sentence and says: Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!. What should be obvious here is that we have the same basic message even with the differences in the words and sentence structures. As the prior note explained, the account in Luke is a different time and different circumstances but we find the same message and doctrine. All differences can be attributed to the fact that the two sentences are providing two different applications of the same basic message and doctrine.

The offences are because all people who are alive still have a sin nature, even if they are saved. In addition, many people follow the promptings of devils even while they deny the existence of devils or deny the influence of devils in their own lives. (This is the basis of all religious disagreements and wars.) In addition, our cultures (the wisdom of the world) prompts us to be offended by anything which does not agree with our own culture. Thus, the three things which 1Corinthians warns us that they fight against the wisdom of God are the source of these offenses.

Thus, our First Step warns us that there is no avoiding these while our Second Step warns us to not be the source of such.

Please see the note for Philippians 4:19 about the word need. The functional definition for this word is: 'to compel to want; to lack; to require, as supply or relief. they that be whole need not a physician, but they that are sick. Matthew 9'. Please also see the note for Romans C13S8 about the phrase must needs.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Mr 13:7; Ac 1:16; 1Co 11:19; 2Th 2:3-12; 1Ti 4:1-3; 2Ti 3:1-5; 4:3-4; Jude 1:4 but. Mt 13:41-42; 23:13-28; 26:24; Joh 17:12; Ac 1:18-20; 2Pe 2:3,15-17; Jude 1:11-13; Re 2:14-15,20-23; 19:20-21 exp: Mr 14:21'.

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C18-S8 (Verse 8) the first application of the conclusion.

Equivalent Section: Conclusive action.

Wherefore if thy hand or thy foot offend thee,
cut them off,
and cast them from thee:.

Equivalent Section: Why.

it is better for thee to enter into life halt or maimed,
rather than having two hands or two feet to be cast into everlasting fire..

In Matthew 18:7-9; Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children.

Matthew 5:29-30 gives the sane doctrine as we read in this sentence. In addition, Mark 9:43-46 give us the equivalent message to this sentence but use many more words. Therefore, it does not make sense to compare them at any level below the message level. The reader can do so by using the link provided to not only access the verses in the Bible but to also see the associated notes to compare the doctrine within the context of each Gospel message.

Our next sentence gives the same lesson only uses the eye, as an illustration, instead of thy hand or thy foot. Mark's Gospel account does not mention the eye. Therefore, while he left out that illustration, each Gospel account has two sentences to illustrate the lesson. That makes the message, not the details, part of the law of God that we will be judged with.

It should be obvious to everyone that thy hand or thy foot should not be able to offend thee to the point that you would refuse eternal salvation. However, Jesus is going to the point of being ridiculous in order to make His point. There should be nothing in this present physical world that is so important to you that you would be willing to lose everlasting salvation, and go to Hell, in order to keep it. related to this lesson, and taught elsewhere, is that there should be nothing in this present physical world that is so important to you that you would be willing to lose everlasting rewards in order to keep it.

The context is important to understanding the message of our sentence. IF you take something away from a little child, such as Jesus used for His illustration, the child will be upset for a little while but will quickly get over their upset. This is especially true if you give them something else in place of what you took away. Likewise, we are to not get so attached to anything in this world that God can't take it away and replace it with what God determines is better for us.

Next, we were told that it must needs be that offences come. However, just like the little child turns to the adult to take care of anyone who offends them, so also are we to turn to God. And, our second next sentence (Matthew 18:10) warns us that God protects them. And, after that, Jesus gives a parable about God seeking the lost, who are the people that will cause the most offence. Therefore, if we personally act on our offence, we probably are interfering with the work of God. Finally, in this section, we are told how to deal with a brother ('saved person') who offends us. Therefore, the context of the entire section is telling us how to deal with offences so that we do not interfere with the work of God.

In the equivalent section of Luke, Jesus gave this lesson in response to John telling Him that they forbid someone doing the work of God who was not part of their group. (That is symbolic of a saved person belonging to another religion.) Jesus told him Forbid him not and, basically, said to not be offended over religious differences. Therefore, that section also teaches our limiting what offends us and letting God deal with any source of offence.

Now, looking at our sentence, we see that our First Equivalent Section starts with: if thy hand or thy foot offend thee. Our body parts can not interfere with the service that we do for God but what we do with them can. Thus, a drunk who gets saved and passes the place where he used to get drunk, on his way home from work, needs to find another way home. This is so that his foot ('way he goes') no longer causes him temptation to sin. That temptation, not the body part, is what offends.

Likewise, if someone was a thief or participated in idol worship, or any other type of sin, they need to stop doing that activity. This is so that his hand ('what he does') no longer causes him temptation to sin. That temptation, not the body part, is what offends. A simple illustration is someone who gets saved out of a false religion and his family keeps trying to force him to participate in their false religion as a duty to family. They need to refuse and explain why. And, if the family insists, they need to break relations with the family (Matthew 10:37-38).

Our Second Equivalent Section tells us, symbolically, that it is better for thee to enter into life (Heaven) halt or maimed (not able to function completely right) rather than having two hands or two feet (everything functioning right) to be cast into everlasting fire (the result of rejecting God's truth). A simple application is that it is better to be crippled or die for the name of Jesus than to deny Him and never receive salvation.

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

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

Please see the note for Luke 12:45-46 about the word cut. The functional definition for this word is: 'To separate the parts of any body by an edged instrument'. Please also see the note for Galatians C5-S13 about the phrase cut off. The functional definition for this word is: ' completely separated'.

Please see the note for 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 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.

Please see the note for Mark 9:45-46 about the word halt. Easton's Bible Dictionary defines this word as: 'lame on the feet (Ge 32:31; Ps 38:17). to "halt between two opinions" (1Ki 18:21) is supposed by some to be an expression used in "allusion to birds, which hop from spray to spray, forwards and backwards." the LXX. render the expression "How long go ye lame on both knees?" the Hebrew verb rendered "halt" is used of the irregular dance ("leaped upon") around the altar (ver. 26). It indicates a lame, uncertain gait, going now in one direction, now in another, in the frenzy of wild leaping'.

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 16:9 about the word everlasting. The functional definition for this word is: 'Having a beginning but no end. While many equate everlasting to eternal, that is wrong because eternal has no beginning'. Please also see the note for Hebrews 1:8-LJC about the phrase life everlasting. Forms of this word are used, in this Gospel, in: Matthew 18:8; Matthew 19:29; Matthew 25:41; Matthew 25:46.

Please see the note for Luke 12:31 about the word rather. The functional definition for this word is: 'More readily or willingly; with better liking; with preference or choice'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Mt 5:29-30; 14:3-4; De 13:6-8; Mr 9:43-48; Lu 14:26-27,33; 18:22-23 and cast. Isa 2:20-21; 30:22; Eze 18:31; Ro 13:12; Php 3:8-9 maimed. Mt 15:30-31 everlasting. Mt 25:41,46; Isa 33:14; Mr 9:48-49; Lu 16:24; 2Th 1:8-9; Re 14:10; 20:15; 21:8 General references. exp: Pr 23:2.'.

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C18-S9 (Verse 9) the second application of the conclusion.

Equivalent Section: .

And if thine eye offend thee,
pluck it out,
and cast it from thee:.

Equivalent Section: .

it is better for thee to enter into life with one eye,
rather than having two eyes to be cast into hell fire..

In Matthew 18:7-9; Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children.

Our sentence starts with the word And, which adds it to the prior sentence. The doctrine of this sentence was explained in the note for the prior sentence. This sentence provides a second illustration of the doctrine found in the prior sentence. With that written, we can move onto the symbolic message of this sentence.

As already explained, it is not possible for a body part to spiritually offend a person. How that body part is used can cause the offence, but not the body part itself. And, in the Bible, the eye is used symbolically for 'understanding'. When we understand something we say: 'I see'. Therefore, our sentence is symbolically telling us that if our prior understanding offends us, by opposing God's truth in the Bible, then we are to pluck it out, and cast it from thee. Our Second Equivalent Section tells us, symbolically, that it is better for thee to enter into life (Heaven) with one eye (partial understanding) rather than having two eyes (full understanding of error and lies) to be cast into hell fire (the result of rejecting God's truth).

Please see the note for Mark 5:2-4 about the word pluck. The functional definition for this word is: 'To pull with sudden force or effort, or to pull off, out or from, with a twitch'.

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 Luke 12:31 about the word rather. The functional definition for this word is: 'More readily or willingly; with better liking; with preference or choice'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to enter. Mt 19:17,23-24; Ac 14:22; Heb 4:11; Re 21:27 rather. Mt 16:26; Lu 9:24-25 General references. exp: Pr 23:2.'.

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C18-S10 (Verse 10) the warning based upon the conclusion.

First Step: Pay attention to the warning.

Take heed that ye despise not one of these little ones;.

Second Step: Why.

for I say unto you,
That in heaven their angels do always behold the face of my Father which is in heaven..

This warning is that children who are 'younger than the age of accountability' have guardian angels in Heaven who get them protection from God. And even if God allows something to happen to the child, Matthew 18:7 warned us: Woe unto the world because of offences!. Therefore, we are warned to use God's valuation of importance which is different from the world's valuation of importance.

