Interpretive Study of Matthew's Gospel.

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Matthew Chapter 25

links to sentences in this chapter:

C25-S1 (Verse 1), C25-S2 (Verse 2), C25-S3 (Verse 3-4), C25-S4 (Verse 5), C25-S5 (Verse 6), C25-S6 (Verse 7), C25-S7 (Verse 8), C25-S8 (Verse 9), C25-S9 (Verse 10), C25-S10 (Verse 11), C25-S11 (Verse 12), C25-S12 (Verse 13), C25-S13 (Verse 14), C25-S14 (Verse 15), C25-S15 (Verse 16), C25-S16 (Verse 17), C25-S17 (Verse 18), C25-S18 (Verse 19), C25-S19 (Verse 20), C25-S20 (Verse 21), C25-S21 (Verse 22), C25-S22 (Verse 23), C25-S23 (Verse 24-25), C25-S24 (Verse 26-27), C25-S25 (Verse 28), C25-S26 (Verse 29), C25-S27 (Verse 30), C25-S28 (Verse 31-33), C25-S29 (Verse 34-36), C25-S30 (Verse 37), C25-S31 (Verse 37), C25-S32 (Verse 38), C25-S33 (Verse 38), C25-S34 (Verse 39), C25-S35 (Verse 40), C25-S36 (Verse 41-43), C25-S37 (Verse 44), C25-S38 (Verse 45), C25-S39 (Verse 46)'.

Please use This link to see the chapter summary.

Chapter theme: What the Kingdom of Heaven is Like

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 Prophecies and the Prophecy Fulfilled Sections of the Significant Gospel Events Study for Bible references to this chapter where prophecy was fulfilled.

Our entire chapter is teaching on the kingdom of Heaven. There is at least one preacher who claims that all of these parables deal with the judgment of Jews after the 'great tribulation'. The problem with that claim is that God does not change (Malachi 3:6 and Hebrews 13:8). Therefore, every word in the word of God has one meaning and no two words have the same meaning. Anyone who has any disagreement with this conclusion must be using some other 'bible', which is not the true word of God, or they must be using the wrong way to interpret the word of God. The true word of God can not go against the character of God. And, since phrases consist of words, and since we have an absolute law from God that we interpret His true word within the context where something is found, the true meaning of any phrase in the word of God must consist of the true definitions of the words within the phrase combined according to the relationship between the words. (For example, in the phase the word of God. The word of modifies the phrase to restrict the word to be: 'only what belongs to God').

Therefore, the exact phrase of: the kingdom of Heaven must consist of the true definitions of the words that are found within the phrase. In addition to that absolute truth, while there are many applications, there is only one true interpretation (only one true definition of the phrase). The many places where the true word of God uses the phrase the kingdom of Heaven give us different attributes (applications), but the true definition of the phrase must be what is written in every place where this phrase is used within the true word of God. And, with that truth written, we can see that Matthew 5:3; Matthew 5:10 Matthew 19:14 all tell us theirs is the kingdom of Heaven with the verb is being: 'an ongoing present-tense verb of existence'. In addition, in the context where these verses are found, Jesus was directing His statement to people who were alive at that time. Therefore, the kingdom of Heaven can not be restricted to Jews who will live through the great tribulation, which has not started yet. It must be applicable to people who were alive during the time of the Gospel accounts and must be applicable to people living through the 'Church Age'. That is: the lessons of this chapter are applicable to us tday. And, the warning is that Satan has deceived many Godly people to think that the doctrines of this chapter do not apply to them with the result that God's people ignore the warnings found within this chapter.

As a side note, there are many people who have accepted a popular doctrinal error. If they accept the truth that the lessons of this chapter are applicable for today, then they must give up that well-loved doctrinal error. The true lessons of this chapter prove that doctrine to be in error. Therefore, many people will strongly object to the truths presented for this chapter. And, any time that I have talked to any of those people, they insisted on proving that they were modern-day Pharisees. I use never-changing rules to interpret the word of God. They use their religious traditions to claim that their beliefs have more authority than what is literally written in the word of God. For example, one group of preachers insisted that what precedes the word but has absolutely no relationship to what follows the word but. They didn't care how the word is used through the world. They didn't care that I have published the use of this word every place where it is used in all of the epistles and all of the Gospels. They did not care that I have shown the consistent usage of this word every place where it starts a sentence within this Gospel Study. They only cared that the true interpretation proved that their belief was doctrinal error. Therefore, as you read what is written here, also be also that there are many 'good godly fundamental KJV only Baptists preachers' who strongly disagree with what is written because the interpretation of what is literally written, using Bible based rules of interpretation which never change, goes against their preferred doctrines.

