Interpretive Study of Matthew's Gospel.

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Matthew Chapter 21

links to sentences in this chapter:

C21-S1 (Verse 1-2), C21-S2 (Verse 3), C21-S3 (Verse 4-5), C21-S4 (Verse 6-7), C21-S5 (Verse 8), C21-S6 (Verse 9), C21-S7 (Verse 10), C21-S8 (Verse 11), C21-S9 (Verse 12-13), C21-S10 (Verse 14), C21-S11 (Verse 15-16), C21-S12 (Verse 16), C21-S13 (Verse 17), C21-S14 (Verse 18), C21-S15 (Verse 19), C21-S16 (Verse 19), C21-S17 (Verse 20), C21-S18 (Verse 21), C21-S19 (Verse 22), C21-S20 (Verse 23), C21-S21 (Verse 23), C21-S22 (Verse 24), C21-S23 (Verse 25), C21-S24 (Verse 25), C21-S25 (Verse 25), C21-S26 (Verse 26), C21-S27 (Verse 27), C21-S28 (Verse 27), C21-S29 (Verse 28), C21-S30 (Verse 28), C21-S31 (Verse 29), C21-S32 (Verse 30), C21-S33 (Verse 30), C21-S34 (Verse 31), C21-S35 (Verse 31), C21-S36 (Verse 31), C21-S37 (Verse 32), C21-S38 (Verse 33-34), C21-S39 (Verse 35), C21-S40 (Verse 36), C21-S41 (Verse 37), C21-S42 (Verse 38), C21-S43 (Verse 39), C21-S44 (Verse 40), C21-S45 (Verse 41), C21-S46 (Verse 42), C21-S47 (Verse 43), C21-S48 (Verse 44), C21-S49 (Verse 45), C21-S50 (Verse 46)'.

Please use This link to see the chapter summary.

Chapter theme: the Start of the Final Religious Conflict.

Starting in Matthew 21:1; Mark 11:1; Luke 19:28 and John 12:12; and continuing through the end of each chapter, we have the sequence of events which start from when Jesus entered Jerusalem for the final conflict. During His trip to Jerusalem, Jesus taught His disciples the difference between 'A fruitful religion versus a show religion'. Now, in this chapter, we see the religious leaders argue that the show religion is right and them plot the death of Jesus because He insisted that God rejected the show religion. While Jesus was in Jerusalem, He cleansed the Temple and acted like the Jew's King, which led to His crucifixion. This was because the Jewish leaders realized that His turning the people to God would reduce their religious, and secular authority and power.

Please see the Gospel Time Sequences for the time sequences of incidents reported in this chapter and for references where other Gospel accounts report the same incidents. Please also see the Prophecy Fulfilled Section of the Significant Gospel Events Study for Bible references to this chapter where prophecy was fulfilled.

In Matthew 21:1-3; Mark 11:1-3 and Luke 19:29-30, we are told that Jesus prophesied that the disciples would find a colt tied, whereon never man sat. This is a fulfillment of Zechariah 9:9 and Psalms 148 which show us how they praised Him.

Matthew 21:5; Matthew 21:7; Mark 11:7; Luke 19:35-38 and John 12:12 all tell about Jesus being glorified.

Matthew 21:12-13 and Mark 11:15-19; Luke 19:45-48 and John 2:13-16 all tell about Jesus cleaning the Temple. The chief priests sought to destroy Jesus over this act.

Matthew 21:15-16 and Luke 19:39-40 tell us that the Pharisees objected to Jesus being glorified.

Matthew 21:18-22; Mark 11:12-14 and Mark 11:20-21 tell us about Jesus cursing the fig tree because it had no fruit.

Matthew 21:23-27; Mark 11:27-33 and Luke 20:1-7 report that the chief priests and the elders challenged Jesus as He taught in the Temple. Jesus responded by asking them if the baptism of John the Baptist was from Heaven or not. Please see the Doctrinal Study, called John the Baptist, which has links to all of the other references in the Bible for John the Baptist. Please see the notes for Matthew 21:23 and Matthew 21:24 about the doctrine involved in this disagreement.

Matthew 21:28-32 gives us the 'Parable of the Two Sons'. In addition, Matthew 21:31-32 give us the spiritual application from Jesus. Please also see the Table of Parables in the New Testament for links to other parables.

Matthew 21:33-46; Mark 12:1-11 and Luke 20:9-19 that Jesus give us the 'Parable of the Hirelings Killing the Heir'. This is a prophecy by Jesus about how the chief priests, and the scribes, and the elders would have Him killed. Matthew 21:33-46 also tells us about the religious leaders killing the prophets.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-11. Christ rides into Jerusalem upon an ass;
12-16. drives the buyers and sellers out of the temple;
17-22. curses the fig-tree;
23-27. puts to silence the priests and elders,
28-32. and rebukes them by the similitude of the two sons,
33-46. and the husbandmen who slew such as were sent to them.'.

C21-S1 (Verse 1-2) Jesus prepares for His triumphant entry.

Equivalent Section: the circumstances.

And when they drew nigh unto Jerusalem,
and were come to Bethphage,
unto the mount of Olives,
then sent Jesus two disciples,
Saying unto them,
Go into the village over against you,
and straightway ye shall find an ass tied,
and a colt with her:.

Equivalent Section: the command.

loose them,
and bring them unto me..

Starting in this chapter, we can put the events reported in an absolute time sequence. Please see the Gospel Time Sequences for the time sequences of incidents reported starting in this chapter and for references where other Gospel accounts report the same incidents. In addition, please see the Prophecies and Prophecies Fulfilled Sections, of the Significant Gospel Events Study, for references to this chapter and for links to equivalent references in other places within the Bible.

Matthew 21:1-17; Mark 11:1-11; Luke 19:28-44 and John 12:12-16 all give the basis for what is called 'Palm Sunday'. Please see the note for Matthew 21:1-LJC for a significant explanation of the prophecy and doctrine involved. As part of the report of that incident, Matthew 21:1-3; Mark 11:1-3 and Luke 19:29-30 all report that Jesus prophesied that the disciples would find a colt tied, whereon never man sat. This is a fulfillment of Zechariah 9:9, which tells us that He would be riding upon an ass, and upon a colt the foal of an ass. Further, the prophecy for Judah (Genesis 49:10 and Isaiah 40:9), when Jacob died, includes: The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Also related is Deuteronomy 17:16, where God said that their future king shall not multiply horses to himself because the horse was the worldly animal for carrying burdens while the ass was used by Godly men and women. Please see the note for Mark 11:1 and the general note for that chapter in Mark, for the details which prove that this is a prophecy. In addition to all of that, the next two sentences contain further prophecies because Jesus knew what the man would ask and how he would respond even though Jesus was not sure which man would ask and respond. (Otherwise He would have given the man's name.) therefore, Jesus could only say these exact things through prophecy.

Here in Matthew, the prior chapter ended with Jesus giving sight to two blind men. And, as explained in the notes for that incident, the miracle is symbolic for Jesus giving spiritual understanding to people who go to Him for spiritual understanding. Now, in this chapter, we read that Jesus continues to teach and give understanding but that the religious leaders get upset because He proves their doctrine to be ungodly . We also see that the people gladly listened to Him, and praised Him, because they thought that He would give them the kingdom. However, when they found out that the laws of the kingdom would be different than they expected, the people also turned on Jesus.

In a similar fashion, the equivalent chapter in Mark reports the same events with the equivalent reports in the prior chapter of Mark. Only in the details do we find differences but the messages remain the same between the two Gospel accounts. At the same time, the report in Luke, for this incident, matches up with what is reported by Matthew and Mark. However, the start of the report for this incident, in Luke's account, is in the middle of a chapter with the first part of the chapter telling us about Jesus going to the house of Zacchaeus to eat. And, Jesus added a parable to the people because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear (Luke 19:11). That parable is the 'Parable of the Pounds' (Luke 19:12-27). In that parable, Jesus made it clear that positions in the kingdom would be determined by how much spiritual profit each person produced for God. Jesus also made it clear that the servants of God (Jews, religious leaders) who brought no profit to God would be slain (sent to Hell). Thus, Luke is giving us a more direct indication of what will happen starting with this incident, even if Luke does so in the form of a parable.

In the Gospel of John, we read how Jesus went and stayed with Mary, Martha and Lazarus before He entered Jerusalem for this incident, which is reported in all four (4) Gospel accounts. And, we are told that as a result, the religious leaders also sought to murder Lazarus because he was evidence that Jesus did raise the dead while they could do no miracle. (Therefore, they could produce no evidence to support their claim that they spoke for God while Jesus served Satan.) We are also told how Mary anointed the body of Jesus for His death. Thus, we see that she had spiritual understanding that even the twelve lacked. And, we have more evidence that God rewards those who get close to Jesus and believe anything He says even when they don't understand it and do not want to believe what he says.

Thus, when we consider the context for this incident, in all four Gospel accounts, we see Jesus rewarding those people who truly trust Him and get close to Him while promising that people who reject Him will be sent to Hell. We also see promises of variable rewards from God based upon how close saved people get to Jesus and also based upon how much of a spiritual profit they produce for God's kingdom. Looking forward from this incident, in three (3) of the Gospel accounts, we see that people who clung to their traditions brought a curse upon themselves, their children, and their society.

Moving on, we see that Mark 11:1 and Luke 19:28-29 are equivalent to this sentence. The first section, of our current sentence, says: And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives. The equivalent section from Mark says: And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives. The equivalent section from Luke says: And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives. Thus, other than minor wording changes,7 and the fact that Matthew does not mention Bethany, all three (3) Gospel accounts start the same way. Bethany is mentioned by mark and Luke because it was the home of Mary, Martha. and Lazarus and that fact would be interesting to servants and to normal men. However, it was not relevant to the legal record. Therefore, Matthew did not include the fact. In addition, we see that these two villages are close to Jerusalem and that all three Gospel authors use this phrase to indicate the start of the incidents which go from here through the end of their Gospel accounts. That is: these references allow us to synchronize the reported events of all three Gospel accounts.

The next section, of our current sentence, says: then sent Jesus two disciples, Saying unto them. The equivalent section from Mark says: he sendeth forth two of his disciples, And saith unto them. The equivalent section from Luke says: he sent two of his disciples, Saying. Again, we see minor differences in wording but no difference in the message. And, as explained repeatedly, we see that God allowed His servants freedom of expression so long as they deliver His message and only His message.

The next section, of our current sentence, says: Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. The equivalent section from Mark says: Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. The equivalent section from Luke says: Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. It should be obvious that the phrases: and straightway, and straightway and in the which at your entering, all deliver the same message with different words. And, yes, this is one of the few instances where it is reasonable to believe that Jesus did not repeat Himself and say all three exact sets of words. However, we have repeatedly seen that God allowed His servants freedom of expression so long as they deliver His message and only His message. Therefore, the every word is the message from God and does not force every writer to use the exact same words but does require all messengers from God to deliver the same message. If this were not true, then we would have to say that Jesus misquoted the Bible when He made reference to Old Testament scripture, and even repeated the message of the reference, but used slightly different words. When someone makes a claim about the word of God, we need to make sure that their claim actually matches the doctrine of the word of God and that they are not laying burdens on men that God did not intend and which they themselves refuse to match (Matthew 23:4).

Now, with the prior dealt with, we can see that Matthew mentions the mother and the colt while mark and Luke only mention the colt. This is because Jesus sat on the colt and, therefore, the mother was not relevant from the perspective of servants not from the prospective of common men, which are the perspectives of Mark and of Luke. However, Matthew presents the legal perspective and the presence of both is important legally, especially when they are both mentioned in the prophecy and Matthew is proving exact fulfillment of that prophecy.

Beyond this sentence we see Jesus deliberately do things to fulfill prophecy, especially in the next couple of sentences. Therefore, the Jewish leaders could not claim ignorance of the signs which he gave to them. In addition, Jews of today are willfully ignorant of recorded evidences that Jesus was / is their God given Messiah / Christ.

Please see the note for Matthew 15:7-8 about the words draw / drawn. The functional definition for this word is: 'to pull'. That note has the definitions from Webster's 1828 , which like mose man written dictionaries, are actually many applications. When the th is added to the word (draweth), 'it is a life-stype action'. The word drawn is the past-tense form of the word draw. Please also see the note for Matthew 15:7-8 about the word drew is: 'another past-tense form of the word draw'. Please also see the note for Galatians C2-S7 about the word withdrew. The functional definition for this word is: 'v.t. with and draw. 1. to take back; to take from. It is impossible that God should withdraw his presence from anything. We say, to withdraw capital from a bank or stock in trade, to withdraw aid or assistance. 2. to recall; to cause to retire or leave; to call back or away. France has withdrawn her troops from Spain.
WITHDRAW, v.i. to retire; to retreat; to quit a company or place. We withdrew from the company at ten oclock. She from her husband soft withdrew'.

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'.

We find Bethphage only mentioned in: Matthew 21:1; Mark 11:1 and Luke 19:29, which are all equivalent sentences.

Please see the note for John 8:1 about the phrases Mount of Olives / Mount of Olivet. The functional definition for this word is: 'The mountain range on the east of Jerusalem, separated from the city by the Kidron valley. It doubtless derived its name from the olive-trees that grew on it'. This mount is identified, in this Gospel, in: Matthew 21:1; Matthew 24:3; Matthew 26:30. Please also see the note for Matthew 17:1-LJC about the phrase Mount of Transfiguration. Please also see the note for John 6:3 about the word mountain.

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 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 Mark 6:6 about the word village. Webster's 1828 defines this word as: 'A small assemblage of houses, less than a town or city, and inhabited chiefly by farmers and other laboring people. In England, it is said that a village is distinguished from a town by the want of a market. In the United States, no such distinction exists, and any small assemblage of houses in the country is called a village.'. Forms of this word are used, in this Gospel, in: Matthew 9:35; Matthew 14:15; Matthew 21:2.

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

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

Please see the note for John 12:14-14 about the word ass. The functional definition for this word is: 'donkey'. Forms of this word are used, in this Gospel, in: Matthew 21:2; Matthew 21:5; Matthew 21:7.

Please see the note for Mark 11:1 about the word colt. Webster's 1828 defines this word as: 'The young of the equine genus of animals or horse kind. In America, colt is equally applied to the male or female, and this is unquestionable correct. the male is called a house-colt, and the female is called a filly'. Forms of this word are used, in this Gospel, in: Matthew Mt 21:2; Matthew 21:5; Matthew 21:7.

Please see the note for Mark 11:4 about the word loose. The functional definition for this word is: 'To untie or unbind; to free from any fastening, Freedom from restraint; liberty'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 11:1; Lu 19:28 Bethphage. Bethphage was a village on the declivity of Mount Olivet, and somewhat nearer to Jerusalem than Bethany. The mount. Mt 24:3; 26:30; Zec 14:4; Lu 19:37; 21:37; Joh 8:1; Ac 1:12 exp: Ne 8:15. General references. exp: Joh 8:1'.

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C21-S2 (Verse 3) How to answer any challenge.

First Step: Be prepared.

And if any man say ought unto you,
ye shall say,
The Lord hath need of them;.

Second Step: the results.

and straightway he will send them..

Matthew 21:1-17; Mark 11:1-11; Luke 19:28-44 and John 12:12-16 all give the basis for what is called 'Palm Sunday'. Please see the note for Matthew 21:1-LJC for a significant explanation of the prophecy and doctrine involved. Please see the note for Matthew 21:1-LJC for a significant explanation of the prophecy and doctrine involved.

This sentence is a continuation of the prior sentence and, together, they are a fulfillment of the prophecies found in Zechariah 9:9 and in Genesis 49:10 and Isaiah 40:9. And, our next sentence directly tells us that it fulfills the prophecy of Zechariah.

It is most likely, but we can not say for positive, that the owner spoke. Another man, most likely, would have checked with the owner before releasing the animals.

Mark 11:3 and Luke 19:31 are the equivalent of this sentence. The wording is slightly different but the message is the same.

The first section, of our current sentence, says: And if any man say ought unto you, ye shall say. The equivalent section from Mark says: And if any man say unto you, Why do ye this? say ye. The equivalent section from Luke says: And if any man ask you, Why do ye loose him? thus shall ye say unto him. It should be obvious that the message of these three (3) phrases is the same even though different words are the different. And, as we have seen before, if the exact word is not doctrinally significant then God allows His authors freedom of expression so long as they deliver His message and only His message.

The next section, of our current sentence, says: The Lord hath need of them; and straightway he will send them. The equivalent section from Mark says: the Lord hath need of him; and straightway he will send him hither. The equivalent section from Luke says: Because the Lord hath need of him. Luke includes the word Because to show that this is an answer to a question. Matthew and James tell us what the man will do but Luke does not bother to include this because, from the perspective of a saved man, the Lord will be obeyed and this fact does not need to be stated. However, it is important to state from the perspective of a servant (Mark) and from the legal perspective (Matthew).

In addition, Mark includes the word hither, because instructions to a servant should always be explicit. However, neither Matthew nor Luke saw the need to include this word. What Matthew did include, because it is important to a legal perspective to be exact, is the word them. That is, Matthew recognizes that the mother of the colt will come with the colt while mark and Luke ignored the mother because she would nor carry Jesus.

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

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

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 Lord. 1Ch 29:14-16; Ps 24:1; 50:10-11; Hag 2:8-9; Joh 3:35; 17:2; Ac 17:25; 2Co 8:9 exp: Jer 11:18; Lu 19:31. straightway. 1Sa 10:26; 1Ki 17:9; Ezr 1:1,5; 7:27; 2Co 8:1-2,16; Jas 1:17 General references. exp: Mr 11:2.'.

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C21-S3 (Verse 4-5) the fulfillment of prophecy.

All this was done,
that it might be fulfilled which was spoken by the prophet,
saying,
Tell ye the daughter of Sion,
Behold,
thy King cometh unto thee,
meek,
and sitting upon an ass,
and a colt the foal of an ass..

Matthew 21:1-17; Mark 11:1-11; Luke 19:28-44 and John 12:12-16 all give the basis for what is called 'Palm Sunday'. Please see the note for Matthew 21:1-LJC for a significant explanation of the prophecy and doctrine involved. As explained in that note, King is used for King of the Jews, which is part of the role of Christ. In addition, after the incident reported in this account, the religious leaders decided to crucify Jesus because He became too much of a threat to their own power and authority.

Matthew 21:5; Matthew 21:7; Mark 11:7; Luke 19:35-38 and John 12:12 all tell about Jesus being glorified.

This sentence tells us that the prior two sentences, and the next sentence, are a fulfillment of the prophecies found in Zechariah 9:9. In addition, it fulfills the prophecy found in Genesis 49:10 and Isaiah 40:9.

This sentence is only found in this Gospel account. As we have seen many other places in this Gospel account, Jesus fulfilling prophecy is part of the legal evidence that He was / is Messiah / Christ. And, Matthew presents the legal perspective.

Jesus had access to the mother ass, which would be better for doing the job of carrying Him than using the colt was. However, Jesus did this exact act in order to fulfill prophecy. No one else would do this thing in that day and culture. Therefore, only Jesus would do this thing and then only to fulfill prophecy. Please see the Prophecies Fulfilled Section of the Significant Gospel Events Study for this fulfilled prophecy along with other prophecies fulfilled as reported within the Gospels.

For those people who are interested in prophecy and related Old Testament references, please see the note from the Treasury of Scripture Knowledge, below.

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

Please see the note for Romans C15S11 about the word fulfill. The functional definition is: 'A tautological compound of full and fill. 1. to accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please also see the note for Romans C15S11 about the word fill. The functional definition for this word is: 'Properly, to press; to crowd; to stuff'.

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

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

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

Please see the note for John 12:14-15 about the words Sion / Zion. The Morrish Bible Dictionary defines this word as: 'This was in reality a part of Jerusalem, being one of the mountains on which Jerusalem was built. Zion is often called 'the city of David,' it was where he dwelt. 2Sa 5:7; 1Ch 11:5; Mic 3:10,12. Which part of Jerusalem was thus designated is now a disputed point: some few contend for the north-west; but most believe it to have been on the south-west, and to have extended farther south than the present wall of the city. It would in this case have been in proximity to the temple on the south-east, which could have been reached by a bridge over the Tyropoeon valley. 2Ch 5:2. In Ps 48:2, occur the words "the joy of the whole earth is mount Zion, on the sides of the north, the city of the great King." this has been thought to mean that mount Zion was in the north of the city; but may it not signify that on the north side of Zion is the city of the great King, that is, Jerusalem? the psalm is clearly millennial. Zion, having failed as a part of Jerusalem, was to be ploughed as a field. Mic 3:12.
The term Zion has constantly in scripture a metaphorical sense. It represents the intervention of sovereign grace in the person of God's elect king, when Israel were utterly helpless, and the ark had been given into the hands of the enemy. the ark was brought by David to the city of David, and this may have led to Zion being regarded as the center of blessing, and as a source from whence blessing proceeded, as it often is in the Psalms. Ps 87:2; 149:2; etc. the favoured people of God are often spoken of as DAUGHTERS OF ZION, Israel are constantly thus addressed in the Prophets, whether to be blamed for their waywardness and punished; or to be cheered with the prospect of future prosperity. And in these prophecies of their coming exaltation, Zion is referred to as the seat of the Messiah's royal power on earth, as in Isa 52:1-8; 60:14; Heb 12:22. In scripture Zion never means the church: it always signifies blessing on earth, and is specially in connection with Israel, when the ultimate blessing of the nations will be through Israel; nevertheless Christians now enter into its spiritual import as being under the reign of grace while here on earth.'.

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

Please see the note for Galatians C6S1 about the word meek. That note has a small explanation of every place in the New Testament where We find this word. The functional definition for this word is: 'Strength under control of God's Holy Spirit'. Forms of this word are used, in this Gospel, in: Matthew 5:5; Matthew 11:29; Matthew 22:5.

We find forms of the word foal in: Genesis 32:15; Genesis 49:11; Zechariah 9:9; Matthew 21:5. Webster's 1828 defines this word as: 'n. L. pullus; Gr. the primary sense of the verb is to shoot, to cast or throw, to fall. the same verb in Heb. signifies to unite, to fasten. the verb belongs probably to the root of Eng. fall and foul with a different prefix. Foal is literally a shoot, issue, or that which is cast, or which falls. The young of the equine genus of quadrupeds and of either sex; a colt; a filly.
FOAL, v.t. to bring forth a colt or filly; to bring forth young as a mare or a she-ass.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Mt 1:22; 26:56; Joh 19:36-37 saying. Zec 9:9; Joh 12:15
the daughter. Ps 9:14; Isa 12:6; 40:9; 62:11; Zep 3:14-15; Mr 11:4-11 exp: Isa 37:22. Thy King. Mt 2:2,6; Ge 49:10; Nu 24:19; Ps 2:6-12; 45; 72; 110:1-4; Isa 9:6-7; Jer 23:5-6; Eze 34:24; 37:24; Da 2:44-45; 7:13-14; Mic 5:2; Zec 6:12-13; Joh 1:49; 19:15-22 meek. Mt 11:29; 12:19-20; 2Co 10:1; Php 2:3-5 sitting. De 17:16; Jg 5:10; 12:14; 2Sa 16:2; 1Ki 1:33; 10:26; Ho 1:7; Mic 5:10-11; Zec 9:10'.

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C21-S4 (Verse 6-7) the disciples obeyed.

And the disciples went,
and did as Jesus commanded them,
And brought the ass,
and the colt,
and put on them their clothes,
and they set him thereon..

Matthew 21:1-17; Mark 11:1-11; Luke 19:28-44 and John 12:12-16 all give the basis for what is called 'Palm Sunday'. Please see the note for Matthew 21:1-LJC for a significant explanation of the prophecy and doctrine involved. This sentence is a continuation of the prior sentence and, together, they are a fulfillment of the prophecies found in Zechariah 9:9 and in Genesis 49:10 and Isaiah 40:9. And, our next sentence directly tells us that it fulfills the prophecy of Zechariah. Zechariah 9:9 tells us that He would be riding upon an ass, and upon a colt the foal of an ass. In Deuteronomy 17:16 God said that their future king shall not multiply horses to himself because the horse was the worldly animal for carrying burdens while the ass was used by Godly men and women.

John 12:16 says: These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. After the resurrection, the indwelling Holy Spirit gave them understanding. However, at this time, they did as commanded by their Lord and did not question Him.

Mark 11:7; Luke 19:35 are the equivalent of this sentence.

The first section, of our current sentence, says: And the disciples went, and did as Jesus commanded them, And brought the ass, and the colt, and put on them their clothes. The equivalent section from Mark says: And they brought the colt to Jesus, and cast their garments on him. The equivalent section from Luke says: And they brought him to Jesus: and they cast their garments upon the colt. As we have seen before, Mark and Luke ignore the mother of the colt as unimportant to the perspective of a servant and the perspective of a normal man. However, Matthew includes her because a legal record needs to be accurate. We also read that they cast their garments upon the colt to act like a saddle.

The next section, of our current sentence, says: and they set him thereon. The equivalent section from Mark says: and he sat upon him. The equivalent section from Luke says: and they set Jesus thereon. Once more, we see minor differences in wording but no difference in the message.

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

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

Please 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. The functional definition for this word is: 'what others are to see when they look at us'. Please also see the note for Galatians 3:27 about the phrase put on Christ. Please also see the notes for Ephesians 4:22; Colossians C3S7 about the phrase put off.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and did. Ge 6:22; 12:4; Ex 39:43; 40:16; 1Sa 15:11; Joh 15:14
brought. Mr 11:4-8; Lu 19:32-35 put. 2Ki 9:13'.

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C21-S5 (Verse 8) the multitude honored Jesus.

First Step: they provided a path with what was easily available.

And a very great multitude spread their garments in the way;.

Second Step: they provided a path with less accessible materials.

others cut down branches from the trees,
and strawed them in the way..

Matthew 21:5; Matthew 21:7; Mark 11:7; Luke 19:35-38 and John 12:12 all tell about Jesus being glorified. This is the equivalent of putting out a red carpet for an honorable person to walk on.

These references tell about the time that Jesus entered Jerusalem in triumph and the people cried Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest and Jesus was glorified. This is a fulfillment of Psalms 148; Isaiah 40:9 and Zechariah 9:9 which show us how they praised Him. They were ready to praise Jesus, at this time, because they believed that he would bring in the kingdom and that they would be rulers of the world. However, they ignored the 'Sermon on the Mount' (Matthew 5, 6 and 7; Luke 6). Right after this, Jesus cleaned the Temple and did other things to make it clear that their sinful lifestyle s would not be tolerated in the kingdom. And, at that time, the people turned on Jesus and demanded that He be crucified. However, at this time, they are willing to accept Him and worship Him because of their belief in their own advantage.

Mark 11:8; Luke 19:36 and John 12:12-13 are equivalent sentences.

The First Step, of our current sentence, says: And a very great multitude spread their garments in the way. The equivalent section from Mark says: And a very great multitude spread their garments in the way. The equivalent section from Luke says: And as he went, they spread their clothes in the way. The phrase, from Luke, of: And as he went matches to first word, from Matthew and Mark, of And with the phrase of; as he went, being implied by the context. Other than this minor difference in wording, we see that Luke uses the word clothes where Matthew and Mark use the word garments. It should be obvious that the words have the same application.

The Second Step, of our current sentence, says: others cut down branches from the trees, and strawed them in the way. The equivalent section from Mark says: and others cut down branches off the trees, and strawed them in the way. There is no equivalent section from Luke. The equivalent section from John says: On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him. (The first part of the sentence in John tells us what was told in several prior sentences in the other three Gospel accounts.) John tells us that the branches were of palm trees and does not tell us what the people did with them. However, his account does not disagree with the other accounts and we have a fuller understanding when we compare the various accounts.

The important thing to pay attention to is that we are told that this fulfilled prophecy. While the critics and Bible deniers try to 'make a mountain out of a mole hill', they do it to try and distract people from this truth. Only God could fulfill this prophecy from a couple of different prophets which spoke long before this event. They try to make a big deal of denying something which is readily accepted in any other context so that people will ignore what they are truly trying to deny.

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 Matthew 9:31 about the word spread. The functional definition for this word is: 'to stretch or expand to a broader surface'.

Please see the note for Matthew 9:16 about the word garment. The Morrish Bible Dictionary defines this word as: 'Several words are used both in the O.T. and in the N.T. for raiment, clothing, or apparel, without defining what particular garments are alluded to; and when a single garment is intended it is variously translated in the A.V. In the East few garments were needed, and they were probably much the same as those worn there at present by the natives. 1. the inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. this was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Ge 3:21; 37:3,23-33. It formed part of the priests dress. At times another is worn over it. the bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. the kethoneth is mostly translated 'coat.' the disciples were not to take two when the Lord sent them out. Mt 10:10. It was this garment of the Lord's that was woven in one piece, Joh 19:23; and the word is used of the coats made by Dorcas. Ac 9:39. 2. the other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. this might be of any texture according to the season, and according to the station in life of the wearer. the peasants often wear such, called an 'abba' of camels' or goats' hair. this garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex 22:26-27; cf. De 24:13. the simlah is the garment that was rent in grief. Ge 37:34; 44:13; Jos 7:6. this is translated 'cloak ' in Mt 5:40; Lu 6:29; and it is the robe of purple with which the soldiers mocked the Lord. Joh 19:2,5. It is the 'garment' the edge of which the woman touched, Mt 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Mt 23:5. It is otherwise used for 'garments' in general, as in Mt 27:35; Joh 19:23-24; and is often translated 'raiment' and 'clothes.' 3. Another prominent article of apparel and one often richly ornamented was the GIRDLE. these three, with sandals, and a handkerchief or other covering for the head, constituted the usual dress in the East. Besides the above we read of 'changeable suits of apparel' for women. Isa 3:22. Also 4. the MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex 28:31; 1Sa 28:14; Ezr 9:3,5; by kings and princes, 1Sa 18:4; 24:4,11; by men of rank, Job 1:20 Job; 2:12: and by women, 2Sa 13:18. 5. the WIMPLE or VEIL, a wide upper garment or shawl, which covered the head and part of the body. Ruth was able to carry in such a veil six measures of barley. Ru 3:15; Isa 3:22. there are four other Hebrew words translated 'veils.' 6. the STOMACHER, apparently a wide ornamented girdle. the word occurs only in Isa 3:24.'.

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

Please see the note for John 12:12 about the word branch. The functional definition for this word is: '- A small part of a plant which holds leaves and fruit. Also used symbolically for God's people who are part of Him just like a branch is part of the plant which it is attached to'. Forms of this word are used, in this Gospel, in: Matthew 13:32; Matthew 21:8; Matthew 24:32.

Please see the note for Mark 11:13 about the word tree. The functional definition for this word is: 'The general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves'. Please also see the note for Romans C11S28 about the phrase olive tree.

