Interpretive Study of Matthew's Gospel.

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Chapter 23 Summary:

Matthew Chapter 23

links to sentences in this chapter:

C23-S1 (Verse 1-3), C23-S2 (Verse 4), C23-S3 (Verse 5-7), C23-S4 (Verse 8), C23-S5 (Verse 9), C23-S6 (Verse 10), C23-S7 (Verse 11), C23-S8 (Verse 12), C23-S9 (Verse 13), C23-S10 (Verse 13), C23-S11 (Verse 14), C23-S12 (Verse 14), C23-S13 (Verse 15), C23-S14 (Verse 15), C23-S15 (Verse 16), C23-S16 (Verse 17), C23-S17 (Verse 18), C23-S18 (Verse 19), C23-S19 (Verse 20), C23-S20 (Verse 21), C23-S21 (Verse 22), C23-S22 (Verse 23), C23-S23 (Verse 23), C23-S24 (Verse 24), C23-S25 (Verse 25), C23-S26 (Verse 25), C23-S27 (Verse 26), C23-S28 (Verse 27), C23-S29 (Verse 27), C23-S30 (Verse 28), C23-S31 (Verse 29), C23-S32 (Verse 29-30), C23-S33 (Verse 31), C23-S34 (Verse 32), C23-S35 (Verse 33), C23-S36 (Verse 34-35), C23-S37 (Verse 36), C23-S38 (Verse 37), C23-S39 (Verse 38), C23-S40 (Verse 39)'.

Please use This link to see the chapter summary.

Chapter theme: Wrong Religious Judgment Versus Righteous Judgment.

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 23:1-12; Mark 12:38-40 and Luke 20:45-47, Jesus talks to the general people and tells Beware of the scribes. After this warning, Matthew's Gospel tells us how Jesus says Woe! to the scribes and Pharisees and finishes up with a warning of judgment to come upon all who ignore His commandment to Beware of the scribes. This warning takes the entire chapter of Matthew 23.

In Matthew 23:37-39 and Luke 13:34-35 Jesus prophesied the destruction of Jerusalem because they rejected Him and crucified Him. Please see the Prophecies and Prophecy Fulfilled Sections of the Significant Gospel Events Study for Bible references to similar events.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-4. Christ admonishes the people to follow the good doctrine, not the evil examples, of the Scribes and Pharisees.
5-12. His disciples must beware of their ambition.
13-33. He denounces eight woes against their hypocrisy and blindness,
34-39. and prophesies of the destruction of Jerusalem.'.

C23-S1 (Verse 1-3) Jesus warns the multitude.

Equivalent Section: the observation by Jesus.

Then spake Jesus to the multitude,
and to his disciples,
Saying,
The scribes and the Pharisees sit in Moses' seat:.

Equivalent Section: What to do and what not to do.

First Step: What to do.

All therefore whatsoever they bid you observe,
that observe and do;.

Second Step: What to not do.

but do not ye after their works:.

Equivalent Section: Why.

for they say,
and do not..

In Matthew 23:1-12; Mark 12:38-40 and Luke 20:45-47, Jesus talks to the general people and tells Beware of the scribes. This follows the several attempts by the scribes and Pharisees to catch Him in doctrinal error and His answering every question that they bring but their failure to answer His doctrinal question. After this warning, Matthew's Gospel tells us How Jesus says Woe! to the scribes and Pharisees and finishes up with a warning of judgment to come upon all who ignore His commandment to Beware of the scribes. This warning takes the entire chapter of Matthew 23. In Luke 11:39-52, Jesus gives a similar warning to the Pharisees and to the lawyers. However, that is a different time and place than what we read about here in Matthew 23. Thus, what we see is consistency from Jesus in that He gives the same warning of judgment for the same type of behavior regardless of who does the behavior or when they do it.

Mark 12:38-40 and Luke 20:45-47 are equivalent sentences. Most of the First Equivalent Section, of our current sentence, says: Then spake Jesus to the multitude, and to his disciples, Saying. The equivalent section from Mark says: And he said unto them in his doctrine. The equivalent section from Luke says: Then in the audience of all the people he said unto his disciples. The religious leaders had picked several doctrinal fights with Jesus and lost every fight. Then Jesus asked them a question which they could not answer and which proved that their doctrine contained errors. Now, Jesus is following that last fight with a warning to the common Jew, and to His disciples, about the doctrine and actions of the scribes and Pharisees.

The last phrase, of our First Equivalent Section, of our current sentence, says: The scribes and the Pharisees sit in Moses' seat. The equivalent section from Mark says: Beware of the scribes, which love to go in long clothing, and love salutations in the marketplaces, And the chief seats in the synagogues, and the uppermost rooms at feasts:. The equivalent section from Luke says: Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts. Here we see Mark and Luke report the same message using almost identical words. And, while the words from Matthew are completely different, we still see the same message.

One thing that people tend to forget is that many times, including this time, Jesus taught all day long and often for several days. And, as the group of listeners changed, it should be expected that He taught the same thing more than once using different words. These people who complain that Jesus could not have said the same thing multiple times, such as those who will complain about the differences seen in these equivalent sentences, are thinking of speakers limited to less than a half hour or, possibly a teaching session of less than two hours. They are not thinking of what the Gospel accounts report as reality, which is all day long for multiple days.

The remainder of the sentences, which are reported by Mark and Luke, are equivalent to our next sentence from Matthew. The remainder of this sentence is only reported by Matthew and contains the legal perspective.

Our Second and third Equivalent Sections tell us what to do, what to not do, and why. Simply put, 1Peter 1:17 and Revelation 20:12-13 both tell us that we will be judged according to our works. Therefore, they match what Jesus says in this sentence when He tells us what to do and what to not do.

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

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

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

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

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

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

Please see the note for Luke 7:39 about the word bid. The functional definition for this word is: 'To ask; to request; to invite'. Please see the note for Acts 11:12 about the word bade. Please see the note for Luke 7:39 about the word bidden. Both of these words are past-tense forms of the word bid. Please also see the note for 1Timothy 4:1 about the word forbid. Please also see the notes for Romans C3S6 and Galatians C3S25 about the phrase God forbid.

Please see the note for 1Timothy 5:21 about the word observe. Webster's 1828 dictionary defines this word as: 'The sense is to hold in view, or to keep the eyes on. 1. to see or behold with some attention; to notice; as, to observe a halo round the moon; I observed a singular phenomenon; we observe strangers or their dress. I saw the figure, but observed nothing peculiar in it. 2. to take notice or cognizance of by the intellect. We observe nice distinctions in arguments, or a peculiar delicacy of thought. 3. to utter or express, as a remark, opinion or sentiment; to remark. He observed that no man appears great to his domestics. 4. to keep religiously; to celebrate. A night to be much observed to the Lord. Ex. 12. Ye shall observe the feast of unleavened bread. Ex. 12. Ye observe days, and months, and times, and years. Gal. 4. 5. to keep or adhere to in practice; to comply with; to obey; as, to observe the laws of the state; to observe the rules and regulations of a society. Teaching them to observe all things whatsoever I have commanded you. Matt. 28. 6. to practice. In the days of Enoch, the people observed not circumcision or the sabbath.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 15:10-20; Mr 7:14; Lu 12:1,57; 20:45
General references. Ne 8:4-8; Mal 2:7; Mr 12:38; Lu 20:46 exp: Ex 18:13; De 19:17.
whatsoever. Mt 15:2-9; Ex 18:19-20,23; De 4:5; 5:27; 17:9-12; 2Ch 30:12; Ac 5:29; Ro 13:1 for. Mt 21:30; Ps 50:16-20; Ro 2:19-24; 2Ti 3:5; Tit 1:16 General references. exp: De 19:17.'.

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C23-S2 (Verse 4) Why.

First Step: What they make others do.

For they bind heavy burdens and grievous to be borne,
and lay them on men's shoulders;.

Second Step: What they do themselves.

but they themselves will not move them with one of their fingers..

Luke 11:46 is an equivalent sentence but it was said at another time and place. This shows us that Jesus taught the same doctrine multiple times.

In Matthew 23:12; Mark 12:38-40 and Luke 20:45-47 Jesus warned the common Jew and His disciples about the hierocracy of the scribes and Pharisees. He pronounces a Woe! on them and everyone who acted like them. We also see Jesus say a similar thing in Luke 11:39-44, although that was a different time and place. He also clearly said the types of things which would bring a curse from God and also told us how to have the greatest rewards in Heaven.

The last parts of Mark 12:38-40 and Luke 20:45-47 are equivalent to this sentence and the next sentence. The words are different because each Gospel author chose a different example to report. But, all reports show the same attitude that the scribes and Pharisees have. The equivalent section from Mark says: Which devour widows' houses, and for a pretence make long prayers. The equivalent section from Luke says: Which devour widows' houses, and for a shew make long prayers. The only real difference is that Mark says: pretence where Luke says: shew. The last parts of those phrases, from Mark and Luke, match our next sentence while the first parts of those phrases are matched to our current sentence. Then, the very last phrase from Mark says: these shall receive greater damnation. The equivalent section from Luke says: the same shall receive greater damnation. Both are matched with Jesus saying: Woe unto you, scribes and Pharisees, hypocrites! starting in Matthew 23:14. And, as already explained in a prior note, Jesus taught all day for several days in a row and He used repetition. So, it is quite reasonable to believe that He said each of the things reported, at different times of the day, and that each author chose a slightly different statement which delivered the same message as we get from other Gospel accounts.

The overall message is: 'Don't follow their example and expect to receive the same judgment from God, as they received, if you do follow their example'.

Please see the note for Mark 3:27 about the word bind. Webster's 1828 defines this word as: 'Past- tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained. 2. to gird, inwrap or involve; to confine by a wrapper, cover or bandage; sometimes with up; as, to bind up a wound. 3. to confine or restrain, as with a chain, fetters or cord; as, bind him hand and foot. 4. to restrain in any manner. He bindeth the floods from overflowing. Job.28. 5. to oblige by a promise, vow, stipulation, covenant, law, duty or any other moral tie; to engage. If a man shall swear an oath to bind his soul with a bond. Numbers 30. We are bound by the laws of kindness, of nature, of a state, etc. 6. to confirm or ratify. Whatsoever thou shalt bind on earth, shall be bound in heaven. Matt.16. 7. to distress, trouble, or confine by infirmity. Whom Satan hath bound these eighteen years. Luke 13. 8. to constrain by a powerful influence or persuasion. I go bound in the spirit to Jerusalem. Acts.20. 9. to restrain the natural discharges of the bowels; to make costive; as, certain kinds of food bind the body or bowels. 10. to form a border; to fasten with a band, ribin, or anything that strengthens the edges; as, to bind a garment or carpet. 11. to cover with leather or anything firm; to sew together and cover; as, to bind a book. 12. to cover or secure by a band; as, to bind a wheel with tire. 13. to oblige to serve, by contract; as, to bind an apprentice; often with out; as, to bind out a servant. 14. to make hard or firm; as, certain substances bind the earth. Tobind to is to contract; as, to bind one's self to a wife. Tobind over is to oblige by bond to appear at a court'.

Please see the note for Mark 14:33-34 about the word heavy. The functional definition for this word is: 'Heavy (heave, to lift) is used literally with respect to material things. It is used for what is hard to bear, oppressive'.

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

Please see the note for Philippians 3:1 about the word grievous. The functional definition for this word is: 'Heavy; oppressive; burdensome; Afflictive; painful; hard to be borne'.

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

We find forms of the word shoulder occurring 58 times in 57 verses of the Bible and, in the New Testament, in: Matthew 23:4; Luke 15:5. The Morrish Bible Dictionary defines this word as: 'Often alluded to in scripture as the place of strength, on which burdens are borne. the high priest had the names of the twelve tribes on his shoulders, as in a place of safety. Ex 28:12. Of Christ it is said, when He comes to reign, the 'government shall be on his shoulder,' Isa 9:6; and, as the Good Shepherd, when He finds a lost sheep He places it on His shoulders. Lu 15:5. When God blesses Israel in their land the Gentiles will bring Israel's dispersed daughters upon their shoulders, that is, will give them substantial aid. Isa 49:22.'.

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

Please see the note for John 8:6 about the word finger. The functional definition for this word is: 'To handle with the fingers; to touch lightly; to toy. the covetous man delights to finger money. 2. to touch or take thievishly; to pilfer. 3. to touch an instrument of music; to play on an instrument. 4. to perform work with the fingers; to execute delicate work. 5. to handle without violence'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 23:23; 11:28-30; Lu 11:46; Ac 15:10,28; Ga 6:13; Re 2:24'.

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C23-S3 (Verse 5-7) their acts do not match their mouth.

Equivalent Section: their motivation.

But all their works they do for to be seen of men:.

Equivalent Section: their works.

they make broad their phylacteries,
and enlarge the borders of their garments,
And love the uppermost rooms at feasts,
and the chief seats in the synagogues,
And greetings in the markets,
and to be called of men,
Rabbi,
Rabbi..

Mark 12:38-40 is an equivalent sentence but it was said at another time and place. This shows us that Jesus taught the same doctrine multiple times.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. In the prior sentence, Jesus said that they gave grievous burdens to others without even lending a finger to help carry the load. Now, in this sentence, He tells how they love to be greated and treated as if they were the ones who carried the great load spiritually.

As noted for the prior sentence, the last parts of Mark 12:38-40 and Luke 20:45-47 are equivalent to this sentence and the prior sentence. Mark and Luke reported how they: devour widows' houses and our prior sentence reported that they bind heavy burdens and grievous to be borne while they did nothing to help. Then, Mark and Luke reported how they: for a pretence make long prayers. This is an outward show of spirituality. And, the Second Equivalent Section gives us many more ways that they made an outward show of spirituality.

Now, while many of the things in our sentence are specific to the culture of the Jews in that day, many religious groups do the same today. There are the Roman Catholics wearing their robes, both priests and nuns. There are the Buddhists having their monks wear an orange robe. You even have 'good Godly fundamental KJV only Baptists' insisting that no one with facial hair can step into the pulpit and that men must wear a suit and tie in order to preach. And, yes, we should dress our best when going to worship in order to show our respect to God and that we respect God more than any leader of a country. However, that is different from specifying that a certain mode of dress makes a person more spiritual. And, in (Matthew 15:11; Matthew 15:18; Matthew 15:20; Mark 7:15; Mark 7:18; Mark 7:20; Mark 7:23; Hebrews 12:15), we are told that the There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. In other words, what is done on the outside can not defile a man, nor can it make him spiritual. As the rest of this teaching from Jesus teaches us, we must have our heart and innermost being in obedience to God, and the word of God, if we truly want to be spiritual.

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 Matthew 7:13-14 about the word broad. Webster's 1828 defines this word as: 'Wide; extended in breadth, or from side to side, as distinguished from long, or extended from end to end. It is opposed to narrow; as a broad street; a broad table. 2. Wide; extensive; vast; as the broad expanse of ocean. 3. Large; as a broad mixture of falsehood. 4. Open; clear; not covered, confined or concealed; as in broad sunshine. 5. Gross; coarse; as broad mirth; broad nonsense. 6. Plain; tending to obscenity; as a broad comment. 7. Bold; not delicate; not reserved; as broad words. 8. Comprehensive. It may be urged that the words in the constitution are broad enough to include the case. Broad as long, equal upon the whole'. Please also see the note for Romans C16S22 about the word abroad. Please also see the note for Romans C5S2 about the phrase shed abroad.

We find forms of the word phylacteries only in this sentence although they are related to the word: frontlets the American Tract Society Dictionary defines this word as: 'Were little rolls of parchment, in which were written certain words of the law, and which were worn by the Jews upon their foreheads, and upon the left arm. the custom was founded on a mistaken interpretation of Ex 13:9,16, "And it shall be for a taken upon thy hand, and for frontlets between thine eyes."
Leo of Modena informs us particularly about these rolls. those worn upon the forehead have been described under the article FRONTLETS, which see. those that were to be fastened to the arms were two rolls of parchment written in square letters, with ink made on purpose, and with much care. they were rolled up to a point, and enclosed in a sort of case of black calfskin. they then were put upon a square bit of the same leather, whence hung a throng of the same, of about a finger's breadth and a cubit and a half long. these rolls were placed at the bending of the left arm, and after the throng had made a little knot in the form of the letter Yodh, it was wound about the arm in a spiral line, which ended at the top of the middle finger. they were called the Tephila of the hand.
The phylactery, from a Greek word signifying preservative, was regarded not only as a remembrancer of God's law, but as a protection against demons. It was probably introduced at a late period in the Old Testament history. Our Savior reproaches the pride and hypocrisy of the Pharisees, shown in making their phylacteries broad as a sign of their superior wisdom and piety, Mt 23:5. David, on the other hand, says, "Thy word have I hid in my heart, that I might not sin against thee," Ps 119:11.'. Easton's Bible Dictionary defines this word as: 'Gr. phulakteria; i.e., "defences" or "protections"), called by modern Jews tephillin (i.e., "prayers") are mentioned only in Mt 23:5. they consisted of strips of parchment on which were inscribed these four texts: (1.) Ex 13:1-10; (2.) Ex 11-16; (3.) De 6:4-9; (4.) Ex 11:10, and which were enclosed in a square leather case, on one side of which was inscribed the Hebrew letter shin, to which the rabbis attached some significance. this case was fastened by certain straps to the forehead just between the eyes. the "making broad the phylacteries" refers to the enlarging of the case so as to make it conspicuous. (See Frontlets.)
Another form of the phylactery consisted of two rolls of parchment, on which the same texts were written, enclosed in a case of black calfskin. this was worn on the left arm near the elbow, to which it was bound by a thong. It was called the "Tephillah on the arm." Illustration: Tephillah on the Arm'. Thompson Chain Topics provides references for this word as: 'Frontlets worn to preserve the law in memory De 22:12; 11:18; Mt 23:5'.

Please see the note for Psalms 119:32 about the word enlarge. The functional definition for this word is: 'o set at large or at liberty, to set free'.

Please see the note for Mark 7:24 about the word border. The functional definition for this word is: 'BORD'ER, n. the outer edge of anything; the extreme part or surrounding line; the confine or exterior limit of a country, or of any region or tract of land; the exterior part or edge of a garment, or of the corol of plants; the rim or brim of a vessel, but not often applied to vessels; the exterior part of a garden, and hence a bank raised at the side of a garden, for the cultivation of flowers, and a row of plants; in short, the outer part or edge of things too numerous to be specified.
BORD'ER, v.i. to confine; to touch at the edge, side or end; to be contiguous or adjacent; with on or upon; as, Connecticut on the north borders on or upon Massachusetts. 1. to approach near to. Wit, which borders upon profaneness, deserves to be branded as folly.
BORD'ER, v.t. to make a border; to adorn with a border of ornaments; as, to border a garment or a garden. 1. to reach to; to touch at the edge or end; to confine upon; to be contiguous t'.

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 answers to the χιτών of the N.T., 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 corresponds to the ἱμάτιον in the N.T. It 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 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'.

We find forms of the word uppermost in: Genesis 40:17; Isaiah 17:6; Isaiah 17:9; Matthew 23:6; Mark 12:39; Luke 11:43. Webster's 1828 defines this word as: 'a. superl.; upper and most. 1. Highest in place; as the uppermost seats. 2. Highest in power or authority. Whatever faction happens to be uppermost 3. Predominant; most powerful.'. This, in my opinion, is probably where we get the saying: 'Proud people look down on others that they consider to be lesser people'

Please see the note for Mark 12:38-40 about the word room. The functional definition for this word is: 'Often used for "a place at table" or "a place at the gathering", but also used for an enclosed space within a building'.

Please see the note for John 4:45 about the word feast. Easton's Bible Dictionary defines this word as: 'as a mark of hospitality (Ge 19:3; 2Sa 3:20; 2Ki 6:23); on occasions of domestic joy (Lu 15:23; Ge 21:8); on birthdays (Ge 40:20; Job 1:4; Mt 14:6); and on the occasion of a marriage (Jg 14:10; Ge 29:22).
Feasting was a part of the observances connected with the offering up of sacrifices (De 12:6-7; 1Sa 9:19; 16:3,5), and with the annual festivals (De 16:11). "It was one of the designs of the greater solemnities, which required the attendance of the people at the sacred tent, that the oneness of the nation might be maintained and cemented together, by statedly congregating in one place, and with one soul taking part in the same religious services. But that oneness was primarily and chiefly a religious and not merely a political one; the people were not merely to meet as among themselves, but with Jehovah, and to present themselves before him as one body; the meeting was in its own nature a binding of themselves in fellowship with Jehovah; so that it was not politics and commerce that had here to do, but the soul of the Mosaic dispensation, the foundation of the religious and political existence of Israel, the covenant with Jehovah. to keep the people's consciousness alive to this, to revive, strengthen, and perpetuate it, nothing could be so well adapted as these annual feasts." (See Festivals, Religious.)'. (There is much more about this word at the note referenced above.) forms of this word are used, in this Gospel, in: Matthew 23:6; Matthew 26:2; Matthew 26:5; Matthew 26:17; Matthew 27:15.

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 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 John 6:59 about the word synagogue. The functional definition for this word is: 'a recognized place of worship'.

Please see the note for Luke 20:45-47 about the word greet. The functional definition for this word is: 'Addressing with kind wishes or expressions of joy'.

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

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

Please see the note for John 1:38 about the word Rabbi. The Morrish Bible Dictionary defines this word as: 'A title of respect among the Jews, signifying 'master, teacher,' but is not known to have been used till the time of Herod the Great. It was applied to the Lord, though often translated 'master' in the A.V. Mr 9:5; 11:21; 14:45; Joh 1:38,49; 3:2,26; 4:31; 6:25; 9:2; 11:8. Jesus forbade the disciples being called Rabbi, for one was their Master (καθηγητής), even Christ. Mt 23:8. According to the Jews the gradations of honour rose from Rab to Rabbi, and thence to Rabban or Rabboni.'. Fausset's Bible Dictionary defines this word as: '("great.") Simeon (identified by some with him who took the infant Jesus in his arms: Lu 2:25 ff) son of Hillel, shortly before Christ, was the first doctor of the law with the title Rabban (higher than Rabbi), Rabbi (higher than Rab). the disciples applied it to Christ (Mr 9:5; 11:21; 14:45; Joh 1:38,50; 3:2; 4:31; 6:25; 9:2; 11:8; 13:13). Christ's prohibition of the title to the disciples (Mt 23:7-8) is against using it in the spirit of exercising dominion over the faith of others. the triune God is the only "Father," "Master" (katheegeetes, guide, Ro 2:19; contrast Joh 16:13), "Teacher" (didaskalos Vaticanus manuscript Mt 23:8) in the highest sense; on Him alone can implicit trust be placed. All are "brethren " before Him, none by office or precedence nearer to God than another. Rabboni (Joh 20:16) is simply "Master," the -I final in John's translated not meaning "my", as it often does'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'all. Mt 6:1-16; 2Ki 10:16; Lu 16:15; 20:47; 21:1; Joh 5:44; 7:18; 12:43; Php 1:15; 2:3; 2Th 2:4 they make. De 6:8; Pr 3:3; 6:21-23 the borders. Mt 9:20; Nu 15:38-39; De 22:12 General references. exp: De 6:8; Isa 57:12.
General references. Mt 20:21; Pr 25:6-7; Mr 12:38-39; Lu 11:43-54; 14:7-11; 20:46-47; Ro 12:10; Jas 2:1-4; 3Jo 1:9 exp: Lu 9:46.
Rabbi. Joh 1:38,49; 3:2,26; 6:25; 20:16 General references. exp: Lu 9:46.'.

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C23-S4 (Verse 8) Do not claim a title that belongs to God.

Equivalent Section: What to not do.

But be not ye called Rabbi:.

Equivalent Section: What to acknowledge.

First Step: Acknowledge the true Master.

for one is your Master,
even Christ;.

Second: Acknowledge others as equals.

and all ye are brethren..

This sentence, through pretty much the end of the chapter has no great section in the other Gospel accounts which match it. There are some references in the other Gospel accounts which match some sentences, or phrases, of this chapter but, in General, it is unique.

Our sentence starts with the word; But, which means it is continuing the subject from the prior sentence while going in a different direction. In addition, the second word, in our sentence, is: ye ('each and every one of you personally'). Thus, Jesus is instructing 'each and every one of us personally' to not act like what He described in the prior sentence. We see this same doctrine said in more detail in Romans 2, which has a theme of: 'Don't be a hypocrite'.

Next, notice that both, Rabbi and Master are capitalized. Now notice that Matthew 23:10 uses a lowercase masters. In the Bible, when roles, such as these, are capitalized, it is a role of God. That means that our First Equivalent Section is telling us to not let anyone claim that what we are the ultimate authority and do not let anyone say that what we say is of greater authority than the word of God. This capitalized Rabbi is: 'a role of God which teaches us God's truth'.

Our Second Equivalent Section starts with the word for and tells us why the First Equivalent Section is true. The second word is one. That means that God can not have this role along with many religious leaders. Next, we see the capitalized role of Master, which is equated to the capitalized role of Rabbi. And, the second phrase, of this First Step, says: even Christ. The word even means: 'two sides of a balancing scale have equal weight'. That means that the capitalized roles of Rabbi and Master are other names for Christ. And, all are: 'roles of the Son of God that He uses to teach the saved after they become children of God'. (Please see the Studies on the gospel of Christ, found in Word Study on Gospel and Galatians 1:6-LJC.)

The Greek prefix of anti means: 'alternative or opposite'. We are told about true Biblical antichrists in 1John 2:18; 1John 2:22; 1John 4:3 and 2John 1:7. The beast, of Revelation, is NOT a true Biblical antichrist. The true Biblical antichrists deceive people into looking at he beast, of Revelation so that they ignore the Biblical antichrist, which John warns us are many and are in the world today. And, our sentence is truly telling us to not become a true Biblical antichrist. And, it is telling us that we allow this if we allow someone to call us a capitalized Rabbi and Master. That is: we are doing this if our followers become modern-day Pharisees and claim that our doctrine is a greater authority than the word of God.

Now, the majority of our sentence is telling us to not become a true Biblical antichrist. However, our last phrase (and all ye are brethren) is reminding us that we are all equal. We are all sinners and anything good that comes out of our life is truly due to Christ working in and through our lives. All true spiritual work is done by Him. We, in our flesh, are no better than any other person.

Please see the note for John 1:38 about the word Rabbi. The Morrish Bible Dictionary defines this word as: 'A title of respect among the Jews, signifying 'master, teacher,' but is not known to have been used till the time of Herod the Great. It was applied to the Lord, though often translated 'master' in the A.V. Mr 9:5; 11:21; 14:45; Joh 1:38,49; 3:2,26; 4:31; 6:25; 9:2; 11:8. Jesus forbade the disciples being called Rabbi, for one was their Master (καθηγητής), even Christ. Mt 23:8. According to the Jews the gradations of honour rose from Rab to Rabbi, and thence to Rabban or Rabboni.'. Fausset's Bible Dictionary defines this word as: '("great.") Simeon (identified by some with him who took the infant Jesus in his arms: Lu 2:25) son of Hillel, shortly before Christ, was the first doctor of the law with the title Rabban (higher than Rabbi), Rabbi (higher than Rab). the disciples applied it to Christ (Mr 9:5; 11:21; 14:45; Joh 1:38,50; 3:2; 4:31; 6:25; 9:2; 11:8; 13:13). Christ's prohibition of the title to the disciples (Mt 23:7-8) is against using it in the spirit of exercising dominion over the faith of others. the triune God is the only "Father," "Master" (katheegeetes, guide, Ro 2:19; contrast Joh 16:13), "Teacher" (didaskalos Vaticanus manuscript Mt 23:8) in the highest sense; on Him alone can implicit trust be placed. All are "brethren " before Him, none by office or precedence nearer to God than another. Rabboni (Joh 20:16) is simply "Master," the -I final in John's translated not meaning "my", as it often does'.

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

Please see the note for Matthew 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be. Mt 23:10; 2Co 1:24; 4:5; Jas 3:1; 1Pe 5:3 exp: 1Co 7:23. one. Mt 10:25; 17:5; 26:49; Joh 13:13-14; Ro 14:9-10; 1Co 1:12-13; 3:3-5 all. Lu 22:32; Eph 3:15; Col 1:1-2; Re 1:9; 19:10; 22:9 General references. exp: Lu 22:26.'.

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C23-S5 (Verse 9) Do not ley a man take God's role in your life.

Equivalent Section: What to not do.

And call no man your father upon the earth:.

Equivalent Section: What to do.

for one is your Father,
which is in heaven..