Now, moving on. There is a precept that is stated in other chapters but which is applied here, and which is easily missed and often denied. I can't remember ever hearing it preached on. The precept is found in Matthew 13:12; Mark 4:25 and Luke 8:18 and says: For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath. All everlasting rewards that the saved receive in the kingdom of Heaven are based upon this precept. That is: every saved person who brings a spiritual profit to God (hath), from their service to God while physically alive, will see their spiritual gifts increased. However, every saved person who does not bring a spiritual profit to God (hath not), from their service to God while physically alive, will lose their spiritual gifts and have nothing for eternity.

This warning is also given in the parables of the pounds (Luke 19) and of the talents (Matthew 25). In those parables the person who did not return a profit to their lord, after their lord told them to work for a profit in His kingdom, lost the single pound / talent that they had. (Obviously, the application of the parables, especially as understood with the context, are warnings to the saved about how we will be judged by our Lord at the judgment seat of Christ.) the greatest reward was given to the person who produced the greatest profit for their Lord while the servant who produced no profit lost even the pound / talent that they were originally given. Therefore, those parables should also be considered with what it taught in this chapter in order to fully understand the message of this chapter.

Matthew 25:1-13 gives us the 'Parable of the Ten Virgins'. This parable is warns people to be sure that they have the indwelling Holy Spirit, before Jesus Christ comes for them in death or the 'Rapture'. Those people who fail to do this will not be allowed into Heaven. It should be obvious that all sentences in the parable must be considered together for contextual reasons. Please also see the Message called: Ten Virgins.

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. All three promise variable rewards based upon the amount of spiritual profit brought to God's kingdom while we are still in this world. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called: Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

Matthew 25:31-46 gives us the 'Sheep and Goat Judgment'. We need to be careful because there is some doctrinal error taught about this judgment.

Matthew 25:41-46 is a well-known Bible reference where Jesus will tell people, who have a false claim of salvation, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. In addition, Luke 13:25-27 is a parable that teaches the same truth. Many do not recognize it as a parable. However, since it is 'An Earthly story with a Heavenly meaning which is designed to lead lost and carnal people into doctrinal error and only reveal the true spiritual meaning to save people who seek the meaning from God', it is, in fact, a parable. This is the 'Parable of the Rejected Claims'.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-13. the parable of the ten virgins,
14-30. and of the talents.
31-46. Also the description of the last judgment.'.

C25-S1 (Verse 1) the start of the 'Parable of the Ten Virgins'.

Then shall the kingdom of heaven be likened unto ten virgins,
which took their lamps,
and went forth to meet the bridegroom..

Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to related Bible references to the name of: bridegroom.

Our sentence starts with the word Then, which means: 'after you understand the lessons which came before this'. Our prior chapter ended with the 'Parable of the Wise Steward' and it was actually a summary of all the lessons in the prior chapter. In that parable, Jesus promised that the saved people who bring God a spiritual reward will be part of the marriage supper of the lamb (Revelation 19:9) and will return with Jesus Christ to rule this world for 1,000-years. However, the people who thought they were saved, but who also brought God no spiritual reward will be cast into Hell. Therefore, that lesson is the basis for the lessons in this chapter.

Supposedly, the number ten symbolically represents: 'Complete ground of. human responsibility. Pharaoh was visited by ten plagues. Ex. 7 — Ex.12. the ten commandments. Ex 34:28. Abraham gave a tenth of the spoils to Melchisedek. Ge 14:20. the Israelites gave a tenth to the Levites, and they gave a tenth to the priests. Nu 18:21,26. Ten virgins went forth to meet the bridegroom. Matt. 25. there were ten servants to whom the pounds were entrusted. Lu 19:13. In the last form of the Roman empire there will be ten kings. Re 17:12,16'. Certainly, this parable is speaking about our responsibility to be sure that we have the indwelling Holy Spirit.

