Interpretive Study of Matthew's Gospel 19-20.

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 19

links to sentences in this chapter:

C19-S1 (Verse 1-2), C19-S2 (Verse 3), C19-S3 (Verse 4-5), C19-S4 (Verse 6), C19-S5 (Verse 6), C19-S6 (Verse 7), C19-S7 (Verse 8), C19-S8 (Verse 9), C19-S9 (Verse 10), C19-S10 (Verse 11), C19-S11 (Verse 12), C19-S12 (Verse 12), C19-S13 (Verse 13), C19-S14 (Verse 14), C19-S15 (Verse 15), C19-S16 (Verse 16), C19-S17 (Verse 17), C19-S18 (Verse 17), C19-S19 (Verse 18), C19-S20 (Verse 18-19), C19-S21 (Verse 20), C19-S22 (Verse 21), C19-S23 (Verse 22), C19-S24 (Verse 23), C19-S25 (Verse 24), C19-S26 (Verse 25), C19-S27 (Verse 26), C19-S28 (Verse 27), C19-S29 (Verse 28), C19-S30 (Verse 29), C19-S31 (Verse 30)'.

Please use This link to see the chapter summary.

Chapter theme: the Testimony of the Righteous versus the Religious

Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person, who has a changed life, to the false hope in works of fleshly religion.

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

In Matthew 19:13-15; Matthew 18:1-6; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children.

In Matthew 19:16-30; Mark 10:17-27; Luke 10:25-37 and Luke 18:18-27 Jesus explained about inheriting eternal life.

In Matthew 19:27-30; Mark 10:28-31 and Luke 18:28-30, Jesus made a statement which about salvation led to Peter asking about our heavenly rewards. The answer given, to that question, is similar to what we read in Luke 22:28-30 and Hebrews 11:24-26, although the details are different.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. Christ heals the sick;
3-9. answers the Pharisees concerning divorcement;
10-12. shows when marriage is necessary;
13-15. receives little children;
16-19. instructs the young man how to attain eternal life;
20-22. and how to be perfect;
23-26. tells his disciples how hard it is for a rich man to enter into the kingdom of God;
27-30. and promises reward to those that forsake anything to follow him.
'.

C19-S1 (Verse 1-2) Jesus crossed the Jordan, again, and ministered on the far side.

First Step: the start of a new incident.

And it came to pass,
that when Jesus had finished these sayings,
he departed from Galilee,
and came into the coasts of Judaea beyond Jordan;.

Second Step: Jesus backed His doctrine with signs from God the Father.

And great multitudes followed him;
and he healed them there..

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

Please see the Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus did the same thing other times. When we read that Jesus did many miracles, but the context does not specify a specific miracle, the mention of miracles tells us that Jesus was providing indisputable signs that He, and His doctrine, cam from God the Father. in this case, our current sentence is introducing a report on the Pharisees picking a doctrinal fight where they supported a popular doctrinal error.

Since our sentence is telling us that this sentence is starting the report of a new incident (when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan), the word And, which starts our sentence, is adding this chapter to the prior chapter. Where the prior chapter had a theme of: 'Additional Lessons on Spiritual Maturity: forgiveness', this chapter had a theme of: 'The Testimony of the Righteous versus the Religious'. That is: our prior chapter gave us lessons which cause the righteous to increase in spiritual maturing, this chapter tells us how to identify the unrighteous. And, as we will see in this chapter, the unrighteous reject all spiritual lessons, including those which only the saved can accept and use for spiritual maturing. Instead, the unrighteous insist upon following religious rules which allow them to live a life with a sinful heart.

Next, our First Step tells us that Jesus departed from Galilee, and came into the coasts of Judaea beyond Jordan. In Matthew 8:28-34; Mark 5:1-20 and Luke 8:26-39, we read about Jesus freeing two men from devils. The one is known as 'the mad man of Gadara'. Jesus let the devils enter a heard of swine, which the Jews were not supposed to raise because they were forbidden as food. As a result of the loss of the swine, the people out of the city asked Jesus to leave their area. And our current incident takes place on the same side of Jordan, and near to that place. Therefore, as a result of that demonstrated attitude, we can believe that the Pharisees thought that the people in this area would support their doctrinal error which made excuses for people living a life if sin. Even if some of the Pharisees didn't think that, most likely some of the leaders did and that would be why Matthew tells us where they attacked Jesus with an argument about this particular popular doctrinal error.

Our Second Step tells us that great multitudes followed him; and he healed them there. Jesus was fulfilling the well known prophecies which showed to people that he was / is God's Christ and King. (That is what the report that he (Jesus) healed great multitudes there is all about.) And, as a result of all of His evidence, the religious leaders were worried that the whole country would follow Jesus, which would result in their loss of power and position. Therefore, they tried to trap Him into going against popular doctrine, as we read in the rest of the report of this incident.

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

We find forms of the word finish occurring 54 times in the Bible and, in the New Testament, in: Matthew 13:53; Matthew 19:1; Matthew 26:1; Luke 14:28; Luke 14:29-30; John 4:34; John 5:36; John 17:4; John 19:30; Acts 20:24; Acts 21:7; Romans 9:28; 2Corinthians 8:6; 2Timothy 4:7; Hebrews 4:3; Hebrews 12:2; James 1:15; Revelation 10:7; Revelation 11:7; Revelation 20:5. Webster's 1828 defines the word finish as: 'complete; as, to finish a house; to finish a journey. Thus the heavens and the earth were finished. Gen. 2. 2. to make perfect. Episodes, taken separately, finish nothing. 3. to bring to an end; to end; to put an end to. Seventy weeks are determined on thy people, and on thy holy city, to finish the transgression, and make an end of sins. Dan. 9. 4. to perfect; to accomplish; to polish to the degree of excellence intended. in this sense it is frequently used in the participle of the perfect tense as an adjective. It is a finished performance. He is a finished scholar'. Webster's 1828 defines the word finished as: 'Completed; ended; done; perfected. 2. a. Complete; perfect; polished to the highest degree of excellence; as a finished poem; a finished education'.

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

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

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

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The Morrish Bible Dictionary defines this word as: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. the name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. the land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. the context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1.'. the functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'.

Please see the note for Mark 3:7-8 about Jordan. The functional definition for this word is: 'The river of Palestine is first referred to when Lot choose the plain of Jordan, because it was well watered, as the garden of the Lord. Ge 13:10'.

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

Please see the note for 1Corinthians C4S16 about the word follow. The functional definition for this word is: 'to go after or behind; to walk, ride or move behind, but in the same direction'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

Please see the note for 1Corinthians C12S29 about the word heal. The functional definition for this word is: 'To cure of a disease or wound and restore to soundness, or to that state of body in which the natural functions are regularly performed; as, to heal the sick'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that when. Mr 10:1; Joh 10:40 he departed. this was our Lord's final departure from Galilee, previous to his crucifixion; but he appears to have taken in a large compass in his journey, and passed through the districts east of Jordan. Some learned men, however, are of opinion, that instead of "beyond Jordan," we should render, "by the side of Jordan," as peran G4008, especially with a genitive, sometimes signifies
General references. Mt 4:23-25; 9:35-36; 12:15; 14:35-36; 15:30-31; Mr 6:55-56'.

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C19-S2 (Verse 3) the Pharisees came back for another doctrinal fight.

The Pharisees also came unto him,
tempting him,
and saying unto him,
Is it lawful for a man to put away his wife for every cause?.

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

The answer to this question is dealt with, in much detail, within the note for Mark 10:5-LJC. Please see it as there is much doctrinal error taught about this subject and that note deals with all of that doctrinal error. We also read about this subject in Luke 16:18 with that sentence preceded with Luke 16:15 telling us that Jesus said: Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. That saying is the motivation behind this current incident.

Please pay attention to the phrase for every cause. When someone uses this phrase, or other phrases which include the word every, they are trying to set a trap. However, any time that someone tries to trap Jesus, they end up proving that they, themselves, are a fool.

The phrase tempting him means that they were trying to lay a doctrinal trap for Jesus. They tried to present this question as a 'Yes / No question'. If Jesus had said 'Yes', then they would have brought up a special circumstance in the Mosaic Law such as for priests. If Jesus had said 'No', then they planned to bring up the objection which we read here. And, while they were sure that they had planned for every possible answer, Jesus proved their planning to be wrong. Their thinking was restricted by their traditions which included their own additions to the Mosaic Law. However, Jesus rejected their additions and, therefore, was not limited by them. In addition, Jesus understood God's plan from the beginning and knew that God never changed His plan. Therefore, the righteous answer could only support God's plan. Further, any questions about Law and God's word always follows righteous legal principals. As a result, the correct legal answer is always what follows righteousness.

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

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

The temptation of Jesus is reported in: Matthew 4:1-11; Matthew 16:1; Matthew 19:3; Matthew 22:18; Matthew 22:35; Mark 1:13; Mark 8:11; Mark 10:2; Mark 12:15; Luke 4:1-13; Luke 10:25; Luke 11:16; Luke 20:23; John 8:6; Hebrews 2:18; Hebrews 4:15. We see that we can be tempted in: 1Corinthians 7:5; 1Corinthians 10:13; Galatians 6:1; 1Thessalonians 3:5; Hebrews 11:37; James 1:13-14. This temptation proves that Isaiah 11:1-5 was prophesying about Jesus and Peter refers to it in 2Peter 1:17. In addition, the note for Luke 4:1 gives a comparison of the details provided in each of the three Gospel accounts about this event.

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

We find the exact phrase of: put away occurring 55 times in 55 verses of the Bible and, in the New Testament, in: Matthew 5:31-32; Matthew 19:3; Matthew 19:8; Matthew 19:9; Mark 10:2; Mark 10:11; Mark 10:12; Luke 16:18; 1Corinthians 5:13; 1Corinthians 7:11; 1Corinthians 13:11; Ephesians 4:25; Ephesians 4:31; 1Timothy 1:19; Hebrews 9:26; 1Peter 3:21. This phrase is used as: 'completely and permanently separate from'. Please also see the notes for Ephesians 4:22 and Colossians C3S7 about the phrase put off. Please also see the notes for Romans 13:12; Romans 13:14; 1Corinthians 15:53-54; Ephesians 4:24; Ephesians 6:11; Colossians 3:10-14; Colossians 3:12 and Galatians 3:27 about the phrase put on. Please also see the note for Galatians 3:27 about the phrase put on Christ.

Please see the note for Matthew 5:20 about the word case. The functional definition for this word is: 'Describes the circumstances or condition of things'.

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

Please see the note for 2Corinthians C2S5 about the word cause. The functional definition for this word is: 'Basically, the source of a result. It can also be an action in court, or any legal process whereby someone demands his supposed right'. Please also see the note for Romans C1S10 about the word because. Please also see the note for John 15:25 about the phrase without cause. In John 15:25, we read that the prophecy was fulfilled about Jesus that: They hated me without a cause. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'tempting. Mt 16:1; 22:16-18,35; Mr 10:2; 12:13,15; Lu 11:53-54; Joh 8:6; Heb 3:9 Is it. Mt 5:31-32; Mal 2:14-16 exp: Mt 12:10; Mr 10:2'.

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C19-S3 (Verse 4-5) Jesus quoted scripture as the basis of His answer.

Equivalent Section: Jesus referenced scripture.

And he answered and said unto them,
Have ye not read,
that he which made them at the beginning made them male and female,
And said,
For this cause shall a man leave father and mother,
and shall cleave to his wife:.

Equivalent Section: A second reference to scripture.

and they twain shall be one flesh?.

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

This sentence references Genesis 1:27 and Genesis 2:24 and that verse is also quoted by Ephesians 5:31. It is especially important to consider the context of this quote in Ephesians as that chapter has direct commandments for saved people concerning the related doctrine.

Mark 10:6-8 give us an equivalent answer with the differences providing greater understanding without causing a conflict.

Matthew includes the phrase And he answered and said unto them, Have ye not read, to start of this sentence. Jesus does this because the Pharisees asked a legal question and Matthew gives us the legal perspective. Therefore, Matthew is letting us know that this is a legal answer to a legal question. In addition, Matthew is letting us know that Jesus is referencing scripture as the legal basis for His answer. Therefore, any legal dispute, from the Pharisees, would have to show that Jesus had misquoted or misapplied the scripture.

The next phrase, of our current sentence, says: he which made them at the beginning made them male and female. The equivalent phrase from Mark 10:6 says: But from the beginning of the creation God made them male and female. Yes, the phrasing is different but the message is the same. This simply shows us that God allowed His authors to have freedom of expression so long as they delivered His message and nothing more nor less. These phrases reference Genesis 1:27.

The next phrase, of our current sentence, says: And said. This phrase lets us know that Jesus is adding another reference to a different place in scripture.

The next phrase, of our current sentence, says: For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh. The equivalent phrase from Mark says: For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh. This is a reference to Genesis 2:24 with Matthew giving us an almost exact quote and Mark adding a little more to clarify what was said for people who might have less understanding. The additional phrase from Mark actually matches our next sentence. Thus, Matthew and Mark both report Jesus saying the same thing. There is just a slight difference in the mode of expression.

Between the first sentence, and this sentence, Mark reports Jesus asking: What did Moses command you? and then Jesus explained that what Moses allowed, For the hardness of your heart, was not God's original plan. Then Jesus proceeds to give God's original plan, which is what we read in this sentence and the equivalent sentences from Mark's account.

What we see, in the context, is that the Pharisees asked a question that they were sure would trap Jesus no matter how He answered. And, He answered by quoting scripture and telling them God's plan from scripture. Therefore, if they want to argue further, they will be arguing with scripture and God's plan. They will not be arguing with Jesus.

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 1Timothy 4:13 about the word read. The functional definition for this word is: 'Getting the meaning of what was written into the mind. this can be done orally or silently'. Please also see the note for Luke 6:3 about the phrase have ye not read.

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

Please see the note for Mark 10:6 about the word male. Webster's 1828 defines this word as: 'Among animals, one of the sex whose office is to beget young; a he-animal. 1. In botany, a plant of flower which produces stamens only, without pistils. 2. In mechanics, the screw whose threads enter the grooves or channels of the corresponding part or female screw''.

Please see the note for Mark 10:6 about the word female. Webster's 1828 defines this word as: 'Among animals, one of that sex which conceives and brings forth young. 2. Among plants, that which produces fruit; that which bears the pistil and receives the pollen of the male flowers '.

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

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

Please see the note for Romans C12S7 about the word cleave. The functional definition for this word is: 'To absolutely hold to'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Have. Mt 12:3; 21:6,42; 22:31; Mr 2:25; 12:10,26; Lu 6:3; 10:26 exp: Mt 21:16. That. Ge 1:27; 5:2; Mal 2:15
said. Ge 2:21-24; Ps 45:10; Mr 10:5-9; Eph 5:31 cleave. Proskollao G4347, "shall be cemented to his wife," as the Hebrew davak implies; a beautiful metaphor, forcibly intimating that nothing but death can separate them. Ge 34:3; De 4:4; 10:20; 11:22; 1Sa 18:1; 2Sa 1:26; 1Ki 11:2; Ps 63:8; Ro 12:9 and they. 1Co 6:16; 7:2,4 General references. exp: Mr 10:7; Eph 5:31.'.

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C19-S4 (Verse 6) Jesus gave them the true intention of marriage.

Wherefore they are no more twain,
but one flesh..

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

Thus sentence is an extension of the prior sentence and the last phrase of the equivalent phrase from Mark 10:8 is the equivalent of this sentence. The Biblical definition of the word flesh, given below, is required to properly understand the meaning of this sentence.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. Pr 2:17; Mal 2:14; Mr 10:9; Ro 7:2; 1Co 7:10-14; Eph 5:28; Heb 13:4 hath. Zeugos G2201, "hath yoked together," as oxen in the plough, where each must pull equally in order to bring it on. Among the ancients, they put a yoke upon the necks of a new married couple, or chains on their arms, to shew that they were to be one, closely united, and pulling equally together in all the concerns of life. General references. exp: Mr 10:7.'.

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C19-S5 (Verse 6) Jesus gave them the commandment from God about marriage.

What therefore God hath joined together,
let not man put asunder..

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

This is God's conclusion on marriage. Unfortunately, religious people still claim that God allows them to do differently.

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

Please see the note for 1Corinthians C6S26 about the word join. The functional definition for this word is: 'To set or bring one thing in contiguity with another'. Please also see the note for Philemon 1:8 about the word enjoin. Please also see the note for Colossians 2S10 about the word joints.

Please see the note for Mark 5:2-4 about the word asunder. Webster's 1828 defines this word as: 'Apart; into parts; separately; in a divided state. the Lord hath cut asunder the cords of the wicked. Ps. 129'.

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C19-S6 (Verse 7) the Pharisees asked about the exception specified by religion.

They say unto him,
Why did Moses then command to give a writing of divorcement,
and to put her away?.

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

This sentence is referencing Deuteronomy 24:1-4.

The wording of Deuteronomy 24:1-4 is not a command but is an allowance. They were not commanded to get a divorce but were commanded how to do it if they chose to get the divorce. In addition, Moses restricted it to: because he hath found some uncleanness in her, not the for every cause, which they initially claimed.

The doctrine of this question was dealt with in Mark 10:3-5. It would appear as if the time sequence, of everything reported by Matthew and by Mark, is: Matthew 19:1-3 and Mark 10:1-3; then Mark 10:3-5; then Matthew 19:4-6 and Mark 10:5-9; then Matthew 19:7-12; then Mark 10:10-12. With that in mind, we can conclude that when Jesus first explained why Moses allowed a bill of divorcement, the Jews either ignored or forgot His answer. Therefore, they are asking, again, for an answer that they already received. Jesus just gives them the same answer, with slightly different wording, because He knows that they will refuse to accept the truth no matter how many times He tells the truth to them.

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

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

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

Please see the note for Mark 10:4 about the word divorce. The Morrish Bible Dictionary defines this word as: 'This was explained by the Lord. Moses had suffered a man to put away his wife for any cause, as we see in De 24:1,3; but the Lord maintained God's original ordinance that what God had joined together, man had no right to put asunder, therefore a man must not put away his wife except for fornication, when she herself had broken the bond. Mt 5:31-32; 19:3-9. A BILL OF DIVORCEMENT must be given to the woman, the drawing up of which, and having it witnessed, was some little check upon a man's hasty temper.
Divorce is used symbolically to express God's action in putting away Israel, who had been grossly unfaithful, and giving her a bill of divorcement. Isa 50:1; Jer 3:8'.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Mt 5:31; De 24:1-4; Isa 50:1; Jer 3:8; Mr 10:4 and o. Mt 1:19; Mal 2:16 General references. exp: Mr 10:4.'.

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C19-S7 (Verse 8) Jesus explains the difference between the intention of religion and the intention of God.

Equivalent Section: the answer.

He saith unto them,
Moses because of the hardness of your hearts suffered you to put away your wives:.

Equivalent Section: the problem.

but from the beginning it was not so..

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

This sentence is an answer to the question asked by the Pharisees in the prior sentence. The doctrine of this question was also dealt with in Mark 10:3-5. And, the note for the prior sentence gives the time sequence of this incident so that the reader can know how the various sentences within the two reports fit together. In the case of the prior sentence, this sentence and the next sentence, Jesus is repeating the answer that He already gave, according to mark, but which, apparently, the Pharisees ignored. We often have to repeat a doctrine which seems new and strange to the listeners. And, in this case, the Pharisees were positive that they were God's favorite Jews while Jesus was accusing them of having a hard heart.

Our First Equivalent Section tells us that Moses suffered this doctrine. However, our Second Equivalent Section starts with the word But, which means it is the polar opposite of the First Equivalent Section. This law was not from God. In addition to the grammar showing us the opposing positions on this doctrine, the rest of the Second Equivalent Section tells us that from the beginning it was not so. God does not change (Malachi 3:6 and Hebrews 13:8). Therefore, what was from the beginning is God's position on the subject of divorce.

Moses was God's representative to the Jews. Therefore, God allowed the slight change in God's plan. However, what the Pharisees claimed and what Moses allowed were two totally different things. What Moses allowed is found in Deuteronomy 24:1-4. It allows divorce only if the husband hath found some uncleanness in her (his wife) and the uncleanness was limited to what was defined in the Mosaic Law. However, the Jewish religious leaders claimed that they were allowed to get a divorce for every cause. This truth, and more related doctrines, were already presented in the notes for prior sentence of this incident. If the reader has not read those notes then the reader should since there is a lot of deception and doctrinal error being taught on this subject of divorce.

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

Please see the note for John 6:60 about the word hard. The functional definition for this word is: 'Firm; solid; compact; not easily penetrated, or separated into parts; not yielding to pressure; applied to material bodies, and opposed to soft; as hard wood; hard flesh; a hard apple'. Please also see the note for Hebrews 3:13 about the word harden. in this sentence, the application is that they refused to yield their sinful position of heart to God's plan.

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

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo. We suffer pain of body; we suffer grief of mind'. Please also see the note for Romans 9:22 about the word longsuffering. Please also see the Study called Significant Gospel Events, for references to verses related to the suffering of Jesus Christ.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'because. Ps 95:8; Zec 7:12; Mal 2:13-14; Mr 10:5 suffered. Mt 3:15; 8:31; 1Co 7:6 but. Ge 2:24; 7:7; Jer 6:16 exp: Joh 8:5.'.

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C19-S8 (Verse 9) Jesus states the only non-condemned reason for remarriage.

Equivalent Section: Limit on divorce.

And I say unto you,
Whosoever shall put away his wife,
except it be for fornication,
and shall marry another,
committeth adultery :.

Equivalent Section: Limit on remarriage.

and whoso marrieth her which is put away doth commit adultery..

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

Mark 10:11 and Luke 16:18 are equivalent sentences. In addition, the note for Mark 10:2 has an extensive explanation of the doctrine involved in this question.

The context of Luke 16:18 is totally different. At that time, the Pharisees...derided him (Jesus). As a result, Jesus told them several of their doctrinal errors including their stand on divorce. Therefore, the doctrine of our sentence is found in more than one place and is part of the true law of God which will be used to judge us. (When the Bible gives at least two witnesses to a doctrine it is part of God's law.)

Mark 10:10-12 actually happens after our current sentence. Here, Jesus is dealing with the Pharisees. After He leaves them, and enters a house with only His disciples present, they ask for clarification. The section in Mark was said to the disciples in private but has the same doctrine as we find here.

Thus, what we have is three different times and three different circumstances when Jesus gave this doctrine. Therefore, it is a precept that we will be judged for obeying or disobeying. In addition, as shown in the Word Study, adultery is a spiritual sin and not the physical sexual sin that devils have deceived men into believing. Please r5ealize that the Pharisees picked a doctrinal fight with Jesus based upon the popular definition of the word adultery. Since the Pharisees were never right in these doctrinal arguments, it should be obvious that the popular definition, of the word adultery, is wrong. That written, the reader should make sure that they are using God's definition of this word before they try to get the Biblical doctrine which is based upon this word.

Throughout this chapter we see the conflict between outward religion and an inward spiritual relationship with God. So when we consider this challenge about marriage and divorce, we also see that it also is a conflict between outward religion and an inward spiritual relationship. In our sentence, when Jesus says Whosoever shall put away his wife, He is concerned with them ending an inward spiritual relationship that is supposed to last our entire physical life. In addition, marriage is a picture of the relationship between Christ and the church (Ephesians 5). Therefore, Jesus is also concerned about the impact of this symbol upon the doctrine accepted by God's people.

When Jesus says except it be for fornication He is recognizing that there are times that one marriage partner has already destroyed the inward spiritual relationship beyond any hope of restoring it but that marriage partner is not honest enough to outwardly and publicly acknowledge their sin. in this case, the victim can publicly declare the truth with a divorce. However, we need to recognize that fornication by a married person doesn't happen until after a whole lot of sinful thoughts and words and 'lesser' deeds occurring first. By the time that fornication has occurred, there has already been much activity over an extended period of time that destroys the inward spiritual relationship.

Please realize that, while our First Equivalent Section deals with divorce, our Second Equivalent Section deals with remarriage. And, while many people treat them as the same, they are different. In addition, many people claim that people who get divorced have to get remarried or sin with sex outside of marriage, but that is not true. I agree that most people who have experienced sex will have a very difficult time going without, but that does not mean that it is impossible. Further, I can testify that there are saved people who go without rather than sin. When the Biblical choices, for most people, is 'go without or take back the one that you divorced', there really are people who decide to go without.

We also need to consider that our Second Equivalent Section deals with remarriage. This doctrine is added to what was said in the First Equivalent Section by starting with the word and. Just because someone gets some human court of man to declare a couple to be divorced, that does not mean that God has to accept the decision made by man. In many such cases, God considers the original marriage to still be valid. God uses the desire for sex to motivate people to restore their marriage. Anyone who tries to marry either partner doth commit adultery because that action will completely destroy the original inward spiritual relationship that God wants restored.