This is probably why many cultures teach children to call their physical father 'Da' or 'Daddy' or some variant of those names. The Biblical truth is that the father gives his character to his children, if he is involved in their lives like he is supposed to be. However, in this sentence, Jesus is telling us that God the Father is supposed to give us our character and not our physical father. And, if we are true sons of God then we will acknowledge this truth. This, our sentence is telling us t, first, make God's character our character. Then, acknowledge where our true character comes from.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'call. 2Ki 2:12; 6:21; 13:14; Job 32:21-22; Ac 22:1; 1Co 4:15; 1Ti 5:1-2; Heb 12:9 exp: Joh 13:13. For. Mt 6:8-9,32; Mal 1:6; Ro 8:14-17; 2Co 6:18; 1Jo 3:1 General references. exp: Lu 22:26.'.

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C23-S6 (Verse 10) Do not let a man take the role of Christ in your life.

Equivalent Section: What to not allow.

Neither be ye called masters:.

Equivalent Section: the truth to proclaim.

for one is your Master,
even Christ..

in this case, we see a lowercase masters used, in our First Equivalent Section:, as opposed to our Second Equivalent Section which uses a capitalized Master. Here, we are being told to not let people claim that our religious doctrine is the authority that they are to believe (called a lowercase master). But, as our Second Equivalent Section tells us, we are to make sure that everyone understands that the doctrine truly comes from Christ and that we are just a messenger that He works through to deliver His doctrine to them.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 22:26.'.

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C23-S7 (Verse 11) How to be great in the sight of God.
But he that is greatest among you shall be your servant.

In Matthew 23:12; Mark 12:38-40 and Luke 20:45-47 Jesus warned the common Jew and His disciples about the hierocracy of the scribes and Pharisees. He pronounces a Woe! on them and everyone who acted like them. We also see Jesus say a similar thing in Mark 9:35 and Mark 10:44, although those were different times and places. He also clearly said the types of things which would bring a curse from God and also told us how to have the greatest rewards in Heaven.

The prior three sentences taught us about truly acknowledging the true authority of a saved person's life. This is the opposite of the claims of the scribes and Pharisees. Now, this sentence, and the next, tell us the attitude and actions to have. which are also opposite to the attitude and actions of the scribes and Pharisees.

We also see this doctrine taught in n Matthew 20:25-28; Mark 10:42-45; Luke 22:24-30 and John 13:12-15. This doctrine teaches that we are not to just proclaim that we are humble but are to shut our mouth and let our actions demonstrate how humble we truly are.

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: 'General references. Mt 20:26-27; Mr 10:43-44; Lu 22:26-27; Joh 13:14-15; 1Co 9:19; 2Co 4:5; 11:23; Ga 5:13; Php 2:5-8'.

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C23-S8 (Verse 12) God will do to us what is opposite to what we do to ourselves.

And whosoever shall exalt himself shall be abased;
and he that shall humble himself shall be exalted..

We see the same doctrine, as this zsentence says, in Luke 14:11; Luke 18:14 and 1Peter 5:6. In addition, we see this truth happen in 2Corinthians 10:1-2 where Paul wrote: Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you. Yet, we know that God exalted Paul and proved the doctrine of Matthew 18:4

This sentence, and the prior sentence, tell us the attitude and actions to have. which are also opposite to the attitude and actions of the scribes and Pharisees. They were concentrating on receiving rewards in this physical life. in this chapter, Jesus is teaching us how to receive eternal rewards in Heaven. And, that requires the attitude and actions of this sentence, and the prior sentence, as opposed to what Jesus says about the scribes and Pharisees in this chapter.

Please see the note for 2Corinthians 10:3-6 about the word exalt. Webster's 1828 dictionary defines this word as: 'to raise high; to elevate. 2. to elevate in power, wealth, rank or dignity; as, to exalt one to a throne, to the chief magistracy, to a bishopric. 3. to elevate with joy or confidence; as, to be exalted with success or victory. We now use elate. 4. to raise with pride; to make undue pretensions to power, rank or estimation; to elevate too high or above others. He that exalteth himself shall be abased. Luke 14. Matt.23. 5. to elevate in estimation and praise; to magnify; to praise; to extol. He is my father's God, and I will exalt him. Ex. 15. 6. to raise, as the voice; to raise in opposition. 2 Kings 19. 7. to elevate in diction or sentiment; to make sublime; as exalted strains. 8. In physics, to elevate; to purify; to subtilize; to refine; as, to exalt the juices or the qualities of bodies'.

Please see the note for Philippians 4:12 about the word abase. The functional definition for this word is: 'humbled, reduced to low estate'.

Please see the note for Philippians 2:5-8 about the word humble. The functional definition for this word is: 'Low; opposed to high or lofty'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 5:3; 18:4; Job 22:29; Ps 138:6; Pr 15:33; 16:18-19; 29:23; Isa 57:15; Da 4:37; Lu 1:51-52; 14:11; 18:14; Jas 4:6; 1Pe 5:5 exp: Lu 22:26.'.

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C23-S9 (Verse 13) the first Woe!

But woe unto you,
scribes and Pharisees,
hypocrites!.

We find Woe unto you, (scribes and) Pharisees in: Matthew 23:13; Matthew 23:14; Matthew 23:15; Matthew 23:16; Matthew 23:23; Matthew 23:25; Matthew 23:27; Matthew 23:29; Luke 11:42; Luke 11:43; Luke 11:44; Luke 11:47. In addition, Luke 11:52 adds Woe unto you, lawyers!.

Following each of the referenced Woe is the reason it is given. In addition to telling this to the scribes and Pharisees, Jesus also said it to others. use the link in the word definitions, below, to see the note in Mark which has links to every place in the New Testament where we read Woe!. Below are the references in Matthew.

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

Matthew 11:21 : is said to Chorazin for refusing to believe in spite of all of the mighty works (miracles) which were done in that place.

Matthew 11:21 : is said to Bethsaida for refusing to believe in spite of all of the mighty works (miracles) which were done in that place.

Matthew 18:7 : is said to the world because of offences against the true children of God.

Matthew 18:7 : is said to that man by whom the offence cometh.

Matthew 23:13 : is said to scribes and Pharisees because they were hypocrites who prevented people from knowing true Godly doctrine that would get them saved.

Matthew 23:14 : is said to scribes and Pharisees because they were hypocrites who robbed the poor and pretended to be spiritual because of their long prayer.

Matthew 23:15 : is said to scribes and Pharisees because they were hypocrites who made religious converts instead of true children of God.

Matthew 23:16 : is said to scribes and Pharisees because they were blind guides who taught doctrinal error.

Matthew 23:23 : is said to scribes and Pharisees because they were hypocrites who paid tine of the littlest physical thing while neglecting the spiritual things.

Matthew 23:25 : is said to scribes and Pharisees because they were hypocrites who exceeded in outward spirituality evidences while vile sinners in their heart.

Matthew 23:27 : is said to scribes and Pharisees because they were hypocrites who appeared beautiful outwardly but are within full of dead men's bones, and of all uncleanness.

Matthew 23:29 : is said to scribes and Pharisees because they build the tombs of the prophets, and garnish the sepulchres of the righteous while doing the same spiritual things as their fathers who murdered the prophets.

Matthew 24:19 : said woe unto them that are with child, and to them that give suck in those days. This is to saved people during the great tribulation.
Matthew 26:24 is said to Judas Iscariot.

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: 'woe. Mt 23:14-15,27,29; Isa 9:14-15; 33:14; Zec 11:17; Lu 11:43-44 exp: Isa 10:1; Lu 11:42; Jude 1:11'.

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C23-S10 (Verse 13) What the Pharisees do spiritually.

Equivalent Section: First reason why the Woe!

for ye shut up the kingdom of heaven against men:.

Equivalent Section: Second reason why the Woe!.

for ye neither go in yourselves,
neither suffer ye them that are entering to go in..

Luke 11:52 is an equivalent sentence but it was said at another time and place. This shows us that Jesus taught the same doctrine multiple times.

Our sentence starts with the word for and tells us why Jesus said Woe! in the prior sentence. The phrase ye shut up the kingdom of heaven against men means that their doctrine keeps men from being truly saved. True Biblical salvation is: 'God's life in you'. People only receive God's life from Jesus Christ if they are willing to receive Him as their personal Lord in an ongoing personal relationship. But, the doctrine of the scribes and Pharisees, and of almost all religions today, is: 'God has to let you into Heaven if you do what our religion dictates'. That is: they try to replace God's personal relationship with an impersonal religious relationship.

In our Second Equivalent Section we see that they personally (ye) died lost and did all that they could to make sure that everyone else dies lost. This is similar to, but a greater condemnation than, when Jesus said that they were blind leaders of the blind (Matthew 15:4).

Please see the note for Matthew 25:10 about the word shut. Webster's 1828 defines this word as: 'to close so as to hinder ingress or egress; as, to shut a door or gate; to shut the eyes or the mouth. 2. to prohibit; to bar; to forbid entrance into; as, to shut the ports of the kingdom by a blockade. Shall that be shut to man, which to the beast Is open? Milton. 3. to preclude; to exclude. But shut from every shore. Dryden. 4. to close, as the fingers; to contract; as, to shut the hand'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for ye shut. Mt 21:31-32; Lu 11:52; Joh 7:46-52; 9:22,24,34; Ac 4:17-18; 5:28,40; 8:1; 13:8; 1Th 2:15-16; 2Ti 3:8; 4:15'.

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C23-S11 (Verse 14) the second Woe!

Woe unto you,
scribes and Pharisees,
hypocrites!.

Please see the note for Matthew 23:13 for links to every place in this Gospel where Jesus says Woe! along with the reason for each Woe!.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for ye. Josephus says that this sect pretended to a more exact knowledge of the law, on which account the women were subject to them, as pretending to be dear to God. Ex 22:22-24; Job 22:9; 31:16-20; Mr 12:40; Lu 20:47; 2Ti 3:6; Tit 1:10-11; 2Pe 2:14-15 General references. exp: Job 27:8; Pr 4:17; Isa 57:12; Lu 19:46.'.

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C23-S12 (Verse 14) What the Pharisees do physically.

Equivalent Section: What they do.

for ye devour widows' houses,
and for a pretence make long prayer:.

Equivalent Section: the result that they will receive.

therefore ye shall receive the greater damnation..

Mark 12:40 and Luke 20:47 are equivalent sentences but each was said at another time and place. This shows us that Jesus taught the same doctrine multiple times.

Our sentence starts with the word for and tells us why Jesus said Woe! in the prior sentence. Our Second Equivalent Section tells us that they shall receive the greater damnation because they teach that making a long prayer allows any type of moral corruption. This is one of the reasons why movies portray Mafia as being Roman Catholic. I'm not sure how true the movies are but I personally discussed doctrine with several different bishops and cardinals of the Roman Catholic Church. And, they very strongly hold to this doctrine. And, they also teach that, if a person gives enough money to the church, then the priest will do their praying for them. In other words: with enough money, God can be forced to forgive any immoral life of sin.

Please see the note for Galatians 5:15 about the word devour. The functional definition for this word is: ' to eat up; to eat with greediness; to eat ravenously, as a beast of prey, or as a hungry man'. Forms of this word are used, in this Gospel, in: Matthew 13:4; Matthew 23:14.

Please see the note for Mark 12:38-40 about the word widow. Fausset's Bible Dictionary defines this word as: 'Cared for specially by the law, in the triennial tithes, etc. De 19:21; 24:17; 26:12; 27:19; Ex 22:22; Job 24:3; 29:13; Isa 1:17; Mt 23:14. God is "judge of the widows" (Ps 68:5; 146:9), therefore, the judge or righteous vindicator of His church, and of Israel especially (Isaiah 54), widowed by His physical absence, against her adversary Satan (Lu 18:1-7). forpious widows, see Anna, and the one who gave her all to the Lord's treasury (Lu 2:36-37; 20:47; 21:1-4). (See ANNA.) three classes of widows are distinguished in 1 Timothy 5
(1) the ordinary widow.
(2) the widow indeed, i.e. destitute, and therefore to be relieved by the church, not having younger relatives, whose duty it is to relieve them (let them, the children or descendants, learn first, before calling the church to support them; to show reverent dutifulness toward their own elder destitute female relatives).
(3) the presbyteral widow (1Ti 5:9-11). Let none be enrolled as a presbyteral widow who is less than 60 years old. Not deaconesses, who were chosen at a younger age (40 was fixed as the limit at the council of Chalcedon) and who had virgins (latterly called widows) as well as widows among them, compare Dorcas (Ac 9:41). As expediency required presbyters to be but once married (1Ti 3:2; Tit 1:6), so also presbyteresses. (The feeling among Jews and Gentiles being against second marriages, the desire for conciliation in matters indifferent, where no principle was compromised, accounts for this rule in the case of bishops, deacons, and presbyteresses, whose aim was to be all things to all men that by all means they might save some: 1Co 9:22; 10:33.) the reference in 1Ti 5:9 cannot, as in 1Ti 5:3, be to providing church maintenance, for then the restriction to widows above 60 would be harsh, as many might need help at an earlier age.
So the rules that she should not have been twice married, and that she must have brought up children and lodged strangers, would be strange, if the reference were to eligibility for church alms. Tertullian ("De velandis Virginibus," 9), Hermas (Shepherd 1:2), and Chrysostom (Horn. 31) mention an order of ecclesiastical widows, not less than 60 years old, who ministered to widows and orphans. their experimental knowledge of the trials of the bereaved adapted them for such an office and for general supervision of their sex. Age was a requisite, as in presbyters, to adapt them for influencing younger women; they were supported by the church, but were not the only widows so supported (1Ti 5:3-4)'.

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 Philippians 1:18 about the word pretense / pretence. Webster's 1828 dictionary defines this word as: 'n. pretens'. L. proetensus, proetendo. 1. A holding out or offering to others something false or feigned; a presenting to others, either in words or actions, a false or hypocritical appearance, usually with a view to conceal what is real, and thus to deceive. Under pretense of giving liberty to nations, the prince conquered and enslaved them. Under pretense of patriotism, ambitious men serve their own selfish purposes. Let not Trojans, with a feigned pretense Of proffer'd peace, delude the Latian prince. It is sometimes preceded by on; as on pretense of revenging Caesar's death. 2. Assumption; claim to notice. Never was anything of this pretense more ingeniously imparted. 3. Claim, true or false. Primogeniture cannot have any pretense to a right of solely inheriting property or power. 4. Something held out to terrify or for other purpose; as a pretense of danger'.

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

Please see the note for Romans C13S3 about the words damn / damnation. Webster's 1828 dictionary defines this word is: 'n. 1. Sentence or condemnation to everlasting punishment in the future state; or the state of eternal torments. How can ye escape the damnation of hell. Matt. 23 2. Condemnation.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'long. that these were long we learn from Bab. Berachoth, where we are told that the very religious prayed nine hours a day. Therefore. Mt 23:33-36; 11:24; Lu 12:48; Jas 3:1; 2Pe 2:3 General references. exp: Job 27:8; Pr 4:17; Isa 57:12; Lu 19:46.'.

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C23-S13 (Verse 15) the third Woe!.

Woe unto you,
scribes and Pharisees,
hypocrites!.

Please see the note for Matthew 23:13 for links to every place in this Gospel where Jesus says Woe! along with the reason for each Woe!.

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C23-S14 (Verse 15) What the Pharisees do religiously.

for ye compass sea and land to make one proselyte,
and when he is made,
ye make him twofold more the child of hell than yourselves..

Our sentence starts with the word for and tells us why Jesus said Woe! in the prior sentence. Here we see that the doctrine of scribes an Pharisees not only assure that their proselytes will go the Hell (the child of hell) but their doctrine also hardens them against right thinking and tells them to hold to the wrong thinking no matter what reasonable explanation they are told. Their doctrine turns them into fools ('I know what I believe. Don't confuse me with facts and right reasoning'). I've met many religious people who take that attitude. (I'm a {Catholic / Jehovah's Witness / Mormon / Evolutionist / etc} and don't want to hear anything that you have to say.)

Please see the note for Luke 19:43-44 about the word compass. The functional definition for this word is: 'To look all around as in a complete circle. Also, to stretch; reach; extent; the limit or boundary of a space, and the space included; applied to time, space, sound, etc'.

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

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

We find forms of the word proselyte in: Matthew 23:15; Acts 2:10; Acts 6:5; Acts 13:43. The Morrish Bible Dictionary defines this word as: 'The name given to any from among the nations who embraced Judaism. Ac 2:10; 6:5; 13:43. the name may be said to be a Greek word, derived from 'to come to.' It is used by the LXX where the Hebrew has 'the stranger' that sojourneth among you. Ex 12:48-49; Le 17:8,10,12-15; Nu 9:14; etc. Such, if all the males in the family were circumcised, might eat the Passover and offer a burnt offering or sacrifice. the Rabbis say that there were two classes of proselytes. 1. 'Proselytes of righteousness,' such as those mentioned above; and 2. 'Proselytes of the Gate,' those spoken of as 'strangers within thy gates.' the Rabbis also assert that in N.T. times and later the proselytes were received by circumcision and baptism; but it is very much disputed as to when the baptism was added, there being no mention of it in the O.T. Some hold that it was introduced when the emperors forbade their Gentile subjects to be circumcised, but others think it must have been earlier, which seems confirmed by Joh 1:25. History shows to what an extent proselytising was abused. the Jews held that on a Gentile becoming a proselyte, all his natural relationships were annulled: he was 'a new creature.' Many became proselytes in order to abandon their wives and marry again. this, with other abuses, caused the emperors to interfere; the stricter Jews also were scandalized, and repudiated such proselytes. the Lord describes such a proselyte as the Scribes and Pharisees would make, as "twofold more the child of hell" than themselves. Mt 23:15'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Ga 4:17; 6:12 proselyte. Es 8:17; Ac 2:10; 13:43 ye make. Joh 8:44; Ac 13:10; 14:2,19; 17:5-6,13; Eph 2:3'.

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C23-S15 (Verse 16) the fourth Woe!.

First Step: Judgment pronounced.

Woe unto you,
ye blind guides,
which say,
Whosoever shall swear by the temple,
it is nothing;.

Second Step: Doctrinal error.

but whosoever shall swear by the gold of the temple,
he is a debtor!.

Matthew 23:16-22 reports that Jesus told the scribes and Pharisees Woe! because they took God's name in vain. Please see the notes for Matthew 23:20-23 about the truth related to the doctrinal errors taught by the scribes and Pharisees which are mentioned in this section. Please see the Section called Jesus and the Ten Commandments in the Significant Gospel Events Study.

Please see the note for Matthew 23:13 for links to every place in this Gospel where Jesus says Woe! along with the reason for each Woe!.

Matthew 15:12-15; Matthew 23:16; Matthew 23:17; Matthew 23:19; Matthew 23:24; Matthew 23:26; Luke 6:39; John 9:39; John 9:39 and John 9:40 also call the religious leaders blind guides.

Jesus called them blind guides because they claimed to be guides in spiritual matters yet had absolutely no understanding of those same spiritual matters. (The Bible uses sight as a symbol of spiritual understanding.)

The scribes and Pharisees proved their lack of true spiritual understanding with this saying. This saying proved that they held the gold at a higher value than the Temple. However, gold is part of this physical world which God is going to burn up. It has no lasting value. At the same time, the Temple represented the spiritual house of God. It was where the Jews went to meet with God and receive everlasting spiritual rewards. Therefore, the Temple was a symbol of available everlasting spiritual rewards. In truth, it had a far greater value than gold.

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 John 16:13 about the word guide. The functional definition for this word is: 'A person who leads or directs another in his way or course; a conductor'.

Please see the note for James 5:12 about the words swear / sware. The functional definition for this word is: ' to affirm or utter a solemn declaration, with an appeal to God for the truth of what is affirmed'.

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 1Corinthians C3S13 about the word gold. The functional definition for this word is: 'A precious metal of a bright yellow color, and the most ductile and malleable of all the metals. It is the heaviest metal except platina; and being a very dense, fixed substance, and not liable to be injured by air, it is well fitted to be used as coin, or a representative of commodities in commerce. Its ductility and malleability render it the most suitable metal for gilding'. This word is used symbolically for provision for our long term needs. This word is used symbolically for provision for our long term needs.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye blind. Mt 23:17,19,24,26; 15:14; Isa 56:10-11; Joh 9:39-41 Whosoever shall swear by the temple. Mt 5:33-34; Jas 5:12 it is. Mt 15:5-6; Mr 7:10-13 he is. Ga 5:3'.

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C23-S16 (Verse 17) God's judgment of their error.

Equivalent Section: Judgment on them for their error.

Ye fools and blind:.

Equivalent Section: the correct way to value things.

for whether is greater,
the gold,
or the temple that sanctifieth the gold?.

The Second Equivalent Section, of our sentence, starts with the word for and tells us why Jesus said Woe! in the prior sentence. The First Equivalent Section gives us the judgment of Jesus because of their attitudes, doctrines and actions as related to valuing things physical and things spiritual.

In the First Equivalent Section, Jesus calls them fools because they refused to use their brains and verify the religious doctrine that they had been taught. As explained before, a fool is someone with the attitude of: 'I know what I believe! Don't confuse me with the facts'. And, the facts, which scribes and Pharisees should have known, is that everything in this physical world is temporary and our own personal stay in it is even more temporary. Therefore, nothing of the physical reality can have as much value as true spiritual everlasting rewards.

Next, He called them blind because they lacked true understanding of spiritual matters. Revelation 3:17-18 says: Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. With this, we can understand that many religious people are still fools and blind. And, truly, it should be evident that many, if not most, religious people value the things of this physical reality, such as power or wealth, more than they value the true everlasting spiritual rewards.

In our Second Equivalent Section, Jesus asks a question instead of just stating the truth. Asking a question causes people to at least start to think while just stating a truth allows them to reject anything that goes against their prior belief and do the rejection without first thinking about what was said. Therefore, Jesus presented a question to His listeners instead of just stating the truth.

A Bible truth, that Jews understood, is that the greater blesses the lesser and the greater sanctifies the lesser. Therefore, although they probably had not thought about it before, when Jesus asked this question, the Jews instinctually understood that the temple was greater than the gold because the temple that sanctifieth the gold. And, for those who actually thought about it, this would make them wonder what other religious doctrines they had accepted without verifying the religious claims.

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

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

Please see the note for Jude 1:1 about the word sanctified. The functional definition for this word is: 'Made holy; consecrated; set apart for sacred services'. Please see the Book Study on 2Timothy and then use the browser FIND function to find the usage of the word sanctified. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye fools. Ps 94:8 or. Mt 23:19; Ex 30:26-29; Nu 16:38-39 General references. exp: Mt 12:6.'.

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C23-S17 (Verse 18) the next error in judgment from the scribes and Pharisees.

First Step: their down-playing God's altar.

And,
Whosoever shall swear by the altar,
it is nothing;.

Second Step: their up-lifting their own sacrifice.

but whosoever sweareth by the gift that is upon it,
he is guilty..

In Matthew 23:16-19, Jesus mentions three doctrines from the scribes and Pharisees where they claim that the physical is more important than the spiritual. This sentence is one of those three (3) doctrinal errors. Then, in Matthew 23:20-22, Jesus explains that the spiritual is always more important than the physical.

This is another example, from Jesus, of the foolish doctrines from the scribes and Pharisees. And, the people should have been able to figure the error out for themselves, if they had verified what the scribes and Pharisees had taught as doctrine.

Now, read what Jesus reported that they taught and consider the following. in this doctrine, they taught that there was no consequence to telling a lie in the presence of God but that God would punish the people if they affected the income of the scribes and Pharisees. Now, obviously, they worded it differently, but that was the spiritual message of their doctrine. Jesus said that the people who believed that doctrine were personally (ye) fools and blind. Jesus explained how to verify that doctrine. The point being that God will call you personally a fool and blind if you accept religious doctrine without verifying what is taught.

Please consider the following very carefully and prayerfully.

Now, consider that the Jews understood that the altar represented the presence and power of God. So, when they taught: Whosoever shall swear by the altar, it is nothing they were actually teaching: 'It does not matter what you swear in the presence of God. If you choose to tell a lie, in the presence of God, there is no consequence'.

Next, our Second Step starts with the word but, which means it is continuing the subject from the First Step while changing direction. And, where the First Step said that the consequence was: nothing, the Second Step said that the consequence is: he is guilty. Therefore, since the action in each Step is different and the consequence in each Step is different, we are to conclude that the consequence is a direct result of the action. And, the action, of our Second Step, is: whosoever sweareth by the gift that is upon it. That is; if they sweat by the gift, and they are wrong, the other person can take the gift. And, since the income of the scribes was all parts of all gifts, which were not burned up in the sacrifice, the action, of our Second Step, endangered the income of the scribes.

Therefore, the true meaning of this doctrine is what I wrote at the start of this note.

The Jews believed this doctrine because they believed whatever their religious teachers taught without truly thinking about what they accepted and without verifying the doctrine that they were taught. Unfortunately, most religious people are the same today. And, while some can look down on the people foolish enough to kill themselves and strangers because of the lies from a 'self proclaimed holy man', Jesus taught that people who spread religious lies are as bad as those people, if not worse. This is especially true for 'good Godly Bible believing fundamental KJV only Baptists' who repeat religious doctrine which they have not prayerfully verified personally.

Please see the note for 1Corinthians C9S22 about the word altar. The functional definition for this word is: 'any structure of earth (Ex 20:24) or unwrought stone (Ex 20:25) on which sacrifices were offered. Also used symbolically for a heart attitude of dedicating a life to the service of God. Used in Heb 13:10 for the sacrifice offered upon it--the sacrifice Christ offered'.

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

Please see the note for Romans 3:19 about the word guilt. Webster's 1828 dictionary defines this word as: 'Criminal; having knowingly committed a crime or offense, or having violated a law by an overt act or by neglect, and by that act or neglect, being liable to punishment; not innocent. It may be followed by of; as, to be guilty of theft or arson. Nor he, nor you, were guilty of the strife. 1. Wicked; corrupt; sinful; as a guilty world. 2. Conscious. In Scripture, to be guilty of death, is to have committed a crime which deserves death. Matt.26. Tobe guilty of the body and blood of Christ, is to be chargeable with the crime of crucifying Christ afresh, and offering indignity to his person and righteousness, represented by the symbols of the Lord's supper. 1 Cor.11'. Please also see the note for Matthew 12:7 about the phrase guiltless.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'guilty. or, debtor. Mt 23:15 or bound. General references. exp: Mt 12:6.'.

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C23-S18 (Verse 19) How to judge righteously.

Equivalent Section: Judgment one these believers.

Ye fools and blind:.

Equivalent Section: Judgment that they should have used.

for whether is greater,
the gift,
or the altar that sanctifieth the gift?.

In our First Equivalent Section, Jesus tells us how God will judge everyone who acts like the Jews who accepted the doctrine of the scribes and Pharisees. God will judge them as fools because He gave them a brain and His word and they failed to verify the doctrine which they accepted as true and as coming from the word of God. Then, Jesus also said that God will judge them as blind because they had not true spiritual understanding.

In our Second Equivalent Section, Jesus tells us how we should judge the doctrinal claims of self proclaimed religious experts. As already explained in a prior note, about the gold, there is a Bible truth, which Jews understood, and it is that the greater blesses the lesser and the greater sanctifies the lesser. Therefore, although they probably had not thought about it before, when Jesus asked this question, the Jews instinctually understood that the altar, with the symbolic presence and power of God, was greater than the gift. We should all understand that what comes from God is greater than anything that we can give. Therefore, if people truly think about spiritual truths, and if they truly understand sanctification, then the error in the doctrine from the scribes and Pharisees should be obvious. However, even people who do not understand true spiritual sanctification, should understand this doctrinal error, if they truly think about it. Here you have self-proclaimed religious people claiming that their reward in this physical world is more important to the true God, Who is a spirit, than the spiritual truth that that same God is trying to teach.

What all of this section is trying to teach us is that we need to use our own brains and think about what people claim is a spiritual doctrine from God. And, when their claims result in their having more in this physical reality without truly teaching spiritual truths from God, we are to regard them as self-serving liars.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'or. Ex 29:37; 30:29 exp: Mt 23:17. General references. exp: Ex 37:25; 40:26; Hag 2:12; Mt 12:6.'.

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C23-S19 (Verse 20) the right relative value of the altar.

Whoso therefore shall swear by the altar,
sweareth by it,
and by all things thereon..

in this sentence, Jesus is clearly telling the Jews, and us, what is the true doctrine. He is clearly saying that the doctrine from the scribes and Pharisees is error.

Matthew 5:37 tells us: But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. James 5:12 tells us: But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.. Thus, we are commanded to do none of these types of swearing.

Remember that the altar represents the presence and power of God. Therefore, all things thereon spiritually represents everything done in the service of God, even today.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 12:6.'.

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C23-S20 (Verse 21) the right relative value of the Temple.

And whoso shall swear by the temple,
sweareth by it,
and by him that dwelleth therein..

in this sentence, Jesus is clearly telling the Jews, and us, what is the true doctrine. He is clearly saying that the doctrine from the scribes and Pharisees is error.