The phrase went forth to meet the bridegroom symbolically represents people who did what they thought was required in order to get to heaven. And, according to our parable, some did what was required and some did not.

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

Please see the note for 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 2Corinthians 11:2 about the word virgin. The Morrish Bible Dictionary defines this word as: 'Used symbolically for those in separation from evil. Paul had espoused the saints at Corinth to one husband to 'present them as a chaste virgin to Christ.' 2Co 11:2: cf. Re 14:4. In their natural application the words apply to both sexes'.

Please see the note for Matthew 25:1 about the word lamp. Easton's Bible Dictionary defines this word as: '(1.) that part of the candle-sticks of the tabernacle and the temple which bore the light (Ex 25:37; 1Ki 7:49; 2Ch 4:20; 13:11; Zec 4:2). their form is not described. Olive oil was generally burned in them (Ex 27:20). (2.) A torch carried by the soldiers of Gideon (Jg 7:16,20). (R.V., "torches.") (3.) Domestic lamps (A.V., "candles") were in common use among the Hebrews (Mt 5:15; Mr 4:21, etc.). (4.) Lamps or torches were used in connection with marriage ceremonies (Mt 25:1). This word is also frequently metaphorically used to denote life, welfare, guidance, etc. (2Sa 21:17; Ps 119:105; Pr 6:23; 13:9).'. Smith's Bible Dictionary defines this word as: 'that part of the golden candlestick belonging to the tabernacle which bore the light; also of each of the ten candlesticks placed by Solomon in the temple before the holy of holies: Ex 25:37; 1Ki 7:49; 2Ch 4:20; 13:11; Zec 4:2. The lamps were lighted every evening and cleansed every morning: Ex 30:7-8. 2. A torch or flambeau, such as was carried by the soldiers of Gideon: Jg 7:16,20. comp. Judge 15:4 the use in marriage processions of lamps fed with oil is alluded to in the parable of the ten virgins: Mt 25:1. Modern Egyptian lamps consist of small glass vessels with a tube at the bottom containing a cotton wick twisted around a piece of straw. fornight travelling, a lantern composed of waxed cloth strained over a sort of cylinder of wire rings, and a top and bottom of perforated copper. this would, in form at least, answer to the lamps within pitchers of Gideon. "The Hebrews, like the ancient Greeks and Romans, as well as the modern Orientals, were accustomed to burn lamps all night. this custom, with the effect produced by their going out or being extinguished, supplies various figures to the sacred writers: 2Sa 21:17; Pr 13:9; 20:20. On the other hand, the keeping up of a lamp's light is used as a symbol of enduring and unbroken succession: 1Ki 11:36; 15:4; Ps 132:17'. The functional definition for this word is: 'the physical source of light which is also used, symbolically, for the physical source of spiritual understamding'.

Nave's Topical Bible provides references for the word lamp as: 'Miraculously appeared at Abraham's sacrifice: Ge 15:17. Forthe tabernacle: Ex 25. Kept burning at night in the tabernacle and cared for by priest: Ex 27:20-21; Le 24:2-4. FIGURATIVE: Job 18:6; Ps 119:105; Pr 13:9; 20:20; Isa 62:1; Jer 25:10; Zep 1:12; Pr 13:9; 20:20; Isa 62:1; Jer 25:10; Zep 1:12; Mt 6:22; 2Pe 1:19; Re 21:23. SYMBOLICAL: Re 4:5; 8:10'.