Probably the most important doctrine of this sentence is that divorce and remarriage are two different things. And, this is the doctrine which is most ignored when people preach or teach based upon this sentence. Probably the second most doctrine is based upon a wrong definition of the word adultery. When two people marry, they swear an oath, before God, to keep themselves exclusively to their marriage partner in all things related to marriage. If they then get a divorce in man's court, but God does not set aside the oath, then their marrying another is a violation of the covenant agreement that is still in effect for the first marriage. This is why Jesus said that they both doth commit adultery.

One final thing that needs to be recognized, before we move on, is that divorce is the ending of a marriage relationship. However, as the oaths clearly say, and as Romans 7:1-3 clearly teaches, death, of one of the marriage partners, ends the marriage. Therefore, death, of one of the marriage partners, also ends the divorce. Many people wrongly believe that divorce is 'the unforgivable sin' and that divorce leaves a stigma that lasts even into eternity. That is another lie from devils.

Please see the note for Matthew 19:3 about the exact phrase of: put away. This phrase is used as: 'completely and permanently separate from'.

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

Please see the note for Mark 10:11 about the word marry. The functional definition for this word is: 'To unite in wedlock or matrimony; to join a man and woman for life, and constitute them man and wife according to the laws or customs of a nation'. Please also see the notes for Mark 10:11 and Revelation 19:7-LJC about the words marriage / wedding. The functional definition for this word is: 'The marriage relation is used to represent the union between God and his people (Isa 54:5; Jer 3:1-14; Ho 2:9,20). In the New Testament the same figure is employed in representing the love of Christ to his saints (Eph 5:25-27). the Church of the redeemed is the "Bride, the Lamb's wife" (Re 19:7-9)'.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition for this word is: 'To do a premeditated act or to trust another to do it; with no possibility of taking the thing back'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Whosoever. Mt 5:32; Mr 10:11-12; Lu 16:18; 1Co 7:10-13,39 except. 2Ch 21:11; Jer 3:8; Eze 16:8,15,29; 1Co 5:1 doth. Ge 12:18-19; 20:3; Jer 3:1; Ro 7:2-3; 1Co 7:4,11,39 General references. exp: Lu 16:18; 1Co 7:4.'.

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C19-S9 (Verse 10) the disciples object to the rule from Jesus.

His disciples say unto him,
If the case of the man be so with his wife,
it is not good to marry..

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

Mark 10:10 tells us that the disciples did not ask this question until they were private in a house with Jesus as the only other person there. In addition, the note for Mark 10:2 has an extensive explanation of the doctrine involved in this question.

Our current sentence is a response from the disciples to what Jesus has just said. In addition, our next sentence starts with the word But, which continues the subject from this sentence while changing directions. Where the Pharisees started this incident with their doctrinal error, Matthew 19:10-12 is the report of a conversation between Jesus and His disciples that tells us their reaction to the doctrine from Jesus. Therefore, at a minimum, all of these sentences need to be considered together for contextual purposes.

Our next sentence says: All men cannot receive this saying, save they to whom it is given. Therefore, there are many people who can not receive the doctrine of these sentences and some who can. In addition, our next sentence speaks about eunuchs. Many dictionaries define this word as someone who does not marry and give other definitions which do not match the understood usage of the word. It basically means: 'a male who does not engage in sex'. Now, consider that God restricts sex to married couples and consider the other Biblical restrictions, such as the limits on divorce which Jesus just gave. Yes, she might be sexy, but now the man has to live with her mouth and all else that she is while being restricted from trading her in on another. This is why the disciples said what they did in this sentence. And, our next couple of sentences says that some guys can go without sex while others can not. We each have to deal with what God gave us to deal with.

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 Matthew 5:20 about the word case. The International Standard Bible Encyclopedia defines this word as: 'kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Mt 19:10; Ac 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Ex 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."'.

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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 2:18; Pr 5:15-19; 18:22; 19:13-14; 21:9,19; 1Co 7:1-2,8,26-28,32-35,39-40; 1Ti 4:3; 5:11-15'.

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C19-S10 (Verse 11) Jesus explains that only a few people can receive this truth.

But he said unto them,
All men cannot receive this saying,
save they to whom it is given..

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

The This saying, which Jesus is referring to, is in the next sentence.

Our sentence starts with the word But, which means that it is continuing the subject of the prior sentence while changing direction. In addition, the next sentence starts with the word For, which means that it is telling us why this sentence is true. All three need to be considered together for contextual reasons.

The disciples had said: If the case of the man be so with his wife, it is not good to marry. in this sentence, and the next sentence, Jesus corrects their thinking and, basically, says that what they think is true for some men but not true for other men. Therefore, each man must deal with what is true for them personally.

The phrase receive this saying means: 'accept it as a commandment from God for controlling their life'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Co 7:2,7,9,17,35'.

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C19-S11 (Verse 12) Jesus explains that there are three type of men who do not marry.

Equivalent Section: God made eunuchs.

For there are some eunuchs,
which were so born from their mother's womb:.

Equivalent Section: Man made eunuchs.

and there are some eunuchs,
which were made eunuchs of men:.

Equivalent Section: Self made eunuchs.

and there be eunuchs,
which have made themselves eunuchs for the kingdom of heaven's sake..

In Matthew 19:1-12 and Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce and an extensive discussion on the true Biblical doctrine involved.

Most people think that the word eunuch denotes a male who has been castrated. However, our sentence says: there be eunuchs, which have made themselves eunuchs. A man can not physically castrate himself. Therefore, the definition given below is what Jesus is using in this sentence.

There are a number of reasons why a man would be made a eunuch. I can not say why God would have some so born from their mother's womb. Of the other two categories, the basic reason for this action is to remove the distraction and all responsibilities involved in a marriage relationship. A true marriage relationship involves much more than sex. And, a married man is required by God, and others, to spend time fulfilling those other responsibilities. Therefore, a eunuch has more time to do other things. This is the basic reason why there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake.

In addition to the time factor there is the attraction of sex, and the removal of that attraction. This is what many people believe was the main reason for rulers had certain servants made eunuchs. However, what was probably more important to the rulers was the fact that wives and children can cause divided loyalties and even turn a servant against his master. Therefore, having certain servants made eunuchs eliminated the possibilities of such divided loyalties. Yes, other things could turn a servant against their master, but nothing else had as strong of an emotional hold on a man as the provision and protection of wife and children.

Out of these three categories, the main one that God would be interested in are the men who have made themselves eunuchs for the kingdom of heaven's sake. Even more than the eunuchs, which were so born from their mother's womb, these had to make this sacrifice in order to be as devoted to God as they chose to be.

We find forms of the word eunuchs in: 2Kings 9:32; 2Kings 20:18; Isaiah 39:7; Isaiah 56:3-4; Jeremiah 29:2; Jeremiah 34:19; Jeremiah 38:7; Jeremiah 41:16; Jeremiah 52:25; Daniel 1:3; Daniel 1:7-11; Daniel 1:18; Matthew 19:12; Acts 8:27; Acts 8:34; Acts 8:36; Acts 8:38; Acts 8:39. The Morrish Bible Dictionary defines this word as: 'The Lord distinguished three classes of eunuchs: those that were thus born; those emasculated by men; and those who had made themselves such for the kingdom of heaven's sake. Mt 19:12. It is the second class that are otherwise mentioned in scripture. they often became men of influence in the eastern courts, and had care of the harems; and where there were several there was one called their 'prince.' Jer 29:2; Da 1:3-18; Ac 8:27. Ebed-melech who befriended Jeremiah was a eunuch in the house of Zedekiah. Jer 38:7-13. And they were eunuchs who threw Jezebel out of the lattice. 2Ki 9:32. this shows that Israel had followed the custom of the East in employing such persons.
One of the things prophesied against Israel was that their sons should be made eunuchs in the palace of the king of Babylon. 2Ki 20:18; Isa 39:7. the case of Daniel and his companions was an instance of the fulfillment of this, for they were committed to the care of 'the master of the eunuchs.' though the word saris signifies 'eunuch' it is often in the A.V. translated 'chamberlain' and 'officer' because the eunuchs were employed in such positions of trust. the man of Ethiopia baptised by Philip was a eunuch of great authority under the queen. Ac 8:27.'.

Please see the note for Matthew 1:16 about the word born. The functional definition for this word is: 'Concieved life is brought into the world'. Please see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

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

Please see the note for Matthew 3:2 about the phrase kingdom of Heaven. The kingdom of Heaven is the kingdom that 'belongs to' Heaven and is applied to beings, and things, which reside in Heaven. We find the phrase kingdom of Heaven only found within the Gospel of Matthew and is often, but not always, used for salvation because all saved will become part of the kingdom of Heaven. This phrase is used for when the laws of Heaven will control this Earth. That time is the 1,000 year reign of Christ. What we see in the beginning of the Gospel accounts is that the kingdom was offered to the Jews but they refused to accept Jesus Christ as their King. Therefore, the offer of their receiving was withdrawn and Jesus Christ started the 'Church Age' with the offer of the kingdom given to all who accept Jesus Christ as their personal Lord. In addition, every kingdom has a king. Please see verses on king in the New Testament and the Summary on king. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The functional definition is: 'God's character in us'. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which were made. Isa 39:7; 56:3-4 which have. 1Co 7:32-38; 9:5,15'.

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C19-S12 (Verse 12) Jesus says that this command is here for those men who can receive it.

He that is able to receive it,
let him receive it..

This sentence is a continuation of the prior sentence. This sentence is a command for people to become a Self made eunuch if they are able to do so.

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C19-S13 (Verse 13) People sought to have Jesus bless their children.

Equivalent Section: What people did.

Then were there brought unto him little children,
that he should put his hands on them,
and pray:.

Equivalent Section: How the disciples reacted.

and the disciples rebuked them..

In Matthew 18:1-6; Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children.

In the prior chapter, Jesus used a little child as a teaching object and old the disciples that they must become as little children, (in order to) enter into the kingdom of heaven. And, Jesus added: And whoso shall receive one such little child in my name receiveth me. 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. Now, we see that the disciples, apparently, forgot the lesson or never truly understood it. Otherwise, they would not have acted like our sentence describes.

The theme of our chapter is: 'The Testimony of the Righteous versus the Religious'. In the current sentences, the disciples are acting like religious people of the day did. In the report of the prior incident, the disciples had trouble understanding the doctrine that Jesus gave to the Pharisees. They were used to following the doctrine of the religious Pharisees and did not understand the importance of using their marriage as a testimony of a different relationship with people due to their personal relationship to God. That was the same reason why they acted like they did in this incident. Thus, in this chapter we are seeing Jesus teach the doctrines which will give the saved a different testimony than the religious lost have.

Our sentence starts with the word Then, which means it occurs after the prior sentences. Unfortunately, the immediately prior sentences told us about Jesus being in the house with only His disciples where He, apparently, went to end a disagreement with the Pharisees. Therefore, it appears as if the disciples and Jesus went back out of the house and now people were coming to Jesus again.

Here we see that the disciples thought that Jesus was too busy and oo important to bother with children. Just before this saying, in Luke, we read: And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others. That was what the Pharisees were reported doing, by Matthew and Mark, just before this incident. Therefore, the disciples were acting like the religious leaders, and others, who had too much pride and tried to restrict access to Jesus. However, Jesus informed them that He, and God the Father, thought that children were very important and that He was not too busy to deal with children.

Mark 10:13 and Luke 18:13 are equivalent to this sentence. The first phrase, of our current sentence, says: Then were there brought unto him little children, that he should put his hands on them, and pray. The equivalent phrase from Mark says: And they brought young children to him, that he should touch them. The equivalent phrase from Luke says: And they brought unto him also infants, that he would touch them. Mark and Luke start with the word And, which means that the sentences are added to the prior sentences. Our phrase in Matthew starts with the word Then, which means that it occurs after the prior sentences. Where our current sentence, says: little children, Mark says: young children, and Luke says: infants. Where our current sentence, says: put his hands on them, and pray, Mark says: he would touch them, and Luke says: he would touch them. It should be obvious that these differences make no doctrinal difference in the message. And, yes, Luke could be reporting a different time, but that just chows that Jesus acted the same way more than once.

The next phrase, of our current sentence, says: and the disciples rebuked them. The equivalent phrase from Mark says: and his disciples rebuked those that brought them. The equivalent phrase from Luke says: but when his disciples saw it, they rebuked them. Once more, we see that God allows His authors to have freedom of expression so long as they deliver His message and only His message. That explains the only differences seen with no difference in doctrine nor in the message.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'brought. Mt 18:2-5; Ge 48:1,9-20; 1Sa 1:24; Ps 115:14-15; Jer 32:39; Mr 10:13; Lu 18:15; Ac 2:39; 1Co 7:14 and the. Mt 16:22; 20:31; Lu 9:49-50,54-55 General references. exp: Mt 18:2.'.

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C19-S14 (Verse 14) Jesus said to allow it.

Equivalent Section: What to do.

But Jesus said,
Suffer little children,
and forbid them not,
to come unto me:.

Equivalent Section: Why.

for of such is the kingdom of heaven..

In Matthew 18:1-6; Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children.

Mark 10:14 and Luke 18:14 are equivalent to this sentence. The first phrase, of our current sentence, says: But Jesus said,. The equivalent phrase from Mark says: But when Jesus saw it, he was much displeased, and said unto them,. The equivalent phrase from Luke says: But Jesus called them unto him, and said. In every Gospel account, we read these sentences starting with the word But. This means that are continuing the subject of the prior sentences while changing direction. And, as we see, all tell us that Jesus told them to do the opposite of what they were doing. Mark adds that when Jesus saw it, he was much displeased. And. Luke adds: Jesus called them unto him. Thus, we see additional information and understanding for the Bible student who compares all accounts. However, there is no conflict and no requirement for a given author to tell everything. There is only additional reward for people who are diligent in their study.

The next phrase, of our current sentence, says: Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. The equivalent phrase from Mark says: Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. The equivalent phrase from Luke says: Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. These phrases are all exactly the same except that Matthew uses the phrase kingdom of heaven while Mark and Luke use the phrase kingdom of God. And, as has been explained several times, these are two different kingdoms, but the same doctrinal truth applies to both. We are to become like little children, and humble ourselves, in order to get 'God's character in us' (kingdom of God). In addition, we are to become like little children, and humble ourselves, in order to get 'be part of the 1,000-years reign of Christ' (kingdom of heaven). Therefore, once more, there is no conflict and no requirement for a given author to tell everything. There is only additional reward for people who are diligent in their study.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Suffer. Ge 17:7-8,24-26; 21:4; Jg 13:7; 1Sa 1:11,22,24; 2:18; Mr 10:14; Lu 18:16-17 for. Mt 11:25; 18:3; 1Co 14:20; 1Pe 2:1-2 exp: Mr 10:14. General references. exp: Mt 18:2; Mr 9:36.'.

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C19-S15 (Verse 15) Jesus blessed the children.

And he laid his hands on them,
and departed thence..

Jesus did what the people requested.

Between the equivalent of the prior sentence and the equivalent of this sentence, Mark and Luke tell us: Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. Matthew does not include these sentences because Matthew gives us the legal perspective and these sentences do not tell us something handled by law. Mark and Luke report what is important to our personal relationship with God (he shall not enter therein - the kingdom of God). But, there is no law saying that God has to give us this increased personal relationship.

Mark 10:16 is an equivalent to this sentence. Mark tells us: And he took them up in his arms, put his hands upon them, and blessed them. Mark adds: he took them up in his arms and blessed them. Again, this is not a conflict but is additional information given to people who compare the accounts. In addition, the first phrase of the next sentence in Mark is equivalent to our last phrase of: and departed thence. Thus, both Mark and Matthew follow this sentence with the report of a new incident.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 40:11; Mr 10:16; 1Co 7:14; 2Ti 3:15 exp: Mr 9:36.'.

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C19-S16 (Verse 16) the start of the next incident.

And,
behold,
one came and said unto him,
Good Master,
what good thing shall I do,
that I may have eternal life?.

Please also see the Message called Treasure in Heaven for the application of these verses in the life of the believer.

Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person with a changed life to the false hope in works of fleshly religion. In Matthew 19:16-30; Mark 10:17-27; Luke 10:25-37 and Luke 18:18-27 Jesus explained about inheriting eternal life. Please see the note for Mark 10:17 for the details on this incident. In addition, the note for Luke 18:18 explains the differences in the two reports by Luke. In these two accounts, reported by Luke, we see a different person asked the same question with a different motivation of heart. In Luke 10, that this lawyer asked as a matter of law, which has to do with interpretation. In our current incident, we see Jesus answer the question as how to apply the law in this man's life in order to get the desired result. One incident, reported by Luke, is an interpretation and the other is an application.

in this incident, we see that Jesus did not bother to correct the doctrinal error that this man based his question on. This is a common danger to preachers and teachers. They can 'chase a rabbit trail' instead of sticking to the most important subject before dealing with any 'side issues'. Instead of arguing the doctrine, Jesus referred him to scripture which the man knew. Only after he declared: All these things have I kept from my youth up: what lack I yet? (Matthew 19:20) did Jesus deal with his wrong attitude. And, please notice, that the man first asked what lack I yet? therefore, he invited Jesus to tell him more, which was when Jesus corrected his attitude.

This man made the same mistake that many religious people make. The word eternal means: 'without beginning and without end'. The word everlasting means: 'with a beginning but without end'. The saved receive everlasting life as their own. The saved receive eternal life like a wife receives her husband in marriage. Ephesians 5 tells us that the relationship between a husband and his wife is a picture of the relationship between Christ and the church. Only God has true eternal life. Therefore, we can receive true eternal life only by accepting the required type of an ongoing personal relationship.

Next, our sentence has a capitalized Master, as opposed to the lowercase master, that is used when someone regards the master as just a human teacher. This man recognized Jesus as 'God in human flesh'. We also see this truth in the equivalent sentences from Mark and Luke, which gives us three independent witnesses to the truth.

The first section, of our current sentence, says: And, behold, one came and said unto him. The equivalent section from Mark says: And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, . The equivalent section from Luke says: And a certain ruler asked him, saying. When we put these sections of sentences together, se see no conflict but additional information only found by comparing the reports. Luke tells us that this man was a ruler. Mark tells us that, in spite of being a ruler, he came running, and kneeled to him (Jesus). This supports what was written about these sentences using a capitalized word for Master.

The prior sentence of Matthew tells us that Jesus departed from the home where He was at with His disciples. This matches with Mark telling us; And when he was gone forth into the way, in the equivalent sentence to our current sentence.

The next phrase, in all three reports, is: Good Master. This title was already explained.

The last section, of our current sentence, says: what good thing shall I do, that I may have eternal life?. The equivalent section from Mark says: what shall I do that I may inherit eternal life?. The equivalent section from Luke says: what shall I do to inherit eternal life?. Matthew includes the word good because it legally qualifies the thing that he would do that I may inherit eternal life. In addition, our current sentence uses the phrase I may have where Mark says: I may inherit and Luke says: I do to inherit. Matthew legally recognizes that receiving is optional and not something that we can demand. Mark, as a servant, recognizes that certain things are not given by a master, to a servant, until after a death when it is not unusual for a good servant to inherit from their master. At the same time, Luke, representing the view of a common man, realizes that he must do in order to receive this thing.

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 1Peter 2:18 about the word master. The functional definition for this word is: 'A man who rules, governs or directs either men or business. Also used in the Bible for teacher'. Please also see the notes for Romans 14:6-LJC; Galatians C3S28 and Ephesians C6S5 about the word schoolmaster. Please also see the note for John 15:20 about the phrase servant and lord / master. Please also see the note for Ephesians 5:5 about the words whoremonger / whoremaster.

Please see the note for Life in 1John about the phrase eternal life. The functional definition for this word is: 'an ongoing personal relationship with Jesus Christ Who has eternal life. This in like a wife has a husband'. Please use This link to see other, less important, 'Titles for Jesus' found within the Bible along with links to where the Bible uses those titles. This title is eternal life. Please also see the note for 2Corinthians 4:17-18 about the word eternal.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'one. Mr 10:17; Lu 18:18 what. Lu 10:25; Joh 6:27-29; Ac 16:30 eternal. Mt 25:46; Da 12:2; Joh 3:15; 4:14; 5:39; 6:47,68; 10:28; 12:25; 17:2-3; Ro 2:7; 5:21; 6:22-23; 1Ti 1:16; 6:12,19; Tit 1:2; 3:7; 1Jo 1:2; 2:25; 5:11-13,20; Jude 1:21'.

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C19-S17 (Verse 17) Jesus asks a question to see where this man was spiritually.

And he said unto him,
Why callest thou me good?.

Mark 10:18 and Luke 18:19 are equivalent sentences to this sentence. In both of those sentences we read: And Jesus said unto him, Why callest thou me good?. The only difference from Matthew's account is that Matthew uses the word he instead of the name of Jesus.

Please notice that Jesus gave a question in response to a question. The prior question, from this man, was based upon doctrinal error which he had been taught all of his life. Therefore, he would not respond well to having his firm belief corrected. So, instead, Jesus asked a question which seemed to be a distraction instead of directly answering this man's question. Jesus did this to distract this man from the doctrinal error, which was the basis of his question, and to get him thinking about a related topic which could lead back to Jesus correcting the doctrinal error. This man had called Jesus Good Master, but he still thought that his religious traditions had more authority than the word of God. Therefore, Jesus is first leading him to realize that the true top authority is God. Next, Jesus will refer him to the word of God. Only after that does Jesus correct his attitude which was based upon doctrinal error from his religious traditions.

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.

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C19-S18 (Verse 17) Jesus answers him from a spiritual perspective.

Equivalent Section: the basic truth.

there is none good but one,
that is,
God :.

Equivalent Section: the basic application.

but if thou wilt enter into life,
keep the commandments..

Mark 10:18 and Luke 18:19 are equivalent to the First Equivalent Section of this sentence. The Second Equivalent Section, of this sentence, is not included by Mark nor by Luke because the message of it is given in the second next sentence. However, Matthew includes it because it is part of providing the required legal evidence which God will use when judging this man.

The First Equivalent Section, of our current sentence, says: there is none good but one, that is, God. The equivalent sentence from Mark says: there is none good but one, that is, God. The equivalent sentence from Luke says: none is good, save one, that is, God. Here we see minor differences in the wording but no difference in the message and no conflict. Thus, once more, we see that God allows His authors freedom of expression so long as they deliver His message and only His message.

The message of these sentences is clear and can not be misunderstood. Only God is good. That is why the true doctrine of the Bible is that anything which the Bible calls good comes from God. And, that causes problems because what men call good does not necessarily come from God and can even go against what God calls good. How many times have you hears of someone asking: 'Why does God let bad things happen to good people?'. The first problem with that question is that there are no 'good people' (Romans 3:10). The second thing is that what lost and carnal people call 'bad things' work together for our good (Romans 8:28). Therefore, what lost and carnal people call 'bad things' is what God puts into their life as a way to bless them. Therefore, we need to be very careful about how we treat things which the Bible calls good because the common definition of this word can lead to doctrinal error.

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

Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'. Please see the note for Matthew 28:3-4 about the word keeper.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. 1Sa 2:2; Ps 52:1; 145:7-9; Jas 1:17; 1Jo 4:8-10,16 but. Le 18:5; Eze 20:11-12; Lu 10:26-28; Ro 10:5; Ga 3:11-13 exp: Mal 2:9.'.

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C19-S19 (Verse 18) the man tries to avoid responsibility.

He saith unto him,
Which?.

This sentence is only in Matthew and is a response the Second Equivalent Section of the prior sentence. Here, this man is getting ready for an argument by keeping his responses short and precise and by asking Jesus to specify details. And, as we see in the second next sentence, he pl and to dispute whatever Jesus says.

Notice that he is asking which of the commandments is he told to keep. Thus, he is trying to narrow the disagreement to something small which he can dispute. However, as we see in the next sentence, Jesus does not allow him to do that.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Which. Ga 3:10; Jas 2:10-11 exp: Mr 12:28. General references. exp: Ex 20:15.'.

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C19-S20 (Verse 18-19) Jesus gives him several commandments as examples.

Equivalent Section: Part of the ten (10) commandments.

Jesus said,
Thou shalt do no murder,
Thou shalt not commit adultery,
Thou shalt not steal,
Thou shalt not bear false witness,
Honour thy father and thy mother:.

Equivalent Section: Second greatest commandment.

and,
Thou shalt love thy neighbour as thyself..

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

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

Luke 18:20 and Mark 10:19 are equivalent to the First Equivalent Section of our sentence. In our First Equivalent Section, Matthew presents the ten commandments in a slightly different order than Mark and Luke do. As we have seen elsewhere, God allows changes to the order in which things are said so long as it does not affect the message. In addition, Matthew adds the Second Equivalent Section, which Mark and Luke did not bother to include. However, the Jews knew that this was part of the first and great commandment (Matthew 22:36; Matthew 22:38; Mark 12:28; Mark 12:30). Therefore, Matthew is providing a more complete answer since it will be used to judge us.

The First Equivalent Section, of our current sentence, says: Jesus said, thou shalt do no murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, Honour thy father and thy mother. The equivalent sentence from Mark says: Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. The equivalent sentence from Luke says: Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.