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

Please see the note for Romans C2S4 about the word despise. The functional definition for this word is: 'To contemn; to scorn; to disdain; to have the lowest opinion of. Fools despise wisdom and instruction. Prov. 1. Else he will hold to the one, and despise the other. Matt. 6. 2. to abhor'.

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

Please see the note for 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'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'heed. Mt 18:6,14; 12:20; Ps 15:4; Zec 4:10; Lu 10:16; Ro 14:1-3,10,13-15,21; 15:1; 1Co 8:8-13; 9:22; 11:22; 16:11; 2Co 10:1,10; Ga 4:13-14; 6:1; 1Th 4:8; 1Ti 4:12 their. Mt 1:20; 2:13,19; 24:31; Ge 32:1-2; 2Ki 6:16-17; Ps 34:7; 91:11; Zec 13:7; Lu 16:22; Ac 5:19; 10:3; 12:7-11,23; 27:23; Heb 1:14 behold. 2Sa 14:28; 1Ki 22:19; Es 1:14; Ps 17:15; Lu 1:19'.

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C18-S11 (Verse 11) Why God will judge like this.
For the Son of man is come to save that which was lost.

Our sentence starts with the word For, which means that it is giving the reason why the prior sentence is true. Luke 19:10 says, almost the exact something only under different circumstances. And, the word definitions, below, provide links to other notes with many more Bible references on this critical doctrine.

With all of that, there are many people who preach the doctrine of this sentence independent of to context. And that is fine, since this sentence gives a precept which is always true and applicable in any circumstance that people present it in. However, in keeping with God's rules of interpretation, we must also consider the circumstances. This sentence was said by Jesus as justification for warning His disciples to: Take heed that ye despise not one of these little ones. The little ones are children who are 'younger than the age of accountability'. Therefore, they are not yet saved but are who are 'safe' if they die before they reach that age. However, saved people can turn them against true salvation, and end up working against the plan of God, if they mistreat a little one. And, because the Son of man is come to save that which was lost, we are to do nothing that interferes with His goal.

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 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 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.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:12-13; 10:6; 15:24; Lu 9:56; 15:24,32; 19:10; Joh 3:17; 10:10; 12:47; 1Ti 1:15 exp: Lu 5:32.'.

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C18-S12 (Verse 12) Jesus wants us to think.
How think ye?

This sentence is a precursor to the 'The Parable of the Lost Sheep'. It is a requirement for us to actually think about the parable an to not just read it with no consideration.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. Mt 21:28; 22:42; 1Co 10:15'.

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C18-S13 (Verse 12) the 'Parable of the Lost Sheep'.

if a man have an hundred sheep,
and one of them be gone astray,
doth he not leave the ninety and nine,
and goeth into the mountains,
and seeketh that which is gone astray?.

In Matthew 18:12-14 and Luke 15:3-7, we read 'The Parable of the Lost Sheep'. That parable is also found in the Table of Parables in the New Testament.

People who are familiar with raising domesticated animals could do a lot better explaining the symbology of this parable than I can. Symbolism is always based upon the physical things which are used for the symbols. All that I can write is that the sheep are used, symbolically, for God's people and the man represents Jesus. The flock of sheep, which are under the care of the shepherd, symbolically represent a local church. The mountain represents the world, which can seem very interesting at first, but can also be very dangerous, especially to sheep. I saw a video where a sheep had jumped into a deep, but narrow, drainage ditch where the sheep was caught at the top of the ditch. It could not reach the bottom and climb out because the ditched narrowed too much. The body of the sheep was such against both sides and it could not get its head above the ditch. The shepherd pulled the sheep our, while it fought him, and, as soon as the sheep was free, it ran away and immediately tried to jump the same ditch, further away, and ended up stuck in the exact same way as it was stuck before. That is the way that all people act, spiritually, since they have little, or no, awareness of spiritual truths.

That written, this truth can be applied to people who were raised in church but remained lost and wandered out into the wilds of sin and the influences of this world. It can also be applied to some saved bit carnal person who does the same. Please see the notes for the matching parable, in the Book Study on Luke, for more details on the symbolism.

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)'.

We find forms of the word astray in: Exodus 23:4; Deuteronomy 22:1; Psalms 58:3; Psalms 119:67; Psalms 119:176; Proverbs 5:23; Proverbs 7:25; Proverbs 28:10; Isaiah 53:6; Jeremiah 50:6; Ezekiel 14:11; Ezekiel 44:10; Ezekiel 44:15; Ezekiel 48:11; Matthew 18:12; Matthew 18:13; 1Peter 2:25; 2Peter 2:15. Webster's 1828 defines this word as: 'Out of the right way or proper place, both in a literal and figurative sense. In morals and religion, it signifies wandering from the path of rectitude, from duty and happiness. Before I was afflicted, I want astray. Ps. 129. Cattle go astray when they leave their proper owners or enclosures. See Deut. 22'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Mt 12:11; Ps 119:176; Isa 53:6; Jer 50:6; Eze 34:16,28; Lu 15:4-7; Joh 10:11-21; 1Pe 2:25 into. 1Ki 21:17; Eze 34:6,12'.

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C18-S14 (Verse 13) Finding the lost brings joy.

And if so be that he find it,
verily I say unto you,
he rejoiceth more of that sheep,
than of the ninety and nine which went not astray..

In Matthew 18:12-14 and Luke 15:3-7, we read 'The Parable of the Lost Sheep'.

I believe this reaction is more than normal, but the spiritual message is that God cares for each of us, even the lost, more than we care for each other. Please see the note for the prior sentence for the symbolism involved here. Please also see the notes for the matching sentences, in the Book Study on Luke, for more details on the symbolism.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. The functional definition for this word is: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'. Forms of the word rejoice are found in this Gospel in: Matthew 2:10; Matthew 5:12; Matthew 18:13.

Please see the note for Matthew 18:12 about the word astray. Webster's 1828 defines this word as: 'Out of the right way or proper place, both in a literal and figurative sense. In morals and religion, it signifies wandering from the path of rectitude, from duty and happiness. Before I was afflicted, I want astray. Ps. 129. Cattle go astray when they leave their proper owners or enclosures. See Deut. 22'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he rejoiceth. Ps 147:11; Isa 53:11; 62:5; Jer 32:37-41; Mic 7:18; Zep 3:17; Lu 15:5-10,23-24; Joh 4:34-36; Jas 2:13'.

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C18-S15 (Verse 14) God reacts the same way.

Even so it is not the will of your Father which is in heaven,
that one of these little ones should perish..

In Matthew 18:12-14 and Luke 15:3-7, we read 'The Parable of the Lost Sheep'.

This sentence is the application of the parable which Matthew reports. Here we read about Heaven rejoicing when one of these little ones actually gets saved. In Luke 15:7, we read a different application. That reference says: I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Thus, we see the truth of this parable applied to more than one circumstance.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is. Lu 12:32; Joh 6:39-40; 10:27-30; 17:12; Ro 8:28-39; Eph 1:5-7; 1Pe 1:3-5 your. Mt 5:16; 6:9,32 exp: Lu 12:30. one. Isa 40:11; Zec 13:7; Joh 21:15; 1Co 8:11-13; 2Ti 2:10; Heb 12:13; 2Pe 3:9 exp: Mt 10:42; Lu 15:10; 17:2'.

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C18-S16 (Verse 15) How to treat an offense from a spiritual brother.

Equivalent Section: How to treat a trespass by a brother.

Moreover if thy brother shall trespass against thee,
go and tell him his fault between thee and him alone:.

Equivalent Section: the possible result.

if he shall hear thee,
thou hast gained thy brother..

Matthew 18:6-20 teach about offenses. Then, Matthew 18:21-35 teach about forgiveness after being offended. Luke 17:1-4 teaches a similar lesson, on forgiveness, but the circumstances and the specific lessons are different. The note for Matthew 18:7 explains the doctrine of offenses caused by the world. Matthew 18:15-20 deals with the doctrine of offenses caused by a brother ('another saved person').

Our sentence starts with the word Moreover, which means: 'in addition to, and going beyond the lesson just taught'. The prior lesson (just taught) was about our offending others. The lesson that starts with this sentence is about a brother offending us. And, with our sentence starting with the word Moreover, we are to know that this is more of a meat doctrine than the prior lesson. In addition, it is more critical for us the understand than the prior doctrinal lesson.

One of the critical things to understand about this lesson is the true meaning of the word trespass. Someone trying to murder you or your family is not a trespass. Someone trying rape a female is not a trespass. A trespass is: 'a minor crime' while a felony is: 'a major crime'. Please study your local criminal law if you have a problem understanding this distinction. What should be obvious is that this doctrine does not apply to a felony crime.

The next thing to note here is that our next sentence starts with: But if he will not hear thee and the rest of this section (Matthew 18:15-20) deals with that condition. Therefore, taking our current sentence out of context is using the way of Satan to pervert God's truth. Many people will sin against a 'Christian' and then demand forgiveness even while they refuse to do what Jesus means by the phrase if he shall hear thee. In addition, many get very upset when God's people obey the command for if he will not hear thee. Further, I have personally seen God remove a pastor from the pulpit because the pastor refused to allow a church member to obey the command o: tell it unto the church. In addition to that, I've personally seen God bring a judgment of physical death, and of spiritual death (Romans 6:16), when a child of God was doing a felony against another child of God even while demanding forgiveness and even while they refused to repent and quit the felony crime.