Please see the note for Matthew 25:24-25 about the word strawed. The International Standard Bible Encyclopedia defines this word as: 'strod: Past participle of "to strew," "scatter," or "spread about," as powder (of the golden calf, Ex 32:20, the Revised Version (British and American) "strewed"); branches (Mt 21:8, the Revised Version (British and American) "spread"); seed (Mt 25:24,26, the Revised Version (British and American) "scatter")'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'others. Le 23:40; Joh 12:13 General references. exp: Lu 19:36.'.

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C21-S6 (Verse 9) How the multitude honored Jesus.

Equivalent Section: the praise that they gave.

And the multitudes that went before,
and that followed,
cried,
saying,
Hosanna to the Son of David:.

Equivalent Section: the recognition that they gave.

First Step: Recognition that He came from God.

Blessed is he that cometh in the name of the Lord;.

Second Step: Recognition that He is God.

Hosanna in the highest..

Matthew 21:1-17; Mark 11:1-11; Luke 19:28-44 and John 12:12-16 all give the basis for what is called 'Palm Sunday'. Please see the note for Matthew 21:1-LJC for a significant explanation of the prophecy and doctrine involved. This sentence, and the equivalent sentence in the other Gospel accounts, fulfill Psalms 118:25-26 and this truth can also be seen in Psalms 148.

In the book of Acts Peter preached, and the Jews accepted, that God's promise to David was that Christ would come from David's loins. The action of the Jews, in this sentence, is based upon that well known prophecy. Please see the Prophecy Fulfilled Section of the Significant Gospel Events Study for Bible references to this prophecy and to where else it in found in the Gospel accounts.

In these references, we see the Jews recognize that Jesus cometh in the name of the Lord. That means that they recognized that Jesus was appointed to His position by God. In addition, the word Hosanna means: 'Save we pray'. Therefore, they were recognizing Jesus as God's Saviour. As a result, the Jews can not claim ignorance when judged by that same Lord for refusing His appointment from God. We also see that they knew that Jesus has been given the role of Son of David and of King of Israel (John 12:13). Matthew uses Son of David, Mark indirectly says the same thing, Luke just uses King while John uses King of Israel. As seen elsewhere in this study, these titles are part of the role of Christ. Therefore, the equivalent sentences, in all four (4) Gospel accounts, assure us that the Jews knew exactly the God given position that Jesus had and, while they celebrated it at this time, they later rejected Him, and His God given position, because he required them to give up their doctrinal error and sinful lifestyle s.

Mark 11:9-10; Luke 19:37-38 and John 12:12-13 are equivalent sentences.

The First Equivalent Section, of our current sentence, says: And the multitudes that went before, and that followed, cried. The equivalent section from Mark says: And they that went before, and they that followed, cried. The equivalent section from Luke says: And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen. The equivalent sentence from John says: On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried. Now, when we compare these phrases, we learn several things that the report from one Gospel account does not tell us, but there are no conflicts.

First, John tells us that it was On the next day. This means it was on the day after Simon the leper invited Jesus to eat so that he could insult Jesus. However, at the same time, Mary Magdalene anointed Him for His death and Jesus pointed out the extreme difference in the treatment that each gave Jesus. Then Jesus said that her act would always be remembered and preached and all but promised that Simon the leper would go to Hell. Thus, we are told that this is the next step in the extreme divisions among people over Jesus and His doctrine.

Then, John continues with: much people that were come to the feast. So, we know why there were so many people there.

Next, Luke tells us: And when he was come nigh, even now at the descent of the mount of Olives. So, we know where Jesus was coming fRomans this matches with earlier accounts which told us where he was staying. And, Luke continues with: the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen. Therefore, we know that these people knew the doctrine that Jesus taught (they were disciples) and they were witnesses to His miracles (for all the mighty works that they had seen). In addition, a separate sentence from John tells us: The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. Therefore, the religious leaders objected to expressions of truth and, thereby, proved that they were ministers of the father of lies - Satan. At the same time, our current sentence tells us: And the multitudes that went before, and that followed, cried. The equivalent section from Mark says: And they that went before, and they that followed, cried. The equivalent section from John says: Took branches of palm trees, and went forth to meet him, and cried. Thus, we understand that Jesus was surrounded with some people before Him and some behind Him. And, they were laying palm branches as a carper for the colt, which carried Jesus, to walk on. In addition, all of them were loudly (crying) praising God for the miracles that Jesus had done. And, we can believe that they expected Jesus to keep doing these miracles.

The next section, of our current sentence, says: saying, Hosanna to the Son of David. The equivalent section from Mark says: saying, Hosanna; Blessed is he that cometh in the name of the Lord. The equivalent section from Luke says: Saying, Blessed be the King that cometh in the name of the Lord. The equivalent section from John says: Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. We can believe that they cried each of these things many times as they made a parade of the entrance of Jesus. And, it is important that the reader pays attention to the Biblical meaning of the word Hosanna so that they completely understand the doctrine of what they cried. In addition, all except Matthew report that they cried: Blessed is he that cometh in the name of the Lord, which means that they expected to receive blessings from God (the Lord). Further, by using the words Son of David / King / King of Israel, they were acknowledging the God given position of Jesus. The problem came when he actually used His God given position to change their corrupt traditions.

The last section, of our current sentence, says: Hosanna in the highest. The equivalent section from Mark says: Hosanna in the highest. The equivalent section from Luke says: peace in heaven, and glory in the highest. These all express recognition that this event was spiritual and came directly from God the Father. When they reversed their position, they sided with Satan in the spiritual war against God and cursed themselves. We can not say for doctrinal surety, but, most likely, the people who cried for Jesus to be crucified all went to Hell without another chance to be saved.

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

Please see the note for Luke 1:76 about the phrase go before. The functional definition for this word is: 'lead the way as in a guide and also as a herald of an important person'.

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

The 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 note for John 12:12 about the word Hosanna. Fausset's Bible Dictionary defines this word as: '"Save we pray": the multitude's cry at Christ's triumphal entry into Jerusalem (Mt 21:9,15; Mr 11:9-10; Joh 12:18). Taken from Psalm 118, which they were wont to recite at the feast of tabernacles in "the great Hallel" (Psalm 113-118), in responses with the priest, while they waved willow and palm branches with rejoicings. the seventh or last day of the feast was called "the Great Hosanna." the boughs too were called hosannas. they often transferred the joyous usages of this feast to other occasions of gladness, as that of our Lord's approach in triumph to His capital. Feasts, on the prophetic significance of the Hosanna cry and the feast of tabernacles which is especially associated with consummated salvation). Heb 9:28; Re 7:9-10; Israel shall join the Hosanna cry and say, "Blessed be the King that cometh in the name of the Lord" (Lu 19:38; 13:35; Ps 118:25-26; Isa 12:1-3'.

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

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

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

The phrase the name of the Lord means: 'In the power and authority represented by the name of the Lord God '. Please see the note for Luke 13:35 for links to every place in the Bible (108 verses) where we read this phrase.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Hosanna. Mt 21:15; Ps 118:24-26; Mr 11:9-10 exp: Joh 12:13. Blessed. Mt 23:39; Lu 19:37-38; Joh 12:13-15 exp: Ps 118:26; Lu 13:35. in the highest. Lu 2:14 General references. exp: Ps 98:4.'.

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C21-S7 (Verse 10) their praise affected all the city.

And when he was come into Jerusalem,
all the city was moved,
saying,
Who is this?.

This sentence is only found in Matthew. However, the next sentence, which is the answer to the question in this sentence, has an equivalent in John's Gospel account.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Mt 2:3; Ru 1:19; 1Sa 16:4; Joh 12:16-19 exp: Ac 21:30. Who. Song 3:6; Isa 63:1; Lu 5:21; 7:49; 9:9; 20:2; Joh 2:18; Ac 9:5 exp: Joh 12:34.'.

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C21-S8 (Verse 11) Jesus is identified as the person being honored.

And the multitude said,
This is Jesus the prophet of Nazareth of Galilee..

This sentence is the answer to the question in the prior sentence and John 12:17-18 is equivalent to this sentence. (John 12:17-18 says: The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. for this cause the people also met him, for that they heard that he had done this miracle. As the reader should be able to see for themselves, the details are completely different in the two (2) Gospel accounts but the message of our current sentence is also conveyed in the reference from John. And, in the next few sentences of several of the Gospel accounts, we read that the religious leaders were very upset because of the number of people who turned to Jesus and because that number included many from Jerusalem, which was the seat of their power.

Both sentences (here and in the Gospel of John), tell us that the people of the city of Jerusalem heard how Jesus had raised Lazarus from the dead and how he did other miracles. They also heard that he was a prophet, which meant that He had more authority from God than the religious leaders had. This claim was backed by the many miracles (signs) which He produced and that the religious leaders could not produce. And, they heard all of these things from the disciples who were making a parade of Jesus entering Jerusalem.

The next sentences, in John's Gospel, tell us: The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. The equivalent in Luke's Gospel, tell us: And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. Thus, we read that the religious leaders demanded that Jesus stop people from telling the truth which would destroy their authority and expose the lies of their doctrine.

in this reference, Jesus is identified as Jesus the prophet of Nazareth of Galilee because Galilee is the area that contains Nazareth and Nazareth was considered the home of Jesus. Jesus was raised in Nazareth after leaving Egypt. Therefore, the identifier of: Jesus the prophet of Nazareth of Galilee, is used here to positively identify the literal physical man. In addition, this verse calls Him the prophet of Nazareth of Galilee because John 7:41, John 7:52 and other places say that no prophet came from Nazareth or from all of Galilee. Thus, the word the is used in this reference to mean: 'there is only one and here He is'.

However, by calling Jesus a prophet, they were doing as religious people do today. They claim that Jesus is only a man and not 'God in human flesh'. They attribute the works of God that He did, to those done by God through any other prophet. They deny the quantity and quality of those miracles. They deny the specific works that God's prophets said that only the Christ would do. In other words, Yes they identified Him as a prophet, but did not accept the claims made by His disciples that He was / is God's Messiah / Christ and King of Israel. Through ignorance of the Scriptures, many people are deceived and believe this partial truth which was, in fact, a lie.

The identifier of: Jesus the prophet of Nazareth of Galilee is used here to positively identify Him as only a physical man and to deny that He is God in flesh. This verse is a fulfillment of Deuteronomy 18:15-18 which is the promise for that other prophet that the Jews were looking for and asked John the Baptist if he was. Please see the references under Relational Prepositions for A prophet like Moses. Deuteronomy 18:15-19 contains this prophecy by Moses. John 6:14 tells us that the Jews recognized that Jesus was that prophet that they claimed to be waiting for.

Please see the note for Luke 1:26-27 about Nazareth. The functional definition for this word is: 'the city where Jesus grew up'.

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Mt 16:13-14; De 18:15-19; Lu 7:16; Joh 7:40; 9:17; Ac 3:22-23; 7:37 exp: Joh 6:14. of Nazareth. Mt 2:23; Joh 1:45-46; 6:14'.

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C21-S9 (Verse 12-13) Jesus starts to act like God's King.

First Step: What Jesus did.

And Jesus went into the temple of God,
and cast out all them that sold and bought in the temple,
and overthrew the tables of the moneychangers,
and the seats of them that sold doves,
And said unto them,
It is written,
My house shall be called the house of prayer;.

Second Step: What Jesus said.

but ye have made it a den of thieves..

Matthew 21:1-17; Mark 11:1-11; Luke 19:28-44 John 12:12-16 all give the basis for what is called 'Palm Sunday'. Please see the note for Matthew 21:1-LJC for a significant explanation of the prophecy and doctrine involved. In addition, Matthew 21:10-17 tells details that are not presented in the other gospels. This sentence refers back to Isaiah 56:7. As a result of what we are told here, the chief priests sought to destroy Jesus.

In addition to that particular direct reference, we have several indirect references to the Temple being a house of prayer in: 2Samuel 7:27; 1Kings 8:29; 1Kings 8:38; 1Kings 9:3; 2Kings 20:5; 2Chronicles 6:20; 2Chronicles 6:29; 2Chronicles 7:12; Nehemiah 1:6.

Matthew 21:12-13 and Mark 11:15-19 and Luke 19:45-48 all tell about Jesus cleaning the Temple. The next section, of our current sentence, says: And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves. The equivalent section from Mark says: And Jesus entered into Jerusalem, and into the temple. The equivalent section from Luke says: And he went into the temple, and began to cast out them that sold therein, and them that bought. Mark does not mention Jesus overthrowing the tables and disrupting the businessmen. Mark gives us the perspective of a servant and fights between people of a higher social class are none of the business of servants. Luke gives us the perspective of a literal physical man and Luke reports what happened in a summary fashion. Matthew gives us the legal perspective and, therefore, provides a detailed legal report of the actions by Jesus. And, as should be obvious to everyone, we have, basically, the same report in all three (3) Gospel accounts with to acknowledgement that there is a difference in the details presented.

The next section, of our current sentence, says: And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. The equivalent section from Mark says: and when he had looked round about upon all things. The equivalent section from Luke says: Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. Please notice that there are only slight word differences between what Matthew and what Luke report. It should be obvious that the message is the same from both Gospel accounts.

In truth, the section from Mark tells us what Jesus did after what is reported by Matthew and Luke. That is: Jesus did what is reported by Matthew and Luke, then He did what was reported by Mark, and then Jesus did what is reported in further sentences which are reported by Matthew and Luke. Finally, Jesus left for the evening as reported in the last section of the sentence by Mark. Therefore, Mark is not disagreeing with Matthew and Luke, he is just not reporting all that they report.

This sentence tells us how Jesus corrected the Jews ignoring what God told them in Isaiah 56:7. These Jews were selling animals required for religious sacrifices, such as found in Leviticus 14:21-22, however that was supposed to be done outside of the temple. In addition, God required the priests to inspect all animals for imperfections before they were sacrificed. According to history, the priests rejected almost all animals brought for sacrifice, and their friend sold them an acceptable animal, for an inflated price. Then another friend offered to buy their 'unacceptable animal' at a discount price so that the people did not have to drive it home. Of course, after the Jew making the sacrifice left, the 'unacceptable animal' was added to the herd of 'acceptable animals'. This was only one way that the religious leaders perverted the sacrifice to God in order to become rich. And, this was only one reason why Jesus said: It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.

After His entrance into the Temple, Jesus started acting as God's righteous King of the Jews. This led to the Jewish leaders to openly rebelling against their Lord. They had to stop their thievery and become righteous or rebel. This verse uses Jesus because the physical man entered the temple and because the Jewish leaders who had rejected the truth that He is 'God in human flesh'.

Please see the note for 1Corinthians 3:16 about the word temple. Easton's Bible Dictionary defines this word as: 'first used of the tabernacle, which is called "the temple of the Lord" (1Sa 1:9). In the New Testament the word is used figuratively of Christ's human body (Joh 2:19,21). Believers are called "the temple of God" (1Co 3:16-17). the Church is designated "an holy temple in the Lord" (Eph 2:21). Heaven is also called a temple (Re 7:5). We read also of the heathen "temple of the great goddess Diana" (Ac 19:27).
This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "the temple" (1Ki 6:17); "the temple [R.V., 'house'] of the Lord" (2Ki 11:10); "thy holy temple" (Ps 79:1); "the house of the Lord" (2Ch 23:5,12); "the house of the God of Jacob" (Isa 2:3); "the house of my glory" (Isa 60:7); an "house of prayer" (Isa 56:7; Mt 21:13); "an house of sacrifice" (2Ch 7:12); "the house of their sanctuary" (2Ch 36:17); "the mountain of the Lord's house" (Isa 2:2); "our holy and our beautiful house" (Isa 64:11); "the holy mount" (Isa 27:13); "the palace for the Lord God" (1Ch 29:1); "the tabernacle of witness" (2Ch 24:6); "Zion" (Ps 74:2; 84:7). Christ calls it "my Father's house" (Joh 2:16)'. Please also see the note for 2Corinthians 6:16 about the phrase temple of the Lord. Please also see the note for 2Corinthians 6:16 about the phrase temple of God. Please also see the note for Mark 15:38 about the phrase Veil of the Temple.

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

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

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

Please see the note for 1Corinthians 7:23 about the words bought / buy. The functional definition for this word is: 'To acquire the property, right or title to anything, by paying a consideration or an equivalent in money'.

Please see the note for 1Corinthians C10S2 about the words overthrown / overthrew. Webster's 1828 dictionary defines this word as: 'v.t. See throw. 1. to turn upside down. His wife overthrew the table. 2. to throw down. 3. to ruin; to demolish. When the walls of thebes he overthrew. 4. to defeat; to conquer; to vanquish; as, to overthrow an army or an enemy. 5. to subvert; to destroy; as, to overthrow the constitution or state; to overthrow religion'.

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

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

Please see the note for Mark 12:38-40 about the word seat. The International Standard Bible Encyclopedia defines this word as: 'This word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Mt 21:12; 23:2; Mr 11:15), and "chief seat" translates the compound word (protokathedria) (Mt 23:6; Mr 12:39; Lu 20:46). In the King James Version it translates (thronos) (Lu 1:52; Re 2:13; 4:4; 11:16; 13:2; 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1Sa 20:18; Jg 3:20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Mt 23:2; Ps 1:1)'. 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 see the note for Mark 1:10-11 about the word dove. The functional definition for this word is: 'Emblem of peace (Ge 8:7-12)'. Please also see the note for Luke 2:22-24 about the word turtledoves.

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

Please see the 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 Luke 19:45-46 about the word den. Easton's Bible Dictionary defines this word as: 'a lair of wild beasts (Ps 10:9; 104:22; Job 37:8); the hole of a venomous reptile (Isa 11:8); a recess for secrecy "in dens and caves of the earth" (Heb 11:38); a resort of thieves (Mt 21:13; Mr 11:17). Daniel was cast into "the den of lions" (Da 6:16-17). Some recent discoveries among the ruins of Babylon have brought to light the fact that the practice of punishing offenders against the law by throwing them into a den of lions was common'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. Mal 3:1-2; Mr 11:11 exp: Lu 19:45. and cast. Mr 11:15; Lu 19:45-46; Joh 2:14-17 money-changers. De 14:24-26 doves. Le 1:14; 5:7,11; 12:6,8; 14:22,30; 15:14,29; Lu 2:24 General references. exp: Joh 2:14.
It is. Mt 2:5; Joh 15:25 My. Ps 93:5; Isa 56:7 ye. Jer 7:11; Mr 11:17; Lu 19:46 General references. exp: Ex 20:15.'.

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C21-S10 (Verse 14) Jesus provides the benefits of God's kingdom.

And the blind and the lame came to him in the temple;
and he healed them..

in this sentence, we are told that Jesus did these miracles for many people who are not identified in any fashion. These are different from the specific miracles which are mentioned many places and which are related to the surrounding doctrine. (Please see the Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus performed miracles and cast out devils. In these instances, we do not read about Jesus requiring someone to do anything like act in true Biblical faith or go show themselves to the priests. While many of the references to miracles are to specific incidents which are related to the doctrine surrounding the incident, there are also many references, like the current one, where we are told about Jesus doing these things but not given details. In these cases, we are told that these actions were a regular part of His ministry with no discrimination on who received the blessings. These times are evidence of what Jesus offered as part of the kingdom if they truly accepted Him as God's appointed King. This sentence is a fulfillment of the prophecy found in Isaiah 53:4.

This sentence is only in Matthew's Gospel account because it tells us what Jesus did to prove to the people that He was God's appointed Messiah / Christ and King of Israel. In addition to what we read here, Luke 19:47 also tells us: And he taught daily in the temple. thus, we read that Jesus did what pleased God, in the Temple of God, after He cleansed it from religious people who had made a business of sin within the Temple.

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

Please see the note for 1Corinthians 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: 'General references. Mt 9:35; 11:4-5; Isa 35:5; Ac 3:1-9; 10:38'.

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C21-S11 (Verse 15-16) the religious leaders were sore displeased when they saw true worship.

First Step: the circumstances.

And when the chief priests and scribes saw the wonderful things that he did,
and the children crying in the temple,
and saying,
Hosanna to the Son of David;.

Second Step: the reaction.

they were sore displeased,
And said unto him,
Hearest thou what these say?.

Matthew 21:15-16 and Luke 19:47-48 tell us that the Pharisees objected to Jesus being glorified. This sentence tells us how Psalms 8:2 and Psalms 148:1 are being fulfilled. We also see this in the next sentence, which is added to this sentence by starting with the word And, and which contains the answer from Jesus to their objections. As seen there, His answer was to quote scripture.

The objection was to what other people were saying in Matthew 21:9 and to what is reported in other Gospel accounts.

This sentence is also, doctrinally, telling us that the Son of David (Christ) is God because only God is to be worshiped (Hosanna). Thus, what we see here, is that the religious leaders, who are supposed to teach God's people to serve God according to scripture, object to the fulfillment of prophecy and object to God's people obeying scripture.

The First Step, of our current sentence, says: And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David. There is no equivalent section from Luke but the report from Luke matches the Second Step of our current sentence. The Second Step, of our current sentence, says: they were sore displeased, And said unto him, Hearest thou what these say?. The equivalent section from Luke says: But the chief priests and the scribes and the chief of the people sought to destroy him. Thus, the sentence in Luke actually follows what we read here in Matthew. The two sentences are related in that what we read in Luke is the result of what we read here.

Luke goes on to tell us: And could not find what they might do: for all the people were very attentive to hear him. That is: they could not destroy Jesus at this time but had to wait until the circumstances changed.

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

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

Please also see the note for Galatians C4-S1 about the word child. The word children is the plural form of the word child. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children.

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

We find forms of the word displeased in: Genesis 31:35; Genesis 38:10; Genesis 48:17; Numbers 11:1; Numbers 11:10; Numbers 22:34; 1Samuel 8:6; 1Samuel 18:8; 1Samuel 29:7; 2Samuel 6:8; 2Samuel 11:25; 2Samuel 11:27; 1Kings 1:6; 1Kings 20:43; 1Kings 21:4; 1Chronicles 13:11; 1Chronicles 21:7; Psalms 60:1; Proverbs 24:18; Isaiah 59:15; Daniel 6:14; Jonah 4:1; Habakkuk 3:8; Zechariah 1:2; Zechariah 1:15; Matthew 21:15; Mark 10:14; Mark 10:41; Acts 12:20. Webster's 1828 defines this word as: 'DISPLEASE, v.t. displeze. dis and please. 1. to offend; to make angry, sometimes in a slight degree. It usually expresses less than anger, vex, irritate and provoke. Applied to the Almighty in scripture, it may be considered as equivalent to anger. God was displeased with this thing; therefore he smote Israel. 1 Chronicles 21. 2. to disgust; to excite aversion in; as, acrid and rancid substances displease the taste. 3. to offend; to be disagreeable to. A distorted figure displeases the eye'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 21:23; 26:3,59; 27:1,20; Isa 26:11; Mr 11:18; Lu 19:39-40; 20:1; 22:2,66; Joh 11:47-49,57; 12:19 Hosanna. Mt 21:9; 22:42; Joh 7:42 they were. Joh 4:1 General references. exp: Jer 26:7; Lu 19:40.
Hearest. Lu 19:39-40; Joh 11:47-48; Ac 4:16-18 have. Mt 12:3; 19:4; 22:31; Mr 2:25 exp: Mr 12:10; Lu 6:3. Out. Mt 11:25; Ps 8:2 General references. exp: Lu 19:40; 1Co 1:27'.

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C21-S12 (Verse 16) Jesus answered their displeasure with a quote of scripture.

First Step: Jesus responded.

And Jesus saith unto them,
Yea;.

Second Step: Jesus quoted scripture.

have ye never read,
Out of the mouth of babes and sucklings thou hast perfected praise?.

Matthew 21:10-17 tells details that are not presented in the other gospels. Mark tells us about Jesus arriving at the Temple, and then leaving, but does not report what Jesus does while He is at the Temple. Luke tells us about Jesus cleansing the Temple and then teaching there, but Luke does not deal with the disagreement between Jesus and the religious leaders other than to say: But the chief priests and the scribes and the chief of the people sought to destroy him. That, obviously, is a summary statement and does not contain the details like Matthew reports. John gives us many details about Jesus dealing with the common Jew, and John reports some of the teaching by Jesus, but John skips the details for the disagreement between Jesus and the religious leaders. Only Matthew includes these details and they are part of the legal record that God will use when he judges these religious leaders. Many people also act as foolishly because they fail to consider that God is collecting legal evidence that will be used when they are judged by God.

This sentence is the response from Jesus when the religious leaders complained about people fulfilling scripture and that fulfillment was not to their liking. They complained at Jesus hoping to pick a doctrinal fight over personal preferences to doctrine. Instead of arguing, Jesus quoted scripture and then left. Therefore, they did not get an argument over personal beliefs but were left with the choice of shutting up or arguing against the word of God. Jesus is quoting Psalms 8:2 in this sentence.

Please see the notes for Philippians 2:17 and Luke 24:22-23 about the word yea. The functional definition for this word is: 'Yes; a word that expresses affirmation or assent. Yea is used only in the sacred and solemn style. It affirms much more strongly than a simple Yes'.

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

Please see the note for Luke 1:41-42 about the word babe. Easton's Bible Dictionary defines this word as: 'used of children generally (Mt 11:25; 21:16; Lu 10:21; Ro 2:20). It is used also of those who are weak in Christian faith and knowledge (1Co 3:1; Heb 5:13; 1Pe 2:2). In Isa 3:4 the word "babes" refers to a succession of weak and wicked princes who reigned over Judah from the death of Josiah downward to the destruction of Jerusalem.'.

We find forms of the word suckling in: Deuteronomy 32:25; 1Samuel 15:3; 1Samuel 22:19; Psalms 8:2; Jeremiah 44:7; Lamentations 2:11; Matthew 21:16. Webster's 1828 defines this word as: 'SUCK'LING, ppr. Nursing at the breast. SUCK'LING, n. A young child or animal nursed at the breast. Ps.8'. Please also see the note for Luke 21:23 about the word suck. Webster's 1828 defines this word as: 'to draw with the mouth; to draw out, as a liquid from a cask, or milk from the breast; to draw into the mouth. to suck is to exhaust the air of the mouth or of a tube; the fluid then rushes into the mouth or tube by means of the pressure of the surrounding air. 2. to draw milk from with the mouth; as, the young of an animal sucks the mother or dam, or the breast. 3. to draw into the mouth; to imbibe; as, to suck in air; to suck the juice of plants. 4. to draw or drain. Old ocean suck'd through the porous globe. 5. to draw in, as a whirlpool; to absorb. 6. to inhale. Tosuck in, to draw into the mouth; to imbibe; to absorb. Tosuck out, to draw out with the mouth; to empty by suction. Tosuck up, to draw into the mouth. SUCK, v.i. to draw by exhausting the air, as with the mouth, or with a tube. 1. to draw the breast; as, a child, or the young of any animal, is first nourished by sucking. 2. to draw in; to imbibe.
SUCK, n. the act of drawing with the mouth. 1. Milk drawn from the breast by the mouth'.

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 1Corinthians C11S2 about the word praise. The functional definition for this word is: ' Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on anything valuable; approbation expressed in words or song'. Please also see the note for Romans C15S9 about the phrase praise the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Hearest. Lu 19:39-40; Joh 11:47-48; Ac 4:16-18 have. Mt 12:3; 19:4; 22:31; Mr 2:25 exp: Mr 12:10; Lu 6:3. Out. Mt 11:25; Ps 8:2 General references. exp: Lu 19:40; 1Co 1:27.'.

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C21-S13 (Verse 17) Jesus spent the evening with friends.

First Step: Where Jesus went.

And he left them,
and went out of the city into Bethany;.

Second Step: What Jesus did.

and he lodged there..

The Second Equivalent Section of Mark 11:11 tells us the same thing. In addition, John 12:36 tells us that Jesus departed, and did hide himself from them. John does not tell us where Jesus went but the context makes it clear that this was when He departed at the end of the day. (John's Gospel also has much teaching from Jesus that is not found in other Gospel accounts. John reports more of the spiritual teaching and less of the actions.)

This sentence mainly gives us the transition from the report of one incident to another incident. The next incident occurs on the way to Jerusalem. Therefore, Matthew tells us that Jesus left so that his readers are not wondering why He is walking to Jerusalem when the next incident occurs.

Please see the note for Mark 11:1 about Bethany. The functional definition for this word is: 'Associated with the closing days of the Lord Jesus, the home of the family whom He loved, Mary, Martha. and Lazarus where He raised Lazarus froth the dead; from whence He made His triumphal entry into Jerusalem; His nightly abode each of the six nights preceding His betrayal; where at the house of Simon the leper He was anointed by Mary (Mr 14:3); and where, most of all, we are introduced to the home circle of His private life. In Joh 11:1 His arrival at Bethany is recorded, namely, in the evening'.

Please see the note for Mark 4:32 about the word lodge. Fausset's Bible Dictionary defines this word as:: 'To pass the night (Hebrew luwn). Isa 10:29, the Assyrian invaders "have taken their lodging (their bivouac) at Geba." Song 7:11; Ne 4:22. the "lodge" (Isa 1:8), and "cottage" (Isa 24:20), "the earth shall reel to and fro... and be removed as a cottage," refer to a temporary hut, or in the latter passage a hammock suspended from trees, to secure from wild beasts the watcher of gardens or lands in the night'. Forms of this word are used, in this Gospel, in: Matthew 13:32; Matthew 21:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he left. Mt 16:4; Jer 6:8; Ho 9:12; Mr 3:7; Lu 8:37-38 Bethany. Bethany was a village to the east of the mount of Olives, on the road to Jericho; fifteen stadia, (Joh 11:18) or nearly two miles, as Jerome states, from Jerusalem. this village is now small and poor, and the cultivation of the soil around it is much neglected; but it is a pleasant, romantic spot, shaded by the mount of Olives, and abounding in vines and long grass. It consists of from thirty to forty dwellings inhabited by about 600 Mohammedans, for whose use there is a neat little mosque standing on an eminence. Here they shew the ruins of a sort of castle as the house of Lazarus, and a grotto as his tomb; and the house of Simon the leper, of Mary Magdalene and of Martha, and the identical tree which our Lord cursed, are among the monkish curiosities of the place. Mr 11:11,19; Lu 10:38; Joh 11:1,18; 12:1-3'.

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C21-S14 (Verse 18) the circumstances of the next incident.

Now in the morning as he returned into the city,
he hungered..