Matthew includes the phrase Jesus said because the prior sentence in Matthew's account was a statement by the man which Mark and Luke did not report. Therefore, Mark and Luke are simply reporting ongoing statements by Jesus and do not have to report the change in speaker like Matthew does.

Mark and Luke report that Jesus started His sentence with: Thou knowest the commandments. Matthew does not include this phrase because it is not needed for a legal record and Jesus did not legally state how He knew this truth. However, this phrase states what men knew because of his position in society and the type of education which he would undoubtedly have received with his position. In addition, the use of the word thee makes this personal. From the perspectives of Mark and Luke, this statement of what the man had to know personally is important. As a result, he can not deny knowing the commandments. In addition, the use of the word knowest means: 'This in an ongoing lifestyle knowledge'. He could not be a ruler without this 'This ongoing lifestyle knowledge'. Therefore, while not meeting the requirements for a legal proof, this was sufficient proof for men that he personally knowest the commandments and could not deny knowing them and their application in the lives of people.

The sentences from Mark and Luke are identical except that Mark adds the phrase Defraud not. As has been noted many times, one Gospel author reporting something that others do not report is not an error nor is it a conflict. Therefore, the main comparison of these sentences is the differences between what Matthew reports and what is reported by Mark and Luke.

All three Gospel reports include the commandment of: Honour thy father and mother. However, in Matthew 15:3-6, Jesus makes it clear that the scribes and Pharisees taught that people could disobey this commandment, and defraud their parents, if they followed the religious lies. Therefore, if someone truly will obey the commandment to Honour thy father and thy mother, then they, most likely, will also avoid the sin of defraud, at least to their parents. However, historical records indicate that this was more of a problem between servants than between men in general. If true, it would explain Mark including this phrase while the other two Gospel writers did not. If what I understand from history is wrong, then this speculation is wrong and I have no other explanation for why Mark included this commandment while the others did not. However, that is not as important as the face that this is a commandment from Jesus. In addition, it is a commandment, which was part of the Mosaic Law (Leviticus 19:13), but it was not part of the Ten Commandments (Jesus and the Ten Commandments) like the rest of the commandments identified by Mark and Luke.

Matthew starts his list with: Thou shalt do no murder and this is before the commandment of: Thou shalt not commit adultery,. In addition, Matthew does not include the commandment of: Do not kill, which Mark and Luke do include. These are definitely two different sins / crimes even though some religions claim that the commandment of: thou shalt not kill (Exodus 20:13; Deuteronomy 5:17), is actually the commandment of: Thou shalt do no murder. The word kill includes 'involuntary manslaughter' while the word murder includes 'a conscious intent to kill'. It should be obvious to everyone that these are not the sameans if you have a problem with understanding this then get a criminal lawyer to explain it to you.

Now, this is speculation on my part, but anyone who disputes it is also speculating. In addition, anyone who disputes in order to claim that this is an error in God's perfect word is spouting a doctrine of devils (1Timothy 4:1). With that in mind, what I believe that Jesus actually said included everything reported in all of the Gospels and each of the Gospel writers chose to not report some of what Jesus said. There is a definite legal difference between murder and kill with murder having a more specific legal definition. Therefore, Matthew, who gives the legal perspective, would favor the word murder, while leaving out the word kill, to avoid confusion. However, Mark and Luke would prefer the word kill, because it is more commonly understood by most men and would not cause most men to question what the exact legal definition of murder was.

Now that we have dealt with the comparison of equivalent sentences, please see the note for Luke 18:20 for more details about the commandments named in our First Equivalent Section. Please also note that all of these commandments are the ones which define our relationships to other people. Jesus skipped the commandments which dealt with our relationship to God. Jesus does the same in our Second Equivalent Section. As explained in 1John 4:20-21, If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, that he who loveth God love his brother also. If he is not truly obeying the commandments about his relationships with men, then he will not obey the commandments about his relationship with God. Therefore, those commandments were not even worth mentioning. Since he claimed: All these things have I kept from my youth up: what lack I yet? (Matthew 19:20), he did not truly understand how he had failed. Therefore, he also would not understand his failure in his relationship with God.

In our Second Equivalent Section, we see the second greatest commandment. Only Matthew reports Jesus saying this and Matthew includes it because this commandment will be used to judge us. We find the phrase love thy neighbour in: Leviticus 19:18; Matthew 5:43; Matthew 19:19; Matthew 22:39; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14; James 2:8. In addition, the word as means: 'in the same way and with the same intensity'. In addition, Ephesians 5:29 says: For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church. And, in the word definitions below, we have links to many more notes and Bible references which explain what the Bible means by the word love. However, the simplest explanation is that God is love (1John 4:8; 1John 4:16). Therefore, this commandment is to treat our neighbor as we treat ourselves and as we want God to treat us and as God treats His beloved child.

The definition of adultery, which is used by almost everyone, is the definition used by the Pharisees when they picked a doctrinal fight with Jesus. That alone should tell a true Bible believer that the popular definition is wrong. If the reader uses the link in the sentence outline, above, and truly studies what is there, they will see that the popular definition does not fit with the epistle from James and, therefore, can not be the single definition which is true for every usage in the Bible. However, the true Biblical definition, which the Word Study proves, is: 'A spiritual sin of violating a covenant agreement (spiritual contract) that is enforced by the court of God'. And, since the main way that religious people violate the 'Ten Commandments' is to disobey the spiritual meaning of the commandment, using the popular definition, which is wrong and comes from the Pharisees, causes people to do that spiritual sin.

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

Please see the note for Romans 13:9 about the word steal. Webster's 1828 dictionary defines this word as: 'v.t. pret. stole; pp. stolen, stole. G. L, to take, to lift. 1. to take and carry away feloniously, as the personal goods of another. to constitute stealing or theft, the taking must be felonious, that is, with an intent to take what belongs to another, and without his consent. Let him that stole, steal no more. Ephesians 4. 2. to Withdraw or convey without notice or clandestinely. they could insinuate and steal themselves under the same by submission. 3. to gain or win by address or gradual and imperceptible means. Variety of objects has a tendency to steal away the mind from its steady pursuit of any subject. So Absalom stole the hearts of the men of Israel. 2 Samuel 15.
STEAL, v.i. 1. to withdraw or pass privily; to slip along or away unperceived. Fixed of mind to fly all company, one night she stole away. From whom you now must steal and take no leave. A soft and solemn breathing sound rose like a steam of rich distilld perfumes, and stole upon the air. 2. to practice theft; to take feloniously. He steals for a livelihood. thou shalt not steal. Exodus 20''. The functional definition for this word is: 'To take and carry away feloniously, as the personal goods of another. to constitute stealing or theft, the taking must be felonious, that is, with an intent to take what belongs to another, and without his consent'.

Please see the note for Romans C15S1 about the word bear (verb). The functional definition for this word is: 'to carry a load over a period of time'. Please also see the notes for Romans C2S4 and Romans C3S20 about the word forbearance.

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

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

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

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

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

Please see the notes for Mark 12:31 and Romans 15:2 about the word neighbour. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou shalt do. Mt 5:21-28; Ex 20:12-17; De 5:16-21; Mr 10:19; Lu 18:20; Ro 13:8-10 General references. exp: Ex 20:15.
Honour. Mt 15:4-6; Le 19:3; Pr 30:17; Eph 6:1-2 thou. Mt 22:39; Le 19:18; Lu 10:27; Ro 13:9; Ga 5:14; Jas 2:8 exp: Mt 5:43; Mr 12:31.'.

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C19-S21 (Verse 20) the man claims doctrinal error which is based upon wrong understanding and wrong judgment.

Equivalent Section: the claim.

The young man saith unto him,
All these things have I kept from my youth up:.

Equivalent Section: the acknowledged need.

what lack I yet?.

Mark 10:20 and Luke 18:21 are equivalent sentences. The first phrase, of our current sentence, says: The young man saith unto him. The equivalent section from Mark says: And he answered and said unto him, Master. The equivalent section from Luke says: And he said. Matthew uses the phrase The young man, to clearly identify who spoke as is required in a legal testimony. Mark uses the word: Master to clearly show the respect due from a servant. In addition, Mark uses the capitalized word to show that this man understood that Jesus spoke with the power and authority of God.

The next phrase, of our current sentence, says: All these things have I kept from my youth up. The equivalent section from Mark says: all these have I observed from my youth. The equivalent section from Luke says: All these have I kept from my youth up. Matthew includes the word things to legally limit his claim to the commandments which Jesus listed and to legally limit the possibility of him being accused of not keeping some other part of the Mosaic Law. Remember that we are told that he was a ruler. Therefore, he had to know the law in order to enforce it and he had to know the games that lawyers play with non-exact claims in a legal setting. In addition, Mark uses the word observed because a servant would worry that a Master might accuse him of not completely keeping a commandment in some way. That is, he is not claiming to have perfectly kept all of the commandments in all ways possible but only to have 'observed over time and kept in detail to the best of his ability'.

The one part of his claim, which Jesus chose to not respond to, was: from my youth up. However, God holds us responsible for our sins starting at 'the age of accountability'. And, while this can be considered to be the start of youth, many sinful people will claim that true youth does not start until later. Thus, they try to deny responsibility for sins that they consciously did before the age that they claim that youth starts.

In our Second Equivalent Section we read that this man asked: what lack I yet?. Matthew includes this as his legal acknowledgement that he had not fulfilled all of God's requirement to have eternal life. The common fear of death is also a subconscious acknowledgement by people that they also have not fulfilled all of God's requirement to have eternal life. People may protest this claim, but they can give no other valid reason for their fear. Yes, they can claim that it is a fear of the unknown, but that fear is coupled with some level of belief in punishment or there would only be curiosity.

Please see the note for Luke 15:11-12 about the word young. The functional definition for this word is: 'Not having been long born; being in the first part of life'.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council.'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Please see the note for 2Corinthians 8:13-15 about the word lack. The functional definition for this word is: 'To want; to be destitute of; not to have or possess'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'All. Mr 10:20; Lu 15:7,29; 18:11-12,21; Joh 8:7; Ro 3:19-23; 7:9; Ga 3:24; Php 3:6 what. Mr 10:21; Lu 18:22 General references. exp: Mr 10:20; Lu 18:21.'.

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C19-S22 (Verse 21) Jesus does not correct him but tells him what to do to get a correct understanding and judgment.

Equivalent Section: Get your priorities right.

Jesus said unto him,
If thou wilt be perfect,
go and sell that thou hast,
and give to the poor,
and thou shalt have treasure in heaven:.

Equivalent Section: Get your actions right.

and come and follow me..

In Matthew 19:16-30; Mark 10:17-27; Luke 10:25-37 and Luke 18:18-27 Jesus explained about inheriting eternal life. Mark 10:21 and Luke 18:22 are equivalent sentences. Please also see the Study called Godly Financial principals. Please also see the Messages called Reward According to His Own Labour and Treasure in Heaven for related applications of this sentence.

We see a similar command in Luke 12:33, although it is given to different listeners and in different circumstances.

Mark 10:21 and Luke 18:22 are equivalent sentences. The first phrase, of our current sentence, says: Jesus said unto him. The equivalent section from Mark says: Then Jesus beholding him loved him, and said unto him. The equivalent section from Luke says: Now when Jesus heard these things, he said unto him,. Luke explicitly adds: Now when Jesus heard these things. Matthew and Mark let the context make the same thing part of their sentences. Mark adds: Then Jesus beholding him loved him. While most saved people believe this is too difficult a command to obey, Mark makes it clear that this command is part of God's love. Most people use a non-Biblical definition for love and many people believe, and preach and teach, that charity is the same as love. But, Biblically, these are different words with different definitions. True Biblical love is defined as: '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'. Thus, obeying this commandment is going to bring a saved person the greatest eternal good in the form of greatest everlasting rewards. Saved people who reject this command are also rejecting the everlasting rewards that God wants to give them.

In our next phrases we read what Jesus said to him, and what is also said to all saved people. The next section, of our current sentence, says: If thou wilt be perfect, go and sell that thou hast. The equivalent section from Mark says: One thing thou lackest: go thy way, sell whatsoever thou hast. The equivalent section from Luke says: Yet lackest thou one thing: sell all that thou hast. Now, when we compare these phrases it should be obvious that a child of God is not perfect (If thou wilt be perfect) if they lack what God wants to give them. Further, in all three accounts, Jesus said: sell all that thou hast (using slightly different words). In addition, our next phrase, in all three accounts, says: and give / distribute unto the poor. Therefore, in all three accounts, Jesus said to completely get rid of all that thou hast, because it was preventing him from being perfect.

In all three accounts, says: and give / distribute unto the poor. Matthew 5:46 says: For if ye love them which love you, what reward have ye? do not even the public and the same?. In our accounts, we are told to and give / distribute unto the poor because this will leave us no expectation of receiving anything in return. Thus, it allows us to prove that we are truly relying on God for our physical needs. The experience of doing that will bring us 'spiritually mature'.

In all three accounts, our next phrase says: and thou shalt have treasure in heaven. People preach: 'you should not give / serve God for reward but to prove your love for God'. I have yet to meet anyone who claims that and has obeyed this command to the extent that I have. Psalms 19:7 says: The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. Psalms 93:5 says: Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever. The testimonies of the LORD are: 'evidence that a child of God found the promise of God in the word of God, obeyed what the word of God said to do, had faith that God would keep His promise in His time and in His way, and received the promise'. (Please also see the Message called: Testimony of God.)

Based upon this commandment, I sold everything, gave most to poor missionaries and slotted the rest of my savings to the same, moved to a third world mission field, live on less than 25% of social security, and give the remainder to poor mission works that produce Godly results. As many have heard me say and prove repeatedly, i don't worry about money. Many saved people have more in savings than i do and many have more income and yet they worry about money. The true testimony of the LORD, in my personal life, is that by obeying this command, I never have to worry about physical needs for the rest of my physical life. And, I tell others that if they do the same, they can be sure of God keeping His testimony in their life after they pass God's test. However, I don't know of anyone else who has taken God up on this promise.

Returning to the doctrine which I was giving before my testimony, we read God's promise that: thou shalt have treasure in heaven. This is a personal promise and while there are other promises for how we can have treasure in heaven, many preach that this personal promise can be applied at a group level. That is, if you are part of a church or other group which id doing religious activities, then you will get personal rewards in heaven. However, I have yet to hear how these people get that from the word of God and not just from some religious doctrine. In most people who claim that doctrine also deny the need for personal sacrifice which these sentences definitely teach.

Hebrews 12:2 says: Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. The phrase that was set before him means that He did not have it when He went to the cross. If we are going to be a true Christian ('follower of Jesus Christ'), then we need to have sacrifice and service in this world that is based upon the promise of God that we will also have rewards in Heaven. These people who preach that 'we should not give / work to get' are preaching a half-truth lie from devils. No, 'we should not give / work to get in this physical world'. However, we are commanded to 'give / work to get everlasting rewards in Heaven'.

Now, returning to the comparison of our sentences, the last phrase, of our current sentence, says: and come and follow me. The equivalent section from Mark says: and come, take up the cross, and follow me. The equivalent section from Luke says: and come, follow me. Mark adds the phrase take up the cross because servants often need explicate instructions. Matthew and Luke expect people, who are truly trying to obey this command in order to receive the promise, to understood that this phrase is implied. The word follow means: 'to go after or behind; to walk, ride or move behind, but in the same direction'. However, in these sentences, it also includes the requirement to 'walk in the same steps and be willing to suffer the same requirements from God'. That is what is meant by: take up the cross, which Mark states and which Matthew and Luke imply.

Please see the notes for 1Corinthians C2S5 and 2Timothy C3S10 about the word perfect. The functional definition for this word is: 'Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart, temper or dispositions; free from sin and sinful affections'' or, said another way, 'spiritually mature'. Please also see the note for 1John 4:12 about the phrase perfect love.

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'. Forms of this word are used, in this Gospel, in: Matthew 13:44; Matthew 19:21; Matthew 25:9.

Please see the note for Mark 12:42 about the word poor. Easton's Bible Dictionary defines this word as: 'The Mosaic legislation regarding the poor is specially important. (1.) they had the right of gleaning the fields (Le 19:9-10; De 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex 23:11; Le 25:6). (3.) In the year of jubilee they recovered their property (Le 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex 22:25-27; De 24:10-13). the rich were to be generous to the poor (De 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (De 15:12-15; Le 25:39-42,47-54). (6.) Certain portions from the tithes were assigned to the poor (De 14:28-29; 26:12-13). (7.) they shared in the feasts (De 16:11,14; Ne 8:10). (8.) Wages were to be paid at the close of each day (Le 19:13). In the New Testament (Lu 3:11; 14:13; Ac 6:1; Ga 2:10; Jas 2:15-16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Lu 16:20-21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1Th 4:11; 2Th 3:7-13; Eph 4:28). this word is used figuratively in Mt 5:3; Lu 6:20; 2Co 8:9; Re 3:17'.

Please see the note for 2Corinthians 4:7 about the word treasure. The functional definition for this word is: 'Wealth accumulated; particularly, a stock or store of money in reserve'. Please also see the note for Hebrews 12:2-LJC and the Message called Laying up Treasure in Heaven about the phrase treasure in Heaven.

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: 'If. Mt 5:19-20,48; Ge 6:9; 17:1; Job 1:1; Ps 37:37; Lu 6:40; Php 3:12-15 go. Mt 6:19-20; Mr 10:21; Lu 12:33; 14:33; 16:9; 18:22; Ac 2:45; 4:32-35; 1Ti 6:17-19; Heb 10:34 come. Mt 19:28; 4:19; 8:22; 9:9; 16:24; Mr 2:14; 8:34; 10:21; Lu 5:27; 9:23; 18:22; Joh 10:27; 12:26 General references. exp: Mt 6:20; Lu 18:21.'.

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C19-S23 (Verse 22) the man proved that he was not willing to pay the price.

Equivalent Section: His reaction.

But when the young man heard that saying,
he went away sorrowful:.

Equivalent Section: Why.

for he had great possessions..

Mark 10:22 and Luke 18:23 are equivalent sentences. As with other sentence in this incident, there are minor differences in wording but no differences in the message. The minor differences in wording only enhance understanding.

The First Equivalent Section, of our current sentence, says: But when the young man heard that saying, he went away sorrowful. The equivalent section from Mark says: And he was sad at that saying, and went away grieved. The equivalent section from Luke says: And when he heard this, he was very sorrowful. Mark uses the word grieved instead of sorrowful. In addition, Mark tells us that he was sad at that saying. Thus, while these two words technically have different definitions, we see the same application in these sentences. In addition, Luke only tells us his attitude while Matthew and Mark tell us his action. Luke assumes that most men understand that the attitude leads to the action and that he did not need to explicitly state the action.

The Second Equivalent Section, of our current sentence, says: for he had great possessions. The equivalent section from Mark says: for he had great possessions. The equivalent section from Luke says: for he was very rich. Having great possessions does not necessarily mean that someone is rich, but most men think it does and Luke reports the perception of men. (Some people are 'land rich and cash poor'.)

Our next two sentence have the explanation from Jesus about why this man reacted like he did.

Please see the note for Luke 15:11-12 about the word young. The functional definition for this word is: 'Not having been long born; being in the first part of life'.

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

Please see the note for Philippians 2:27 about the word sorrow. Webster's 1828 dictionary defines this word a: 'The uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad. I rejoice not that ye were made sorry, but the ye sorrowed to repentance. I Cor. 7. Sorrowing most of all for the words which be spoke, that they should see his face no more. Acts 20'. Forms of this word are used, in this Gospel, in: Matthew 19:22; Matthew 24:8; Matthew 26:22; Matthew 26:37; Matthew 26:38.

Please see the note for Mark 1:32 about the word possess. The functional definition for this word is: 'To have the just and legal title, ownership or property of a thing; to own; to hold the title of, as the rightful proprietor, or to hold both the title and the thing'. Please also see the note for Acts 2:44-45 about the word possession.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he went. Mt 13:22; 14:9; Jg 18:23-24; Da 6:14-17; Mr 6:26; 10:22; Lu 18:23; Joh 19:12-16 for. Mt 6:24; 16:26; Ps 17:14; Eze 33:31; Eph 5:5; Col 3:5 General references. exp: Lu 5:28'.

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C19-S24 (Verse 23) Jesus explains the source of his wrong decision.

Then said Jesus unto his disciples,
Verily I say unto you,
That a rich man shall hardly enter into the kingdom of heaven..

Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person with a changed life to the false hope in works of fleshly religion. In Matthew 19:23-26; Mark 10:23-27 and Luke 18:24-27 tell us the teaching on riches which is based upon the prior accounts about the rich young ruler who, apparently, choose to go to Hell rather than give up Earthly riches. Please see the note for Mark 10:23 for the details on this incident.

Our current Gospel account uses the phrase kingdom of heaven while this Mark and Luke's Gospel accounts use the phrase kingdom of God. No, that does not make the two mean the same thing nor is it a conflict. Matthew is telling us that it is almost impossible to get saved (enter into the kingdom of heaven) while someone trusts in the riches of this world. Mark and Luke are telling us that it is almost impossible to receive God's character (enter into the kingdom of God) while someone trusts in the riches of this world. God saves people to change them and make them like Him (John 1:12). So, yes, both results are dependent upon our trusting God more than we trust anything else. However, our next sentence, along with the matching sentence in the accounts in Matthew's Gospel and in Luke's Gospel, all use the phrase kingdom of God. There we see that, even after salvation, riches in this world interfere with a person truly putting his trust in God enough to truly receive the character of God.

Mark 10:23 and Luke 18:24 are equivalent sentences. As with other sentence in this incident, there are minor differences in wording but no differences in the message. The minor differences in wording only enhance understanding.

The first phrase, of our current sentence, says: Then said Jesus unto his disciples. The equivalent phrase from Mark says: And Jesus looked round about, and saith unto his disciples. The equivalent section from Luke says: And when Jesus saw that he was very sorrowful, he said. Luke explicitly states what the word then, used by Matthew, and the phrase by Mark (And Jesus looked round about) mean. Apparently, Jesus looked and saw how the man reacted, then looked at how everyone else reacted, then explained the reaction to His disciples. Other than those differences, the only other difference is that Matthew tells us that Jesus said this to his disciples. Once more, we see Matthew legally identifying who the statement was directed at. However, others standing near by would have also heard. Therefore, Mark and Luke, who give us the perspective of servants and of men, acknowledged that all within hearing range also heard the statement.

The next phrase, of our current sentence, says: Verily I say unto you. Matthew is telling us that Jesus emphasized the importance of what He was saying by using this phrase. Therefore, none of the people who heard it could deny their being warned when they are judged by God.

The next phrase, of our current sentence, says: That a rich man shall hardly enter into the kingdom of heaven. The equivalent section from Mark says: How hardly shall they that have riches enter into the kingdom of God!. The equivalent section from Luke says: How hardly shall they that have riches enter into the kingdom of God!. As explained in the note for Mark 10:23, the biggest difference in these phrases is that Matthew uses the phrase kingdom of heaven while Mark and Luke use the phrase kingdom of God. No, that does not make the two mean the same thing nor is it a conflict. Matthew is telling us that it is almost impossible to get saved (enter into the kingdom of heaven) while someone trusts in the riches of this world. Mark and Luke are telling us that it is almost impossible to receive God's character (enter into the kingdom of God) while someone trusts in the riches of this world. God saves people to change them and make them like Him (John 1:12). So, yes, both results are dependent upon our trusting God more than we trust anything else. However, our next sentence, along with the matching sentence in the accounts in Matthew's Gospel and in Luke's Gospel, all use the phrase kingdom of God. There we see that, even after salvation, riches in this world interfere with a person truly putting his trust in God enough to truly receive the character of God.

Beyond that difference, the only difference between the phrases in these three sentences is that Matthew uses a different order to his words than Mark and Luke use. However, as already written, this does not change the message nor the doctrine. It only shows us that God allowed His authors to have freedom of expression so long as they give His message and only His message.

Now, many religions preach about faith, but use a non-Biblical definition for the word. In addition, many religions preach about faith, but tell us to put our faith into the wrong thing. Both, salvation (kingdom of heaven) and spiritual maturity (kingdom of God) require us to put our faith in the person of Jesus Christ, Who is 'God in human flesh'. Putting our faith into anything else will not produce these results which only come from the person of Jesus Christ. And, the main thing which hinders such true Biblical faith is money, which represents all that this physical world provides. Therefore, most people who are rich are too blinded by their provisions in this physical world to truly see, and understand, their spiritual need. That is the complaint from the Lord Jesus Christ which we read in Revelation 3:17.

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

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The functional definition for this word is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance'. Please also see the note for 1Corinthians C1S2 about the word enriched.