In addition to those considerations, Luke 13:3 and Luke 13:5 say: I tell you, Nay: but, except ye repent, ye shall all likewise perish. God does not forgive the unrepentant and God does not demand that we be greater than God. We are told to break fellowship with a brother who continues to sin against us. However, there are circumstances where it is difficult or impossible to do that. In those cases, preachers, with no personal experience, preach 'Forgive anyway or you will become bitter!' that preaches good but does not remove the ongoing sin. The truth is that this is when we must truly turn this over to God for God to deal with the person. We must believe God's promise that Vengeance is mine; I will repay, saith the Lord (Romans 12:19). The problem is that if we truly give it to God, then we can't tell God what to do nor when to do it. God may repay by hurting the other person more than they hurt us. Or, God may forgive them and reward us more than they hurt us. God may do it now, He may do it in the future, or God may do it in eternity. God may do some combination of the prior options. The point it that once we give it to God, we have to leave everything in God's hands and have true faith that God will do what is best and do it God's way and in God's time. And, it we truly turn it over to God then there is no reason to become bitter. If we become bitter, then that means that we did not truly give the problem to God.

In further consideration, we have Bible references which can help us understand this doctrine. For example, we find the words offend and brother in the same verse in: Proverbs 18:19; Mark 6:3; Romans 14:21 and 1Corinthians 8:13. Our reference in Mark says: Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. However, Jesus did not trespass against these people personally. Jesus told them God's truth, which was more than they believed that He should be able to do as 'a literal physical man who grew up near them'. The fact is that they were truly offended by the truth of God but were blaming Jesus for their own refusal to accept God's truth. And, instead of going to Jesus to discuss their offence, they murmured among themselves. The truth is that there will be times when people are offended by things out of our control. And, they will expect us to make things become what they expected because they are blaming us even when we did not truly cause the offense. Therefore, there are times when we can not, and should not, make things fulfill wrong expectations. And, if they will not hear us, all we can do is turn it over to our Lord to resolve.

Next, our reference in Romans says: It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak. In addition, our reference in 1Corinthians says: Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. Basically, if we can avoid causing a brother to be offended, or we can avoid his erroneously thinking he can follow us into doing what he thinks is sin, then we are to do that regardless of the inconvenience to ourselves. No, we are not to sin in order to avoiding causing offence, but we are to accept inconvenience in order to avoid offence. (Please see the notes for those references, in the Book Studies, for more on this doctrinal truth.).

Finally, our reference in Proverbs says: A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle. Basically, if we can avoid causing offence without sinning, then we are to do so because that will allow us to influence him to serve God more.

Now, what the prior paragraphs should make clear to everyone is that there can be severe consequences to someone perverting God's true doctrines on offence and on forgiveness. And, since there is so much perverted and wrong doctrine being taught by deceived people and by ministers of Satan, it is critical that God's people understand His true doctrine so that they can avoid a judgment for following a wrong doctrine.

With those considerations in mind, we can look at what our sentence actually says. In our sentence, the Second Equivalent Section is actually dependent upon the First Equivalent Section being done when thy brother shall trespass against thee. However, the Second Equivalent Section is still true if thy brother (has not) trespassed against thee, but you still go to him in order to help him understand God's truth and he truly does hear thee.

Our First Equivalent Section has two phrases with the first phrase being a conditional phrase and the second phrase to be done only if the conditional requirement is fulfilled. This is an important requirement that many people neglect to be sure it is fulfilled. And, we already dealt with the error of neglecting this requirement with our discussion of the reference in mark's Gospel. Therefore, we need to be sure that a conditional requirement is fulfilled, when it is present, before we try to demand the conditional commandment.

An important requirement of our First Equivalent Section is to tell him his fault between thee and him alone. If we go gossiping, like many people do, then we are going to offend our brother and not win him. And, our reference in Proverbs tells us what to expect. in this section we have very exact instructions on what to do. If we do not follow them exactly, then God will hold us at fault for sinning by disobedience.

Our Second Equivalent Section is also a conditional statement and it is dependent upon the First Equivalent Section being completed. If we don't go and tell him his fault between thee and him alone, then he can not hear us and we are responsible for the results. And, as already mentioned, if we do our part but he refuses to hear us, then the rest of this section tells us what we are commanded to do.

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

Please see the note for Colossians 2S8 about the word trespass. The functional definition for this word is: 'to pass over the boundary line of another's land; to enter unlawfully upon the land of another. In law, violation of another's rights, not amounting to treason, felony, or misprision of either'. Forms of this word are used, in this Gospel, in: Matthew 6:14-15; Matthew 18:15; Matthew 18:35.

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

Please see the note for James 5:16 about the word fault. Webster's 1828 dictionary defines fault as: 'Properly, an erring or missing; a failing; hence, an error or mistake; a blunder; a defect; a blemish; whatever impairs excellence; applied to things. 2. In morals or deportment, any error or defect; an imperfection; any deviation from propriety; a slight offense; a neglect of duty or propriety, resulting from inattention or want of prudence, rather than from design to injure or offend, but liable to censure or objection. I do remember my faults this day. Gen. 41. If a man be overtaken in a fault, ye who are spiritual, restore such as one in the spirit of meekness. Gal. 6. Fault implies wrong, and often some degree of criminality. 3. Defect; want; absence. Not now used. See Default. I could tell to thee, as to one if Please s me, for fault of a better to call my friend. 4. Puzzle; difficulty. Among sportsmen, when dogs lose the scent, they are said to be at fault. Hence the phrase, the inquirer is at fault. 5. In mining, a fissure in strata, causing a dislocation of the same, and thus interrupting the course of veins. to find fault, to express blame; to complain. thou wilt say then, why doth he yet find fault? Rom 9. to find fault with, to blame; to censure; as, to find fault with the times, or with a neighbor's conduct.'.

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 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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Mt 18:35; Le 6:2-7; Lu 17:3-4; 1Co 6:6-8; 8:12; 2Co 7:12; Col 3:13; 1Th 4:6 go. Le 19:17; Ps 141:5; Pr 25:9-10 thou hast. Pr 11:30; Ro 12:21; 1Co 9:19-21; Jas 5:19-20; 1Pe 3:1 General references. exp: Pr 27:5; 28:23.'.

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C18-S17 (Verse 16) the second step.

But if he will not hear thee,
then take with thee one or two more,
that in the mouth of two or three witnesses every word may be established..

Matthew 18:6-20 teach about offenses. Then, Matthew 18:21-35 teach about forgiveness after being offended. Luke 17:1-4 teaches a similar lesson, on forgiveness, but the circumstances and the specific lessons are different. The note for Matthew 18:7 explains the doctrine of offenses caused by the world. Matthew 18:15-20 deals with the doctrine of offenses caused by a brother ('another saved person').

Our sentence starts with the word But. This connects it to the prior sentence, and continues the subject of the prior sentence, while changing directions. Where the prior sentence gave instructions for: if he shall hear thee, this sentence gives instructions for: if he will not hear thee. (Of course, both are based upon a if thy brother shall trespass against thee and you go and tell him his fault between thee and him alone)

Our next sentence continues along this path of reasoning by starting with the phrase And if he shall neglect to hear them. And, the rest of this set of instructions continues along this path until every possibility is covered. Therefore, we have instructions for every circumstance which can occur if thy brother shall trespass against thee. And, anyone who fails to follow these exact instructions have themselves to blame for whatever consequences they receive. In addition, as I explained in the prior note, a pastor was permanently removed from the pastorate for insisting that we disobey these instructions. Therefore, there are serious consequences for any saved person involved in this type of situation who refuses to obey these instructions exactly as given.

Now, please see the notes linked below for the phrase two or three witnesses. As we see there, doing this step bringing the case before God's court for judgment by God if anyone does not follow the instructions exactly as given by Jesus. Our prior sentence told us to try and settle the matter in a private way. However, if it can not be solved privately, we are commanded to escalate the matter because it affects the testimony of God's servants who are supposed to show the lost world how God changes lives. One of the most basic commands that the saved have is to love one another (1John C3S26). {That note has links to the nineteen (19) places in the New Testament where the saved are commanded to love one another.} therefore, having ongoing disputes in the church is a direct violation of a command given nineteen (19) times and it destroys the very testimony that God saves us and changes us so that we will have. Satan wants us to remain offended and fighting so that we destroy the work of God in our lives and in our church.

in this sentence, we are told to bring the dispute before the court of God so that God will bring judgment upon anyone who refuses to obey God's law as stated in these instructions. Anyone who ignores this consideration proves themselves to be a fool.

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 notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or three. The functional definition for this word is: 'This meets the legal requirement to be enforced by God as part of His law'.

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

Please see the note for 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.