Matthew 21:18-22; Mark 11:12-14 and Mark 11:19-21, we read about Jesus cursing the fig tree that had no fruit. Then, in Matthew 21:21-22 and Mark 11:22-26, we read that Jesus gave a spiritual lesson based upon the cursed fig tree. He did not talk about the symbolism of the curse, but He said how to have God answer our prayers. The context gives us several requirements, which people might overlook. Those requirements are:

The context before these instructions showed us that Jesus cursed the symbolic representation of people who have a lot of evidence of religious activity but who do not produce spiritual fruit for God's kingdom. Therefore, it should be obvious that only people who produce spiritual fruit for God kingdom can claim the promise found here.
Next, Jesus said: If ye have faith, and doubt not. This is an obvious conditional requirement. However, the faith must be true Biblical faith in God and God's abilities. In addition, true Biblical faith requires action and the required action must produce the spiritual fruit which was already mentioned.
Next, Jesus said: whatsoever ye shall ask in prayer. We must be consistent in our prayer with the willingness to keep on praying for as long as is required to prove the sincerity of our request and of our faith in God.
Next, Jesus said: believe that ye receive them. The word ye means; 'each and every one of you personally'. Thus, the requirements are personal in nature. In addition, the word receive is present-tense. Thus, we must believe that we already have what we can not yet see. Hebrews 11:1 says: Now faith is the substance of things hoped for, the evidence of things not seen. Unless we act on our faith, before we see what we want then we have not provided the required substance for what we claim to have faith in.
Next, Jesus said: when ye stand praying, forgive, if ye have ought against any. This is possibly the hardest requirement to fulfill.
Next, Jesus said: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. We must treat others exactly like we want God to treat us.

There are people who argue that Jesus knew that the tree had no fruit and other people argue differently. Others argue about points that they can not know from what the Bible tells us but, in pride, they try to make themselves to be an authority on things that they can not honestly be an authority on. The reader is advised to avoid such arguments and to stick with what the Bible tells us. Regardless of the circumstances, the tree had no fruit and it provided a spiritual lesson and warning the religious leaders who had all of the outward religious appearances (leaves) but pr4oduced no fruit for God's kingdom.

The reader is urged to read the accounts in Matthew and in Mark for themselves and make their own decision. Mark tells us: for the time of figs was not yet and he came, if haply he might find anything thereon. Therefore, Jesus should have known that there probably would be no fruit, and He should not have been angry at finding none. No, this incident is not about Jesus being angry. It is about Jesus taking an opportunity that presented itself in order to teach a spiritual lesson.

The First Equivalent Section of Mark 11:12-13 is equivalent to this sentence. Our current sentence, says: Now in the morning as he returned into the city, he hungered. The equivalent section from Mark says: And on the morrow, when they were come from Bethany, he was hungry. It should be obvious that these have the same message even though the wording is different. This shows us that God gave His authors freedom of expression so long as they delivered His message and only His message.

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 Romans C12S18 about the word hunger. The functional definition for this word is: 'An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite. Hunger is not merely want of food, for persons when sick, may abstain long from eating without hunger, or an appetite for food. Hunger therefore is the pain or uneasiness of the stomach of a healthy person, when too long destitute of food'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Mr 11:12-13 he hungered. Mt 4:2; 12:1; Lu 4:2; Heb 4:15'.

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C21-S15 (Verse 19) Jesus cursed the tree for having no fruit.

And when he saw a fig tree in the way,
he came to it,
and found nothing thereon,
but leaves only,
and said unto it,
Let no fruit grow on thee henceforward for ever..

Please see the Table Of Miracles about this, and similar, miracles.

All of Mark 11:12-13, except the First Equivalent Section, is equivalent to this sentence. In addition, Mark 11:14 is equivalent to the past phrase of our current sentence. Therefore, it should be obvious that Mark provides more details while giving the same message. Matthew only provides what is required for the legal record while Mark provides the details that servants will want to know.

The note for the prior sentence explains the doctrine of this incident. When we look at the details provided, we see that Jesus should have known that there probably would be no fruit, and He should not have been angry at finding none. As explained in the prior note, this incident is not about Jesus being angry. It is about Jesus taking an opportunity that presented itself in order to teach a spiritual lesson.

The first phrase, of our current sentence, says: And when he saw a fig tree in the way. The equivalent section from Mark says: And seeing a fig tree afar off having leaves. The And, which starts both phrases adds these phrases to the prior and lets us know that this happened as Jesus went from Bethany to Jerusalem in the morning. Next, Mark adds to what Matthew reports by telling us that the fig tree was far off, which means that Jesus had to go out of His way to visit the tree. Symbolically, this lets us know that none of us are so unimportant that we will be ignored by Jesus. Next, Mark reports that the tree was having leaves. Symbolically, this is telling us that as soon as we spiritually mature enough to appear to be religious, Jesus is looking for use to produce spiritual fruit ('new spiritual life').

The next phrase, of our current sentence, says: he came to it. The equivalent phrase from Mark says: he came. Romans 3:11 says: There is none that understandeth, there is none that seeketh after God. The fact is that Jesus seeks us out for our initial salvation and for our sanctification after our initial salvation. One of the reasons for us to be in church is so that he can come to us with the message which will help us to mature spiritually and to produce spiritual fruit. The fact is that we do not seek Him but that He comes to us and that we need to respond to Him.

The next phrase, of our current sentence, says: and found nothing thereon, but leaves only. The equivalent phrase from Mark says: if haply he might find anything thereon: and when he came to it, he found nothing but leaves. There is a doctrinal error, which comes from devils, and that many believe. This lie is that the judgment seat of Christ is: 'a Bema seat with rewards and loss of rewards but no punishment'. Now, there are many places on this web site where I deal with this lie, but this sentence tells us that Jesus cursed this tree for having no fruit. And, yes, that curse in applicable to this world. However, it is also applicable to our final judgment. The Biblical truth is that many saved people will be cursed by Jesus, at the judgment seat of Christ, because their life had all of the outward signs of religion but they produced no spiritual fruit with their salvation.

The next phrase, of our current sentence, says: and said unto it, Let no fruit grow on thee henceforward for ever. The equivalent sentence from Mark says: And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. Here we read the curse. People can make application of this curse but we need to remember that Mark 11:20 says: And in the morning, as they passed by, they saw the fig tree dried up from the roots. Remember that John 15:5 says: I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If Jesus decides to stop working in and through our life then our spiritual life will dry up from the roots.

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

Please see the note for Mark 13:28-29 about the words leaf / leaves. Webster's 1828 defines this word as 'In botany, leaves are org and of perspiration and inhalation in plants. they usually shoot from the sides of the stems and branches, but sometimes from the root; sometimes they are sessile; more generally supported by petioles. they are of various forms, flat, extended, linear, cylindric, etc. 2. the thin, extended part of a flower; a petal. 3. A part of a book containing two pages. 4. the side of a double door. 1Kings 6. 5. Something resembling a leaf in thinness and extension; a very thin plate; as gold leaf. 6. the movable side of a table'.

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

Please see the note for Mark 4:26-27 about the word grow. The functional definition for this word is: 'To enlarge in bulk or stature, by a natural, imperceptible addition of matter, through ducts and secreting organs, as animal and vegetable bodies; to vegetate as plants, or to be augmented by natural process, as animals'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fig-tree. Gr. one fig-tree. exp: Lu 13:6. and found Isa 5:4-5; Lu 3:9; 13:6-9; Joh 15:2,6; 2Ti 3:5; Tit 1:16 Let. Mr 11:14; Lu 19:42-44; Heb 6:7-8; 2Pe 2:20-22; Re 22:11 the fig-tree. Jude 1:12 General references. exp: Song 6:6'.

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C21-S16 (Verse 19) the results of the curse.
And presently the fig tree withered away.

Please see the Table Of Miracles about this, and similar, miracles.

Mark 11:20 is an equivalent sentence. The symbolism and doctrine of this sentence was dealt with in the note for the prior sentence. The main difference between this sentence is that Matthew only reports: the fig tree withered away. Meanwhile, Mark reports: the fig tree dried up from the roots. The difference in these two reports is due to the perspective. Matthew, who gives the legal perspective, only reports the results. Mark, who presents the perspective of a servant, reports how it was done.

Please see the note for Mark 3:1 about the word withered. Webster's 1828 defines this word as: 'Faded; dried; shrunk'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the fig-tree. Jude 1:12 General references. exp: Song 6:6'.

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C21-S17 (Verse 20) the witnesses marvelled.

And when the disciples saw it,
they marvelled,
saying,
How soon is the fig tree withered away!.

Mark 11:21 is an equivalent sentence. The first section, of our current sentence, says: And when the disciples saw it, they marvelled, saying. The equivalent section from Mark says: And Peter calling to remembrance saith unto him. Matthew reports that all of the disciples marvelled and said something because any of them could be used as a legal witness. However, Mark reported only what Peter said because he was the leader of the disciples and, from a servant's perspective, Peter spoke for them all. The fact that Mark chose to not report the reaction by the others is not a conflict.

The next section, of our current sentence, says: How soon is the fig tree withered away!. The equivalent section from Mark says: Master, behold, the fig tree which thou cursedst is withered away. Matthew is reporting the general attitude of all of the disciples while Mark is reporting what Peter said to Jesus. Yes, the wording is different but the specifics reported by Mark matches the generalization which is reported by Matthew. Thus, there is no real conflict and those people who have claimed otherwise are lying ministers of Satan or deceived people who are too lazy the verify something before claiming it to be true and are deceived people who are not qualified to verify their claim and are, therefore, liars when they claim an expertise which they do not have.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'A wonder; that which arrests the attention and causes a person to stand or gaze, or to pause. this word is nearly obsolete, or at least little used in elegant writings. 2. Wonder; admiration.'.

Please see the note for Mark 3:1 about the word withered. Webster's 1828 defines this word as: 'Faded; dried; shrunk'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. Isa 40:6-8; Mr 11:20-21; Jas 1:10-11'.

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C21-S18 (Verse 21) Jesus gave the spiritual application of this example.

First Step: the promise.

Jesus answered and said unto them,
Verily I say unto you,
If ye have faith,
and doubt not,
ye shall not only do this which is done to the fig tree,
but also if ye shall say unto this mountain,
Be thou removed,
and be thou cast into the sea;.

Second Step: the result.

it shall be done..

In Matthew 7:7-8; Matthew 21:22; Mark 11:24-26; Luke 11:9-13; John 14:13-15; John 15:7; John 15:16-17; John 16:23-24 we read promises of answered prayer along with some requirements that must be met in order to receive the answer to prayers. Please see the note for Luke 11:9 which explains the requirement given in each of these Bible references.

Mark 11:22-26 is an equivalent sentence. The first phrase, of our current sentence, says: Jesus answered and said unto them. The equivalent sentence from Mark says: And Jesus answering saith unto them, Have faith in God. Since all true Biblical faith is to be directed to God, Matthew did not report the second phrase which Mark reported. However, as we will see, Matthew reported something similar but doctrinally different. Mark gives us the perspective of a servant and you always want to be clear when giving instructions to servants.

The next phrase, of our current sentence, says: Verily I say unto you, If ye have faith, and doubt not. The equivalent section from Mark says: For verily I say unto you. The word verily tells us that what follows it is very important and is something they need to truly understand.

Now, Matthew's phrase of: If ye have faith, and doubt not is very similar and yet doctrinally different from Mark's phrase of: Have faith in God. There should be no doubt that Jesus said both of these things but each author chose to only report one of the things said. And, one of the main reasons for prayers not being answered, or for their delay in being answered, is a failure on God's children's' parts to fulfill the requirement to doubt not. We can meet Mark's requirement to: Have faith in God, and still fail to fulfill the requirement to doubt not.

The next two phrases, of our current sentence, says: ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain. The equivalent section from Mark says: That whosoever shall say unto this mountain. Mark skips reporting what Jesus said about the fig tree and the current miracle. However, Matthew includes it because it is the legal evidence which supports the promise that Jesus gives about the mountain.

The next phrase, of our current sentence, says: Be thou removed, and be thou cast into the sea. The equivalent section from Mark says: Be thou removed, and be thou cast into the sea. Thus, we see the exact same sample prayer request.

The next phrase, from Mark says: and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass. We already dealt with the equivalent of this phrase. Thus, this phrase is, really, a more detailed requirement of what Mark already reported when Mark wrote: Have faith in God.

The last phrase, of our current sentence, says: it shall be done. The equivalent section from Mark says: he shall have whatsoever he saith. These two phrases deliver the same message but it is important to realize that the word saith is a lifestyle verb. This means that we need to keep praying this prayer until God answers it. This requirement is also seen elsewhere in the Gospel accounts.

Please pay attention to the fact that Jesus did not explain the symbolism involved like he did with some parables. Instead, Jesus concentrated on the application. This tells us that there are times when it is more important to concentrate on the application than to deal with the more abstract meaning of symbolism. in this instance, Jesus wanted His disciples, and us, to understand these requirements for getting our praters answered. We must truly believe in our heart and we must prove our true Biblical faith by continuing in prayer until we receive what we ask for.

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

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

Please see the note for Romans C14S1 about the word doubt. The functional definition for this word is: 'Dubious; not settled in opinion; undetermined; wavering; hesitating; applied to persons; as, we are doubtful of a fact, or of the propriety of a measure'

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If ye have. Mt 17:20; Mr 11:22-23; Lu 17:6-7; Ro 4:19-20; 1Co 13:2; Jas 1:6 Be thou removed. Mt 8:12 General references. exp: Lu 12:57.'.

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C21-S19 (Verse 22) Jesus give the promised result of having a fruitful religion.

And all things,
whatsoever ye shall ask in prayer,
believing,
ye shall receive..

In Matthew 7:7-12; Matthew 21:22; Mark 11:24-26; Luke 11:9-13; John 14:13-15; John 15:7 and John 15:16-17; John 16:23-24 we read promises of answered prayer along with some requirements that must be met in order to receive the answer to prayers. We will not receive the promise if we do not fulfill God's requirements for receiving the promise. Please consider the following.

Matthew 7:7-12 is a parallel account to our current reference. In Matthew 7, before this reference, Jesus tells us how we must treat our brother and how to treat the things of God in relationship to lost people. Then Jesus follows this reference with warnings against believing lies from false prophets and tells us some additional requirements to receive God's promises.
Matthew 21:21-22 says, that we must have faith, and doubt not...ask in prayer, believing.
Mark 11:24-26 says, the same as the prior reference but adds the requirement that we forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. It continues but we are to understand that unforgiven sin will keep us from receiving the promises from God.
Luke 11:9-13 has the requirements that we ask, seek and knock, but also is based upon our praying with the attitudes already explained, in the notes for the prior sentences within this chapter, for the 'Model Prayer'. In addition, the sentences directly connected to this sentence, and in context with it, make it clear that this promise is related to receiving God's Holy Spirit and not a promise that God will fulfill the lusts of our flesh in this world.
John 14:13-15 is a promise for after people receive the Holy Ghost and this promise is given that the Father may be glorified in the Son. So, if we don't make sure that God the Father gets the glory and God the Son gets the credit for spiritual work done, then we have not met the requirements for this promise. In addition, just a couple of sentences later Jesus says: If ye love me, keep my commandments. The disobedient have not fulfilled the requirements to receive this promise.
John 15:7 is part of the discourse on Jesus being the vine and the saved being the branches. This promise has the requirement of: If ye abide in me, and my words abide in you. The word abide means 'ongoing living' and everyone changes the place where they abide. Therefore, if we don't let God's word change our life then we have not met this requirement.
John 15:16-17 makes it clear that we are to produce new spiritual fruit and are to love the brethren. These two requirements are probably the two most common requirements which prevent God's people from receiving the promises of God.

It should be obvious that there are many more references to prayer in the Bible and that those references give us further requirements to having our prayers answered. However, these references, and the summary requirements noted here, should provide the reader with basic requirements and give some basic answers to the question of: 'Why aren't my prayers answered'.

The most doctrinally important verb of this sentence is the word: believing. This is 'a current and faithfully ongoing belief'. The requirement of: 'faithfully ongoing' is where most people fail.

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

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

Please see the 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 7:7,11; 18:19; Mr 11:24; Lu 11:8-10; Joh 14:13; 15:7; 16:24; Jas 5:16; 1Jo 3:22; 5:14-15 exp: Ge 20:17; Ps 20:4.'.

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C21-S20 (Verse 23) the religious leaders demanded that Jesus declare His authority for what He did.

And when he was come into the temple,
the chief priests and the elders of the people came unto him as he was teaching,
and said,
By what authority doest thou these things?.

Our next sentence starts with the word and, which means it is added to this sentence and both sentences need to be considered together.

John 3:1-2 says: There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. we are told that Nicodemus was a man of the Pharisees, named Nicodemus, a ruler of the Jews. Therefore, he represented these religious leaders who challenged Jesus and his use of the word we indicates that he reported his results back to the religious leaders. In addition, several places in the Gospel accounts let us know that these religious leaders had sent others to question and challenge Jesus. Thus, they had many reports that Jesus came from God.

In addition to those many reports, John 1:6 tells us: There was a man sent from God, whose name was John. In just a couple of sentences, Jesus turns around their challenge when he asks them: The baptism of John, whence was it? from heaven, or of men? (Matthew 21:25). Their answer of: We cannot tell (Matthew 21:27), was an obvious lie. Either their claim to be the authority of true doctrine, and their claim of the right to challenge Jesus, was a lie or their claim to no be able to answer such a fundamental question was a lie. And, remember that Matthew gives us the legal perspective. Therefore, if they had answered honestly, then Jesus would be legally bound to answer their question. However, since they lied, Jesus was not bound to answer their question. And, the devil motivating these men caused them to lie because if they told the truth, and if Jesus had answered in a legal platform (questioned in the Temple before God), then they would have lost their basis for demanding that Jesus be crucified.

The first section, of our current sentence, says: And when he was come into the temple. The equivalent section from Mark says: And they come again to Jerusalem: and as he was walking in the temple. The equivalent section from Luke says: And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel. Luke does not specify the day but Matthew and Mark make it clear that this happened the day after Jesus entered Jerusalem and offered Himself as God's Messiah / Christ and King of Israel. The religious leaders, eventually, had Jesus crucified. But, at this time, they have had over-night to organize their challenge to Him and, at this time, they are settling to verbal challenges.

The next section, of our current sentence, says: the chief priests and the elders of the people came unto him as he was teaching, and said. The equivalent section from Mark says: there come to him the chief priests, and the scribes, and the elders, And say unto him. The equivalent section from Luke says: the chief priests and the scribes came upon him with the elders, And spake unto him, saying. An earlier part of the sentence from Mark told us that Jesus was: walking in the temple. This section, from Matthew, tells us that Jesus was teaching. Therefore, He was obviously teaching while He was walking and these religious leaders were so full of pride and certain of their own importance that they had no problem with interrupting Jesus with no consideration of what He was doing nor if their interruption came at a good time or not.

The next section, of our current sentence, says: By what authority doest thou these things?. The equivalent section from Mark says: By what authority doest thou these things?. The equivalent section from Luke says: Tell us, by what authority doest thou these things?. Luke makes it clear that at least one of the religious leaders made this a demand while Matthew and Mark let us know that at least one of the religious leaders made this a request.

In addition to this question, all three Gospel accounts add the question: and who gave thee this authority? as the next sentence. Therefore, they are asking what authority Jesus had and who gave Him that authority. And, as already explained, His authority could only come from God the Father and the religious leaders had already challenged Jesus enough times to know that all of the miracles, along with other evidences, proved that Jesus had this authority from God. However, like lots of preachers today, they, foolishly, believed that God could not work unless God went through them or God received their permission first. If the reader thinks about it, that attitude is the only basis for their asking this question while ignoring all of the evidence that they already had. If we combine that attitude with the reported rudeness that they showed to interrupt Jesus and demand that He answer this question, we see that pride will cause people to do some very foolish things.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 11:27-28; Lu 19:47-48; 20:1-2 exp: Mt 21:15. The chief priests. 1Ch 24:1-19'.

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C21-S21 (Verse 23) the religious leaders demanded that Jesus declare who gave Him that authority.
and who gave thee this authority?

The doctrine of this sentence was covered in the note for the prior sentence. Since this sentence starts with the word And, it is added to the prior sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'By what. Ex 2:14; Ac 4:7; 7:27'.

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C21-S22 (Verse 24) Jesus conditionally agreed to answer them.

And Jesus answered and said unto them,
I also will ask you one thing,
which if ye tell me,
I in like wise will tell you by what authority I do these things..

This sentence, and the next two sentences, are the equivalent of Luke 20:3-4 and to Mark 11:29-30.

The first phrase, of our current sentence, says: And Jesus answered and said unto them. The equivalent section from Mark says: And Jesus answered and said unto them. The equivalent section from Luke says: And he answered and said unto them. The only difference is that Luke uses the pronoun of he instead of the name of Jesus. Anyone who would claim that this difference is some form of a doctrinal difference, or that it causes a conflict, is obviously a liar who is trying to make something out of nothing.

The next phrase, of our current sentence, says: I also will ask you one thing. The equivalent phrase from Mark says: I will also ask of you one question. The equivalent phrase from Luke says: I will also ask you one thing. The only difference is that Mark uses the word question where Matthew and Luke use the word thing.

The next two phrases, of our current sentence, says: which if ye tell me, I in like wise will tell you by what authority I do these things. The equivalent phrase from Mark says: and answer me, and I will tell you by what authority I do these things. The equivalent phrase from Luke says: and answer me. OK, Luke does not include the last phrase that Matthew and Mark include, but we have already seen that this type of not reporting something does not constitute a conflict if the context provides the same message, or if the missing phrase is not significant. In the case of this phrase, Luke does not include the agreement by Jesus to answer their question if they met His condition. However, since they refused to meet His condition, the conditional agreement is not important and nothing doctrinally important is lost by Luke not reporting it.

Our next two sentences are dependent upon this sentence and are equivalent to the last part of the sentence from Luke. The next two sentences, say: The baptism of John, whence was it? from heaven, or of men?. The equivalent sentences from Mark say: The baptism of John, was it from heaven, or of men? answer me. The equivalent phrase from Luke says: The baptism of John, was it from heaven, or of men?. It should be obvious that there is no conflict in what is reported within each Gospel. In addition, with their taking time to discuss their answer, it is quite possible that Jesus repeated His question using slightly different wording. Regardless of which is true, there is no conflict like the liars like to claim.

Now, having considered the sentences from all three Gospel accounts, we need to consider the contextual requirements. In particular, there are three parables ('Parable of the Two Sons', 'Parable of the Wicked Husbandmen', and the 'Marriage of the King's Son'), which are given in addition to this question. And, they were all given in response to this challenge. (These parables are further on in this chapter and in the start of the next chapter. Therefore, they also must be considered for contextual reasons.) therefore, the true context of this question includes the rest of the chapter and part of the next chapter.

There is a critical difference between asking someone to provide a witness and challenging their authority. This can be seen in the major difference in the reaction of Jesus when the Jewish leaders did each. In John 5:31-47; John 8:13-18; John 10:24-30; John 15:21-27 and other places, the Jewish leaders demanded that Jesus provide a witness for His doctrine and Jesus did it each time. These references are all in the gospel of John which presents Jesus as the Son of God. So, even as God Himself, Jesus submitted to the requirement to provide a witness. However, when the same people challenged His authority, He refused to answer their demands. This is a dramatic difference in the two reactions and the difference is directly related to what is demanded. We can ask God Himself for a witness to what we are to put our faith in but dare not challenge His authority in what He is trying to teach us.

Going on, we see basically the same thing in the accounts from Matthew, Mark and Luke when it comes to challenging the authority of the Son of God. The one main difference is that Matthew also includes a couple of parables from Jesus which are there to increase the understanding of those that have an ear to hear. In all three (3) accounts, we see the Jewish leaders approaching Jesus to challenge Him (Matthew 21:23; Mark 11:27-28 and Luke 20:1). Notice that Matthew (the more detailed account) tells us that they approached while Jesus was teaching (Matthew 21:23), which shows us that this challenge was to His authority to teach the doctrine that he did. Also notice the way that they approached and challenged Jesus (Matthew 21:23, Mark 11:29). That is, they felt that they were challenging just another man because they would not have dared to challenge God if they really had accepted that Jesus was in fact 'God in human flesh'. This difference is critical and shown to be critical by the answer from Jesus.

In Matthew 21:25 and Mark 11:30, Jesus asked them The baptism of John, was it from Heaven, or of men? the rest of Matthew 21:24-25 and Mark 11:29-30 directly ties the answer to this question to the willingness of Jesus to answer their challenge to His authority. If they were willing to recognize the authority from Heaven, then Jesus could show them that His authority came from Heaven. However, since they were not willing to recognize the authority from Heaven, and Jesus knew this, Jesus would be wasting His time to show them His Heavenly authority.

Sometimes when people are witnessing they forget this fact. If people refuse to recognize the authority of God and the Bible, they won't accept orders from God and the Bible. When they rejected the authority of Heaven, Jesus knew that he would be wasting His time to explain things to them and refused to even make an appearance of trying to explain. That is seen in the rest of the account in Matthew 21:25-27. However, in Matthew 21:28-46, we are told a couple of parables which explain the answer from Jesus, if we have an ear to hear. In the first parable, Jesus compares two sons who say one thing and do another to show that it's not what we say but what we do that matters. This, of course, is a direct comparison between the Jewish religious leaders and the sinners that obeyed Jesus (Matthew 21:31-32). This first parable also ties back to John the Baptist because the religious leaders refused to repent in order to be baptized by John the Baptist.

In the second parable, Jesus told them how the Jewish religious leaders had treated every messenger from God and then asked them When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? (Matthew 21:40). Jesus then warns them, and everyone else, How God will judge each of us based upon how we treat God's messengers and the Son of God.

As you hopefully can see, all of these verses are directly tied together and can not be properly interpreted separately. Please consider all of them, and the related notes, together.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I also. Mt 10:16; Pr 26:4-5; Lu 6:9; Col 4:6'.

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C21-S23 (Verse 25) Jesus asks His question.

The baptism of John,
whence was it?.

This sentence, the next sentence, and the prior sentence, are the equivalent of Luke 20:3-4 and to Mark 11:29-30. The doctrine of all three sentences was presented in the note for Matthew 21:21.

There are several references, in each of the four (4) Gospel accounts, which tell about John the Baptist. The Doctrinal Study, called John the Baptist, has links to all of the other references in the Bible for John the Baptist.

It should be obvious that the true answer is: from heaven. However, these religious leaders were rejecting the authority of Heaven. Therefore, they refused to give even the obvious answer.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'baptism. Mt 3:1-12; 11:7-15; 17:12-13; Mr 1:1-11; 11:27-33; Lu 1:11-17,67-80; 3:2-20; 7:28-35; Joh 1:6,15,25-34; 3:26-36 General references. exp: Lu 14:4.'.

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C21-S24 (Verse 25) Jesus specifies the two optional answers.

from heaven,
or of men?.

This sentence, and the prior two sentences, are the equivalent of Luke 20:3-4 and to Mark 11:29-30. The doctrine of all three sentences was presented in the note for Matthew 21:21.

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.

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C21-S25 (Verse 25) the reason why they refused to give one optional answer.

First Step: What they did.

And they reasoned with themselves,
saying,
If we shall say,
From heaven;.

Second Step: What they considered.

he will say unto us,
Why did ye not then believe him?.

Mark 11:31 and Luke 20:5 are the equivalent sentences with the only difference being that Matthew's Gospel reports he will say unto us where Luke and Mark report he will say. Anyone who has a problem with this difference obviously is working for a devil and trying to make something out of nothing.

Our next sentence starts with the word But, which means it is continuing the same subject, as this sentence, while changing direction. Between the two sentences, we see that the religious leaders saw a problem no matter how they answered the question from Jesus. Please also notice that they never even considered telling the truth.

Please see the note for 2Corinthians 3:10 about the word reason. The functional definition for this word is: ' that which is thought or which is alleged in words, as the ground or cause of opinion, conclusion or determination'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Lu 20:5; Joh 3:18; 5:33-36,44-47; 10:25-26; 12:37-43; 1Jo 3:20 exp: Mr 11:31; Joh 8:46. General references. exp: Lu 14:4.'.

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C21-S26 (Verse 26) the reason why they refused to give the other optional answer.

First Step: Consider the other possible answer.

But if we shall say,
Of men;.

Second Step: Consider the reaction by people.

we fear the people;.

Third Step: Recognize why the people will react that way.

for all hold John as a prophet..

Our sentence starts with the word But, which means it is continuing the same subject, as the prior sentence, while changing direction. Between the two sentences, we see that the religious leaders saw a problem no matter how they answered the question from Jesus. Please also notice that they never even considered telling the truth.

Mark 11:32 and Luke 20:6 are the equivalent sentences. The First Step, of our current sentence, says: But if we shall say, Of men. The equivalent First Step from Mark says: But if we shall say, Of men;. The equivalent First Step from Luke says: But and if we say, Of men. The only difference is that Luke adds the word: and , which has no effect upon the reasoning.

The Second Step, of our current sentence, says: we fear the people. The equivalent Second Step from Mark says: they feared the people. The equivalent Second Step from Luke says: all the people will stone us. The main difference between Matthew and Mark is that Matthew writes in a first-person voice while Mark writes in a third-person voice. (This is not a significant difference.) the difference with Luke is that Luke tells us why the religious people feared the people. This difference only gives us a greater understanding without causing a conflict.

The third Step, of our current sentence, says: for all hold John as a prophet. The Equivalent Section from Mark says: for all men counted John, that he was a prophet indeed. . The Equivalent Section: from Luke says: for they be persuaded that John was a prophet. And, once more, we see the same message using different words. In addition, as explained repeatedly, God allowed His authors freedom of expression so long as they delivered His message and only His message.

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

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we fear. Mt 21:46; 14:5; Isa 57:11; Mr 11:32; 12:12; Lu 20:6,19; 22:2; Joh 9:22; Ac 5:26 for. Mr 6:20; Joh 5:35; 10:41-42 exp: Lu 20:6. General references. exp: Lu 14:4.'.

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C21-S27 (Verse 27) they refused to answer because they could not avoid condemnation for their own sin.

And they answered Jesus,
and said,
We cannot tell..

in this sentence, we read that the religious leaders lied and said: We cannot tell. The question from Jesus was so basic that they lied when they claimed to be religious experts or they lied in this answer. And, since they refused to acknowledge God-given truth while also claiming to be the ultimate authority on God-given truth, Jesus refused to answer their challenge. This was because there was overwhelming evidence that Jesus did what He did by the authority of God the Father and they were deliberately ignoring all of the evidence from God the Father even while claiming to be the ultimate spokespersons of God the Father.

Mark 11:33 and Luke 20:7 are the equivalent sentences. Our current sentence, says: And they answered Jesus, and said, We cannot tell. The equivalent sentence from Mark says: And they answered and said unto Jesus, We cannot tell. The equivalent sentence from Luke says: And they answered, that they could not tell whence it was. It should be obvious that all three Gospel accounts deliver the same message even though there are minor differences in the wording. And, as noted several times, God allowed His authors to have freedom of expression so long as they delivered His message and only His message.