Torrey's Topical Textbook provides references for the word lamp as: 'Design of: 2Pe 1:19 DESCRIBED AS: Burning: Ge 15:17. Shining: Joh 5:35. Lighted with oil: Mt 25:3,8. Oil for, carried in vessels: Mt 25:4. Sometimes supplied with oil from a bowl through pipes: Zec 4:2. Required to be constantly trimmed: Mt 25:7. USED FOR LIGHTING. The tabernacle: Ex 25:37. Private apartments: Ac 20:8. Chariots of war by night: Na 2:3-4. Marriage processions: Mt 25:1. Persons going out at night: Joh 18:3. Often kept lighting all night: Pr 31:18. Placed on a stand to give light to all in the house: Mt 5:15. Illumination of the tents of Arab chiefs by, alluded to: Job 29:3-4. Probable origin of dark lantern: Jg 7:16. ILLUSTRATIVE: Of the word of God: Ps 119:105; Pr 6:23. Of omniscience of Christ: Da 10:6; Re 1:14. Of graces of the Holy Ghost: Re 4:5. Of salvation of God: Ge 15:17; Isa 62:1. Of God's guidance: 2Sa 22:29; Ps 18:28. Of glory of the cherubim: Eze 1:13. Of spirit of man: Pr 20:27. Of ministers: Joh 5:35. Of wise rulers: 2Sa 21:17 (marg.). Of severe judgments: Re 8:10. Of a succession of heirs: 1Ki 11:36; 15:4. (Put out,) of destruction of the wicked: Job 18:5; 21:17; Pr 13:9. (Totally quenched,) of complete destruction of those who curse parents: Pr 20:20'.

Please see the note for Romans 1:27 about the word meet. The functional definition for this word is: 'touching all the way around like one plastic pail fits into another of the same type'.

Please see the notes for John 3:29 and Matthew 9:15 about the words bride / bridegroom. The functional definition for this word is: 'A title which the Lord applies to Himself. Mt 9:15; 25:1-10; cf. Joh 3:29. It anticipates the joy of Christ, the marriage-day when He will take to Himself all that for which He suffered so much'. forms of this word are used, in this Gospel, in: Matthew 9:15; Matthew 9:15; Matthew 25:1; Matthew 25:5; Matthew 25:6; Matthew 25:10.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Then. Mt 24:42-51; Lu 21:34-36 the kingdom. Mt 3:2; 13:24,31,38,44-45,47; 20:1; 22:2; Da 2:44 ten. Ps 45:14; Song 1:3; 5:8,16; 6:1,8-9; 1Co 11:2; Re 14:4 which. Mt 5:16; Lu 12:35-36; Php 2:15-16 went. 2Ti 4:8; Tit 2:13; 2Pe 1:13-15; 3:12-13 the bridegroom. Mt 9:15; 22:2; Ps 45:9-11; Isa 54:5; 62:4-5; Mr 2:19-20; Lu 5:34-35; Joh 3:29; 2Co 11:2; Eph 5:25-33; Re 19:7; 21:2,9'.

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C25-S2 (Verse 2) How the virgins thought.

And five of them were wise,
and five were foolish..

Here we see the division between the wise and foolish. Supposedly, the number five symbolically represents: 'Human weakness in its appreciation of obligation. In the dedication of the tabernacle each prince offered for a peace offering two oxen, five rams, five he goats, and five lambs. Nu 7:17-83. Weakness in contrast to the power of the enemy: five should chase a hundred. Le 26:8. the disciples could only provide five barley loaves and two small fishes when the five thousand were fed. Joh 6:9. Paul said he would rather speak five words to teach others than ten thousand words in an unknown tongue. 1Co 14:19. In the parable of the virgins there were five wise and five foolish. Mt 25:2.'.

Regardless of the claimed symbolic meaning of the number, the important thing is this division between the wise and foolish. The world is so full of liars that all teens and adults should know this truth. Only people who remain a mental child will be forgiven for not understanding such an obvious truth. As a result, everyone should understand the need to verify what they are told before accepting it as truth, especially when a person's eternal destiny depends upon their doing so. However, foolish people fail to do this basic act. They don't 'understand the need to apply sound judgment'. Therefore, they are deceived and even fight against true wisdom in order to cling to their chosen foolishness. At the same time, truly wise people 'understand the need to apply sound judgment'. They avoid being deceived.

We see this in the Gospel accounts with the foolish scribes and Pharisees fighting against Jesus for their foolish religious traditions even when He proved that their religious traditions were wrong and foolish. And the truly foolish people of today do the same. They ignore the teachings of the Bible and the examples of the Bible and the corrections from the true messengers of God while declaring themselves to be a religious or Bible authority because they follow religious traditions which go against the true teachings of the true word of God.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 7:24-27; 13:19-23,38-43,47-48; 22:10-11; Jer 24:2; 1Co 10:1-5; 1Jo 2:19; Jude 1:5'.

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C25-S3 (Verse 3-4) the difference in action based upon thinking.

Equivalent Section: How the foolish acted.