We find forms of the word establish occurring 112 times in 119 verses of the Bible and, in the New Testament, in: Matthew 18:16; Acts 16:5; Romans 1:11; Romans 3:31; Romans 10:3; 2Corinthians 13:1; 1Thessalonians 3:2; Hebrews 8:6; Hebrews 10:9; Hebrews 13:9; 2Peter 1:12. Webster's 1828 defines this word as: 'to set and fix firmly or unalterably; to settle permanently. I will establish my covenant with him for an everlasting covenant. Gen.17. 2. to found permanently; to erect and fix or settle; as, to establish a colony or an empire. 3. to enact or decree by authority and for permanence; to ordain; to appoint; as, to establish laws, regulations, institutions, rules, ordinances, etc. 4. to settle or fix; to confirm; as, to establish a person, society or corporation, in possessions or privileges. 5. to make firm; to confirm; to ratify what has been previously set or made. Do we then make void the law through faith? God forbid; yea, we establish the law. Rom.3. 6. to settle or fix what is wavering, doubtful or weak; to confirm. So were the churches established in the faith. Acts.16. Tothe end he may establish your hearts unblamable in holiness. l thess.3. 7. to confirm; to fulfill; to make good. Establish thy word to thy servant. Ps.119. 8. to set up in the place of another and confirm. Who go about to establish their own righteousness. Rom.10.'. Please also 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 stablish and provides the definition from Webster's 1828 . Please also see the notes for 1Thessalonians 3:13; 2Thessalonians 2:17; 3:3 and James 5:8-LJC about this word. The functional definition is: 'To fix; to settle in a state for permanence; to make firm. In lieu of this, establish is now always used'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that in. Nu 35:30; De 17:6; 19:15; 1Ki 21:13; Joh 8:17; 2Co 13:1; 1Ti 5:19; Heb 10:28; 1Jo 5:7-8; Re 11:3 General references. exp: Nu 35:30; De 17:6.'.

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C18-S18 (Verse 17) the third and fourth steps.

Equivalent Section: the next step of escalation.

And if he shall neglect to hear them,
tell it unto the church:.

Equivalent Section: the final step of escalation.

but if he neglect to hear the church,
let him be unto thee as an heathen man and a publican..

Matthew 18:6-20 teach about offenses. Then, Matthew 18:21-35 teach about forgiveness after being offended. Luke 17:1-4 teaches a similar lesson, on forgiveness, but the circumstances and the specific lessons are different. The note for Matthew 18:7 explains the doctrine of offenses caused by the world. Matthew 18:15-20 deals with the doctrine of offenses caused by a brother ('another saved person').

The First Equivalent Section of this sentence gives us the next step in this progression with the Second Equivalent Section giving us the final Step. The Second Equivalent Section of this sentence is the basis of Paul's commandment in 1Corinthians 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus and to excommunicate him ('kick him out of the church').

Please notice the change in tone from prior sentences. Our first sentence, in this set of instructions, said: if he shall hear thee. Our second sentence, in this set of instructions, said: if he will not hear thee. Our current sentence says: if he shall neglect to hear. Thus, our first two sentences required the person to actively react. However, our current sentence only requires him to not actively react. This sentence includes the person who chooses to ignore the church. The first time that he refuses to obey and settle his offence, we are told to make it public in the church so that he is embarrassed before the people who are his spiritual family. In addition, this is to clearly let him know that He is in danger of being judged by God. Before this sentence, the matter was kept relatively private. However, when a saved person refuses to resolve a problem privately, it is to be made public so that the church can resolve it before to reaches the lost community. However, if the person still refuses to resolve it, then the church must protect the testimony of the church and excommunicate this person so that the lost community knows that God does not accept such behavior.

We are told that the Fear of the Lord is the beginning of knowledge and of wisdom and many other similar things. However, someone who must be excommunicated is a Biblical fool who refuses to have the fear of the Lord. Therefore, the church needs to remove their influence before the corrupt others in the church.

Please see the note for Colossians 2S12 about the word neglect. The functional definition for this word is: 'To omit by carelessness or design; to forbear to do, use, employ, promote or attend to; as, to neglect duty or business; to neglect to pay honest debts; to neglect our interest or policy; to neglect the means in our power'.

Please see the note for Matthew 18:31 about the word tell / told. The functional definition for this word is: 'to communicate to others'.

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'.

Please see the note for Galatians C1-S12 about the word heathen. The functional definition for this word is: 'A pagan; a Gentile; one who worships idols, or is unacquainted with the true God. In the Scriptures, the word seems to comprehend all nations except the Jews or Israelites, as they were all strangers to the true religion, and all addicted to idolatry'.

Please see the note for Mark 2:15 about the word publican. The functional definition for this word is: 'Tax collector for the Roman Government. This word was also used symbolically, by Jews, for a very vile and corrupt person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'tell. Ac 6:1-3; 15:6-7; 1Co 5:4-5; 6:1-4; 2Co 2:6-7; 3Jo 1:9-10 let. Ro 16:17-18; 1Co 5:3-5,9-13; 2Th 3:6,14-15; 1Ti 6:5; 2Jo 1:10-11 an heathen. Mt 6:7; Ezr 6:21; Eze 11:12; 2Co 6:14-17; Eph 4:17-19; 5:11-12 a publican. Mt 5:46; 11:19; 21:31-32; Lu 15:1; 18:11; 19:2-3 General references. exp: Pr 22:10.'.

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C18-S19 (Verse 18) the rights and responsibilities of apostles.

Equivalent Section: Authority given to apostles.

Verily I say unto you,
Whatsoever ye shall bind on earth shall be bound in heaven:.

Equivalent Section: Secondary authority.

and whatsoever ye shall loose on earth shall be loosed in heaven..

Matthew 18:6-20 teach about offenses. Then, Matthew 18:21-35 teach about forgiveness after being offended. Luke 17:1-4 teaches a similar lesson, on forgiveness, but the circumstances and the specific lessons are different. The note for Matthew 18:7 explains the doctrine of offenses caused by the world. Matthew 18:15-20 deals with the doctrine of offenses caused by a brother ('another saved person').

Please pay very close attention to the fact that this was said to the disciples who would become apostles. There are no true apostles alive today. This sentence gives them the same power that an ambassador has. Only the head of a government can appoint a true ambassador for the country and he must do it personally. Likewise, only Jesus Christ can make someone a true Biblical apostle ('someone with the authority of an ambassador for Heaven'). There is much more to the doctrinal error associated with this authority and with the people who falsely claim the title of apostle, but I will not go into that discussion within this note.

Now, with that written, I need to add a qualifier. The apostles had the power and authority to bind whatsoever. While we do not have that authority today, we do have the power and authority to call on God to enforce His law today. That is, if we are doing our own best to obey God's law and serve Him. For example, I had some Jehovah's Witnesses come to my door several years ago. They started telling me their doctrine and I interrupted them to ask them if they actually used the KJV-1611 which they held. They said 'yes' and I then used it to show them the error in the doctrine which they spouted. They went back and then their preacher showed up upset with me. After we talked for awhile, he agreed that he was preaching another gospel (Galatians 1:8-9) and was deliberately lying to his people. I then called on God to curse him and make sure that he would never be saved because he deliberately preached a doctrine of devils (1Timothy 4:1). He left very upset. But, since that time, any time after when I saw Jehovah's Witnesses, they turned another way or at least crossed the street and quickly avoided me. It became obvious, to me, that the devils did not like me cursing their ministers for deliberately violating God's law in order to send people to Hell.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 16:19; Joh 20:23; Ac 15:23-31; 1Co 5:4-5; 2Co 2:10; Re 3:7-8'.

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C18-S20 (Verse 19) the need for spiritual partners.

Again I say unto you,
That if two of you shall agree on earth as touching anything that they shall ask,
it shall be done for them of my Father which is in heaven..

Matthew 18:6-20 teach about offenses. Then, Matthew 18:21-35 teach about forgiveness after being offended. Luke 17:1-4 teaches a similar lesson, on forgiveness, but the circumstances and the specific lessons are different. The note for Matthew 18:7 explains the doctrine of offenses caused by the world. Matthew 18:15-20 deals with the doctrine of offenses caused by a brother ('another saved person').

Here we see the power of united prayer. Please notice that this sentence says if two of you while our prior sentence said: ye. The prior sentence was to the apostles personally while this sentence is to all saved church members. The problem with most united prayer is that it is a one-time thing and is not persistent enough to get God to respond.

Please see the note for 2Corinthians 6:16 about the word agree. The functional definition for this word is: 'Concord; harmony; conformity'.

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

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

Please see the note for 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: 'That if. Mt 5:24; 21:22; Mr 11:24; Joh 15:7,16; Ac 1:14; 2:1-2; 4:24-31; 6:4; 12:5; Eph 6:18-20; Php 1:19; Jas 5:14-16; 1Jo 3:22; 5:14-16; Re 11:4-6 it shall. Joh 14:13-14; 16:23 General references. exp: Mt 21:22.'.

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C18-S21 (Verse 20) Why we have this promise.

For where two or three are gathered together in my name,
there am I in the midst of them..

Our sentence starts with the word For and tells us why we can rely on the promise of the prior sentence. However, Matthew 15:21-28 tells us about a Gentile woman getting Jesus to answer her prayer. And, most people fail to consider the extent of begging and other things which she had go to in order to get her prayer answered. Our present sentence, with the prior sentence, give us a promise for answer to united prayer. However, most people are not willing to back their prayer like this woman did.