The reader should note that the God denying Bible critics act just like these religious leaders act in this instance. They were claiming to be the ultimate authority and, yet, refused to commit to a decision, or a way of arriving at the decision, in which they claimed to be the authority. A true authority who is using any form of a system, other than their own personal desires and opinions, will tell you what that system is and allow people to verify that they are following such a system in order to arrive at their answer. I identify the system that I use on the Hermey Main Menu web page. Good luck finding any God denying Bible critic who will commit to using any system for analyzing the Bible other than their own personal desires and opinions. And, just as the Jewish nation was destroyed because they rejected truth and followed these religious liars, so also will people personally experience destruction from God when they deny truth in order to follow the opinions of liars.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'We cannot tell. Mt 15:14; 16:3; 23:16-28; Isa 6:10; 28:9; 29:10-12; 42:19-20; 56:10-11; Jer 8:7-9; Mal 2:6-9; Lu 20:7-8; Joh 9:30,40-41; Ro 1:18-22,28; 2Co 4:3; 2Th 2:9-10 General references. exp: Lu 14:4; 20:8.'.

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C21-S28 (Verse 27) Jesus refused to answer them because they refused to admit truth.

And he said unto them,
Neither tell I you by what authority I do these things..

Mark 11:33 and Luke 20:8 are the equivalent sentences. The first phrase, of our current sentence, says: And he said unto them. The equivalent phrase from Mark says: And Jesus answering saith unto them. The equivalent phrase from Luke says: And Jesus said unto them. The only difference, in these phrases is that Matthew uses the word he where Mark and Luke identify the speaker as Jesus. In addition, Mark literally tells us that Jesus was answering while Matthew and Luke let the context make that fact clear. Finally, Mark uses the word saith to let us know that this is a never changing answer from Jesus. Basically, all three (3) Gospel accounts deliver the same message with Mark providing more detail in order to be more specific because he gives us the perspective of a servant.

The next phrase, of our current sentence, says: Neither tell I you by what authority I do these things. The equivalent phrase from Mark says: Neither do I tell you by what authority I do these things. The equivalent phrase from Luke says: Neither tell I you by what authority I do these things. Please notice that all three (3) Gospel accounts use the exact same words. God wants to be sure that we understand that this message is absolute from God and that God will not change it. Anyone who changes God's authority will not receive an answer from God. God is not going to argue with fools who think their opinion is greater than God's law when their opinion can not stop death, it can not alter any law of nature and it can not stop God from fulfilling prophecy exactly as God gave the prophecy.

Our next sentence starts with the word but, which means it is continuing the subject of this sentence while changing direction. Jesus refuses to argue with them but He gives three parables, with explanation, in the rest of this chapter and the beginning of the next chapter. In these parables, He shows the religious leaders the consequences of following their opinions and gets them to agree that anyone doing what the parables teach is foolish. Therefore, their own judgment will be used when they are judged by God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 14:4; 20:8.'.

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C21-S29 (Verse 28) Jesus asks them a challenging question.
But what think ye?

Please also see the Messages called Do it! and Do the Will of God for the application of this, and related, verses in the life of the believer.

Our sentence starts with the word but, which means it is continuing the subject of the prior sentence while changing direction. Jesus refuses to argue with them but He gives three parables, with explanation, in the rest of this chapter and the beginning of the next chapter. In these parables, He shows the religious leaders the consequences of following their opinions and gets them to agree that anyone doing what the parables teach is foolish. Therefore, their own judgment will be used when they are judged by God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Mt 17:25; 22:17; Lu 13:4; 1Co 10:15 General references. exp: Isa 1:19; Lu 5:30; 13:30; 15:1.'.

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C21-S30 (Verse 28) the start of the 'Parable of the Two Sons'.

First Step: the condition.

A certain man had two sons;.

Second Step: the command.

and he came to the first,
and said,
Son,
go work to day in my vineyard..

This sentence is innocent enough on its own. It only has significance within the context of the parable.

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

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: 'A certain. Lu 15:11-32 Son. Mt 20:5-7; Mr 13:34; 1Co 15:58 General references. exp: Isa 1:19; Lu 5:30; 13:30; 15:1.'.

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C21-S31 (Verse 29) the answer and action of the first son.

Equivalent Section: What the son said.

He answered and said,
I will not:.

Equivalent Section: What the son did.

but afterward he repented,
and went..

The prior sentence and this sentence tells us about the first of two sons.

Please see the note for Romans C11S32 about the word repentance. The functional definition for this word is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will not. Mt 21:31; Jer 44:16; Eph 4:17-19 he repented. Mt 3:2-8; 2Ch 33:10-19; Isa 1:16-19; 55:6-7; Eze 18:28-32; Da 4:34-37; Jon 3:2,8-10; Lu 15:17-18; Ac 26:20; 1Co 6:11; Eph 2:1-13 General references. exp: Isa 1:19; Lu 5:30; 13:30; 15:1.'.

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C21-S32 (Verse 30) the command to the second son.

And he came to the second,
and said likewise..

Now the second son is told the same as the first son and we have the basis for the comparison.

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: 'General references. exp: Isa 1:19; Lu 5:30; 13:30; 15:1.'.

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C21-S33 (Verse 30) the answer and action of the second son.

Equivalent Section: What the second son said.

And he answered and said,
I go,
sir:.

Equivalent Section: What the second son did not.

and went not..

Now we have the basis for the comparison. Bothe sons are liars (sinners) who said one thing and did another. So, there is no real difference in their character. However, as the question in the next sentence brings out, the difference is in their actions.

We find forms of the word sir in: Genesis 43:20; Matthew 13:27; Matthew 21:30; Matthew 27:63; John 4:11; John 4:15; John 4:19; John 4:49; John 5:7; John 12:21; John 20:15; Acts 7:26; Acts 14:15; Acts 16:30; Acts 19:25; Acts 27:10; Acts 27:21; Acts 27:25; Revelation 7:14. The Morrish Bible Dictionary defines this word as: 'In Ge 43:20 the word is adon, often translated 'Lord.' In the Acts (except in Ac 16:30) the word is ἀνίρ, 'man,' and is used as a term of respect. In all other places in the N.T. the word is κύριος, commonly translated 'Lord': in these cases the context determines how it should be rendered'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I go. Mt 23:3; Eze 33:31; Ro 2:17-25; Tit 1:16 General references. exp: Isa 1:19; Lu 5:30; 13:30; 15:1.'.

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C21-S34 (Verse 31) the challenging question.
Whether of them twain did the will of his father?

As mentioned in the note for the prior sentence, the question is about the actions of the two sons, not about their character. The religious leaders were so sure that their positions as religious leaders guaranteed them leadership positions in Heaven that they never truly considered their character nor considered their actions from the spiritual perspective of God. Symbolically, they represented the son who agreed to go and work but did not go. They made the agreement when they accepted positions of religious leadership. However, when God commanded them to take His message to the world, they refused and said that all Gentiles could go to Hell.

Likewise, the public and and the harlots symbolically represent the son who refused to go, at first, but then went to work for God. Their becoming showed their refusal to go but their true Biblical repentance, at the baptism of John the Baptist, showed their decision to truly work for God. The religious leaders refused to submit to the baptism of John the Baptist, which is what we saw prior to this parable. Thus, we see the connection between this parable and the prior incident which is added to the connection of context and to other connections.

In Luke 7:29-50 we read about the public and and the harlots accepting the repentance that John the Baptist preached and of them being baptized and changing their lives. These Pharisees refused, as Jesus explains following this parable.

Please see the note for Matthew 9:5 about the word whether. The functional definition for this word is: 'Which of two'.

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: 'did. Mt 7:21; 12:50; Eze 33:11; Lu 15:10; Ac 17:30; 2Pe 3:9 General references. exp: Isa 1:19; Mt 19:30; Mr 2:15; 10:31; Lu 3:12; 5:30; 13:30; 15:1.'.

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C21-S35 (Verse 31) the answer from the religious leaders.

They say unto him,
The first..

Here we read what is, obviously, the only reasonable answer. And, once they agreed with Jesus, He gave them the spiritual application starting in the next sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The first. 2Sa 12:5-7; Job 15:6; Lu 7:40-42; 19:22; Ro 3:19 General references. exp: Isa 1:19; Mt 19:30; Mr 2:15; 10:31; Lu 3:12; 5:30; 13:30; 15:1.'.

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C21-S36 (Verse 31) the judgment of God that is based upon attitude and action of everyone.

Jesus saith unto them,
Verily I say unto you,
That the public and and the harlots go into the kingdom of God before you..

In the sentences prior to this sentence, Jesus has told the religious leader the parable and they agreed with the results of the parable. Therefore, they can not dispute what they already agreed to. And, in this sentence and the next sentence, Jesus is now giving them the spiritual application. Our next sentence starts with the word For and tells them, and us, why this sentence is true. With that in mind, we need to recognize that there are modern-day Pharisees. That is: people alive today with the same doctrines and spiritual attitudes as those who lived in the days of Jesus. That is; they sincerely believe that this parable only applies to the people that lived in the time of Jesus. People today also believe that their religious positions make them special to God and refuse to accept that if they have the same attitudes as people in the past then they will receive the same judgment as those people of the past.

This statement had to be a shock to the religious leaders who thought they were going to lead Jesus into a verbal trap and found themselves, instead, in the trap. Our next sentence gives them reasons which they can not deny. In addition, this next sentence ties right back to the question which they refused to answer but which Jesus now answers for them. Finally, the reason, in the next sentence, ties those other things directly into the parable in a way that they can not dispute. Therefore, they are caught in the trap that they hoped to spring on Jesus.

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

Please see the note for 1Corinthians 6:15 about the word harlot. Webster's 1828 dictionary defines this word as 'A woman who prostitutes her body for hire; a prostitute; a common woman. 2. In Scripture, one who forsakes the true God and worships idols. Is.1. 3. A servant; a rogue; a cheat'.

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: 'Verily. Mt 5:18; 6:5; 18:3 the publicans. Mt 9:9; 20:16; Lu 7:29,37-50; 15:1-2; 19:9-10; Ro 5:20; 9:30-33; 1Ti 1:13-16 General references. exp: Isa 1:19; Mt 19:30; Mr 2:15; 10:31; Lu 3:12; 5:30; 13:30; 15:1.'.

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C21-S37 (Verse 32) Why each will be judged as Jesus says.

Equivalent Section: the rejection of evidence from John the Baptist.

For John came unto you in the way of righteousness,
and ye believed him not:.

Equivalent Section: the acceptance of evidence from John the Baptist.

but the public and and the harlots believed him:.

Equivalent Section: the refusal to repent at evidence from John the Baptist.

and ye,
when ye had seen it,
repented not afterward,
that ye might believe him..

In our prior sentence, we read: Verily I say unto you, that the public and and the harlots go into the kingdom of God before you. This statement had to be a shock to the self-righteous religious leaders. Now, this sentence tells them, and us, why the prior was true. And, this sentence had to be as great of a shock, if they even considered it. After all, they were sure that their religious positions, along with their religious works, assured them of a leadership position. Now, Jesus is telling them that the people who are the lowest on their religious scale will be accepted into Heaven first. If they, or anyone else thinks about what Jesus said, they have to realize that popular religious ways of measurement are wrong. Matthew 7:21-23 says: Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Thus, people who rely on religious positions and religious works will end up in Hell.

Our sentence tells us that John the Baptist came unto you in the way of righteousness. That is: 'John the Baptist told them the way to go in order to receive God's righteousness'. And, our First Equivalent Section says that the religious leaders each and every one of them personally (ye) believed him not. Then, our Second Equivalent Section says: but the public and and the harlots believed him. And, our sentence starts with the word For, which means it is explaining why the prior sentence is true. In the prior sentence we were told; Verily I say unto you, that the public and and the harlots go into the kingdom of God before you. Combine that result with our first two Equivalent Sections and we see that they were saved because they believed the way of righteousness. However, the religious leaders each and every one of them personally (ye) believed him not. Therefore, they either will not go into the kingdom of God, or they will go in last. And this is because they were trusting in their religious positions and religious works. Therefore, we are told that true salvation is based upon if we believe the way of righteousness.

Now, what they did was bad enough to send them to Hell. However, Jesus adds the third Equivalent Section, which condemns them another time. There we read that God made sure that these religious leaders realized that what John the Baptist preached was a message from God. They knew their Bible well enough that there was no doubt that John was a prophet, and, as our third Equivalent Section says: when ye had seen it, repented not afterward, that ye might believe him. And, while they might want to deny this accusation, we need to keep the context in mind. Just before the parable that this sentence is explaining, these religious leaders professed that they could not say if the baptism of John was from heaven, or of men. Therefore, for them to claim otherwise at this time, they prove themselves to be liars.

As already mentioned earlier, the response from Jesus, to these religious leaders, goes through the end of this chapter and continues into the next chapter. And, we see this by our next sentence starting with: Hear another parable. That is: Jesus is giving them another way to understand the truth.

Please see the Doctrinal Study called John the Baptist for links to every place in the Bible where he is named.

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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Mt 3:1-8; Isa 35:8; Jer 6:16; Lu 3:8-13; 2Pe 2:21 and ye believed. Mt 21:25; 11:18; Lu 7:29-30; Joh 5:33-36; Ac 13:25-29 the publicans. Lu 7:37-50 repented. Ps 81:11-12; Zec 7:11-12; Joh 5:37-40; 2Ti 2:25; Heb 3:12; 6:6-8; Re 2:21 General references. exp: Isa 1:19; Mt 19:30; Mr 2:15; Lu 1:16; 3:12; 5:30; 12:57.'.

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C21-S38 (Verse 33-34) the start of the 'Parable of the Hirelings Killing the Heir'.

Equivalent Section: this parable adds to the doctrine of the prior parable.

Hear another parable:.

Equivalent Section: What the householder did.

There was a certain householder,
which planted a vineyard,
and hedged it round about,
and digged a winepress in it,
and built a tower,
and let it out to husbandmen,
and went into a far country:.

Equivalent Section: What the householder looked for.

And when the time of the fruit drew near,
he sent his servants to the husbandmen,
that they might receive the fruits of it..

While the parables before and after this parable are only in Matthew, this parable is in all three Gospel accounts. Therefore, God wants to be sure that we know the truth of this parable. The parables before and after this parable are part of the legal evidence that God will use when He judges these leaders. Matthew gives us the legal perspective. These three parables will be used as evidence that Jesus warned these religious leaders and that they can not claim ignorance when they are judged.

This parable is in all three Gospel accounts because it applies to us of today as wall as to the men of that day. Jesus then gave them a parable and asked them about it and they replied: He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. In their answer, they proved that they knew that God would destroy them and all of their followers. And, when Jesus referenced scripture to tell them the judgment of God upon them and the nation which followed them, they sought to kill Jesus.

The symbolism of this parable not only applied to the Jews but it also applies to the saved of today. We will look at the details in a moment but the summary is that God did everything necessary, in the lives of the saved, for them to be able to produce the fruit that God is looking for. When we accept God's salvation but refuse to use it to produce fruit, we are acting like these religious leaders. And, some will answer 'But they were judged because they killed Jesus'. If a saved person refuses to follow Jesus, then they have, effectively, killed Jesus in their own life and will be judged by God for doing so.

Mark 12:1 and Luke 20:9 are equivalent to this sentence. The next phrase, of all three Gospel accounts, thee us that Jesus spoke this as a parable. That means that this is: 'a worldly story with a heavenly meaning'. Therefore, the spiritual message is what we need to pay attention to.

The next section, of our current sentence, says: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen. The equivalent phrase from Mark says: A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen. The equivalent phrase from Luke says: A certain man planted a vineyard, and let it forth to husbandmen. And, what we see here is the same message with different levels of details. The most details are given by Matthew because, Matthew is telling us the legal evidence that God will use against these religious leaders when He judges them. He is also warning us about the legal evidence that God will use against us if we get saved and then refuse to work in His kingdom.

Matthew tells us that this man was: a certain householder. That means that he owned the land (householder) and while he is not identified in the parable, the fact that he is identified as a certain, means that the men of the parable certainly knew who he was. Mark and Luke identify him as: a certain man. They let the context carry the meaning that he was the owner and only Matthew worries about having this legal fact recorded as part of the legal record. And, of course, the certain householder, is symbolic of God the Father in this parable.

Next, all three Gospel accounts include that he planted a vineyard. This is a protected place where the vine can produce fruit ('new life'). Thus, it should be obvious that all of this work was done in order to produce the fruit and protect it while it grows. There are several other places in the Bible that support the symbolic meaning of the vineyard to be the world, and that meaning certainly applies to us tday. However, at the time that this parable was spoken, the symbolic meaning was God's people called Israel. There should be no disagreement that the symbolic meaning understood by the audience of Jesus, at the time that He physically spoke, was: God's people called Israel.

The next couple of phrases mentioned by Matthew and Mark are skipped by Luke. Luke presents the perspective of a man and these phrases are not considered important to most men. However, their symbolic meanings are definitely important from a legal perspective, which is what Matthew presents. In addition, they represent what a servant is given in order to accomplish the job he is given to do. Therefore, these are important to a servant and Mark gives us the perspective of a servant.

The next phrase, from Matthew, is: and hedged it round about. The matching phrase from Mark is: and set an hedge about it. Other than insignificant differences in wording, the two phrases have the same meaning. One of the better known references to the word hedge is: Job 1:10, which says: Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. Thus, this is a wall of protection that even Satan can't get through. Thus, the servant can concentrate on doing the work of the vineyard and not worry about protection because God provides the protection.

The next phrase, from Matthew, is: and digged a winepress in it. The matching phrase from Mark is: and digged a place for the winefat. The place for the winefat was: a winepress. Therefore, these two phrases say the same thing only use different words to do so. And, symbolically, they represent the tools provided by God for His servants to change the new fruit from its natural physical form into the desired spiritual form. And, for both Israel as a nation and for use of today, that tool is the word of God.

The next phrase, from Matthew and Mark , is: and built a tower. The tower was the place for servants to watch for danger to the vineyard from outside. Everyone understood that servants were to constantly watch for this type of danger.

This brings us to the next to last phrase, of our current section being considered. This phrase is found in all three (3) Gospel accounts. This means that everyone knew and understood the phrase of: and let it out to husbandmen. (Mark and Luke have minor differences in wording which are not significant.) And, the word: let speaks of a legal contract. This means that the householder had a legal right to collect what was due him and the husbandmen had a legal requirement to pay when called upon to do so.

When God sent Moses down and the Jews agreed to become God's people under the old covenant, that was the contract that our parable speaks of with the word let. When we are saved, it is under the new covenant, and it also is represented by the word let, in our parable and sentences. Therefore, both the Jews and the saved of today, have a legal contract which obliges us to produce the agreed results when God sends for His results.

The last phrase, of our current section being considered, is: and went into a far country. Mark and Luke both report the same phrase with the exception being that Luke adds: for a long time. Thus, for a long time the husbandmen felt as if they had no one to report to and no one to question what they did. God allowed this to happen with His people as a character test. God also allows this to happen in the lives of newly saved as a character test. The test is the same for all: 'when you sincerely believe no is watching, and no one is recording, do you have the faithfulness to keep your obligations anyway, or will you skip your obligations with the assumption that there will never be a day of judgment?'.

Thus far, we have looked at the first two Equivalent Sections of our sentence. The First Equivalent Section told us that this is a parable which is matched to the parable which came before it. Therefore, we need to concentrate on the spiritual message, keep contextual requirements in mind all of the time, and arrive at the same spiritual message as the prior parable delivered.

Our Second Equivalent Section gave us the conditions of the parable. Those conditions included manythings with symbolic meanings. Therefore, people need to understand symbolic meanings or they will receive the wrong meaning for the Second Equivalent Section. And, with those things in mind, we now need to consider the meaning of our third Equivalent Section.

Our third Equivalent Section tells us that the day of reckoning came to these husbandmen, who were, obviously, living as if the day of reckoning would never come. If they had been keeping their end of the spiritual contract, then they would have had the fruit processed and stored and would have had no problem delivering the payment to the servant when the servant came. However, as our next sentence tells us, the husbandmen reacted in ways which proved that they could not make the payment and had every plan to continue to refuse to make the payments in the future.

Our third Equivalent Section says: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. The equivalent from Mark says: And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard (Mark 12:2). The equivalent from Luke says: And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. (Luke 20:10). Now, the details in these equivalent sentences are different and the details in the rest of the parable vary between the three (3) Gospel accounts, but the message remains the sameans is clearly understood by all. Therefore, anyone who complains about the differences is obviously trying to find fault where there is no real basis for such a claim. For example, think about two card and drivers having a race. Afterwards, the friend of the loser point out that their car had a different color of paint on it and insisting that everyone accept that it was not their car, nor their driver who lost the race but it was the fault of the person who chose the color of paint. If you believe that, or the claims that people make about the differences in the details between to reports of this parable, then you deserve the consequences that God brings upon all such fools.

in this parable, the servants symbolically represent the prophets while, as we have already seen, the husbandmen symbolically represent the religious leaders. And, all three Gospel accounts deal with multiple prophets even though Mark and Luke deal with them one at a time. In addition, having Mark and Luke concentrate on the single person who best represents the doctrine involved, while Matthew concentrates on keeping an accurate legal record, is something we saw back in (Matthew 20:30-34; Mark 10:46-52 and Luke 18:35-43), with blind Bartimaeus. Therefore, as already written, there are differences in details but no differences in the messages beyond what can be explained by the perspective of the particular Gospel author.

in this section of these sentences, Mark writes: from the husbandmen of the fruit of the vineyard. And, from the perspective of giving instructions to a servant, Mark is being very clear. In addition, Luke also writes: that they should give him of the fruit of the vineyard. Again, when writing to men about an incident involving several men, it is important to properly identify the particular men involved. However, Matthew does not bother because the record, and the context, make it clear who the men involved are.

So, we have the introductory sentences of this parable in the equivalent sentences which have been analyzed. We learned the contextual requirements are absolutely required in order to avoid doctrinal error. We also learned that proper understanding of the symbolism involved is also critical to proper understanding. Further, we learned that, since this is a parable, the literal physical meaning is not what is important but that the spiritual message is what is important. Finally, we learned that this parable has a main application to the religious leaders of that day. However, we also learned that it has a secondary application to saved of today.

The saved of today are the husbandmen, of the parable with a legally binding contract called the new covenant. God has placed each in a vineyard with the expectation that they work it to produce the desired results from the fruit. God has provided each with the resources which are identified in our equivalent sentences, even if the details of the symbolic meanings are slightly different from the symbolic meanings for the Jews. And, God sends His servants to the saved to tell them that they have to deliver the spiritual results that God expects. And, just like the Jews, most saved people of today are not producing the results that God demands and have no pl and to do so. This truth is easily seen in the number of people who claim to be saved but have made no consideration of their own unavoidable death.

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

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 also see the note for 2Corinthians 5:1 about the word house. Besides the normal usage, this word is also used, symbolically within the Bible, for the descendants of a person. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

Please see the note for Luke 13:6 about the word planted. Webster's 1828 defines this word as: 'pp. Set in the earth for propagation; set; fixed; introduced; established. 1. Furnished with seeds or plants for growth; as a planted field. 2. Furnished with the first inhabitants; settled; as territory planted with colonists. 3. Filled or furnished with what is new. A man in all the world's new fashion planted. See Def.3'. Please also see the note for Matthew 15:13 about the word plant.

Please see the note for Mark 12:1 about the word hedge. Fausset's Bible Dictionary defines this word as: 'geder and mesukah. It was customary to surround vineyards with a wall of loose stones or mud, often crowned with thorns to keep off wild beasts; so Israel fenced by God (Ps 80:12; Mt 21:33). the haunt of serpents (Ec 10:8; "whoso breaketh an hedge a serpent shall bite him," i.e., maliciously pulling down his neighbour's hedge wall he brings on himself his own punishment; De 19:14; Am 5:19), and of locusts in cold weather (Na 3:17), "which camp in the hedges in the cold day (the cold taking away their power of flight), but when the sun ariseth... fleeaway;" so the Assyrian hosts shall suddenly disappear, not leaving a trace behind'.

We find forms of the word winepress in: Numbers 18:27; Numbers 18:30; Deuteronomy 15:14; Judges 6:11; Judges 7:25; 2Kings 6:27; Job 24:11; Isaiah 5:2; Isaiah 63:3; Jeremiah 48:33; Lamentations 1:15; Hosea 9:2; Zechariah 14:10; Matthew 21:33; Revelation 14:19; Revelation 14:20; Revelation 19:15. Smith's Bible Dictionary defines this word as: 'From the scanty notices contained in the Bible we gather that, the wine-presses of the Jews consisted of two receptacles of vats placed at different elevations, in the upper one of which the grapes were trodden, while the lower one received the expressed juice. the two vats are mentioned together only in Joe 3:13 "The press is full: the fats overflow" --the upper vat being full of fruit, the lower one overflowing with the must. [WINE] the two vats were usually hewn out of the solid rock. Ancient winepresses, so constructed, are still to he seen in Palestine.'. Please also see the note for Mark 15:23 about the word wine. Please also see the note for Luke 7:34 about the word winebibber.

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

Please see the note for Luke 14:28 about the word tower. The Morrish Bible Dictionary defines this word as: 'Often referred to in scripture as a place of security, and also as a place of defense, on which watchmen were stationed. there were such on the walls of Jerusalem. Ps 48:12; 61:3; 2Ki 9:17. the term is also used symbolically: "the name of Jehovah is a strong tower." Pr 18:10'.

Please see the note for 1Corinthians 3:9 about the word husband / husbandman / husbandry. Webster's 1828 dictionary defines this word as: 'The business of a farmer, comprehending agriculture or tillage of the ground, the raising, managing and fattening of cattle and other domestic animals, the management of the dairy and whatever the land produces. 1. Frugality; domestic economy; good management; thrift. But in this sense we generally prefix good; as good husbandry. 2. Care of domestic affairs'. The functional definition for this word is: 'one who takes care of domestic affairs'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Hear. in this parable, in its primary sense, the householder denotes the Supreme Being; the family, the Jewish nation; the vineyard, Jerusalem; the fence, the Divine protection; the wine-press, the law and sacrificial rites; the tower, the temple; and the husbandmen, the priests and doctors of the law. Mt 13:18; 1Ki 22:19; Isa 1:10; Jer 19:3; Ho 4:1 there. Ps 80:8-16; Song 8:11-12; Isa 5:1-4; Jer 2:21; Mr 12:1; Lu 20:9-18; Joh 15:1 husbandmen. Mt 23:2; De 1:15-17; 16:18; 17:9-12; 33:8-10; Mal 2:4-9 went. Mt 25:14-15; Mr 13:34; Lu 19:12
he sent. 2Ki 17:13-23; 2Ch 36:15-16; Ne 9:29-30; Jer 25:3-7; 35:15; Zec 1:3-6; 7:9-13; Mr 12:2-5; Lu 20:10-19 that. Song 8:11-12; Isa 5:4'.

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C21-S39 (Verse 35) the treatment of the first messenger by the husbandmen.

And the husbandmen took his servants,
and beat one,
and killed another,
and stoned another..

This sentence is equivalent to Mark 12:3 and to the Second Section of Luke 20:10. In Mark 12:3, we read: And they caught him, and beat him, and sent him away empty. In the Second Section of Luke 20:10, we read: the husbandmen beat him, and sent him away empty. The part in Luke is continuing a sentence and, the earlier portion of the sentence, obviously, must also be considered. In addition, both Matthew and Mark start their sentences with the word And. Therefore, these sentences are also adding to their prior sentences. Thus, all three (3) Gospel accounts require us to consider the prior parts in order to understand what is being written here.

Our next sentence tells us: Again, he sent other servants more than the first: and they did unto them likewise. the next few sentences from Mark tell us: And again he sent unto them another servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. And again he sent another; and him they killed, and many others; beating some, and killing some. The next few sentences from Luke tell us: And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. And again he sent a third: and they wounded him also, and cast him out. So, while the details vary from sentence to sentence and from Gospel account to Gospel account, in every case we see that the servants were mistreated and not given the contractual results.

The message of these sentences is so clear that, anyone who claims that they don't understand, is either a small child or a liar. No, few will try to claim that they don't understand but, instead, will claim that the parable applies to the Jews in the days of Jesus and try to deny any application to themselves However, we have repeatedly seen that there is a secondary application to people of today. And, while people of today might claim that they did not do any of the mistreatments listed, they are presented in a way that manes it clear that what is listed is not an exhaustive listing, but only samples and that there were many more mistreatments which were not listed. So, the particular mistreatment is not the important part. What is important is that the servants were refused the contractual payment every time.

The simple evidence is the number of people who claim to be saved but there is no evidence that they are producing the spiritual results that they agreed to produce when they were saved. They claim: 'Salvation is free' and they mean that they did nothing to provide for their salvation and that they have no requirements from God as a result of salvation. When they meet God in judgment, they will find out that the details might vary, but they will receive the same judgment as these religious leaders were promised.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 5:12; 23:31-37; 1Ki 18:4,13; 19:2,10; 22:24; 2Ch 16:10; 24:21-22; 36:15-16; Ne 9:26; Jer 2:30; 25:3-7; 26:21-24; Lu 13:33-34; Ac 7:52; 1Th 2:15-16; Heb 11:36-37; Re 6:9 exp: Joh 10:31.'.

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C21-S40 (Verse 36) the treatment of more messengers by the husbandmen.

Equivalent Section: Repeated action by the householder.

Again,
he sent other servants more than the first:.

Equivalent Section: Repeated actions by the husbandmen.

and they did unto them likewise..

Our sentence is telling us about repeated actions and repeated reactions. Please see the notes for the prior two sentences in order to understand the doctrines of these repeated actions and reactions.

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C21-S41 (Verse 37) the thought of the householder.

But last of all he sent unto them his son,
saying,
They will reverence my son..

Mark 12:6 and Luke 20:13 are equivalent sentences to this sentence. Remember that equivalency means that the same message is delivered while using different words. For example, our current sentence uses the phrase beloved son while Mark and Luke use the word son but Mark includes the phrase his wellbeloved. In addition, Luke says: it may be they will reverence him While Matthew and Mark report: They will reverence my son. Of course, in the parable, the beloved son symbolically represents Jesus Christ. In addition, the thought that they will reverence him is only true for a few people and not for the majority of the religious leaders, who are symbolically represents by the husbandmen of the parable. However, since we know about Nicodemus and about Paul, we know that there were a few exceptions, which makes the phrase of: it may be a possibility.

In addition to that, think of the application to people who claim to be saved today. How many people of today truly reverence (God's ) son by putting the doctrine from Him at a higher importance that what some other religious person says? How many reply with: 'Well I don't agree' when shown that their actions and attitudes are different from what the Bible teaches? fora simple test, select a dozen things from the Doctrinal Study called: What Did Jesus Do?. Present the circumstances of each of those chosen references and ask people what they believe is the right way to handle the situation, but don't present the Bible reference until after they express their opinion. After they give their opinion, go to the Bible reference with them and consider how the Bible says that Jesus handled the situation. Finally, pay attention to their reaction. If they reject how the Bible tells us that Jesus handled the situation, then they are a modern day Pharisee. They are just as guilty of rejecting Jesus as the religious leaders in the day that this parable was spoken.