They that were foolish took their lamps,
and took no oil with them:.

Equivalent Section: How the wise acted.

But the wise took oil in their vessels with their lamps..

Please notice that this parable uses small simple sentences so that even the simplest person can understand it. Even the simplest person should be able to understand that an oil lamp, without oil, can not give light.

As seen in the word definitions, below, there are many Bible references where we see that oil is used symbolically for God's indwelling Holy Spirit. Oil, and God's indwelling Holy Spirit, both provide the symbolic light of understanding when they burn is a proper vessel. Both provide healing (Mark 6:13; Luke 10:34; James 5:14). Both are applied to guests as a common curtsy (Luke 7:46). Both make a body feel better (Psalms 45:7; Hebrews 1:9).

Our sentence is, symbolically, telling us that foolish people do not have God's indwelling Holy Spirit. They have the outward form of religion, which is symbolically represented by the lamp, but their religion does not provide any of the blessings which only come from God's indwelling Holy Spirit. We also see this lesson taught with the cursed fig tree, that had no fruit, in Matthew 21:18-22; Mark 11:12-14 and Mark 11:19-21. We also learn it in the parable of 'The Barren Fig Tree' ()Luke 13:6-9. And, this lesson is taught many other places in the Bible such as the history of the Jews where God cursed His people every time that they turned away from Him but blessed individuals who sought a personal relationship with God. Therefore, our parable, and our sentence, is only identifying what we see throughout the Bible.

Please see the note for Luke 10:33-34 about the word oil. Fausset's Bible Dictionary defines this word as: 'Its three principal uses among the Hebrew were: (1) to anoint the body so as to mollify the skin, heal injuries, and strengthen muscles (Ps 104:15; 109:18; 141:5; Isa 1:6; Lu 10:34; 2Ch 28:15; Mr 6:13; Jas 5:14) (See ANOINT.) (2) As we use butter, as food (Nu 11:8; 1Ki 17:12; 1Ch 12:40; Eze 16:13,19; Ho 2:5). (3) to burn in lamps (Ex 25:6; Mt 25:3). Type of the Holy Spirit's unction (2Co 1:21; 1Jo 2:20,27) and illumination (Zec 4:11-12). the supply of grace comes not from a dead reservoir of oil, but through living "olive trees." Ordinances and ministers are channels, not the grace itself; Zec 4:14, "anointed ones," Hebrew sons of oil; Isa 5:1, "very fruitful hill," Hebrew "horn of the son of oil." the Lord Jesus has the fullness of grace from the double olive tree of the Holy Spirit, so as to be at once our priest and king; He is the tree, ministers the branches, "emptying the golden oil out of themselves" for the supply of the church and to the glory of the Author of grace. In the sanctuary oil served the three purposes: (1) anointing the priests and holy things, (2) as food in the bloodless offerings (minchah), (3) it kept alive the lights in "the pure candlestick," "the lamp of God" (1Sa 3:3) in the holy place. Messiah is the Antitype "anointed with the oil of gladness above His fellows" (Heb 1:9; Ps 45:7); not only above us, the adopted members of God's family, but above the angels, partakers with Him, though infinitely His inferiors, in the holiness and joys of heaven. His anointing with "the oil of exulting joy" took place not at His baptism when He began His ministry for us, but at His triumphant completion of His work, at His ascension (Eph 4:8; Ps 68:18), when He obtained the Holy Spirit without measure (Joh 3:34), to impart to us in measure. the oil of gladness shall be in the fullest sense His "in the day of His espousals, in the day of the gladness of His heart" (Song 3:11; Re 19:7). Guests were anointed with oil at feasts; so He anoints us, Ps 23:5. the offering of oil on the altar was the offerer's acknowledgment that all his spiritual gifts were from Jehovah. the "beaten oil" for the sanctuary light was made from olives bruised in a mortar. So Messiah's bruising preceded His pouring out the Spirit on us (Ex 25:6; 27:20). the olives were sometimes "trodden" (Mic 6:15), or "pressed" in a "press," making the fats overflow (Joe 2:24; 3:13; Hag 2:16). the oil was stored in cellars, in cruses (1Ki 17:14). Solomon supplied Hiram with "20,000 baths of oil" (2Ch 2:10), "20 measures of pure oil" (1Ki 5:11). Oil was exported to Egypt as the special produce of Palestine (Ho 12:1). Meat offerings were mingled or anointed with oil (Le 7:10,12); but the sin offering and the offering of jealousy were without oil (Le 5:11; Nu 5:15). the oil indicated" gladness"; its absence sorrow and humiliation (Isa 61:3; Joe 2:19; Ps 45:7)'.