Please see the note for John 6:60 about the word hard. The functional definition for this word is: 'Firm; solid; compact; not easily penetrated, or separated into parts; not yielding to pressure; applied to material bodies, and opposed to soft; as hard wood; hard flesh; a hard apple'. Please also see the note for Hebrews 3:13 about the word harden. in this sentence, the application is that the rich find it very hard to yield their dependence on money and to truly replace it with true faith in God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That. Mt 13:22; De 6:10-12; 8:10-18; Job 31:24-25; Ps 49:6-7,16-19; Pr 11:28; 30:8-9; Mr 10:23; Lu 12:15-21; 16:13-14,19-28; 18:24; 1Co 1:26; 1Ti 6:9-10; Jas 1:9-11; 2:6; 5:1-4 enter. Mt 5:20; 18:3; 21:31; Joh 3:3,5; Ac 14:22 General references. exp: Lu 5:28.'.

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C19-S25 (Verse 24) Jesus gives a comparison to help understanding.

And again I say unto you,
It is easier for a camel to go through the eye of a needle,
than for a rich man to enter into the kingdom of God..

Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person with a changed life to the false hope in works of fleshly religion. In Matthew 19:23-26; Mark 10:23-27 and Luke 18:24-27 tell us the teaching on riches which is based upon the prior accounts about the rich young ruler who, apparently, choose to go to Hell rather than give up Earthly riches. Please see the note for Mark 10:23 for the details on this incident.

Matthew 19:23-26; Mark 10:23-27 and Luke 18:24-27 tell us the teaching on riches which is based upon the prior accounts about the rich young ruler who, apparently, choose to go to Hell rather than give up Earthly riches. Mark 10:25 and Luke 18:25 are equivalent sentences to this sentence. As with other sentence in this incident, there are minor differences in wording but no differences in the message. The minor differences in wording only enhance understanding.

The first phrase, of our current sentence, says: And again I say unto you. There is no equivalent section from Mark or Luke. However, Mark include two additional sentences, between the equivalent of our prior sentence and the equivalent sentences to this sentence. Mark writes: And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!. Mark, again, includes extra explanation for servants.

The next phrase, of our current sentence, says: For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. Luke reports the exact same sentence. The equivalent sentence from Mark says: the eye of a needle instead of: a needle's eye. Once more we see that God allows His authors to have freedom of expression so long as they deliver His message and only His message.

Now, there is argument about what Jesus meant by the phrase the eye of a needle. It is physically impossible for a camel to go through the eye of a needle but it is not impossible for a rich man to enter into the kingdom of God. Some argue that the phrase the eye of a needle is to be symbolically for something that is impossible for men but possible for God. And, this is based upon what Jesus says in the second next sentence. Others argue that it was a figure-of-speech that was used for something that is very hard. Still others, argue that there was a small night door in the gate of cities which required a camel to get on its knees to crawl through. They claim that the night door was called the eye of a needle. Both are reasonable explanations and I will leave it to the reader which they choose to believe. However, the symbolic message is that only God has the power to make it possible for a rich man to enter into the kingdom of God.

Please see the note for Matthew 11:30 about the word easy. The word easier is defined as: 'more easy'. The functional definition for the word easy is: 'Free from anxiety, care, solicitude or peevishness; quiet; tranquil; as an easy mind. 2. Giving no pain or disturbance; as an easy posture; an easy carriage. 3. Not difficult'.

Please see the note for Luke 18:25 about the word camel. The functional definition for this word is: 'A domesticated animal used to carry loads in desert regions'.

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

Please see the note for Mark 10:25 about the word needle. Easton's Bible Dictionary defines this word as 'used only in the proverb, "to pass through a needle's eye" (Mt 19:24; Mr 10:25; Lu 18:25). Some interpret the expression as referring to the side gate, close to the principal gate, usually called the "eye of a needle" in the East; but it is rather to be taken literally. the Hebrew females were skilled in the use of the needle (Ex 28:39; 26:36; Jg 5:30)'.

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 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 also see the notes for verses in the New Testament. Summary on the name / role of King. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews. We find this exact phrase, in this Gospel, in: Matthew 6:33; Matthew 12:28; Matthew 19:24; Matthew 21:31 and Matthew 21:43.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It. So in the Koran, "The impious, who in his arrogance shall accuse our doctrine of falsity, shall find the gates of heaven shut; nor shall he enter till a camel shall pass through the eye of a needle." It was a common mode of expression among the Jews to declare anything that was rare or difficult. Mt 19:26; 23:24; Jer 13:23; Mr 10:24-25; Lu 18:25; Joh 5:44 General references. exp: Mt 23:24; Mr 10:25; Lu 5:28.'.

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C19-S26 (Verse 25) the reaction to the prior doctrine.

When his disciples heard it,
they were exceedingly amazed,
saying,
Who then can be saved?.

Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person with a changed life to the false hope in works of fleshly religion. In Matthew 19:23-26; Mark 10:23-27 and Luke 18:24-27 tell us the teaching on riches which is based upon the prior accounts about the rich young ruler who, apparently, choose to go to Hell rather than give up Earthly riches. Please see the note for Mark 10:23 for the details on this incident.

The same message is found in Luke 13:23, although the time and circumstances are different.

Mark 10:26 and Luke 18:26 are equivalent sentences to this sentence. The first section, of our current sentence, says: When his disciples heard it, they were exceedingly amazed, saying. The equivalent section from Mark says: And they were astonished out of measure, saying among themselves,. The equivalent section from Luke says: And they that heard it said. Where Luke uses the phrase they that heard it Matthew and Mark are more specific and say the disciples. Luke includes the people who were listening into what Jesus said to His disciples while Matthew and Mark only tell us what Jesus said to His disciples. In addition, the reaction by all lets us know that this doctrine went against the commonly taught and accepted doctrine of the Jewish religious leaders in that day. That is: they taught that the rich had the blessings of God and were assured salvation and leadership positions in Heaven while the poor probably would not be saved. Therefore, all of the listeners concluded that if most of the rich would not be saved, then very few, if anyone, would be saved. That thinking is what led to the question that finishes the equivalent sentences of all three Gospel accounts.

In addition, Matthew adds the phrase were exceedingly amazed while Mark adds the phrase were astonished. These express the emotional response of the disciples. Luke does not include these feelings since he is reporting on a larger group of people and some might not have had the same emotional reaction. Further, Matthew only reports the question in the remainder of his sentence. At the same time, Mark reports them asking the same question but reports that the disciples were saying among themselves. Luke simply reports that all who heard the doctrine asked the same question.

It should be obvious that the message is the same in all three Gospels even with the slight differences in wording. Thus, once more, we see that God allows His authors to have freedom of expression so long as they deliver His message.

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 1:27 about the words amazed / amazement. Webster's 1828 defines this word as: 'Astonished; confounded with fear, surprise or wonder.'. Forms of this word are used, in this Gospel, in: Matthew 12:23; Matthew 19:25.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. Mt 24:22; Mr 13:20; Lu 13:23-24; Ro 10:13; 11:5-7 General references. exp: Mr 10:25; Lu 5:28.'.

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C19-S27 (Verse 26) Jesus tells them that God can do the impossible.

First Step: the limit of man.

But Jesus beheld them,
and said unto them,
With men this is impossible;.

Second Step: No limit for God.

but with God all things are possible..

Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person with a changed life to the false hope in works of fleshly religion. In Matthew 19:23-26; Mark 10:23-27 and Luke 18:24-27 tell us the teaching on riches which is based upon the prior accounts about the rich young ruler who, apparently, choose to go to Hell rather than give up Earthly riches. Please see the note for Mark 10:23 for the details on this incident.

Mark 10:28 and Luke 18:28 are equivalent sentences. The first phrase, of our current sentence, says: But Jesus beheld them, and said unto them. The equivalent section from Mark says: And Jesus looking upon them saith. The equivalent section from Luke says: And he said. All three equivalent sentences are adding to the prior sentences with Matthew pointing out that Jesus changed direction by starting his sentence with the word But. Where the prior sentence told us that the disciples, and others, were exceedingly amazed, because the doctrine of Jesus went so much against the doctrine of the religious leaders, Jesus, Himself, was not amazed. And, we see this in the comparison that Jesus makes between what men can do and what God can do. The Jewish religious leaders focused on men and what they could do in this physical world. However, Jesus focused on God and what He could do spiritually. As a result, Jesus could, and did, do miracles which no religious leader could do.

The last section, of our current sentence, says: With men this is impossible; but with God all things are possible. The equivalent section from Mark says: With men it is impossible, but not with God: for with God all things are possible. The equivalent section from Luke says: The things which are impossible with men are possible with God. Yes, there is a minor difference in the wording presented by Matthew and Mark. Yes, Luke has a greater difference in the way that he writes. However, all deliver the same message. Thus, once more, we see that God allows His writers to have freedom of expression so long as they deliver His message.

This sentence is the conclusion of this sub-section. The rich young ruler came to Jesus wanting assurance of salvation because he had kept the religious rules from my youth up, yet still asking what lack I yet? because God let he conscious know that keeping religious rules was not enough. Jesus, basically, told him to give up everything that religion and society told him to rely upon and come and follow me. As we are told, he went away sorrowful because he was not willing to do that. When the disciples, and others, saw him do that, and were wondering about what Jesus had told him, Jesus explained to them that relying on the riches of this world, and on what religion claims, makes it almost impossible to be saved and blessed by God. This, of course, made them wonder about how to be saved since this doctrine went opposite of what they had been taught all of their life. And, this leads to the conclusion from Jesus that: With men this is impossible; but with God all things are possible. That is: if you rely upon what society and religious men say then it is impossible to be saved and blessed by God. However, if you truly put your faith in God, then all things are possible.

Several Bible references (Matthew 17:20; Matthew 19:26; Mark 10:27; Luke 1:37; Luke 18:27) teach us that nothing is impossible with God. But then we read in Hebrews 6:18 it was impossible for God to lie. So, foolish people get into this foolishness such as asking Can God create a rock so big that God can't lift it? Isaiah 28 gives us the basic Biblical method of Bible interpretation, which is ignored by most people when they approach the Bible. There, among other things, it says precept upon precept, precept upon precept; line upon line, line upon line. It says this twice and within this quote we see precept upon precept said twice before ; line upon line, which means that it is doubly established by God. A precept is a basic generic rule (Law) of God that holds no matter what the circumstances. Therefore, Isaiah 28:1 is teaching us that when we read the Bible (line upon line) the proper interpretation can not go against precepts which God put in the Bible. A basic precept is that God can't sin because sin goes against God's nature and God does not change. So, when the Bible says nothing is impossible with God, that is with the implied qualifier that nothing is limited to those things within God's nature. Foolishness is not within God's nature. So the question of asking Can God create a rock so big that God can't lift it? is not to be entertained by Godly people. 2Timothy 2:23 and Titus 3:9 tell us But foolish and unlearned questions avoid, knowing that they do gender strifes.

The word beheld is the past-tense form of the word behold. . Please see the note for about the word behold. The functional definition for this word is: ' to fix the eyes upon; to see with attention; to observe with care'.

Please see the note for Mark 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'.

Please see the note for Mark 10:27 about the word possible. Webster's 1828 defines this word as: 'That may be or exist; that may be now, or may happen or come to pass; that may be done; not contrary to the nature of things. It is possible that the Greeks and Turks may now be engaged in battle. It is possible that peace of Europe may continue a century. It is not physically possible that a stream should ascend a mountain, but it is possible that the Supreme Being may suspend a law of nature, that is, his usual course of proceeding. It is not possible that 2 and 3 should be 7, or that the same action should be morally right and morally wrong'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Ge 18:14; Nu 11:23; Job 42:2; Ps 3:8; 62:11; Jer 32:27; Zec 8:6; Mr 10:27; Lu 1:37; 18:27 General references. exp: Ge 22:8; Lu 5:28; 18:27.'.

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C19-S28 (Verse 27) Peter reacts to prior account.

First Step: Peter states their testimony.

Then answered Peter and said unto him,
Behold,
we have forsaken all,
and followed thee;.

Second Step: Peter asks for a promise.

what shall we have therefore?.

Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person with a changed life to the false hope in works of fleshly religion. In Matthew 19:27-30; Mark 10:28-31 and Luke 18:28-30, Jesus made a statement which about salvation led to Peter asking about our heavenly rewards. The answer given, to that question, is similar to what we read in Luke 22:28-30 and Hebrews 11:24-26, although the details are different. Please see the note for Mark 10:29 for the details on this incident.

In Matthew 19:27-30; Mark 10:28-31 and Luke 18:28-30, Peter asked about our heavenly rewards for following which Jesus and Jesus, explained the rewards given to different groups of people. The answer given, is similar to what we read in Luke 22:28-30 and Hebrews 11:24-26, although the details and circumstances, in those references, are different.

The answer, from Jesus, which follows this question promises that our reward will be in the regeneration when the Son of man shall sit in the throne of his glory. That is commonly called the 'Second Coming of Christ' and the start of the '1,000-years reign of Christ'. . Matthew 19:28, and several other places in the Bible, speak of the return of Jesus as ruling Lord. Please see the Prophecies Section of the Significant Gospel Events Study for more references to this prophesied event.

Mark 10:28 and Luke 18:28 are equivalent sentences to this sentence. The First Step, of our current sentence, says: Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee. The equivalent sentence from Mark says: Then Peter began to say unto him, Lo, we have left all, and have followed thee. The equivalent section from Luke says: Then Peter said, Lo, we have left all, and followed thee. All three equivalent parts start with the word Then. This means that this sentence happened after, and in response to, what Jesus said in the prior sentence. After that first word, there are differences in the wording but the same message. Matthew includes the most words in order to exactly identify who spoke, who was spoken to, and other details for a legal record. Mark also has a couple more words than Luke, but these differences amount to God allowing His authors to have freedom of expression.

In the First Step, of our current sentence, Matthew says that Peter answered, which lets us know that this is a direct response to what Jesus said in the prior sentence. Then our current sentence tells us that Peter we have forsaken all. (Mark and Luke use the word left in place of the word forsaken.) In all cases, Peter is, basically, asking: 'What is our future reward for this great sacrifice which we made to serve you?'. That is, our current sentence includes the question: what shall we have therefore?. Mark and Luke do not report this question but the context implies it. Please note that Mark adds that Peter began to say unto him. Thus, there must have been more after Peter began to say unto him.

In these equivalent sentences, we see that Matthew has a little more detail than Mark or Luke but, there is no difference in the message. The only real difference is that Matthew explicitly states what is implied by Mark and Luke.

Matthew reports the Second Step of our current sentence, which Mark and Luke do not report. In addition, Matthew reports the next sentence, which has a promise made only to the twelve. After that, Matthew reports another two sentences which Mark also reports and Luke only reports the first of the two sentences. What is reported by all three authors is a promise made to all men while what only Matthew reports is limited to the twelve. These promises are made by Jesus in His roles of Christ and King.

Many people preach that we should not work for God expecting rewards. That is a doctrine from devil and we have seen several places in the New Testament where we are told to do so, including earlier in this chapter and the related chapters by Mark and Luke. Thus, when Peter asks this question, he is very clearly asking what rewards they can expect. The answer from Jesus makes it very clear that He was not offended By this question but took the opportunity to not only specify their rewards but to also specify the rewards for anyone who follows Jesus.

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 2Corinthians 4:8-10 about the word forsake. The functional definition for this word is: 'Deserted; left; abandoned'. Please also see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. Please also see the note for Philippians 1:29-30 about the phrase for His sake.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we have forsaken. Mt 4:20-22; 9:9; De 33:9; Mr 1:17-20; 2:14; 10:28; Lu 5:11,27-28; 14:33; 18:28; Php 3:8 what. Mt 20:10-12; Lu 15:29; 1Co 1:29; 4:7 General references. exp: Mt 4:20; Lu 5:28; 18:28.'.

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C19-S29 (Verse 28) Jesus promises His disciples great rewards in eternity.

And Jesus said unto them,
Verily I say unto you,
That ye which have followed me,
in the regeneration when the Son of man shall sit in the throne of his glory,
ye also shall sit upon twelve thrones,
judging the twelve tribes of Israel..

Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person with a changed life to the false hope in works of fleshly religion. In Matthew 19:27-30; Mark 10:28-31 and Luke 18:28-30, Jesus made a statement which about salvation led to Peter asking about our heavenly rewards. The answer given, to that question, is similar to what we read in Luke 22:28-30 and Hebrews 11:24-26, although the details are different. Please see the note for Mark 10:29 for the details on this incident.

This particular sentence is unique to Matthew's Gospel with the next sentence having equivalent sentences by Mark and Luke. This sentence gives the specific rewards promised to the twelve for following Jesus and the next sentence gives the promises that are given to anyone who follows Jesus. This promise is made by Jesus, to the twelve, in His roles as Christ and King.

Our sentence makes it clear that there is a specific reward for Apostles which is not given to anyone else. No one can admit that Jesus made a specific reward to these men, which is based upon special service, and also claim that there is not significant differences in the rewards that Christians can and will earn based upon their service while in the flesh.

In our sentence, we see that these promises are given to be fulfilled in the regeneration when the Son of man shall sit in the throne of his glory. This is speaking about what is called 'The Second Coming of Christ'. That is: the physical man named Jesus is currently in Heaven and physically returning to this Earth. (Please see the Prophecies Section of the Significant Gospel Events Study for those Bible references.) At that time, Jesus Christ will take His position as King of Israel and as King of kings and Lord of lords. He will rule this Earth with the twelve (except Judas Iscariot) under Him. (The Lord Jesus Christ gave Paul the position which Judas lost.) the apostles followed Jesus while He lived on the Earth and, reportedly, continued to follow Him even through His baptism of fire and a martyr's death.

Our sentence starts with the word And. This means that our sentence is added to the prior, which also means that it is the answer from Jesus for the question that is in the prior sentence.

Our first phrase continues and tells us that Jesus said unto them. Thus, anyone who wants to dispute what is literally said here is claiming that they have more authority than Jesus has since He is literally 'God in human flesh'.

Next, Jesus says: Verily I say unto you 'truly; with great confidence'. Only a fool would dispute this sentence.

Next, Jesus says: ye which have followed me. This promise is given to each and every one of the twelve personally (ye) with Jesus appointing Paul to replace Judas Iscariot after his betrayal. No other person can 'claim' the promises of this sentence.

Next, Jesus says: in the regeneration when the Son of man shall sit in the throne of his glory. As explained elsewhere in this note, this will happen when the Lord Jesus Christ will return to rule and reign this world for 1,000-years. He uses the phrase in the regeneration because that is when nature will be restored to what it was in the original creation (Isaiah 11:6; Romans 8:22-23).

Next, Jesus says: ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. Again, this promise is given to each and every one of the twelve personally (ye) with Jesus appointing Paul to replace Judas Iscariot after his betrayal. No other person can 'claim' the promises of this sentence.

Many people will tell you that you should follow and serve Jesus just out of love and thanks for salvation. While that sounds great, it actually is a lie of the devil. That isn't enough motivation to get people to faithfully serve God while being persecuted, and God knows it. While sounding spiritual, these people remove the specific rewards from God that keep people going, and the result is that they quit when others aren't looking. These critics are 'hyper-spiritual' fakes. God gives varying rewards based upon varying service and God encourages you to seek the greatest reward because that gives Him the greatest service.

These men followed Jesus when the 'hyper-spiritual' Pharisees criticized and killed Jesus. They were faithful because of the promise of a position in His kingdom. That is called living by faith and God keeps His promises to those that live by faith. We can't get the rewards which were promised specifically to the twelve, but we can get special rewards for special service. Each of us should strive to do the greatest service while keeping our eyes on the special rewards promised by God and ignore the 'Hyper-spiritual' people who want to make you fail when persecutions arrive. In 1Corinthians 6:2 we are told that the saints shall judge the world. That is: the people who truly do live by faith will judge other people and the actual results which they produce.

Revelation 2:26 says, something similar. While the saints will judge/rule the world, they will be under Israel and the Apostles in the hierarchy of authority, as I understand it. I will not argue with any opposing opinion because no one can say with absolute authority before we see what God does in detail. Going on, Psalms 1:5 says, Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. there are saved, but ungodly , people who will be here during the 1,000-years reign of Christ. In the parables of the talents and of the pounds, Jesus made it clear that the amount of authority that people have is directly related to how much they personally profit the kingdom of Heaven while they live in the flesh. The person with only one talent lost that and had no authority or anything else. As Psalms 1:5 says, they (the ungodly ) shall not stand in the judgment. So, we need to be very careful when we decide to claim a promise in the Bible because God will not give it to us if we don't meet His requirements and it doesn't matter if we claimed it in error.

The next thing to pay attention to is the fact that all of nature will be restored to what it was like when this world was first created. The references, that i provide, to this fact were already given. There are more references and those people who are interested in this future prophecy should do their own study of the Bible and be very careful to accurately verify any claim from anyone else.

The next thing to pay attention to is the fact that Jesus said that He, as a literal physical man (the Son of man ), will shall sit in the throne of his glory. When He came the first time He allowed men to insult Him, beat Him and do other things. Even today, men still insult His nameans dispute His word. This is because we are still being tested and each person is laying up the legal evidence that God will use when he judges each and every one of us personally. However, in that day He shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers (Psalms 2:9; Revelation 2:27; Revelation 12:5; Revelation 19:15).

The last part of our sentence applies to the twelve and to Jews. People need to be very careful about prophecy preachers who try to claim that prophecies which only apply to Jews or to lost people also apply to the Gentile children of God.

Please see the note for Titus 3:4-7 about the word regeneration. Webster's 1828 dictionary defines this word as: 'Reproduction; the act of producing anew. 2. In theology, new birth by the grace of God; that change by which the will and natural enmity of man to God and his law are subdued, and a principle of supreme love to God and his law, or holy affections, are implanted in the heart. He saved us by the washing of regeneration and renewing of the Holy Spirit. Titus 3''. Easton's Bible Dictionary defines this word as: 'only found in Mt 19:28; Tit 3:5. this word literally means a "new birth." the Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Mt 19:28 the word is equivalent to the "restitution of all things" (Ac 3:21). In Tit 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1Jo 3:14); becoming a new creature in Christ Jesus (2Co 5:17); being born again (Joh 3:5); a renewal of the mind (Ro 12:2); a resurrection from the dead (Eph 2:6); a being quickened (Eph 2:1,5). this change is ascribed to the Holy Spirit. It originates not with man but with God (Joh 1:12-13; 1Jo 2:29; 5:1,4). as to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature "dead in trespasses and sins." the necessity of such a change is emphatically affirmed in Scripture (Joh 3:3; Ro 7:18; 8:7-9; 1Co 2:14; Eph 2:1; 4:21-24)'. In our sentence, the phrase in the regeneration literally means when this happens for the saved and for this world. Our sentence goes on to say: when the Son of man shall sit in the throne of his glory in order to tell us exactly when this will happen.

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'.

Please see the note for Colossians C1S3 about the word throne. Easton's Bible Dictionary define this word as: 'a royal chair or seat of dignity (De 17:18; 2Sa 7:13; Ps 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1Sa 1:9; 4:13, and of a provincial governor in Ne 3:7; Ps 122:5. the throne of Solomon is described at length in 1Ki 10:18-20'.

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

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

Please see the note for Luke 24:42 about the word twelve. The functional definition for this word is: 'The sum of two and ten; twice six; a dozen. Twelve men compose a petty jury'. That note also provides NUMBERS AS SYMBOLS according to the Morrish Bible Dictionary. Please also see the note for John 6:67 about the phrase twelve disciples / apostles. Please also note that many of the references to the number twelve, in this Gospel, is actually a reference to the twelve disciples / apostles.

Please see the note for Matthew 24:29 about the word tribe. Webster's 1828 defines this word as: 'A family, race or series of generations, descending from the same progenitor and kept distinct, as in the case of the twelve tribes of Israel, descended from the twelve sons of Jacob.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in the regeneration. Isa 65:17; 66:22; Ac 3:21; 2Pe 3:13; Re 21:5 when. Mt 16:27; 25:31; 2Th 1:7-10; Re 20:11-15 ye also. Mt 20:21; Lu 22:28-30; 1Co 6:2-3; 2Ti 2:12; Re 2:26-27; 3:21 the twelve. Ex 15:27; 24:4; 28:21; Le 24:5; Jos 3:12; 1Ki 18:31; Ezr 6:17; Re 7:4; 12:1; 21:12-14; 22:2 General references. exp: Lu 22:28.'.

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C19-S30 (Verse 29) Jesus promises all true disciples great rewards in eternity.

And every one that hath forsaken houses,
or brethren,
or sisters,
or father,
or mother,
or wife,
or children,
or lands,
for my name's sake,
shall receive an hundredfold,
and shall inherit everlasting life..

Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person with a changed life to the false hope in works of fleshly religion. In Matthew 19:27-30; Mark 10:28-31 and Luke 18:28-30, Jesus made a statement which about salvation led to Peter asking about our heavenly rewards. The answer given, to that question, is similar to what we read in Luke 22:28-30 and Hebrews 11:24-26, although the details are different. Matthew 19:28-30 and Mark 10:28-31 and Luke 18:28-30 have the promises of blessings for following Jesus. There are slight differences in these accounts, which I believe show that rewards vary based upon what is sacrificed for the service of God.