Here, Jesus is clearly telling us that the temple symbolically represents God's presence in this world. 1Corinthians 3 and 1Corinthians 6 clearly teaches us about our body being the temple of God today. Therefore, saved people need to learn those spiritual truths and let those truths guide them in how they live and care for their body in this world.

Please see the note for Romans C7S24 about the word dwell. Webster's 1828 dictionary defines this word as: 'ppr. Inhabiting; residing; sojourning; continuing with fixed attention. DWELL'ING, n. Habitation; place of residence; abode. Hazor shall be a dwelling for dragons. Jer.49. 1. Continuance; residence; state of life. Thy dwelling shall be with the beasts of the field. Dan.4.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and by. 1Ki 8:13,27; 2Ch 6:2; 7:2; Ps 26:8; 132:13-14; Eph 2:22; Col 2:9 General references. exp: Mt 12:6.'.

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C23-S21 (Verse 22) the right relative value of Heaven.

And he that shall swear by heaven,
sweareth by the throne of God,
and by him that sitteth thereon..

in this sentence, Jesus is clearly telling the Jews, and us, what is the true doctrine. He is clearly saying that the doctrine from the scribes and Pharisees is error.

Romans 6:16 clearly warns us about a sin unto death. I have seen God physically kill four (4) people and spiritually kill the spiritual ministry of three (3) pastors. And, all claimed that they were not willing to risk a death, but we do not specify what punishment God can give us, especially if we do a sin unto death. Therefore, everyone needs to avoid the temptation to swear by heaven or to swear by God because doing so is daring God to bring a death into your life and more than once, the death was of a child with the parent too old to have a replacement child.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by the. Mt 5:34; Ps 11:4; Isa 66:1; Ac 7:49; Re 4:2-3swallow a camel'.

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C23-S22 (Verse 23) the fifth Woe!.

Woe unto you,
scribes and Pharisees,
hypocrites!.

Please see the note for Matthew 23:13 for links to every place in this Gospel where Jesus says Woe! along with the reason for each Woe!. In addition, Matthew 23:23 through Matthew 23:32 tell the same doctrine as found in Luke 11:42 through Luke 11:48, although the sentences and words are different. The time and place reported by Luke was different, but we see Jesus warning them at that time also. Thus, what we have is the same doctrine, and warnings, given more than once.

Here we read that Jesus has completed explaining the doctrinal errors from the scribes and Pharisees, and how God will judge everyone who believes religious doctrine without verifying it as: fools and blind. And, Jesus is returning to His prior message of: Woe unto you, scribes and Pharisees. And, He is calling them hypocrites because they preach one thing while they, personally, do something else. And, Jesus spends most of the rest of the chapter on evidences of this accusation and only switches to the judgment against Jerusalem because they believed and followed the religious lies of the scribes and Pharisees.

The message of the rest of the chapter is that anyone who believes and follows a religious liar is daring God to bring judgment into their life for doing that.

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C23-S23 (Verse 23) they value the smallest physical thing while ignoring matters of character.

Equivalent Section: What they did.

for ye pay tithe of mint and anise and cummin,
and have omitted the weightier matters of the law,
judgment,
mercy,
and faith:.

Equivalent Section: What they failed to do.

these ought ye to have done,
and not to leave the other undone..

Our sentence starts with the word for and tells us why Jesus said Woe! in the prior sentence. In addition, Matthew 23:23 through Matthew 23:32 tell the same doctrine as found in Luke 11:42 through Luke 11:48, although the sentences and words are different. The time and place reported by Luke was different, but we see Jesus warning them at that time also. Thus, what we have is the same doctrine, and warnings, given more than once. Here, we read that the Pharisees were concerned about the smallest part of the physical commandments in the Mosaic law while they totally ignored the parts about their attitude and the spiritual matters.

Please read the First Equivalent Section carefully. Jesus did say that they each personally (ye) did pay tithe of mint and anise and cummin. I grew up in Michigan and mint grew wild there. It is just a type of grass. Therefore, Jesus recognized that they made sure that they did the smallest part of what the Mosaic Law required in their physical religion.

However, look at the rest of the First Equivalent Section. There, we read that Jesus accused them of: omitting the weightier matters of the law, judgment, mercy, and faith. Thus, the first thing that we see here, and in other places of the New Testament, that God considers these attitudes (law, judgment, mercy, and faith) to be far weightier than keeping the physical religious rules.

The next thing that our First Equivalent Section tells us is that Jesus said: these ought ye to have done. He recognized what they had done before He went on to tell them their failure. It is important to recognize what people do right before telling them what they did wrong when we correct them. After telling them what they did that was right, Jesus did say: and not to leave the other undone. Too many people make the mistake of looking at what they do and forgetting to look at what they neglected that God told them to also do.

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

Please see the note for Hebrews 7:5-6 about the word tithe. Webster's 1828 dictionary defines this word as: 'The tenth part of anything; but appropriately, the tenth part of the increase annually arising from the profits of land and stock, allotted to the clergy for their support. Tithes are personal, predial, or mixed; personal, when accruing from labor, art, trade and navigation; predial, when issuing from the earth, as hay, wood and fruit; and mixed, when accruing from beasts, which are fed from the ground'.

Please see the note for Luke 11:42 about the word mint. Easton's Bible Dictionary defines this word as: '(Gr. heduosmon, i.e., "having a sweet smell"), one of the garden herbs of which the Pharisees paid tithes (Mt 23:23; Lu 11:42). It belongs to the labiate family of plants. the species most common in Syria is the Mentha sylvestris, the wild mint, which grows much larger than the garden mint (M. sativa). It was much used in domestic economy as a condiment, and also as a medicine. the paying of tithes of mint was in accordance with the Mosiac law (De 14:22), but the error of the Pharisees lay in their being more careful about this little matter of the mint than about weightier matters'.

Please see the Treasury of Scripture Knowledge, below, about the words anise and cummin. These were spices grown in the promised land.

Please see the note for 2Corinthians 10:10 about the word weighty. Webster's 1828 dictionary defines this word as: 'Having great weight; heavy; ponderous; as a weighty body. 2. Important; forcible; momentous; adapted to turn the balance in the mind, or to convince; as weighty reasons; weighty matters; weighty considerations or arguments. 3. Rigorous; severe; as our weightier judgment'. Please also see the note for John 6:7 about the word weights.

Please see the note for Acts 8:21 about the word matter. Only part of the definition in Webster's 1828 matches the actually usage of this word within the Bible. The other dictionaries which I can access also give erroneous definitions. The part of the definition in Webster's 1828 , which matches every usage within the Bible is: 'a. the very thing supposed or intended. He grants the deluge to have come so very near the matter, that few escaped. b. Affair; business; event; thing; course of things. Matters have succeeded well thus far; observe how matters stand; thus the matter rests at present; thus the matter ended. Tohelp the matter, the alchimists call in many vanities from astrology. Some young female seems to have carried matters so far, that she is ripe for asking advice. c. Cause of any event, as of any disturbance, of a disease, or of a difficulty. When a moving machine stops suddenly, we ask, what is the matter? When a person is ill, we ask, what is the matter? When a tumult or quarrel takes place, we ask, what is the matter?'.

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Lu 11:42 exp: Am 4:5; 2Th 3:2. anise. Gr. anethon G432, dill. Dill is a species of plant of the pentandria digynia class, growing native in Spain and Portugal. the root is fusiform and long; stems, erect-groved, jointed, branched, and about two feet in height; leaves, doubly pinnated, sweet and odorous; flowers, flat, terminal umbels; corolla, five ovate, concave, yellow petals, with apexes inflected; germen, like that of fennel; seeds, scarcely the length of a carraway seed, but broader and flatter, of a brown colour, aromatic, sweetish odour, and warmish, pungent taste. cummin. Gr. kuminom G2951 Cummin is a plant of the same class as dill: it rises eight or ten inches on a slender round procumbent, branching stem; leaves, a dark green, narrow, linear, and pointed; flowers, purple, in numerous four rayed umbels; corolla, five unequal petals, inflected, and notched at the apex; seeds, oblong, striated, of a brown colour, strong, heavy odour, and warm, bitterish taste. The weightier. Mt 9:13; 12:7; 22:37-40; 1Sa 15:22; Pr 21:3; Jer 22:15-16; Ho 6:6; Mic 6:8; Ga 5:22-23 these. Mt 5:19-20 General references. exp: Le 27:30; Mt 22:36; 23:4.'.

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C23-S24 (Verse 24) they are blind to true value.

Ye blind guides,
which strain at a gnat,
and swallow a camel..

Matthew 15:12-15; Matthew 23:16; Matthew 23:17; Matthew 23:19; Matthew 23:24; Matthew 23:26; Luke 6:39; John 9:39; John 9:39 and John 9:40 also call the religious leaders blind guides.

Obviously, no person can swallow a camel physically. However, what they accepted spiritually should have been as hard to do as it would be to swallow a camel whole. That is: what they claimed to do spiritually, was impossible and should have been obviously impossible. They literally strained at a gnat, physically, but accepted anything that they were told, spiritually, with no verification of any type.

Please see the note for John 16:13 about the word guide. The functional definition for this word is: 'A person who leads or directs another in his way or course; a conductor'.

Please see the note for 2Corinthians 5:4 about the word swallow. The functional definition for this word is: 'Taken into the stomach; absorbed; received without scruple; engrossed; wasted; exhausted'.

Please see the note for Luke 18:25 about the word camel. The functional definition for this word is: 'A domesticated animal used to carry loads in desert regions'. in the New Testament, in: Matthew 3:4; Matthew 19:24; Matthew 23:24; Mark 1:6; Mark 10:25; Luke 18:25.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 7:4; 15:2-6; 19:24; 27:6-8; Lu 6:7-10; Joh 18:28,40 exp: Mt 22:36; Mr 10:25.'.

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C23-S25 (Verse 25) the sixth Woe!.

Woe unto you,
scribes and Pharisees,
hypocrites!.

Our next sentence tells us what they did which proved that they were hypocrites.

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C23-S26 (Verse 25) Why, spiritually and symbolically speaking.

for ye make clean the outside of the cup and of the platter,
but within they are full of extortion and excess..

Luke 11:39 is an equivalent sentence but it was said at another time and place. This shows us that Jesus taught the same doctrine multiple times.

Our sentence starts with the word for and tells us why Jesus said Woe! in the prior sentence. And, our current sentence has symbolic language, which should be obvious to everyone. It should be obvious that the cup and of the platter are not physically full of extortion and excess. The scribes and Pharisees were the people whom Jesus accused of being full of extortion and excess. And, cleaning the cup and of the platter was symbolic of the people cleaning themselves. However, as all of this chapter makes clear, being physically clean, on the outside, does not make someone spiritually clean, on the inside.

Please see the note for James 4:8 about the word cleanse. The functional definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. Please also see the note for Hebrews 9:13-14 about the word unclean. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the notes for Word Study on Spirit; Romans C14S20; and Colossians C3S5 about the phrase unclean spirits.

Please see the note for Luke 11:39 about the word outside. Webster's 1828 defines this word as: 'the external part of a thing; the part, end or side which forms the surface or superficies. 2. Superficial appearance; exterior; as the outside of a man or of manners. Created beings see nothing but our outside. 3. Person; external man. 4. the part or place that lies without or beyond an inclosure. I threw open the door of my chamber and found the family standing on the outside. 5. the utmost'.

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

Please see the note for Luke 11:39 about the word platter. The functional definition for this word is: 'from plate. A large shallow dish for holding the provisions of a table'.

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

Please see the note for 1Corinthians C5S8 about the word extort. Webster's 1828 dictionary defines this word as: 'v.t. L. extortus, from extorqueo, to wrest from; ex and orqueo, to twist. 1. to draw from by force or compulsion; to wrest or wring from by physical force, by menace, duress, violence, authority, or by an illegal means. Conquerors extort contributions from the vanquished; tyrannical princes extort money from their subjects; officers often extort illegal fees; confessions of guilt are extorted by the rack. A promise extorted by duress is not binding. 2. to gain by violence or oppression'.

We find forms of the word excess in: Matthew 23:25; Ephesians 5:18; 1Peter 4:3-4. Webster's 1828 defines this word as: 'Literally, that which exceeds any measure or limit, or which exceeds something else, or a going beyond a just line or point. Hence, superfluity; that which is beyond necessity or wants; as an excess of provisions; excess of light. 2. that which is beyond the common measure, proportion, or due quantity; as the excess of a limb; the excess of bile in the system. 3. Super abundance of anything. 4. Any transgression of due limits. 5. In morals, any indulgence of appetite, passion or exertion, beyond the rules of God's word, or beyond any rule of propriety; intemperance in gratifications; as excess in eating or drinking; excess of joy; excess of grief; excess of love, or of anger; excess of labor. 6. In arithmetic and geometry, the difference between any two unequal numbers or quantities; that which remains when the lesser number or quantity is taken from the greater'.

Thompson Chain Topics provides references for the word excess as: 'Pr 23:30; 28:7; Da 5:1; Lu 15:13; Ga 5:21; Eph 5:18; 1Pe 4:3; 2Pe 2:13. See Revelry'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Mt 15:19-20; Mr 7:4-13; Lu 11:39-40 full. Isa 28:7-8'.

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C23-S27 (Verse 26) the right symbolic action.

Thou blind Pharisee,
cleanse first that which is within the cup and platter,
that the outside of them may be clean also..

Hopefully, the reader understands that Jesus is speaking symbolically. He us using the cup and platter, symbolically to represent the person. That is: 'Clean up your interior attitudes of heart and then your exterior actions will be right'. We already saw that Jesus taught this lesson back in Matthew 15:10-20 and Mark 7:14-23. As a result, we also read that his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?. Instead of learning the lesson, they were offended by the truth but blamed God's messenger. And, by doing so, they brought the warning of Woe! that we read in this sentence and the curse of God upon all Jews who followed their doctrine, as we are told by history.

All throughout the entire Bible, we read that God is interested in His people having a personal relationship with Him whereby He teaches them the character they are to have. In addition, their God caused change of character brings God glory. However, we also read where religious leaders constantly fight against God by telling people their religious traditions are greater than the word of God and they insist that religion replaces the personal relationship and also insist that God must honor the sinful attitudes of religious people.

Please see the note for Luke 11:39 about the word platter. The functional definition for this word is: 'from plate. A large shallow dish for holding the provisions of a table'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cleanse. Mt 12:33; Isa 55:7; Jer 4:14; 13:27; Eze 18:31; Lu 6:45; 2Co 7:1; Heb 10:22; Jas 4:8'.

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C23-S28 (Verse 27) the seventh Woe!.

Woe unto you,
scribes and Pharisees,
hypocrites!.

Our next sentence starts with the word For and tells us why this sentence tells us that Jesus said Woe!.

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C23-S29 (Verse 27) How God views them spiritually.

for ye are like unto whited sepulchres,
which indeed appear beautiful outward,
but are within full of dead men's bones,
and of all uncleanness..

Once more, we see Jesus using symbolic language. The scribes and Pharisees refused to truly listen and were looking for ways to discredit Jesus. However, they had to stop and think in order to figure out what the symbolic sayings meant. Jesus knew that he could not get them to accept the truth. However, by speaking to them symbolically, He could, at least, make them think. And, sometimes, that is all that we can do.

Here, we see Jesus identify His listeners with the pronoun of ye ('each and every one of you personally'). The scribes and Pharisees were locked into 'group thinking'. Jesus was trying to get at least some of them to think about their own personal future.

As we have seen earlier in this chapter, Jesus starts with what is right and good when He says: ye... appear beautiful outward. Only after that does He give them God's judgment of their character (but are within full of dead men's bones, and of all uncleanness). He says: dead men's bones because they have been spiritually dead for a long time. He says: ye are...full of...all uncleanness because they live a life of sin and teach others to do the save. Romans 1:28-32 explains this truth in more detail. In addition, our next sentence starts with the phrase Even so and gives us the interpretation, from Jesus, which has 'equal weight' (even) to this sentence. where this sentence uses symbolic language, the next sentence tells us the same thing in plain language.

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

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

Please see the note for John 19:41 about the word sepulchre. Easton's Bible Dictionary defines this word as: 'first mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Ge 23:20). this was the "cave of the field of Machpelah," where also Abraham and Rebekah and Jacob and Leah were burried (79:29-32). In Ac 7:16 it is said that Jacob was "laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Ge 23:20, to read Ac 7:16 thus: "And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem." in this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. of this purchase by Abraham there is no direct record in the Old Testament'. Forms of this word are used, in this Gospel, in: Matthew 23:27; Matthew 23:29; Matthew 27:60; Matthew 27:61; Matthew 27:64; Matthew 27:66; Matthew 28:1; Matthew 28:8.

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

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

We find forms of the word beautiful occurring 73 times in the Bible and, in the New Testament, in: Matthew 23:27; Acts 3:2; Acts 3:10; Romans 10:15. Webster's 1828 defines this word as: 'An assemblage of graces, or an assemblage of properties in the form of the person or any other object, which pleases the eye. In the person, due proportion or symmetry of parts constitutes the most essential property to which we annex the term beauty. In the face, the regularity and symmetry of the features, the color of the skin, the expression of the eye, are among the principal properties which constitute beauty. But as it is hardly possible to define all the properties which constitute beauty, we may observe in general, that beauty consists in whatever pleases the eye of the beholder, whether in the human body, in a tree, in a landscape, or in any other object. Beauty is intrinsic, and perceived by the eye at first view, or relative, to perceive which the aid of the understanding and reflection is requisite. thus, the beauty of a machine is not perceived, till we understand its uses, and adaptation to its purpose. this is called the beauty of utility. By any easy transition, the word beauty is used to express what is pleasing to the other senses, or to the understanding. thus we say, the beauty of a thought, of a remark, of sound, etc. So beauty, armed with virtue, bows the soul With a commanding, but a sweet control. 2. A particular grace, feature or ornament; any particular thing which is beautiful and pleasing; as the beauties of nature. 3. A particular excellence, or a part which surpasses in excellence that with which it is united; as the beauties of an author. 4. A beautiful person, In scripture, the chief dignity or ornament. 2 Sam.1. 5. In the arts, symmetry of parts; harmony; justness of composition. 6. Joy and gladness. Is.61. Order, prosperity, peace, holiness, Ezek. 26.'.

Thompson Chain Topics provides references for the word beauty as: 'Examples of: Ge 12:11; 24:16; 29:17; 1Sa 16:12; 25:3; 2Sa 11:2; 14:25; Es 1:11; 2:7; Job 42:15; Da 1:15; Ac 7:20. Vanity of: Ps 39:11; 49:14; Pr 11:22; 31:30; Isa 28:1'.

Nave's Topical Bible provides references for the word beauty as: 'Vanity of: Ps 39:11; Pr 6:25; 31:30; Isa 3:24; Eze 16:14; 28:17, Wastes away: Ps 39:11; 49:14. INSTANCES OF: Sarah: Ge 12:11. Rebekah: Ge 24:16. Rachel: Ge 29:17. Joseph: Ge 39:6. Moses: Ex 2:2; Heb 11:23. David: 1Sa 16:12,18. Bath-sheba: 2Sa 11:2. Tamar: 2Sa 13:1. Absalom: 2Sa 14:25. Abishag: 1Ki 1:4. Vashti: Es 1:11. Esther: Es 2:7: SPIRITUAL: 1Ch 16:29; Ps 27:4; 29:2; 45:11; 90:17; 110:3; Isa 52:7; Eze 16:14; Zec 9:17'.

Please see the note for 2Corinthians 10:7 about the word outward. Webster's 1828 dictionary defines this word is: 'External; exterior; forming the superficial part; as the outward coat of an onion; an outward garment. 2. External; visible; opposed to inward; as outward hate. 3. Extrinsic; adventitious. And outward honor for an inward toil. 4. foreign; not intestine; as an outward war. Not now used. We now say, external or foreign war. 5. Tending to the exterior part. The fire will force its outward way. 6. In Scripture, civil; public; as opposed to religious. 1Chron. 24. 7. In theology, carnal; fleshly; corporeal; not spiritual; as the outward man'.

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

Please see the note for Luke 24:39 about the word bone. The functional definition for this word is: 'The framework of the body. Breaking them expresses overwhelming sorrow, which prostrates body and mind (Isa 38:13)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'like. Isa 58:1-2; Lu 11:44; Ac 23:3 sepulchres. Nu 19:16'.

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C23-S30 (Verse 28) the outward view versus the inward view.

Even so ye also outwardly appear righteous unto men,
but within ye are full of hypocrisy and iniquity..

Our sentence starts with the phrase Even so and gives us the interpretation, from Jesus, which has 'equal weight' (even) to the prior sentence. Where the prior sentence used symbolic language, this sentence tells us the same thing in plain language. (Please see the note for the prior sentence about the doctrine of this sentence.)

The phrase ye also outwardly appear righteous unto men is match with the phrase ye are like unto whited sepulchres, which indeed appear beautiful outward, in the prior sentence. The phrase but within ye are full of hypocrisy and iniquity. is match with the phrase but are within full of dead men's bones, and of all uncleanness, in the prior sentence. And, with these two sentences, our Bible gives us an aid in understanding the symbolic language of the Bible.

It should be apparent to the reader that the phrase outwardly appear matches the phrase whited sepulchres. And, it should be apparent to the reader that the phrase which indeed appear beautiful outward matches the phrase appear righteous unto men. After all, men consider the outward appearances.

Next, it, while it may not be apparent to the reader that the phrase full of dead men's bones matches the phrase full of hypocrisy, someone who is a true hypocrite has been pretending to be spiritually alive, for a long time, while they were actually spiritually dead. (And, at some point, God would have let them known that they were spiritually dead but they ignored the message from God.) And, it takes some time, after death, for what is left to be reduced to dead men's bones. Therefore, while it might not be apparent at first, the one phrase is symbolic of the other phrase.

Finally, our last word, in the prior sentence, is: uncleanness. At the same time, our last word, in our current sentence, is: iniquity which is defined as: 'ongoing lifestyle sins'. There should be no question about iniquity causing spiritual uncleanness. And, hopefully the reader can understand the relationships between these two sentences.

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.

Please see the note for James 6:6 about the word iniquity. The functional definition for this word is: 'ongoing lifestyle sins'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye also. Mt 23:5; 1Sa 16:7; Ps 51:6; Jer 17:9-10; Lu 16:15; Heb 4:12-13 but. Mt 12:34-35; 15:19-20; Mr 7:21-23'.

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C23-S31 (Verse 29) the eighth Woe!.

Woe unto you,
scribes and Pharisees,
hypocrites!.

Our next sentence starts with the word because and tells us why this sentence is true.

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C23-S32 (Verse 29-30) they lie about how they would have acted in the past.

because ye build the tombs of the prophets,
and garnish the sepulchres of the righteous,
And say,
If we had been in the days of our fathers,
we would not have been partakers with them in the blood of the prophets..

Our sentence starts with the word because and tells us why Jesus said Woe! in the prior sentence. In addition, Matthew 23:23 through Matthew 23:32 tell the same doctrine as found in Luke 11:42 through 11:48, although the sentences and words are different. The time and place reported by Luke was different, but we see Jesus warning them at that time also. Thus, what we have is the same doctrine, and warnings, given more than once.

In particular, Luke 11:48 is an equivalent sentence. The wording is different but the message is the same. The current-day scribes and Pharisees had their positions because of their fathers. . The current-day scribes and Pharisees build the tombs of the prophets, and garnish the sepulchres of the righteous / prophets. They claim: If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets, and, yet, preach the same religious traditions as their fathers. All of their powers, positions and authorities come from the religious traditions which were established by their fathers. Therefore, they prove that they lie when they claim: If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. They build the tombs of the prophets, and garnish the sepulchres of the righteous / prophets in order to distract people from the fact that they still keep the same doctrines as their fathers had and their fathers killed the prophets for telling the fathers that the doctrine of the fathers, and of the current-day scribes and Pharisees, went against the word of God.

One thing needs to be noted and that is that many preachers of today claim that all preachers have the spiritual gift of prophecy. That is not true. The Pharisees and Scribes taught religious doctrine which came from famous preachers and their traditions. They were not prophets but were jealous of true prophets and killed them because true prophets challenged their authority and positions (Matthew 23:29-39; Luke 11:46-54; Luke 13:34; Romans 11:3; 1Thessalonians 2:15). The truth is that, like Paul, a true Biblical prophet of today will reveal truths in God's word, without perverting the meaning of God's word, and the truths revealed quite often oppose the doctrines of popular religious traditions. An example is pointing out that 'There is no place that tells us to ask Jesus to be our Saviour and that doctrinal error leads to many false professions while telling people to believe in the Lord Jesus Christ is not doctrinal error'. (In the Bible, the name of Jesus and the title of Lord have different doctrinal meanings and give us different relationships with the Son of God). A true Biblical prophet delivers God's message without changing any of God's message even when it does not match the message of popular religion.

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

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

Please see the 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 Luke 11:25 about the word garnish. The functional definition for this word is: 'Adorned; decorated; embellished. 1. Furnished. 2. Warned; notified'.

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

Please see the note for Ephesians C5S5 about the word partakers. The functional definition for this word is: 'One who has or takes a part, share or portion in common with others; a sharer; a participator; an accomplice; an associate'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye build. Lu 11:47-48; Ac 2:29
the blood. Mt 23:34-35; 21:35-36; 2Ch 36:15; Jer 2:30'.

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C23-S33 (Verse 31) they have the same character as the men who killed the prophets.

Wherefore ye be witnesses unto yourselves,
that ye are the children of them which killed the prophets..

Luke 11:47-51 are equivalent sentences but it was said at another time and place. This shows us that Jesus taught the same doctrine multiple times.

This sentence is speaking, symbolically, about how God's people treated His prophets. In the New Testament, we have references to the Jews killing God's prophets in: Matthew 23:31; Matthew 23:34; Matthew 23:37; Luke 11:47; Luke 13:34; Romans 11:3; 1Thessalonians 2:15. History tells us how there have been many martyrs who were killed for speaking God's truth. While religious people might claim that they don't do the same today, there are many powerful preachers who kill the reputation and, if possible, career of less well known people who use their Bible to correct the doctrine of the powerful.

Our sentence starts with the word: Wherefore, which means: 'wherever people look in the future, they will see that what follows the wherefore is a direct result of what came before it'. Thus, we know that the scribes and Pharisees proved that each and every one of them personally (ye) were the children of them which killed the prophets. And as the children, they had their positions, powers and authorities because they inherited them from them which killed the prophets because they kept the same doctrine as their fathers and that doctrine was what led them to kill the prophets. And, all of the world knows this because they crucified Jesus, Who was a prophet, for the exact same reason as their fathers used to justify killing the prophets.

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

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

Please see the note for Romans 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: 'witnesses. Jos 24:22; Job 15:5-6; Ps 64:8; Lu 19:22 that. Ac 7:51-52; 1Th 2:15-16 exp: La 4:13. General references. exp: Lu 3:20.'.

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C23-S34 (Verse 32) they will do the same to Jesus.
Fill ye up then the measure of your fathers.

If this sentence had slightly different wording then we could say that it was a prophecy. However, as it is worded, Jesus is only daring them to do this. The ones who did not personally participate, like Nicodemus, did not receive the curse of God. The scribes and Pharisees, who did do this sentence, brought the curst of God upon themselves and all of their followers, especially after the condemnation, and warning, that Jesus gave just before this sentence.

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

Please see the note for John 3:34 about the word measure. The functional definition for this word is: 'This word specifies a way to figure proportional values. the whole extent or dimensions of a thing, including length, breadth and thickness. It is applied also to length or to breadth separately. It can also specify a quantity or value such as when applied to money'.

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: 'the measure. Ge 15:16; Nu 32:14; Zec 5:6-11 General references. exp: Ps 106:6; Lu 3:20.'.

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C23-S35 (Verse 33) they act like the first helper of Satan.

Ye serpents,
ye generation of vipers,
how can ye escape the damnation of hell?.

We see Jesus use similar language in Matthew 3:7 and Matthew 12:34. In addition, we see John the Baptist tell this same message to many of the Pharisees and Sadducees in Matthew 3:7-10.

The only way to escape the damnation of hell is to accept Jesus Christ as our personal Lord. They, obviously, refused to do that. The fulfilled prophecies of the Bible prove that the God of the Bible is the most powerful being that exists anywhere. And, God put into the word of God that the only way to escape the damnation of hell is to accept Jesus Christ as our personal Lord. Unfortunately, many religious people still believe that they can treat God as a liar and still get Him to allow them into His personal home, called Heaven, where they plant to make a mess like they did on Earth. As Jesus said earlier in our chapter, they were fools and blind and every religious person, who refuses to obey the word of God is, likewise, a fool and blind.