Please see the note for 2Corinthians 4:7 about the word vessel. The functional definition for this word is: ' A cask or utensil proper for holding liquors and other things, as a tun, a pipe, a puncheon, a hogshead, a barrel, a firkin, a bottle, a kettle, a cup, a dish, etc.'. Forms of this word are used, in this Gospel, in: Matthew 13:48; Matthew 25:4.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'foolish. Mt 23:25-26; Isa 48:1-2; 58:2; Eze 33:3; 2Ti 3:5; Heb 12:15; Re 3:1,15-16
oil. Ps 45:7; Zec 4:2-3; Joh 1:15-16; 3:34; Ro 8:9; 2Co 1:22; Ga 5:22-23; 1Jo 2:20,27; Jude 1:19 exp: Pr 21:20.'.

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C25-S4 (Verse 5) How they all acted the same.

While the bridegroom tarried,
they all slumbered and slept..

As already explained, the bridegroom symbolically represents Jesus Christ. The word tarried represents the saved waiting for Jesus Christ to come for them in death or the 'Rapture'. The they, of our sentence, are the ten virgins who, symbolically, represent truly saved people and people who have been deceived into believing that they are saved while they are truly still lost.

The saved are commanded to watch (Colossians C4S2). But, the truth is that most sleep, or at least doze off, when it comes to watching for the Lord's return. Thus, this sentence is simply identifying the true state of most saved people and most people who are lost but believe they are saved.

Please see the notes for John 3:29 and Matthew 9:15 about the words bride / bridegroom. The functional definition for this word is: 'A title which the Lord applies to Himself. Mt 9:15; 25:1-10; cf. Joh 3:29. It anticipates the joy of Christ, the marriage-day when He will take to Himself all that for which He suffered so much'. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to related Bible references to the name of: bridegroom.

Please see the note for 1Corinthians 11:33 about the word tarry. Webster's 1828 dictionary defines this word as: 'to stay; to abide; to continue; to lodge. Tarry all night and wash your feet. Gen.19. 2. to stay behind. Ex.12. 3. to stay in expectation; to wait. Tarry ye here for us, till we come again to you. Ex.24. 4. to delay; to put off going or coming; to defer. Come down to me, tarry not. Gen.45. 5. to remain; to stay. He that telleth lies, shall not tarry in my sight. Ps.101. TAR'RY, v.t. to wait for. I cannot tarry dinner.'.

We find forms of the word slumber in: Job 33:15; Psalms 121:3-4; Psalms 132:4; Proverbs 6:4; Proverbs 6:10; Proverbs 24:33; Isaiah 5:27; Isaiah 56:10; Nahum 3:18; Matthew 25:5; Romans 11:8; 2Peter 2:3. Webster's 1828 defines this word as: 'to sleep lightly; to doze. He that keepth Israel shall neither slumber nor sleep. Ps. 121. 2. to sleep. Slumber is used as synonymous with sleep, particularly in the poetic and eloquent style. 3. to be in a state of negligence, sloth, supineness or inactivity. Why slumbers Pope?'.

The word slept is the past-tense form of the word sleep. Please see the note for Mark 4:26-27 about the word sleep. The functional definition for this word is: 'To take rest by a suspension of the voluntary exercise of the powers of the body and mind'. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the. Mt 25:19; 24:48; Hab 2:3; Lu 12:45; 20:9; Heb 10:36-37; 2Pe 3:4-9; Re 2:25 they. Mt 26:40,43; Song 3:1; 5:2; Jon 1:5-6; Mr 14:37-38; Lu 18:8; Ro 13:11; Eph 5:14; 1Th 5:6-8; 1Pe 5:8 exp: Mt 22:34.'.

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C25-S5 (Verse 6) the main event finally happened.

First Step: the announcement.

And at midnight there was a cry made,
Behold,
the bridegroom cometh;.

Second Step: the commanded response.

go ye out to meet him..