Now, we already dealt with the various ways that each Gospel author delivered the message of this sentence. Yes, the details vary between the three Gospel accounts. However, they all tell us that, after this householder sent several servants, it became obvious what would happen to any other servants. Therefore, he sent his son on the slight chance that these husbandmen might treat the son differently. When they also mistreat the son, they have eliminated any possible excuse for their mistreatments. They will face judgment with no possible basis for asking for mercy.

Please see the note for Hebrews 12:9 about the word reverence. The functional definition for this word is: 'To regard with reverence; to regard with fear mingled with respect and affection. We reverence superiors for their age, their authority and their virtues. We ought to reverence parents and upright judges and magistrates. We ought to reverence the Supreme Being, his word and his ordinances. those that I reverence, those I fear, the wise. they will reverence my son. Matt. 21. Let the wife see that she reverence her husband. Eph. 5'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'last. Mt 3:17; Mr 12:6; Lu 20:13; Joh 1:18,34; 3:16,35-36; Heb 1:1-2 they. Isa 5:4; Jer 36:3; Zep 3:7 General references. exp: Lu 19:27.'.

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C21-S42 (Verse 38) the thoughts of the husbandmen.

First Step: they made a true identification.

But when the husbandmen saw the son,
they said among themselves,
This is the heir;.

Second Step: They decided on a wrong action plan.

come,
let us kill him,
and let us seize on his inheritance..

Mark 12:7 and Luke 20:14 are equivalent sentences to this sentence. The First Step, of our current sentence, says: But when the husbandmen saw the son, they said among themselves, this is the heir. The equivalent First Step, from Mark, says: But those husbandmen said among themselves, this is the heir. The Equivalent Section from Luke says: But when the husbandmen saw him, they reasoned among themselves, saying, this is the heir. There are minor differences in wording, but the same message from all three (3) Gospel authors. Matthew and Luke say that they were motivated when they saw the son. Mark does not include this because it is not important from the perspective of a servant. But, from the perspective of men (Luke) and from the legal perspective (Matthew), knowing what motivated them is important to record. And, it is also important to record that these husbandmen knew exactly whom they planned to kill.

Next, While Matthew and Mark report: they said among themselves, Luke reports: they reasoned among themselves. From a legal perspective (Matthew), it does not matter who did what specific part of a crime which involve several people. Everyone involved is considered guilty of producing all consequences of the crime. For example, a person sitting in the get-away car while a companion kills someone during a robbery, is still guilty of murder even though they were not even in the building. Thus, Matthew ignores who did what part in the decision to kill the heir. Also, servants tend to remain enormous and they understand that the whole group is often punished when one of their group messes up. Therefore, who did what part also is not important to the perspective of a servant. However, from the perspective of men (Luke), it is important to know that this was not men being caught up in 'mob mentality', but that each active thought about what they would do (reasoned), and about the potential consequences.

The Second Step, of our current sentence, says: come, let us kill him, and let us seize on his inheritance. The equivalent First Step, from Mark, says: come, let us kill him, and the inheritance shall be ours. The Equivalent Section from Luke says: come, let us kill him, that the inheritance may be ours. In all three (3) Gospel accounts, the first two phrases are exactly the same. And, while there are minor differences in the wording, the message, of the last phrase, is the same from all accounts.

Now, think about their reasoning. At least one of them should have thought out the potential consequences. There is no legal system in the entire history of the world which says that a murderer can claim the inheritance of their victim. Therefore, there is no government that would support their claim. They would be completely on their own and without support in any matter where someone does violence to them. What's more, their neighbors would completely avoid them as much as possible. Even the most independent farmer wants to socialize some times and trade or buy things from outside of the farm. In addition, a vineyard is designed to produce more than the husbandmen can personally consume. That means that they need to sell their excess produce and no near neighbor will want to do business with a bunch of murderers. And, when they try to take their excess product to a market, they have to have a strong armed force to protect against bandits who will try to attack them along the way. But, if they send enough people to protect the product, then their home protection is left weak and someone will attack it.

This sentence shows us how foolish the people represented By this parable were, and still are today. We are all going to die some day and whatever we have in this world will be lost. So, yes, they might claim the inheritance, that is in this world, for a little while, but then they will lose it and have to receive God's judgment for eternity. And, since this parable is said against the Jewish religious leaders, they have no excuse for claiming that they didn't realize this truth. In addition, the Bible makes it clear that the true inheritance is spiritual in nature. Therefore, killing the heir physically does nothing for getting them something that is spiritual.

Now, we can talk about how foolish these men in the parable were, and how foolish the religious leaders were whom were represented by these men. But we really also have to consider the application for today. There are foolish people who deny God's existence. They think that they can claim this, and all of the physical reality, for themselves if they kill any belief in Jesus Christ and God. They also, foolishly, believe that they can remove the consequence of sin, and life for ever, even while they pursue sin in their own personal lives. The aging process and all disease are the results of sin. But they think they can cure the results of sin without removing the source of sin. Science fiction speculates that people will be able to create a robot that they can move their mind into and live forever, or find some other way to avoid the consequences of sin. However, they are ignoring the corruption of our thinking, as well as other consequences of sin that their pl and do not deal with.

Beyond those fools, we have people who think they can rewrite the word of God and force God to use their 'bible' when He judges us. The position of ruler and judge are, obviously, part of the inheritance of Jesus Christ which they try to seize.

Beyond them, we have modern day Pharisees who insist that people have to accept their religious traditions as the basis of faith and life. And, when shown that their religious traditions go against what the word of God actually teaches, they make excuses for claiming that their religious traditions are actually more powerful than the literal interpretation of the word of God.

All of these people, in different ways, try to seize the inheritance by claiming the right to rule and judge which only Jesus Christ received from God the Father.

Please see the note for Romans C8S16 about the word heir. There is a considerable amount of doctrine in that note which should also be considered. The functional definition for this word is: 'receives what someone else had at their death'.

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

We find forms of the word seize in: Joshua 8:7; Job 3:6; Psalms 55:15; Jeremiah 49:24; Matthew 21:38. Webster's 1828 defines this word as: 'to fall or rush upon suddenly and lay hold on; or to gripe or grasp suddenly. the tiger rushes from the thicket and seizes his prey. A dog seizes an animal by the throat. the hawk seizes a chicken with his claws. the officer seizes a thief. 2. to take possession by force, with or without right. At last they seize the scepter, and regard not David's son. Milton. 3. to invade suddenly; to take hold of; to come upon suddenly; as, a fever seizes a patient And hope and doubt alternate seize her soul. Pope. 4. to take possession by virtue of a warrant or legal authority. the sheriff seized the debtor's goods; the whole estate was seized and cofiscated. We say, to arrest a person, to seize goods. 5. to fasten; to fix. In seaman's language, to fasten two ropes or different parts of one rope together with a cord.'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Mt 2:13-16; 26:3-4; 27:1-2; Ge 37:18-20; Ps 2:2-8; Mr 12:7-8; Lu 20:14; Joh 11:47-53; Ac 4:27-28; 5:24-28 General references. exp: Jer 11:9; Lu 19:27; 22:2.'.

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C21-S43 (Verse 39) the treatment of the son by the husbandmen.

And they caught him,
and cast him out of the vineyard,
and slew him..

Mark 12:8 and Luke 20:15 are equivalent sentences to this sentence. While the order of the words in the sentences differ, all of the sentences deliver the same message.

Here, we see the action of these husbandmen. Please see the Prophecies Section of the Significant Gospel Events Study for Bible references to other places where Jesus prophesied His own suffering and death.

Please see the note for Luke 5:10 about the word catch. The functional definition for this word is: 'To seize or lay hold on with the hand; carrying the sense of pursuit, thrusting forward the hand, or rushing on'.

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

Please see the note for Matthew 2:16 about the word slew. Webster's 1828 defines this word as: 'pret. of slay'. Please see the note for Luke 11:49-51 about the word slay. The functional definition for this word is: ' the proper sense is to strike, and as beating was an early mode of killing, this word, like smite, came to signify to kill'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'caught. Mt 26:50,57; Mr 14:46-53; Lu 22:52-54; Joh 18:12,24; Ac 2:23; 4:25-27 cast. Heb 13:11-13 exp: Mr 12:8. slew. Ac 2:23; 3:14-15; 4:10; 5:30; 7:52; Jas 5:6 General references. exp: Jer 11:9; Lu 19:27.'.

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C21-S44 (Verse 40) What is the expected reaction by the lord?

When the lord therefore of the vineyard cometh,
what will he do unto those husbandmen?.

Mark 12:9 and Luke 20:15 are equivalent sentences to this sentence. Mark tells us: What shall therefore the lord of the vineyard do?. Luke tells us: What therefore shall the lord of the vineyard do unto them?. It should be obvious that all three accounts ask the same question with slightly different wording. Our current sentence adds the phrases: When the lord therefore of the vineyard cometh. Neither Mark, nor Luke, include this phrase but the context imply it in those two accounts. Also, Luke uses the phrase do unto them, where our current sentence says: do unto those husbandmen, and Mark does not state them but his sentence implies them even so. Thus, we have minor differences in the wording, but the same question from all three (3) accounts and no conflict.

This question indicates that the judgment will not be immediately but it also indicates that the lord of the vineyard will have plenty of time to think about an appropriate punishment. Likewise, we do not get our full judgment until after our death and God has plenty of time to gather plenty of evidence for our attitude of heart and to come up with an appropriate punishment or reward.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Mr 12:9; Lu 20:15-16; Heb 10:29 General references. exp: Lu 19:27.'.

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C21-S45 (Verse 41) the answer of the religious leaders.

They say unto him,
He will miserably destroy those wicked men,
and will let out his vineyard unto other husbandmen,
which shall render him the fruits in their seasons..

One thing to note here is that Matthew records what the religious leaders said while Mark and Luke record what Jesus said. This is not a conflict. Jesus had them give their answer for the legal record and then He repeated their answers so that there was no misunderstanding about what was said. Matthew reports their answers while Mark and Luke report the repeat of their answers which Jesus said.

Mark 12:10 and Luke 20:16 are equivalent sentences to this sentence. The first two phrases, of our current sentence, say: They say unto him, He will miserably destroy those wicked men. The equivalent phrase from Mark says: he will come and destroy the husbandmen. The equivalent section from Luke says: He shall come and destroy these husbandmen. Our current sentence has a first phrase which Mark and Luke skip. This is not a conflict, just a point that they did not see as important enough to include. However, from the legal perspective, Matthew felt that it was important that we knew that the answer cane from the religious leaders. Therefore, they can not, later, claim that the answer came from Jesus.

In addition to that, Matthew records that the religious leaders called the husbandmen: those wicked men. Thus, they also rendered a judgment on the character of the men who represented themselves. Again, this eliminates any chance they had to make excuse for their own behavior. In addition, Matthew reports that they included the qualifier of: miserably. Thus, they also specified the quality of punishment that their own behavior deserved.

The last two phrases, of our current sentence, say: and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. The equivalent section from Mark says: and will give the vineyard unto others. The equivalent section from Luke says: and shall give the vineyard to others. And, once more, we see Matthew including details, for the legal record, which Mark and Luke don't bother with. Even with the differences, we see that they all deliver the same message.

Matthew uses the phrase will let out his vineyard because the word: let speaks of a legal contract and Matthew gives us the legal perspective. Matthew's phrase vineyard unto other husbandmen is the same as Mark's and Luke's phrase of: vineyard to others. And, Matthew's last phrase (which shall render him the fruits in their seasons) is implied by Mark and Luke but Matthew makes sure that it is part of the legal record.

The application, in that day, is clear. Jesus replaced the old covenant with the new covenant (Hebrews 8:8-13). However, there is also an application for today. If we look at all of the religions which claim to be 'Christian', while holding to doctrines which disagree with the written word of God, they obviously are not doing anything more than the religious leaders did in the day of Jesus. Also, churches where the members feel that they are leaders even while they have no personal evidence that they render him the fruits in their seasons are not doing anything more than the religious leaders did in the day of Jesus. We need to remember that this is a parable and the most important part of it is the spiritual message. And, a spiritual message does not change for time nor for any other physical aspect of lives.

We find forms of the words miserable / miserably in: Job 16:2; Matthew 21:41; 1Corinthians 15:19; Revelation 3:17. Webster's 1828 defines this word as: 'MIS'ERABLY, adv. Unhappily; calamitously. The fifth was miserably stabbed to death. 1. Very poorly or meanly; wretchedly. they were miserably entertained. 2. In misery or unhappiness.'.

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

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

Please see the note for Romans C13S10 about the word render. That note has the application of every usage in the New Testament. The functional definition for this word is: 'Give all that is owed'.

Please see the note for Mark 12:2 about the word season. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they say. Our Lord here causes them to pass that sentence of destruction upon themselves which was literally executed about forty years afterwards by the Roman armies. He will. Mt 3:12; 22:6-7; 23:35-38; 24:21-22; Le 26:14-46; De 28:59-68; Ps 2:4-5,9; Isa 5:5-7; Da 9:26; Zec 11:8-10; 12:12; 13:8; 14:2-3; Mal 4; Lu 17:32-37; 19:41-44; 21:22-24; 1Th 2:16; Heb 2:3; 12:25 and will let out. Mt 21:43; 8:11; Isa 49:5-7; 65:15; 66:19-21; Lu 13:28-29; 14:23-24; 21:24; Ac 13:46-48; 15:7; 18:6; 28:8; Ro 9-11; 15:9-18 General references. exp: Pr 17:11; Lu 19:27.'.

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C21-S46 (Verse 42) the reference to scripture.

Equivalent Section: Reference to scripture.

Jesus saith unto them,
Did ye never read in the scriptures,
The stone which the builders rejected,
the same is become the head of the corner:.

Equivalent Section: Reminder that God the Father did this.

This is the Lord's doing,
and it is marvellous in our eyes?.

This sentence quotes Psalms 118:22-23 and references Isaiah 8:14 and Isaiah 28:16 and Zechariah 3:8-9. Please see the Prophecy Fulfilled Section of the Significant Gospel Events Study for other Bible references about Christ which are found in the Old Testament. In addition, we read that they stumbled at having a personal relationship with Christ in: Matthew 21:42-45; Mark 12:10-12; Luke 20:17-20; Acts 4:10-12; Ephesians 2:19-22; 1Peter 2:1-8. In addition, Mark 12:10; Luke 20:17; Acts 4:11 and 1Peter 2:7 have messages which are related to this sentence. Please see the note for Ephesians 2:20. Please also see John 1:42-LJC for a detailed analysis of every Bible reference which, symbolically or directly, tells us that Rock is Christ.

Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to related Bible references to the names of: cornerstone and head of the corner.

Mark 12:10-12 and Luke 20:17-18 are equivalent sentences to this sentence. The first two phrases, of our current sentence, say: Jesus saith unto them, Did ye never read in the scriptures, . The equivalent section from Mark says: And have ye not read this scripture;. The equivalent section from Luke says: And he beheld them, and said, What is this then that is written. Yes, there are minor differences in the wording but all three (3) Gospel accounts tell us that Jesus referenced scripture as the start of His application of the parable which he just finished giving.

The rest of our First Equivalent Section, of our current sentence, says: The stone which the builders rejected, the same is become the head of the corner. The equivalent section from Mark says: The stone which the builders rejected is become the head of the corner. The equivalent section from Luke says: The stone which the builders rejected, the same is become the head of the corner. Mark skips a couple of words but all three (3) Gospel accounts render the same quote. The links to Old Testament references, and to New Testament applications of this quote, were already presented in this note. The reader is urged to look up those references and consider the doctrines presented in the notes referenced, since there is important doctrines associated with this quote and most religious people miss the associations provided by the Bible.

The Second Equivalent Section, of our current sentence, says: This is the Lord's doing, and it is marvellous in our eyes. The equivalent section from Mark says: This was the Lord's doing, and it is marvellous in our eyes. Luke does not include the rest of this quote from the Old Testament but continues with the same quote as we find in our second next sentence. This is something that we see in more than one place in the New Testament. The New Testament writer quotes the start and the end of an Old Testament reference and expects his reader to understand that all between is also included in their quote. Therefore, while Luke does not include this phrase directly, the common practice, of his day, for quoting scripture does include this part of the quote.

When our quote says: This is the Lord's doing, it is recognizing that God the Father directly did this and no other power could oppose what God did. When our quote says: it is marvellous in our eyes, it is recognizing that God's ways are different than our ways. The word marvellous, in our quote, means that no man could have anticipated what God did before God did it.

So, Jesus has just finished giving the prior parable. Now, He is quoting scripture to tell these religious leaders that they could not have known the parable, nor the application of the parable, before God made it true. In our next sentence, Jesus tells them the application of the parable in their own lives. In the sentence after that, Jesus tells them how to avoid the consequences of what they will do. However, as we know, most of them ignored the warning.

Again, the application for today is that God will also destroy people who claim to be saved but refuse to render the spiritual fruit of the vineyard where God placed them.

Please see the notes for Romans C16S33; Galatians C3-S10 and 2Timothy C3S10 about the word scripture. The functional definition for this word is: 'the books of the Old and New Testament; the Bible. the word is used either in the singular or plural number, to denote the sacred writings or divine oracles, called sacred or holy, as proceeding from God and containing sacred doctrines and precepts'. Forms of this word are used, in this Gospel, in: Matthew 21:42; Matthew 22::29; Matthew 26:54; Matthew 26:56.

Please see the note for John 12:48 about the word reject. Webster's 1828 defines this word as: 'to throw away, as anything useless or vile. 2. to cast off. Have I rejected those that me ador'd? 3. to cast off; to forsake. Jer. 7. 4. to refuse to receive; to slight; to despise. Because thou has rejected knowledge, I will reject thee. Hos. 4. 1Sam. 15. 5. to refuse to grant; as, to reject a prayer or request. 6. to refuse to accept; as, to reject an offer.'. 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 see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'This part of the human body contains the org and of hearing, seeing, tasting and smelling; it contains also the brain, which is supposed to be the seat of the intellectual powers, and of sensation. Hence the head is the chief or more important part, and is used for the whole person'.

Please see the note for Mark 12:10-11 about the word corner. The functional definition for this word is: 'The angle of a house (Job 1:19) or a street (Pr 7:8).'. Please also see the note for Ephesians 2:20 about the phrase corner stone.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Did. Mt 21:16 the stone. Ps 118:22-23; Isa 28:16; Zec 3:8-9; Mr 12:10-11; Lu 20:17-18; Ac 4:11; Ro 9:33; Eph 2:20; 1Pe 2:4-8 exp: Ge 49:24. and it is. Hab 1:5; Ac 13:40-41; Eph 3:3-9'.

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C21-S47 (Verse 43) the concluding judgment of God.

Therefore say I unto you,
The kingdom of God shall be taken from you,
and given to a nation bringing forth the fruits thereof..

This sentence is only in this Gospel account. It is a legal judgment against the religious leaders who refused to render the fruit from the vineyard that God gave to them. And, the same is true today for people who act the same.

Probably, the biggest source of misunderstanding is that most religious people use the wrong definition for the kingdom of God. This sentence is not condemning them to Hell. They went there because of their refusal to accept Jesus as their personal Lord. No, this sentence says that they will lose all eternal rewards that God planned on giving them.

Another doctrinal error believed by many is that God took away His blessings from the Jews because He was mad at them. This is a partial truth. They think God gave his blessings to the church even while the church acts like the Jews did and refuse to render the fruits that God demands. However, this sentence makes it very clear that God gives saved people The kingdom of God so that they will bring forth the fruits thereof.

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 note for Romans 1:5 about the word nation. Webster's 1828 dictionary defines this word as: 'A body of people inhabiting the same country, or united under the same sovereign or government; as the English nation; the French nation. It often happens that many nations are subject to one government; in which case, the word nation usually denotes a body of people speaking the same language, or a body that has formerly been under a distinct government, but has been conquered, or incorporated with a larger nation. thus, the empire of Russia comprehends many nations, as did formerly the Roman and Persian empires. Nation, as its etymology imports, originally denoted a family or race of men descended from a common progenitor, like tribe, but by emigration, conquest and intermixture of men of different families, this distinction is in most countries lost'. Forms of this word are used, in this Gospel, in: Matthew 21:43; Matthew 24:7; Matthew 24:9; Matthew 24:14; Matthew 25:32; Matthew 28:19.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The kingdom. Mt 21:41; 8:11-12; 12:28; Isa 28:2; Lu 17:20-21; Joh 3:3,5 exp: Lu 9:11. a nation. Ex 19:6; Isa 26:2; 1Co 13:2; 1Pe 2:9 General references. exp: Lu 14:24.'.

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C21-S48 (Verse 44) Another reference to scripture.

Equivalent Section: First option.

And whosoever shall fall on this stone shall be broken:.

Equivalent Section: Second option.

but on whomsoever it shall fall,
it will grind him to powder..

Luke 20:18 is an equivalent sentence to this sentence. The only difference from what we read reported by Luke is that this sentence starts with the word And.

This sentence reference, and indirectly quote, Isaiah 8:14-15. They also indirectly reference Psalms 2:12; Psalms 34:18; Psalms 51:17; Isaiah 57:15 and Isaiah 60:12. They all reference the Old Testament truth that people who serve the Son of God will be broken from their sinful ways. However, those people who refuse to serve the Son of God will be utterly destroyed.

Few people consider the context of this quote by Jesus. He had cleansed the Temple. The poor, lameans blind came to Him while the religious leaders challenged His authority. On the way to the Temple that morning, He had cursed the fig tree, symbolic of the nation of Israel, for having the appearance but having no fruit. Then Jesus gave them a couple of parables making it clear that the religious leaders would be judged by God and lose everything because they refused to deliver the spiritual fruit that God demanded from His vineyard. Now, in case they missed it, Jesus gave them the application of the parables by using scripture to provide the interpretation. Finally, in this sentence, He is giving them a scripture based choice that they have to make. Let Him break them and remove their sinful lifestyle , or be utterly destroyed.

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

Please see the note for Luke 12:39 about the word broken. Webster's 1828 defines this word as: 'Past-tense for Break / Brake. Parted by violence'. Please also see the note for Romans C11S21 about the phrase broken off. Please also see the note for Matthew 5:19 about the word break.

Please see the note for Luke 20:18 about the word grind. The functional definition for this word is: '(Ex 32:20; De 9:21; Jg 16:21), to crush small (Heb tahan); to oppress the poor (Isa 3:5). the hand-mill was early used by the Hebrews (Nu 11:8). It consisted of two stones, the upper (De 24:6; 2Sa 11:21) being movable and slightly concave, the lower being stationary. the grinders mentioned Ec 12:3 are the teeth. (See Mill.)'.

We find forms of the word powder in: Exodus 32:20; Deuteronomy 28:24; 2Kings 23:6; 2Kings 23:15; 2Chronicles 34:7; Song 3:6; Matthew 21:44; Luke 20:18. Webster's 1828 defines this word as: 'Any dry substance composed of minute particles, whether natural or artificial; more generally, a substance comminuted or triturated to fine particles. thus dust is the powder of earth; flour is the powder of grain. But the word is particularly applied to substances reduced to fine particles for medicinal purposes. 2. A composition of saltPeter, sulphur and charcoal, mixed and granulated; gun-powder. 3. Hair powder; pulverized starch.
POW'DER, v.t. to reduce to fine particles; to comminute; to pulverize; to triturate; to pound, grind or rub into fine particles. 1. to sprinkle with powder; as, to powder the hair. 2. to sprinkle with salt; to corn; as meat.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Ps 2:12; Isa 8:14-15; 60:12; Zec 12:3; Lu 20:18; Ro 9:33; 2Co 4:3-4; 1Pe 2:8 but. Mt 26:24; 27:25; Ps 2:9; 21:8-9; 110:5-6; Da 2:34-35,44-45; Joh 19:11; 1Th 2:16; Heb 2:2-3 General references. exp: Ps 2:9; Isa 60:12.'.

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C21-S49 (Verse 45) the religious leaders perceived that (Jesus) spake of them.

And when the chief priests and Pharisees had heard his parables,
they perceived that he spake of them..

Mark 12:12 and Luke 20:19-20 are equivalent sentences to this sentence and the next sentence. They tell us the reaction by the chief priests and scribes and the Pharisees. While all use slightly different words, all three sentences deliver the same message. They wanted to take Jesus and hurt Him but they didn't because they feared the people. Notice that while all three Gospel accounts say that they feared the people, none say that they feared God. All three Gospel accounts say that they were upset because: they (knew / perceived) that he (Jesus) had spoken the parable against them. However, they, apparently, refused to consider the spiritual meaning of the parable or they would have understood that the lord in the parable spiritually symbolized God the Father and God the Father was Whom they needed to fear. No, they totally ignored the message of the parable and concentrated on things of this world and how His message affected their own power and influence. And, unfortunately, that is how many people react, even saved people and preachers.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mt 12:12; Lu 11:45; 20:19 General references. exp: Lu 22:2.'.

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C21-S50 (Verse 46) they were too afraid to do what they wanted to do.

But when they sought to lay hands on him,
they feared the multitude,
because they took him for a prophet..

Mark 12:12 and Luke 20:19-20 are equivalent sentences to this sentence and the prior sentence. Please consider the note for the prior sentence about the doctrine of this sentence.

Here we read that people thought Jesus was a prophet. They recognized that His miracles and teaching at least made Him a prophet. We see this in: Matthew 21:46; Mark 6:15; Mark 8:28; Luke 7:16; Luke 9:8; Luke 9:19; Luke 24:19; John 4:19; John 6:14; John 7:40 and John 9:17.

The word sought is: 'the past-tense form of the word seek'. Please see the note for 1Corinthians C10S24 about the word seek. The functional definition for this word is: 'to go after, and the primary sense is to advance, to press, to drive forward'. Please also see the note called The S and P's of 2Timothy 1.

Please see the note for 1Timothy 6:17-19 about the phrase lay hold. Please also see the note for 1Timothy 6:17-19 about the phrase lay up.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they sought. 2Sa 12:7-13; Pr 9:7-9; 15:12; Isa 29:1; Joh 7:7 because. Mt 21:11; Lu 7:16,39; Joh 7:40-41; Ac 2:22 General references. exp: Lu 22:2.'.

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Matthew Chapter 22

links to sentences in this chapter:

C22-S1 (Verse 1-3), C22-S2 (Verse 4), C22-S3 (Verse 5-6), C22-S4 (Verse 7), C22-S5 (Verse 8), C22-S6 (Verse 9), C22-S7 (Verse 10), C22-S8 (Verse 11-12), C22-S9 (Verse 12), C22-S10 (Verse 13), C22-S11 (Verse 14), C22-S12 (Verse 15), C22-S13 (Verse 16), C22-S14 (Verse 17), C22-S15 (Verse 17), C22-S16 (Verse 18), C22-S17 (Verse 19), C22-S18 (Verse 19), C22-S19 (Verse 20), C22-S20 (Verse 21), C22-S21 (Verse 21), C22-S22 (Verse 22), C22-S23 (Verse 23-24), C22-S24 (Verse 25-26), C22-S25 (Verse 27), C22-S26 (Verse 28), C22-S27 (Verse 28), C22-S28 (Verse 29), C22-S29 (Verse 30), C22-S30 (Verse 31-32), C22-S31 (Verse 32), C22-S32 (Verse 33), C22-S33 (Verse 34), C22-S34 (Verse 35-36), C22-S35 (Verse 37), C22-S36 (Verse 38), C22-S37 (Verse 39), C22-S38 (Verse 40), C22-S39 (Verse 41-42), C22-S40 (Verse 42), C22-S41 (Verse 42), C22-S42 (Verse 43-44), C22-S43 (Verse 45), C22-S44 (Verse 46)'.

Please use This link to see the chapter summary.

Chapter theme: the Religious Leaders try to Match Wits with Jesus.

Matthew 21:28-22:14; Mark 12:1-12 and Luke 20:8-19 tell us several parables that Jesus gave after the chief priests, and the scribes, and the elders challenged His authority in Matthew 21:23-27; Mark 11:27-33 and Luke 20:1-7. This chapter is continuing the doctrine of the prior chapter.

Matthew 22; Mark 12 and Luke 20 all tell us some of the same things. In addition, they probably happened at the same time as the accounts in John 8. Later, at John 8:20, we are told These words spake Jesus in the treasury, as he taught in the temple and the accounts in these other Gospels happened in the Temple and end with Jesus being by the treasury. In addition, while the specific accounts differ, all Gospels report the same types of incidents between the religious leaders and Jesus

Matthew 22:1-14 has the 'Parable of the Marriage of the King's Son'. Please see the Table of Parables in the New Testament for links to other similar parables. This parable is different from, but teaches the same doctrine, as the 'Parable of the Great Supper' (Luke 14:16-24).

Matthew 22:15-46; Mark 12:13-37 and Luke 20:20-40 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. In the start of that section, within Luke's Gospel account, we read so they might deliver him unto the power and authority of the governor. Even though the religious leaders had some civil authority, they could not sentence someone to death. But, the governor could. Therefore, this is when they decided to kill Jesus.

In Matthew 22:16-33; Mark 12:13-17 and Luke 20:20-26 we read that the Herodians tried an argument about money and taxes.

In Matthew 22:23-33; Mark 12:18-27 and Luke 20:27-40 we read that the Sadducees tried an argument about the resurrection.

Matthew 22:23-32; Matthew 24:31; Matthew 25:1-13; Matthew 27:52-53, and in many other places within the New Testament, tell us about the resurrection of the dead. Therefore, these references should be used to comfort the saints about God's repeated promise of our own resurrection.

In Matthew 22:34-40 and Mark 12:28-33 tell us that the scribes tried an argument about the Mosaic Law. They were also embarrassed.

Matthew 22:41-46; Mark 12:35-37 and Luke 20:41-44 all cover the time when Jesus asked How say the scribes that Christ is the Son of David?.

In Matthew 22:46; Mark 12:34 and Luke 20:40 tells us And no man after that durst ask him any question.

The Treasury of Scripture Knowledge provides Bible references for this chapter as: '1-8. the parable of the 0marriage of the king's son.
9-11. the vocation of the Gentiles.
12-14. the punishment of him that wanted the wedding garment.
15-22. Tribute ought to be paid to Caesar.
23-33. Christ confutes the Sadducees for the resurrection;
34-40. answers the lawyer, which is the first and great commandment;
41-46. and puzzles the Pharisees by a question about the Messiahs.'.

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C22-S1 (Verse 1-3) the start of the 'Parable of the Marriage of the King's Son'.

Equivalent Section: A king made a marriage for his son.

And Jesus answered and spake unto them again by parables,
and said,
The kingdom of heaven is like unto a certain king,
which made a marriage for his son,
And sent forth his servants to call them that were bidden to the wedding:.

Equivalent Section: the insult to the king.

and they would not come..