Mark 10:29-30 and Luke 18:29-30 are equivalent sentences to this sentence. The first phrase, of our current sentence, says: And every one that hath forsaken houses. The equivalent section from Mark says: And Jesus answered and said, Verily I say unto you, there is no man that hath left house. The equivalent section from Luke says: And he said unto them, Verily I say unto you, there is no man that hath left house. The first word, of in all three equivalent sentences, is: And. This means that the current equivalent sentences are added to their prior equivalent sentences. The first two phrases, from Mark and Luke, match the first phrases of the prior sentence here in Matthew. Mark and Luke just skipped the rest of the prior sentence which Matthew reports. But, since all three equivalent sentences start with the word: And, there is no significant difference other than what Mark and Luke skip reporting. Please see the note above, or the notes in those other Book Studies, about those first phrases from Mark and Luke.

Now, in general, we can see that all, all three accounts list people and things that have to be sacrificed in order to serve God. Therefore, all three accounts require personal sacrifice in order to receive everlasting rewards. All three accounts promise the reward of life everlasting. So, the differences in rewards isn't in being saved or not saved. The differences are in the things sacrificed and in the proportional rewards.

The rest of our phrase, from Matthew, is: every one that hath forsaken houses. The equivalent sections from Mark and Luke say: There is no man that hath left house. While Mark and Luke do not make it clear that the person is to leave the house permanently, like Matthew does, there is no conflict.

The next section, of our current sentence, says: or brethren, or sisters, or father, or mother, or wife, or children, or lands. The equivalent section from Mark says: or brethren, or sisters, or father, or mother, or wife, or children, or lands. The equivalent section from Luke says: or parents, or brethren, or wife, or children. Please notice that all three Gospel accounts mention or wife, or children but that the other things mentioned are slightly different. Luke lists parents, or brethren while Matthew and Mark say brethren, or sisters, or father, or mother. This isn't a significant difference. Only a fool would complain that the word parents is, in any significant way, different from father, or mother. In addition, since the Biblical definition of brethren includes sisters, Luke did not leave them out. Luke just chose to not explicitly name then. Other than that minor difference, the only other difference is that Matthew and Mark include the phrase or lands. However, since most people do not own lands, (other than a small plot that barely holds a small house), that word hardly applies to most men. And, since Luke gives us the perspective of men, the word was not very applicable to most men. Therefore, Luke skipped mentioning it.

The next section, of our current sentence, says: for my name's sake. The equivalent section from Mark says: for my name's sake, and the gospel's. The equivalent section from Luke says: for the kingdom of God's sake. The phrase my name means; 'the power and authority represented by the name'. Therefore, Matthew and Mark are saying that these people make these sacrifices 'in order to tell others what they can receive if they put their faith in the power and authority represented by the true name of the Jesus of the Bible'. Basically, this means that 'they go out and do the Great Commission '. At the same time, Luke says: for the kingdom of God's sake. However, receiving the kingdom of God means believing and acting on the Gospel, which is presented in 'the Great Commission'. Therefore, the only difference in these phrases is on which portion of the same message is emphasized.

Please notice that Mark includes with persecutions in the list of things received. Mark warns us that, as we receive these other things, persecutions are attached to their possession.

All that remains to be looked at, in all three equivalent sentences, is the promises of rewards. In Luke, people are promised manifold more in this present time. In Matthew and Mark, we are promised an hundredfold, which is more specific. Mark also lists what these rewards will be because servants want a clear understanding of what their rewards will consist of. In addition, Luke lists the least number of things to be sacrificed and also has the least number promised rewards. Mathew and Mark specify an hundredfold rewards, which is more specific than the rewards promised by Luke.

Yes, you get a greater reward but you also pay a greater price. This teaching exactly matches the teaching on the parables of Pounds (Luke 19:11-27) and the parable of talents (Matthew 25:14-30). Please see those verses and notes for more details on this subject. One more thing needs to be noted in the account by Matthew. Matthew 19:28 has a specific reward for Apostles that is not given to anyone else. No one can admit that Jesus made a specific reward to these men that is based upon special service and also claim that there is not significant differences in the rewards that Christians can and will earn based upon their service while in the flesh. Please see the note on Matthew 19:28 for more details on this unique reward.

In addition to this sentence, Mark includes the equivalent of our next sentence while Luke does not. The next sentence explains the basis of how God will judge who gets which rewards. The legal perspective (Matthew) is concerned with this being specified and servants want to know this information (Mark) so that they can be sure that they are doing what will get them the greatest rewards. However, most men (Luke) don't care and don't want to know the basis of judgment. Most just want to know that they will be rewarded and, possibly how much, but don't care how their reward is determined.

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

Please see the note for Romans C16S1 about the word sister. The functional definition for this word is: 'a female child of the same parent as another identified person''.

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

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

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.

We find forms of the word hundredfold in: Genesis 26:12; 2Samuel 24:3; Matthew 13:8; Matthew 13:23; Matthew 19:29; Mark 10:30; Luke 8:8. The functional definition for this word is: 'one hundred times'.

Please see the note for Luke 10:25 about the word inherit. The functional definition for this word is: 'To take by descent from an ancestor; to take by succession, as the representative of the former possessor; to receive, as a right or title descendible by law from an ancestor at his decease'. Please also see the note for Galatians C3-S20 about the word inheritance.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. Mt 16:25; Mr 10:29-30; Lu 18:29-30; 1Co 2:9 or brethren. Mt 8:21-22; 10:37-38; Lu 14:26; 2Co 5:16; Php 3:8 my. Mt 5:11; 10:22; Lu 6:22; Joh 15:19; Ac 9:16; 1Pe 4:14; 3Jo 1:7 an. Mt 13:8,23 inherit. Mt 19:16; 25:34,46 exp: 1Co 6:9; Re 21:7. General references. exp: Lu 22:28.'.

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C19-S31 (Verse 30) Jesus warns that God's standard for judgment is different from what men use.

First Step: Correct wrong belief.

But many that are first shall be last;.

Second Step: State the truth.

and the last shall be first..

Matthew 19; Mark 10 and Luke 18 are all similar in that they tell accounts which compare the fruit of a truly saved person with a changed life to the false hope in works of fleshly religion. In Matthew 19:27-30; Mark 10:28-31 and Luke 18:28-30, Jesus made a statement which about salvation led to Peter asking about our heavenly rewards. The answer given, to that question, is similar to what we read in Luke 22:28-30 and Hebrews 11:24-26, although the details are different. Please see the note for Mark 10:29 for the details on this incident.

Matthew 20:16; Mark 10:31 and Luke 13:30 have the same message as this sentence but are presented in different context. In addition, we see doctrine similar to this sentence in Luke 22:28-30 and Hebrews 11:24-26. As a result, we should conclude that this is a precept that applies to many circumstances.

It is important to pay attention to the tense of the verbs in this sentence if people want to properly understand it. The verb are is present tense. The phrase shall be is future tense. While many people don't understand the meaning of this sentence, that is because they are not trying to understand it spiritually. This sentence means: 'Many saved people, who are first (have the highest positions and most money and things) in this present physical world, will have the lowest positions in eternity. And, Many saved people, who are last (have the lowest positions and least money and things) in this present physical world, will have the highest positions in eternity'. This matches the doctrine where we are told to be servant of all (Mark 9:35; Mark 10:44). It also matches the doctrine of being humbled and of being abased (Matthew 23:12; Luke 14:11; Luke 18:14). It also matches the doctrine of being like a little child (Matthew 18:2-5; Mark 10:15; Luke 18:17).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 8:11-12; 20:16; 21:31-32; Mr 10:31; Lu 7:29-30; 13:30; 18:13-14; Ro 5:20-21; 9:30-33; Ga 5:7; Heb 4:1'.

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Matthew Chapter 20

links to sentences in this chapter:

C20-S1 (Verse 1), C20-S2 (Verse 2), C20-S3 (Verse 3-4), C20-S4 (Verse 4), C20-S5 (Verse 5), C20-S6 (Verse 6), C20-S7 (Verse 7), C20-S8 (Verse 7), C20-S9 (Verse 8), C20-S10 (Verse 9), C20-S11 (Verse 10), C20-S12 (Verse 11-12), C20-S13 (Verse 13), C20-S14 (Verse 14), C20-S15 (Verse 15), C20-S16 (Verse 15), C20-S17 (Verse 16), C20-S18 (Verse 17-19), C20-S19 (Verse 20), C20-S20 (Verse 21), C20-S21 (Verse 21), C20-S22 (Verse 22), C20-S23 (Verse 22), C20-S24 (Verse 22), C20-S25 (Verse 23), C20-S26 (Verse 24), C20-S27 (Verse 25), C20-S28 (Verse 26-28), C20-S29 (Verse 29), C20-S30 (Verse 30), C20-S31 (Verse 31), C20-S32 (Verse 32), C20-S33 (Verse 33), C20-S34 (Verse 34)'.

Please use This link to see the chapter summary.

Chapter theme: the Basis of Everlasting Rewards

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field.

In Matthew 20:17-19 and Mark 10:32-34, Jesus went to Jerusalem for the final confrontation and prophesied His betrayal, suffering and death while on the way to Jerusalem. Luke 18:31-34 tells the same things, and that the telling happened on the same trip, but may actually be different, repeated, messages from Jesus to His disciples. This is also just before John 12 starts. In particular, Jesus prophesized His own betrayal, persecution, death and resurrection, that He would be scourged and mocked and crucified and that He would suffer many other things. Please see the Prophecies Section and the Prophecy Fulfilled Section of the Significant Gospel Events Study for more related Bible references to these prophecies and their fulfillment within the Gospel accounts.

Matthew 20:20-28 and Mark 10:35-45 tell us about James, John and their mother coming to Jesus and asking to sit on His right hand and left hand in the kingdom. Luke 22:23-30 also tells us the same thing as part of this account. Jesus explains that it is not His decision to make and then questions them about their resolve in this matter. Please also see the note for Matthew 20:20 which has the report by Matthew compared to the report by Mark.

In Matthew 20:25-28; Mark 10:42-45 and Luke 22:24-30, Jesus explained how to be called great in His kingdom. In addition, John 13:12-15 gives us an example of this doctrine which we are commanded to follow, Jesus explained how to be called great in His kingdom.

Matthew 20:29-43; Mark 10:46-52 and Luke 18:35-43 tell us about Jesus healing two blind men, one of whom was Bartimaeus.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-16. Christ, by the similitude of the labourers in the vineyard, shows that God is debtor unto no man;
17-19. foretells his passion;
20-28. by answering the mother of Zebedee's children, teaches his disciples to be lowly;
29-34. and gives two blind men their sight.'.

C20-S1 (Verse 1) the start of the 'Parable of the Field Laborers'.

For the kingdom of heaven is like unto a man that is an householder,
which went out early in the morning to hire labourers into his vineyard..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field.

in this parable, the householder spiritually represents God. The vineyard spiritually represents this world. The labourers spiritually represents the children of God. The penny / money spiritually represents everlasting rewards given by God for serving in His kingdom. The marketplace spiritually represents any place where the children of God meet and hear the word of God. The different hours of hire spiritually represent different times in the history of the world.

In the 'Parable of the Field Laborers', we learn that there is greater reward when we work by hope compared to when we work by faith. Yes, we are to live / walk by faith. But God also wants us to have hope. In order to have true Biblical faith, we find the promise of God in the word of God, we find and do what is required by God in order for us to receive the promise, then we wait with the firm conviction that God will keep His promise in His time and in His way. With hope, we also work and wait. However, we have no promise from God. We know the character of God and work to please God even without any promise. When we do that, we hope for reward based upon the character of God.

Please notice that our next sentence says that the first workers hired agreed...for a penny a day. They knew what they would be paid before they went to work. This is symbolic of working for God based upon faith because the promise of God tells us what we will get before we do what God requires. Now look at the promise to the rest of the labourers. They were promised: whatsoever is right I will give you. They did not know how much they would be paid. They had to hope for a good reward based upon the character of the householder. Likewise, God gave the Jews specific promises in this physical world such as unto a land flowing with milk and honey (Exodus 3:8; Exodus 3:17; Exodus 13:5; Exodus 33:3; Leviticus 20:24; Numbers 13:27; Numbers 14:8; Numbers 16:13-14; Deuteronomy 6:3; Deuteronomy 11:9; Deuteronomy 26:9; Deuteronomy 26:15; Deuteronomy 27:3; Deuteronomy 31:20; Joshua 5:6; Jeremiah 11:5; Jeremiah 32:22; Ezekiel 20:6; Ezekiel 20:15). However, while we are promised blessings in this life and in Heaven, they are mainly spiritual in nature and not specific like what God promised to the Jews. Thus, in the New Testament, we serve God more by hope, than the Jews did in the Old Testament, and this parable promises us greater rewards than God promised to the Jews.

Our sentence starts with the word For, which means that this parable is telling us why the way of judgment, given in the prior chapter, is true. Once more, as a parable about the kingdom of heaven, this parable is given to teach us how God rules Heaven and how we will be judged to determine our reward or punishment when we get there. In addition, the kingdom of heaven includes the 1,000-years reign of Christ here on Earth. That is why this parable is given in response to a question about positions in the kingdom of Christ.

Lots of people like to take pictures of themselves. And, while the picture is a likeness, it does not encompass all that is the person. However, with several pictures you can see what attracts a given person and get an idea of what they are like. In the same way, this parable is only one of several pictures that we have about the kingdom of heaven. in this picture, we are told about the householder and labourers and the different agreements that the householder had with different groups of labourers. All groups of labourers received the same reward even though the first group of labourers had to work harder. As a result, they complained and claimed that the householder was not fair. He didn't do things the way that they thought that he should do things. However, as this parable explains, he did what was legal and right. Likewise, many people complain that the way that God does things are not fair. However, God always does things that are legal and righteous.

The householder paid what he determined was right, and not what most people thought was fair. In addition, since this is a parable about the kingdom of heaven, we need to realize that the spiritual lesson is that God does what he determines is right and not what religious people think is fair. Jesus gives the moral of this parable in Matthew 20:16 which says So the last shall be first, and the first last: for many be called, but few chosen. Basically, we have no right to complain about what God does with what is His own. In addition, we also learn that God rewards people who work by hope more than He rewards those who work by faith.

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 Matthew 10:25 about the words household / householder. The Morrish Bible Dictionary defines the word household as: 'Those who dwell in a house under one head, including the wife and children, and embracing servants who were usually slaves. Ge 15:2-3; Lu 12:42; Ac 10:7; Php 4:22. We read of the baptism of whole households. Ac 16:15; 1Co 1:16. the Lord speaks of His disciples as His household, Mt 10:25; and saints are called the 'household of faith,' and the 'household of God.' Ga 6:10; Eph 2:19.'. Webster's 1828 defines the word householder as: 'The master or chief of a family; one who keeps house with his family. Matt.13.'. 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.

We find forms of the word early occurring 85 times in the Bible and, in the New Testament, in: Matthew 20:1; Mark 16:2; Mark 16:9; Luke 21:38; Luke 24:1,22; John 8:2; John 18:28; John 20:1; Acts 5:21; James 5:7. Webster's 1828 defines this word as: 'In advance of something else; prior in time; forward; as early fruit, that is, fruit that comes to maturity before other fruit; early growth; early manhood; early old age or decrepitude, that is, premature old age. So an early spring; an early harvest. 2. First; being at the beginning; as early dawn. 3. Being in good season; as, the court met at an early hour.
EARLY, adv. er'ly. Soon; in good season; betimes; as, rise early; come early; begin early to instill into children principles of piety. Those who seek me early shall find me. Prov.8'.

Thompson Chain Topics provides references for the word early as: 'General Reference to: Ge 19:27; 26:31; Ex 8:20; 34:4; Jos 3:1; 6:15; Jg 6:38; 1Sa 5:4; 9:26; 15:12; 17:20; 2Ch 20:20; Pr 31:15; Da 6:19; Mr 16:2. ForDevotions: Morning Devotions: Ge 22:3. Of Jacob: Ge 28:16-17,18; Ex 24:4. Of Samuel's Parents: 1Sa 1:19. Of Hezekiah: 2Ch 29:20. Of Job: Job 1:5. Of David: Ps 57:8; 119:147. Of Jesus: Mr 1:35. ForDevotions.: See Devotional Life. Todo Evil: Ex 32:6; Nu 14:40; Job 24:14; Isa 5:11; Zep 3:7'.

Torrey's Topical Textbook provides references for the word early as: 'Christ set an example of: Mr 1:35; Lu 21:38; Joh 8:2. REQUISITE FOR: Devotion: Ps 5:3; 59:16; 63:1; 88:13; Isa 26:9. Executing God's commands: Ge 22:3. Discharge of daily duties: Pr 31:15. Neglect of, leads to poverty: Pr 6:9-11. PRACTISED BY thE WICKED, FOR: Deceit: Pr 27:14. Executing pl and of evil: Mic 2:1. Illustrates spiritual diligence: Ro 13:11-12. Exemplified: Abraham, Ge 19:27. Isaac, etc. Ge 26:31. Jacob, Ge 28:18. Joshua, etc. Jos 3:1. Gideon, Jg 6:38. Samuel, 1Sa 15:12. David, 1Sa 17:20. Mary, etc. Mr 16:2. Apostles, Ac 5:21'.

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

Please see the note for Mark 1:20 about the word hired. The functional definition for this word is: 'Procured or taken for use, at a stipulated or reasonable price; as a hired farm'. Forms of this word are used, in this Gospel, in: Matthew 20:1; Matthew 20:7; Matthew 20:8; Matthew 20:9.

Please see the note for Luke 10:2 about the word labourer. The functional definition for this word is: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan'. Please also see the note for Philippians 4:3 about the word fellowlabourers.

Please see the note for 1Corinthians C9S10 about the words vine / vineyard. Webster's 1828 dictionary defines vine. as: 'A plant that produces grapes, of the genus Vitis, and of a great number of varieties. 2. the long slender stem of any plant, that trails on the ground, or climbs and supports itself by winding round a fixed object, or by seizing any fixed thing with its tendrils or claspers. thus, we speak of the hop vine, the bean vine, the vines of melons, squashes, pumpkins, and other encurbitaceous plants'. The functional definition for the word vineyard. is: 'the place where a vine is planted and cared for'. Forms of this word are used, in this Gospel, in: Matthew 20:1; Matthew 20:2; Matthew 20:3; Matthew 20:7; Matthew 20:8; Matthew 21:28; Matthew 21:33; Matthew 21:39; Matthew 21:40; Matthew 21:41. We also find the phrase fruit of the vine in: Matthew 26:29.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the kingdom. this parable was intended to illustrate the equity of God's dealings, even when "the first are placed last, and the last first." Mt 3:2; 13:24,31,33,44-45,47; 22:2; 25:1,14 a man. Mt 9:37-38; 21:33-43; Song 8:11-12; Isa 5:1-2; Joh 15:1 early. Mt 23:37; Song 8:11-12; Jer 25:3-4 labourers. Mr 13:34; 1Co 15:58; Heb 13:21; 2Pe 1:5-1'.

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C20-S2 (Verse 2) the symbolism of workers working by faith.

And when he had agreed with the labourers for a penny a day,
he sent them into his vineyard..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

Here we see the agreement which symbolically represents a promise of God, found in the word of God, which tells the children of God what rewards they can expect if they labour in God's field. In particular, this, symbolically, represents God's specific promises to the Jews in the Old Testament. As explained in the note for the prior sentence, they were promised a land flowing with milk and honey. They were given a specific promise, in this physical reality, if they served God. Likewise, today, God's children can find promises in the Bible. (Please see the Promises Section of the Significant Gospel Events Study for promises made in the Gospels along with links to the specific Bible references.) Once we find the promise, we need to do what the word of God says is required in order for us to receive the promise. And, we must keep doing what is required, until we receive the promise, with the heart attitude that God will keep His promise in His time and in His way. Doing this procedure is called faith and we must live / walk by faith (Romans C9S28; Ephesians C1S2; Romans C11S6; Romans C3S29) if we wish to be justified.

Thus, in this parable, this group of workers represent God's children who serve by faith in order to receive a promise from God.

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 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)'. Forms of this word are used, in this Gospel, in: Matthew 20:2; Matthew 20:9; Matthew 20:10; Matthew 20:13; Matthew 22:19.

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 1Corinthians C9S10 about the words vine / vineyard. Webster's 1828 dictionary defines vine. as: 'A plant that produces grapes, of the genus Vitis, and of a great number of varieties. 2. the long slender stem of any plant, that trails on the ground, or climbs and supports itself by winding round a fixed object, or by seizing any fixed thing with its tendrils or claspers. thus, we speak of the hop vine, the bean vine, the vines of melons, squashes, pumpkins, and other encurbitaceous plants'. The functional definition for the word vineyard. is: 'the place where a vine is planted and cared for'. We also find the phrase fruit of the vine in: Matthew 26:29.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he had. Mt 20:13; Ex 19:5-6; De 5:27-30 a penny. "The Roman penny is the eighth part of an ounce, which after five shillings the ounce is sevenpence halfpenny." Mt 18:28; 22:19 (margins) Lu 10:35; Re 6:6 exp: Lu 20:24. he sent. 1Sa 2:18,26; 3:1,21; 16:11-12; 1Ki 3:6-11; 18:12; 2Ch 34:3; Ec 12:1; Lu 1:15; 2Ti 3:15'.

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C20-S3 (Verse 3-4) the symbolism of workers working by hope.

First Step: the householder went looking for more labourers.

And he went out about the third hour,
and saw others standing idle in the marketplace,
And said unto them;.

Second Step: the householder hired the labourers.

Go ye also into the vineyard,
and whatsoever is right I will give you..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

Here we see that the householder, who symbolically represents God, going out and hiring more workers. He does not agree to a specific amount of payment in this case, like he did for the first workers. Notice that he only promises them: whatsoever is right I will give you. They have to trust the character of the householder to give then a good wage and to not cheat them on their reward for their labor. This is an illustration of true Biblical hope. In the Bible, hope is an action verb, just like faith, but we work based upon the character of God because we do not have a specific promise in the Bible. Notice that we are promised blessings in this world, and shall inherit everlasting life, in: Matthew 19:29; Matthew 25:45-46; Luke 18:30; John 3:36; John 5:24; John 6:40. The Jews were able to verify the promise of a land flowing with milk and honey. That is because it is in this physical world. However, the promise of; shall inherit everlasting life is a promise that can not be verified until after we leave this physical reality. Thus, we must trust the character of God, which is the Biblical definition of hope.

Thus, in this parable, this group of workers represent God's children who serve by hope in order to receive a blessing from God.

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

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The functional definition is: 'perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son. Please also see the note for Acts 2:25 about the words foresee / foresaw.

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

Please see the note for Luke 24:11 about the word idle. The functional definition for this word is: 'Not employed; unoccupied with business; inactive; doing nothing.'.

Please see the note for Mark 7:4 about the word market. The functional definition for this word is: ' a large open area in many ancient cities, especially of Greece and Rome, having the public market on one side only, the other sides of the are being occupied by temples, theatres, colonnades, courts of justice, baths, and other public structures, the whole square often presenting a magnificent appearance. Here was the city exchange, the focus to which converged all the lines of public life.'. Please also see the note for Luke 7:32 about the word marketplace. The functional definition for this word is: 'any place of public resort, and hence a public place or broad street (Mt 11:16; 20:3), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held (Ac 16:19; 17:17). this word occurs in the Old Testament only in Eze 27:13'. Forms of this word are used, in this Gospel, in: Matthew 11:16; Matthew 20:3; Matthew 23:7.

Please see the note for 1Corinthians C9S10 about the words vine / vineyard. Webster's 1828 dictionary defines vine. as: 'A plant that produces grapes, of the genus Vitis, and of a great number of varieties. 2. the long slender stem of any plant, that trails on the ground, or climbs and supports itself by winding round a fixed object, or by seizing any fixed thing with its tendrils or claspers. thus, we speak of the hop vine, the bean vine, the vines of melons, squashes, pumpkins, and other encurbitaceous plants'. The functional definition for the word vineyard. is: 'the place where a vine is planted and cared for'. We also find the phrase fruit of the vine in: Matthew 26:29.

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

The 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: 'the third. Mr 15:25; Ac 2:15 standing. Mt 20:6-7; 11:16-17; Pr 19:15; Eze 16:49; Ac 17:17-21; 1Ti 5:13; Heb 6:12
Go. Mt 9:9; 21:23-31; Lu 19:7-10; Ro 6:16-22; 1Co 6:11; 1Ti 1:12-13; Tit 3:8; 1Pe 1:13; 4:2-3 and whatsoever. Col 4:1'.

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C20-S4 (Verse 4) the laborers went to work.
And they went their way.

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

These workers obeyed based upon the promise from the householder that whatsoever is right I will give you. This is an example of true Biblical hope.

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

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C20-S5 (Verse 5) More workers working by hope.