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

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

Please see the note for Luke 3:7 about the word viper. The Morrish Bible Dictionary defines this word as: 'All we learn from the passages that speak of the viper is that its bite was poisonous: "the viper's tongue shall slay him." When one fixed on Paul's hand they expected that he would drop down dead. What species of serpent is alluded to is unknown. It is only otherwise referred to in the N.T. as symbolical of evil ones. John the Baptist called the multitude who came to be baptized 'a brood of vipers,' and the Lord applies the same term to the scribes and Pharisees, showing the deadly character of their opposition. Job 20:16; Isa 30:6; 59:5; Mt 3:7; 12:34; 23:33; Lu 3:7; Ac 28:3'.

We find forms of the word escape occurring 124 times in 116 verses of the Bible and, in the New Testament, in: Matthew 23:33; Luke 21:36; John 10:39; Acts 27:42; Acts 27:44; Acts 28:1; Acts 28:4; Romans 2:3; 1Corinthians 10:13; 2Corinthians 11:33; 1Thessalonians 5:3; Hebrews 2:3; Hebrews 11:34; Hebrews 12:25; 2Peter 1:4; 2Peter 2:18; 2Peter 2:20. Webster's 1828 defines this word as: 'to flee fRomans avoid; to get out of the way; to shun; to obtain security from; to pass without harm; as, to escape danger. A small number, that escape the sword, shall return. Jer.44. Having escaped the corruption that is in the world through lust. 2 Pet.1. 2. to pass unobserved; to evade; as, the fact escaped my notice or observation. 3. to avoid the danger of; as, to escape the sea. Act.28. Note. this verb is properly intransitive, and in strictness should be followed by from; but usage sanctions the omission of it. ESCA'PE, v.i. to flee, shun and be secure from danger; to avoid an evil. Escape for thy life to the mountains. Gen.19. 1. to be passed without harm. the balls whistled by me, my comrades fell, but I escaped. ESCA'PE, n. Flight to shun danger or injury; the act of fleeing from danger. I would hasten my escape from the windy storm. Ps.55. 1. A being passed without receiving injury, as when danger comes near a person, but passes by, and the person is passive. Every soldier who survives a battle has had such an escape. 2. Excuse; subterfuge; evasion. 3. In law, an evasion of legal restraint or the custody of the sheriff, without due course of law. Escapes are voluntary or involuntary; voluntary, when an officer permits an offender or debtor to quit his custody, without warrant; and involuntary, or negligent, when an arrested person quits the custody of the officer against his will, and is not pursued forthwith and retaken before the pursuer hath lost sight of him.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'serpents. Mt 3:7; 12:34; 21:34-35; Ge 3:15; Ps 58:3-5; Isa 57:3-4; Lu 3:7; Joh 8:44; 2Co 11:3; Re 12:9 how. Mt 23:14; Heb 2:3; 10:29; 12:25 General references. exp: Lu 3:20; Ga 5:9.'.

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C23-S36 (Verse 34-35) Prophecy of how they will treat true believers.

Equivalent Section: What God will do.

Wherefore,
behold,
I send unto you prophets,
and wise men,
and scribes:.

Equivalent Section: Wrongful punishment by religious leaders

First Step: Worst punishment identified.

and some of them ye shall kill and crucify;.

Second Step: Lesser punishment identified.

and some of them shall ye scourge in your synagogues,
and persecute them from city to city:.

Equivalent Section: Why God will allow this.

That upon you may come all the righteous blood shed upon the earth,
from the blood of righteous Abel unto the blood of Zacharias son of Barachias,
whom ye slew between the temple and the altar..

Luke 11:49-51 is an equivalent sentence but it was said at another time and place. This shows us that Jesus taught the same doctrine multiple times.

The murder of Able is recorded in Genesis 4:8. The murder of Zacharias son of Barachias is recorded in 2Chronicles 24:20-22.

The first thing to pay attention to is the fact that the phrase I send is future tense, not past tense. The equivalent phrase in Luke is: I will send. Therefore, this is a prophecy of future events in the New Testament and not a reference to past events of the Old Testament. In our Second Equivalent Section, we read: some of them ye shall kill and crucify. There are books like The trail of Blood and books which report the historical martyr deaths of the apostles. And, reportedly, this includes Peter being crucified. Therefore, we need to correctly identify the people that this prophecy is speaking about.

Our sentence starts with the word: Wherefore, which means: 'wherever people look in the future, they will see that what follows the wherefore is a direct result of what came before it'. Thus, we know that the scribes and Pharisees are warned That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar And, this is because, after they were warned by God, through Jesus Christ, they continued to teach doctrine which caused the rest of the world to hate all doctrine associated with the Jews, including the true Biblical doctrine. In addition, it was the doctrine of the scribes and Pharisees, who were saved but held onto the doctrine of keeping religious traditions even when they went against the revealed will of God, which caused God to send in the Roman army to tear down the Temple and kill off all of the saved Jews, in the Jerusalem Church, who held to a requirement of circumcision and keeping the religious traditions for salvation and sanctification. Thus, the end result, which is reported by our sentence, is directly tied to the doctrine of the scribes and Pharisees, which is: keeping religious traditions even when they went against the revealed will of God.

Unfortunately, most religious people have not learned this lesson. Most religious people insist that everyone keep their religious traditions even when they went against the revealed will of God. And, this includes 'good Godly fundamental KJV only Baptists'.

Our next phrase, from Luke, is: said the wisdom of God. People who want the wisdom of God will pay attention to this prophecy and understand it as well as they can. That not only means understanding the single interpretation but also understanding the many ways that it can be applied in different circumstances. It can be applied as: some of them ye shall kill and crucify or as: ye scourge in your synagogues or as: persecute them from city to city. But it can also be something like people interfering with your career, trying to get you fired, spreading lies about you with rumor and other similar acts of character assignation.

Next, our sentence says: behold. This means: 'To fix the attention upon an object; to attend; to direct or fix the mind'. Said another way, it means: 'pay close attention'. This is because the prophecy, in the rest of the sentence, applies to saved people during the 'Church Age'.

Next, God says: I send unto you prophets, and wise men and scribes. Lots of preachers claim that all preachers have the spiritual gift of prophecy. However, that is a deception from Satan and, in fact, post modern-day preachers have the same spiritual gift as the scribes and Pharisees. Look at the Biblical definition of a prophet, below. Now, when someone preaches to follow famous preachers for the application of the ministry, they are obeying the Bible. However, when they preach believing follow famous preachers for the interpretation of the word of God, they are following the example and doctrines of the scribes and Pharisees. However, a true modern-day prophet preaches 'thus saith the Lord' with their interpretation of the word of God coming strictly from the word of God, as interpreted by the Spirit of God, using the way of God.

Next, a true wise man, from the Lord teaches the testimonies of the Lord (Exodus 27:21; Exodus 40:21; Leviticus 16:13; Leviticus 24:3; Deuteronomy 6:17; 1Kings 2:3; 2Kings 23:3; 2Chronicles 34:31; Psalms 19:7; Psalms 25:10; Psalms 122:4; Jeremiah 44:23; Acts 14:3; 2Timothy 1:8). These are how the Lord said that He would work in the lives of His people and the record of how the Lord kept His promises. Thus, a wise man from the Lord teaches people how the Lord will work in their lives. And, the basis of his teaching is the testimonies from the Bible or the testimonies from men, holy or vile sinners, who have lived when their actions and the results of their actions were recorded accurately.

The true main job of a scribes was to accurately copy the word of God. There are many liars and deceived people who claim to do the job of a Bible scribe. Thus, we need to verify their claims. The liars and deceived believe a man-written perversion of God's preserved word. They claim errors and conflicts in God's preserved word. They talk about 'the originals', which we no longer have, the 'God breather word of God', which we no longer have, the 'original languages (plural)' which support a lie from Satan, the 'Greek correcting the English', which is another lie from Satan, problems in the creation of the KJV-1611 including claims that it should contain the Apocrapha, and many other lies which, basically, claim that we can not trust our 'God preserved word of God' that God has preserved in the trade language of the world and has made the most often sold book in the world for many years. Now, I have much available about these doctrinal errors and lies under the Hermey tab of the main menu for the web site. But, the most important thing to believe is: 1John 4:1 which says: Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. The true Spirit of God tells us to believe what God has preserved unto our generation. The spirit of Satan claims that we can not trust God but must trust the lies of Satan preached by a deceived person or preached by a minister of Satan. We will each answer to God personally for which one we chose to truly follow in our life.

Our First Equivalent Section told us the people, with special spiritual gifts, which God would provide to the Church. The equivalent section from Luke included apostles and we know that God provided the original twelve (12) with Paul replacing Judas Iscariot. And, there are references to others, but we will not go into that doctrine in this note.

Our Second Equivalent Section tells us how lost and carnal saved people will treat God's messengers and tells us that the religious people will be the worst of the persecutors. And, we've already dealt with this Second Equivalent Section, to some extent.

Our third Equivalent Section tells us why God allowed this doctrine from Satan to continue into the 'Church Age'. Many people, especially religious people, make the mistake of believing that God won't punish if there isn't instant devastating results to all sin. Then' when God does bring a punishment, people ask: 'Why doesn't God stop this' or, 'Why does God let bad things happen to good people'. In both of these cases, people are denying their own sinful lifestyle and are demanding that God reward their sinful lifestyle . we read about God's longsuffering in Exodus 34:6; Psalms 86:15; Romans 2:4; Romans 9:22; Colossians 3:12; Colossians 3:12; and 1Peter 3:20. In addition, Romans 9:22-23 says: What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. God gives people time to repent and God records all of our attitudes, actions and words. And, anything sinful which we have not truly repented of, and gotten out of our life, we will face at the judgment of God. Therefore, the major error of these scribes and Pharisees, and of most people today, is mistaking God's longsuffering and believing that it is slackness and that they will never face judgment.

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 notes for Luke 1:76; Romans C16S33 and Romans C12S5 and the Book Study from Jude about the word prophet. The worldly definition is: 'One that foretells future events; a predicter; a foreteller'. However, John the Baptist was a prophet and he told no future event. Therefore, the true Biblical definition 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 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.

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 1Corinthians 1:13 about the words crucify / crucified / crucifixion. The functional definition for this word is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'.

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

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'a recognized place of worship'.

Please see the notes for Romans C8S37 and Galatians C1-S11 about the word persecute. The functional definition for this word is: 'the infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles'. Please also see the note for Romans C8S37 about the word persecution.

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.

Please see the note for Mark 14:24 about the word shed. Webster's 1828 defines this word as: 'v.t. pret. and pp. shed. 1. to pour out; to effuse; to spill; to suffer to flow out; as, to shed tears; to shed blood. the sun sheds light on the earth; the stars shed a more feeble light. This is my blood of the New Testament, which is shed for many for the remission of sins. Matt. 26. 2. to let fall; to cast; as, the trees shed their leaves on autumn; fowls shed their fethers; and serpents shed their skin. 3. to scatter to emit; to throw off; to diffuse; as, flowers shed their sweets of fragrance.
SHED, v.i. to let fall its parts. White oats are apt to shed most as they lie, and black as they stand'. Please also see the note for Romans C5S2 about the phrase shed abroad.

Please see the note for Hebrews 11:4 about Abel. The functional definition for this word is: 'He was the second person born and the first recorded to offer a righteous sacrifice. His name is also used, symbolically, for the first example of true Biblical faith. The Old Testament references outside of Genesis speak of a place and not the person.'. Hebrews 12:24 tells us that the blood of sprinkling (from Jesus Christ)...speaketh better things than that of Abel.

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: 'I send. Mt 10:16; 28:19-20; Lu 11:49; 24:47; Joh 20:21; Ac 1:8; 1Co 12:3-11; Eph 4:8-12 prophets. Ac 11:27; 13:1; 15:32; Re 11:10 and wise. Pr 11:30; 1Co 2:6; 3:10; Col 1:28 scribes. Mt 13:52 ye. Mt 10:16-17; Joh 16:2; Ac 5:40; 7:51-52,58-59; 9:1-2; 12:2; 14:19; 22:19-20; 2Co 11:24-25; 1Th 2:16; Heb 11:37 General references. exp: 2Ki 21:10; Pr 25:26; Lu 12:11; 19:27; Joh 17:18.
upon. Ge 9:5-6; Nu 35:33; De 21:7-8; 2Ki 21:16; 24:4; Isa 26:21; Jer 2:30,34; 26:15,23; La 4:13-14; Re 18:24 the blood of righteous. Ge 4:8; Heb 11:4; 12:24; 1Jo 3:11-12 unto. 2Ch 24:20-22; Zec 1:1; Lu 11:51 General references. exp: 2Ki 21:10; Pr 25:26; Eze 11:6; Lu 19:27; Joh 10:31.'.

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C23-S37 (Verse 36) the men living then would do these things.

Verily I say unto you,
All these things shall come upon this generation..

Jesus is making it very clear, to the Jews listening to Him at that time, that the prophesied judgment would come upon the Jews who were alive at that time.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 24:34; Eze 12:21-28; Mr 13:30-31; Lu 21:32-33 exp: 2Ki 21:10; Pr 25:26; Lu 19:27.'.

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C23-S38 (Verse 37) Why Jerusalem will be punished.

O Jerusalem,
Jerusalem,
thou that killest the prophets,
and stonest them which are sent unto thee,
how often would I have gathered thy children together,
even as a hen gathereth her chickens under her wings,
and ye would not!.

In Matthew 23:37-39 and Luke 13:34-35 Jesus prophesied the destruction of Jerusalem because they rejected Him and crucified Him. prophecy Fulfilled Section of the Significant Gospel Events Study for Bible references to similar events. Luke 13:34-35 are equivalent sentences but they were said at another time and place. This shows us that Jesus taught the same doctrine multiple times.

In our sentence, and the matching sentence, we read that Jesus was upset about the punishment that would come upon Jerusalem. This was upon the religious leaders, the civil leaders and all of the common Jews who follower either group of leaders into a lifestyle of sin. Read the last part of the sentence where Jesus speaks as God and says: how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings. However, our sentence continues with: and ye would not!. God gives each of us a free will and will not take it away even to keep people out of the lake of fire nor even to prevent the destruction of His people.

The first part of our sentence tells us why God brought this judgment upon His people when It says: thou that killest the prophets, and stonest them which are sent unto thee. Trying to hurt God's messengers is a sure way to have God hurt you. It does not matter if you are a child of God or not. And, yes, God will let you get away with doing whatever you want to do against God's messengers, so that there is no question of your guilt when God judges you. True Godly wisdom is to not hurt God's messengers and to help them all that you can regardless of what treasured religious tradition that you have and that they correct.

Our next two sentences tell us the final judgment by God, for what this sentence, and the prior sentence, said that they will do. They also say how long that judgment will last.

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

Please see the note for Romans 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.

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 hen in: Zechariah 6:14; Matthew 23:37; Luke 13:34. The Morrish Bible Dictionary defines this word as: 'Son of Zephaniah. Zec 6:14. By comparing verse 14 with verse 10 Hen (really Chen) appears to be another name of Josiah. Some treat the word Hen not as a proper name, and translate 'for the favour of the son of Zephaniah.'
In Mt 23:37; Lu 13:34 the domestic fowl is alluded to, and her well-known care for her chickens, in illustration of how the Lord would have gathered the Jews under His almighty and loving protection; but, alas, they would not!'.

We find forms of the word wing occurring 91 times in 70 verses of the Bible and, in the New Testament, in: Matthew 23:37; Luke 13:34; Revelation 4:8; Revelation 9:9; Revelation 12:14. The Morrish Bible Dictionary defines this word as: 'Used as a symbol of protection. Under 'the shadow of God's wings' is referred to in the Psalms; and the Lord said He would often have gathered Israel as a hen gathereth her chickens under her wings, but they would not. Ps 17:8; 36:7; 57:1; Mt 23:37; etc. Wings were given for rapid motion. the living creatures in Ezek. 1, had each four wings, and those in Isa 6:2 and Rev. 4, had each of them six wings. God's executives are swift messengers'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jerusalem. Jer 4:14; 6:8; Lu 13:34; Re 11:8 thou. Mt 23:30; 5:12; 21:35-36; 22:6; 2Ch 24:21-22; Ne 9:26; Jer 2:30; 26:23; Mr 12:3-6; Lu 20:11-14; Ac 7:51-52; 1Th 2:15; Re 11:7; 17:6 exp: Jer 11:21. how. 2Ch 36:15-16; Ps 81:8-11; Jer 6:16-17; 11:7-8; 25:3-7; 35:15; 42:9-13; 44:4; Zec 1:4 even. De 32:11-12; Ru 2:12; Ps 17:8; 36:7; 57:1; 63:7; 91:4 exp: Ga 4:29. and ye. Mt 22:3; Pr 1:24-31; Isa 50:2; Ho 11:2,7; Lu 14:17-20; 15:28; 19:14-44 exp: Isa 30:15. General references. exp: 2Ki 21:10; Pr 25:26; Isa 5:4.'.

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C23-S39 (Verse 38) Prophecy of the future of Jerusalem.

Behold,
your house is left unto you desolate..

Luke 13:35 is equivalent to this sentence and the next sentence.

Our sentence starts with the word Behold because Jesus really wanted them to pay attention to His warning. Unfortunately, they treated this warning, like most people treat Bible warnings, and ignored it.

Please see the note for Mark 13:14-16 about the word desolation. Easton's Bible Dictionary defines this word as: '(Mt 24:15; Mr 13:14; comp. Lu 21:20), is interpreted of the eagles, the standards of the Roman army, which were an abomination to the Jews. these standards, rising over the site of the temple, were a sign that the holy place had fallen under the idolatrous Romans. the references are to Da 9:27'. Forms of this word are used, in this Gospel, in: Matthew 12:25; Matthew 23:38; Matthew 24:15.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 24:2; 2Ch 7:20-21; Ps 69:24; Isa 64:10-12; Jer 7:9-14; Da 9:26; Zec 11:1-2,6; 14:1-2; Mr 13:14; Lu 13:35; 19:43-44; 21:6,20,24; Ac 6:13-14 exp: Lu 14:24.'.

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C23-S40 (Verse 39) When the prophecy will end.

For I say unto you,
Ye shall not see me henceforth,
till ye shall say,
Blessed is he that cometh in the name of the Lord..

This verse fulfills Psalms 118:25-26 and it can also be seen in Psalms 148.

Luke 13:35 is equivalent to this sentence and the prior sentence.

This is a reference to when Jesus Christ will return as ruling Lord and all of the Jews who live through the great tribulation will be saved in a single day (Zechariah 9:13-16). Those Jews who refuse to accept Jesus Christ as their own ruling Lord will be killed during the great tribulation. But, after the crucifixion, Jesus only revealed himself to His own physical family and to believers. Please also see the prophecies of Jeremiah 23:5-6 Jeremiah 33:14-16.

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'.

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.

Please see the note for 2Corinthians 5:14-15 about the word henceforth. The functional definition for this word is: 'from this time forward'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye shall not. Ho 3:4; Lu 2:26-30; 10:22-23; 17:22; Joh 8:21,24,56; 14:9,19 Blessed. Mt 21:9; Ps 118:26; Isa 40:9-11; Zec 12:10; Ro 11:25; 2Co 3:14-18 General references. exp: Lu 14:24; Joh 7:34; Ro 11:23.'.

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Matthew Chapter 24

links to sentences in this chapter:

C24-S1 (Verse 1), C24-S2 (Verse 2), C24-S3 (Verse 2), C24-S4 (Verse 3), C24-S5 (Verse 3), C24-S6 (Verse 4), C24-S7 (Verse 5), C24-S8 (Verse 6), C24-S9 (Verse 7), C24-S10 (Verse 8), C24-S11 (Verse 9), C24-S12 (Verse 10), C24-S13 (Verse 11), C24-S14 (Verse 12), C24-S15 (Verse 13), C24-S16 (Verse 14), C24-S17 (Verse 15-18), C24-S18 (Verse 19), C24-S19 (Verse 20-21), C24-S20 (Verse 22), C24-S21 (Verse 23), C24-S22 (Verse 24), C24-S23 (Verse 25), C24-S24 (Verse 26), C24-S25 (Verse 27), C24-S26 (Verse 28), C24-S27 (Verse 29-30), C24-S28 (Verse 31), C24-S29 (Verse 32-33), C24-S30 (Verse 34), C24-S31 (Verse 35), C24-S32 (Verse 36), C24-S33 (Verse 37), C24-S34 (Verse 38-39), C24-S35 (Verse 40), C24-S36 (Verse 41), C24-S37 (Verse 42), C24-S38 (Verse 43), C24-S39 (Verse 44), C24-S40 (Verse 45), C24-S41 (Verse 46), C24-S42 (Verse 47), C24-S43 (Verse 48-51)'.

Please use This link to see the chapter summary.

Chapter theme: Prophecy of Future Events

All of Matthew 10:17-23; Matthew 24:1-25:30; Mark 13; Luke 21:5-36 and Luke 21:8-36 are dealing with prophecies of future events. Please see the Prophecies, Prophecy Fulfilled, Promises and other Sections of the Significant Gospel Events Study for Bible references to similar events.

Matthew 24:1-25:30; Mark 13 and Luke 21 also prophesy future events. These prophecies include: the destruction of the Temple in Jerusalem, false christs, wars, natural disasters, the 'Rapture', the great tribulation and the return of Jesus Christ as ruling Lord.

While these references all deal with the same general subject, the details vary. No single references has all of the details and each reference has details not found in the other references. Therefore, all need to be studied together in order to understand all that can be understood. In addition, the notes in the related Book Studies provide further details and links to matching references within the Bible. Therefore, they should also be studied for a fuller understanding.

Some of these prophecies apply to the saved of today and some do not. Unfortunately, too many so-called 'prophecy experts' do not make this distinction. Within these chapters Jesus said: such things must needs be; but the end shall not be yet and these are the beginnings of sorrows. Many preachers miss the fact that the sentences associated with these phrases are prophecies that apply to today and they claim that prophecies for today prove that the great tribulation is going to start immediately.

Many people fail to realize that true, unfulfilled, Biblical prophecy is actually a promise, from God, about what will happen in the future. Therefore, we can find some promises that can apply to us personally which are within these prophecies.

With that in mind, we need to realize that Satan has lots of ministers who proclaim all kinds of lies about unfulfilled prophecy. For example, there are current events which match where Jesus said: the end shall not be yet. However, there are lots of preachers who deliberately lie or who are deceived and claim that the 'Rapture' (the end) has to happen immediately. Now, with that error acknowledged, we can find some promises that can apply to us personally which are within these prophecies. They are:

Matthew 24:6; Mark 13:7 and Luke 21:9 tell us: And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.. (The message is the same but the wording differs between the Gospel accounts.) when this happens, Jesus told us: Settle it therefore in your hearts, not to meditate before what ye shall answer: forI will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. God lets this happen so that we can give a testimony. Unless we let God's Holy Ghost speak through us, we will not give the right testimony. But, if we do let God's Holy Ghost speak through us, then we will give the right testimony and God will reward us for that.
Matthew 24:9-10; Mark 13:12-13 and Luke 21:12 tell us: Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved. Now, many people teach all kinds of doctrines based upon the phrase he that shall endure unto the end, the same shall be saved, but the best understanding comes from the phrase that Luke gives us, which is: In your patience possess ye your souls. If we stay true to God and the testimony that God wants to deliver through our life, then God's Holy Ghost will help us and God will save our eternal rewards which result from the testimony and the positive changes in our character (soul) will go with us into eternity.
Matthew 24:42-51 tells us that God will judge us for if we stay true to our profession of salvation or if we will act like lost and carnal people. Likewise, Mark 13:35-37 and Luke 21:36 say to watch without giving as many details as Matthew reports. Those saved people who stay true to their profession will receive a reward. Those saved people who act like lost and carnal people will found that: The lord of that servant shall...cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. Now, there is a lot of doctrinal error taught about where we find the phrase weeping and gnashing of teeth. Yes, some places it is talking about people who end up in Hell. However, it is also applied to people who make it into the kingdom of Heaven (they are saved) but who do not produce a spiritual profit for God while they were in the physical world. No one can be sent to Hell from the kingdom of Heaven and God can not wipe away all tears from their (saved people in Heaven) eyes after the great white throne judgment (Revelation 20:11). Therefore, we are warned to maintain a good testimony through our death regardless of what circumstances that God lets us endure. If we don't do that, we mat end up with weeping and gnashing of teeth even while we are in heaven.

In addition to those divisions, there is also a division based upon time. The three broad categories, of time, are:

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.
Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.
Matthew 24:32; Mark 13:26-37 and Luke 21:29-38 give the 'Parable of the Fig Tree' and the command to watch. This is a command for today.

Now, with those references separated, we can deal with the other prophecies within our chapter.

In Matthew 24:3; Mark 13:3-4 and Luke 21:7, we read that the disciples asked Jesus: Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?

Matthew 10:17-23; Matthew 24:4-13; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

Matthew 24:4-5; Matthew 24:23-26; Mark 13:5-6 and Luke 21:8 give the same message about false Christs. In addition, Matthew 24:10-13 warns about people claiming to be saved but living in hate instead of in love.

Matthew 24:6-8; Mark 13:7-8 and Luke 21:9-11 warn about wars and rumours of wars. We are told that the end shall not be yet. Therefore, anyone who claims otherwise is a liar and / or deceived and is deceiving others.

Matthew 24:9-13; Mark 13:9-13 and Luke 21:12-19 warn about persecution of the true witnesses of Christ by religious and civil authorities. In addition, Matthew 24:20-13 warns about false prophets and people claiming to be saved but living in hate instead of in love.

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

Matthew 24:14 and Mark 13:10 says, that the gospel must first be published among all nations. Matthew tells us that this is the: gospel of the kingdom. That means that this must happen during the great tribulation because the gospel of the kingdom is for Jews and not for the 'Church Age'.

Matthew 24:15-18; Mark 13:14-16 and Luke 21:20-22 warn about the abomination of desolation (the beast of Revelation) being in the temple and presenting himself as 'god in human flesh', but in fact will be a devil in human flesh. In addition, the Jews are warned to flee to the mountains. These verses speak about the time known as the great tribulation.

Matthew 24:15-18; Mark 13:18-20 and Luke 21:20-22 warn the Jews to pray about the circumstances when they have to flee.

Matthew 24:19; Mark 13:17 and Luke 21:23 say: woe to them that are with child, and to them that give suck in those days!. This warning is not for the 'Church Age'.

As part of the great tribulation, Luke 21:8; Matthew 24:4-5; Matthew 24:23-26; Mark 13:5-6 and Mark 13:21-22 warn about more false christs.

Matthew 24:25 and Mark 13:23 warn us to personally take ye heed of true Biblical prophecy.

Matthew 24:29-30; Mark 13:24-25 and Luke 21:24-26 warn about terrible things that will happen just before the return of Christ.

Matthew 24:27-31; Mark 13:26-27 and Luke 21:27-28 tell about Christ's return to Earth to rule and reign.

Matthew 24:31; Mark 13:27 and Luke 21:28 tell about Christ gathering the Jews from the uttermost part of the earth to the uttermost part of heaven.

Matthew 24:32; Mark 13:28-30 and Luke 21:29-32 give the 'Parable of the Barren Fig Tree' and the command to watch.

Matthew 24:34; Mark 13:30 and Luke 21:32 tell us Verily I say unto you, that this generation shall not pass, till all these things be done.

Matthew 24:35; Mark 13:31 and Luke 21:33 say: Heaven and earth shall pass away: but my words shall not pass away. This is a promise that God will preserve His word and that we can rely upon it not matter what circumstances we find ourselves in. Please see the Promises Section of the Significant Gospel Events Study for Bible references to similar events.

Matthew 24:35-36; Mark 13:31-37 and Luke 21:33-36 give us a final warning and final commandments which are based upon these prophecies and on the precept which started these Bible references.

Matthew 24:37-39 and Luke 17:26-27 tell us that the days of the great tribulation will be like the days of Noah.

Matthew 24:40-51 give us the command to watch with illustrations and a parable to teach the application.

In Matthew 24:43-44 and Luke 12:39, we read the 'Parable to Watch for the thief'. It is also found in the Table of Parables in the New Testament.

In Matthew 24:45-51 and Luke 12:42-48, we read the 'Parable of the Wise Steward'. It is also found in the Table of Parables in the New Testament.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. Christ foretells the destruction of the temple;
3-28. what and how great calamities shall be before it;
29-35. the signs of his coming to judgment.
36-41. And because that day and hour are unknown,
42-51. we ought to watch like good servants, expecting every moment our Master's coming.'.

C24-S1 (Verse 1) Jesus and His disciples left the religious crowd.

Equivalent Section: they left the Temple.

And Jesus went out,
and departed from the temple:.

Equivalent Section: the disciples were impressed by the buildings.

and his disciples came to him for to shew him the buildings of the temple..