Matthew 21:28-22:14; Mark 12:1-12 and Luke 20:8-19 tell us several parables that Jesus gave after the chief priests, and the scribes, and the elders challenged His authority in Matthew 21:23-27; Mark 11:27-33 and Luke 20:1-7. Thus, our chapter is starting by continuing to teach the doctrine taught in the prior chapter.

Our chapter starts with the parable called: the 'Parable of the Marriage of the King's Son'. Please see the Table of Parables in the New Testament for links to other similar parables. This parable is different from, but teaches the same doctrine, as the 'Parable of the Great Supper' (Luke 14:16-24).

This parable uses a lowercase king for the human king of men. However, in this parable, this human king represents the God the Father Who will give the marriage supper of the Lamb (Revelation 19:7-9) for His Son. in this parable, we see Jesus teaches a doctrine which is denied by many 'good, Godly, fundamental KJV only Baptists'. A saved person who makes it to heaven is denied attendance at the marriage supper of the Lamb and, instead, is cast into outer darkness where there is weeping, wailing, and gnashing of teeth (Matthew 8:12; Matthew 22:13; Matthew 25:30).

Luke 14:16-24 is a similar, but different, parable. God deniers try to claim that the two parables are the same but then point out the differences and claim that they constitute conflicts rather than admitting that they are two different parables which teach the same doctrine. All throughout the Bible we see God using repetition to teach important lessons. And, the word of God uses different ways to teach the same doctrine so that someone who has trouble understanding one way might understand the lesson presented another way. Thus, the parable found here and the parable found in Luke's Gospel account are two different parables told at different times and to different people but both teach the same doctrine. Therefore, it is helpful to compare them for the doctrine taught even while recognizing that the details will differ.

In our current parable, Jesus says that it is about a certain king. The certain king symbolically represents God the Father because Jesus says that this parable is about the kingdom of heaven and it is in context with other parables about the judgment of God the Father, especially against the religious leaders. In Luke's Gospel account, Jesus is talking to the lawyers and Pharisees and others who were at a meal at the house of one of the chief Pharisees. Therefore, while they were still Jewish religious leaders, they were not the top level of religious leaders. As a result, Jesus spoke about a certain man, so that His audience, at that time, could relate to the parable personally.

Next, both parables speak about the host sending for the guests when it was time for the marriage. And, in both parables, the invited guests made light of the invitation and insulted the host by going to less important tasks. And, in both parables, the host was wroth and, in this parable, he sent his army to destroy the insulting guests. Thus, we see that greater insult to the host (who symbolically represents God the Father) results in greater punishment.

Next, both parables speak about the host sending for other guests from the people out in the streets and highways.

In Luke's Gospel account, Jesus applies the parable to putting Him at a higher level of importance than anyone or anything else. However, here in Matthew, Jesus continues with a legal account of the king (God the Father) judging someone who came to the marriage but refused to wear the provided marriage gown. That is: when we are saved, we are invited to the marriage supper of the Lamb. However, God expects us to come dressed in the righteousness that the Son of God gives to everyone who le4ts Him do spiritual work through their life here in the physical reality. Saved people who refuse to let the Son of God work through their lives do not receive His righteousness as their own. Yes, they go to heaven, but they will not be allowed to attend the marriage supper of the Lamb, nor will they return with Jesus Christ to rule and reign this world for 1,000-years. Instead, they will be in the outer darkness of Heaven where there is weeping, wailing, and gnashing of teeth until after the great white throne judgment (Revelation 20:11).

Thus, we see two different parables which teach the same doctrine. One is applied to how we are to act in this physical reality and the other is applied to rewards that saved receive in Heaven. And, the matching doctrine, of the two parables, make it clear that how we act here in this physical reality not only affects the results that we have here, but that our attitudes and actions also affect the results that we will receive in Heaven.

With those contextual requirements covered, we can now look at our parable and how it is related to the context where it is found.

Our sentence starts with: And Jesus answered and spake unto them again by parables. The word And adds this to the parables and other teachings of the prior paragraph. Therefore, we must consider the doctrine there as part of the context of this parable.

Next, the phrase Jesus answered means that this is a response to the prior sentences where we read: And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Thus, this parable is an answer from Jesus to the chief priests and Pharisees wanting to arrest Him for His telling the truth about them to the Jews who were there and listening.

Next, we read that Jesus spake unto them again by parables. This means that what He said requires help from God the truly understand the spiritual meaning of what is said while the lost and carnal people are deliberately led into doctrinal error.

The first source of doctrinal error comes from the phrase The kingdom of heaven. Many, mistakenly, believe that this is speaking about salvation, which it is. However, the mistake is believing that it speaks only about salvation. As we see in this parable, it also speaks about related things like the marriage supper of the Lamb and returning with Jesus Christ to rule and reign this world for 1,000-years. Thus, the doctrinal error comes from refusing to consider all that is being spoken about.

The next source of doctrinal error comes from people refusing to consider that the king, of the parable, represents God the Father. They fail to consider that they do not have the power, nor authority, to oppose what He says will be done. The main evidence of this is that people think the main lesson of prophecy is in the unfulfilled prophecies where the truth is that all of the fulfilled prophecies were fulfilled exactly as God had His prophets prophesy. That proves that God the Father is more powerful than all other beings combined, especially those beings who oppose God. (Please see the Prophecies Fulfilled Sections of the Significant Gospel Events Study, for references which prove this assertion.)

In addition, people fail to consider Isaiah 55:8, which says: For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. People, foolishly, consider how they would react to a situation, or how they want God to react to the situation. Very few people study the word of God to find out how God the Father will actually act for a given situation.

As already written, the marriage for his son symbolically represents the marriage supper of the Lamb. And, as also seen in the prior chapter, the servants, symbolically, represent God's prophets. In addition, the phrase them that were bidden, symbolically represent the Jews, and the Jewish religious leaders in particular.

Finally, our Second Equivalent Section tells us, symbolically, how the Jewish religious leaders insulted God the Father by refusing to come to the marriage of His Son.

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

Please see the references, above, for the word marry. The word wedding is covered in the same notes.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:15-17; 12:43-45; 13:3-11; 20:1-16; 21:28-46; Mr 4:33-34; Lu 8:10; 14:16
kingdom. Mt 13:24,31-33,44-47; 25:1,14 which. Mt 25:1-13; Ps 45:10-16; Joh 3:29-30; 2Co 11:2; Eph 5:24-32; Re 19:7-9 General references. exp: De 17:10.
sent. Mt 3:2; 10:6-7; Ps 68:11; Pr 9:1-3; Isa 55:1-2; Jer 25:4; 35:15; Mr 6:7-11; Lu 9:1-6; 14:15-17; Re 22:17 exp: Mt 10:5. That. 1Sa 9:13; Zep 1:7 and they would not. Mt 23:37; Ps 81:10-12; Pr 1:24-32; Isa 30:15; Jer 6:16-17; Ho 11:2,7; Lu 13:34; 15:28; 19:27; Joh 5:40; Ac 13:45; Ro 10:21; Heb 12:25 General references. exp: De 17:10.'.

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C22-S2 (Verse 4) the invited guests refused to come to the king's marriage feast.

Equivalent Section: He sends again.

Again,
he sent forth other servants,
saying,
Tell them which are bidden,
Behold,
I have prepared my dinner:.

Equivalent Section: He tells them why now is the time to respond.

my oxen and my fatlings are killed,
and all things are ready:.

Equivalent Section: He gives the final invite / command.

come unto the marriage..

Here we see the patience of the king in that he did not take insult immediately, but sent his invitation a second time. Many people, even today, treat the longsuffering of God (Romans 9:22) to mean that they can insult Him and disobey Him forever with no consequences. This is the attitude that we find in this parable.

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 Luke 11:38 about the word dinner. Webster's 1828 defines this word as: 'the meal taken about the middle of the day; or the principal meal of the day, eaten between noon and evening. 2. An entertainment; a feast. Behold, I have prepared my dinner. Matthew 22'. Please see the note for Luke 11:37 about the word dine.

Please see the note for Luke 13:15 about the word ox. Smith's Bible Dictionary defines this word as: 'There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing: De 22:10; 1Sa 14:14. etc.; for treading out corn: De 25:4; Ho 10:11. etc.; for draught purposes, when they were generally yoked in pairs: Nu 7:3; 1Sa 6:7. etc.; as beasts of burden: 1Ch 12:40. their flesh was eaten: De 14:4; 1Ki 1:9. etc.; they were used in the sacrifices; cows supplied milk, butter, etc: De 32:14; 2Sa 17:29; Isa 7:22. Connected with the importance of oxen in the rural economy of the Jews is the strict code of laws which was mercifully enacted by God for their protection and preservation. the ox that threshed the corn was by no means to be muzzled; he was to enjoy rest on the Sabbath as well as his master: Ex 23:12; De 5:14. the ox was seldom slaughtered: Le 17:1-6. It seems clear from: Pr 15:17. and 1Kin 4:23 that cattle were sometimes stall-fed though as a general rule it is probable that they fed in the plains or on the hills of Palestine. the cattle that grazed at large in the open country would no doubt often become fierce and wild, for it is to be remembered that in primitive times the lion and other wild beasts of prey roamed about Palestine. Hence the force of the Psalmist's complaint of his enemies: Ps 22:13'.

We find forms of the word fatling in: 1Samuel 15:9; 2Samuel 6:13; Psalms 66:15; Isaiah 11:6; Ezekiel 39:18; Matthew 22:4. Easton's Bible Dictionary defines this word as: '(1.) A fatted animal for slaughter (2Sa 6:13; Isa 11:6; Eze 39:18. Comp. Mt 22:4, where the word used in the original, sitistos, means literally "corn-fed;" i.e., installed, fat). (2.) PS 66:15 (Heb pmeah, meaning "marrowy," "fat," a species of sheep). (3.) 1Sa 15:9 (Heb mishneh, meaning "the second," and hence probably "cattle of a second quality," or lambs of the second birth, i.e., autmnal lambs, and therfore of less value).'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'other. Lu 10:1-16; 24:46-47; Ac 1:8; 11:19-20; 13:46; 28:17-31 Behold. Pr 9:1-2; Song 5:1; Joh 6:50-57; Ro 8:32; 1Co 5:7-8 and all. Mt 22:8; Ne 9:17; Ps 86:5; Lu 14:17 General references. exp: Ge 18:7.'.

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C22-S3 (Verse 5-6) Some made light of the invitation and others entreated (the servants) spitefully, and slew them.

Equivalent Section: Some treated the invitation as not important.

But they made light of it,
and went their ways,
one to his farm,
another to his merchandise:.

Equivalent Section: Some attacked the king's servants.

And the remnant took his servants,
and entreated them spitefully,
and slew them..

These guests of the king, obviously, did not fear what he would do to them. Please consider the Doctrinal Study called: Fear the Lord. There are many foolish people of today who display the same type of foolishness. Some people claim to be 'agnostic' and believe that a jealous God will ignore their insult by their ignoring God and His messengers. Others are like the people in the Second Equivalent Section and treat God's true servants wrong. All such fools deny the fact that they each will die someday and face judgment by God after death for how they acted while alive.

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

We find forms of the word farm only in our current sentence. Easton's Bible Dictionary defines this word as: '(Mt 22:5). Every Hebrew had a certain portion of land assigned to him as a possession (Nu 26:33-56). In Egypt the lands all belonged to the king, and the husbandmen were obliged to give him a fifth part of the produce; so in Palestine Jehovah was the sole possessor of the soil, and the people held it by direct tenure from him. By the enactment of Moses, the Hebrews paid a tithe of the produce to Jehovah, which was assigned to the priesthood. Military service when required was also to be rendered by every Hebrew at his own expense. the occupation of a husbandman was held in high honour (1Sa 11:5-7; 1Ki 19:19; 2Ch 26:10'.

We find forms of the word merchandise in: Deuteronomy 21:14; Deuteronomy 24:7; Proverbs 3:14; Proverbs 31:18; Isaiah 23:18; Isaiah 45:14; Ezekiel 26:12; Ezekiel 27:9; Ezekiel 27:15; Ezekiel 27:24; Ezekiel 27:27; Ezekiel 27:33-34; Ezekiel 28:16; Matthew 22:5; John 2:16; 2Peter 2:3; Revelation 18:11-12. Webster's 1828 defines this word as: 'the objects of commerce; wares, goods, commodities, whatever is usually bought or sold in trade. But provisions daily sold in market, horses, cattle, and fuel are not usually included in the term, and real estate never. 2. Trade; traffick; commerce.
MER'CHANDISE, v.i. to trade; to carry on commerce.'. Please also see the note for Matthew 13:45-46 about the word merchant.

Please see the note for Romans C11S9 about the word remnant. Webster's 1828 as: 'n. contracted from remnant. See Remain. 1. Residue; that which is left after the separation, removal or destruction of a part. the remnant that are left of the captivity. Neh. 1. 2. that which remains after a part is done, performed, told or passed. the remnant of my tale is of a length to tire your patience. Where I may think the remnant of my thoughts. REM'NANT, a. Remaining; yet left.'.

Please see the note for Luke 18:32-33 about the word entreat. Webster's 1828 defines this word as: 'v.i. to make an earnest petition or request'.

Please see the note for Luke 18:32-33 about the word spite. The functional definition for this word is: ' '. Please also see the note for Romans C1S16 about the word despiteful.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ge 19:14; 25:34; Ps 106:24-25; Pr 1:7,24-25; Ac 2:13; 24:25; Ro 2:4; Heb 2:3 one. Mt 13:22; 24:38-39; Lu 14:18-20; 17:26-32; Ro 8:6; 1Ti 6:9-10; 2Ti 3:4; 1Jo 2:15-16
the remnant. Mt 5:10-12; 10:12-18,22-25; 21:35-39; 23:34-37; Joh 15:19-20; 16:2-3; Ac 4:1-3; 5:40-41; 7:51-57; 8:1; 1Th 2:14-15 General references. exp: Lu 3:20.'.

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C22-S4 (Verse 7) the king brought justice to the people who rejected his invitation.

Equivalent Section: the king heard.

But when the king heard thereof,
he was wroth:.

Equivalent Section: the king reacted.

and he sent forth his armies,
and destroyed those murderers,
and burned up their city..

Our prior sentence told us that these -people were foolish in that they did not fear the king. in this sentence we see the results of that attitude. Yet, even with all of the warnings from history, foolish people still keep this attitude towards God. And, when God does bring destruction, instead of fearing God, people ask why God doesn't reward the wrong behavior of men.

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

Please see the note for Luke 21:20 about the words army / armies. Easton's Bible Dictionary defines this word as: 'The Israelites marched out of Egypt in military order (Ex 13:18, "harnessed;" marg., "five in a rank"). Each tribe formed a battalion, with its own banner and leader (Nu 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Nu 31:14), and also into families (Nu 2:34; 2Ch 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. the kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., "heroes"), and thus the nucleus of a standing army was formed. Saul had an army of 3,000 select warriors (1Sa 13:2; 14:52; 24:2). David also had a band of soldiers around him (1Sa 23:13; 25:13). to this band he afterwards added the Cherethites and the Pelethites (2Sa 15:18; 20:7). At first the army consisted only of infantry (1Sa 4:10; 15:4), as the use of horses was prohibited (De 17:16); but chariots and horses were afterwards added (2Sa 8:4; 1Ki 10:26,28-29; 9:19). In 1Ki 9:22 there is given a list of the various gradations of rank held by those who composed the army. the equipment and maintenance of the army were at the public expense (2Sa 17:28-29; 1Ki 4:27; 10:16-17; Jg 20:10). At the Exodus the number of males above twenty years capable of bearing arms was 600,000 (Ex 12:37). In David's time it mounted to the number of 1,300,000 (2Sa 24:9).'.

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 Luke 24:32 about the word burn. The functional definition for this word is: 'The primary sense is, to rage, to act with violent excitement. to consume with fire; to reduce to ashes by the action of heat or fire; frequently with up; as, to burn up wood'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he was. Mt 21:40-41; Da 9:26; Zec 14:1-2; Lu 19:27,42-44; 21:21,24; 1Th 2:16; 1Pe 4:17-18 exp: Isa 63:10. his. De 28:49-68; Isa 10:5-7; 13:2-5; Jer 51:20-23; Joe 2:11,25; 3:2; Lu 19:27 General references. exp: De 28:52; Pr 17:11; Isa 24:12; 29:3; 42:24; Lu 3:20; 19:27.'.

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C22-S5 (Verse 8) the king recognized reality.

Then saith he to his servants,
The wedding is ready,
but they which were bidden were not worthy..

This parable is a prophecy that matches Daniel 9:26.

Here we see the reasoning by the king for his decision to bring in other people th his wedding of his son. If the Jews had done what God demanded, then God would have worked through them to reach the world with His salvation and the Jews would be ruling the world just below God the Father and God's Christ. However, as our sentence says: they which were bidden were not worthy. Therefore, God allowed Gentiles to fill the positions which God offered to the Jews first.

Please see the note for Acts 5:41 about the word worthy. The functional definition for this word is: 'Deservedly; according to merit. You worthily succeed not only to the honors of your ancestors, but also to their virtues'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The wedding. Mt 22:4 but. Mt 10:11-13,37-38; Lu 20:35; 21:36; Ac 13:46; 2Th 1:5; Re 3:4; 22:14 General references. exp: Lu 14:24.'.

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C22-S6 (Verse 9) the king invited others.

Go ye therefore into the highways,
and as many as ye shall find,
bid to the marriage..

Here we see the command of the King which resulted from his invited guests proving that they were not worthy to attend the marriage of the son. Unfortunately, too many people who are saved, and invited to the marriage supper of the Lamb, are busy looking at the failure of the Jews instead of considering what is required of them as a result of receiving their invitation. As a result, many saved people will be like the person whom the king found at the wedding not having a proper wedding gown.

Please see the note for Mark 10:46 about the word highway. Smith's Bible Dictionary defines this word as: 'Though during the sway of the Romans over Palestine they made a few substantial roads for their carts and chariots, yet for the most of the time, as today, the Jews had nothing such as we call roads, but only footpaths through which animals walk in single file. these are never cared for, no repairs are made or obstacles removed. this fact brings into striking prominence the figure of repairing a highway for the return Of the captives, or the coming of the great King. On special occasions kings had roads prepared for the progress of their armies, or their own going from place to place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Pr 1:20-23; 8:1-5; 9:4-6; Isa 55:1-3,6-7; Mr 16:15-16; Lu 14:21-24; 24:47; Ac 13:47; Eph 3:8; Re 22:17'.

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C22-S7 (Verse 10) the wedding feast was furnished with guests.

Equivalent Section: the servants obeyed the command.

So those servants went out into the highways,
and gathered together all as many as they found,
both bad and good:.

Equivalent Section: there were guests at the wedding.

and the wedding was furnished with guests..

This is symbolic of the 'Church Age'. All are invited to receive God's salvation, and an invitation to the marriage supper of the Lamb. We have no qualifications ahead of time. We only need to accept the invitation.

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

We find forms of the word bad in: Genesis 24:50; Genesis 31:24; Genesis 31:29; Genesis 41:19; Leviticus 27:10; Leviticus 27:12; Leviticus 27:14; Leviticus 27:33; Numbers 13:19; Numbers 24:13; 2Samuel 13:22; 2Samuel 14:17; 1Kings 3:9; Ezra 4:12; Jeremiah 24:2; Matthew 13:48; Matthew 22:10; 2Corinthians 5:10. Webster's 1828 defines this word as: 'Ill; evil; opposed to good; a word of general use, denoting physical defects and moral faults, in men and things; as a bad man, a bad heart, a bad design, bad air, bad water, bad books. 2. Vicious; corrupt; depraved, in a moral sense; as a bad life; a bad action. 3. Unwholesome; as bad provisions. 4. Unfortunate; unprosperous; as a bad state of affairs. 5. Unskillful; as a bad player. 6. Small; poor; as a bad crop. 7. Infirm; as a bad state of health. 8. Feeble, corrupt, or oppressive; as a bad government. 9. Hurtful; pernicious; as, fine print is bad for the eyes. 10. Unfavorable; as a bad season. 11. Poor; sterile; as a bad soil. 12. Rough or muddy; as a bad road. In short, bad expresses whatever is injurious, hurtful, inconvenient, unlawful or immoral; whatever is offensive, painful or unfavorable; or what is defective.'. The functional definition for this word is: 'Ill; evil; opposed to good; a word of general use, denoting physical defects and moral faults'.

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

Please see the note for Mark 14:15 about the word furnished. Webster's 1828 defines this word as: 'Supplied; garnished; fitted with necessaries'.

Please see the note for Luke 19:7 about the word guest. The International Standard Bible Encyclopedia defines this word as: 'gest (qara'; anakeimai): Oriental customs growing out of a nomadic life demand a greater abandon and freedom with respect to the relation of host and guest than are permitted by the conventionalities of western life. A householder is expected to entertain a traveler, and in turn the traveler may accept with perfect ease the hospitality shown without any obligation to pay. See HOSPITALITY. the significance of the word is that of one who is called or invited. A certain sacredness, unknown to modern western society, was attached to the guest, so that a special apartment was set aside for the guests. See GUEST-CHAMBER. In the Old Testament only 3 times is the word itself used, with reference to the guests of Adonijah (1Ki 1:41,49), of the foolish woman (Pr 9:18), and of Yahweh (Zep 1:7). In the New Testament, 3 times (Mt 22:10 f; Lu 19:7 the King James Version, the Revised Version (British and American) "to lodge"). though but few actual uses of the word occur, there are abounding illustrations of the guest relation in both Old Testament and New Testament. Especially is this manifest in the striking social attitudes of Jesus on occasions. Notable among these are the hospitality of Matthew (Lu 5:29 ff); Jesus' relation to Martha and Mary (Lu 10:38 ff), and His entrance into the home of Zaccheus (Lu 19:1 ff). Likewise Jesus spoke frequently of the relation which should exist between the guest and his host (see Lu 7:44-46; Mt 25:35; 10:40). Walter G. Clippinger'. Please also see the note for Mark 14:14 about the word guestchamber.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'both. Mt 22:11-12; 13:38,47-48; 25:1-2; 1Co 6:9-11; 2Co 12:21; 1Jo 2:19; Re 2:14-15,20-23 exp: Mt 13:30. and the. Mt 25:10; Re 5:9; 7:9; 19:6-9 General references. exp: Mt 25:2.'.

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C22-S8 (Verse 11-12) the king found a man not properly prepared for the feast.

Equivalent Section: What the king saw.

And when the king came in to see the guests,
he saw there a man which had not on a wedding garment:.

Equivalent Section: What the king said.

And he saith unto him,
Friend,
how camest thou in hither not having a wedding garment?.

This sentence, and the next two sentence, are part of the 'Parable of the Marriage of the King's Son'. They tell us the consequence of someone who is in the king's house but does not have on a wedding garment. This is symbolic of saved people who will be in Heaven, but are not allowed to attend the marriage supper of the Lamb. This parable teaches a truth that many miss because they want to deny this truth which is buried within this parable.

Revelation 19:7-9 tells us about the marriage supper of the Lamb. That reference also say Blessed are they which are called and many commentators point out that this phrase indicates that some will not be called. What few point out is that some of those who are not called are actually in Heaven. This is because of what Matthew and Revelation say. Revelation 19:8 says, and to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Notice that this reference says that the fine linen is the righteousness of saints. It does not say that it is the righteousness of Christ.

There are lots of people who argue that there will be saved people in Heaven who have not lived righteously. They will not have the marriage garment that our parable says is required in order to be at the marriage supper of the Lamb. In addition, Matthew 22:11 tells us when the king came in to see the guests, he saw there a man which had not on a wedding garment. Some people claim that this is a lost person but John 3:36 says, he that believeth not the Son shall not see life. This is possible only if the lost do not see Heaven, which means they could not be this person who came into the marriage supper of the Lamb. This person who came in, but did not belong, must be saved.

Next, please notice that Matthew 22:13 says, Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. this fits with other places where we see that outer darkness is not Hell but, in fact, is in Heaven. Please see the note for Matthew 8:12 and Matthew 25:18 about the phrase outer darkness. We also see a related doctrine in Luke 12:33-39.

The Bible teaches that the faithful and wise steward receiving a robe and a place at the marriage supper of the Lamb (Revelation 19:9). None of us have any righteousness of our own (Romans 3:10). Yet, Revelation 19:8 says: and to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. those saved and faithful people who let Jesus Christ work through their lives to build the kingdom of God , in them, also receive His righteousness to keep as their own. They will be part of the bride. Those saved people, who refuse to let Jesus Christ work in their lives to build the kingdom of God, in them, do not receive His righteousness and will not be part of the bride.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 3:12; 13:30; 25:31-32; Zep 1:12; 1Co 4:5; Heb 4:12-13; Re 2:23 which. 2Ki 10:22; Ps 45:13-14; Isa 52:1; 61:3-10; 64:6; Zec 3:3-4; La 5:22; Ro 3:22; 13:14; Ga 3:27; 2Co 5:3; Eph 4:24; Col 3:10-11; Re 3:4-5,18; 16:15; 19:8 General references. exp: Zec 3:3; Mt 25:2.
Friend. Mt 20:13; 26:50 how. Mt 5:20; Ac 5:2-11; 8:20-23; 1Co 4:5 And he was. 1Sa 2:9; Job 5:16; Ps 107:42; Jer 2:23,26; Ro 3:19; Tit 3:11 General references. exp: Zec 3:3.'.

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C22-S9 (Verse 12) the man had no answer for his failure.
And he was speechless.

Here, we see that this man had no answer. We are told that God will judged every man according to their works (1Peter 1:17; Revelation 20:12-13) and according to their every word (Matthew 12:36. If we are saved, but have done nothing to serve the kingdom of God, then we will have no reward in heaven and not be able to give an answer when God asks us why we refused to use the spiritual gifts that he gives to all saved so that they can serve the kingdom of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And he was. 1Sa 2:9; Job 5:16; Ps 107:42; Jer 2:23,26; Ro 3:19; Tit 3:11 General references. exp: Zec 3:3.'.

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C22-S10 (Verse 13) the king judged the man for his failure.

First Step: the commandment.

Then said the king to the servants,
Bind him hand and foot,
and take him away,
and cast him into outer darkness;.

Second Step: the result.

there shall be weeping and gnashing of teeth..

Please see the Message called Outer Darkness about this phrase.

Our sentence, starts with the word then. That means that it is the result of what came before it. This is the result that every saved person should expect, when they get to Heaven, if they do not work for the kingdom of God while they are alive.

In addition to what came before this sentence, the next sentence starts with the word For and explains why this sentence is true.

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

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

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

The phrase of: outer darkness was dealt with earlier in this chapter and is found only in: Matthew 8:12; Matthew 22:13; Matthew 25:30. As already explained, this place is in Heaven and is not a reference to Hell. Saved people who do nothing to serve the kingdom of God, while they are alive, are put there until after the great white throne judgment (Revelation 20:11).

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

Please see the note for Luke 13:28 about the word gnashing. Webster's 1828 defines this word as: 'GNASH, v.t. nash. to strike the teeth together, as in anger or pain; as, to gnash the teeth in rage.
GNASH, v.i. nash. to grind the teeth. He shall gnash with his teeth and melt away. Ps.112. 1. to rage even to collision with the teeth; to growl. they gnashed on me with their teeth. Ps.35'.

Please see the note for Luke 13:28 about the word teeth. Webster's 1828 defines this word as: 'TEETH, plu. of tooth, which see. In the teeth, directly; in direct opposition; in front. Nor strive with all the tempest in my teeth'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Bind. Mt 12:29; 13:30; Isa 52:1; Da 3:20; Joh 21:18; Ac 21:11; Re 21:27 outer. Mt 8:12; 25:30; 2Th 1:9; 2Pe 2:4,17; Jude 1:6,13 there. Mt 13:42,50; 24:51; Ps 37:12; 112:10; Lu 13:28; Ac 7:54 General references. exp: Zec 3:3.'.

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C22-S11 (Verse 14) the precept that is the basis of this parable.

For many are called,
but few are chosen..

Our sentence starts with the word For and tells us why the prior sentence is true. Everyone who is saved has been called. All were given spiritual gifts which would enable them to serve God's kingdom. However, only those saved people who actually work for God's kingdom, while in this physical life, are chosen. And, in reality, their own actions are what determines if they are chosen or not.

We find the truth of this sentence in Matthew 20:16; Matthew 22:14; 1Peter 2:9; Revelation 17:14. In each of these references, we see the same basic doctrine but different applications. In every case, God gave someone the assignment and ability to serve God. However, only those people, who used what God gave them to do what God assigned them to do, received the reward. The others, as we learned in this parable, were punished for failing to do what God assigned them to do.

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: 'General references. Mt 7:13-14; 20:16; Lu 13:23-24'.

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C22-S12 (Verse 15) the start of the next incident.

Then went the Pharisees,
and took counsel how they might entangle him in his talk..

Mark 12:13 and Luke 20:20 are equivalent sentences. The equivalent section from Mark, to our current sentence, says: And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. Part of the sentence from Mark is equated with the next sentence of Matthew. However, the phrase, from Mark, of: to catch him in his words is the same message as we read in our current sentence where it says: how they might entangle him in his talk.

The equivalent section from Luke says: And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. While Luke uses more words and gives us more details, the sentence from Luke is, basically, the same message as our current sentence. The main difference, which we get from Luke, is that Luke specifies their goal when Luke reports: so they might deliver him unto the power and authority of the governor.

Although they probably didn't realize it, this action proved that they were following the way of Satan. In John 8:44, Jesus said that Satan was the father of lies and all liars prove that they are spiritual sons of Satan. What our sentence tells us that the Pharisees intended to do was a form of lying.

Please also look at the matching references in Mark and Luke, given above, where we see other Gospel reports telling us about what the religious leaders tried to do starting at this sentence.

Please see the note for John 11:53 about the word counsel. The functional definition for this word is: 'Advice; opinion, or instruction, given upon request or otherwise, for directing the judgment or conduct of another; opinion given upon deliberation or consultation'. Please also see the note for Romans C11S38 about the word counseller. Forms of this word are used, in this Gospel, in: Matthew 22:15; Matthew 27:1; Matthew 27:7; Matthew 28:12.

Please see the note for Galatians C5-S1 about the word entangled. Webster's 1828 dictionary defines this word as: 'pp. or a. Twisted together; interwoven in a confused manner; intricate; perplexed; involved; embarrassed; ensnared.'.