Again he went out about the sixth and ninth hour,
and did likewise..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

This sentence, in this parable, tells us about a group of workers who represent God's children and who serve by hope in order to receive a blessing from God. Please see the note for Matthew 20:3-4 for the explanation of how these workers represent true Biblical hope. There probably is some symbolism relating the various hours of the day to the different times in the last days, but I am not sure what is symbolically represented. However, the main point of this parable is that God gives greater reward to people who trust the character of God (hope) than God gives to people who work for a specific promise found in the word of God (faith). Yes, we are commanded to live / walk by faith, but God wants is to learn that the promises are backed by the character of God. Therefore, if we learn the true character of God, and serve Him because of Who He is even when we do not have a specific promise, God gives greater reward. And, this is because true Biblical hope requires more spiritual maturity than true Biblical faith requires.

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

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sixth. Mt 27:45; Mr 15:33-34; Lu 23:44-46; Joh 1:39; 4:6; 11:9; Ac 3:1; 10:3,9 and did. Ge 12:1-4; Jos 24:2-3; 2Ch 33:12-19; Heb 11:24-26'.

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C20-S6 (Verse 6) Last hour hiring.

And about the eleventh hour he went out,
and found others standing idle,
and saith unto them,
Why stand ye here all the day idle?.

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

I believe that, in this parable, this group represents the people alive today. But, no matter what time we are in God's timetable, He wants us busy working in His vineyard.

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

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

Please see the note for Luke 24:11 about the word idle. The functional definition for this word is: 'Not employed; unoccupied with business; inactive; doing nothing.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the eleventh. Ec 9:10; Lu 23:40-43; Joh 9:4 Why. Pr 19:15; Eze 16:49; Ac 17:21; Heb 6:12'.

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C20-S7 (Verse 7) Why they were not working.

They say unto him,
Because no man hath hired us..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

God pl and on all saved to spiritually mature and to go to work in His vineyard. This is His plan when he saves us. But, many churches fail to make this clear to the newly saved and many newly saved fail to listen to the message and understand it. Thus, this sentence spiritually represents many people in churches of today who fail to understand the job that God planned for them when they were saved. And, if they don't get busy, they will not receive the reward when they get to Heaven.

Please see the note for Mark 1:20 about the word hired. The functional definition for this word is: 'Procured or taken for use, at a stipulated or reasonable price; as a hired farm'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Because. Ac 4:16; 17:30-31; Ro 10:14-17; 16:25; Eph 2:11-12; 3:5-6; Col 1:26'.

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C20-S8 (Verse 7) Last hour workers working by hope.

First Step: What to do.

He saith unto them,
Go ye also into the vineyard;.

Second Step: the promised reward.

and whatsoever is right,
that shall ye receive..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

As already mentioned, this group, in the parable, represent the saved of today. We are to go and work in God's vineyard and trust God's character believing that he will reward us with what is right. However, people need to be warned. While God will reward the labourers, God will refuse to reward those saved people who refuse to work because that would not be right.

Please notice that these people were in the right place to be hired even though it was the eleventh hour. Too many people of today believe lies such as: 'I will be rewarded for the labor of others because I belong to the church or religion'. Our parable makes it clear that only those who actually go and work will receive the reward.

Please see the note for 1Corinthians C9S10 about the words vine / vineyard. Webster's 1828 dictionary defines vine. as: 'A plant that produces grapes, of the genus Vitis, and of a great number of varieties. 2. the long slender stem of any plant, that trails on the ground, or climbs and supports itself by winding round a fixed object, or by seizing any fixed thing with its tendrils or claspers. thus, we speak of the hop vine, the bean vine, the vines of melons, squashes, pumpkins, and other encurbitaceous plants'. The functional definition for the word vineyard. is: 'the place where a vine is planted and cared for'. We also find the phrase fruit of the vine in: Matthew 26:29.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. Mt 22:9-10; Ec 9:10; Lu 14:21-23; Joh 9:4 and. Eph 6:8; Heb 6:10'.

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C20-S9 (Verse 8) All laborers were paid.

So when even was come,
the lord of the vineyard saith unto his steward,
Call the labourers,
and give them their hire,
beginning from the last unto the first..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

The word even tells us that this was the normal end of a work day in a farming community, especially one without electricity. So, this would be the normal time for labourers to be paid. The only reason that I can think of, for the lord to order the payment to be made in the order that he did, is to make the point of this parable. If those hired first were paid first, many would have left with their wage and not realize that the last hired were paid the same.

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

Please see the note for 1Corinthians C4S1 about the word steward. The functional definition for this word is: ' A man employed in great families to manage the domestic concerns, superintend the other servants, collect the rents or income, keep the accounts, etc. See Genesis 15:2 and 43:19'.

Please see the note for Mark 1:20 about the word hired. The functional definition for this word is: 'Procured or taken for use, at a stipulated or reasonable price; as a hired farm'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 13:39-40; 25:19,31; Ro 2:6-10; 2Co 5:10; Heb 9:28; Re 20:11-12 unto. Ge 15:2; 39:4-6; 43:19; Lu 10:7; 12:42; 16:1-2; 1Co 4:1-2; Tit 1:7; 1Pe 4:10'.

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C20-S10 (Verse 9) the last hour laborers were paid for a full day of work.

And when they came that were hired about the eleventh hour,
they received every man a penny..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

Remember that they were only promised: whatsoever is right, that shall ye receive. Therefore, they were not sure what pay they would receive before they received it.

Please see the note for Mark 1:20 about the word hired. The functional definition for this word is: 'Procured or taken for use, at a stipulated or reasonable price; as a hired farm'.

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: 'they received. Mt 20:2,6-7; Lu 23:40-43; Ro 4:3-6; 5:20-21; Eph 1:6-8; 2:8-10; 1Ti 1:14-16'.

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C20-S11 (Verse 10) the first hour workers were paid the same.

First Step: the expectation.

But when the first came,
they supposed that they should have received more;.

Second Step: the reality.

and they likewise received every man a penny..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

Here we see the error that many make, especially religious people. They spend their life doing religious work, that God does not command and that often goes directly against the will of God, and then suppose that God has to reward their efforts. And, just like the first labourers of our parable, they will be offended. One of the lessons of our parable is first find out what God agrees to reward. Verify the claims of religion because many false prophets are gone out into the world (1John 4:1). These people supposed and others believed lies but both will be disappointed and upset when they find out the truth.

It is reported that the Jews were very prejudicial against Gentiles. They were supposed to let God use them to take the message of God to the world. Instead, they looked down on other men. In Acts, the saved preached that people had to become Jews in order to be saved and God, eventually, killed everyone who preached that doctrinal lie. While we could go through many other illustrations, the point is that we need to verify everything before we put our hopes on a false belief.

Please see the note for Luke 24:37 about the word suppose. The functional definition for this word is: ' to lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'See also on exp: Mt 19:27 what.'.

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C20-S12 (Verse 11-12) the first hour workers murmured against the owner.

And when they had received it,
they murmured against the goodman of the house,
Saying,
These last have wrought but one hour,
and thou hast made them equal unto us,
which have borne the burden and heat of the day..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

This sentence is clear as stated and the word definitions, below, should provide any additional understanding that a reader might desire. In addition, the more already referenced provides an explanation of the parable and of the context. These labourers supposed something they had no valid basis for supposing. And, as explained in the note for the prior sentence, many people will be likewise upset by the judgment of God because they failed to verify their belief before they pined their hopes on a false belief.

Another lesson to be seen here is the fact that they were happy with their agreement until they saw what others received. 2Corinthians 10:12 says: For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. They were not wise because they were measuring themselves by themselves, and comparing themselves among themselves. These labourers went to work by faith because they received a promise. Among other things, they represent the Jews serving God under the Mosaic law. However, some Jews, such as king David and the prophets, received greater reward because they went beyond the requirements of the Mosaic law and sought a personal relationship with God, which is what God truly wanted. They served God because of Who he was. They spiritually matured beyond faith and served God in hope. So, yes, God wants us to serve Him in faith, but God also wants us to mature beyond just faith and also serve God in hope. Hebrews 7:19 says: For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. And, James 4:8 says: Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Thus, we are told that if we draw nigh unto God and receive the character of God and serve God because of Who He is and not just because of His promised rewards, we will actually receive greater rewards in Heaven. This option was always available to the Jews and it is always available to the children of God today. These labourers were disappointed and upset because they did not receive the better deal and they compared themselves to other these labourers instead of finding out what the these householder was like and how they could do more to make him happy. Likewise, people who only serve God for the promises will be upset when they find out how much more they could have received if they only drew nigh to God and received His character as their own character.

Please see the note for 1Corinthians C10S7 about the word murmur. The functional definition for this word is: 'To grumble; to complain; to utter complaints in a low, half articulated voice; to utter sullen discontent; with at, before the thing which is the cause of discontent; as, murmur not at sickness; or with at or against, before the active agent which produces the evil. the Jews murmured at him. John 6. the people murmured against Moses. Ex.13'.

Please also see the note for Mark 14:14 about the word goodman. The Morrish Bible Dictionary defines this word as: 'Master of the house. Pr 7:19; Mt 20:11; 24:43; Mr 14:14; Lu 12:39; 22:11''.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 2:28-LJC about the phrase Good Friday.

Please see the note for 2Corinthians 5:5 about the word wrought. The functional definition for this word is: 'worked; formed by work or labor; as wrought iron. 2. Effected; performed'.

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

Please see the note for Colossians 4:1 about the word equal. The functional definition for this word is: 'Having the same value; as two commodities of equal price or worth'.

Please see the note for Luke 11:46 about the word borne. The functional definition for this word is: 'pp. of bear. Carried; conveyed; supported; defrayed'.

Please see the notes for 2Corinthians 5:4 and Galatians 6:2 about the word burden. Easton's Bible Dictionary defines this word as: '(1.) A load of any kind (Ex 23:5). (2.) A severe task (Ex 2:11). (3.) A difficult duty, requiring effort (Ex 18:22). (4.) A prophecy of a calamitous or disastrous nature (Isa 13:1; 17:1; Hab 1:1, etc.)'.

We find forms of the word heat occurring 34 times in 31 verses of the Bible and, in the New Testament, in: Matthew 20:12; Luke 12:55; Acts 28:3; James 1:11; 2Peter 3:10; 2Peter 3:12; Revelation 7:16; Revelation 16:9. Webster's 1828 defines this word as: 'Heat, as a cause of sensation, that is, the matter of heat, is considered to be a subtil fluid, contained in a greater or less degree in all bodies. In modern chimistry, it is called caloric. It expands all bodies in different proportions, and is the cause of fluidity and evaporation. A certain degree of it is also essential to animal and vegetable life. Heat is latent, when so combined with other matter as not to be perceptible. It is sensible, when it is evolved and perceptible. 2. Heat, as a sensation, is the effect produced on the sentient org and of animals, by the passage of caloric, disengaged from surrounding bodies, to the organs. When we touch or approach a hot body, the caloric or heat passes from that body to our org and of feeling, and gives the sensation of heat. On the contrary, when we touch a cold body, the caloric passes from the hand to that body, and causes a sensation of cold. Note. this theory of heat seems not to be fully settled. 3. Hot air; hot weather; as the heat of the tropical climates. 4. Any accumulation or concentration of the matter of heat or caloric; as the heat of the body; the heat of a furnace; a red heat; a white heat; a welding heat. 5. the state of being once heated or hot. Give the iron another heat. 6. A violent action unintermitted; a single effort. Many causes are required for refreshment between the heats. 7. A single effort in running; a course at a race. Hector won at the first heat. 8. Redness of the face; flush. 9. Animal excitement; violent action or agitation of the system. the body is all in a heat. 10. Utmost violence; rage; vehemence; as the heat of battle. 11. Violence; ardor; as the heat of party. 12. Agitation of mind; inflammation or excitement; exasperation; as the heat of passion. 13. Ardor; fervency; animation in thought or discourse. With all the strength and heat of eloquence. 14. Fermentation.
HEAT, v.t. L. odi, osus, for hodi, hosus; L aestus, for haestus, heat, tide; Gr. to burn, and the English haste and hoist are probably of the same family. 1. to make hot; to communicate heat to, or cause to be hot; as, to heat an oven or a furnace; to heat iron. 2. to make feverish; as, to heat the blood. 3. to warm with passion or desire; to excite; to rouse into action. A noble emulation heats your breast. 4. to agitate the blood and spirits with action; to excite animal action.
HEAT, v.i. to grow warm or hot by fermentation, or extrication of latent heat. Green hay heats in a mow, and green corn in a bin. 1. to grow warm or hot. the iron or the water heats slowly.
HEAT, for heated, is in popular use and pronounced het; but it is not elegant.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they murmured. Lu 5:30; 15:2,28-30; 19:7; Ac 11:2-3; 13:45; 22:21-22; 1Th 2:16; Jude 1:16
wrought but one hour. or, continued one hour only. equal. Lu 14:10-11; Ro 3:22-24,30; Eph 3:6 borne. Isa 58:2-3; Zec 7:3-5; Mal 1:13; 3:14; Lu 15:29-30; 18:11-12; Ro 3:27; 9:30-32; 10:1-3; 11:5-6; 1Co 4:11; 2Co 11:23-28'.

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C20-S13 (Verse 13) the owner reminded them of their agreement at the time of hire.

Equivalent Section: the answer.

But he answered one of them,
and said,
Friend,
I do thee no wrong:.

Equivalent Section: the agreement.

didst not thou agree with me for a penny?.

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

Here we see that the householder, who symbolically represents God, does not try to make them feel better. He simply states facts. Many people believe that God has to be fair and that God has to consider their feelings. However, as our sentences shows, that is an erroneous belief.

Please see the note for John 3:29 about the word friend. The American Tract Society Dictionary defines this word as: 'Abraham is signally honored in being called "the friend of God," Isa 41:8; Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. the same word occurs in Mt 20:13; 22:12'.

Please see the notes for Colossians 3:25 and 1Corinthians 6:7 about the word wrong. The functional definition for this word is: 'Not physically right; not fit or suitable'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Friend. Mt 22:12; 26:50 I do. Ge 18:25; Job 34:8-12,17-18; 35:2; 40:8; Ro 9:14-15,20 General references. exp: Lu 15:31.'.

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C20-S14 (Verse 14) the owner says that what he does to others does not affect his agreement with them.

Equivalent Section: the command.

Take that thine is,
and go thy way:.

Equivalent Section: the decision.

I will give unto this last,
even as unto thee..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

This is the same logic that Jesus gave to Peter John 21:22. There, Jesus told Peter what he decided to do with John was none of Peter's business. Likewise, this lord is telling the labourers what he does with others is none of their business.

While he didn't have to explain himself, the next sentence tells us the explanation from the lord. Likewise, what God does with others is none of our business but God explains Himself so that we can know His character.

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: 'thine. Mt 6:2,6,16; 2Ki 10:16,30-31; Eze 29:18-20; Lu 15:31; 16:25; Ro 3:4,19 I will. Joh 17:2 General references. exp: Lu 15:31.'.

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C20-S15 (Verse 15) the owner reminds them of his lawful right.
Is it not lawful for me to do what I will with mine own?

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

Here we read a very basic reason why this man can do what he wants with what is his. This is a very basic Bible doctrine and shows that Communism, Socialism and other government claims that they can take away all that is privately owned is from a devil who opposes everything from God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Mt 11:25; Ex 33:19; De 7:6-8; 1Ch 28:4-5; Jer 27:5-7; Joh 17:2; Ro 9:15-24; 11:5-6; 1Co 4:7; Eph 1:11; 2:1,5; Jas 1:18 Is thine. Mt 6:23; De 15:9; 28:54; Pr 23:6; 28:22; Mr 7:22; Jas 5:9 General references. exp: Ge 4:6; 31:9; Nu 33:53; Jer 18:6; Jon 4:1; Lu 15:31; Ro 11:35.'.

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C20-S16 (Verse 15) the owner tells them to judge righteously.

Is thine eye evil,
because I am good?.

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

Here is another reason that should be obvious to everyone. Only devils, and devil motivated people, blame good people for their own evil.

in this sentence, the eye is used for the way of seeing, the way of understanding. People who are good are obeying God. Someone obeying God does not force another person to accept the sinful thinking of a devil.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'because. Jon 4:1-4; Ac 13:45 General references. exp: Ge 4:6; 31:9; Nu 33:53; Jer 18:6; Jon 4:1; Lu 15:31; Ro 11:35.'.

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C20-S17 (Verse 16) the precept that is the basis of this parable.

Equivalent Section: God's way of rewards.

So the last shall be first,
and the first last:.

Equivalent Section: Why.

for many be called,
but few chosen..

Matthew 20:1-16 gives us the 'Parable of the Field Laborers'). It, and other parables, which are found in the Gospels, are listed in the Table of Parables along with links to where the various parables are found within the Book Studies of the Gospel accounts. This parable is only found in Matthew's Gospel account because it is telling us the legal way that Jesus rewards His servants as Christ and as King. In addition, we have a related parable called the 'Parable of the Two Sons' in: Matthew 21:28-32. It also deals with the householder (father) sending labourers (two sons) to work in his field. Please see the note for Matthew 20:1 which gives the symbolism of this parable and an overall explanation of the parable.

Matthew 19:30; Mark 10:31 and Luke 13:30 have the same message as this sentence but are presented in different context. In addition, we see doctrine similar to this sentence in Luke 22:28-30 and Hebrews 11:24-26. We see the words Last and first in the same verse, within the Gospels, and used to deliver this same message in: Matthew 19:30; Matthew 20:16; Mark 9:35; Mark 10:31; Luke 13:30. As a result, we should conclude that this is a precept that applies to many circumstances.

in this sentence, which is told to us many places, we have a precept which explains God's way of giving rewards. The last, in this world, shall be first, in Heaven, because they obey God's command to be humble. They also do not insist that God has to accept their claim to have more authority than God but, as this Gospel told us earlier, they come to God like little children. However, those who are first, in this life, are proud and the Bible warns us that God resiseth them.

All saved are called to be saints (Romans 1:7; 1Corinthians 1:2). But, many are called, but few are chosen (Matthew 20:16; Matthew 22:14). And, only the chosen and faithful will return with Jesus Christ (Revelation 17:14).

Please see the note for 2Timothy 2:4 about the words chosen. The functional definition for it is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The functional definition for it is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'. Forms of this word are used, in this Gospel, in: Matthew 12:18; Matthew 20:16; Matthew 22:14.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the last. Mt 8:11-12; 19:30; 21:31; Mr 10:31; Lu 7:47; 13:28-30; 15:7; 17:17-18; Joh 12:19-22; Ro 5:20; 9:30 for. Mt 7:13; 22:14; Lu 14:24; Ro 8:30; 1Th 2:13; 2Th 2:13-14; Jas 1:23-25 exp: 2Ti 4:11. General references. exp: Nu 4:48; Mt 19:30; 22:14; Mr 10:31; Lu 13:30; 15:31; Joh 4:30.'.

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C20-S18 (Verse 17-19) Jesus, again, prophesies His own suffering and death.

Equivalent Section: the bad news.

First Step: When Jesus prophesied this.

And Jesus going up to Jerusalem took the twelve disciples apart in the way,
and said unto them,
Behold,
we go up to Jerusalem;.

Second Step: What will happen.

and the Son of man shall be betrayed unto the chief priests and unto the scribes,
and they shall condemn him to death,
And shall deliver him to the Gentiles to mock,
and to scourge,
and to crucify him:.

Equivalent Section: the good news.

and the third day he shall rise again..

This sentence is transitional between the report of the prior parable and the report of the next incident. It is also transitional between the early ministry of Jesus and His later ministry. Before this point, we could know, in general, the time sequence of events but not the exact time sequence because we are not given enough information. After this point, we are given enough information to specify the exact time sequence of events. Please see th Doctrinal Study called Gospel Time Sequences for that information.

The prior parable taught that God will reward His people serving Him by faith. God wants His people to find His promises, do what the word of God tells us to do in order to receive the promise, and obey with the true Biblical faith that God will keep His promise in His time and His way. However, our parable also taught that God gives greater reward to those people who trust His character and serve Him because of Who He is and serve Him with the belief that He rewards His children who learn His character and become like God. Thus, while we walk / live by faith, God also wants us to consider the type of person that God is when He commands us to do certain things. God also wants us to consider the type of person that we will become if we continue doing these things as a lifestyle . Those types of meditations will help us to become like God and help us receive greater rewards from God.

In addition to that consideration, we also saw that the workers who compared themselves to other workers were upset by the way that the lord failed to treat them 'fair'. However, the lord told them that he was righteous in his treatment of them. Now, in our next incident, the disciples get upset with James and John because they were comparing themselves to James and John when it seemed like James and John would get an advantage. However, Jesus, again, explained that He, and God the Father, do not judge the way that men do and they need to be concerned with the way that He, and God the Father, will judge their service. And, like in the prior parable, they are told that the greatest reward will be given to these people who become most like God by making God's character their own character.

Next, our last incident we see two men receive a miracle because they were persistent in identifying Jesus with the promises of God when the multitude told the blind men to shut up.

Thus, throughout the chapter we see people being rewarded by God for identifying the character of God, and of the Son of God, and being identified with that character. And, we see these people being rewarded more than people who served God based upon the promises of God. With that in mind, we can return to our sentence where we see Jesus prophesy His own betrayal, suffering and death. He also prophesies His own resurrection, which is something that no other person could 'claim' for themselves personally.

The lesson of this chapter, and of this sentence, is that God rewards His children who trust Him personally based upon His character. Jesus went to His own suffering and death based upon His trusting God the Father to resurrect Him from the dead. Likewise, God wants us to serve Him and accept anything and everything that God allows to be in our live with the trust that God will reward us and that greater suffering in the flesh will result in greater everlasting rewards.

Now, all of the prior is based upon the context and truths which we also find elsewhere in the Bible. And, while we could go through the structure and details of our sentence, those details are covered in the word definitions, below; the sentence outline, above; and the notes reached by using the links already provided. In particular, please use the links to the notes in Mark's Gospel and in Luke's Gospel, if you wish to compare the Gospel accounts at a sentence detail level.

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

Please see the note for 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.

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'.

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

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

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

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

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

Please see the note for 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'.

Please see the notes for Romans C15S13; Galatians C2-S4 about the word Gentile. The functional definition for this word is: 'In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen'.

Please see the note for Jude 1:18 about the word mocker. The functional definition for this word is: 'One that mocks; a scorner; a scoffer; a derider'.

Please see the note for Hebrews 12:5-6 about the word scourge. Easton's Bible Dictionary this word as:: '(1Ki 12:11). Variously administered. In no case were the stripes to exceed forty (De 25:3; comp. 2Co 11:24). In the time of the apostles, in consequence of the passing of what was called the Porcian law, no Roman citizen could be scourged in any case (Ac 16:22-37). (See Bastinado.) In the scourging of our Lord (Mt 27:26; Mr 15:15) the words of prophecy (Isa 53:5) were fulfilled'.

Please see the note for 1Corinthians 1:13 about the words crucify / crucified / crucifixion. The functional definition for this word is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'. Forms of these words are used, in this Gospel, in: Matthew 20:19; Matthew 23:34; Matthew 26:2; Matthew 27:22; Matthew 27:23; Matthew 27:26; Matthew 27:31; Matthew 27:35; Matthew 27:38; Matthew 27:44; Matthew 28:5.

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: 'Jesus. Mr 10:32-34; Lu 18:31-34; Joh 12:12 took. Mt 13:11; 16:13; Ge 18:17; Joh 15:15; Ac 10:41
and the. Mt 16:21; 17:22-23; 26:2; Ps 2:1-3; 22; 69; Isa 53; Da 9:24-27; Ac 2:23; 4:27-28 they. Mt 26:66; 27:1; Mr 14:64-65; Lu 22:71
shall deliver. Mt 27:2-10; Mr 15:1,16-20; Lu 23:1-5; Joh 18:28-38; Ac 3:13-16; 1Co 15:3-7 to mock. Mt 26:67-68; 27:27-31; Ps 22:7-8; 35:16; Isa 53:3; Mr 14:65; 15:16-20,29-31; Lu 23:11; Joh 19:1-4 the third. Mt 12:40; 16:21; Isa 26:19; Ho 6:2; Lu 24:46; 1Co 15:4'.

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C20-S19 (Verse 20) the mother of James and John tried to secure the everlasting place of her children.

Then came to him the mother of Zebedee's children with her sons,
worshipping him,
and desiring a certain thing of him..

The note for this account, in the Book Study on Mark, explains what happened and explains the attitudes of various people who were involved. Jesus was not upset with the request. He, basically, told them 'here's the cost. Can you pay it?'. The mother of Zebedee's children acted like any loving mother and sought what was best for her children. Please noticethat our sentence tells us that she came...worshipping him. She recognized Jesus as 'God in human flesh' and approached Him in the proper way to make a request. The other disciples were upset and, as other notes explain, reacted like religious people typically react. However, Jesus, basically, told them to stop worrying about other people and become what God wants each of us to become and trust God to give us the right reward. We are not in competition with others but with our own flesh which wants us to live a life of sin. Our own obedience, or disobedience, will deterring our reward and the reward of others has no effect upon our own reward.

Both, this sentence and the first sentence in Mark, start with the word And, which adds the reports of this incident to the reports of the prior incidents. in this Gospel account, the prior incident reported was the 'Parable of the Field Laborers'. In Mark, the prior incident reported was Jesus promising the disciples everlasting rewards for serving Him and His kingdom. So, one Gospel account promised rewards for serving and the other instructed how to get the greatest rewards.