Matthew 24:1-2; Mark 13:1-2 and Luke 21:5-6 also prophesy the destruction of the Temple in Jerusalem. In addition, Luke 19:41-44 prophesies the destruction of Jerusalem and of the Temple in Jerusalem. Although the fulfillment of this prophecy is not in the Bible, it was fulfilled when God sent the Roman Army to destroy the Temple and to kill most of the saved Jews in the Jerusalem Church because they kept preaching a works salvation and a works sanctification which required saved people to maintain the religious parts of the Mosaic Law. They kept this doctrine even after the 'Council of Jerusalem' where God proved that people did not have to be Jews nor did they have to be circumcised in order to receive God's indwelling Holy Spirit and to be saved.

Mark 13:1 and Luke 21:5-6 are equivalent sentences to our current sentence. The First Equivalent Section:, of our current sentence, says: And Jesus went out, and departed from the temple. The equivalent section from Mark says: And as he went out of the temple. The equivalent section from Luke says: And as some spake of the temple. Luke does not tell us that Jesus departed but just before this He was in the Temple by the treasury. And, when people start talking about the appearance of a building, they are, usually, outside of it and looking at it. This, along with other matches between Gospel accounts, and the reports from Matthew and Mark, let us know that Jesus was outside of the Temple as the reports from these three (3) Gospel accounts continue.

The Second Equivalent Section:, of our current sentence, says: and his disciples came to him for to shew him the buildings of the temple. The equivalent section from Mark says: one of his disciples saith unto him, Master, see what manner of stones and what buildings are here!. The equivalent section from Luke says: how it was adorned with goodly stones and gifts. Thus, while the words differ, the message is the same from all three (3) Gospel accounts. The disciples directed Jesus to look at the physical building and agree with them that it was impressive.

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

Please see the note for 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: 'departed. Mt 23:39; Jer 6:8; Eze 8:6; 10:17-19; 11:22-23; Ho 9:12 shew. Mr 13:1-2; Lu 21:5-6; Joh 2:20'.

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C24-S2 (Verse 2) Jesus responds to what they point out.

And Jesus said unto them,
See ye not all these things?.

Here we read that Jesus responds to their statement of the prior sentence. While they though that the Temple, that existed at that time, was impressive, Jesus will tell them otherwise. And, He will not just tell them to not be impressed with the physical, but he will tell them what to be impressed with.

First, He wanted them to know that God was not impressed with the works of man. Secondly, this prophecy was fulfilled because the Jerusalem Church kept preaching a works salvation and a works sanctification even after God corrected their doctrine three times. They preached that you had to be a Jew and circumcised in order to be saved. After God proved that wrong, they still preached that Jews had to be circumcised in order to be saved and that God made a difference between Jew and Gentile. Further, they preached that saved Jews had to keep the Jewish religious traditions in order to be sanctified, even though Jesus died to prove that wrong. God had the Temple torn down so that they could not keep the Jewish religious traditions.

Mark 13:2 is an equivalent sentence. Our current sentence, says: And Jesus said unto them, See ye not all these things?. The equivalent section from Mark says: And Jesus answering said unto him, Seest thou these great buildings?. Luke skips over this sentence. However, in the sentences from Matthew and Mark we see that Jesus responded to the disciples, and pointed out the same buildings (more than one) before He started prophesying their destruction. And, obviously, if they will be destroyed, they will not be important. in the future.

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C24-S3 (Verse 2) Jesus prophesies their future.

verily I say unto you,
There shall not be left here one stone upon another,
that shall not be thrown down..

According to the history that I was told, someone started a fire in the Temple and all of the gold melted and ran down between the stones of the Temple walls. Therefore, the Roman soldiers threw down all of the stones in order to get the gold that had melted and run under the stones.

Please see the note for Luke 21:5-6 about the phrase thrown down. There is not a dictionary definition for this phrase but is used in a similar way to cast down, which is: 'to cause the destruction of the thing that is cast away'. Therefore, this phrase is defined as: 'Having a structure completely taken apart as a means of destruction and the parts disposed of as useless'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'There. Josephus says that "Cæsar gave orders that they should now demolish the whole city and temple, except the three towers Phaselus, Hippicus, and Mariamne, and a part of the western wall; but all the rest was laid so completely even with the ground, by those who dug it up from the foundation, that there was nothing left to make those who came thither believe that it had ever been inhabited." 1Ki 9:7-8; Jer 26:18; Eze 7:20-22; Da 9:26-27; Mic 3:12; Lu 19:44; 2Pe 3:11 exp: Mr 13:2; Lu 21:6. General references. exp: Mt 23:38.'.

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C24-S4 (Verse 3) the disciples seek more prophecy.

And as he sat upon the mount of Olives,
the disciples came unto him privately,
saying,
Tell us,
when shall these things be?.

I can not remember another time when the disciples asked Jesus to tell them prophecy. He did give prophecy at other times. But, to the best of my recollection (which may be wrong) He gave it, without a request from someone else, earlier in His ministry.

Mark 13:4 and Luke 21:7 are equivalent sentences to this sentence. The first phrase, of our current sentence, says: And as he sat upon the mount of Olives. The equivalent section from Mark says: And as he sat upon the mount of Olives over against the temple. The equivalent sentences from Luke says: And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?. Notice that Luke reports a question that Matthew and Mark leave out. I personally believe this is because Jesus was very vague on the signs. We see all kinds of 'prophecy preachers' claiming that the signs have been met for the 'Rapture' or for the great tribulation. Yet, neither has happened yet. Therefore, it is very easy to misinterpret the signs.

In addition to those considerations, the reports from Matthew and Mark tell us where Jesus sat but only Mark reports that He could see (over against the temple) the Temple as He spoke this prophecy.

The rest of our current sentence, says: the disciples came unto him privately, saying, Tell us, when shall these things be?. The equivalent section from Mark says: Peter and James and John and Andrew asked him privately, Tell us, when shall these things be?. It would appear as if the other disciples did not hear, at this time. However, we can be sure that they were told later.

Please see the Word Study called: The End of the World for links to every place where this phrase is used and an explanation of how the phrase is used within the context where it is found. This phrase is used to identify 'the return of our Lord Jesus Christ to rule and reign this world for 1,000 years.'

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 Mark 13:3-4 about the word privately. The definition from Webster's 1828 , which matches the usage in the Bible, is: 'Properly, separate; unconnected with others; hence, peculiar to one's self; belonging to or concerning an individual only; as a man's private opinion, business or concerns; private property; the king's private purse; a man's private expenses. Charge the money to my private account in the company's books'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he sat. Mt 21:1; Mr 13:3-4 the disciples. Mt 13:10-11,36; 15:12; 17:19 Tell. Da 12:6-8; Lu 21:7; Joh 21:21-22; Ac 1:7; 1Th 5:1-11 the sign. Mt 24:32-33,43 exp: Mt 24:30. The end. Mt 13:39-40,49; 28:20; Heb 9:26 General references. exp: Isa 24:19; Mr 13:4; Lu 17:30; Ac 3:20.'.

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C24-S5 (Verse 3) the disciples specify the prophecy they are most interested in.

and what shall be the sign of thy coming,
and of the end of the world?.

The exact phrase of: the end of the world occurs in: Psalms 19:4; Psalms 22:27; Isaiah 62:11; Matthew 13:39; Matthew 13:49; Matthew 24:3; Matthew 28:20; Romans 10:18; 1Corinthians 10:11; Hebrews 9:26. The world is not the Earth but is all of the people in the Earth and often is used for the majority opinion / thought process. Thus, our phrase and of the end of the world, is actually 'The Second Coming of Christ' because it is: 'the end of the time for all of the worldly thinking'. And, that type of thinking will end when Jesus Christ rules this world an imposes God's law upon everyone. In addition, the phrase thy coming is actually 'The Rapture'. Therefore, what we have here is a question for signs of two different events which will happen at two different times.

I find this question to be amazing. The disciples were all in denial of prophecies, from Jesus, about His future suffering and death. And, in the future from this time and at the 'Last Supper', they were unprepared for Jesus saying that He would go away. Yet, here, we read that they question Him about His return. So, either this question was asked later but reported now by the Gospel authors, or Jesus had told them that he would leave, and they remembered it now but forgot it later. Remember that none of the Gospel accounts are in time sequence and, as we have seen in other places, sometimes the Gospel authors present two events in a way that makes them appear to be a single event because the two events both support the point that the author is making. So, either of these possibilities are possible and this point is just a curiosity and not a source of conflict. Whether Jesus made all of these prophecies at this time, or Matthew collected all of the prophecies together, is not relevant and either case is possible with the style used by the Gospel authors.

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

Please see the note for 2Corinthians 11:15 about the word end. Easton's Bible Dictionary defines this word as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape."'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the sign. Mt 24:32-33,43 exp: Mt 24:30. The end. Mt 13:39-40,49; 28:20; Heb 9:26 General references. exp: Isa 24:19; Mr 13:4; Lu 17:30; Ac 3:20.'.

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C24-S6 (Verse 4) Jesus starts with a warning against false prophecy.

And Jesus answered and said unto them,
Take heed that no man deceive you..

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

Please see the Doctrinal Study called False for links to where the Bible warns us about: False Teachers, False Preachers and False Christs.

Jesus also warns us about deception in Jeremiah 29:8; Luke 17:23; Luke 21:8 and 1John 4:1-3.

Many apply the warning of this sentence to the next sentence and stop there. However, all of the rest of our chapter is warning us about different types of deception. Therefore, this sentence should be considered an introductory warning for the rest of the chapter.

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

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

Please see the notes for Romans C7S15 and 1Corinthians C3S18 about the word deceived. The functional definition for this word is: 'Misled; led into error; beguiled; cheated; deluded'. Please also see the notes for Romans C1S16 and Matthew 13:5 about the phrase deceit. Please also see the note for Galatians C6S3 about the phrase deceiveth himself.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. Jer 29:8; Mr 13:5-6,22; Lu 21:8; 2Co 11:13-15; Eph 4:14; 5:6; Col 2:8,18; 2Th 2:3; 2Pe 2:1-3; 1Jo 4:1 exp: Heb 3:12.'.

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C24-S7 (Verse 5) Why the prior sentence is true.

First Step: the world is full of liars.

For many shall come in my name,
saying,
I am Christ;.

Second Step: the world is full of fools.

and shall deceive many..

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

Please see the Doctrinal Study called False for links to where the Bible warns us about: False Teachers, False Preachers and False Christs.

Our prior sentence warned us to Take heed that no man deceive you. Everyone should realize that the world is full of liars. Therefore, anyone who accepts the claims of a self-proclaimed religious expert, without verifying those claims, is a fool. And, our Second Step warns us that the world is full of fools. Therefore, if we are following the most popular religion in our area, or we are following the most popular doctrine within out religion, we are probable following a herd of fools.

Part of the results we will receive at judgment will depend upon if we allow ourselves to be deceived or not. Luke 24:4, and several verses following it, plainly warns against deception.

This sentence starts with the word For, which means it gives the reason for the warning in Matthew 24:4. Christ is the Son of God's role for maintaining a personal relationship with God after profession. In the role of Christ, God tells us how to live our lives. Many religions and people claim to talk for God and tell people how to live and promise that God must let them into Heaven and give them a mansion and lots more rewards for people obeying these other men and religions. That's what Jesus means By this sentence. Throughout this study I've warned the reader to not trust religion but to properly interpret and follow the word of God as shown to them by the Spirit of God who uses God's methods for interpreting the Bible. Anyone who tells you differently is taking the role of Christ, whether they admit it or not. Please also see Matthew 23:8 and the related note about not believing anyone who claims the role of Christ and to not claim that type of role for ourselves.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Mt 24:11,24; Jer 14:14; 23:21,25; Joh 5:43; Ac 5:36-37; 8:9-10; Re 13:8 General references. exp: Mt 24:11; Mr 13:21.'.

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C24-S8 (Verse 6) Jesus warns against false signs.

Equivalent Section: What we will hear.

And ye shall hear of wars and rumours of wars:.

Equivalent Section: How we are to react.

see that ye be not troubled:.

Equivalent Section: Why.

for all these things must come to pass,
but the end is not yet..

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

This sentence is also related to Matthew 24:3 and Matthew 24:14.

Matthew 24:6; Mark 13:7 and Luke 21:9 tell us: And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.. (The message is the same but the wording differs between the Gospel accounts.) when this happens, Jesus told us: Settle it therefore in your hearts, not to meditate before what ye shall answer: forI will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. God lets this happen so that we can give a testimony. Unless we let God's Holy Ghost speak through us, we will not give the right testimony. But, if we do let God's Holy Ghost speak through us, then we will give the right testimony and God will reward us for that.

Mark 13:7 and Luke 21:9 are equivalent sentences to this sentence. The First Equivalent Section:, of our current sentence, says: And ye shall hear of wars and rumours of wars:. The equivalent section from Mark says: And when ye shall hear of wars and rumours of wars. The equivalent section from Luke says: But when ye shall hear of wars and commotions. Luke uses the word but instead of the word and to start his sentence. He also adds the word commotions. but these do not constitute a conflict with what Matthew and Mark report. In addition, Mark adds the word when, to what Matthew reports. However, it should be obvious to everyone that all three (3) Gospel authors report the same message. And, that message is that wars and rumours of wars are nothing special. And, there are people who uses such to claim that they are a prophet and that some wars or rumour of war is a sign from God. All such are false prophets.

The next section, of our current sentence, says: see that ye be not troubled. The equivalent section from Mark says: be ye not troubled. The equivalent section from Luke says: be not terrified. Again, Luke uses the word terrified where Matthew and Mark use the word troubled. But, the word terrified is only a stronger version of the word troubled. In addition, Matthew adds the phrase see that. But that only makes his command a stronger version of the command from the others. Basically, the news business exists to tell of wars and rumours of wars and of other disasters. Their saying is: 'if it bleeds it leads'. They are professional gossips and their purpose is to keep people troubled / terrified. And, our Equivalent Section commands us t: see that ye be not troubled. Therefore, the best thing that God's people can do is the ignore news sources and, when you hear news in spite of ignoring the official sources, ask God what He is doing spiritually with whatever is happening.

The third Equivalent Section, of our current sentence, says: for all these things must come to pass, but the end is not yet. The equivalent section from Mark says: for such things must needs be; but the end shall not be yet. The equivalent section from Luke says: for these things must first come to pass; but the end is not by and by. Close examination shows us minor differences in wording while the message is the same from all three (3) Gospel authors. And, this matches what we have seen throughout the Gospels. God allows His authors freedom of expression so long as they stick to His message and only His message.

Our third Equivalent Section is telling us that the occurrences of the First Equivalent Section must come to pass. They are a regular part of life in this sinful world. And, that is why our Second Equivalent Section says: see that ye be not troubled and the last phrase of our third Equivalent Section says: but the end is not yet. The news industry, and false prophets, make their living by crying loud and long that 'the sky is falling, the sky is falling'. And, all who believe them prove that they are just as foolish as 'chicken little'. No, God wants His people to be concentrating on their own personal relationship with Him so that He can let them know the truth of all of these events.

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

Please see the note for 2Corinthians 10:3-6 about the words warfare / war. Webster's 1828 dictionary defines this word as: 'war and fare. 1. Military service; military life; war. The Philistines gathered their armies for warfare. 1 Samuel 28. 2. Contest; struggle with spiritual enemies. The weapons of our warfare are not carnal. 2 Corinthi and 10. WARFARE, v.i. to lead a military life; to carry on continual wars'.

Please see the note for Mark 13:7 about the words rumor / rumour. The functional definition for this word is: 'Flying or popular report; a current story passing from one person to another without any known authority for the truth of it'.

Please see the note for Galatians C5-S10 about the word trouble. The functional definition for this word is: ' Disturbance of mind; agitation; commotion of spirits; perplexity; a word of very extensive application'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye shall hear. Jer 4:19-22; 6:22-24; 8:15-16; 47:6; Eze 7:24-26; 14:17-21; 21:9-15,28; Da 11; Mr 13:7-8; Lu 21:9 see. Ps 27:1-3; 46:1-3; 112:7; Isa 8:12-14; 12:2; 26:3-4,20-21; Hab 3:16-18; Lu 21:19; Joh 14:1,27; 2Th 2:2; 1Pe 3:14-15 must. Mt 26:54; Lu 22:37; Ac 27:24-26 but. Mt 24:14; Da 9:24-27 General references. exp: Mt 24:13.'.

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C24-S9 (Verse 7) Why people will believe false prophets and false signs.

Equivalent Section: Trouble from politics.

For nation shall rise against nation,
and kingdom against kingdom:.

Equivalent Section: Trouble from nature.

and there shall be famines,
and pestilences,
and earthquakes,
in divers places..

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

Mark 13:8 and Luke 21:10-11 are equivalent sentences to this sentence. Luke starts with a phrase of; Then said he unto them. Matthew and Mark skip this phrase and let the context provide the same information.

The First Equivalent Section, of our current sentence, says: For nation shall rise against nation, and kingdom against kingdom. The equivalent section from Mark says: For nation shall rise against nation, and kingdom against kingdom. The equivalent section from Luke says: Nation shall rise against nation, and kingdom against kingdom. The only difference in these is that Luke skips the word for. And, our First Equivalent Section is telling us that sinful men, who lead nations, will argue and fight against other sinful men, who lead nations, about how things should be done. And, they will get the young men and women of their nation to go out and kill and die and be permanently crippled so that the national readers can claim that they proved that their sinful way to lead the world is better than the other sinful way.

In our Second Equivalent Section, we are told that there will be trouble from nature. The Second Equivalent Section, of our current sentence, says: and there shall be famines, and pestilences, and earthquakes, in divers places. The equivalent section from Mark says: and there shall be earthquakes in divers places, and there shall be famines and troubles. The equivalent section from Luke says: And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. Now, the message from each Gospel account is the same, but the details vary. There should be no doubt that Jesus said everything that is reported by all three (3) Gospel authors, but each chose to only report certain details. This is something that we have seen done repeatedly as we've gone through this Gospel.

False prophets and news organizations and other romour mongers will insist that this is an act of God and that the people affected must have offended God is some way. And, they imply that their own people have not offended God because they did not suffer the same fate. Or, they will stand up and claim that God wants others to help those people so everyone should send money to the fund, which they have helped to set up, to sent help to the poor people affected. Never mind what percentage of funds collected actually get to the people hurt, everyone can feel that they-re doing good by sending money.

The truth is that these things are the result of God cursing this world after Adam and Eve sinned. And, these things will go on until Jesus Christ returns to rule and reign this world and remove the curse (Romans 8:18-23).

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'.

Please see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: ' to ascend, mount up or move to a higher place'. Please also see the note for Colossians C2-S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please see the note for 1Peter C1S2 about the word resurrection. The functional definition for this word is: 'returned to live from the dead by the power of God'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Please see the note for Romans 8:35 about the word famine. Webster's 1828 defines this word as: 'n. L. fames. 1. Scarcity of food; dearth; a general want of provisions sufficient for the inhabitants of a country or besieged place. There was a famine in the land. Gen. 26. 2. Want; destitution; as a famine of the word of life'.

Please see the note for Luke 21:10-11 about the word pestilence. The Morrish Bible Dictionary defines this word as: 'This is often mentioned along with the sword and the famine as punishment from God upon His rebellious people. It is represented as being sent directly by God Himself. When David had numbered the people, the Lord sent a pestilence upon Israel, and there died 70,000 men. 2Sa 24:15-16'.

Please also see the note for Luke 21:10-11 about the word earthquake. The Morrish Bible Dictionary defines this word as: 'The first earthquake mentioned is when Elijah was told to stand before the Lord. there passed by a strong wind that rent the rocks, then an earthquake, and fire; but the Lord was not in the earthquake, nor in the fire; but in a still small voice: a lesson for Elijah when he was thinking much of himself. 1Ki 19:11-12. In the days of Uzziah there was a great earthquake, from which the people fled. Am 1:1; Zec 14:5. Josephus (Ant. ix. 10, 4) states that this happened when the king went into the temple and was struck with leprosy. 2Ch 26:16-21. There was an earthquake at the death of the Lord, and the rocks were rent, which drew from the centurion the saying, "Truly this was the Son of God." Mt 27:51,54. there was also a great earthquake at the resurrection of the Lord. Mt 28:2. When Paul and Barnabas were in the prison at Philippi there was a great earthquake that shook the prison, which led to the conversion of the jailer. Ac 16:26. Josephus (Ant. xv. 5, 2) relates the particulars of a dreadful earthquake in Palestine about B.C. 31, when as many as 10,000 of the inhabitants lost their lives. In the future judgments on the earth, earthquakes are often mentioned. Isa 29:6; Mt 24:7; Mr 13:8; Lu 21:11; Re 6:12; 8:5; 11:13,19; 16:18. Symbolically they point to the upheaval of the lower masses of society, overthrowing the social system either partially or entirely.'. Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition for this word is: 'All of this physical world including the influence it has on us. At times, the application o0f this word, will focus on only part of the whole'. Please also see the note for 2Corinthians 4:7 about the word earthen. Please also see the note for 2Corinthians 5:1 about the word earthly. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth.

Please see the note for Hebrews 1:1 about the word divers. The functional definition for this word is: 'Different; various'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'nation shall. 2Ch 15:6; Isa 9:19-21; 19:2; Eze 21:27; Hag 2:21-22; Zec 14:2-3,13; Heb 12:27 famines. Isa 24:19-23; Eze 14:21; Joe 2:30-31; Zec 14:4; Lu 21:11,25-26; Ac 2:19; 11:28 General references. exp: Isa 29:6; Lu 12:51.'.

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C24-S10 (Verse 8) What the signs truly point to.
All these are the beginning of sorrows.

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

Plain and simple. Things will get worse than what Jesus prophesied. However, most people refuse to believe that things will get as bad as Jesus prophesied.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Le 26:18-29; De 28:59; Isa 9:12,17,21; 10:4; 1Th 5:3; 1Pe 4:17-18 exp: Lu 12:51.'.

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C24-S11 (Verse 9) Resulting persecution.

Equivalent Section: the world will hurt God's people.

Then shall they deliver you up to be afflicted,
and shall kill you:.

Equivalent Section: the world will hate God's people.

and ye shall be hated of all nations for my name's sake..

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

Mark 13:9-10 and Luke 21:12-13 are equivalent sentences but they tell us far more than Matthew reports. Matthew only reports what is required for the legal record. However, Mark gives us the perspective of a servant and Luke gives us the perspective of a man and both want to know more details about what will happen and why. Those things are what Mark and Luke report that Matthew does not. And, once more, we see that Jesus said more than any single Gospel author reported with each Gospel author choosing the parts that they want to report in order to support the message that they are delivering about the life and ministry of Jesus.

The First Equivalent Section, of our current sentence, says: Then shall they deliver you up to be afflicted, and shall kill you. The equivalent section from Mark says: But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten. The equivalent section from Luke says: But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons. Again, these all deliver the same message with different words. And, each of the reports have different applications. However, we see this type of truth throughout the Bible. For example, the basic Gospel that is preached is to be the same everywhere. However, the application of the Gospel, such as dress or order of the worship service can vary between churches and cultures. In a similar fashion, we see different applications between the reports of these three (3) Gospel accounts. Matthew, who gives us the legal, and more generic, perspective tells us what will happen to true believers all throughout the 'Church Age'. Mark, who gives us the perspective of a servant, tells us what will happen to Jewish believers in the early church. They were the servants whom Mark was concerned with. Luke, who gives us the perspective of a man, tells us what will happen to true believers all throughout the 'Church Age', like Matthew does, but also provides some of the details, like Mark, of what will happen to Jewish believers in the early church, but also includes details of what will happen to true believers in later ages (they shall lay their hands on you, and persecute you, delivering you up...into prisons).

Thus, we see that the basic treatment of true believers will be the same all throughout the 'Church Age', even while the details and applications will change.

The next sentence from Luke (And it shall turn to you for a testimony) tells us why God allows this. We do not have a true testimony until we let God put us in a situation where it is obvious that we can't get out. Then, when God relieves us, no one can deny that it was God who did it and we have a true testimony.

In addition to that, Mark and Luke add more that Matthew does not add. Mark adds: and ye shall be brought before rulers and kings for my sake, for a testimony against them. Luke adds: being brought before kings and rulers for my name's sake. Not only will the believers have a testimony, among men, of God's help, but the treatment of true believers will be a testimony, in Heaven, when men are judged by God. And, while these prophecies were fulfilled by Paul, according to the book of Acts, but history tells us that this prophecy was also fulfilled by other men after that time.

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

Please see the notes for 2Timothy C4S3 and Philippians 1:15-17 about the word afflictions. The functional definition for this word is: 'physical, emotional and / or mental pain and suffering up to (and sometimes including) death'.

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 John 15:18 about the word hate. The functional definition for this word is: 'This is an action verb which encompasses the opposite attitudes and actions from love'. Please also see the note for Galatians C5S20 about the word hatred.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall they. Mt 10:17-22; 22:6; 23:34; Mr 13:9-13; Lu 11:49; 21:12,16-17; Joh 15:19,20; 16:2; Ac 4:2-3; 5:40-41; 7:59; 12:1-5; 21:31-32; 22:19-22; 28:22; 1Th 2:14-16; 1Pe 4:16; Re 2:10,13; 6:9-11; 7:14 General references. exp: Lu 12:51; Joh 15:18; Heb 12:4.'.

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C24-S12 (Verse 10) Resulting attitudes.

And then shall many be offended,
and shall betray one another,
and shall hate one another..

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

Here we see a warning that church members will turn on other church members. Those who do are truly lost or carnal. True martyrs come from the spiritually mature who truly understand what they will gain when they go to Heaven.

Mark 13:12 is equivalent to this sentence but has far more details. As we have seen elsewhere, the two Gospel accounts tell us the same thing but each author decided how much of the details, which Jesus spoke, they chose to report. Matthew only reports what is required for the legal record. Mark reports the perspective of a servant and provides more details about whom the servant should be beware of.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall many. Mt 11:6; 13:21,57; 26:31-34; Mr 4:17; Joh 6:60-61,66-67; 2Ti 1:15; 4:10,16 betray. Mt 10:21,35-36; 26:21-24; Mic 7:5-6; Mr 13:12; Lu 21:16 General references. exp: Mt 10:35; Mr 13:12; Lu 12:51,53; Joh 16:1.'.

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C24-S13 (Verse 11) Future deception.

And many false prophets shall rise,
and shall deceive many..

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

Please use the link, in the sentence outline, to access references to many places where the Bible speaks about false prophets, false teachers, antichrists, and many other false things.

The tragedy of this prophecy is the result of: and shall deceive many. A baby and a little child believe everything that their parents tell them. But, a teenager starts to question some things. In 1Corinthians 3 Paul told the church that they were all babes in Christ because there were divisions in the church based upon doctrines from men. As babes in Christ, they took everything the preacher said as Gospel truth and acted like physical babes instead of questioning what they were told. Thus, when a preacher told them an application for one circumstance, they took it as God's law for all circumstances. And, when another preacher gave a different application, the people fought over which application was the true single interpretation.

We see this same thing happening many places, especially in America. The end result is a lot of churches filled with lost and carnal people who have not spiritually matured enough to use their own brains and question and verify what they are told. Simply put, many are deceived because they believe false prophets, false teachers, antichrists, without verifying the doctrine that they are told against the true word of God. Ephesians 4:12-15 tells us: For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ. The Biblical definition of the word; perfecting is: 'making spiritually mature'. If the reader truly reads what that reference is telling us, then they can not deny that many are deceived because they have not matured spiritually.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 24:5,24; 7:15; Mr 13:22; Ac 20:30; 1Ti 4:1; 2Pe 2:1; 1Jo 2:18,26; 4:1; Jude 1:4; Re 19:20'.

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C24-S14 (Verse 12) Effect upon people.

And because iniquity shall abound,
the love of many shall wax cold..

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

Most people use a non-Biblical definition for love. There are many different definitions from the world's claim that physical lust is love to the religious variety of definitions which include that claim that charity is love. Please see the definition below in order to understand the true meaning of this sentence.

Please notice that Jesus does not question If this will happen but flat out says that iniquity shall abound. And, our sentence is telling us that many saved people will get tired of trying to win the lost and trying to get the carnal to mature when those people refuse to truly Biblically repent and stop their lifestyle sins (iniquity). Now, the only cure for that, which I know of, is for people to keep in mind how God is longsuffering with them and to remain humble. However, when people use the wrong definition for the word love handling this situation properly becomes far more difficult.

Please see the note for James 6:6 about the word iniquity. The functional definition for this word is: 'ongoing lifestyle sins'.

Please see the note for Luke 2:40 about the word waxed. The functional definition for this word is: 'to increase in size; to grow; to become larger; as the waxing and the waning moon.
2. to pass from one state to another; to become; as, to wax strong; to wax warm or cold; to wax feeble; to wax hot; to wax old; to wax worse and worse.'. Forms of this word are used, in this Gospel, in: Matthew 13:15 and Matthew 24:12.