Please see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase two or three witnesses.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'two. Ge 49:10; Joh 20:19,26; 1Co 5:4; 1Th 1:1; Phm 1:2 there. Mt 28:20; Ex 20:24; Zec 2:5; Joh 8:58; Re 1:11-13; 2:1; 21:3 General references. exp: Le 23:44; Eze 46:10; Ac 15:6.'.

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C18-S22 (Verse 21) Peter asks the question which results in 'The Parable of the Lost forgiveness'.

Then came Peter to him,
and said,
Lord,
how oft shall my brother sin against me,
and I forgive him?.

Matthew 18:21-35 has the well known account of Peter asking Jesus: Lord, how oft shall my brother sin against me, and I forgive him? and Jesus giving God's answer in 'The Parable of the Lost forgiveness'. That parable is also found in the Table of Parables in the New Testament this subject of forgiving a brother is also covered in 17:1-4. Please also see the note for Matthew 18:21 for important doctrinal considerations of this parable.

Luke 17:4 teaches the same thing as this section (Matthew 18:21-35), but only gives the single sentence without all of the detail that Matthew provides. One reason the Matthew provides all of the detail not found in any other Gospel account is because forgiveness is a legal matter and only Matthew gives us the legal perspective. The note for this sentence, within the Lord Jesus Christ Study, has some doctrine which should also be considered but which is not repeated here.

Be very careful to understand what this section actually teaches. I have heard several 'good, Godly, Bible believing, fundamental KJV only Baptist preachers' use this section as the basis to teach popular doctrinal error which goes against what this section actually teaches. That error requires people to use the way of Satan and take what is said here out of context. Further, at least one preacher who was killed by God preached this doctrinal error and refused to listen to correction from the word of God. Therefore, you are warned.

Our sentence starts with the word Then, which means: 'after the prior teaching was given and considered'. The earlier part of our chapter dealt with offences. First, Jesus dealt with the saved offending children then He dealt with another saved person offending us. Within that teaching, as Peter and the others understood it, was the requirement to truly forgive a spiritual brother if they truly repented. So now, Peter asks this question and follows it with our next sentence, which he thinks is more than reasonable. And, the rest of our chapter has the answer from Jesus.

As explained in the related note, Peter uses the title of Lord because he is asking a legal question. One of the main reasons that people believe the doctrinal error, which is taught based upon this section, is because they do not consider the requirement to keep this question and answer within the framework of legal principals.

When Peter uses the phrase sin against me, he is speaking about the worst type of offence that a brother can do and fit within the context of the prior doctrinal lesson from Jesus. Then, Peter adds the question, that is in our next sentence, so that he is presenting what he considers to be beyond a reasonable limit. So, what Peter is doing here is going well beyond what he thinks is reasonable, in a couple of different ways, and he is asking Jesus how far the prior instructions are to be applied. That is: when can we say that our brother went too far and the prior instructions no longer apply.

Now, there is a limit in these instructions, but it was not what Peter was looking for and it is not what most people look for. This limit is the requirement for the offending brother to truly Biblically repent. If he does not truly Biblically repent, then, no, we do not have to forgive him. But if he does truly Biblically repent, then, yes, we do have to forgive him, even if he does the same sin again. Now, with that written, someone who deliberately repeats a sin has not truly Biblically repented.

I have partially told about my experience before and I will only partially tell more here. I had a wife who was doing felony abuse. She was causing permanent physical damage to me. She caused me to bleed internally every day for forty (40) months while she insisted that I had no choice but to forgive here even while she refused to repent and refused to change her attitude and actions. Then I ended up in a hospital where the doctor told me that I died and they had to revive me by giving me blood after I had told them to not do that. When my wife heard the doctor's report, her response was; 'I guess I'll have to tr4y harder to make sure that you stay dead the next time'. (I do not exaggerate.) After that, when my pastor heard everything and that she was doing the Biblical definition of adultery and of fornication, his response was 'You have no choice but to forgive her even while she refuses to repent and even when she said she will try harder to kill you. In addition, you can't leave her nor divorce her'. From what I was told, he was removed from the pastorate for having sex with a woman that he was not married to and that happened forty (40) months later. (That's God's time of judgment.) A pastor's ministry is spiritually alive with God expecting him to give spiritually alive messages to God's people to increase the life of God in God's people. God spiritually killed His ministry (Romans 6:16).

When God's people justify ongoing sin, especially when it is hurting a child of God, God will often use that same sin to bring judgment upon the child of God who is justifying ongoing sin.

In the parable that follows this sentence, and explains it, the man who initially received forgiveness later lost it because he refused to truly Biblically repent. Therefore, the claim that forgiveness can not be lost is a lie. In addition, the doctrine that says that people can demand forgiveness, even while they refuse to truly Biblically repent, is also a lie. In addition, as will be explained in further notes of this parable, the claim that we can not demand repayment of a theft or of damage, if we forgive is also a perversion of what this parable truly teaches.

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

Please see the notes for Romans C7S26 and especially Sin in 1John about the word sin. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The functional definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. Please note that this designation applies to saved as well as to lost. As 1John 3:4 tells us, Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC and Galatians C3-S26 about the phrase sin unto death.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'till. Mt 18:15; Lu 17:3-4'.

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C18-S23 (Verse 21) Peter gives an illustration of his question.
till seven times?

The doctrine of this sentence was explained in the note for the prior sentence. Here, Peter is offering a number that he thinks is well beyond being reasonable.

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.

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C18-S24 (Verse 22) Jesus tells Peter how far off he is.

Equivalent Section: Not with this limit.

Jesus saith unto him,
I say not unto thee,
Until seven times:.

Equivalent Section: But forever.

but,
Until seventy times seven..

Although there is no agreed symbolic meaning for the number seventy, the particular phrase of: seventy times seven is, supposedly, a figure of speech which means 'forever, without limit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Mt 6:11-12,14-15; Isa 55:7; Mic 7:19; Mr 11:25-26; Ro 12:21; Eph 4:26,31-32; 5:1; Col 3:13; 1Ti 2:8'.

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C18-S25 (Verse 23) the start of 'The Parable of the Lost forgiveness'.

Therefore is the kingdom of heaven likened unto a certain king,
which would take account of his servants..

Matthew 18:21-35 has the well known account of Peter asking Jesus: Lord, how oft shall my brother sin against me, and I forgive him? and Jesus giving God's answer in 'The Parable of the Lost forgiveness'. That parable is also found in the Table of Parables in the New Testament this subject of forgiving a brother is also covered in 17:1-4 this subject of forgiving a brother is also covered in 17:1-4. Please also see the note for Matthew 18:21 for important doctrinal considerations of this parable.

Since this parable is about giving an account in the kingdom of heaven, and since it is about God's servants giving this account, it is about the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10). And, since Jesus said that this parable is likened, this parable is similar but not doctrinally exactly the same as the judgment seat of Christ.

in this parable, the king symbolically represents our Lord Jesus Christ and the servants symbolically represent the saved in Heaven.

Lots of preachers use this parable to preach doctrinal error which includes 'forgiveness can not be lost' and 'forgiveness can not be conditional' and other doctrinal errors. However, our parable tells us that the first servant had not to pay. Then the lord forgave him the debt. However, at the end of our parable we read: And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. And, since the first servant had not to pay, he was literally tortured to death. With that in mind, we can say that this differs from the judgment seat of Christ because no one goes to Hell (death) from the kingdom of heaven. However, this parable proved that the doctrine of: 'no tears in Heaven' is a lie from devils. In addition, the true doctrine for the phrase outer darkness (Matthew 8:12; Matthew 22:13; Matthew 25:30) is that the weeping and gnashing of teeth happens in Heaven starting at the judgment seat of Christ and not ending until God shall wipe away all tears from their eyes (Revelation 21:4).

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

Please see the note for 1Corinthians C4S1 about the word account. The functional definition for this word is: 'A computation of debts and credits, or a general statement of particular sums'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is. Mt 3:2; 13:24,31,33,44-45,47,52; 25:1,14 which. Mt 25:19-30; Lu 16:1-2; 19:12-27; Ro 14:12; 1Co 4:5; 2Co 5:10-11'.

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C18-S26 (Verse 24) What the king discovered.

And when he had begun to reckon,
one was brought unto him,
which owed him ten thousand talents..

The conversion of money, in the Bible, to modern amounts of money is not exact and different commentators give different modern equivalents of this amount. In addition, since governments deliberately cause inflation, the value changes soon after the commentary is written. Therefore, the only true accurate valuation of this amount is: 'far more than the servant could ever earn and save to repay the debit'.

Please see the note for Romans C8S17 about the word recon. Webster's 1828 dictionary defines this word as: 'to count; to number; that is, to tell the particulars. the priest shall reckon to him the money, according to the years that remain, even to the year of jubilee, and it shall be abated. Lev. 27. I reckoned above two hundred and fifty on the outside of the church. 2. to esteem; to account; to repute. Rom. 8. forhim I reckon not in high estate. 3. to repute; to set in the number or rank of. He was reckoned among the transgressors. Luke 22. 4. to assign in an account. rom. 4. 5. to compute; to calculate'.

Please see the note for Romans C13S11 about the word owe. The functional definition for this word is: 'To be bound or obliged'.