In addition to the two related lessons, found in Matthew and Mark, we have the same prophecy reported in each Gospel just before this incident. That prophecy is about the suffering, death and resurrection of Jesus Christ. Now, in both Gospel accounts, we have this incident where James and John are concerned about their own future. In both Gospel accounts of this incident, Jesus prophesies their own suffering and death.

Continuing on, Matthew reports: Then came to him the mother of Zebedee's children with her sons. Mark, however, only reports: James and John, the sons of Zebedee, come unto him. Mark gives us the perspective of a servant and reports what the servants themselves (James and John) did. However, Matthew gives us the perspective of law and reports the action of the mother, who ministered unto him of her substance (Luke 8:3). She is trying to, legally, call in a debt for the advancement of her sons. (This is the type of thing that a loving mother would do.)

In both reports, that asked Jesus to agree with their request before telling Him what their request was. And, in both reports, Jesus insisted that they make their request exactly clear before He considered the request. (Please see the Doctrinal Study called What Did Jesus Do? for how He provides us an example of how to act in this world.)

In our next sentence we read: And he (Jesus) said unto her (the mother), What wilt thou? In the equivalent report by Mark (Mark 10:36), we read: And he said unto them, What would ye that I should do for you?. In all likelihood, Jesus asked both questions with Matthew reporting only the question which fit in his report and Mark doing the same.

In Matthew 20:21 and Mark 10:37 we read the requests with the only effective difference being the wording indicating who asked the request. And, as with the prior sentences, In all likelihood, both reported requests were made with Matthew reporting only the request from the mother and Mark reporting only the request from James and John.

The response from Jesus, in Matthew 20:22, was probably directed at all three while Mark 10:38 definitely only reports Jesus responding to James and John. However, the questions found in Matthew 20:22 and in Mark 10:38-39 are definitely only asked to James and John. In addition, the rest of the reports, by Matthew and by Mark, only report Jesus talking to James and John with the mother excluded from the reports.

In Matthew 20:22 and Mark 10:38-39, Jesus asks James and John if they can suffer the things that Jesus will have to suffer. Then in Matthew 20:22 and Mark 10:39, we read that James and John claim that they can. The truth is that they suffered some similar things but did not suffer as much as Jesus did. And, in Matthew 20:23 and Mark 10:39-40, Jesus tells them that they will suffer something similar but that their request is not something that He can grant.

Matthew 20:24 and Mark 10:41 both report that: when the ten heard it, they were moved with indignation against the two brethren. (The two reports use slightly different words to deliver the same message. Thus, a comparison of the sentences does not show a conflict but gives greater understanding to the diligent Bible student.)

After those sentences, Matthew 20:25-28 and Mark 10:42-45 report the answer from Jesus to the ten. He does not rebuke them but explains that becoming greatest in His kingdom requires different actions from how the world choses to advance people. Therefore, we need to do what God and Jesus require if we want to have any position above the very bottom in eternity and in the 1,000-years reign of Christ. Simply put, we are not in competition with other children of God to become the greatest but we need to become a servant of all. And, Jesus ends His instruction by telling us to follow His example.

Thus, what we see in this incident matches the theme of this chapter, which is: 'The Basis of Everlasting Rewards'. And, our basis is the character of Jesus Christ. The more we become like Him, and dedicate our life the serving God's children in God's kingdom, the greater will be our everlasting reward.

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

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'.

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.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Mr 10:35 the mother. Mt 4:21; 27:56; Mr 15:40 Salome. worshipping. Mt 2:11; 8:2; 14:33; 15:25; 28:17 General references. exp: Lu 9:46; 22:24.'.

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C20-S20 (Verse 21) Jesus asked her what she wanted.

And he said unto her,
What wilt thou?.

Matthew 20:20-28 and Mark 10:35-45 tell us about James, John and their mother coming to Jesus and asking to sit on His right hand and left hand in the kingdom. Please also see the note for Matthew 20:20 which has the report by Matthew compared to the report by Mark.

Here we see Jesus ask her what she wants. There are people who claim that God knows everything and, therefore, Jesus knows everything without our even saying something. However, this question shows that such a claim is not true.

In the equivalent sentence of Mark 10:36, Jesus asked a matching question to James and John. As explained in the note for Matthew 20:20, it is reasonable to believe that Jesus asked both of these questions with Matthew only reporting the question which fit in his report and Mark doing the same. There is no conflict between the reports. There is only additional information for the Bible student who is diligent to compare the reports with faith in the reliability of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Mt 20:32; 1Ki 3:5; Es 5:3; Mr 6:22; 10:36,51; Lu 18:41; Joh 15:7 General references. exp: Mt 23:6; Lu 9:46; 22:24.'.

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C20-S21 (Verse 21) Her request.

She saith unto him,
Grant that these my two sons may sit,
the one on thy right hand,
and the other on the left,
in thy kingdom..

Here we read her request. The kingdom, that she references, is the kingdom of heaven, which includes the 1,000-years reign of Christ because that is when the laws of Heaven will be enforced here on Earth.

In the equivalent sentence of Mark 10:37, we read that James and John answered the question from Jesus to them. As explained in the note for Matthew 20:20, it is reasonable to believe that all three answered with each answering the question which was directed at them personally. There is no conflict between the reports. There is only additional information for the Bible student who is diligent to compare the reports with faith in the reliability of God.

Please see the note for Mark 10:37 about the word grant. The functional definition for this word is: 'The act of granting; a bestowing or conferring.'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Grant. Mt 18:1; 19:28; Jer 45:5; Mr 10:37; Lu 22:24; Ro 12:10; Phm 1:2-3 the one. 1Ki 2:19; Ps 45:9; 110:1; Mr 16:19; Ro 8:34; Col 3:1 in thy. Lu 17:20-21; 19:11; Ac 1:6 General references. exp: Mt 23:6; Lu 9:46; 22:24.'.

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C20-S22 (Verse 22) the answer from Jesus.

But Jesus answered and said,
Ye know not what ye ask..

The answer from Jesus showed that there was more involved than they thought. Our next sentence shows us that there is a cost attached to rewards. Many people look at the reward and ignore the cost. And, when they ask for the reward before realizing what the cost is, and then they complain about the cost, God tells them that they are fools. in this case, we are told that they had considered the cost. However, our sentence includes a warning for us to consider the cost before we ask for something.

In the equivalent sentences in Mark 10:38 has the same answer from Jesus, found in this sentence, and the same question from Jesus found in the next sentence. Mark indicates that Jesus answered James and John, but the word them, used by Mark, could apply to all three (James, John and their mother). Here in Matthew, we read: But Jesus answered and said, which gives no indication of whom He answered. But, the next sentence here in Matthew, and all other sentences 2within the chapter, exclude the mother. Therefore, there is less opportunity for the God deniers to claim a conflict even though I have shown all through this Study that there are no conflicts if we read what is truly reported instead of what we want to read. Once more, we see that there is no conflict between the reports. There is only additional information for the Bible student who is diligent to compare the reports with faith in the reliability of God.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye know not. Mr 10:38; Ro 8:26; Jas 4:3 General references. exp: Lu 9:46; 22:24.'.

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C20-S23 (Verse 22) Jesus asked if they were prepared to pay the full price.

Are ye able to drink of the cup that I shall drink of,
and to be baptized with the baptism that I am baptized with?.

This sentence, and the equivalent sentences in Mark 10:38, are continuations of the prior sentences in both reports. The note for the prior sentence compared the sentences in both reports and showed that there are no conflicts.

This sentence uses symbolic language and many people misunderstand it because they have been taught doctrinal error about some of the words involved. When Jesus asks: ye able to drink of the cup that I shall drink of, He is, symbolically, asking them: 'Are each of you personally willing to suffer the things that I an required to suffer?'. Notice that they say: We are able and that Jesus replies with: Ye shall drink indeed of my cup. They each experienced a martyr's death (regardless of what lies are told by historians), but they did not experience all the suffering that Jesus experienced. So, yes they did drink indeed of my cup ('personally experience some of the things that belong to suffering for Chri9st'), but they did not experience all that Jesus personally experienced.

Next, the true Biblical definition of the word baptism is: 'identified with'. Jesus was 'identified with a baptism of fire' when He went to Hell to pay for our sins. This is also a baptism, which is: 'identification with persecution and death'. Both James and John suffered these things and no one doubts that James dies a martyr death (Acts 12:1-2). However, we have some stupid histori and who claim that John never suffered death as a martyr. They agree that he was boiled alive in oil, but claim that it was impossible for him to have dies and be resurrected. They need to experience something similar along with all of the people who pass on their deception. However, we also read in Revelation 1:9 : I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. History tells us that he was in the isle because that was where Rome sent prisoners to be starved and worked to death. John was there for the testimony of Jesus Christ. That is: he was literally suffering as a martyr. Now, he may have been released before he died, but only a fool who never verified the lie he was taught would claim that John never suffered as a martyr.

What we have in this report of this incident is Jesus symbolically mentioning His own suffering and death and His prophesying the suffering and death of James and John. And, we also see many people deceived into believing the lies that devils get histori and to publish.

Please see the note for Mark 14:23 about the words drink / drank. The functional definition for this word is: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. to drink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. to drink blood means to be satiated with slaughter. the Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42. (See Mt 23:24. "Strain at" should be "strain out.")'. The symbolic meaning was well understood in the ancient cultures and is still considered significant by many religions of today.

Please see the note for John 18:11 about the word cup. The functional definition for this word is: 'Used for drinking and divination, within the Bible. Used symbolically for what holds something which we take into our body and it affects our spirit'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the cup. Mt 26:39,42; Ps 75:3; Jer 25:15-38; Mr 14:36; Lu 22:42; Joh 18:11 baptized with the. Mr 10:39; Lu 12:50 General references. exp: Lu 9:46; 22:24.'.

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C20-S24 (Verse 22) they said yes.

They say unto him,
We are able..

Here we read that they answer yes. The matching sentence in mark reports that they say: We can. Thus we see the same message using different words. This is not a conflict but is evidence that God allows His authors to have freedom of expression so long as they deliver His message and only His message.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'We. Mt 26:35,56; Pr 16:18 General references. exp: Lu 9:46; 22:24.'.

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C20-S25 (Verse 23) Jesus explained why that was not sufficient.

Equivalent Section: they will suffer some of the things that Jesus will suffer.

And he saith unto them,
Ye shall drink indeed of my cup,
and be baptized with the baptism that I am baptized with:.

Equivalent Section: that does not earn them what they desire.

but to sit on my right hand,
and on my left,
is not mine to give,
but it shall be given to them for whom it is prepared of my Father..

This sentence, and the equivalent sentences in Mark 10:39-40, give the same message using almost the exact same words. The minor differences only show that God allows His authors to have freedom of expression so long as they deliver His message and only His message. The only significant difference is that Matthew reports that the decision is made by God the Father. Mark does not contradict this report, he just doesn't bother to include it. This is important to Matthew, who gives us the perspective of Government and the exact position of the government official Who makes a decision is important to that perspective. However, who makes a decision is not important to a servant, which is the perspective that Mark provides. The only thing that a servant is concerned about is that the decision was made at a higher level. Thus, the only possible source of any claimed conflict is due to a difference in perspective. Therefore, any claimed conflict is a contrived lie.

The symbolism of this sentence was explained in the note for the second prior sentence. Here, in our First Equivalent Section, Jesus says that James and John will experience some of the persecution and suffering (rink indeed of...baptized with) that Jesus will Himself experience. However, He did not say that they would drink all that He drank.

In our Second Equivalent Section we see that what they requested was already decided by God the Father and that Jesus did not have the authority to change that decision. One doctrinal truth that many people have problems with is that God honors His decisions on who has what authority and it does not matter if the person in the position makes decisions that we agree with.

Please see the note for Luke 3:11 about the word indeed. The functional definition for this word is: 'In reality; in truth; in fact'.

Please see the note for John 19:31 about the words prepare / preparation. The functional definition for this word is: 'In a general sense, to fit, adapt or qualify for a particular purpose, end, use, service or state, by any means whatever'.

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: 'Ye. Ac 12:2; Ro 8:17; 2Co 1:7; Col 1:24; 2Ti 2:11-12; Re 1:9 to sit. Rather, "to sit on my right hand, and on my left, is not mine to give, except to them for whom it is prepared of my Father." for. Mt 25:34; Mr 10:40; 1Co 2:9; Heb 11:16 General references. exp: Mr 10:40; Lu 22:24.'.

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C20-S26 (Verse 24) the other disciples were upset.

And when the ten heard it,
they were moved with indignation against the two brethren..

Mark 10:41 tells us: And when the ten heard it, they began to be much displeased with James and John. The first phrase is exactly the same in both sentences. In our second phrase, Matthew uses the phrase against the two brethren, while Mark uses the phrase with James and John. The word against is used when a legal charge is being considered and the phrase two brethren because it was one offence done by both. However, Mark identifies them by name because when servants get mad at another servant it becomes personal and they use a personal identifier. Thus, once more, we see these differences explained by the different perspective of each author.

The only other difference, between the two sentences, is that Matthew uses the phrase moved with indignation, while Mark uses the phrase began to be much displeased. Basically, these both say the same thing but Matthew's expression is fancier and more fitting to a legal perspective. Mark's expression is more fitting to the way that servants speak.

With this in mind, we need to consider that both accounts start the next sentences with the phrase But Jesus called them unto him, and (said / saith unto them). Therefore, the next sentences are continuing the subject of these sentences while going in a different direction. That is: Jesus corrects their emotional reaction and explains why they should not be upset with the two brethren.

As explained in the note for Mark's account, in most cases like this, the people won't admit it but they are upset because they did not think of the request first.

Please see the note for Mark 14:4 about the word indignation. Webster's 1828 defines this word as: 'Anger or extreme anger, mingled with contempt, disgust or abhorrence. When Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai. Esth.5. 2. the anger of a superior; extreme anger; particularly, the wrath of God against sinful men for their ingratitude and rebellion. 2 Kings.3. 3. the effects of anger; the dreadful effects of God's wrath; terrible judgments. Is.26. 4. Holy displeasure at one's self for sin. 2 Cor. 7''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Pr 13:10; Mr 10:41; Lu 22:23-25; 1Co 13:4; Php 2:3; Jas 3:14-18; 4:1,5-6; 1Pe 5:5 General references. exp: Lu 22:24.'.

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C20-S27 (Verse 25) Jesus explained how the world determines who will be greatest.

But Jesus called them unto him,
and said,
Ye know that the princes of the Gentiles exercise dominion over them,
and they that are great exercise authority upon them..

The incident reported by Luke is a similar, but different, time and circumstances than Matthew and Mark report. Therefore, we see that this lesson fits the requirement to be something which we will be judged for our obedience or disobedience.

The first section, of our current sentence, says: But Jesus called them unto him, and said. The equivalent section from Mark says: But Jesus called them to him, and saith unto them. The equivalent section from Luke says: And he said unto them. Luke is telling us that Jesus is adding to an ongoing discussion between all of the disciples. Matthew and Mark are reporting that Jesus disagreed with the dispute that ten had against two. Therefore, all three accounts are continuing to report what came before the equivalent sentence with different words starting each sentence due to the difference in agreement, or disagreement, that Jesus had with what came before the equivalent sentence.

Next, Matthew and Luke use the word said while Mark uses the word saith. Something said legally, such as Matthew presents, only has to be said once to remain in force. And, generally, the same is true for what honest and reliable men say, such as is the perception presented by Luke. However, most of the time, when a master commands a servant, it is a one-time command unless the master makes it clear that the command is to be ongoing. That is why Mark uses the word saith.

The next section, of our current sentence, says: Ye know that the princes of the Gentiles exercise dominion over them. The equivalent section from Mark says: Ye know that they which are accounted to rule over the Gentiles exercise lordship over them. The equivalent section from Luke says: The kings of the Gentiles exercise lordship over them. in this phrase, Matthew mentions the authority that princes have while Mark and Luke speak about the authority of kings and others of similar authority (they which are accounted to rule). That is why Matthew says that the authority level is dominion while Mark and Luke say that the authority level is lordship. And, in all likelihood, Jesus mentioned each level with each author choosing to only mention one phrase. In addition, since Matthew and Luke are reporting two different similar incidents, there is no conflict with the two authors using slightly different forms of identification.

The next section, of our current sentence, says: and they that are great exercise authority upon them. The equivalent section from Mark says: and their great ones exercise authority upon them. The equivalent section from Luke says: and they that exercise authority upon them are called benefactors. Other than minor differences in the phrasing the only real difference is that Matthew calls these people they that are great, while Mark calls them great ones, and Luke calls them benefactors. Thus, by comparing these phrases, we have no conflict but end up with a Bible definition for the word benefactors.

Basically, in all three accounts, we are told that Jesus identified different positions of authority among the Gentiles and identified the common practice of how these people acted and used their authority. Now, our next sentence, in all three accounts, starts with the word But and continues with a phrase which tells them it shall not be so among you. Thus, the main purpose of these equivalent sentences is to provide a contrast with the instructions given in the next sentences of all three accounts.

Please see the note for 1Corinthians C2S5 about the word prince. The functional definition for this word is: 'One of the highest levels of rulers but not the very highest level'.

Please see the note for Mark 10:42 about the word exercise. The functional definition for this word is: 'To use action or exertion'.

Please see the note for Romans C6S14 about the word dominion. The functional definition for this word is: ' Sovereign or supreme authority; the power of governing and controlling'.

Please see the note for 2Corinthians 10:8-9 about the word authority. The functional definition for this word is: ' Legal power, or a right to command or to act; as the authority of a prince over subjects, and of parents over children'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'called. Mt 11:29; 18:3-4; Joh 13:12-17 the princes. Mr 10:42; Lu 22:25-27 exercise dominion. Da 2:12-13,37-45; 3:2-7,15,19-22; 5:19 General references. exp: Lu 22:25.'.

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C20-S28 (Verse 26-28) Jesus explained how to become greatest in the kingdom of heaven.

Equivalent Section: the exception.

But it shall not be so among you:.

Equivalent Section: How to achieve a position of authority.

First Step: How to be great.

but whosoever will be great among you,
let him be your minister;.

Second Step: How to be chief.

And whosoever will be chief among you,
let him be your servant:.

Equivalent Section: the example from the Son of man.

Even as the Son of man came not to be ministered unto,
but to minister,
and to give his life a ransom for many..

As mentioned in the note for the prior sentence, this sentence, and the equivalent sentences, all start with the word But. These sentences are all continuing the subject from the prior sentences while changing direction. In all three accounts, the prior sentences are there to provide a contrast with the instructions found in this sentence and the equivalent sentences from Mark and Luke.

The first section, of our current sentence, says: it shall not be so among you. The equivalent section from Mark says: so shall it not be among you. The equivalent section from Luke says: ye shall not be so. It should be obvious that the minor difference in wording, between Matthew and Mark, is not significant and does not constitute a conflict. The difference that we get from Luke is because he is reporting a similar set of teaching at a differently time and a different place. And, it should be obvious that no one uses the exact same words even when they give the same lesson more than once. Thus, any claim of a conflict should be regarded as an obvious lie from a God denier.

The next section, of our current sentence, says: but whosoever will be great among you, let him be your minister. The equivalent section from Mark says: but whosoever will be great among you, shall be your minister. The equivalent section from Luke says: but he that is greatest among you, let him be as the younger. Once more, it should be obvious that the minor difference in wording, between Matthew and Mark, is not significant and does not constitute a conflict. The difference that we get from Luke is because he is reporting a similar set of teaching at a differently time and a different place. In the Jewish culture of that day, the younger was expected to obey and serve the older. Thus, we see a similar lesson using different words but with the same instruction in every equivalent phrase.

in this phrase, we see Jesus instruct His followers to do the opposite of what was commonly practiced in all cultures of that day. 1Corinthians 2:14 tells us: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. that reference is only part of an entire section which explains that the wisdom of the world, the wisdom of the flesh, and the doctrine of devils go in the opposite direction from the wisdom of God. And, there are other places in the Bible, such as our current incidents, which teach the same doctrinal truth. The prior equivalent sentences, in all three Gospel accounts, were given to provide a contrast with the instruction of these equivalent phrases. Here, we are instructed to do, and be, the opposite of what the world, our flesh and devils tell the leaders of our cultures to do.

The next section, of our current sentence, says: And whosoever will be chief among you, let him be your servant. The equivalent section from Mark says: And whosoever of you will be the chiefest, shall be servant of all. The equivalent section from Luke says: and he that is chief, as he that doth serve. Now, in these phrases we see the greatest differences in what is reported. However, other than measurements of scale, all three phrases instruct the same thing.

So, for example, Matthew says: will be chief among you while Mark says: will be the chiefest. Someone can be chief while not being chiefest. So, we see a difference in scale and there is a matching difference in what is required. Matthew says: let him be your servant while Mark says: shall be servant of all. And, as already explained, it is most likely that Jesus said both things with Matthew choosing to report the one saying while mark chose to report the other saying.

Next, when we consider what Luke reports, we see the same message as Matthew reports only using different words. And, this note already explained why these differences do not constitute a conflict.

Our third Equivalent Section, of our current sentence, has equivalent sentences in Mark 10:45 and Luke 22:27. What Luke reports is the same message only using completely different sentences. And, since Luke is reporting a different time and circumstance, it is reasonable for him to also report different sentences. Therefore, the reader is welcome to use the link provided in order to do their own comparison.

That leaves us with what Matthew and Mark report as the reason that Jesus gave for why we should obey these instructions as a lifestyle . The third Equivalent Section, of our current sentence, says: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. The equivalent sentence from Mark says: For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. The word Even means: 'what follows has equal weight to what came before'. The word For means: 'here is why the prior is true'. Thus, we have different first words but the same meaning of them. Beyond the first two words, we see that Matthew and Mark report the exact same phrases and words. Therefore, all that is left is understanding what our sentence says.

Our third Equivalent Section presents Jesus as our example of how to live in the flesh. There are also several places on this site, such as the Doctrinal Study called What Did Jesus Do?, which give many more Bible references where we are commanded to follow the example of Jesus. And, our third Equivalent Section gives us the example from Jesus which is to be the basis for our obeying the rest of the sentence.

First, we read; the Son of man came not to be ministered unto, but to minister. That is exactly what we read as instructions in the earlier parts of our sentence. Therefore, we are literally told that Jesus is our example for following the instructions of this sentence.

Next, we read: and to give his life a ransom for many. This phrase is added (and) to the prior phrase. The phrase to give is future tense and could be considered prophecy. (That's interesting but not important.) However, we see that Jesus planned to die, and pay the penalty for our sins, before He left Heaven. Therefore, our example is to be willing to pay any price, including a martyr's death, for the salvation of others. And, compared to that price, what is any level of service in order to see others saved and grow spiritually? Even more, how can our greatest sacrifice compare to all that Jesus sacrificed?

One of the main spiritual lessons of all three reports of this incident is our everlasting position and power in Heaven, and in the 1,000-years reign of Christ, is directly and inversely proportional to our level of sacrifice and service. (That sentence has an exact mathematical meaning so anyone who does not understand it should look up the words.)

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 Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition for this word is: 'Properly, a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the note for Luke 1:23 about the word ministration. Please also see the notes for Proverbs 9 Study and Ephesians C4S7 about the word ministry.

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

Please see the 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.

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'.

Please see the note for Mark 10:45 about the word ransom. Easton's Bible Dictionary defines this word as: 'the price or payment made for our redemption, as when it is said that the Son of man "gave his life a ransom for many" (Mt 20:28; comp. Ac 20:28; Ro 3:23-24; 1Co 6:19-20; Ga 3:13; 4:4-5; Eph 1:7; Col 1:14; 1Ti 2:6; Tit 2:14; 1Pe 1:18-19. In all these passages the same idea is expressed). this word is derived from the Fr. rancon; Lat. redemptio. the debt is represented not as cancelled but as fully paid. the slave or captive is not liberated by a mere gratuitous favour, but a ransom price has been paid, in consideration of which he is set free. the original owner receives back his alienated and lost possession because he has bought it back "with a price." this price or ransom (Gr. lutron) is always said to be Christ, his blood, his death. He secures our redemption by the payment of a ransom'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it. Mt 23:8-12; Mr 9:35; 10:43,45; Lu 14:7-11; 18:14; Joh 18:36; 2Co 1:24; 10:4-10; 1Pe 5:3; 3Jo 1:9-10; Re 13:11-17; 17:6 minister. Mt 25:44; 27:55; Eze 24:13; Ac 13:5; 2Ti 1:18; Phm 1:13; Heb 1:14; 1Pe 4:11 General references. exp: Mt 23:11; Lu 22:25; Php 2:5.
whosoever. Mt 18:4; Mr 9:33-35; Lu 22:26; Ac 20:34-35; Ro 1:14; 1Co 9:19-23; 2Co 4:5; 11:5,23-27; 12:15 exp: Mr 10:43. General references. exp: Mt 23:11; Lu 22:25; Php 2:5.
came. Lu 22:27; Joh 13:4-17; Php 2:4-8; Heb 5:8 exp: Mr 10:45. and o. Job 33:24; Ps 49:7; Isa 53:5,8,10-11; Da 9:24-26; Joh 10:15; 11:50-52; Ro 3:24-26; Ga 3:13; Eph 1:7; 5:2; 1Ti 2:6; Tit 2:14; Heb 9:28; 1Pe 1:18-19; 2:24; 3:18; Re 1:5; 5:8-9 for. Mt 26:28; Mr 14:24; Ro 5:15-19; Heb 9:28; 1Jo 2:2 exp: Joh 12:47. General references. exp: Nu 3:41,50; 7:15; Lu 22:25,27; Php 2:5.'.