Please see the note for John 18:18 about the word cold. The functional definition for this word is: 'An extreme lack of warmth. Used symbolically for an extreme lack of caring and even antagonistic feelings'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'because. Jas 4:1-4; 5:1-6 exp: Re 2:4. The love. Re 2:4-5,10; 3:15'.

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C24-S15 (Verse 13) Requirement to be assured of true salvation.

But he that shall endure unto the end,
the same shall be saved..

Matthew 24:4-13; Matthew 10:17-23; Mark 13:5-13 and Luke 21:8-19 have prophecies of events before the 'Rapture'.

Matthew 10:22 and Mark 13:12 tell us the same thing, with slightly different words.

This is one of the Bible doctrines where a wrong interpretation has become somewhat popular. First of all, the Bible uses the word saved for eternal spiritual salvation and for physical salvation in this world. So, this doctrinal error insists that these sentences are talking about eternal spiritual salvation when the context, of all three sentences, is talking about God's people being persecuted in this world by other people. In other words, the context makes these sentences talking about physical salvation in this world. Next, that doctrinal error claims that only those people who endure unto the end will go to Heaven. However, that is adding to the word of God.

Now, this sentence can be interpreted two different ways and still fit within the context. And, I personally believe that both are actually true. First, the context prior to this sentence is speaking about people, who claim to be saved, being persecuted and being deceived. In context, this sentence tells those saved people, who endure unto the end and endure the persecution without losing their profession and endure the deception without being drawn into doctrinal error, that they are truly saved. Others, who do not endure unto the end, may or may not be truly saved but they will not have the assurance if they are truly saved.

The second way to interpret this sentence is to consider it to be the start of the next group of prophecy which is for Jews only and for when they go through the great tribulation. The truly saved will have been already 'Rapture'd to Heaven. Therefore, the next bit of prophecy does not apply to them. In addition, all Jews, who are still alive when Jesus Christ returns will be saved (Isaiah 25:9). Any Jew who will not accept Jesus Christ as their personal Lord, and God, will be killed during the great tribulation. Therefore, If this sentence is interpreted as part of the prophecies for Jews who go through the great tribulation, then the message of: he that shall endure unto the end, the same shall be saved, is both, physically and spiritually, true.

Please see the note for Hebrews 6:15 about the word endure. Webster's 1828 dictionary defines this word as: 'to last; to continue in the same state without perishing; to remain; to abide. The Lord shall endure forever. Ps.9. He shall hold it his house fast, but it shall not endure. Job.8. 2. to bear; to brook; to suffer without resistance, or without yielding. How can I endure to see the evil that shall come to my people? Esther 8. Can thy heart endure, or thy hands be strong? Ezek. 22. ENDU'RE, v.t. to bear; to sustain; to support without breaking or yielding to force or pressure. Metals endure a certain degree of heat without melting. Both were of shining steel, and wrought so pure. As might the strokes of two such arms endure. 1. to bear with patience; to bear without opposition or sinking under the pressure. Therefore, I endure all things for the elect's sake. 2 Tim 2. If ye endure chastening, God dealeth with you as with sons. Heb.12. 2. to undergo; to sustain. I wish to die, yet dare not death endure'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 24:6; 10:22; Mr 13:13; Lu 8:15; Ro 2:7; 1Co 1:8; Heb 3:6,14; 10:39; Re 2:10 exp: Lu 22:28.'.

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C24-S16 (Verse 14) What God will accomplish before the end.

First Step: the Gospel must be preached.

And this gospel of the kingdom shall be preached in all the world for a witness unto all nations;.

Second Step: the end will come.

and then shall the end come..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

This prophecy is talking about the gospel that is preached during the Great Tribulation. That is after the church has been removed and the gospels of the Church Age are no longer offered but everyone is back under the Mosaic Law.

Mark 13:10 is an equivalent sentence. The First Step, of our current sentence, says: And this gospel of the kingdom shall be preached in all the world for a witness unto all nations. The equivalent sentence from Mark says: And the gospel must first be published among all nations. Mark does not make the distinction of which gospel must be preached, like Matthew does. However, Matthew gives us the perspective of Law and the distinction is important to the legal record. In addition, Mark presents the perspective of a servant and a servant has a simpler attitude. A servant just wants to know what they must believe in order to get to Heaven and they are less concerned about what others must do, especially if that is different. Please see the Word Study, and associated chart, about the different gospels which are presented in the Bible.

Our Second Step (and then shall the end come) is only reported by Matthew. This is the answer to the question that the disciples asked in Matthew 24:3 and is related to Matthew 24:6, where Jesus said: but the end is not yet.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition for this word is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. Please also see the note for Romans 10:14 about the word preacher. Please also see the Study called False things According to the Bible about 'false preachers'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Mt 4:23; 9:35; 10:7; Ac 20:25 shall be. Mt 18:19; Mr 16:15-16; Lu 24:47; Ac 1:2; Ro 10:18; 15:18-21; 16:25-26; Col 1:6,23; Re 14:6 and then. Mt 24:3,6; Eze 7:5-7,10 General references. exp: Ps 102:22; Mr 13:10; Lu 9:2.'.

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C24-S17 (Verse 15-18) the sign for Jews to run and hide.

This sentence has equivalent sections.

Equivalent Section: the time of this prophecy.

When ye therefore shall see the abomination of desolation,
spoken of by Daniel the prophet,
stand in the holy place,
(See Below):.

Equivalent Section: the people of this prophecy.

Then let them which be in Judaea flee into the mountains:.

Equivalent Section: the first action of this prophecy.

Let him which is on the housetop not come down to take anything out of his house:.

Equivalent Section: the second action of this prophecy.

Neither let him which is in the field return back to take his clothes..

Below is the part of the sentence from the parenthesis.

(whoso readeth,
let him understand).

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

This is referencing Daniel 9:23-27. In addition, Mark 13:14-16 and Luke 21:20-22 are equivalent sentences to this sentence. There are differences in the wording, but the same message. And, since there is so much other doctrinal error taught about these sentences, I will leave the word-by-word comparison to the reader while I deal with the rest of the doctrine.

One of the things that a lot of people misunderstand is that the saved will be 'Rapture'd out of this world before the great tribulation starts. This misunderstanding is because Satan has many liars very active telling wrong interpretations of Bible prophecy.

2Thessalonians 2:6-10 says: And now ye know what withholdeth that he might be revealed in his time. forthe mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.. In that quote, the phrase what withholdeth is a reference to God's Holy Spirit. He is keeping Satan from advancing Satan's program. Next, the phrase that he might be revealed in his time is letting us know that God determines when these things happen. I am not going through all of the references in this note but we can be sure that God is in control of everything that happens.

Next, the phrase For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way tells us that Satan is already working (the mystery of iniquity doth already work) to turn the people of this world towards a life of sin. (One way to identify a preacher, who belongs to Satan, is that he makes excuses for people living a life of sin.) And, God's Holy Spirit lets Satan do this to a limited extent. However, there will be a time when God's Holy Spirit will be taken out of the way. At that time, all people who have the indwelling Holy Spirit (the truly saved) will also be taken out of the way in what is called the 'Rapture'. This is when Satan, and his Beast will start the great tribulation because God's Holy Spirit is no longer in this world and preventing Satan from having his way. (Satan's agent is not 'The Antichrist' but Revelation calls him the Beast). This is where Daniel 9:24 says: Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Each of the weeks, in the message to Daniel, matches seven (7) years in our physical world. The first sixty nine (69) of those weeks were fulfilled in the Babylonian Captivity. The last week will be the great tribulation with the purpose, as related to the Jews, specified by the angel to Daniel.

Returning to our reference in 2Thessalonians, we next read the phrase And then shall that Wicked be revealed. This matches with Daniel 9:27, which says: And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. And, both match with our current sentence which says: When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place. Satan's Beast will become the one-world ruler and promise world peace, at the beginning of the great tribulation. In the middle of those seven (7) years {three and a half (3.5) years}, Satan's Beast will go to the restored Temple in Jerusalem and declare himself to be Christ and God in human flesh. He will demand that people worship him as their god, which is why the Bible called him the abomination of desolation and similar titles.

Now, I hope the reader understands that this is just a very small and concise summary of future prophecy that is in the Bible. There are many other Bible references that I have not mentioned and several whole books written on this subject. And, as I already mentioned, Satan has several people writing doctrinal error to keep people from believing the truth about these prophecies. What is here is just a very small summary for believers. And, the main thing that true believers have to understand is that if they are truly saved, then they will be taken out of this world with God's Holy Spirit. And, 2Thessalonians 2:11-12 says: And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness. Anyone who had the chance to hear the Gospel even once, and refused to get saved, will receive strong delusion, that they should believe a lie. All such will die lost.

Returning to out current sentence, we read; Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. Basically, any delay will cost people their lives. In Luke 17:26-37 is a matching prophecy. In the middle of it, Jesus said: Remember Lot's wife. All she did was look back and, because of that, she died. Likewise, in these prophecies, Jesus is warning the Jews to run and don't even consider stopping to get anything.

Our included phrase says: whoso readeth, let him understand. Only those Jews who get saved during the great tribulation will truly understand. They are the Jews that Jesus wants to keep alive and the Jews who still refuse to accept Jesus Christ as their personal Lord will be killed by the Beast of Revelation.

Please see the note for Mark 13:14-16 about the word abomination. The functional definition for this word is: 'Ongoing sinful wickedness; what is unfit to be presented in the service of God'.

The Morrish Bible Dictionary defines Abomination of Desolation as: 'This exact expression occurs only in Mt 24:15 and Mr 13:14, referring to what had been revealed to Daniel in Da 12:11, where it is connected with the great tribulation (ver. 1) spoken of by the Lord in those Gospels. Da 9:27 shows that the time of the abomination is in the last half of the last of the seventy weeks of Daniel named in Da 9:24. the person who makes a covenant with the Jews in those days and afterwards breaks it, we know to be the head of the future Roman empire. See SEVENTY WEEKS. of this person an image will be made, and the people will be constrained to worship it, Re 13:14-15; but we do not read that it will be carried into the future temple; whereas our Lord says that the abomination will stand in the holy place. On the other hand we read that the Antichrist "exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, showing himself that he is God." 2Th 2:4. the 'abomination of desolation' is evidently connected with the trinity of evil spoken of in Rev. 13 and will be the work of Satan, the Roman beast, and the false prophet. It will end in dire desolation. the desolator is the Assyrian, Isa 8:7-8; 28:2,18 the northern king who will then hold the territory of Assyria. Da 11:40'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition for this word is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Philippians 1:18 about the word notwithstanding. Please also see the note for 1Corinthians C14S2 about the word understand. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, Godly'. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Spirit. Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. Please see the note for Matthew 4:5 about the phrase holy city. Please also see the note for 1John 2:20 about the phrase Holy One. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling.

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

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

Please see the note for Luke 8:34 about the words flee / fled. The functional definition for the word fled. is: 'The past tense of the verb, to flee'. The functional definition for the word flee is: 'To run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil'.

Please see the note for 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 Luke 15:15 about the word field. The functional definition for this word is: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35)'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Mr 13:14; Lu 19:43; 21:20 by. Da 9:27; 12:11 whoso. Eze 40:4; Da 9:23,25; 10:12-14; Heb 2:1; Re 1:3; 3:22 General references. exp: De 28:52; Lu 21:20.
General references. Ge 19:15-17; Ex 9:20-21; Pr 22:3; Jer 6:1; 37:11-12; Lu 21:21-22; Heb 11:7 exp: De 28:52; 1Sa 20:38; Mr 13:15.
which. Mt 6:25; Job 2:4; Pr 6:4-5; Mr 13:15-16; Lu 17:31-33 the house-top. Mt 10:27; De 22:8 General references. exp: 1Sa 20:38; Pr 6:4; Mr 13:15.
General references. Ge 19:15-17; Ex 9:20-21; Pr 22:3; Jer 6:1; 37:11-12; Lu 21:21-22; Heb 11:7 exp: De 28:52; 1Sa 20:38; Mr 13:15.'.

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C24-S18 (Verse 19) the danger to Jews who can't run.

And woe unto them that are with child,
and to them that give suck in those days!.

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

Mark 13:17 and Luke 21:23 say the exact same thing as this sentence says. These women will have a hard time running fast and hiding, especially since babies tend to cry when they sense that their mother is upset and the crying will help pursuers to find them.

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 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 also see the note for Matthew 21:16 about the word suckling. 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'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 28:53-56; 2Sa 4:4; 2Ki 15:16; La 4:3-4,10; Ho 13:16; Mr 13:17-18; Lu 21:23; 23:29-30 exp: Jer 16:2.'.

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C24-S19 (Verse 20-21) the possible danger of weather.

Equivalent Section: What to pray.

But pray ye that your flight be not in the winter,
neither on the sabbath day:.

Equivalent Section: Why.

For then shall be great tribulation,
such as was not since the beginning of the world to this time,
no,
nor ever shall be..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

The law will severely restrict travel on the sabbath day because Israel will go back under the Mosaic law and all of the additions from Jewish traditions. And, if it is winter, then the weather can hinder travel. Thus, this is a warning to pray for travel conditions.

Mark 13:18-19 are equivalent sentences to this sentence. The First Equivalent Section, of our current sentence, says: But pray ye that your flight be not in the winter, neither on the sabbath day. The equivalent section from Mark says: And pray ye that your flight be not in the winter. Mark just didn't bother to mention the sabbath day, although we should be sure that Jesus did mention it. Matthew would include both in order to make the legal record complete. Mark, with the perspective of a servant, would know that masters often commanded their servants to violate the restrictions on travel which were added by the religious people but were not written in the Mosaic law. And, Mark would also understand that the law enforcers would also know this. Therefore, unless they were prepared for a political fight with the master, the enforcers would leave most servants alone about travel on the sabbath day. Therefore, it makes sense that Mark would ignore that phrase as something that would not apply to most servants.

We find forms of the word flight in: Leviticus 26:8; Deuteronomy 32:30; 1Chronicles 12:15; Isaiah 52:12; Amos 2:14; Matthew 24:20; Mark 13:184; Hebrews 11:34. Webster's 1828 defines this word as: 'the act of fleeing; the act of running away, to escape danger or expected evil; hasty departure. Pray ye that your flight be not in winter. Matt. 24. Toput to flight, to turn to flight, is to compel to run away; to force to escape. 2. the act of flying; a passing through the air by the help of wings; volation; as the flight of birds and insects. 3. the manner of flying. Every fowl has its particular flight; the flight of the eagle is high; the flight of the swallow is rapid, with sudden turns. 4. Removal from place to place by flying. 5. A flock of birds flying in company; as a flight of pigeons or wild geese. 6. A number of beings flying or moving through the air together; as a flight of angels. 7. A number of things passing through the air together; a volley; as a flight of arrows. 8. A periodical flying of birds in flocks; as the spring flight or autumnal flight of ducks or pigeons. 9. In England, the birds produced in the same season. 10. the space passed by flying. 11. A mounting; a soaring; lofty elevation and excursion; as a flight of imagination or fancy; a flight of ambition. 12. Excursion; wandering; extravagant sally; as a flight of folly. 13. the power of flying. 14. In certain lead works, a substance that flies off in smoke. Flight of stairs, the series of stairs from the floor, or from one platform to another.'.

Please see the note for Mark 13:18 about the word winter. The functional definition for this word is: 'The cold season of the year'.

Please see the notes for Matthew 12:8-LJC and Colossians 2:16-17 about the word sabbath. The functional definition is: 'a day to rest from our work and fellowship with God'. Please also see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Further, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath.. Please also see the Luke 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders.

Please see the notes for Romans C5S2 and Romans C8S37 about the word tribulation. Webster's 1828 dictionary defines this word as: 'n. L. tribulo, to thrash, to beat. Severe affliction; distresses of life; vexations. In Scripture, it often denotes the troubles and distresses which proceed from persecution'. Forms of this word are used, in this Gospel, in: Matthew 13:21; Matthew 24:21; Matthew 24:29.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'neither. Ex 16:29; Ac 1:12 General references. exp: Mr 13:17.
General references. Ps 69:22-28; Isa 65:12-16; 66:15-16; Da 9:26; 12:1; Joe 1:2; 2:2; Zec 11:8-9; 14:2-3; Mal 4:1; Mr 13:9; Lu 19:43-44; 21:24; 1Th 2:16; Heb 10:26-29 exp: Eze 7:5; Mr 13:17.'.

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C24-S20 (Verse 22) the possible danger to everyone.

Equivalent Section: Satan wants to murder everyone.

And except those days should be shortened,
there should no flesh be saved:.

Equivalent Section: God will save those who trust Him.

but for the elect's sake those days shall be shortened..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

Mark 13:20 is an equivalent sentences to this sentence. The First Equivalent Section, of our current sentence, says: And except those days should be shortened, there should no flesh be saved:. The equivalent section from Mark says: And except that the Lord had shortened those days, no flesh should be saved. The only difference is that Mark reports that the Lord is Who does this. Next, the Second Equivalent Section, of our current sentence, says: but for the elect's sake those days shall be shortened. The equivalent section from Mark says: but for the elect's sake, whom he hath chosen, he hath shortened the days. Again, Mark phrases his sentence to show that this is done by the Lord. And, Mark adds that the elect is: whom he (the Lord) hath chosen.

Now, we need to deal with a doctrinal error that is strongly pushed by some people. It is not part of this prophecy but affects the correct interpretation of this prophecy. And, since it goes beyond this prophecy, it must be dealt with first.

In the Bible, God does not elect people to go to Hell. (John 3:17 says: For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 1Timothy 2:4 says: Who will have all men to be saved, and to come unto the knowledge of the truth.) No, God elected a way for people to be saved and all who come God's way are the elect. Please see that the word definition, below, includes the requirement for obedience.

Now, very close to this word of: elect is the word of: predestination. It is: 'determining where a journey ends before it started'. God did not predestine anyone to Hell but God did predestine everyone to Heaven. However, God also gave each of us a free will and God allows people to reject His predestination and end up in Hell.

Next, remember that this sentence is part of prophecy for saved people during the great tribulation. God's Holy Ghost was removed at the 'Rapture' and the 'Church Age' ended. Therefore, these people are still saved by believing the promises of God and maintaining an ongoing personal relationship with God. But, they must display that relationship by keeping the Mosaic Law. And, now they can no longer bring sacrifices to the Temple in Jerusalem because the Beast, of Revelation, has defiled the Temple.

So now, the Beast, of Revelation is trying to murder everyone who serves the true God. And, our sentence is telling us that God will shorten His efforts because, unless God did that, here should no flesh be saved (left physically alive). However, God is going to allow the elect to go into the 1,000-years reign of Christ physically alive. They will nave children while the returned saints, who have glorified bodies, will not participate in sex (Mark 12:25).

Please note that God does not do this for everyone who claims the belong to God. God does this for the elect's sake. All throughout the word of God, God protects those people who truly serve Him while refusing to protect people who claim to belong to God but refuse to serve God.

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

Please see the note for Mark 13:20 about the word shorten. The functional definition for this word is: 'Made shorter; abridged; contracted'.

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

Please see the Word Study called Election. The functional definition for this word is: 'saved and living a life that is a testimony of the changes which the ministries Jesus Christ cause. In the Bible, this word is not used in the Bible to separate the lost from the saved, as is erroneously taught, but to separate saved people who are in God's way of obedience from saved people who are not in God's way of obedience'. Please also see the note for 1Timothy 4:10-LJC about the word predestine. God does not predestine anyone to Hell but predestines everyone to Heaven (1Timothy 2:4). However, since God gave everyone a free will, men can reject God's predestination and go to Hell. Those people who truly go to God must go God's way. God does not elect people but elects a way. Those people who go God's way, to God, are God's elect.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'except. Mr 13:20 for. Isa 6:13; 65:8-9; Zec 13:8; 14:2; Ro 9:11; 11:25-31; 2Ti 2:10 exp: Mr 13:20; 1Co 9:10; 1Th 2:16. General references. exp: Ge 18:26; Isa 65:8; Jer 31:17.'.

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C24-S21 (Verse 23) What to not believe.

First Step: Identify the lie.

Then if any man shall say unto you,
Lo,
here is Christ,
or there;.

Second Step: Instruct the believer.

believe it not..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation. As part of the great tribulation, Matthew 24:4-5; Matthew 24:23-26; Mark 13:5-6; Mark 13:21-22 and Luke 21:8 warn about more false christs.

Mark 13:21-22 is equivalent to this sentence and the next sentence.

Please see the Doctrinal Study called False for links to where the Bible warns us about: False Teachers, False Preachers and False Christs.

The message of this sentence is actually a repeat of what Jesus said in Matthew 24:5 (For many shall come in my name, saying, I am Christ; and shall deceive many). That was at the beginning of this long report on prophecy from Jesus. Now, Jesus is repeating the warning, in this sentence and the next, because He is warning us that there will be many false christs. And, this warning is for all true believers from the apostles through the people living when Jesus Christ returns to rule and reign for 1,000-years. The main person that men, wrongly, call antichrist is actually called beast in Revelation 13:11-18. However, John warns us that even now are there many antichrists (1John 2:18-22; 1John 4:2-3; 2John 1:7). Therefore, we should also take this warning today and make sure that we know how God said that we are to separate the truth from an attractive lie.

The true Biblical antichrists are many and they are in the world today. And, they convince God's people to repeat their lie that the beast of Revelation 13:11-18 is: 'The Antichrist' with the true Biblical meaning of the word the being; 'there is only one and here he is'. They have people looking at that fellow and being happy that they won't have to deal with him with the result that God's people ignore the many warnings in the Bible, such as our current sentence, that there are many antichrists / false christs and they are in the world today.

The true Biblical meaning of the word Christ is: 'the role which the Son of God uses to bring spiritual maturity to saved people'. And, the Bible teaches that the blessings, or cursing's, are given to the truly saved depending on their relationship to Christ and their resulting changed life which is to increasingly display the character of God. However, antichrists are offering an alternative )anti) way to get the blessings of God. These liars claim that people can get the blessings of God another way besides letting Christ bring spiritual maturity to the saved. And, that is how you can tell the difference between the true ministry of Christ and the lies of an antichrist. Do they insist that blessings, for the saved, only come from obedience to the word of God, which results in our having a character which is more like God, or do they promise the blessings from God by doing something else like believing their lies.

Mark 13:21 gives the same message as this sentence and the next sentence. Luke 21:8 gives the same message as this sentence but the wording is different and Luke reports it at the start of this section of prophecy. And, while I can give a word-for-word comparison I will leave that for the reader with the assurance that the message is the same in all three (3) Gospel reports.

Please see the note for Luke 18:28 about the word lo. Webster's 1828 defines this word as: 'exclaim. Look; see; behold; observe. this word is used to excite particular attention in a hearer to some object of sight, or subject of discourse. Lo, here is Christ. Matt 24. Lo, we turn to the Gentiles. Acts 13'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 13:1-3; Mr 13:21; Lu 17:23-24; 21:8; Joh 5:43'.

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C24-S22 (Verse 24) the extent of danger.

First Step: Ministers of Satan.

For there shall arise false Christs,
and false prophets,
and shall shew great signs and wonders;.

Second Step: their results.

insomuch that,
if it were possible,
they shall deceive the very elect..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

Mark 13:21-22 is equivalent to this sentence and the prior sentence.

Please use the link, in the sentence outline, to access references to many places where the Bible speaks about false prophets, false teachers, antichrists, and many other false things.

Our sentence starts with the word For and tells us why the prior sentence is true. In addition, Mark 13:21 gives the same message as this sentence and the prior sentence. Luke 21:8 gives the same message as this sentence but the wording is different and Luke reports it at the start of this section of prophecy. The note for the prior sentence, and the doctrine in that note, also applies to this sentence.

Notice that Jesus says that these false Christs and false prophets shall shew signs and wonders. They will appear to do miracles that may or may not be real. Remember that devils can do miracles within the limits that God allows them. The Jews, during the great tribulation are to reject all such claims and we are to do the same today because the true Christ will not set foot on this Earth until after the 'Rapture' and then only at the end of the great tribulation.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Mt 24:5,11; 2Pe 2:1-3; 3:17 and shall. De 13:1; 2Th 2:9-11; Re 13:13-14; 19:20 exp: Mr 13:6. insomuch. Joh 6:37,39; 10:28-30; Ro 8:28-39; 2Ti 2:19; 1Pe 1:5; 1Jo 5:18; Re 12:9-11; 13:7-8,14 if. Mr 13:22; Ac 20:16; Ro 12:18; Ga 4:15 exp: Mt 26:39; Joh 5:43; 1Pe 4:18. General references. exp: Ex 8:7; De 13:2; Mt 24:11; Mr 13:21; Lu 17:23; Joh 14:29.'.

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C24-S23 (Verse 25) the warning in prophecy.

Behold,
I have told you before..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

Here Jesus is reminding us that the prior sentences are not the only place where he gave this warning. Therefore, we will be judged by God if we are saved and ignore it.

Mark 13:23 is an equivalent sentence and tells us: But take ye heed: behold, I have foretold you all things. We see the same message but Mark adds in: But take ye heed. Thus, we can know that our judgment will be personal (ye) if we ignore the warning of this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 44:7-8; 46:10-11; 48:5-6; Lu 21:13; Joh 16:1 exp: Mr 13:21; Lu 17:23; Joh 14:29.'.

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C24-S24 (Verse 26) What to not believe and where to not go.

Equivalent Section: First possible lie.

First Step: the lie.

Wherefore if they shall say unto you,
Behold,
he is in the desert;.

Second Step: the proper response.

go not forth:.

Equivalent Section: Second possible lie.

First Step: the lie.

behold,
he is in the secret chambers;.

Second Step: the proper response.

believe it not..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

in this sentence, Jesus is giving us a couple, of many, possible lies that we will hear. And, He basically tells us to completely ignore all such lies. We are to not even be curious. Many of the disobedient, and curious, will be caught up and deceived by the lies. Remember that just a few sentences prior we were warned: insomuch that, if it were possible, they shall deceive the very elect. Therefore, we are to stay far away from false Christs, and false prophets and their lies.

Please see the note for Mark 6:31 about the word desert. The functional definition for this word is: 'The same Hebrew word is rendered "wildernes," and is used of the country lying between Egypt and Palestine (Ge 21:14,21; Ex 4:27; 19:2; Jos 1:4), the wilderness of the wanderings. It was a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land'. Forms of this word are used, in this Gospel, in: Matthew 14:13; Matthew 14:15; Matthew 24:26.

Please see the note for Romans C16S33 about the word secret. The functional definition for this word is: 'separate; hence, hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned'. Forms of this word are used, in this Gospel, in: Matthew 6:4; Matthew 6:6; Matthew 6:18; Matthew 13:35; Matthew 24:26.

We find forms of the word chamber occurring 119 times in 105 verses of the Bible and, in the New Testament, in: Matthew 24:26; Acts 9:37; Acts 9:39; Acts 20:8; Romans 13:13. Easton's Bible Dictionary defines this word as: '"on the wall," which the Shunammite prepared for the prophet Elisha (2Ki 4:10), was an upper chamber over the porch through the hall toward the street. this was the "guest chamber" where entertainments were prepared (Mr 14:14). there were also "chambers within chambers" (1Ki 22:25; 2Ki 9:2). to enter into a chamber is used metaphorically of prayer and communion with God (Isa 26:20). the "chambers of the south" (Job 9:9) are probably the constelations of the southern hemisphere. the "chambers of imagery", i.e., chambers painted with images, as used by Ezekiel (Eze 8:12), is an expression denoting the vision the prophet had of the abominations practised by the Jews in Jerusalem'. The functional definition for this word is: 'A room'. Please also see the note for Romans 13:13 about the word chambering.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Wherefore. Our Lord not only foretells the appearance of these impostors, but also the manner and circumstance of their conduct. Accordingly, Josephus says that many impostors persuaded the people to follow them to the desert, promising them signs and wonders done by the providence of God. (See also Ac 21:38). One persuaded the people to go up into the temple, which being set on fire by the Romans, 6,000 perished in the flames. he is in the desert. Mt 3:1; Isa 40:3; Lu 3:2-3; Ac 21:38 General references. exp: Lu 17:23.'.

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C24-S25 (Verse 27) the coming of Jesus Christ will be sudden and unexpected.

First Step: the suddenness.

For as the lightning cometh out of the east,
and shineth even unto the west;.

Second Step: the related event.

so shall also the coming of the Son of man be..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

Matthew 24:27-28 are actually about the 'Rapture'. It is very easily confused with prophecies about the return of Jesus as ruling Lord (Also called the 'Second Coming of Christ' and the start of the '1,000-years reign of Christ'.) the context, of the next sentence, says: For wheresoever the carcase is, there will the eagles be gathered together. There will be carcasses because the 'Rapture'd people will leave their bodies behind. (Corrupt bodies can't go to Heaven and saved will get a new body in Heaven.) In addition, there will be carcasses, at the return of Christ, because of the war started by the beast, of Revelation, in his attempt to kill all of the Jews. However, in spite of the similarities, the second next sentence speaks of events that happen during the great tribulation. Therefore, this sentence is dealing with the 'Rapture'. And, because of the similarities, people should not argue with people who believe it is speaking about the 'Second Coming of Christ'.