This sentence is symbolic of the 'Rapture'. The virgins who had oil went in withe the bridegroom. That is symbolic of the people with God's indwelling Holy Spirit going with God's indwelling Holy Spirit when He is removed at the 'Rapture' (2Thessalonians 2:6-7).

We find forms of the word midnight in: Exodus 11:4; Exodus 12:29; Judges 16:3; Ruth 3:8; 1Kings 3:20; Job 34:20; Psalms 119:62; Matthew 25:6; Mark 13:35; Luke 11:5; Acts 16:25; Acts 20:7; Acts 27:27. Webster's 1828 defines this word as: 'n. the middle of the night; twelve o'clock at night. MID'NIGHT, a. Being in the middle of the night; as midnight studies. 1. Dark as midnight; very dark; as midnight gloom.'.

Please see the note for John 11:10 about the word night. The Morrish Bible Dictionary defines this word as: 'Used symbolically for:
1. Death, a time "when no man can work." Joh 9:4.
2. the moral darkness of the world, in which men sleep and are drunken. 1Th 5:7.
3. the period of Christ's rejection, which is far spent, and the 'day' at hand. Ro 13:12. there will be no night of moral or spiritual darkness in the heavenly Jerusalem. Re 21:25; 22:5. It is also used symbolically for death and other evil things'.

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

Please see the note for 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 John 3:29 and Matthew 9:15 about the words bride / bridegroom. The functional definition for this word is: 'A title which the Lord applies to Himself. Mt 9:15; 25:1-10; cf. Joh 3:29. It anticipates the joy of Christ, the marriage-day when He will take to Himself all that for which He suffered so much'. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to related Bible references to the name of: bridegroom.

Please see the note for Romans 1:27 about the word meet. The functional definition for this word is: 'touching all the way around like one plastic pail fits into another of the same type'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at. Mt 24:44; Mr 13:33-37; Lu 12:20,38-40,46; 1Th 5:1-3; Re 16:15 a cry. Mt 24:31; Joh 5:28-29; 1Th 4:16; 2Pe 3:10 Behold. Mt 25:31; Ps 50:3-6; 96:13; 98:9; 2Th 1:7-10; Jude 1:14-15 go. Mt 25:1; Isa 25:9; Am 4:12; Mal 3:1-2; Re 19:7-9 General references. exp: Lu 12:38.'.

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C25-S6 (Verse 7) All prepared for the event.

Then all those virgins arose,
and trimmed their lamps..

They all did what was necessary to be able to go. But, they trimmed their lamps, which is symbolic of preparing the physical container. That is: religious people being sure that they are doing some religious thing and not being caught engaging in sin when the 'Rapture' happens.

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.

We find forms of the word trimmed in: 2Samuel 19:24; Jeremiah 2:33; Matthew 25:7. Webster's 1828 defines this word as: 'pp. Put in good order; dressed; ornamented; clipped; shaved; balanced; rebuked.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 12:35; 2Pe 3:14; Re 2:4-5; 3:2,19-20'.

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C25-S7 (Verse 8) the foolish were not sufficiently prepared.

First Step: The foolish realized their need.

And the foolish said unto the wise,
Give us of your oil;.

Second Step: Why.

for our lamps are gone out..

Now the foolish realize their need. However, as the parable teaches, it was too late. And, we have the message of the parable. Those people who put off salvation often find that they put it off until it is too late. There is a popular lie that claims: 'God is a God of the second, third and millionth chance. So long as you are breathing you can still be saved!'. However, Romans 3:11 says: There is none that understandeth, there is none that seeketh after God. We do not seek Him but he comes to us and offers the ongoing personal relationship called salvation. However, Genesis 6:3 also says: And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. And, the Bible gives us examples such as Pharaoh who hardened his own heart until God did it to him (Exodus 7:13). That is why Isaiah 49:8 and 2Corinthians 6:2 say: behold, now is the accepted time; behold, now is the day of salvation.

The Bible truth is that every time that God offers salvation to someone, and they turn down God's offer, they harden their hart a little more and make it harder to personally accept God's offer the next time. In addition, while God promises everyone a single chance at salvation, God does not promise multiple chances. Therefore, people need to take God's warning and not be like these five foolish virgins who had all of the outward physical requirements but lacked oil in their lamps (God's indwelling Holy Spirit in them).