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C20-S29 (Verse 29) they continued their journey to Jerusalem.

And as they departed from Jericho,
a great multitude followed him..

Matthew 20:29-43; Mark 10:46-52 and Luke 18:35-43 tell us about Jesus healing two blind men, one of whom was Bartimaeus.

Now, while Matthew reports two blind men while Mark and Luke only report the one. They present the perspective of a servant and of a literal man and while Bartimaeus made sure that he was noticed, the other man did not. Therefore, Mark and Luke do not report him. They do not deny his existence nor do they deny his participation, they just ignore him. However, Matthew presents the legal perspective. Therefore, it is more important for him to be accurate. That is why only Matthew reports the second blind man.

The first section, of our current sentence, says: And as they departed from Jericho. The equivalent section from Mark says: And they came to Jericho: and as he went out of Jericho with his disciples. The equivalent section from Luke says: And it came to pass, that as he was come nigh unto Jericho. Luke's Gospel account seems to indicate that this happened while they approached Jericho, while Matthew and Mark make it clear that this incident happened as they left Jericho. Please see the note in the Book Study on Luke for the resolution of this apparent discrepancy. (There actually is none.)

The next section, of our current sentence, says: a great multitude followed him. The equivalent section from Mark says: and a great number of people. (They were added to Jesus and His disciples, who were identified in the first phrase from Mark.) the equivalent section from Luke says: And hearing the multitude pass by. So, we have different ways to express that there were a bunch of people walking with Jesus and His disciples.

Now, there is sufficient differences in the three accounts, of this incident, that it does not make sense to do a sentence-by-sentence comparison. Instead, a general telling of the incident is sufficient to allow the reader to compare each Gospel report to the general telling and see that it matches all three reports. Then the notes for each sentence will contain to more detailed comparisons.

Please keep in mind that our chapter theme is: 'The Basis of Everlasting Rewards'. And, we have seen throughout this chapter that the people who have the greatest rewards are those people who serve God because they trust and love God. They receive greater rewards than people who only serve because of the commandments or because of the promised blessings. Such people also receive the character of God and have a relationship whereby He is their Father and not just their Lord. And, as the last incident of this chapter, we see these two blind men rewarded for having this exact attitude.

As already explained, Jesus came into Jericho, stayed for a short time and then left to go to Jerusalem for His last time. There He will be betrayed, suffer, die for our sins, and rise again. We saw this prophesied back in Matthew 20:17-19. On His way out of Jericho, Jesus had His disciples and a lot of other people following Him. Our next sentence says: And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David. Mark's Gospel tells us that one of the men was blind Bartimaeus, the son of Timaeus and he sat by the highway side begging. That is: he was outside of town. Meanwhile, Luke's Gospel tells us: a certain blind man sat by the way side begging: And hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, thou Son of David, have mercy on me. Thus, there was some conversation between the blind men and strangers before they cried out to Jesus.

Luke continues with: And they which went before rebuked him, that he should hold his peace: but he cried so much the more, thou Son of David, have mercy on me. Meanwhile, Mark's Gospel tells us: And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me. And many charged him that he should hold his peace: but he cried the more a great deal, thou Son of David, have mercy on me. In addition, Matthew's Gospel says: And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David. Therefore, we see a few applications of true doctrine.

First, the religious people tried to make them be quiet. Religious people are more concerned with people acting the way that they think is right than they are concerned with the needs of people.
Jesus was more concerned with the needs of people. And, saved people who truly want 'everlasting rewards' will have the same attitude as Jesus displays.
The blind men were willing to cause a public disturbance, and to do anything else that God required in order to get God's grace.
The blind men were more concerned with getting God to give them a miracle than they were with pleasing religious people who had no concern for their needs.
The blind men called Jesus O Lord, thou Son of David. They were willing to publicly recognize Jesus as their personal Lord in spite of disapproval by the religious crowd.
And, they were willing to publicly recognize Jesus as God's Messiah / Christ (thou Son of David) in spite of disapproval and threats by the religious leaders to kick people out of the Temple. (This is what the religious leaders claimed would send people to Hell.)

Next, Matthew's account says: And Jesus stood still, and called them, and said, What will ye that I shall do unto you?. The equivalent sentences from Mark say: And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. And he, casting away his garment, rose, and came to Jesus. And Jesus answered and said unto him, What wilt thou that I should do unto thee?. The equivalent section from Luke says: And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, Saying, What wilt thou that I shall do unto thee?. Again, we can see several things.

Matthew provides the least details and only provides what is required for a legal testimony.
Mark provides the most details and servants are most interested in details because most of them can not leave their place of service and they look for this type of entertainment. And, they also want the details in care they are also in a similar need. Hey want to know how to get God's help.
Luke only gives the short report that most men provide.
Mark tells us that the blind responded immediately to the call of Jesus. Many people miss out on the blessings from God because of their failure to respond immediately.
Mark also tells us that he cast away his garment before he went to Jesus and before he received his miracle. This is an act of true Biblical faith. Supposedly, beggars had garments to identify them as a beggar. Thus, this man determined that he would not need to beg and that he could go to work after Jesus provided for his need.

Next, Matthew's account says: They say unto him, Lord, that our eyes may be opened.. The equivalent sentences from Mark say: The blind man said unto him, Lord, that I might receive my sight. . The equivalent section from Luke says: And he said, Lord, that I may receive my sight. Here, we see that they were very specific and clear in their request. Many people make the mistake of being vague when they pray. We need to know exactly what we are asking for, and what requirements we are willing to meet, and what we will do for God when our request is met.

Next, Matthew's account says: So Jesus had compassion on them, and ouched their eyes: and immediately their eyes received sight, and they followed him. The equivalent section from Mark says: And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. The equivalent section from Luke says: And Jesus said unto him, Receive thy sight: thy faith hath saved thee. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.

Matthew tells us: Jesus had compassion on them. God does not have to give us a miracle. One religion tells people to 'claim' promises of God even if that promise is not given to them and even if they do not fulfill God's requirements to receive the promise. This is doctrinal error. Also, such religions tell people the 'declare' that God has to provide a miracle such as healing. This is the wrong attitude. Like the4se men, we need to beg God for our needs and to recognize His compassion, if He gives us the miracle. We also need to be publicly thankful and give God glory for ant blessing that he gives us. All three accounts relate that these men did this.
Matthew's account tells us that Jesus touched their eyes. Mark and Luke don't tell us this fact but only tell us what Jesus said. As explained many times, Jesus did everything reported but each author only reported the part that was important to him. Jesus did miracles using many different ways and there is no specific physical action required for a miracle to be done. Please see the Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus did other miracles.
All three Gospels report that the men followed Jesus. In addition, Luke reports that he was glorifying God: and all the people, when they saw it, gave praise unto God. This is the result that God expects from us when He gives us.

Please see the note for Mark 10:46 about Jericho. The functional definition for this word is: 'There were three different Jerichos, on three different sites, the Jericho of Joshua, the Jericho of Herod, and the Jericho of the Crusades. Er-Riha, the modern Jericho, dates from the time of the Crusades'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 10:46-52; Lu 18:35-43'.

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C20-S30 (Verse 30) Two blind men ask for healing.

And,
behold,
two blind men sitting by the way side,
when they heard that Jesus passed by,
cried out,
saying,
Have mercy on us,
O Lord,
thou Son of David..

Mark 10:46-47 and Luke 18:35-38 are equivalent to this sentence. Those accounts have far more information. Mark identifies one man as: blind Bartimaeus, the son of Timaeus and does not mention the second man. In addition, Mark says that he cry out, and say, Jesus, thou Son of David, have mercy on me. This is slightly different from what Matthew reports and Mark reports that he used the name of Jesus instead of O Lord. However, since all accounts report his crying more than once, there should be no doubt that he cried each of these things and each author chose to only report one of the things that he cried.

Luke also only reports a certain blind man sat by the way side begging. However, Luke also reports conversation between the blind man and people in the crowd. Once the man knows who is passing by, Luke reports his crying out the same thing as Mark reports.

Matthew gives us the perspective of law and government. That is why Matthew reports these men identifying Jesus by His legal and government position of Lord. However, mark gives the perspective of a servant and Luke gives the perspective of a literal physical man, which is why both report the blind man identifying Jesus by His personal human name. Thus, we see that the differences are due to different perspectives of the authors and do not constitute a conflict.

We read about Jesus healing two blind men (one named Bartimaeus) in Luke 18:35-43; Matthew 20:29-43 and Mark 10:46-52. in this incident, we have four notes in the Lord Jesus Christ Study which deal with the four times that Jesus is identified as 'just a literal physical man from Nazareth' and the twice that He is called thou Son of David as a recognition that He was God's Messiah / Christ. Those notes also deal with the important spiritual difference that these two attitudes of heart produced.

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

Please see the note for Matthew 13:4 about the phrase way side. This phrase is defined as: 'the side of a path way or road'. Please also see the notes for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The functional definition for this word is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. Please also see the note for Mark 1:3 about the phrase way of the Lord.

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

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

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

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'.

The phrase son of David was covered in the Lord Jesus Christ Study with links to every place where this phrase is used in the verses document. Please also see the note for Luke 1:26-27 about the phrase house of David. This was a title used by Jews for God's Messiah / Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'two. Mt 9:27-31; 12:22; 21:14; Ps 146:8; Isa 29:18; 35:5-6; 42:16,18; 59:10; 61:1-2; Mr 10:46; Lu 4:18; 7:21; Joh 9:1-12 Have. Mt 12:23; 15:22; 21:9; 22:42; Ac 2:30; Ro 1:3-4 exp: Lu 17:13.'.

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C20-S31 (Verse 31) the multitude tried to shut them up.

Equivalent Section: the crowd told them to be quiet.

And the multitude rebuked them,
because they should hold their peace:.

Equivalent Section: they ignored the crowd.

but they cried the more,
saying,
Have mercy on us,
O Lord,
thou Son of David..

Mark 10:47-48 and Luke 18:38-39 are equivalent to this sentence. As has been explained in the prior note, Matthew reports two blind men while Mark and Luke only report one of them. And, as has also been explained in the prior note, this does not constitute a conflict. Mark 10:47 and Luke 18:38 tell us what was cried before the crowd tried to silence them and what is reported in those sentences is repeated in Mark 10:48 and Luke 18:39. And, Matthew does not report what comes before the crowd tried to silence them. Therefore, only what was reported, after the crowd tried to silence them, is compared to what Matthew reports.

The First Equivalent Section, of our current sentence, says: And the multitude rebuked them, because they should hold their peace:. The Equivalent Section from Mark says: And many charged him that he should hold his peace. The Equivalent Section from Luke says: And they which went before rebuked him, that he should hold his peace. Thus we see that there were many people expressing the popular opinion that disadvantaged people should be quiet and not embarrass other people with their problems. We often find this attitude among people who have an advantage in this physical world. The word multitude has the same application as the word many. And, Luke tells us that there were some people walking before Jesus who were among the people telling these blind men to be quiet. However, none of that constitutes a conflict and the minor differences that we see in these Equivalent Sections only increase our understanding. And, while many people have this attitude, we read God's opinion of this attitude in Revelation 3:17-19, which says: says: Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent.

In our Second Equivalent Section, of our current sentence, says: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David. The equivalent section from Mark says: but he cried the more a great deal, thou Son of David, have mercy on me. The equivalent section from Luke says: but he cried so much the more, thou Son of David, have mercy on me. As with the First Equivalent Section, the differences between the phrases of: cried the more, cried the more a great deal and cried so much the more; only increase our understanding and do not constitute a conflict. Anyone who would claim that these constitute a significant difference is 'making a mountain out of a mole hill'.

All three reports tell us that he / they said: have mercy on me / us. There is no difference in what is reported. However, there are differences in the titles reported as being used by these men. And, since we already read that they cried out more than once, we should believe that all reported titles were used with each author reporting only one of the times that they cried out. (Each author reports that they cried out more than once but each author also reported only one of those times. Therefore, we see the validity of this rule that I use claiming that each author, at times, only reported part of all that truly happened.) With that in mind, we can look at the various titles which are reported as being used.

Please use the links in the sentence outline, above, to access the related notes within the Lord Jesus Christ Study. They explain the usage of each of these titles along with how they fit within the context and how the definitions used match what is the single definition found throughout the Bible. With those references given, we can see that Matthew reports these men using the title of Lord. This is a legal and governmental title and Matthew gives us the perspective of law and government. Mark and Luke, respectively, give us the perspectives of a servant and of a literal physical man. Therefore, they report when the personal mane of Jesus was used.

In addition to those titles, all three authored report that the name of Son of David, and that this title followed the personal pronoun of thou. That is: the blind acknowledged that Jesus was personally the Son of David and that only He held this title. This title was used by the Jews for the Old Testament role of Messiah / Christ. The Jews also understood that he would personally reign the 1,000-years of the kingdom of Christ. Therefore, they were publicly and loudly acknowledging His personal position and their personal relationship to Him in that position. This public personal acknowledgement is important when we want a miracle from God.

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 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 note for Luke 24:15 about the word holden. The the the word held is the past-tense form of the word hold. Webster's 1828 Dictionary defines this word as: 'v.t. pret.held; pp. held. Holden is obsolete in elegant writing. Gr. to hold or restrain; Heb. to hold or contain. 1. to stop; to confine; to restrain from escape; to keep fast; to retain. It rarely or never signifies the first act of seizing or falling on, but the act of retaining a thing when seized or confined. to grasp, is to seize, or to keep fast in the hand; hold coincides with grasp in the latter sense, but not in the former. We hold a horse by means of a bridle. An anchor holds a ship in her station. 2. to embrace and confine, with bearing or lifting. We hold an orange in the hand, or a child in the arms. 3. to connect; to keep from separation. The loops held one curtain to another. Ex.36. 4. to maintain, as an opinion. He holds the doctrine of justification by free grace. 5. to consider; to regard; to think; to judge, that is, to have in the mind. I hold him but a fool. The Lord will not hold him guiltless, that taketh his name in vain. Ex.20. 6. to contain, or to have capacity to receive and contain. Here is an empty basket that holds two bushels. this empty cask holds thirty gallons. the church holds two thousand people. 7. to retain within itself; to keep from running or flowing out. A vessel with holes in its bottom will not hold fluids. They have hewed them out broken cisterns that can hold no water. Jer.2. 8. to defend; to keep possession; to maintain. We mean to hold what anciently we claim Of empire. 9. to have; as, to hold a place, office or title. 10. to have or possess by title; as,he held his lands of the king. the estate is held by copy of court-roll. 11. to refrain; to stop; to restrain; to withhold. Hold your laughter. Hold your tongue. Death! what do'st? O, hold thy blow. 12. to keep; as, hold your peace. 13. to fix; to confine; to compel to observe or fulfill; as, to hold one to his promise. 14. to confine; to restrain from motion. The Most High--held still the flood till they had passed. 2 Esdras. 15. to confine; to bind; in a legal or moral sense. He is held to perform his covenants. 16. to maintain; to retain; to continue. But still he held his purpose to depart. 17. to keep in continuance or practice. And Night and Chaos, ancestors of nature, hold Eternal anarchy. 18. to continue; to keep; to prosecute or carry on. Seed-time and harvest,heat and hoary-frost, Shall hold their course. 19. to have in session; as, to hold a court or parliament; to hold a council. 20. to celebrate; to solemnize; as, to hold a feast. 21. to maintain; to sustain; to have in use or exercise; as, to hold an argument or debate. 22. to sustain; to support. Thy right hand shall hold me. Ps.139. 23. to carry; to wield. They all hold swords, being expert in war. Cant.3. 24. to maintain; to observe in practice. Ye hold the traditions of men. Mark 7. 25. to last; to endure. the provisions will hold us, till we arrive in port. So we say, the provisions will last us; but the phrase is elliptical for will hold or last for us, the verb being intransitive. Tohold forth, to offer; to exhibit; to propose. Observe the connection of ideas in the propositions which books hold forth and pretend to teach. 1. to reach forth; to put forward to view. Tohold in, to restrain; to curb; to govern by the bridle. 1. to restrain in general; to check; to repress. Tohold off, to keep at a distance. Tohold on, to continue or proceed in; as, to hold on a course. Tohold out, to extend; to stretch forth. The king held out to Esther the golden scepter.Esther 5. 1. to propose; to offer. Fortune holds out these to you as rewards. 2. to continue to do or suffer. He cannot long hold out these pangs. Not Please see the note for Colossians 2:18-19 about the word hold. The functional definition for this word is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'. Please also see the note for Luke 24:15 about the word holden. Please also see the note for 1Timothy 6:17-19 about the phrase lay hold.

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

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rebuked. Mt 15:23; 19:13 but they cried. Mt 7:7-8; Ge 32:25-29; Lu 11:8-10; 18:1-8,39; Col 4:2; 1Th 5:17 General references. exp: Lu 18:40.'.

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C20-S32 (Verse 32) Jesus answered their prayer.

And Jesus stood still,
and called them,
and said,
What will ye that I shall do unto you?.

Mark 10:49-50 and Luke 18:40-41 are equivalent to this sentence. Mark uses several sentences while Matthew and Luke use a single sentence, but all convey the same message.

The next section, of our current sentence, says: And Jesus stood still, and called them. The equivalent section from Mark says: And Jesus stood still, and commanded him to be called. The equivalent section from Luke says: And Jesus stood, and commanded him to be brought unto him. Apparently, Jesus stood still, and called them. However, because of the noise made by the multitude, they did not hear Jesus. Therefore, Jesus commanded him (them) to be called and followed this with: the command for them to be brought unto him (Jesus). In response to this, Mark reports: And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. Notice, like most people, they told the blind men that they had good news but never acknowledged that their own efforts in the past, th silence the blind men, were wrong.

Next, Mark reports: And he, casting away his garment, rose, and came to Jesus. As explained in the summary note and in the Book Study on the Gospel of Mark, this act by the blind showed true faith that they would be healed.

The next section, of our current sentence, says: and said, What will ye that I shall do unto you?. The equivalent section from Mark says: And Jesus answered and said unto him, What wilt thou that I should do unto thee?. The equivalent section from Luke says: and when he was come near, he asked him, Saying, What wilt thou that I shall do unto thee?. While the wording is slightly different in each report, the message is the same. In particular, all three authors acknowledge that Jesus uses the personal pronouns of: ye / thee. Miracles from God are not something that is given to people who meet some religious requirement with no consideration of the personal relationship. True miracles from God are part of a personal relationship and I write this based upon multiple personal experiences which have been acknowledged by multiple doctors and nurses. In addition, we already saw, in prior equivalent sentences and their related notes, that these blind first acknowledged their personal relationship with Jesus and acknowledged His position in that relationship. Now, Jesus is also acknowledging the personal aspect of the relationship before He grants their request for a miracle. In addition, He is doing this publicly so that others will be witnesses and so that God will be glorified.

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

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: 'What. Mt 20:21; Eze 36:37; Ac 10:29; Php 4:6 General references. exp: Lu 18:40'.

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C20-S33 (Verse 33) their request.

They say unto him,
Lord,
that our eyes may be opened..

Mark 10:51 and Luke 18:41 are equivalent to this sentence. Our current sentence says: They say unto him, Lord, that our eyes may be opened. The equivalent section from Mark says: The blind man said unto him, Lord, that I might receive my sight.. The equivalent section from Luke says: And he said, Lord, that I may receive my sight. The general note for this incident dealt with the fact that Matthew reports two men while Mark and Luke only acknowledge one of the men. And, that note explained why this difference is not a conflict. Next, the phrase eyes may be opened and receive my sight are two different ways to say the same thing. And, it is quite reasonable for both expressions to have been used with one man using one expression and the other man using the other expression and with each author choosing which expression to report.

Please notice that all three authors acknowledge that the blind used the title of Lord when they made their request. This is an acknowledgement that Jesus was / is 'God in human flesh' and that only God (and devils) have the power to do miracles. (They were not asking a minister of Satan to give them a miracle.) Yes, God worked through other men to do miracles, and this is reported in the Bible, but it truly requires the power of God to do a miracle through a Godly man.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Lord. Ps 119:18; Eph 1:17-19 General references. exp: Lu 18:40.'.

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C20-S34 (Verse 34) Jesus granted their request.

Equivalent Section: Why Jesus did the miracle.

So Jesus had compassion on them,
and ouched their eyes:.

Equivalent Section: How Jesus did the miracle.

and immediately their eyes received sight,
and they followed him..

Matthew 20:29-43; Mark 10:46-52 and Luke 18:35-43 tell us about Jesus healing two blind men, one of whom was Bartimaeus. Please also see the note for Matthew 20:29-43 for a overview of this incident with certain doctrinal considerations. Please see the Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus did miracles at thing other times and in other ways. When a Gospel account tells of a specific miracle, it is a demonstration of the doctrine where it is found. When three Gospel accounts mention a miracle, the surrounding doctrine is something which is very important for people to acknowledge and understand.

Mark 10:52 and Luke 18:42-43 are equivalent sentences.

The first phrase in the First Equivalent Section, of our current sentence, says: So Jesus had compassion on them. God does not have to give us a miracle. One religion tells people to 'claim' promises of God even if that promise is not given to them and even if they do not fulfill God's requirements to receive the promise. This is doctrinal error. Also, such religions tell people the 'declare' that God has to provide a miracle such as healing. This is the wrong attitude. Like the4se men, we need to beg God for our needs and to recognize His compassion, if He gives us the miracle. We also need to be publicly thankful and give God glory for ant blessing that he gives us. All three accounts relate that these men did this.

The next phrase, of our current sentence, says: tells us that Jesus touched their eyes. The equivalent section from Mark says: And Jesus said unto him. The equivalent section from Luke says: And Jesus said unto him. Mark and Luke don't tell us this fact but only tell us what Jesus said. As explained many times, Jesus did everything reported but each author only reported the part that was important to him. Jesus did miracles using many different ways and there is no specific physical action required for a miracle to be done.

Our current sentence does not report what Mark and Luke report because, while it is important for us to understand on a personal level, it is not important in a legal sense. The section from Mark says: And Jesus said unto him, Go thy way; thy faith hath made thee whole. The equivalent section from Luke says: And Jesus said unto him, Receive thy sight: thy faith hath saved thee. Here we see that a critical part of receiving a miracle from God is having true Biblical faith. In addition, as the remainder of all three Gospel reports tell us, we must act upon that true Biblical faith in a way which brings glory to God.

The next section, of our current sentence, says: and immediately their eyes received sight. The equivalent section from Mark says: And immediately he received his sight. The equivalent section from Luke says: And immediately he received his sight. in some reports of miracles, the end results are not seen immediately like we read here. in this case, Jesus is on His way to Jerusalem to be persecuted, crucified and rise from the dead. The blind receiving sight is symbolic of Jesus providing true understanding of spiritual truths. (When we gain understanding we say: 'I see'.) Jesus called the religious leaders the blind leaders of the blind (Matthew 15:14; Luke 6:39). Here, Jesus is symbolically showing that He can give spiritual understanding to God's people who come th Him personally and ask for it.

The last phrase, of our current sentence, says: and they followed him. The equivalent section from Mark says: and followed Jesus in the way. The equivalent section from Luke says: and followed him, glorifying God: and all the people, when they saw it, gave praise unto God. This is the result which should follow someone receiving true spiritual understanding from Jesus. They should follow Jesus. (Please also see the Message called Follow Me As I Follow Christ.) Anyone who claims that they have true spiritual understanding, but does not follow Jesus, is a liar or has been deceived. In addition, as Luke reports, a true follower of Jesus should be glorifying God and also should cause others to gave praise unto God.

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 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 1:42 about the word immediate. The functional definition for this word is: 'acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 9:36; 14:14; 15:32; Ps 145:8; Lu 7:13; Joh 11:33-35; Heb 2:17; 4:15-16; 1Pe 3:8 touched. Mt 9:29; Mr 7:33; Lu 22:51; Joh 9:6-7 exp: Mt 8:15. and they. Mt 8:15; Ps 119:67,71; Lu 18:43; Ac 26:18 General references. exp: Lu 18:40.'.

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Interpretive Study of Matthew's Gospel 19-20.

Matthew Chapter 19

links to sentences in this chapter:

Chapter theme: the Testimony of the Righteous versus the Religious

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 20

links to sentences in this chapter:

Chapter theme: the Basis of Everlasting Rewards

The Treasury of Scripture Knowledge provides a chapter outline as:

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