Basically, when Jesus returns, in His role as Christ, He will be at Jerusalem suddenly with no one given time to prepare. Everyone who is fighting for the beast will be caught in battle with the carcase of those whom they have murdered around them and with their having no chance to cover their sins.

Please see the note for Luke 17:24 about the word lightning. Easton's Bible Dictionary defines this word as: 'frequently referred to by the sacred writers (Na 1:3-6). thunder and lightning are spoken of as tokens of God's wrath (2Sa 22:15; Job 28:26; 37:4; Ps 135:7; 144:6; Zec 9:14). they represent God's glorious and awful majesty (Re 4:5), or some judgment of God on the world (Re 20:9)'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Job 37:3; 38:35; Isa 30:30; Zec 9:14; Lu 17:24-37 the coming. Mt 16:28; Mal 3:2; 4:5; Jas 5:8; 2Pe 3:4 General references. exp: Job 38:24; Eze 1:14; Lu 17:30.'.

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C24-S26 (Verse 28) Birds will eat carcasses.

For wheresoever the carcase is,
there will the eagles be gathered together..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

Luke 17:37 gives an equivalent message. The context in Luke makes it clear that this is a reference to the 'Rapture'.

Our sentence starts with the word For, and tells us why the prior sentence is true. Our first phrase tells us: 'This will happen any place where bodies drop because they have been abandoned by peoples' spirits and souls'. Our first phrase tells us: 'The birds will clean up the dead bodies'.

Please see the note for Hebrews 3:17 about the word carcase. The functional definition for this word is: 'The dead body of a beast; used sometimes in a contemptuous way of the dead body of a human being'.

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: 'General references. De 28:49; Job 39:27-30; Jer 16:16; Am 9:1-4; Lu 17:37 exp: Lu 17:30.'.

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C24-S27 (Verse 29-30) God displays His power.

Equivalent Section: God controls natural light.

Immediately after the tribulation of those days shall the sun be darkened,
and the moon shall not give her light,
and the stars shall fall from heaven,
and the powers of the heavens shall be shaken:.

Equivalent Section: God displays His ruler.

And then shall appear the sign of the Son of man in heaven:.

Equivalent Section: God displays His judgment.

and then shall all the tribes of the earth mourn,
and they shall see the Son of man coming in the clouds of heaven with power and great glory..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

This sentence matches Revelation 8:12.

Matthew 24:29-30, and several other places in the Bible, speak of the return of Jesus as ruling Lord (Also called the 'Second Coming of Christ' and the start of the '1,000-years reign of Christ'. Many commentators also name other places which talk about the Second Coming of our Lord. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Mark 13:24-25 is equivalent to this sentence. The First Equivalent Section, of our current sentence, says: Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. The equivalent sentence from Mark says: But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, And the stars of heaven shall fall, and the powers that are in heaven shall be shaken.. Where Matthew uses the word Immediately, Mark uses the phrase; But in those days. While Mark dies not convey the immediacy of the event, there is no conflict between the two reports. Other than that, we have a minor difference in the order of a phrase, but no conflict between the two reports.

The Second Equivalent Section, of our current sentence, says: And then shall appear the sign of the Son of man in heaven. The equivalent sentence from Mark says: And then shall they see the Son of man coming in the clouds with great power and glory. The phrase great power and glory is what will make His appearance visible and known to men. It is the sign of the Son of man in heaven. Just a man flying through the sky would be ignored by most people. However, Jesus will also have thousands of angels and saints with Him and Jesus and His saints, and possibly some angels, will all be riding white horses (Revelation 19:11-16). Therefore, there will be far more than just one man flying through the air

The third Equivalent Section, of our current sentence, is only reported by Matthew. If the reader is aware of other prophecies for this time, then they know that all the tribes of the earth mourn because they know that the judgment of God is come upon them. God had His witnesses tell them about the coming judgment. They had murdered the witnesses and were gathered together to murder all Jews. As they surround Jerusalem, Jesus will return And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. these both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. (Revelation 19:19-21).

Now, our First Equivalent Section tells us that, just before Jesus Christ returns to rule this world, God will display His power to all of mankind in a way which can not be denied. Psalms makes it clear that all of nature is a witness for God. And, when the prophecy of our First Equivalent Section is fulfilled, and neither Satan nor his beast can prevent God from doing these things, all men shall know that there is a greater power than the power they chose to serve.

After God displays His power, without destroying this Earth nor by killing everyone, God is sending His true ruler of the Earth to take over. That is what our Second Equivalent Section tells us. And, all the tribes of the earth will know that they sided against God, who just finished proving that He is the greatest power that exists. And, they will know that they followed a false Christ, whom Revelation calls the beast. And, they know that Jesus Christ will judge them and then send them to Hell. Further, they can not claim that he doesn't understand because He is coming as the Son of man, which means that He is coming in His role as a literal physical man Who has experienced all of the weaknesses of man even while living a sinless life.

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

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

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

Please see the note for Mark 13:24-25 about the word moon. Easton's Bible Dictionary defines this word as: 'heb. yareah, from its paleness (Ezr 6:15), and lebanah, the "white" (Song 6:10; Isa 24:23), was appointed by the Creator to be with the sun "for signs, and for seasons, and for days, and years" (Ge 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Jos 10:12; Ps 72:5,7,17; 89:36-37; Ec 12:2; Isa 24:23, etc.), and also by itself (Ps 8:3; 121:6).
The great brilliance of the moon in Eastern countries led to its being early an object of idolatrous worship (De 4:19; 17:3; Job 31:26), a form of idolatry against which the Jews were warned (De 4:19; 17:3). they, however, fell into this idolatry, and offered incense (2Ki 23:5; Jer 8:2), and also cakes of honey, to the moon (Jer 7:18; 44:17-19,25)'. Please also see the note for Colossians C2S9 about the phrase moon, new.

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 star occurring 66 times in 63 verses of the Bible, 29 times in 26 verses of the New Testament and, in this Gospel, in: Matthew 2:2; Matthew 2:7; Matthew 2:9; Matthew 2:10; Matthew 24:29. The Morrish Bible Dictionary defines this word as: 'From the account given of this star it is evident that it was one specially sent for the nativity, for it not only appeared to the Magi in the East, but guided them from Jerusalem to Bethlehem, and 'stood over' where the young child was. Faith in the power of God dispels all difficulty as to the star. Mt 2:1-10. there were traditions that God would raise up a deliverer, and the Magi may have heard of the O.T. prophecies as to Messiah; but whether this be so or not, God, who provided the star, sent the Magi to find out the King of the Jews, and instructed them not to return to Herod.'. Fausset's Bible Dictionary defines this word as: 'Matthew 2. (See MAGI.) Smith's Bible Dictionary ably disproves the theory of its being a conjunction of Jupiter and Saturn which took place thrice in 7 B.C. (i.e. three years before Jesus' birth, for the B.C. dates from the fourth year after His birth), May, September, and December, answering to the seven months which would intervene between the beginning and the end of the wisemen's journey. Tacitus, Suetonius, and Josephus in their statements as to the universal expectation then prevalent of some great One about to appear in the East refer to Vespasian long after Christ. the star was probably a meteoric body employed by the God of nature to be His instrument in the world of revelation, to guide the wise men to the divine Messiah. Curiously a star appeared in September, 1604, between Mars and Saturn, after a conjunction of Saturn and Jupiter in Pisces, but at a shorter interval than the star of the Magi after the conjunction in 7 B.C.'.

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 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.

Please see the note for Luke 6:47-48 about the word shake. Webster's 1828 defines this word as: 'to cause to move with quick vibrations; to move rapidly one way and the other; to agitate; as, the wind shakes a tree; an earthquake shakes the hills or the earth. I shook my lap, and said, so God shake out every man from his house- Neh. 5. He shook the sacred honors of his head. Dryden. -As a fig casteth her untimely fruit, when it is shaken of a mighty wind. Rev. 6. 2. to make to totter or tremble. The rapid wheels shake the heav'n's basis. Milton. 3. to cause to shiver; as, an ague shakes the whole frame. 4. to throw down by a violent motion. Macbeth is ripe for shaking. Shak. But see shake off, which is generally used. 5. to throw away; to drive off. 'Tis our first intent to shake all cares and business from our age. See Shake off. Shak. 6. to move from firmness; to weaken the stability of; to endanger; to threaten to overthrow. Nothing should shake our belief in the being and perfections of God, and in our own accountableness. 7. to cause to waver or doubt; to impair the resolution of; to depress the courage of. That ye be not soon shaken in mind. 2 thess. 2. 8. to trill; as, to shake a note in music.'.

We find forms of the word tribe occurring 354 times in 297 verses of the Bible and, in the New Testament, in: Matthew 19:28; Matthew 24:30; Luke 2:36; Luke 22:30; Acts 13:21; Acts 26:7; Romans 11:1; Philippians 3:5; Hebrews 7:13; Hebrews 7:14; James 1:1; Revelation 5:5; Revelation 7:4; Revelation 7:5; Revelation 7:5; Revelation 7:5; Revelation 7:6; Revelation 7:6; Revelation 7:6; Revelation 7:7; Revelation 7:7; Revelation 7:7; Revelation 7:8; Revelation 7:8; Revelation 7:8; Revelation 21:12. Webster's 1828 defines this word as: 'A family, race or series of generations, descending from the same progenitor and kept distinct, as in the case of the twelve tribes of Israel, descended from the twelve sons of Jacob. 2. A division, class or distinct portion of people, from whatever cause that distinction may have originated. the city of Athens was divided into ten tribes. Rome was originally divided into three tribes; afterward the people were distributed into thirty tribes, and afterwards into thirty five. 3. A number of things having certain characters or resemblances, in common; as a tribe of plants; a tribe of animals. Linneus distributed the vegetable kingdom into three tribes, viz. monocotyledonous, dicotyledonous, and acotyledonous plants, and these he subdivided into gentes or nations. By recent naturalists, tribe has been used for a division of animals or vegetables, intermediate between order and genus. Cuvier divides his orders into families, and his families into tribes, including under the latter one or more genera. Leach, in his arrangement of insects, makes his tribes, on the contrary, the primary subdivisions of his orders, and his families subordinate to them, and immediately including the genera. Tribes of plants, in gardening, are such as are related to teach other by some natural affinity or resemblance; as by their duration, the annual, biennial, and perennial tribes; by their roots, as the bulbous, tuberous, and fibrous-rooted tribes; by the loss or retention of their leaves, as the deciduous and ever-green tribes; by their fruits and seeds, as the leguminous, bacciferous, coniferous, nuciferous and pomiferous tribes, etc. 4. A division; a number considered collectively. 5. A nation of savages; a body of rude people united under one leader or government; as the tribes of the six nations; the Seneca tribe in America. 6. A number of persons of any character or profession; in contempt; as the scribbling tribe.'.

Thompson Chain Topics provides references for the word tribe as: 'Of Dan: Nu 1:39; Jos 19:48; Jg 18:30. Of Ephraim: Nu 1:33; De 33:17; Jos 16:5; Jg 1:22; 8:1; 12:1; 2Sa 2:9; 2Ch 15:9; 28:7; Isa 11:13. Of Judah: De 33:7; Jg 1:3; 2Sa 2:10; 19:11; 1Ki 12:21; Heb 7:14; Re 5:5. Captivity of.: Superseded by Christianity: Mr 2:21; Ga 5:6; Col 2:16; Heb 7:18; 8:13. Of Naphtali: Nu 2:29; De 33:23; Jos 19:32; Jg 1:33; 4:6; 6:35; 2Ki 15:29. Of Simeon: Nu 1:22; 25:14; 26:14; Jos 19:1; Jg 1:3. Of Zebulun: Jg 1:30; 4:6; 6:35; 1Ch 12:33; 2Ch 30:11; Mt 4:15'.

Torrey's Topical Textbook provides references for the word tribe as: 'Tribes of Israel, the: Were twelve in number: Ge 49:28; Ac 26:12; Jas 1:1. Descended from Jacob's sons: Ge 35:22-26. Manasseh and Ephraim numbered among, instead of Joseph and Levi: Ge 48:5; Jos 14:3-4. Predictions respecting each of: Ge 49:3-27; De 33:6-29. EACH OF: Under a president or chief: Nu 1:4-16. Divided into families: Nu 1:2; 26:5-50; Jos 7:14. Usually furnished an equal number of men for war: Nu 31:4. Each family of, had a chief or head: Nu 36:1; 1Ch 4:38. Total strength of, on leaving Egypt: Ex 12:37; Nu 1:44-46; 2:32. Divided into four divisions while in the wilderness: Nu 10:14-28. Encamped in their divisions and by their standards round the tabernacle: Nu 2:2-31. Canaan to be divided amongst according to their numbers: Nu 33:54. REUBEN, GAD AND HALF MANASSEH: Settled on east side of Jordan: De 3:12-17; Jos 13:23-32. Were required to assist in subduing Canaan: Nu 32:6-32; De 3:18-20. Total strength of, on entering the land of Canaan: Nu 26:51. Canaan divided amongst nine and a half of, by lot: Jos 14:1-5. Situation of, and bounds of the inheritance of each: Jos 15-17. All inheritance to remain in the tribe and family to which allotted: Nu 36:3-9. Names of, engraven on the breastplate of the high priest: Ex 28:21; 39:14. Divided on mounts Ebal and Gerizim to hear the law: De 27:12-13. Remained as one people until the reign of Rehoboam: 1Ki 12:16-20'.

Please see the notes for 1Corinthians C5S2 and 2Corinthians 7:6-7 about the word mourn. Easton's Bible Dictionary defines this word as: 'Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Ge 23:2); Jacob for Joseph (Ge 37:34-35); the Egyptians for Jacob (Ge 50:3-10); Israel for Aaron (Nu 20:29), for Moses (De 34:8), and for Samuel (1Sa 25:1); David for Abner (2Sa 3:31,35); Mary and Martha for Lazarus (Joh 11); devout men for Stephen (Ac 8:2), etc.
(2.) forcalamities, Job (Job 1:20-21; 2:8); Israel (Ex 33:4); the Ninevites (Jon 3:5); Israel, when defeated by Benjamin (Jg 20:26), etc.
(3.) Penitential mourning, by the Israelites on the day of atonement (Le 23:27; Ac 27:9); under Samuel's ministry (1Sa 7:6); predicted in Zechariah (Zec 12:10-11); in many of the psalms (51, etc.).
Mourning was expressed, (1) by weeping (Ge 35:8, marg.; Lu 7:38, etc.); (2) by loud lamentation (Ru 1:9; 1Sa 6:19; 2Sa 3:31); (3) by the disfigurement of the person, as rending the clothes (Ge 37:29,34; Mt 26:65), wearing sackcloth (Ge 37:34; Ps 35:13), sprinkling dust or ashes on the person (2Sa 13:19; Jer 6:26; Job 2:12), shaving the head and plucking out the hair of the head or beard (Le 10:6; Job 1:20), neglect of the person or the removal of ornaments (Ex 33:4; De 21:12-13; 2Sa 14:2; 19:24; Mt 6:16-17), fasting (2Sa 1:12), covering the upper lip (Le 13:45; Mic 3:7), cutting the flesh (Jer 16:6-7), and sitting in silence (Jg 20:26; 2Sa 12:16; 13:31; Job 1:20).
In the later times we find a class of mourners who could be hired to give by their loud lamentation the external tokens of sorrow (2Ch 35:25; Jer 9:17; Mt 9:23).
The period of mourning for the dead varied. forJacob it was seventy days (Ge 50:3); for Aaron (Nu 20:29) and Moses (De 34:8) thirty days; and for Saul only seven days (1Sa 31:13). In 2Sa 3:31-35, we have a description of the great mourning for the death of Abner'.

Please see the note for Luke 9:34 about the word cloud. The functional definition for this word is: '"A covering," because clouds cover the sky. The word is used as a symbol of the Divine presence'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Immediately. Mt 24:8; Da 7:11-12; Mr 13:24-25 shall the. Isa 13:10; 24:23; Jer 4:23-28; Eze 32:7-8; Joe 2:10,30-31; 3:15; Am 5:20; 8:9; Zep 1:14-15; Lu 21:25-26; Ac 2:19-20; Re 6:12-17 the powers. 2Pe 3:10 General references. exp: Isa 13:10; Joe 3:15; Mr 13:24; Lu 17:30.
the sign. Mt 24:3; Da 7:13; Mr 13:4; Re 1:7 and then shall all. Zec 12:10; Re 1:7 see. Mt 16:27-28; 26:64; Mr 13:26; 14:62-64; Lu 21:27; 22:69; Ac 1:11; 2Th 1:7 General references. exp: Mr 13:24,26; Lu 17:30.'.

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C24-S28 (Verse 31) All Jews will be in one place.

And he shall send his angels with a great sound of a trumpet,
and they shall gather together his elect from the four winds,
from one end of heaven to the other..

Matthew 24:14-31; Mark 13:14-27 and Luke 21:20-28 have prophecies of events that will happen to saved people during the great tribulation.

I've never heard this preached. But, our sentence is telling us that the Jews will return from Heaven at a separate time from Christ returning with His saints. . The indication is that this will happen right after Jesus returns and takes control of this world. I believe that this will also be before the 'Sheep and Goat Judgment' (Matthew 25:31-56).

Mark 13:27 is equivalent to this sentence. The first phrase, of our current sentence, says: And he shall send his angels with a great sound of a trumpet. The equivalent section from Mark says: And then shall he send his angels. Mark does not include a great sound of a trumpet, but that is used to announce an official gathering. Matthew gives us the perspective of law and of the kingdom. Therefore, he includes it. Mark gives us the perspective of a servant. Often, servants are excluded from such meetings. Their masters attend the meetings but the servants are often kept too busy doing things for their master to attend. Therefore, this official announcement of an official meeting had little, or no, important to a servant.

The next phrase, of our current sentence, says: and they shall gather together his elect from the four winds. The equivalent section from Mark says: and shall gather together his elect from the four winds, from the uttermost part of the earth. The wind is part of this physical reality. And, while Matthew assumes that his audience understand the figure-of-speech (the four winds), Mark knows that some of his audience might not understand the figure-of-speech. Therefore, Mark includes the redundant phrase of: from the uttermost part of the earth.

The last phrase, of our current sentence, says: from one end of heaven to the other. The equivalent section from Mark says: to the uttermost part of heaven. There is a slight difference in the wording, but the same message. And, this last phrase says that Jesus Christ will gather together his elect, which are the saved Jews, from Earth and from Heaven after He has returned to this Earth and taken control. As I already wrote, I can't recall ever hearing this preached and I did not personally realize it until I did a detailed analysis of this sentence.

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

Please see the note for 1Corinthians C13S1 about the word sound. The functional definition for this word is: 'making a noise'.

Please see the note for 1Corinthians C14S8 about the word trumpet. The functional definition for this word is: 'A wind instrument of music, used chiefly in war and military exercises. It is very useful also at sea, in speaking with ships'.

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

Please see the note for Luke 7:25 about the word wind. The functional definition for this word is: 'Air in motion with any degree of velocity, indefinitely; a current of air. When the air moves moderately, we call it a light wind, or a breeze; when with more velocity, we call it a fresh breeze, and when with violence, we call it a gale, storm or tempest'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. Mt 28:18; Mr 16:15-16; Lu 24:47; Ac 26:19-20 his angels. Mt 13:41; 25:31; Re 1:20; 2:1; 14:6-9 with. Nu 10:1-10; Ps 81:3; Isa 27:13; 1Co 15:52; 1Th 4:16 a great sound of a trumpet. or, a trumpet and a great voice. gather. Isa 11:12; 49:18; 60:4; Zec 14:5; Mr 13:27; Joh 11:52; Eph 1:10; 2Th 2:1 exp: Ps 50:5. from. Ps 22:27; 67:7; Isa 13:5; 42:10; 43:6; 45:22; Zec 9:10; Ro 10:18 General references. exp: Eze 1:14; Mr 13:24; Lu 17:30.'.

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C24-S29 (Verse 32-33) the 'Parable of the Fig Tree'.

Equivalent Section: Lesson in a parable.

First Step: What to learn.

Now learn a parable of the fig tree;.

Second Step: the parable.

When his branch is yet tender,
and putteth forth leaves,
ye know that summer is nigh:.

Equivalent Section: Application of the parable.

So likewise ye,
when ye shall see all these things,
know that it is near,
even at the doors..

Matthew 24:32; Mark 13:26-37 and Luke 21:29-38 give the 'Parable of the Fig Tree' and the command to watch. This is a commandment for today.

I used to live in Michigan. When the trees first started putting out leaf buds, you could be sure that all of the trees would be completely leafed out in six (6) weeks. Now, that time will vary between locations based upon local weather conditions. And, in some parts of the world, such as the Philippines, the trees don't lose their leaves in the winter. Therefore, people in those areas will have a harder time understanding this parable. However, no matter where someone lives, there are certain signs in nature which always precede some natural event. Therefore, the lesson of this parable is that when we see the signs, told in the earlier prophecies, we are to know that the end is not yet, but that it is near.

Mark 13:26-37 and Luke 21:29-38 are equivalent sentences. The First Step, of our current sentence, says: Now learn a parable of the fig tree. The equivalent section from Mark says: Now learn a parable of the fig tree. The equivalent section from Luke says: And he spake to them a parable; Behold the fig tree, and all the trees. Luke uses different wording, and speaks in third-person instead of second-person, but those differences do not constitute a conflict. They are, basically, the same message from all three Gospel accounts.

The Second Step, of our current sentence, says: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh. The equivalent section from Mark says: When her branch is yet tender, and putteth forth leaves, ye know that summer is near. The equivalent section from Luke says: When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. And, once more, we see the same basic message with slightly different wording. The differences do not constitute a conflict but show us that God allowed His Gospel authors freedom of expression so long as they delivered His message and only His message.

The Second Equivalent Section, of our current sentence, says: So likewise ye, when ye shall see all these things, know that it is near, even at the doors. The equivalent section from Mark says: So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. The equivalent section from Luke says: So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Mark uses the phrase in like manner where Matthew and Luke use the word: likewise. This simply gives us a definition for the word: likewise. In addition, Matthew leaves out the phrase come to pass, but the context delivers the same concept. Luke does not include the phrase even at the doors, but that phrase is redundant and not necessary to delivering the message. However, Luke is more explicate when he uses the phrase the kingdom of God where Matthew and mark use the word; it. Thus, what we see here is the same as we have seen elsewhere. Comparing equivalent sentences does not show us a conflict but actually increases understanding for those people who are willing to let God's Holy Spirit teach them the true meaning of the word of God.

Please see the note for 1Corinthians 14:31 about the word learn. The functional definition for this word is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'. Please also see the note for 1Corinthians C14S25 about the word unlearned.

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.

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 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 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 13:28-29 about the word tender. The functional definition for this word is: 'soft, delicate'.

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

Please see the note for Luke 21:29-30 about the word summer. Webster's 1828 defines this word as: 'With us, the season of the year comprehended in the months June, July and August; during which time, the sun being north of the equator, shines more directly upon this part of the earth, which, together with the increased length of the days, renders this the hottest period of the year. In latitudes south of the equator, just the opposite takes place, or it is summer there when it is winter here. The entire year is also sometimes divided into summer and winter, the former signifying the warmer and the latter the colder part of the year'.

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'.

Please see the note for 2Corinthians 2:12-13 about the word door. The functional definition for this word is: 'Besides the common use of the door as the means of entrance into a house, and of enclosing those within when shut, it is used in scripture symbolically for the way of entrance into blessing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 13:28-29; Lu 21:29-30
when. Mt 24:3 know. Eze 7:2-14; Heb 10:37; Jas 5:9; 1Pe 4:7 it. or, he. General references. exp: Mr 13:28.'.

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C24-S30 (Verse 34) the time interval for the fulfillment of prophecy.

Verily I say unto you,
This generation shall not pass,
till all these things be fulfilled..

Mark 13:30 and Luke 21:32 are equivalent sentences to this sentence. The only difference between the three (3) reports is that Mark uses the word done where Matthew and Luke use the word fulfilled.

We say earlier that the end is not yet for certain signs. Then we saw that other signs show us that the end of the great tribulation is nigh. Those signs are for Jews going through the great tribulation because the truly saved will be in Heaven and those who had a chance to be saved before the 'Rapture', but rejected their chance, will have strong delusion.

Now, there is a question about what all is included in the saying of: This generation shall not pass, till all these things be fulfilled. Many, who are not careful with their study, include the signs which come before Jesus said; the end is not yet. And, those signs have gone on for many generations. Therefore, the prophecy is still reliable but the sloppy study habits of some people is the source of the error. With that in mind, we can expect that from when Jesus said; All these are the beginning of sorrows (Matthew 24:8) through the return of Jesus Christ as ruling Lord will be within the generation. With that written, we need to acknowledge that there is an argument about how many years are in a Bible generation. However, the estimates run from twenty (20) years to higher numbers of years. Therefore, the reader has what is available to make their own estimate of the time involved. As for myself, I expect to be in Heaven where time no longer matters. However, I expect that the amount of time will make a difference to the Jews who are living through the great tribulation.

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

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Mt 12:45; 16:28; 23:36; Mr 13:30-31; Lu 11:50; 21:32-33 exp: Mt 11:16. General references. exp: Mt 23:36; Lu 21:32.'.

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C24-S31 (Verse 35) the precept that is the basis for belief.

heaven and earth shall pass away,
but my words shall not pass away..

Matthew 24:35-36; Mark 13:31-37 and Luke 21:33-36 give us a final warning and final commandments which are based upon these prophecies and on the precept which started these Bible references.

Mark 13:31 and Luke 21:33 deliver the same message as this sentence. This is a promise that God will preserve His word and that we can rely upon it not matter what circumstances we find ourselves in. Please see the Promises Section of the Significant Gospel Events Study for Bible references to similar events.

Matthew 24:35, Mark 13:13, Luke 16:17, 21:33 and other places in the Bible contain God's promise that His Word is more reliable than the laws of nature. So, when the Bible says This we say unto you by the word of the Lord, the Bible is saying that we have a law from our Lord which has a greater assurance than our belief in sun rise tomorrow. Please see the note for 1Thessalonians 1:8 about word of the Lord.

Lost people and carnal saved people all have their hopes of the future based upon this physical reality. Jesus has spent most of this chapter telling us about disasters that will happen to people in this physical reality. Now, He is telling us that the physical reality will be utterly destroyed. Therefore, anyone who has their hopes of the future based upon this physical reality are going to see all of their hopes destroyed. However, Jesus also tells us, in this sentence, that my words shall not pass away. Therefore, the wise person bases all of their hopes of the future based upon the word of God, which preserves the words of Jesus for us.

Any time that I have heard this sentence, (or the matching sentences from the other Gospel accounts), preached, people emphasized the reliability and eternality of the word of God. This is correct. However, our sentence also tells us the unreliability of the physical reality. Therefore, proper preaching, or teaching, of this sentence should include both points of the sentence.

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

Please see the note for 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: 'Heaven. Mt 5:18; Ps 102:26; Isa 34:4; 51:6; 54:10; Jer 31:35-36; Heb 1:11-12; 2Pe 3:7-12; Re 6:14; 20:11 exp: Mr 13:31. my. Nu 23:19; Ps 19:7; 89:34; Pr 30:5; Isa 40:8; 55:11; Tit 1:2; 1Pe 1:25; Re 3:14 General references. exp: 1Ki 16:34; Ps 56:10; Jer 36:28; Da 4:28; Lu 21:33.'.

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C24-S32 (Verse 36) No one can prophecy that day and hour.

But of that day and hour knoweth no man,
no,
not the angels of heaven,
but my Father only..

Matthew 24:36-44, and several other places in the Bible, speak of the return of Jesus as ruling Lord (Also called the 'Second Coming of Christ' and the start of the '1,000-years reign of Christ'. Many commentators also name other places which talk about the Second Coming of our Lord. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Matthew 24:35-36; Mark 13:31-37 and Luke 21:33-36 give us a final warning and final commandments which are based upon these prophecies and on the precept which started these Bible references.

Mark 13:32 is an equivalent sentence. The only difference is that Mark adds the phrase neither the Son.

Here is something that will mess up a lot of people. When Jesus says: no man, it includes Himself. Yes, Jesus and God the Father are equally God, but there are differences in them. For example, Jesus is our advocate and we go to Jesus, not God the Father (Hebrews). Jesus experiences being a weak human being while God the Father did not. That is why the word of God tells us to go to Jesus, not God the Father.

We also see that certain things of the future are only known to God the Father. In particular, God the Father restricts knowledge of the exact day and time when He will fulfill future unfulfilled prophecy.