We find forms of the talent occurring 65 times in 45 verses of the Bible and, in the New Testament, in: Matthew 18:24; Matthew 25:15; Matthew 25:16; Matthew 25:20; Matthew 25:22; Matthew 25:24-25; Matthew 25:28; Revelation 16:21. The American Tract Society Dictionary defines this word as: 'This was a weight used among the Jews, Greeks, and Romans, but varying exceedingly in different countries and in different parts of the same country. the Jewish talent is usually estimated at about 125 pounds troy weight, though others estimate it a little less then 114 pounds troy. the common Attic talent was equal, on the usual estimate, to about 56 lbs. 11 oz. troy. In the New Testament, a talent is a denomination of money, which was anciently reckoned by weight. the value of the talent, therefore, varied in different countries, in proportion to the different weights of the talent. the Jewish talent appear, from Ex 38:25-26, to have been equal to 3,000 shekels; and as the shekel is estimated at about fifty cents, the value of the talent would be about 1,5000 dollars. the Attic talent is usually reckoned at about 225 pounds sterling, or 1,000 dollars, though others make it only about 860 dollars. the talent spoken of in the New Testament is probably the Jewish, and is used only of an indefinitely large sum, Mt 18:24; 25:14-30'.

Thompson Chain Topics provides references for the word talent as: 'Of Gold: Ex 25:39; 2Ch 3:8; 9:13; Ezr 8:26. See Money; Value of: Of Silver: 1Ki 20:39; 2Ki 5:23; 15:19; 18:14; 23:33; 1Ch 19:6; 29:4; 2Ch 27:5; 36:3; Ezr 8:26. See Money; Value of: Parable of: Mt 18:24; 25:15'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'owed. Lu 7:41-42; 13:4 (margin) Lu 16:5,7 ten thousand. Murias G3461 talanton G5007, a myriad of talents, the highest number known in Greek arithmetical notation. According to Prideaux, the Roman talent was equal to 216£; ten thousand of which would amount to 2,160,000£. If the Jewish talent of silver be designed, which is estimated by the same learned writer at 450£., this sum amounts to 4,500,000£.; but if the gold talent is meant, which is equal to 7200£., then the amount is 72,000,000£. this immense sum represents our boundless obligations to God, and our utter incapacity, as sinners infinitely indebted to Divine justice, of paying one mite out of the talent. 1Ch 29:7; Ezr 9:6; Ps 38:4; 40:12; 130:3-4 exp: Es 3:9. talents. "A talent is 750 ounces of silver, which after five shillings the ounce is 187£. 10s." exp: Mt 25:15.'.

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C18-S27 (Verse 25) the legal judgment of the king.

But forasmuch as he had not to pay,
his lord commanded him to be sold,
and his wife,
and children,
and all that he had,
and payment to be made..

Please see the note for this sentence in the Lord Jesus Christ Study for the legal considerations of this sentence and the changed punishment later in the parable. Here, before mercy was given, we read the legal punishment for this sin. Notice that the family are included here but not after mercy was given. At the later time, the servant sinned but did not have a chance to influence his family. Therefore, they were not involved in the later decision.

We read God say that He will visit the iniquity of the fathers upon the children unto the third and fourth generation in: Exodus 20:5; Exodus 34:7; Numbers 14:18; Deuteronomy 5:9. God does not punish the children for the sins of the parents. However, when the children see their parents doing 'deliberate lifestyle sins' (iniquity), and apparently not being punished because God's longsuffering delays punishment, then the children knowingly do the same sins believing that there will be no consequence for their own sinful lifestyle . Therefore, this punishment included the children to end the lifestyle sin of the entire family.

One of the major errors made by God's people is believing that their own sin does not affect others. People believe their life and sin is private even while they affect others and while the punishment for their sin includes what is just including the punishment for all sins which result from our influence in the lives of others.

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

Please see the note for Mark 10:21 about the word sell. The functional definition for this word is: 'To transfer property or the exclusive right of possession to another for an equivalent in money'. The word sold is the past-tense form of the word sell. Please also see the note for Acts 2:44-45 about the word sold. Please also see the note for Acts 2:44-45 about the word sold.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'commanded. Le 25:39; 2Ki 4:1; Ne 5:5,8; Isa 50:1'.

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C18-S28 (Verse 26) the pleading of the servant.

The servant therefore fell down,
and worshipped him,
saying,
Lord,
have patience with me,
and I will pay thee all..

The note for this sentence, in the Word Study on Worship, tells us: 'Sometimes worship is applied to people to mean the actions of true worship without the aspects that mean deity. Often these applications are false and used to get an advantage or to avoid just punishment'. That note also has more doctrine related to this sentence.

Here we see this servant desperately making a promise that he can not keep. Now, it should be obvious that this servant was covetous and stole money from his lord in order to have things which he could not afford with his true salary. God tell us that covetousness is a sin because it leads us to do other sins which we should know not to do because we will be caught in those sins. Here, in this sentence, this servant lies because he is desperate and does not think about the fact that his lord knows that he can never keep this promise because his lord is who pays him his salary.

Please see the notes for Romans C5S2 and Colossians C1S3 about the word patience. The functional definition for this word is: 'The suffering of afflictions, pain, toil, calamity, provocation or other evil, with a calm, unruffled temper; endurance without murmuring or fretfulness'. Please also see the note for Romans C12S8 about the word patient.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'worshipped him. or, besought him. have. Mt 18:29; Lu 7:43; Ro 10:3'.

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C18-S29 (Verse 27) the reaction of the lord.

Then the lord of that servant was moved with compassion,
and loosed him,
and forgave him the debt..

While this lord was an earthly man, he, symbolically, represents the Lord Jesus Christ Who has compassion on sinners who confess their sin and beg for mercy. But, as our parable explains, He also expects us to truly Biblically repent. This servant lost the compassion and the forgiveness because he refused to truly Biblically repent.

There is another doctrinal error taught based upon this parable and this sentence. Our sentence tells us that the lord forgave him the debt because he had compassion. The lord did not have to do that under the law. People preach that we have to forgive all the debt and let the thief keep what he stole. However, that does not match what is taught elsewhere in the Bible nor does it match what we see in real life when a thief meets a judge before his trial and negotiates for a reduced sentence.

No righteous law compels compassion. Therefore, no law can compel the results of true compassion. 1Corinthians 5:11 says: But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.. 1Corinthians 6:10 says: Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. I had someone who claimed to be saved, and who was sure that he would inherit the kingdom of God, tell me repeatedly that he demanded that I forgive him of all the money that he stole from me. And, since he was motivating my wife to make me literally bleed internally until I forgave his debt, he was literally being an extortioner. He also denied the existence of iniquity, because he insisted that, since he demanded forgiveness for each extortion, I had to treat each instance as an independent act and was not allowed to claim that he repeatedly did a lifestyle sin. And, he and his preacher friends, based those claims on this parable and this sentence. They claimed that since the lord forgave him the debt, I had no choice but to say that he could keep everything from repeated thefts and could not complain about the damage he did to my marriage nor about the physical damage he encouraged my wife to do to me. He will meet that at the judgment seat of Christ and so will all others who agree with this perversion of what God's word says.

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 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'.

Please see the note for Romans C8S12 about the words debt / debtordebt / debtor. Webster's 1828 simply defines debt as 'n. det. L. debitum, contracted.' A contract is a legal agreement, which means that a debt will be enforced by a court. Webster's 1828 simply defines debited as 'pp. det'ted. Indebted; obliged to.' It does not have anything significant about debtor but Easton's Bible Dictionary has 'Various regulations as to the relation between debtor and creditor are laid down in the Scriptures. (1.) the debtor was to deliver up as a pledge to the creditor what he could most easily dispense with (De 24:10-11). (2.) A mill, or millstone, or upper garment, when given as a pledge, could not be kept over night (Ex 22:26-27). (3.) A debt could not be exacted during the Sabbatic year (De 15:1-15). Forother laws bearing on this relation see Le 25:14, 32, 39; Matthew 18:25, Matthew 18:34. (4.) A surety was liable in the same way as the original debtor (Pr 11:15; 17:18)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'moved. Jg 10:16; Ne 9:17; Ps 78:38; 86:5,15; 145:8; Ho 11:8'.

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C18-S30 (Verse 28) the different attitude of the forgiven servant.

Equivalent Section: How the servant acted differently.

But the same servant went out,
and found one of his fellowservants,
which owed him an hundred pence:.

Equivalent Section: Additional action obey the servant.

and he laid hands on him,
and took him by the throat,
saying,
Pay me that thou owest..