We find forms of the word talk occurring 80 times in 79 verses of the Bible and, in the New Testament, in: Matthew 12:46; Matthew 17:3; Matthew 22:15; Mark 6:50; Mark 9:4; Luke 9:30; Luke 24:14; Luke 24:32; John 4:27; John 4:27; John 9:37; John 14:30; Acts 10:27; Acts 20:11; Acts 26:31; Ephesians 5:4; Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 21:15. Webster's 1828 defines this word as: 'to converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts. I will buy with you, sell with you, talk with you; but I will not eat with you. In Aesop's time When all things talk'd, and talk'd in rhyme. I will come down and talk with thee. Num.11. Did not our heart burn within us, while he talked with us by the way? Luke 24. 2. to prate; to speak impertinently. 3. to talk of, to relate; to tell; to give account. Authors talk of the wonderful remains of Palmyra. The natural histories of Switzerland talk much of the fall of these rocks, and the great damage done. So shall I talk of thy wondrous works. Ps.119. 4. to speak; to reason; to confer. Let me talk with thee of thy judgments. Jer.12. Totalk to, in familiar language, to advise or exhort; or to reprove gently. I will talk to my son respecting his conduct.
TALK, n. tauk. Familiar converse; mutual discourse; that which is uttered by one person in familiar conversation, or the mutual converse of two or more. Should a man full of talk be justified? Job 11. In various talk th' instructive hours they past. 1. Report; rumor. I hear a talk up and down of raising money. 2. Subject of discourse. this noble achievement is the talk of the whole town. 3. Among the Indi and of North America, a public conference, as respecting peace or war, negotiation and the like; or an official verbal communication made from them to another nation or its agents, or made to them by the same.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. Ps 2:2; Mr 12:13-17; Lu 20:20-26 how. Ps 41:6; 56:5-7; 57:6; 59:3; Isa 29:21; Jer 18:18; 20:10; Lu 11:53-54; Heb 12:3 General references. exp: Nu 4:48; Mt 22:41.'.

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C22-S13 (Verse 16) the challenge from the Herodians.

Equivalent Section: their false honor.

And they sent out unto him their disciples with the Herodians,
saying,
Master,
we know that thou art true,
and teachest the way of God in truth,
neither carest thou for any man :.

Equivalent Section: their disagreement with His values.

for thou regardest not the person of men..

In Matthew 22:16-33; Mark 12:13-17 and Luke 20:20-26 we read that the Herodians tried an argument about money and taxes. Like all liars, they mixed much truth with their error hoping that their lie would be accepted for the truth and that the lie would be overlooked. While this sentence has the truth that they said, the next holds the lie. Then in Matthew 22:18 we read But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? and He went on to deal with their lie. Then in Matthew 22:21 He responded to their lie and to this truth by saying Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's . What is God's is truth and He was telling them to return truth to God even when He is in the form of 'a literal physical man'.

Luke 20:20 tells us the people, who went to Jesus at this time, were: spies, which should feign themselves just men. Mark 12:13 tells us that these people were certain of the Pharisees and of the Herodians. Our current sentence says that they were the Pharisees disciples with the Herodians. So these were religious fanatic wanta-bes, and government loyalists. In other words, the religious leaders started with people that they considered to be second-string.

In the start of that section, according to Luke's Gospel account, we read so they might deliver him unto the power and authority of the governor. Even though the religious leaders had some civil authority, they could not sentence someone to death. But, the governor could. Therefore, this is when they decided to kill Jesus.

Here we see people using honest words to be dishonest. The things that they said in this sentence they probably believed. They also probably believed that these were character traits of God and that they showed that a person truly was a follower of God. However, as we read in other places, both of these groups had their focus exclusively on the physical world. Like many of today, their behavior showed that they believed that, if God truly existed, then God was no longer interested in what happened in His creation. Therefore, God's desired are irrelevant and only fools dedicate their lives to trying to please a God Who no longer has any interest. Therefore, while they probably did believe what they said in this sentence, in their hearts these character traits only proved that Jesus was a fool. And, this attitude is evidenced in a couple more sentences where we read: Jesus perceived their wickedness. Since what they say in this sentence is wickedness, they were not truly sincere when they said this sentence.

Mark 12:13-14 and Luke 20:20-26 are equivalent sentences. As mentioned in the note for the prior sentence, Mark 12:13 says, some things which match the prior sentence and the phrase certain of the Pharisees and of the Herodians, matches this sentence. Then, the next section, of our current sentence, says: saying, Master, we know that thou art true, and teachest the way of God in truth. The equivalent section from Mark says: And when they were come, they say unto him, Master, we know that thou art true. So, Mark includes the phrase and teachest the way of God in truth, but has it in a different order in his sentence. The next section, of our current sentence, says: neither carest thou for any man: for thou regardest not the person of men. The equivalent section from Mark says: and carest for no man: for thou regardest not the person of men. Thus, while there is a slight difference in the order of the words, both Matthew and Mark report the same message. The remainder of Mark's sentence is matched with the second next sentence from Matthew.

The section from Luke, which is equivalent to our first few phrases, says: And they asked him, saying, Master, we know that thou sayest and teachest rightly. Luke reports their using the word rightly instead of the word truth. In addition, Luke reports that they said thou sayest...rightly where Matthew and Mark report their saying: we know that thou art true. And, yes, these are different. However, since there were several of these false professors, it is quite reasonable to believe that one said the one thing and another said the other thing and each author chose a saying that best fit the perspective that they were delivering. That is: this difference is real but not significantly different enough to support a claim of a conflict. In addition, as explained, there is reason to believe that both sayings were said.

Continuing on, the next section, from Luke, says: neither acceptest thou the person of any. The equivalent section from of our current sentence says: neither carest thou for any man: for thou regardest not the person of men. The difference between these two phrases can be understood by considering the perspective of each author. Luke gives us the perspective of men and the main thing that men worry about is what the message was. Matthew, however, gives us the legal perspective and, therefore, is more concerned with preserving the actual words spoken so that the legal record is accurate at our judgment.

As with the sentence from Mark, the rest of the sentence from Luke is equivalent to the second next sentence reported by Matthew.

Please see the note for Mark 3:6 about the Herodians. The functional definition for this word is: 'Upholders of the Herodian dynasty, regarding it as the safeguard against direct pagan rule which the Jews loathed, and also as the best compromise between the ancient faith and pagan civilization'.

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

Please see the 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 Word Study on Truth and note for 2John 1:3-LJC about the word truth. The functional definition for this word is: 'Truth is defined by God. Truth is what God says is truth for this physical reality, the spiritual reality and everything else that is, even if we don't know about it. Truth is personified in Jesus Christ and anything less than 'absolute truth' is a lie.' Something that is true matches what God reveals in His unchanging Word.'. Please also see the note for Romans C8S38 about the phrase dying because of the truth. Please also see the message on True Biblical Assurance. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. Please also see the note for Romans C4S21 about the phrase belief (true) requires us to do. Forms of this word are used, in this Gospel, in: Matthew Mt 14:33; Matthew 15:27; Matthew 22:16.

Please see the note for Philippians 2:28 about the word care. The functional definition for this word is: ' to be anxious or solicitous; to be concerned about'. Forms of this word are used, in this Gospel, in: Matthew 13:22; Matthew 22:16.

Please see the notes for Romans C14S9 and Philippians 2:29-30 about the word regard. The functional definition for this word is: 'to give it special significance or value'.

Please see the notes for: Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13 about the phrase no respecter of persons.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they sent. the profound malice of the Pharisees appears here in their choice of companions, their affected praise, and the artful and difficult questions they proposed. The Herodians. Mt 16:11-12; Mr 3:6; 8:15 Master. Mt 22:24,26; 26:18,49; Mr 10:17; Lu 7:40 exp: Lu 20:21. we know. Ps 5:9; 12:2; 55:21; Pr 29:5; Isa 59:13-15; Jer 9:3-5; Eze 33:30-31 exp: Joh 3:2. true. Mal 2:6; Joh 7:18; 14:6; 18:37; 2Co 2:17; 4:2; 1Jo 5:20 exp: 2Co 6:8. neither. De 33:9; 1Ki 22:14; Job 32:21-22; Mic 3:9-12; Mal 2:9; Mr 12:14; Lu 20:21; 2Co 5:16; Ga 1:10; 2:6; 1Th 2:4; Jas 3:17 General references. exp: Ro 2:11.'.

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C22-S14 (Verse 17) they ask Jesus for His opinion.

Tell us therefore,
What thinkest thou?.

In Matthew 22:16-33; Mark 12:13-17 and Luke 20:20-26 we read that the Herodians tried an argument about money and taxes. Please also see the note for Matthew 22:16 for other doctrine related to this section.

This sentence is only in Matthew but is implied by the context of mark and Luke. It is here as part of the legal record that God will use when judging them.

Please notice the use of the word thou ('you personally') in this sentence. In the prior sentence, they said: Master, we know that thou art true, and teachest the way of God in truth, but they didn't ask what was the way of God in truth. They wanted 'wiggle room' so that they could legally deny what Jesus said if they disagreed with what He said. They wanted to be able to claim that what he said was His 'personal' opinion and not necessarily the way of God in truth. They planned to use this excuse as a basis for ignoring what Jesus told them was the way of God in truth. Thus, with understanding, we can see their wickedness, which Matthew 22:18 tells us that Jesus perceived.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Jer 42:2-3,20; Ac 28:22 exp: Mt 21:28. General references. exp: Lu 20:22.'.

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C22-S15 (Verse 17) the trap question.

Is it lawful to give tribute unto Caesar,
or not?.

As mentioned in the note for the second prior sentence, the equivalent sentences, from Mark and Luke, to that sentence ended with a phrase which is equivalent to this sentence. The last phrases of Mark 12:13-14 and Luke 20:20-26 are equivalent to this sentence. Our current sentence, says: Is it lawful to give tribute unto Caesar, or not?. The equivalent section from Mark says: Is it lawful to give tribute to Caesar, or not?. The equivalent section from Luke says: Is it lawful for us to give tribute unto Caesar, or no?. What Matthew and Mark report is exactly the same with the only difference from Luke is his including the phrase for us. All three (3) Gospel accounts report the same question even while using different words. And, the differences are due to the perspective of each author. Mark reports the perspective of a servant and servants are not concerned with the law. The law is a problem for their masters. They are concerned with what they personally are to do. However, the requirements of the law are a concern from the legal perspective (Matthew) and from the perspective of most men (Luke). Therefore, Matthew and Luke ask about the requirements of the law while mark is only concerned with the personal application.

Remember that it was already noted that both of these groups had their focus on this world and considered what God thought as irrelevant, if God even existed. And, the Roman government was hated with the taxes being one of the most hated parts of that government. In fact, the Jews called tax collectors publicans, as an insult meant to convey contempt of the most immoral and vile Jew. They, especially the Herodians, felt that all such Jews were traitors. Thus, they were actually asking: 'Should Jews do the most vile sin that a Jew can do?'.

As already mentioned, both of these groups had their focus on this world. Jesus had His focus on eternity and had already told the rich young ruler to: , If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me (Matthew 19:21; Mark 10:21). And, at least spies from the Pharisees were there when Jesus told this to the rich young ruler. Therefore, they should have known what His doctrinal position was, and, in fact, they did know it. Because of this prior knowledge, they were sure that Jesus would say something that they could use to stir up the people against Him. However, our next sentence, and the equivalent sentences from Mark and Luke, tell us that Jesus knew their intent and answered in a way that prevented them from achieving their goal even while answering their question truthfully about what God said was truth.

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

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

Please see the note for Luke 2:1 about the word Caesar. The functional definition for this word is: 'The common title of the successive Roman emperors, taken from Julius Caesar'. Please see the note for Mark 8:27 about the city called Caesarea Philippi. Please see the note for Luke 2:1 about the city called Caesarea. Forms of this word are used, in this Gospel, in: Matthew 22:17; Matthew 22:21; Matthew 22:21.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is. De 17:14-15; Ezr 4:13; 7:24; Ne 5:4; 9:37; Ac 5:37; Ro 13:6-7 Caesar. Lu 2:1; Joh 19:12-15; Ac 17:7; 25:8 General references. exp: Lu 20:22.'.

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C22-S16 (Verse 18) Jesus calls them on their true intention.

But Jesus perceived their wickedness,
and said,
Why tempt ye me,
ye hypocrites?.

Mark 12:15 and Luke 20:23 are equivalent sentences to this sentence. The first two phrases of our current sentence, say: But Jesus perceived their wickedness, and said. The equivalent section from Mark says: But he, knowing their hypocrisy, said unto them,. The equivalent section from Luke says: But he perceived their craftiness, and said unto them,. All three (3) Gospel accounts report the same question even while using different words and these different words give us additional understanding. They do not constitute a conflict. Matthew uses the name of Jesus, where mark and Luke use toe pronoun of: he. Matthew is being very accurate for the legal record.

Next, Matthew and Luke use the word perceived where Mark uses the word knowing. Matthew and Luke how He came to the knowing while Mark only is concerned with the result. Again, this difference is due strictly to the perspective of each author.

Next, Matthew uses the word wickedness where Mark uses the word hypocrisy and Luke uses the word craftiness And, again, these differences are due to the different perspectives with the differences giving us additional information. From the perspective of men (Luke), they were being crafty. And, some men thing this is an admirable trait. However, from the perspective of servants (Mark), they were religious liars who pretended to be honest (hypocrites). At the same time, from the perspective of God's law (Matthew), they were wicked and their attitude of heart would cause a judgment from God to come upon them.

In the last two phrases, of our current sentence, we read; Why tempt ye me, ye hypocrites?. The equivalent section from Mark says: Why tempt ye me?. The equivalent section from Luke says: Why tempt ye me?. This, of course, is the question from Jesus. The only difference is that Matthew includes the phrase ye hypocrites, that Mark and Luke skip. This is because Matthew is giving us the legal perspective and is letting us know that Jesus is making this legal accusation against 'each and every one of them personally' (ye).

in this sentence, we read that Jesus directly accused them of the sin which they were doing and that they thought that they hid.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'perceived. Mr 2:8; Lu 5:22; 9:47; 20:23; Joh 2:25; Re 2:23 Why. Mt 16:1-4; 19:3; Mr 12:5; Lu 10:25; Joh 8:6; Ac 5:9 exp: Lu 20:23. General references. exp: Lu 20:22.'.

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C22-S17 (Verse 19) Jesus demands an illustrative coin.
Shew me the tribute money.

Mark 12:15 and Luke 20:24 are equivalent sentences to this sentence. Where our current sentence says: tribute money. Mark and Luke use the word penny. And, while the words from Mark are slightly different, all three (3) Gospel accounts deliver the same message. And, the main thing that we learn is that, in that day, a penny was the amount of tribute money which the Jews were required to pay.

Now, several commentators will tell you that a certain amount of money in that day was worth another amount of money when the commentator wrote. The problem is that the buying power of any type of money changes within the life-time of anyone who is old enough to read this Study. Therefore, all such valuations of money are dated and unreliable. The main thing that we can know is that a penny was the normal wage for a farm hand's day of work (Matthew 20:1-13). Therefore, consider what is the normal day wage for a farm hand in your time and society and compute any values from that scale.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a penny. "In value sevenpence halfpenny." Mt 18:28; 20:2; Re 6:6 General references. exp: Lu 20:22.'.

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C22-S18 (Verse 19) they provided the penny.
And they brought unto him a penny.

Mark 12:16 and Luke 20:25 are equivalent sentences to this sentence.

The doctrine of this sentence was dealt with in the note for the prior sentence.

By their having a penny, they proved that they used the money and other things provided by the government. They were so caught up in their hatred of the government that they didn't even acknowledge their using the things provided by the government and their benefiting from such.

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)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a penny. "In value sevenpence halfpenny." Mt 18:28; 20:2; Re 6:6 General references. exp: Lu 20:22.'.

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C22-S19 (Verse 20) Jesus asks His question.

And he saith unto them,
Whose is this image and superscription?.

Mark 12:16 and Luke 20:24 are equivalent sentences to this sentence. The wording is almost identical in all three (3) accounts and anyone who claims that there is a difference in the message only proves that they are liars who are trying to make something out of nothing.

in this sentence we see Jesus ask a question which has only one true answer. His opponents could not claim any other answer without making it obvious to everyone that they were liars.

Please see the note for 2Corinthians 4:3-4 about the word image. Webster's 1828 dictionary defines this word as: 'A representation or similitude of any person or thing, formed of a material substance; as an image wrought out of stone, wood or wax. Whose is this image and superscription? Matt.22. 2. A statue. 3. An idol; the representation of any person or thing, that is an object of worship. the second commandment forbids the worship of images. 4. the likeness of anything on canvas; a picture; a resemblance painted. 5. Any copy, representation or likeness. the child is the image of its mother. 6. Semblance; show; appearance. the face of things a frightful image bears. 7. An idea; a representation of anything to the mind; a conception; a picture drawn by fancy. Can we conceive Image of aught delightful, soft or great? 8. In rhetoric, a lively description of anything in discourse, which presents a kind of picture to the mind. 9. In optics, the figure of any object, made by rays of light proceeding from the several points of it. thus, a mirror reflects the image of a person standing before it, as does water in a vessel or stream, when undisturbed.'.

We find forms of the word superscription in: Matthew 22:20; Mark 12:16; Mark 15:26; Luke 20:24; Luke 23:38. Webster's 1828 defines this word as: 'that which is written or engraved on the outside, or above something else. The superscription of his accusation was written over, thE KING OF thE JEWS. Mark 15. Luke 23. 2. An impression of letters on coins. Matt.22.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'superscription. or, inscription. Lu 20:24 General references. exp: Lu 20:22.'.

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C22-S20 (Verse 21) they answer the question.

They say unto him,
Caesar's..

Mark 12:16 and Luke 20:24 are equivalent sentences to this sentence. While there is slight wording differences, it is obvious that all three (3) Gospel accounts tell us that they gave the only answer it was possible to give unless they wanted to prove that they were liars.

Please also see the note from the Treasury of Scripture Knowledge, below, for further doctrinal consideration.

Please see the note for Romans C13S9 about the word tribute. The functional definition for this word is: 'An annual or stated sum of money or other valuable thing, paid by one prince or nation to another, either as an acknowledgment of submission, or as the price of peace and protection, or by virtue of some treaty'.

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C22-S21 (Verse 21) Jesus provides the righteous answer.

First Step: things that belong to the government.

Then saith he unto them,
Render therefore unto Caesar the things which are Caesar's;.

Second Step: things that belong to God.

and unto God the things that are God's ..

Mark 12:17 and Luke 20:25 are equivalent sentences to this sentence. Luke uses the word be where Matthew and Mark use the word are. Also, Mark reports a slightly different order in the wording. However, it is undeniable that all three (3) Gospel accounts deliver the same message.

in this answer, Jesus avoids their trap and turns their plan back unto them. Where they planned to have a complaint no matter which answer He gave, Jesus gave them an answer that they had not considered. In addition, they could not complain about His answer without exposing themselves to the very charges that they planned to bring against Jesus. In addition, by Jesus saying: and unto God the things which be God's , He removed their publicly proclaiming their attitude that God was irrelevant. They had this attitude, but dared not tell the general Jew their attitude or they would lose all of their power.

Since everything that Jesus was teaching amounted to His telling people to: Render...unto God the things which be God's , they could not even complain against His teaching. Our next sentence tells us that: they marvelled, and left him, and went their way. They were sure that they had Him in a trap that He could not get out of and He reversed their trap with this answer. They dared not say anything more because, whatever they said, it would destroy their own power with the people. They marvelled because they thought they were dealing with 'just another human man', but found that they had challenged 'God in human flesh'.

In our sentence, the first phrase (Then saith he unto them) means: 'This is the final answer from Jesus'. The next phrase (Render therefore unto Caesar the things which are Caesar's) means: 'Pay your taxes or stop using the things provided by government, which would require moving to an area that no government controls'. The next phrase (and unto God the things that are God's ) means: 'This is the most important requirement and what is most neglected, especially by religious people'. Remember that when corrupt government officials demanded tribute money that they were not entitled to, Jesus had Peter go catch a fish and pay with money that God provided. He did not fight with the government nor did He worry about corrupt government officials. He worried about always doing what God the Father wanted and that is what we are also supposed to worry about. Most people see the physical part of this statement (Render therefore unto Caesar the things which are Caesar's) while they ignore the doctrine in the rest of the command (and unto God the things that are God's ). In our next chapter (Matthew 23:23), we read that Jesus said: Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Therefore, we see that they did not render unto God the attitudes of the heart (have omitted the weightier matters of the law, judgment, mercy, and faith) that God required.

Please see the note for Romans C13S10 about the word render. That note has the application of every usage in the New Testament. The functional definition for this word is: 'Give all that is owed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Render. Mt 17:25-27; Pr 24:21; Lu 23:2; Ro 13:7 exp: Lu 20:25. are Caesar's. this conclusion is drawn from their own maxims and premises. they held that "wherever the money of any king is current, there the inhabitants acknowledge that king for their lord." Now, by admitting that this was Cesar's coin, and by consenting to receive it as the current coin of their country, they in fact acknowledged their subjection to his government, and of course their obligation to pay the tribute demanded of them. this answer was full of consummate wisdom, and it completely defeated the insidious designs of his enemies. He avoided rendering himself odious to the Jewish people by opposing their notions of liberty, or appearing to pay court to the emperor, without exposing himself to the charge of sedition and disaffection to the Roman government. and. Mt 22:37; 4:10; Da 3:16-18; 6:10-11,20-23; Mal 1:6-8; 3:8-10; Ac 4:19; 5:29; 1Pe 2:13-17 General references. exp: Lu 20:22; 1Pe 2:13.'.

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C22-S22 (Verse 22) they left in defeat.

When they had heard these words,
they marvelled,
and left him,
and went their way..

Mark 12:17 and Luke 20:26 are equivalent sentences to this sentence. Those accounts use slightly different words which might help the reader to better understand their reaction.

As explained in the note for the prior sentence they marvelled because they were positive that they had Jesus in a trap that would make Him look bad no matter how He answered their trap. Instead, He reversed their trap with the answer in the prior sentence. They dared not say anything more because, whatever they said, it would destroy their own power with the people. They marvelled because they thought they were dealing with 'just another human man', but found that they had challenged 'God in human flesh'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they marvelled. Mt 22:33,46; 10:16; Pr 26:4-5; Lu 20:25-26; 21:15; Ac 6:10; Col 4:6'.

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C22-S23 (Verse 23-24) the Sadducees were next to try.

The same day came to him the Sadducees,
which say that there is no resurrection,
and asked him,
Saying,
Master,
Moses said,
If a man die,
having no children,
his brother shall marry his wife,
and raise up seed unto his brother..

In Matthew 22:23-33; Mark 12:18-27 and Luke 20:27-40 we read that the Sadducees tried an argument about the resurrection. Please see the Prophecy Fulfilled Section of the Significant Gospel Events Study for other Bible references to the prophecy about resurrectionfrom the dead. Their claim is a reference to Deuteronomy 25:5-10 with references to Genesis 38:8; Genesis 38:11 and Ruth 1:11.

Mark 12:18-19 and Luke 20:27 are equivalent sentences to this sentence. The only real difference between the three (3) Gospel accounts is in the punctuation, which has no effect upon the message. All three (3) Gospel accounts give the exact same message.

Here we see their foolishness. We are told that they say that there is no resurrection. Yet, they ask Jesus a question about what happens in the resurrection. It is foolish for anyone to claim to be wise about something that they deny is possible. They are obviously being insincere and presenting a condition which they believe will never happen. Therefore, they are obviously lying and proving that their doctrine comes from a devil.

What they say in this sentence is true. What they claim in the rest of their story is obviously a fabrication. Jesus could have called them on their obvious fabrication. However, instead, he chose to correct the doctrinal error which was the basis of their claim.

Now, lots of people deride the Sadducees, and, yet, people who claim to be agnostics or claim to be atheists or claim to believe in evolution actually believe in the same thing. So, their doctrine is not as rejected as many people think it is.

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

Please see the note for 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. Forms of this word are used, in this Gospel, in: Matthew 22:23; Matthew 22:28; Matthew 22:30; Matthew 22:31; Matthew 27:53.

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

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'same. Mr 12:18-27; Lu 20:27-40 the Sadducees. Mt 3:7; 16:6; Ac 4:1; 5:17; 23:6-8 which. 1Co 15:12-14; 2Ti 2:18 General references. exp: Ge 38:8; Ac 23:8.
Master. Mt 22:16,36; 7:21; Lu 6:46 Moses. Ge 38:8,11; De 25:5-10; Ru 1:11; Mr 12:19; Lu 20:28 General references. exp: Ge 38:8; Le 18:16; Lu 20:33.'.

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C22-S24 (Verse 25-26) they provide their ridiculous scenario.

Equivalent Section: Lots of brothers.

Now there were with us seven brethren:.

Equivalent Section: First one dead.

and the first,
when he had married a wife,
deceased,
and,
having no issue,
left his wife unto his brother:.

Equivalent Section: All died.

Likewise the second also,
and the third,
unto the seventh..

Mark 12:20-23 and Luke 20:29-31 are equivalent sentences to this sentence. . The First Equivalent Section, of our current sentence, says: Now there were with us seven brethren. The equivalent section from Mark says: Now there were seven brethren. The equivalent section from Luke says: There were therefore seven brethren:. Other than Luke leaving out the word Now, these all say the exact same thing.

The Second and third Equivalent Sections, of our current sentence, say: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: Likewise the second also, and the third, unto the seventh. The equivalent sections from Mark say: and the first took a wife, and dying left no seed. And the second took her, and died, neither left he any seed: and the third likewise.. The equivalent sections from Luke say: and the first took a wife, and died without children. And the second took her to wife, and he died childless. And the third took her; and in like manner the seven also: and they left no children, and died. So, with slightly different wording, we read the same message from all three (3) Gospel accounts. There are no conflicts.

It should be obvious that this is a made-up scenario. Yes, it is technically possible but so extremely unlikely that it should be obvious to everyone, except fools, that it is not real but made up to make a point. But, please notice that Jesus did not point out this obvious fact. It is a distraction from the real issue. Instead, Jesus dealt with their doctrinal error which is the basis of their beliefs. Jesus proved that physical death is not the end of existence and, therefore, that resurrection is real.

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

Please see the 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 Mark 5:25-27 about the word issue. The functional definition for this word is: 'What comes forth: children; Ge 48:6; discharge of liquid. Le 12:7'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 12:19-23; Lu 20:29-33; Heb 9:27 exp: Ge 38:8.
seventh. or, seven. Mt 22:26 General references. exp: Ge 38:8; Mr 12:20; Lu 20:33.'.

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C22-S25 (Verse 27) they end their story.
And last of all the woman died also.

The last part of Mark 12:22 and Luke 20:32 are equivalent to this sentence. All three accounts say the same thing. This is the end of their obviously made-up scenario and they are ready to ask their doctrinal question which is based upon this highly unlikely lie.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ge 38:8; Mr 12:20; Lu 20:33.'.

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C22-S26 (Verse 28) they ask their trap question.
Therefore in the resurrection whose wife shall she be of the seven?

Mark 12:23 and Luke 20:33 are equivalent sentences to this sentence. Our current sentence, says: Therefore in the resurrection whose wife shall she be of the seven?. The equivalent section from Mark says: In the resurrection therefore, when they shall rise, whose wife shall she be of them?. The equivalent section from Luke says: Therefore in the resurrection whose wife of them is she?. Matthew includes the phrase of the seven so that the legal record has an exact identification of who they are talking about. Mark includes the phrase when they shall rise because Mark gives us the perspective of a servant and a servant will want to know the time that they expect this thing to happen. No doubt these Sadducees said all that is in the combination of these sentences with each Gospel author deciding what part it was important for them to report, given the perspective that they each reported. Regardless of phrases reported, or not reported, all deliver the same message with no conflicts.

Our next sentence also says: for they all had her. The equivalent section from Mark says: for the seven had her to wife. The equivalent section from Luke says: for seven had her to wife. Other than minor differences in wording, all say the same thing and tell us why (for) the Sadducees believe that they have a legitimate question. However, in the sentences following their question, we see that Jesus ignores their question, which is an obvious distraction and a set-up for a doctrinal argument. Instead, Jesus deals with the true basis of their doctrinal error. And, when we have fools trying to start a doctrinal argument based upon some foolishness, we need to follow the example that Jesus gives us in this incident.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 12:20; Lu 20:33.'.

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C22-S27 (Verse 28) they provide their reason for believing they had a trap.
for they all had her.

Mark 12:23 and Luke 20:33 are equivalent sentences to this sentence. Please see the note, above, for the prior sentence which deals with the doctrine of this sentence. This sentence starts with the word For, and tells us why the Sadducees believed that their question was legitimate. Therefore, the two sentences were dealt with together for their doctrine.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 12:20; Lu 20:33.'.

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C22-S28 (Verse 29) Jesus tells them that their ridiculous scenario is based upon doctrinal error.

Jesus answered and said unto them,
Ye do err,
not knowing the scriptures,
nor the power of God..

Mark 12:24 and Luke 20:34-36 are equivalent sentences to this sentence. The first phrase, of our current sentence, says: Jesus answered and said unto them,. The equivalent section from Mark says: And Jesus answering said unto them. The equivalent section from Luke says: And Jesus answering said unto them. The only difference is that Matthew leaves out the word And.

The rest of our current sentence, says: Ye do err, not knowing the scriptures, nor the power of God.. The equivalent section from Mark says: Do ye not therefore err, because ye know not the scriptures, neither the power of God?. Luke skips the equivalent phrase to these. And, Matthew reports a statement while Mark reports the same message presented as a question. Most likely, Jesus made the statement reported by Matthew and followed it with the question reported by Mark and each author chose to only report what they reported.

Please notice that Jesus ignores their question, at first. He will deal with their greater doctrinal error and then deal with their question which is based upon the greater doctrinal error. in this answer, Jesus tells them that they have two major sources of error which are based upon two different sources of ignorance ('lacking of knowledge'). In our next sentence Jesus will tell them why the assumption, which their made-up story and question are based upon, is wrong. Then, in the sentence following that, Jesus will tell them the scripture, and the evidence of the power of God, which their doctrine denied. Therefore, Jesus answers their immediate question and their greater doctrinal error and Jesus shuts their mouths and makes them go away in embarrassment because he showed them how foolish they actually were when they started out thinking that they were wise and cleaver.

Please see the note for Hebrews 9:7-10 about the word error. Webster's 1828 dictionary defines this word as: 'to wander. A wandering or deviation from the truth; a mistake in judgment, by which men assent to or believe what is not true. Error may be voluntary, or involuntary. Voluntary, when men neglect or pervert the proper means to inform the mind; involuntary, when the means of judging correctly are not in their power. An error committed through carelessness or haste is a blunder. Charge home upon error its most tremendous consequences. 1. A mistake made in writing or other performance. It is no easy task to correct the errors of the press. Authors sometimes charge their own errors to the printer. 2. A wandering; excursion; irregular course. Driv'n by the winds and errors of the sea. this sense is unusual and hardly legitimate. 3. Deviation from law, justice or right; oversight; mistake in conduct. Say not, it was an error. Eccles.5. 4. In scripture and theology, sin; iniquity; transgression. Who can understand his errors? Cleanse thou me from secret faults. Ps.19'. Please note: while an error is not necessarily a sin, it still requires an offering to make up for it.