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

Please see the note for 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: 'General references. Mt 24:42,44; 25:13; Zec 14:7; Mr 13:32; Ac 1:7; 1Th 5:2; 2Pe 3:10; Re 3:3; 16:15'.

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C24-S33 (Verse 37) An analogy.

But as the days of Noe were,
so shall also the coming of the Son of man be..

Matthew 24:37-39 and Luke 17:26-27 tell us that the days of the great tribulation will be like the days of Noah. In addition, Luke also reports that those days will be like the days of Lot.

Luke 17:26 is an equivalent sentence. And, the next sentence in Luke is also equivalent to the next sentence here in Matthew. Both sets of sentences need to be considered together. In addition. Luke 17:28-29 is added to these sentences, even though Matthew did not report that additional prophecy from Jesus.

The first phrase, of our current sentence, says: But as the days of Noe were. The equivalent section from Luke says: And as it was in the days of Noe. The second phrase, of our current sentence, says: so shall also the coming of the Son of man be. The equivalent section from Luke says: so shall it be also in the days of the Son of man. Therefore, two of the worst days, as recorded in the word of God will have their attitudes and actions replicated during the great tribulation.

Please see the note for Hebrews 11:7 about Noe / Noah. That note tells several things about his character and provides links to where he is mentioned in the word of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 6-7; Job 22:15-17; Lu 17:26-27; Heb 11:7; 1Pe 3:20-21; 2Pe 2:5; 3:6'.

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C24-S34 (Verse 38-39) the signs to look for.

First Step: the past conditions.

For as in the days that were before the flood they were eating and drinking,
marrying and giving in marriage,
until the day that Noe entered into the ark,
And knew not until the flood came,
and took them all away;.

Second Step: the future conditions.

so shall also the coming of the Son of man be..

Luke 17:27 is an equivalent sentence. The First Step, of our current sentence, says: For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away. The equivalent section from Luke says: They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.

Luke does not include the first phrase of: For as in the days that were before the flood. Luke allows the context to convey that meaning. And, other than minor differences in wording; such as Matthew using took them all away where Luke uses: destroyed them all; the messages are identical between the two Gospel accounts.

What we see here, along with the account in Genesis, was that Noah preached for a hundred (100) years, warning people of the coming judgment of God and the people ignored, or mocked, him. We also see that Noah backed his preaching by preparing an ark, even though there had never been rain. Peter explains this in 2Peter 3:3-6, which says: Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. for this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished:.

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

Our Second Step tells us: so shall also the coming of the Son of man be. As we see these things happening in our world, we can look forward to the 'Rapture' and the great tribulation. And, everyone can use these signs to know that God is justified in killing all of those people who will turn this world into the worst form of corruption with no chance of redemption.

Please see the note for Luke 6:47-48 about the word flood. The functional definition for this word is: 'A great flow of water; a body of moving water; particularly, a body of water, rising, swelling and overflowing land not usually covered with water'.

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

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

Please see the note for 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 Hebrews 11:7 about Noe / Noah. That note tells several things about his character and provides links to where he is mentioned in the word of God.

Please see the note for Luke 17:27 about the word ark. The functional definition for this word is: 'A chest or box of various size used to protect what is inside. The ark of Noah was considerably larger than the ark that Moses was put into and larger than the Ark of God.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ge 6:2; 1Sa 25:36-38; 30:16-17; Isa 22:12-14; Eze 16:49-50; Am 6:3-6; Lu 12:19,45; 14:18-20; 17:26-28; 21:34; Ro 13:13-14; 1Co 7:29-31 exp: Job 21:13. General references. exp: Ge 7:7; Jer 16:8; 2Pe 3:6.
General references. Mt 13:13-15; Jg 20:34; Pr 23:35; 24:12; 29:7; Isa 42:25; 44:18-19; Lu 19:44; Joh 3:20; Ac 13:41; Ro 1:28; 2Pe 3:5 exp: Ge 7:21; 2Pe 3:6.'.

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C24-S35 (Verse 40) God will choose.

First Step: the condition.

Then shall two be in the field;.

Second Step: the result.

the one shall be taken,
and the other left..

Luke 12:36 is equivalent to this sentence. Our current sentence says: Then shall two be in the field; the one shall be taken, and the other left. The equivalent sentence from Luke says: Two men shall be in the field; the one shall be taken, and the other left. These two sentences are exactly the same.

In addition, Luke includes a third example of this doctrine in Luke 12:34. Matthew does not bother because Matthew gives us the legal perspective and only two witnesses are required for the legal perspective. However, Luke gives us the perspective of man and the extra example will make it easier for some men to understand.

In the application for the 'Rapture', the person with the indwelling Holy Spirit will be taken to Heaven (Raptured) while the other is left here and given strong delusion (2Thessalonians 2:11). In the application for the great tribulation, the Jew will be arrested and killed by the armies of the Beast while the non-Jew will be left alive. At that time, they will probably be using some portable DNA scanner to determine if someone is a Jew or not.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the one. 2Ch 33:12-24; Lu 17:34-37; 23:39-43; 1Co 4:7; 2Pe 2:5,7-9 General references. exp: Ac 9:7.'.

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C24-S36 (Verse 41) Another choice by God.

First Step: the condition.

Two women shall be grinding at the mill;.

Second Step: the result.

the one shall be taken,
and the other left..

Luke 12:35 is equivalent to this sentence. Our current sentence says: Two women shall be grinding at the mill; the one shall be taken, and the other left. The equivalent section from Luke says: Two women shall be grinding together; the one shall be taken, and the other left. The only difference is that Matthew uses the phrase grinding at the mill where Luke uses: grinding together. It should be obvious to everyone that there is no conflict between these two sentences. In fact, there is no real difference between the two sentences.

This is a second example of the doctrine found in the prior sentence. In the application for the 'Rapture', the person with the indwelling Holy Spirit will be taken to Heaven (Raptured) while the other is left here and given strong delusion (2Thessalonians 2:11). In the application for the great tribulation, the Jew will be arrested and killed by the armies of the Beast while the non-Jew will be left alive. At that time, they will probably be using some portable DNA scanner to determine if someone is a Jew or not.

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.'.

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.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Two. the mulon G3459 was a hand-mill composed of two stones; "the uppermost of which is turned round by a small handle of wood or iron that is placed in the rim. when this stone is large, or expedition required, a second person is called to assist; and as it is usual for women alone to be concerned in this employment, who seat themselves over against each other with the millstone between then, we may see not only the propriety of the expression, Ex 11:5," but the force of this.—Dr. Shaw. grinding. Ex 11:5; Isa 47:2 General references. exp: Ac 9:7.'.

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C24-S37 (Verse 42) the command to obey as a result.

Equivalent Section: the command.

Watch therefore:.

Equivalent Section: Why.

for ye know not what hour your Lord doth come..

We nave similar warnings in in 1Thessalonians 5:6 and we are directly warned by our Lord Jesus Christ in Revelation 16:15

Luke 12:40 is equivalent to this sentence. The First Equivalent Section, of our current sentence, says: Watch therefore. The equivalent section from Luke says: Be ye therefore ready also. The definition of the word watch is: 'To guard; to have in keeping'. This is the same message as: Be ye ready also. In both phrases, the word therefore tells us that the Second Equivalent Section is based upon what came before the sentence in question. The Second Equivalent Section, of our current sentence, says: for ye know not what hour your Lord doth come. The equivalent section from Luke says: for the Son of man cometh at an hour when ye think not. Both deliver the same message with different words.

Our current sentence uses the word Lord to let us know that our judgment follows His coming. Forthe saved, who will meet Him in the 'Rapture', that will be the judgment seat of Christ. Forthe people who are saved during the great tribulation, that will be the 'Sheep and Goat Judgment'.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: 'To guard; to have in keeping'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Watch. Mt 25:13; 26:38-41; Mr 13:33-37; Lu 12:35-40; 21:36; Ro 13:11; 1Co 16:13; 1Th 5:6; 1Pe 4:7; 5:8; Re 3:2-3; 16:15 exp: Mr 14:38. For. Mt 24:36,44; Mr 13:33 General references. exp: Mt 24:36; 25:13; Mr 13:33,35; Lu 12:40.'.

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C24-S38 (Verse 43) the warning to pay attention to.

But know this,
that if the goodman of the house had known in what watch the thief would come,
he would have watched,
and would not have suffered his house to be broken up..

Matthew 24:40-51 give us the command to watch with illustrations and a parable to teach the application. Everything from Matthew 24:40 through the end of the chapter has two valid applications. These sentences can be applied from today until the 'Rapture' and they can be applied by the saved people during the great tribulation until the Second Coming of Christ. In addition, Matthew 24:43-44 and Luke 12:39, we read the 'Parable to Watch for the thief'. It is also found in the Table of Parables in the New Testament.

Luke 12:39 is equivalent to this sentence. It says: And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. If the reader examines these two sentences, they will find minor differences in the wording, but the same message. Thus, again, we see that God allows His Gospel writers to have freedom of expression so long as they deliver His message and only His message.

Most people are shocked, very upset and feel very violated when a thief breaks into their house and steals something. Only the very rich or governments can keep a guard on their property twenty-four hours a day and seven days a week (24-7). And, even then, they do not know when a thief will come. Therefore, everyone should understand this sentence.

Revelation 3:3 says: Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Also, Revelation 16:15 says: Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. Therefore, we find this warning multiple times in the word of God. And, the only way that we will not be caught unprepared is if we live our life looking for Him to come for us suddenly.

Please also see the note for Mark 14:14 about the word goodman. The Morrish Bible Dictionary defines this word as: 'Master of the house. Pr 7:19; Mt 20:11; 24:43; Mr 14:14; Lu 12:39; 22:11''.Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. The functional definition for this word is: 'what comes from God'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: 'To guard; to have in keeping'.

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)'.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: 'To guard; to have in keeping'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'good-man. Mt 20:11; Pr 7:19 had. Lu 12:39; 1Th 5:2-6; 2Pe 3:10-11 would not. Ex 22:2-3 General references. exp: Mt 25:13; Mr 13:33; Lu 12:39.'.

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C24-S39 (Verse 44) the attitude to keep.

Equivalent Section: the command.

Therefore be ye also ready:.

Equivalent Section: Why.

for in such an hour as ye think not the Son of man cometh..

Luke 12:39 is equivalent to this sentence. The order of the words is different in the two sentences, but both sentences use the same words and deliver the same message.

This is the conclusion of the prior sentence because it starts with the word Therefore. In addition to this command, 2Timothy 4:8 says: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. Not only are commanded to watch, but we are warned of the consequences of not doing so and promised reward for obeying this command.

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

Please see the note for 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: 'General references. Mt 25:10,13; Lu 12:40; Php 4:5; Jas 5:9; Re 19:7 exp: Mt 24:36; Mr 13:33,35; Lu 12:39.'.

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C24-S40 (Verse 45) the reward to gain.

Who then is a faithful and wise servant,
whom his lord hath made ruler over his household,
to give them meat in due season?.

Matthew 24:40-51 give us the command to watch with illustrations and a parable to teach the application. Everything from Matthew 24:40 through the end of the chapter has two valid applications. These sentences can be applied from today until the 'Rapture' and they can be applied by the saved people during the great tribulation until the Second Coming of Christ. In addition, Matthew 24:45-51 and Luke 12:42-48, we read the 'Parable of the Wise Steward'. It is also found in the Table of Parables in the New Testament.

Our next sentence starts with: Blessed is that servant. And, the next three (3) sentences are part of this parable. All sentences of the parable need to be considered together because of contextual requirements.

Luke 12:42 is an equivalent sentence. The first phrase from Luke says: And the Lord said. Matthew lets the context make it clear that the Lord is speaking about judgment and reward. The first phrase, of our current sentence, says: Who then is a faithful and wise servant. The equivalent section from Luke says: Who then is that faithful and wise steward. The only difference is that Luke uses the word steward where Matthew uses servant. However, a steward is a servant.

The next phrase, of our current sentence, says: whom his lord hath made ruler over his household. The equivalent section from Luke says: whom his lord shall make ruler over his household. The only difference is that Luke uses the future-tense (shall make) where Matthew uses the past-tense (hath made). Matthew gives us the perspective of a king and, once our God King has made a decision it is considered completed, in the word of God, even if it has not yet been implemented. Luke, however, gives us the perspective of a man, and men are concerned with the implementation. Therefore, this difference in the tense of the verbs is due strictly to the difference of the perspective presented by each Gospel author.

The last phrase, of our current sentence, says: to give them meat in due season. The equivalent section from Luke says: to give them their portion of meat in due season. The only difference is that Luke includes the phrase; their portion. Again, Matthew gives us the perspective of a king and, since our God King has already made the decision, and published it, that reward will be proportional to the level of service, that phrase is considered extraneous. However, since Luke gives us the perspective of a man, he felt it important enough to include this reminder to men.

Now, we need to give more consideration to these phrases, the words used in them, and the actual meaning of what is written.

In our first phrase, we read about a faithful and wise servant. In Numbers 12:7, God called Moses a faithful servant. In. 1Samuel 22:14, God called king David a faithful servant. Isaiah 49:7, God called Jesus a faithful servant. Therefore, we are given these examples to follow. In addition, Matthew 25:21, 23, Jesus said that the servant who returned a spiritual profit to God was personally a good and faithful servant. In addition, Luke uses the word steward and 1Corinthians 4:2 says: Moreover it is required in stewards, that a man be found faithful. In addition, in both the 'Parable of the Pounds' (Luke 19:11-27) and the 'Parable of the Talents' (Matthew 25:14-30), the servant who brought no profit to God was punished. Therefore, the faithful and wise servant produces a spiritual profit for God while they are in this world.

In our first phrase, we read about a faithful and wise servant. In 1Samuel 18:5 and 1Samuel 18:30, king David is called a wise servant. In Proverbs 14:35 we read: The king's favour is toward a wise servant: but his wrath is against him that causeth shame. In Proverbs 17:2 we read: A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren. Thus, between all of these references, we can know what God requires for us to be considered a faithful and wise servant.

In our second phrase, we read: whom his lord hath made ruler over his household. At the time that this note was written, there were thirty four (34) other notes on this web site which reference Revelation 17:14. That sentence tells us that these shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. There will be saved in Heaven who are not allowed to return with Jesus Christ to rule this world for 1,000-years because they did not fulfill the requirements while they were in this physical reality. All of the Earth belongs to God and is part of His household. If we want to rule any part of it then we need to be what God judges to be a faithful and wise servant.

In our third phrase, we read: to give them meat in due season. And, as he equivalent section from Luke writes: to give them their portion of meat in due season. The due season is when we get to Heaven and receive punishment ore rewards at the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10). In addition, Luke 16:10-11 says: He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?. In that reference, Jesus was talking about money when he said: the least. Therefore, money is not true riches but spiritual gifts, and the ability to do things with those spiritual gifts, will be considered to be true riches. And, this will be especially true during the 1,000-years reign of Christ. The phrase portion of meat is used symbolically for the everlasting rewards that we will receive in Heaven and will use during the 1,000-years reign of Christ. What each person receives, and will be able to use, is proportional to how much spiritual profit that they bring to God while they are in this life.

Please see the note for 2Corinthians 10:14-16 about the word rule. The functional definition for this word is: 'Government; sway; empire; control; supreme command or authority'. Please also see the note for John 7:26 about the word ruler. The functional definition for this word is: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others'. This sentence is the only place in this Gospel where any form of this word is used.

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

Please see the note for Matthew 18:34 about the word due. Webster's 1828 defines this word as: 'Owed; that ought to be paid or done to another. that is due from me to another which contract, justice or propriety requires me to pay, and which he may justly claim as his right. Reverence is due to the creator; civility is due from one man to another. Money is due at the expiration of the credit given, or at the period promised. 2. Proper; fit; appropriate; suitable; becoming; required by the circumstances; as, the event was celebrated with due solemnities. Men seldom have a due sense of their depravity. 3. Seasonable; as, he will come in due time. 4. Exact; proper; as, the musici and keep due time. 5. Owing to; occasioned by. Little used. 6. that ought to have arrived, or to be present, before the time specified; as, two mails are now due.
DUE, adv. Directly; exactly; as a due east course.
DUE, n. 1. that which is owed; that which one contracts to pay, do or perform to another; that which law or justice requires to be paid or done. the money that I contract to pay to another is his due; the service which I covenant to perform to another is his due; reverence to the creator is his due. 2. that which office, rank, station, social relations, or established rules of right or decorum, require to be given, paid or done. Respect and obedience to parents and magistrates are their due. 3. that which law or custom requires; as toll, tribute, fees of office, or other legal perquisites. 4. Right; just title. The key of this infernal pit by due--I keep.'.

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: 'is. Lu 12:41-43; 16:10-12; 19:17; Ac 20:28; 1Co 4:1-2; 1Ti 1:12; 2Ti 2:2; Heb 3:5; 1Pe 4:10-11; Re 2:13 to give. Mt 13:52; 25:35-40; Eze 34:2; Joh 21:15-17; 1Co 3:1-2; Eph 4:11-13; 1Pe 5:1-3 General references. exp: Ge 30:29; Ex 36:4; Eze 46:24; 1Co 3:14; 3Jo 1:5.'.

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C24-S41 (Verse 46) the promise to believe.

Blessed is that servant,
whom his lord when he cometh shall find so doing..

Matthew 24:40-51 give us the command to watch with illustrations and a parable to teach the application. Everything from Matthew 24:40 through the end of the chapter has two valid applications. These sentences can be applied from today until the 'Rapture' and they can be applied by the saved people during the great tribulation until the Second Coming of Christ. In addition, Matthew 24:45-51 and Luke 12:42-48, we read the 'Parable of the Wise Steward'. It is also found in the Table of Parables in the New Testament.

Luke 12:43 is an equivalent sentence. The two sentences say the exact same things.

Our sentence is continuing the parable started in the prior sentence. Here, we have a promise of blessings to the servant who is a faithful and wise servant and is doing what he is expected to be doing to serve God even though he believes God is not paying attention. This is contrasted with the evil servant, who is described in the second-next sentence. That evil servant will find that His Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. Therefore, we want to be a faithful and wise servant.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 25:34; Lu 12:37,43; Php 1:21-23; 2Ti 4:6-8; 2Pe 1:13-15; Re 2:19; 16:15 exp: 1Co 3:14.'.

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C24-S42 (Verse 47) Assurance from Jesus Christ.

Verily I say unto you,
That he shall make him ruler over all his goods..

Matthew 24:40-51 give us the command to watch with illustrations and a parable to teach the application. Everything from Matthew 24:40 through the end of the chapter has two valid applications. These sentences can be applied from today until the 'Rapture' and they can be applied by the saved people during the great tribulation until the Second Coming of Christ. In addition, Matthew 24:45-51 and Luke 12:42-48, we read the 'Parable of the Wise Steward'. It is also found in the Table of Parables in the New Testament.

Luke 12:45 is an equivalent sentence. The next section, of our current sentence, says: Verily I say unto you. The equivalent section from Luke says: Of a truth I say unto you. Luke uses the phrase Of a truth where Matthew uses the word: Verily. However, they have the same meaning and there is no conflict.

The next section, of our current sentence, says: That he shall make him ruler over all his goods. The equivalent section from Luke says: that he will make him ruler over all that he hath. Luke uses the word: will where Matthew uses the word: shall. in addition, Luke uses the phrase all that he hath where Matthew uses the phrase all his goods. Only a liar, who is trying to make something out of nothing, will claim that there is any difference, or conflict, in these sentences.

Our prior sentence told us that the servant, who was described in the second prior sentence, will be blessed. Now, this sentence tells us how he will be blessed.

I already wrote that time of this happening is the 1,000 year reign of Christ. And, there is every reason to believe that whatever position we receive in God' hierarchy, it will continue into eternity.

Please see the note for Matthew 12:29 about the word goods (plural). The functional definition for this word is: 'n. plu. Movables; household furniture. 1. Personal or movable estate; as horses, cattle, utensils, etc. 2. Wares; merchandize; commodities bought and sold by merchants and trader'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That. Mt 25:21,23; Da 12:3; Lu 12:37,44; 19:17; 22:29-30; Joh 12:26; 2Ti 2:12; 1Pe 5:4; Re 3:21; 21:7 General references. exp: Lu 22:29; 1Co 3:14.'.

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C24-S43 (Verse 48-51) the warning to heed.

Equivalent Section: the warning.

First Step: the attitude of the evil servant.

But and if that evil servant shall say in his heart,
My lord delayeth his coming;.

Second Step: the actions of the evil servant.

And shall begin to smite his fellowservants,
and to eat and drink with the drunken;.

Third Step: the judgment of the evil servant.

The lord of that servant shall come in a day when he looketh not for him,
and in an hour that he is not aware of,
And shall cut him asunder,
and appoint him his portion with the hypocrites:.

Equivalent Section: the consequence of ignoring this warning.

there shall be weeping and gnashing of teeth..

Matthew 24:40-51 give us the command to watch with illustrations and a parable to teach the application. Everything from Matthew 24:40 through the end of the chapter has two valid applications. These sentences can be applied from today until the 'Rapture' and they can be applied by the saved people during the great tribulation until the Second Coming of Christ. In addition, Matthew 24:45-51 and Luke 12:42-48, we read the 'Parable of the Wise Steward'. It is also found in the Table of Parables in the New Testament.

This parable that is applicable to all people. Notice that Jesus uses a lowercase Lord, which means our God given leaders in this world. Jesus is using the way that Godly bosses should treat employees as an example of how God will prove what our real service was like and then reward or punish our true service. 2Peter 3:1-4 says, almost the same thing as our parable. Peter tells us their attitude while the last sentence of our parable tells us their actions.

Luke 12:43 is an equivalent sentence. The First Step, of our current sentence, says: But and if that evil servant shall say in his heart, My lord delayeth his coming. The equivalent section from Luke says: But and if that servant say in his heart, My lord delayeth his coming. These are identical.

The Second Step, of our current sentence, says: And shall begin to smite his fellowservants, and to eat and drink with the drunken. The equivalent section from Luke says: and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken. Where Matthew uses the phrase smite his fellowservants, uses the phrase beat the menservants and maidens. These have the same meaning and the difference in wording is due to the different perspective which each Gospel author presents. What we see here is that God allows His Gospel authors freedom of expression so long as they deliver His message and only His message.

The third Step, of our current sentence, says: he lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. The equivalent section from Luke says: The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. There are a couple of minor differences in the wording, but the same message in both of these Steps. Where Matthew writes: shall cut him asunder, Luke writes: will cut him in sunder. The basic difference between shall and will is tense. Shall is used for present-tense while will is used for future-tense, but the tense does not change the message of the third Step. Likewise, where Matthew writes: asunder, Luke writes: in sunder and both speak of death. And, in this sentence, death is not speaking about physical death but is used symbolically for being cast into Hell. In addition, our Second Equivalent Section says: there shall be weeping and gnashing of teeth. That result is not possible with physical death but is going to be the result of being cast into Hell.

Returning to our third Step, we see that, Where Matthew writes: hypocrites, Luke writes: unbelievers. And, both are cast into Hell, as we just saw. The problem is that many people believe the lie that they can say a prayer, live to fulfill all of the lusts of the flesh and of the world, and then go to Heaven because 'God will understand' about their life of sin and will forgive all sin and even reward that life of sin. Such people are hypocrites because they claim to be children of God while they live like the children of Satan. Our parable, and sentence, tell us that such people will spend eternity in the lake of fire along with Satan.

Returning to our sentence, we see two Equivalent Sections with the Second Equivalent Section (there shall be weeping and gnashing of teeth) delivering the same message as all of the rest of the sentence. In fact, this entire parable is oriented at delivering this warning. Our parable is the summary of the entire chapter where Jesus has been giving prophecy about future judgments brought against different people by God. If you doubt this analysis then go back and reread the chapter as a whole with this assessment in mind. Now, after warning His disciples, and us, about future judgment, Jesus summarizes this chapter of warning with this parable and ends it all with: there shall be weeping and gnashing of teeth and this is the judgment that God will bring against the hypocrites. Thus, the major warning of our chapter and of our parable is: 'Don't be a hypocrite'.

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

Please see the note for 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 note for Luke 12:45-46 about the word delay. Webster's 1828 defines this word as: 'v.t. 1. to prolong the time of acting, or proceeding; to put off; to defer. My lord delayeth his coming. Matt. 14. 2. to retard; to stop, detain or hinder for a time; to restrain motion, or render it slow; as, the mail is deleted by bad roads. Thyrsis, whose artful strains have oft delayed the huddling brook to hear his madrigal. 3. to allay.
DELAY, v.i. to linger; to move slow; or to stop for a time. There are certain bounds to the quickness and slowness of the succession of ideas, beyond which they can neither delay nor hasten.
DELAY, n. 1. A lingering; stay; stop. 2. A putting off or deferring; procrastination; as, the delay of trial is not to be imputed to the plaintiff. 3. Hinderance for a time'.

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

Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike; to throw, drive or force against, as the fist or hand, a stone or a weapon; to reach with a blow or a weapon; as, to smite one with the fist; to smite with a rod or with a stone'.

Please see the note for Matthew 11:16-17 about the word fellow. Webster's 1828 defines this word as: ', n. Heb. to tie or connect, to be joined or associated. 1. A companion; an associate. In youth I had twelve fellows, like myself. Each on his fellow for assistance calls. 2. One of the same kind. A shepherd had one favorite dog; he fed him with his own hand, and took more care of him than of his fellows. 3. An equal. Awake, O sword, against my shepherd, and against the man that is my fellow, saith Jehovah of hosts. Zech. 13. 4. One of a pair, or of two things used together and suited to each other. Of a pair of gloves, we call one the fellow of the other. 5. One equal or like another. Of an artist we say, this man has not his fellow, that is, one of like skill. 6. An appellation of contempt; a man without good breeding or worth; an ignoble man; as a mean fellow. Worth makes the man, and want of it the fellow. 7. A member of a college that shares its revenues; or a member of any incorporated society. 8. A member of a corporation; a trustee.
FEL'LOW, v.t. to suit with; to pair with; to match. Little used. In composition, fellow denotes community of nature, station or employment.'. Please also see the note for 2Corinthians 8:23 about the word fellowhelper Please also see the note for Philippians 4:3 about the word fellowlabourers Please also see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 about the word fellowship

Please see the notes for Romans C13S16 and Galatians C5S2 about the words drunk / drunkenness. Webster's 1828 dictionary defines this word as: 'n. 1. Intoxication; inebriation; a state in which a person is overwhelmed or overpowered with spirituous liquors, so that his reason is disordered, and he reels or staggers in walking. Drunkenness renders some persons stupid, others gay, others sullen, others furious. Let us walk honestly as in the day; not in rioting and drunkenness. 2. Habitually ebriety or intoxication. 3. Disorder of the faculties resembling intoxication by liquors; inflammation; frenzy; rage. Passion is the drunkenness of the mind'.

Please see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'To direct the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

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

Please see the note for Luke 11:44 about the word aware. Webster's 1828 defines this word as: 'Watchful; vigilant; guarded; but more strictly in modern usage, apprised; expecting an event from information, or probability; as, the general was aware of the enemy's designs'.

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

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

Please see the note for Luke 3:13 about the word appoint. The functional definition for this word is: 'To fix; to settle; to establish; to make fast. To constitute, ordain, or fix by decree, order or decision'.

Please see the note for Luke 12:42 about the word portion. The functional definition for this word is: 'To divide; to parcel; to allot a share or shares. And portion to his tribes the wide domain. 1. to endow. Him portion'd maids, apprentic'd orph and blest'.

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: 'if. Mt 18:32; 25:26; Lu 19:22 say. De 9:4; 15:9; 2Ki 5:26; Isa 32:6; Mr 7:21; Lu 12:45; Joh 13:2; Ac 5:3; 8:22 My. Ec 8:11; Eze 12:22,27; 2Pe 3:3-5
to smite. Isa 66:5; 2Co 11:20; 1Pe 5:3; 3Jo 1:9-10; Re 13:7; 16:6; 17:6 and o. Mt 7:15; 1Sa 2:13-16,29; Isa 56:12; Eze 34:3; Mic 3:5; Ro 16:18; Php 3:19; Tit 1:11-12; 2Pe 2:13-14; Jude 1:12
come. Mt 24:42-44; Pr 29:1; 1Th 5:2-3; Re 3:3
cut him asunder. or, cut him off. and appoint. Job 20:29; Isa 33:14; Lu 12:46 there. Mt 8:12; 22:13; 25:30; Lu 13:28'.

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Interpretive Study of Matthew's Gospel.

Chapter 23 Summary:

Matthew Chapter 23

links to sentences in this chapter:

Chapter theme: Wrong Religious Judgment Versus Righteous Judgment.

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 24

links to sentences in this chapter:

Chapter theme: Prophecy of Future Events

The Treasury of Scripture Knowledge provides a chapter outline as:

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