This sentence gives us the evidence that the first servant did not truly Biblically repent because he was still covetous. Here he is getting violent for well less than 0.01% of what he was forgiven by his lord. This shows a totally unreasonable refusal to be the least thankful. I would equate this to the attitude of lost people who hear the great price that Jesus Christ paid for their salvation and they treat His payment as having no value. Now, as bad as that is, the servant, in our parable, represents a saved person who mistreats another saved person after God makes it clear to the saved person how great mercy that God gave to them. It is one thing for a lost person with a corrupted mind to put no value on God's mercy. It is something far worse for a saved person to do the same.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while changing direction. The most reasonable interpretation of this start of the sentence is that this sentence happened very quickly after the prior sentence and that this first servant was still thinking about the mercy that he had received. There would be little excuse If this happened a long time later and the servant might (unlikely) have forgotten about the mercy that he received. However, the flow and context of the parable make it most likely that one event happened right after the prior event. Certainly, when our second next sentence tells us that: So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done, the judgment of the fellowservants was that he had no excuse for his attitude and actions. If the reader pays attention to the wording of our sentence, it should be apparent that the wording indicates that this sentence went looking for the fellowservant directly from the judgment hall where his lord had given him mercy beyond anything that he should have expected. And, as we have seen elsewhere, Jesus is, apparently, providing an extreme example so that no one has any excuse for claiming that they do not understand His point.

Our Second Equivalent Section continues to show the extreme nature of the first servant's attitude and actions. Forthe, apparently, small amount owed to him, there would be no reason for him to aid hands on (the other servant) and take him by the throat. In almost all cases people start with talk when they are trying to collect a debt and only turn to violence when all else fails. (I write this as a former IT expert who taught bank collections people how to sue software which gave them the best ways to collect a debt.) Not only do we see the violence of this sentence, but we read of his refusal to follow the example of his lord, in the next sentence, and his totally unreasonable reaction in the second next sentence. Please notice the emphasis on the wrong attitude of heart. Then, pay attention to the comparison (So likewise ) that Jesus makes in the last sentence of our chapter. There, Jesus says that if each and every one of us personally (ye) from your hearts do not act like God demands, then So likewise shall my heavenly Father do also unto you. The main message of this parable is to get the attitude of our heart right so that our actions also end up being right.

Please see the note for Romans C13S11 about the word owe. The functional definition for this word is: 'To be bound or obliged'.

Please see the note for Luke 10:35 about the word pence. The functional definition for this word is: 'The plural of penny, when used of a sum of money or value. When pieces of coin are mentioned, we use pennies'. Please also see the note for John 6:7 about the word penny. Easton's Bible Dictionary defines this word as: '(Gr. denarion), a silver coin of the value of about 7 1/2d. or 8d. of our present money. It is thus rendered in the New Testament, and is more frequently mentioned than any other coin (Mt 18:28; 20:2,9,13; Mr 6:37; 14:5, etc.). It was the daily pay of a Roman soldier in the time of Christ. In the reign of Edward III. an English penny was a labourer's day's wages. this was the "tribute money" with reference to which our Lord said, "Whose image and superscription is this?" When they answered, "Caesar's," he replied, "Render therefore to Caesar the things that are Caesar's; and to God the things that are God's " (Mt 22:19; Mr 12:15)'

We find the exact phrase of: laid hands in: 2Kings 11:16; 2Chronicles 23:15; Obadiah 1:13; Matthew 18:28; Matthew 26:50; John 7:30; John 7:44; John 8:20; Acts 4:3; Acts 21:27. The definition this phrase is: 'To physically grab with the intention of doing great harm which, usually, ends in death'.

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 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for Romans 3:13 about the word throat. Webster's 1828 defines this word as: 'n. 1. the anterior part of the neck of an animal, in which are the gullet and windpipe, or the passages for the food and breath. In medicine, the fauces; all that hollow or cavity which may be seen when the mouth is wide open. 2. In seamen's language, that end of a gaff which is next the mast. 3. In ship-building, the inside of the knee-timber at the middle or turns of the arms; also, the inner part of the arms of an anchor where they join the shank; and the middle part of a floor-timber'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'an hundred. Rather, "a hundred denarii," as our penny does not convey one seventh of the meaning. this would amount to about 3£. 2Sa 6d. English; which was not one six hundred thousandth part of the 10,000 talents, even calculating them as Roman talents. pence. "The Roman penny is the eighth part of an ounce, which after five shillings the ounce is sevenpence halfpenny." Mt 20:2 exp: Mr 14:5; Lu 7:41. and took. De 15:2; Ne 5:7,10-11; 10:31; Isa 58:3; Eze 45:9'.

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C18-S31 (Verse 29) A similar pleading.

And his fellowservant fell down at his feet,
and besought him,
saying,
Have patience with me,
and I will pay thee all..

This sentence is almost exactly the same as Matthew 18:26 with the minor differences explained by the circumstances. The former sentence was a servant begging a lord who could command him to be sold, and his wife, and children, and all that he had, and payment to be made. The current sentence was a servant begging another servant who could only cast him into prison, till he should pay the debt. And, we see in this parable, as we also see in other reports within the Gospels, that Jesus is using the most extreme example in order to get His point across to even hard hearted people who do not want to listen. With this type of lesson available to us, no saved person will be able to claim that they were not warned about the type of judgment that they will receive from God.

Where Matthew 18:26 told us about a servant desperately making a promise that he can not keep, this sentence is telling us about a promise which should have been kept if the servant was not put into prison. Debt prisons were eliminated since they kept the person from paying their debt.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Have. Mt 18:26; 6:12; Phm 1:18-19'.

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C18-S32 (Verse 30) A different reaction.

Equivalent Section: His refusal.

And he would not:.

Equivalent Section: His action.

but went and cast him into prison,
till he should pay the debt..

in this sentence we see how a sinful heart leads us to do self-destructive things. The action of this sentence prevented the other servant from paying the debt. In addition, it revealed his true heart and resulted in his being tormented to death. God wants His children to be wise enough to truly consider all possible consequences to our actions before we do them.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. 1Ki 21:27-29; 22:27'.

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C18-S33 (Verse 31) the reaction of the fellowservants.

So when his fellowservants saw what was done,
they were very sorry,
and came and told unto their lord all that was done..

Servants, themselves, usually deal with problems between servants. They don't take problems to their lord unless there is a great injustice that they can't deal with. Think about how often most people try to deal with problems themselves and what it takes to get them to truly pray about anything for even a week. We are God's servants and typical behavior for people dealing with problems would also be the typical behavior of these servants. Therefore, their going to their lord shows us how wrong the typical Jew, and us, would think this behavior was.

We find forms of the word told occurring 283 times in 272 verses of the Bible, 61 times in 60 verses of the New Testament and, in this Gospel, in: Matthew 8:33; Matthew 12:48; Matthew 14:12; Matthew 18:31; Matthew 24:25; Matthew 26:13; Matthew 28:7. Webster's 1828 defines this word as: 'pret. and pp. of tell. Who told thee that thou wast naked? Gen.3. Thou hast mocked me, and old me lies. Judges 16. --Sheep and oxen that could not be told. 1 Kings 8'. The functional definition for this word is: 'the past tense form of the word tell'.

We find forms of the word tell occurring 228 times in 218 verses of the Bible, 85 times in 79 verses of the New Testament and, in this Gospel, in: Matthew 8:4; Matthew 10:27; Matthew 16:20; Matthew 17:9; Matthew 18:15; Matthew 18:17; Matthew 21:5; Matthew 21:24; Matthew 21:27; Matthew 22:4; Matthew 22:17; Matthew 24:3; Matthew 26:63; Matthew 28:7; Matthew 28:9; Matthew 28:10. Webster's 1828 defines this word as: 'to utter; to express in words; to communicate to others. I will not eat till I have told my errand. Gen.24. 2. to relate; to narrate; to rehearse particulars; as, to tell a story. Gen.37. And not a man appears to tell their fate. 3. to teach; to inform; to make known; to show by words. Tell us the way. Why didst thou not tell me that she was thy wife? Gen.12. 4. to discover; to disclose; to betray. They will tell it to the inhabitants of this land. Num.14. 5. to count; to number. Look now towards heaven, and tell the stars. Gen.15. 6. to relate in confession; to confess or acknowledge. Tell me now what thou hast done. Josh.7. 7. to publish. Tell it not in Gath. 2 Sam.1. 8. to unfold; to interpret; to explain. Ezek.24. 9. to make excuses. Tush, never tell me. Not elegant. 10. to make known. Our feelings tell us how long they ought to have submitted. 11. to discover; to find; to discern. the colors are so blended that I cannot tell where one ends and the other begins. Tell, though equivalent in some respects to speak and say, has not always the same application. We say, to tell this, that or what, to tell a story, to tell a word, to tell truth or falsehood, to tell a number, to tell the reasons, to tell something or nothing; but we never say, to tell a speech, discourse or oration, or to tell an argument or a lesson. It is much used in commands. Tell me the whole story; tell me all you know, or all that was said. Tell has frequently the sense of narrate; which speak and say have not.
TELL, v.i. to give an account; to make report. --That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. Ps.36. Totell of to tell on - to inform. You must not disobey; I will tell of you if you do. this is a common popular use of the word. to tell on, is quite vulgar as well as improper.'. The functional definition for this word is: 'to communicate to others'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ps 119:136,158; Jer 9:1; Mr 3:5; Lu 19:41; Ro 9:1-3; 12:15; 2Co 11:21; Heb 13:3 and came. Ge 37:2; Lu 14:21; Heb 13:17'.

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C18-S34 (Verse 32-33) the further reaction of the lord.

Equivalent Section: the reaction by the lord.

Then his lord,
after that he had called him,
said unto him,
O thou wicked servant,
I forgave thee all that debt,
because thou desiredst me:.

Equivalent Section: the judgment by the lord.