Please see the note for Romans C13S2 about the word power. The functional definition for this word is: 'the faculty of doing or performing anything; the faculty of moving or of producing a change in something; ability or strength. Power might be physical, spiritual, emotional, moral, religious or of some other nature'. Please also see the note for John 5:41 about the phrase power of God. Please also see the notes for Romans C8S40 and Ephesians C6S8 about the phrase spiritual powers.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not. Job 19:25-27; Ps 16:9-11; 17:15; 49:14-15; 73:25-26; Isa 25:8; 26:19; 57:1-2; Da 12:2-3; Ho 13:14; Lu 24:44-47; Joh 20:9; Ro 15:4 nor. Ge 18:14; Jer 32:17; Lu 1:37; Ac 26:8; Php 3:21 exp: Ac 13:27. General references. exp: Ac 26:8.'.

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C22-S29 (Verse 30) the first reason their doctrine is wrong.

For in the resurrection they neither marry,
nor are given in marriage,
but are as the angels of God in heaven..

God made woman to be a companion of man in this life. The marriage vows are 'till death do us part' And Romans 7 makes it clear that this separation is an important basis for a Biblical doctrine. Yes, there are religious fools, such as Mormons, who claim that vows last past marriage, and other religious fools, such as Muslims who claim that sex lasts into eternity, but both claims arte based upon the lusts of the flesh and neither is Biblical.

Mark 12:25 and Luke 20:34-36 are equivalent sentences to this sentence. Luke reports much more details than Matthew or Mark report. Luke gives us the perspective of a man and men are more interested in those details. Matthew gives us the legal perspective and a lot of what Luke reports is not relevant to the legal perspective. Mark gives us the perspective of a servant, and he only reports the final result, which is what a servant is concerned with.

With that written, the reader can use the links provided to see the other sentences and the related notes which deal with the details in each Gospel account. And, the reader can take my word or do their own validation, but I am telling the reader that the message from all three (3) Gospel accounts are the same even with the differences in the details that each account reports.

I do not know of any Old Testament scripture which is the basis of this statement from Jesus. However, since He is the Son of God, we must accept His statement as true. And, the most important part of this sentence is the third phrase, which says: but are as the angels of God in heaven. If you actually pay attention and think about what Jesus says here, He is telling us that angels do not engage in sex.

There is a doctrinal error taught based upon Genesis 6:2-4 which claims that angels had sex with women and caused them to birth mighty men which were of old, men of renown. This doctrinal error is based upon a verse in Job where angels are called the sons of God. However, many other Bible references tell us that regular men are the sons of God, including John 1:12. The Biblical truth is that the sons of God are beings, men or angels, who have received the character of God. The claim that only angels are the sons of God is Biblically and doctrinally wrong. And, the claim is wrong which claims angels had sex with women, and birthed some half-angel men. This truth is proven by our current sentence as well as other Bible truths including the fact that no birth occurs when two different kinds of life try to procreate.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in the. Mr 12:24-25; Lu 20:34-36; Joh 5:28-29; 1Co 7:29-31; 1Jo 3:1-2 as. Mt 13:43; 18:10; Ps 103:20; Zec 3:7; 1Jo 3:2; Re 5:9-11; 19:10 General references. exp: Ac 26:8.'.

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C22-S30 (Verse 31-32) the second reason their doctrine is wrong.

But as touching the resurrection of the dead,
have ye not read that which was spoken unto you by God,
saying,
I am the God of Abraham,
and the God of Isaac,
and the God of Jacob?.

Mark 12:26 and Luke 20:37 are equivalent sentences to this sentence. As with the prior sentence, the message is the same for all three (3) Gospel accounts even while there are significant differences in the wording. Therefore, the reader can do their own verification or take my word for this truth.

Please see the note for John 8:58 to find links to every place in the Bible where the title of I am is applied to God. Please use This link to see other the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is I AM. The phrase of I am the God of Abraham is applied to God in Genesis 26:24; Genesis 28:13; Exodus 3:6; Matthew 22:32; Mark 12:26; Luke 20:37 and Acts 7:32. The phrase I am the God of Isaac is applied to God in Genesis 28:13; Exodus 3:6; Matthew 22:32; Mark 12:26; Luke 20:37 and Acts 7:32. The phrase I am the God of Jacob is applied to God in . Exodus 3:6; Matthew 22:32; Mark 12:26; Luke 20:37 and Acts 7:32.

The main point that Jesus is making is that when God spoke to Moses, God used the 'present tense verb of existence', which is am. God did not use the 'past tense verb of existence', which is was. Therefore, Abraham, Isaac, and Jacob were still alive at the time that Moses lived. As a result, physical death does not end existence.

This sentence also shows the doctrinal error of people who claim to be saved and also claim to believe in 'evolution'. That religious doctrine ('evolution'), only fits with no survivors of physical death because any spiritual being has more power than a physical person and 'evolution' is part of a religion w3hich claims that there are no beings more powerful than humans.

What is especially important with this argument is the fact that I am was a critically important name for God among the Jews. They could not dispute what Jesus told them in this sentence without having all of the other Jews stone them to death for blasphemy.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have. Mt 9:13; 12:3,7; 21:16,42 exp: Mt 19:4; Mr 2:25; 12:10,26; Lu 6:3. General references. exp: Ac 26:8.
am. Ex 3:6,15-16; Ac 7:32; Heb 11:16 General references. exp: Jer 30:22; Ac 26:8; Ro 3:29.'.

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C22-S31 (Verse 32) the truth which provides the precept showing their doctrinal error.

God is not the God of the dead,
but of the living..

Mark 12:27 and Luke 20:38 are equivalent sentences to this sentence. Our current sentence, says: God is not the God of the dead, but of the living. The equivalent section from Mark says: He is not the God of the dead, but the God of the living: ye therefore do greatly err. The equivalent section from Luke says: For he is not a God of the dead, but of the living: for all live unto him. And, when we combine these we see that each left out part of what was said but that there is no conflict in what was said. Instead, what we really have is greater understanding. Mark adds the phrase ye therefore do greatly err. Luke adds the phrase for all live unto him. Therefore, not only was God the God of the living in the days of Moses, but everyone alive today is alive because of God. We would not have physical life much less spiritual life without God. Just ask couples who have spent years trying to get pregnant if God is required to provide the spirit to the baby. No, all who deny the existence and active work of God do greatly err.

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: 'God is. Mr 12:26-27; Lu 20:37-38 General references. exp: Jer 30:22; Ac 26:8; Ro 3:29.'.

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C22-S32 (Verse 33) the multitude...were astonished at his doctrine.

And when the multitude heard this,
they were astonished at his doctrine..

This sentence is only in Matthew's account. Matthew is giving us the legal record that there were witnesses to what happened.

We see here that these groups of religious leaders deliberately picked their fight in public. Therefore, they were embarrassed in public. Matthew 18:15 says: Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. However, these people were not interested in doing right and God made sure that they reaped the public embarrassment that their own actions has sowed.

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

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

Please see the notes for 1Corinthians C14S6 and 2Timothy C3S10 about the word doctrine. The functional definition for this word is: 'religious teaching which claims to be from God'. Please also see the note for Lord Jesus Christ Overview about the phrase doctrine of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mt 22:22; 7:28-29; Mr 6:2; 12:17; Lu 2:47; 4:22; 20:39-40; Joh 7:46'.

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C22-S33 (Verse 34) the lawyers try next.

But when the Pharisees had heard that he had put the Sadducees to silence,
they were gathered together..

In Matthew 22:34-40 and Mark 12:28-33 tell us that the scribes tried an argument about the Mosaic Law. They were also embarrassed.

This sentence is unique to Matthew. This sentence tells us that the next person to challenge Jesus was a Pharisee. Our next sentence tells us that he was also a lawyer. And, the equivalent sentence from Mark tells us that he was also a scribe. Therefore, this person was probably the top religious expert that they had. The high priest, and other top priests, were more political and not necessarily the top technical experts when it came to the mosaic Law.

We find forms of the word silence occurring 35 times in 34 verses of the Bible and, in the New Testament, in: Matthew 22:34; Acts 15:12; Acts 21:40; Acts 22:2; 1Corinthians 14:28; 1Corinthians 14:34; 1Timothy 2:11; 1Timothy 2:12; 1Peter 2:15; Revelation 8:1. Webster's 1828 defines this word as: ', n. L. silentium, from sileo, to be still. 1. In a general sense, stillness, or entire absence of sound or noise; as the silence of midnight. 2. In animals, the state of holding the peace; forbearance of speech in man, or of noise in other animals. I was dumb with silence; I held my peace, even from good. Ps 39. 3. Habitual taciturnity; opposed to loquacity. 4. Secrecy. these things were transacted in silence. 5. Stillness; calmness; quiet; cessation of rage, agitation or tumult; as the elements reduced to silence. 6. Absence of mention; oblivion, Eternal silence be their doom. And what most merits fame, in silence hid. 7. Silence, in used elliptically for let there be silence, an injunction to keep silence.
SI'LENCE, v. t. 1. to oblige to hold the peace; to restrain from noise or speaking. 2. to still; to quiet; to restrain; to appease. this would silence all further opposition. these would have silenced their scruples. 3. to stop; as, to silence complaints or clamor. 4. to still; to cause to cease firing; as, to silence guns or a battery. 5. to restrain from preaching by revoking a license to preach; as, to silence a minister of the gospel. the Rev. thomas Hooker, of Chelmsford in Essex, was silenced for non-conformity. 6. to put an end to; to cause to cease. the question between agriculture and commerce has received a decision which has silenced the rivalships between them.'.

Thompson Chain Topics provides references for the word silence as: 'General References to: Job 2:13; 13:5; Ps 39:2; Pr 10:19; 11:12; 17:28; La 3:28. Keep: In the Presence of Enemies: Jos 6:10. When the Circumstances Demand: Ec 3:7. In Evil Times: Am 5:13. In God's House: Hab 2:20. In God's Presence: Zep 1:7; Zec 2:13. Men commanded to Keep Silent: Ex 14:14; Jg 18:19; 2Ki 2:3; Ne 8:11; Job 13:13; 33:31; Mr 10:48. Of Christ: foretold: Isa 42:2; 53:7. Before the High Priest: Mt 26:62-63. Before Pilate: Mt 27:14; Mr 15:3. Before Herod: Lu 23:9. In the Presence of a Woman's Accusers: Joh 8:6. In the Closing Days of his Work: Joh 14:30. Silence Enjoined, upon the Disciples by Christ: Mt 8:4; 9:30; 12:16; 16:20; 17:9; Mr 3:12; 5:43; 8:30; Lu 5:14'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 12:28 they. Mt 12:14; 25:3-5; Isa 41:5-7; Joh 11:47-50; Ac 5:24-28; 19:23-28; 21:28-30 General references. exp: Mt 22:41.'.

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C22-S34 (Verse 35-36) they try a question about the Mosaic Law.

Then one of them,
which was a lawyer,
asked him a question,
tempting him,
and saying,
Master,
which is the great commandment in the law?.

In Matthew 22:34-40 and Mark 12:28-33 tell us that the scribes tried an argument about the Mosaic Law. They were also embarrassed.

Mark 12:28 is an equivalent sentence. There are significant differences in the wording, but the same message from both Gospel accounts.

The most important part of this sentence is the question at the end. Our current sentence, tells us that the question was: which is the great commandment in the law?. The equivalent section from Mark says: Which is the first commandment of all?. The word: great and the phrase first...of all have the same application and it is reasonable to believe that both were said as Jesus asked this lawyer to be perfectly legally correct in framing his question. Jesus, of course, would have known that you need to be exact when talking to a lawyer about the law and when talking to a scribe about the Mosaic Law and when talking to a Pharisee about the religious traditions. And, since Jesus was talking to a man who was all three, it is quite reasonable to believe that he asked for exact clarification and that the lawyer framed his question both ways which are reported. With that written, the reader should understand that this is the same question with slightly different wording reported by each Gospel author.

Our sentence starts with the phrases: Then one of them, which was a lawyer. The word then, at the start of our sentence, lets us know that this sentence is a result of the prior sentence where we were told that: the Pharisees...were gathered together. The equivalent phrases from Mark tell us: And one of the scribes came, and having heard them reasoning together. Thus, as already explained, a bunch of scribes, who were also Pharisees got together and had a planning session on how they could destroy Jesus after they heard that he had put the Sadducees to silence. They agreed on a question and picked the member of their group to ask Jesus the question. Therefore, the person who asked this question represented the top technical experts of that day and had at least three related areas of knowledge where he was considered to be an expert.

The next couple of phrases, of our current sentence, say: asked him a question, tempting him, and saying. The equivalent section from Mark says: asked him. Mark gives us the perspective of a servant and from that perspective, the only relevant fact is that he asked the question. However, Matthew gives us the legal perspective. Therefore, it was important for him to record the motive (tempting him) which was behind this so-called expert asking this question.

Thus, we see that, both, Matthew and Mark tell us the same message in spite of their being differences in the words used by each author. We also see that much of the differences are due to each author giving us a different perspective. Therefore, the differences do not constitute a conflict but provide an opportunity for the true student to gain greater understanding.

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

Please see the note for Mark 1:27 about the word question. Webster's 1828 defines this word as: 'the act of asking; an interrogatory; as, to examine by question and answer. 2. that which is asked; something proposed which is to be solved by answer. What is the question? 3. Inquiry; disquisition; discussion. It is to be put to question, whether it is lawful for Christian princes to make an invasive war, simply for the propagation of the faith. 4. Dispute or subject of debate. there arose a question between some of John's disciples and the Jews, about purifying. John 3. 5. Doubt; controversy; dispute. the story is true beyond all question. this does not bring their truth in question. 6. Trial; examination; judicial trial or inquiry. Of the hope and resurrection of the dead I am called in question. Acts 23. Acts 24. 7. Examination by torture. 8. Endeavor; effort; act of seeking. Not in use. 9. In logic, a proposition stated by way of interrogation. In question, in debate; in the course of examination or discussion; as, the matter or point in question'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a lawyer. Lu 7:30; 10:25-37; 11:45-46,52; 14:3; Tit 3:13 tempting. Mt 22:18; Mr 10:2 exp: Mt 16:1; 19:3.
General references. Mt 5:19-20; 15:6; 23:23-24; Ho 8:12; Mr 12:28-33; Lu 11:42'.

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C22-S35 (Verse 37) Jesus answers.

Jesus said unto him,
Thou shalt love the Lord thy God with all thy heart,
and with all thy soul,
and with all thy mind..

In Matthew 22:34-40 and Mark 12:28-33 tell us that the scribes tried an argument about the Mosaic Law. They were also embarrassed. 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 this commandment.

Mark 12:29-30 is an equivalent sentence to this sentence and the next sentence. The first phrase, of our current sentence, says: Jesus said unto him. The equivalent section from Mark says: And Jesus answered him. If we pay attention to the context this we see that what this sentence tells us that Jesus said was an answer to the question in the prior sentence.

The rest of our current sentence, says: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. The equivalent section from Mark says: The first of all the commandments is, Hear, O Israel; the Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And, what we see here is that Matthew only reported the important part of the answer from Jesus while Mark reported more of what Jesus said. There is no conflict in these messages. What Mark reports makes it easier to find the command in the Old Testament, which helps the less-educated servants. However, what Matthew skipped reporting does not cause a conflict. One of the biggest differences is that Mark includes: and with all thy strength. Yes, that is doctrinally important but Matthew not reporting it does not cause a conflict. In addition, Mark includes the phrase This is the first commandment (said two slightly different ways). However, this phrase is equivalent to our next sentence. Therefore, there really is no difference in what the two authors report.

The words heart and soul are basically the same thing ('the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)') with one being short-term and the other being long-term. (Please see the word definitions, below, for more details on these words.) And, the word mind is included within the meaning of the other two words. Therefore, it is added in to give special emphasis to how we think.

This lawyer regarded God's Law as something to argue about but not something to personally apply to his own life and obey. In John 5:39, we read that Jesus said: Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. This lawyer was like the religious people that Jesus was talking to in the Gospel of John and that a lot of religious people do today. They study to argue but not to learn the character of their God.

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

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition for this word is: 'Inclination; will; desire; a sense much used, but expressing less than settled purpose'. Please also see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the note for 1Corinthians 2:16 about the phrase mind of Christ. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about the word highminded.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 6:5; 10:12; 30:6; Mr 12:29-30,33; Lu 10:27; Ro 8:7; Heb 10:16-17; 1Jo 5:2-5 exp: 1Jo 4:21'.

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C22-S36 (Verse 38) Jesus qualifies His answer.
This is the first and great commandment.

In Matthew 22:34-40 and Mark 12:28-33 tell us that the scribes tried an argument about the Mosaic Law. They were also embarrassed.

The last Equivalent Section of Mark 12:29-30 is equivalent to this sentence. This sentence is added to the prior sentence and the doctrine of this sentence was dealt with in the note for the prior sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: 1Jo 4:21.'.

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C22-S37 (Verse 39) Jesus adds to His answer.

And the second is like unto it,
Thou shalt love thy neighbour as thyself..

In Matthew 22:34-40 and Mark 12:28-33 tell us that the scribes tried an argument about the Mosaic Law. They were also embarrassed.

Mark 12:31 is an equivalent sentence to this sentence. Our current sentence, says: And the second is like unto it, thou shalt love thy neighbour as thyself. The equivalent sentence from Mark says: And the second is like, namely this, thou shalt love thy neighbour as thyself.. The only difference is that our current sentence says: unto it and, in the same place, Mark reports: namely this. Anyone who tries to claim that the difference in these phrases constitutes a conflict is obviously trying to make something out of nothing.

Here we see that the second greatest commandment is also not part of 'The Ten Commandments'. In addition, our next sentence tells us that: On these two commandments hang all the law and the prophets. Therefore, God has a hierarchy to His commands with these two commandments being the top two, the 'The Ten Commandments' being the next level and all of the rest of the Mosaic Law being based upon them.

These commandments show us that God is more concerned with our relationships than God is concerned about our keeping the letter of any law or keeping the religious traditions which we are taught.

The phrase Thou shalt love thy neighbour as thyself is found in: Leviticus 19:18; Matthew 19:19; Matthew 22:39; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14 and James 2:8.

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. Mt 19:19; Le 19:18; Mr 12:31; Lu 10:27-28; Ro 13:9-10; Ga 5:14; Jas 2:8 exp: Mt 5:43. neighbour. Lu 10:29-37; Ro 15:2; Ga 6:10 General references. exp: Lu 6:31; 1Jo 4:21.'.

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C22-S38 (Verse 40) Jesus specifies the importance of His answers.
On these two commandments hang all the law and the prophets.

In Matthew 22:34-40 and Mark 12:28-33 tell us that the scribes tried an argument about the Mosaic Law. They were also embarrassed.

in this sentence, Jesus tells us that all of the Old Testament is based upon these two commandments. They are part of the Moral Law and have not been replaced by the New Testament.

Mark 12:31 is not equivalent but tells us an additional comment from Jesus which Matthew does not tell us. It says: There is none other commandment greater than these. While not equivalent, that sentence does give us a similar meaning and does increase our understanding when considered along with that our current sentence tells us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 7:12; Joh 1:17; Ro 3:19-21; 13:9; 1Ti 1:5; 1Jo 4:7-11,19-21; Jas 2:8'.

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C22-S39 (Verse 41-42) Jesus asks His replying question.

While the Pharisees were gathered together,
Jesus asked them,
Saying,
What think ye of Christ ?.

Matthew 22:41-46; Mark 12:35-37 and Luke 20:41-44 all cover the time when Jesus asked How say the scribes that Christ is the Son of David?.

Mark 12:35 and Luke 20:41 are equivalent sentences. Our current sentence, says: While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ?. The equivalent section from Mark says: And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David?. The equivalent section from Luke says: And he said unto them, How say they that Christ is David's son?. Matthew tells us that Jesus asked this of the Pharisees While they were gathered together from asking Him a question that they were sure was a trap for Him but He gave them an answer which they could not dispute. Mark and Luke let the context tell us whom Jesus directed His question at. And, that context identifies the same people as Matthew identifies.

Once we get past the first part of our sentence, and the equivalent parts from Mark and Luke, the next section, of our current sentence, says: What think ye of Christ?. (And, our next two sentences {whose son is he? they say unto him, the Son of David.} really also need to be included.) the equivalent section from Mark says: How say the scribes that Christ is the Son of David?. The equivalent section from Luke says: How say they that Christ is David's son?. It is quite reasonable to believe that Jesus asked each of these questions and they refused to answer each time. They knew the problem and the doctrinal trap that Jesus led them into. First, Jesus asked them the questions in this sentence and the next sentence, after he received their answer, which is recorded in the second next sentence, He, no doubt, asked the questions reported by Mark and Luke. Jesus may have told them what Matthew reports in Matthew 22:43-44 before pressing them with the questions reported by Mark and Luke, but there should be no doubt that He did this in order to prove to the general Jew, who were listening, that the religious leaders who claimed to have all of the answers were liars. Since they could, or would, not answer this question, it proved that they lied when they claimed to have all of the answers.

As part of this set of questions, Jesus quoted from Psalms 110:1. That entire Psalm is about Christ and this truth was so well known that the religious leaders could not deny knowing it and the doctrine of the Psalm. However, that Psalm had a doctrinal fact which proved that their doctrine, which claimed that the father was always greater than the son, was, in fact, wrong. Jesus Pushed them on this error because this error was part of the basis upon which they denied that he was God's Christ in spite of all of the evidence which He had provided during His ministry.

Before this, within our chapter, we read how each of the major religious groups tried to catch Jesus in a mental trap and He turned their traps back on each group. Now that they each had their turn and each lost, Jesus is asking them a question which they can not answer because their religious traditions go against what the Bible actually taught. But, the end result is that Jesus ended all of their trying to match wits with Him.

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

Please see the note for 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: 'General references. Mt 22:15,34; Mr 12:35-37; Lu 20:41-44'.

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C22-S40 (Verse 42) A further qualifying question.
whose son is he?

Matthew 22:41-46; Mark 12:35-37 and Luke 20:41-44 all cover the time when Jesus asked How say the scribes that Christ is the Son of David?.

Jesus asked this question in a way that the Pharisees would automatically give the answer that they always taught. They did not think about the implications until after they gave their answer, in the next sentence, and Jesus asked them His follow-up question that is in Matthew 22:43-44. This shows us that we need to consider what we are taught and also consider the implications of what we are taught or, like the Pharisees in this situation, we can be caught not being able to explain the doctrinal consequences of what we claim.

The problem was not with their answer but with their doctrine which claimed that the father was always greater than the son. Therefore, according to their doctrine, Christ, Who was the son of David, could not be greater than David even though the Psalm which was written by king David proved otherwise.

Bottom line: always verify the doctrine that you accept with God's Holy Spirit, and the word of God, before you claim to be some kind of expert of Bible scholar. Before you make that type of claim, you can refer people to your teacher. But after making such a claim, you are supposed to be able to answer any question, at least about the area of your claimed expertise, with only the help of God's Holy Spirit, and the word of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Mt 2:4-6; 14:33; 16:13-17; Joh 1:49; 6:68-69; 20:28; Php 2:9-11; 3:7-10; Col 3:11; 1Pe 2:4-7; Re 5:12-14'.

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C22-S41 (Verse 42) the answer from the religious leaders.

They say unto him,
The Son of David..

Matthew 22:41-46; Mark 12:35-37 and Luke 20:41-44 all cover the time when Jesus asked How say the scribes that Christ is the Son of David?.

Here we read that they gave the doctrinal answer which they had been taught. This answer is OK. However, what they did not think about, until it was too late, is that the next question, from Jesus, would prove that another popular doctrine of theirs was wrong.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The Son. Mt 1:1; 21:9; Isa 7:13-14; 9:6-7; 11:1-4; Jer 23:5-6; Eze 34:23-24; Am 9:11; Lu 1:69-70; Joh 7:41-42; Ac 13:22-23'.

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C22-S42 (Verse 43-44) the question which proves the error in their doctrine.

He saith unto them,
How then doth David in spirit call him Lord,
saying,
The LORD said unto my Lord,
Sit thou on my right hand,
till I make thine enemies thy footstool?.

Matthew 22:41-46; Mark 12:35-37 and Luke 20:41-44 all cover the time when Jesus asked How say the scribes that Christ is the Son of David?. In addition, please see the Prophecies Section, of the Significant Gospel Events Study, for references to this answer from Jesus and for links to equivalent references in other places within the Bible.

Mark 12:36 and Luke 20:42-43 are equivalent sentences to this sentence. The first phrase, of our current sentence, says: He (Jesus) saith unto them. Mark and Luke both identified Jesus as the speaker in an earlier sentence and let the context make it clear that Jesus is still speaking.

The next section, of our current sentence, says: How then doth David in spirit call him Lord, saying. The equivalent section from Mark says: For David himself said by the Holy Ghost. The equivalent section from Luke says: And David himself saith in the book of Psalms. While these are different in detail, they all deliver the same message and we get increased understanding by comparing them. First, our current sentence says: David in spirit while Mark tells us: said by the Holy Ghost and Luke tells us: saith in the book of Psalms. The book of Psalms is scripture. This is a quote of Psalms 110:1. Please also see the Prophecies Section of the Significant Gospel Events Study for other Bible references to this same prophecy.

2Peter 1:21 tells us: For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. In addition, 2Samuel 23:1-3 tell us that Now these be the last words of David. The Spirit of the LORD spake by me, and his word was in my tongue and king David continued with another prophecy about Christ. Thus, putting all of this together, we see that it was actually God's Holy Ghost Who spoke to king David, in his spirit to have him write the word of God, which is in Psalms. And, to reject what is in the word of God is to reject the power and authority of God.

Of course, these Jewish religious leaders understood this truth. Therefore, their doctrinal claim that the father was always greater than the son directly contradicted the word of God as spoken by king David. And the only person who might have been considered a greater authority on positions of authority was Moses and the writing of Moses agreed with the writing of king David. Therefore, they had zero basis for disputing what Jesus told them in this answer.

in this sentence we see that this question, from Jesus, proves that another popular doctrine of theirs was wrong. They, like most people of today, accepted their religious traditions without question upon the assumption that, surely, others had examined the doctrine in detail and there was no need for them to do so.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

We find the forms phrase of: sit on (the/my) right hand, in relationship to God the Father, in: Matthew 22:42; Mark 10:37; Mark 10:40; Mark 12:36; Luke 20:42; Luke 22:69; Acts 2:34; Hebrews 1:13. These reference tell us that Jesus Christ will be made ruling Lord. The phrases King of kings and Lord of lords are the application of this truth when they are applied to Jesus Christ. we find the forms of phrase King of kings, applied to Jesus Christ, in: Daniel 2:37; 1Timothy 6:15; Revelation 17:14; Revelation 19:16. Please also see the note for Romans 10:13 about the phrase Lord and call. Please also see the note for Romans 10:12 about the phrase Lord of all. We find the forms of phrase Lord of lords in: Psalms 136:3; 1Timothy 6:15; Revelation 17:14; Revelation 19:16. These reference tell us that Jesus Christ will be made ruling Lord. In addition, please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. 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 Matthew 18:28 about the phrase laid hands. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for 1Corinthians C15S19 about the word enemy. The functional definition for this word is: 'A foe; an adversary. A private enemy is one who hates another and wishes him injury, or attempts to do him injury to gratify his own malice or ill will'.

Please see the note for Hebrews 1:13 about the word footstool. Easton's Bible Dictionary defines this word as: 'connected with a throne (2Ch 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. the ark was his footstool (1Ch 28:2; Ps 99:5; 132:7). And as heaven is God's throne, so the earth is his footstool (Ps 110:1; Isa 66:1; Mt 5:35)'. Please also see the note for Matthew 4:5 about the word foot. The functional definition for this word is: 'the lowest extremity of the leg. This word is often used symbolically for how the foot is used'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in spirit. 2Sa 23:2; Mr 12:36; Lu 2:26-27; Ac 1:16; 2:30-31; Heb 3:7; 2Pe 1:21; Re 4:2 General references. exp: 2Sa 23:2.
The Lord. this passage is expressly referred to the Messiah by several of the Jews. Rabbi Joden says, "In the world to come, the Holy Blessed God shall cause the king Messiah to sit at his right hand, as it is written, the Lord said to my Lord," etc. So Rabbi Moses Hadarson; and Saadias Gaon says, "This is Messiah our righteousness, as it is written, the Lord said to my Lord," etc. Ps 110:1; Ac 2:34-35; 1Co 15:25; Heb 1:3,13; 10:12-13; 12:2 exp: Lu 20:42. my Lord. Joh 20:28; 1Co 1:2; Php 3:8 exp: Jos 5:14. till. Ge 3:15; Ps 2:8-9; 21:9; Isa 63:1-6; Lu 19:27; Re 19:19-21; 20:1-3,11-15 General references. exp: 1Co 15:25; Heb 10:13.'.

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C22-S43 (Verse 45) their doctrine claimed that a son could never be lord of his own father.

If David then call him Lord,
how is he his son ?.

Mark 12:37 and Luke 20:41 are equivalent sentences to this sentence. Our current sentence, says: If David then call him Lord, how is he his son?. The equivalent section from Mark says: David therefore himself calleth him Lord; and whence is he then his son?. The equivalent section from Luke says: David therefore calleth him Lord, how is he then his son?. And, once more, we see Jesus asking the same question more than once and more than one way because these self-righteous people refused to give the only possible answer. They could not answer this question without also proving that another of their doctrines was wrong.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'how. Joh 8:58; Ro 1:3-4; 9:5; Php 2:6-8; 1Ti 3:16; Heb 2:14; Re 22:16'.

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C22-S44 (Verse 46) the prior question shut the mouths of all of them.

And no man was able to answer him a word,
neither durst any man from that day forth ask him any more questions..

In Matthew 22:46; Mark 12:34 and Luke 20:40 tells us And no man after that durst ask him any question.

Both Mark and Luke tell us that, after this, Jesus warned the general Jew against the doctrines of the scribes.

Here we see that Jesus completely shut the mouths of His enemies. However, He did not do so until after they proved that there never would be any chance of reconciliation. We need to be very careful about following this example before we have proven that there never would be any chance of reconciliation.

Please see the note for Romans C15S15 about the word durst. The functional definition for this word is: 'To have courage to any purpose; to have strength of mind or hardihood to undertake anything; to be bold enough; not to be afraid; to venture; to be adventurous'.

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: 'no. Mt 21:27; Job 32:15-16; Isa 50:2-9; Lu 13:17; 14:6; Joh 8:7-9; Ac 4:14 neither. Mr 12:34; Lu 20:40 General references. exp: Lu 14:4; 20:40.'.

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Interpretive Study of Matthew's Gospel.

Matthew Chapter 21

links to sentences in this chapter:

Chapter theme: the Start of the Final Religious Conflict.

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 22

links to sentences in this chapter:

Chapter theme: the Religious Leaders try to Match Wits with Jesus.

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