Shouldest not thou also have had compassion on thy fellowservant,
even as I had pity on thee?.

Our sentence starts with the word Then, which means 'after the other servants had testified against the first servant of the parable'. Our prior sentence told us about this. And, a righteous judge must judge an accusation of a violation of law that is brought into his court. In our parable, the human lord is understood to symbolically represent God, Who is also the Judge of all the earth (Genesis 18:25; 1Samuel 2:10; 1Chronicles 16:33; Psalms 50:4; Psalms 58:11; Psalms 82:8; Psalms 94:2; Psalms 98:9; Isaiah 11:4; Revelation 6:10; Revelation 11:18; Revelation 19:2).

The first symbolic application of this sentence, that we can see here, is that if God's people get together in united prayer and pray to our true Lord about wrong being done against another of God's true servants, we can expect God to do something. Yes, we need to be consistent and united in our prayer and diligent enough to continue until God judges, but we can expect God to judge and protect His own true servants.

In addition, our Second Equivalent Section makes it clear that God expects us to extend the type of mercy and blessings, which we receive from God, to others (Luke 6:36 : 2Corinthians 4:1 : Philippians 2:1-2 : Colossians 3:12 : Hebrews 2).

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 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 1Peter 3:8 about the words pity / pitiful. The functional definition for this word is: ' tender; compassionate; having a heart to feel sorrow and sympathy for the distressed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'O thou. Mt 25:26; Lu 19:22; Ro 3:19 General references. exp: De 15:15; 1Jo 4:11.
even. Mt 5:44-45; Lu 6:35-36; Eph 4:32; 5:1-2; Col 3:13 General references. exp: De 15:15; 1Jo 4:11'.

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C18-S35 (Verse 34) the new judgment of the lord.

And his lord was wroth,
and delivered him to the tormentors,
till he should pay all that was due unto him..

Notice that we are back to a lowercase lord. Jesus correctly identifies this man as just an earthly boss. This lord might not have been able to do everything that he could have legally done before forgiving this servant, but the lord could still hurt him. I write that because Matthew 18:25 says: But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. Now, our current sentence does not mention his wife, and children, and all that he had. Whether he could legally include them, or not, I can not say but it would not be righteous for the lord to do so. The prior sin was theft of the money belonging to the lord and since his wife, and children benefitted from the theft, and since all that he had would have been bought with the stolen money, the prior punishment would be right. However, this punishment was due to the servant's refusal to truly Biblically repent. That was a personal sin. Therefore, the only righteous punishment would be against the man personally.

One thing that we see here, and which was explained earlier, is that true forgiveness is based upon the sinner's agreement to truly Biblically repent. And even in our human court systems, plea bargains are set aside if the criminal repeats the crime. So this is a righteous principal of law seen in God's courts and carried over into men's laws. Therefore, the doctrinal claim that 'forgiveness is forever and can not be lost' is a lie of the devil.

Another thing that is most often done, when this parable is preached, is that the way of Satan is used. When Satan tempted Jesus, and quoted scripture, he left part out so that he could pervert the message of what he did quote. And, most people deliberately leave out this sentence when preaching this parable so that they can pervert the message to include the doctrinal errors that I have included in various notes related to this parable. Since he had not to pay, and now his lord...delivered him to the tormentors, till he should pay all, he was literally tormented to death. Now, the problem that many people have is that If this parable is applied to our judgment in Heaven, then it proves that the doctrine of: 'no tears in Heaven' is proven to be a lie. There are Bible references which alto prove that doctrine to be a lie but people preach it because it is popular with the lost and carnal. The truth is that tears, in Heaven, start at the judgment seat of Christ and continue an average of just over twice a week for at least 1007 years and do not end before the white throne judgment.

One of two types of Biblical fools is the saved person who refuses to obey (Matthew 7:24-27). In addition, Proverbs 21:13 warned this man about the consequences of not listening to the poor. If he had understood James 2:13, he would have treated his poor fellow servant the same way that he wanted to be treated. However, he felt he was better because he thought that he was less poor and failed to consider his greater debt. True Biblical riches are not based upon anything physical that we have in this world. But even Earthly riches are not truly measured by what we have or what our income is. In both cases, we need to subtract our debits and the payments of such.

Please see the note for Matthew 2:16 about the word wroth. The functional definition for this word is: 'Very angry; much exasperated. Cain was very wroth, and his countenance fell. Genesis 4. I was wroth with my people. Isaiah 47. An excellent word and not obsolete'. Forms of this word are used, in the New Testament, in: Matthew 2:16; Matthew 18:34; Matthew 22:7 and Revelation 12:17.

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

This is the only place in the Bible where we find the word tormentors. The American Tract Society Dictionary defines this word as: 'The Greek word usually denotes men who had charge of instruments of torture, by which unwilling witnesses were compelled to testify, and the agonies of execution in some cases were protracted. the same men, however, were keepers of prisons and jails; and it is probably with reference only to their office as jailers that the word is used in Mt 18:34'.

We find forms of the word due in: Leviticus 10:13-14; Leviticus 26:4; Numbers 28:2; Deuteronomy 11:14; Deuteronomy 18:3; Deuteronomy 32:35; 1Chronicles 15:13; 1Chronicles 16:29; Nehemiah 11:23; Psalms 29:2; Psalms 96:8; Psalms 104:27; Psalms 145:15; Proverbs 3:27; Proverbs 15:23; Ecclesiastes 10:17; Matthew 18:34; Matthew 24:45; Luke 12:42; Luke 23:41; Romans 5:6; Romans 13:7; 1Corinthians 7:3; 1Corinthians 15:8; Galatians 6:9; 1Timothy 2:6; Titus 1:3; 1Peter 5:6. Webster's 1828 defines this word as: 'Owed; that ought to be paid or done to another. that is due from me to another which contract, justice or propriety requires me to pay, and which he may justly claim as his right. Reverence is due to the creator; civility is due from one man to another. Money is due at the expiration of the credit given, or at the period promised. 2. Proper; fit; appropriate; suitable; becoming; required by the circumstances; as, the event was celebrated with due solemnities. Men seldom have a due sense of their depravity. 3. Seasonable; as, he will come in due time. 4. Exact; proper; as, the musici and keep due time. 5. Owing to; occasioned by. Little used. 6. that ought to have arrived, or to be present, before the time specified; as, two mails are now due.
DUE, adv. Directly; exactly; as a due east course.
DUE, n. 1. that which is owed; that which one contracts to pay, do or perform to another; that which law or justice requires to be paid or done. the money that I contract to pay to another is his due; the service which I covenant to perform to another is his due; reverence to the creator is his due. 2. that which office, rank, station, social relations, or established rules of right or decorum, require to be given, paid or done. Respect and obedience to parents and magistrates are their due. 3. that which law or custom requires; as toll, tribute, fees of office, or other legal perquisites. 4. Right; just title. The key of this infernal pit by due--I keep.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and delivered. Mt 5:25-26; Lu 12:58-59; 2Th 1:8-9; Re 14:10-11'.

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C18-S36 (Verse 35) God will judge us the same way.

So likewise shall my heavenly Father do also unto you,
if ye from your hearts forgive not every one his brother their trespasses..

This sentence is the summary conclusion of our chapter and of our parable. Please note that our summary uses the word trespass. This does not include things like murder and rape.

Our chapter started out with the disciples asking Jesus Who is the greatest in the kingdom of heaven?. His answer was to take a little child and use him as an illustration of how we are to humble ourselves if we want to enter into the kingdom of heaven. (in this case, the phrase kingdom of heaven is used for the 1,000-years reign of Christ.) And, this lesson fits within our summary because little children easily forgive and forget trespasses.

Next, Jesus talked about offences and how we were to not let any offence keep us from entering into life. This requires us to turn all offences, and the dealing with them, over to God and our forgiving any brother who causes such. Again, an offence is at the level of a trespass and not a felony crime.

Next, Jesus told us what to do if we cause an offence to any brother. He warned that doing such interfered with the work of God and that God will punish such interferences. Jesus followed that instruction up with the parable of the 'Parable of the Lost Sheep'. This parable was given to teach us how much importance God places on doing the work of His kingdom. While it might not be obvious at a surface level, our causing offences, and refusing to make them right, is usually caused by our seeking revenge for some imagined or real slight by the other person. Therefore, this also is due to a refusal to from your hearts forgive every one his brother their trespasses and this lesson also fits within our summary sentence.

Next, Peter asked Jesus Lord, how oft shall my brother sin against me, and I forgive him?. And, our current sentence is a summary of that question and answer as well as being a summary of the chapter.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'do. Mt 6:12,14-15; 7:1-2; Pr 21:13; Mr 11:26; Lu 6:37-38; Jas 2:13 from. Pr 21:2; Jer 3:10; Zec 7:12; Lu 16:15; Jas 3:14; 4:8; Re 2:23'.

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Interpretive Study of Matthew's Gospel-17,18.

Matthew Chapter 17

links to sentences in this chapter:

Chapter theme: Lessons in Spiritual Maturity

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 18

links to sentences in this chapter:

Chapter theme: Additional Lessons on Spiritual Maturity: forgiveness

The Treasury of Scripture Knowledge provides a chapter outline as:

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