Our Second Step also symbolizes a lack of understanding. In the word of God, light almost always symbolizes spiritual understanding. These five foolish virgins symbolize lost and carnal people who only spiritually understand what some religious person explains to them. They can not get spiritual understanding directly from the word of God. That is why they can't understand much of the word of God and can only understand the verses that others explain to them. This is the symbolic meaning of: our lamps are gone out.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Give. Mt 3:9; Lu 16:24; Ac 8:24; Re 3:9 for. Mt 13:20-21; Job 8:13-14; 18:5; 21:17; Pr 4:18-19; 13:9; 20:20; Lu 8:18; 12:35 gone out. or, going out. Heb 4:1'.

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C25-S8 (Verse 9) the wise refused the request of the foolish.

Equivalent Section: the answer from the wise.

First Step: they refused the request.

But the wise answered,
saying,
Not so;.

Second Step: they explained their refusal.

lest there be not enough for us and you:.

Equivalent Section: the wise advised the foolish.

but go ye rather to them that sell,
and buy for yourselves..

We can not save anyone. We can not give God's indwelling Holy Spirit to anyone. They must accept what the word of God literally says before Jesus Christ gives God's indwelling Holy Spirit and saves them.

God uses people to point the lost to Jesus Christ and tell them that they must accept Him as their personal Lord in order to receive God's indwelling Holy Spirit. '''Life begets similar life. The only one Who can give you God's life is Jesus Christ.' and true spiritual salvation is; 'God's life in you'.

In our sentence, them that sell represent soul winners who show lost people, in the word of God, how they can be saved. We do not seek God, but someone must, at least be willing to hear the spiritual truth, (displayed by obeying the command to go ye rather to them that sell), because God does not force His salvation on anyone. That would take away their free will. (Romans 11:29 says: For the gifts and calling of God are without repentance.) Our free will is a gift from God.

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

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

We find forms of the word enough occurring 32 times in the Bible and, in New Testament, in: Matthew 10:25; Mt 25:9; Mr 14:41; Lu 15:17; Lu 22:38; Ac 27:38. Webster's 1828 defines this word as: 'to rest, to be quiet or satisfied. That satisfies desire, or gives content; that may answer the purpose; that is adequate to the wants. She said, we have straw and provender enough. Gen.24. How many hired servants of my father have bread enough, and to spare. Luke 15. Note. this word, in vulgar language, is sometimes placed before its noun, like most other adjectives. But in elegant discourse or composition, it always follows the noun, to which it refers; as, bread enough; money enough.
ENOUGH', n. enuf'. A sufficiency; a quantity of a thing which satisfies desire, or is adequate to the wants. We have enough of this sort of cloth. And Esau said, I have enough, my brother. Gen.33. Israel said, it is enough; Joseph is yet alive. Gen.45. 1. that which is equal to the powers or abilities. He had enough to do to take care of himself.
ENOUGH', adv. enuf'. Sufficiently; in a quantity or degree that satisfies, or is equal to the desires or wants. The land, behold, it is large enough for them. Gen.34. Ye have dwelt long enough in this mount. Deut.1. 1. Fully; quite; denoting a slight augmentation of the positive degree. He is ready enough to embrace the offer. It is pleasure enough to consider the different notions of different men respecting the same thing. 2. Sometimes it denotes diminution, delicately expressing rather less than is desired; such a quantity or degree as commands acquiescence, rather than full satisfaction. the song or the performance is well enough. 3. An exclamation denoting sufficiency. Enough, enough, I'll hear no more.'.

Please see the note for Mark 10:21 about the word sell. The functional definition for this word is: 'To transfer property or the exclusive right of possession to another for an equivalent in money'. Forms of this word are used, in this Gospel, in: Matthew 13:44; Matthew 19:21; Matthew 25:9.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lest. Ps 49:7-9; Jer 15:1; Eze 14:14-16,20 but. Isa 55:1-3,6-7; Ac 8:22; Re 3:17-18'.

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C25-S9 (Verse 10) those who were wise participated in the event.

Equivalent Section: The different results.

First Step: the foolish were not on time.

And while they went to buy,
the bridegroom came;.

Second Step: the wise were on time.

and they that were ready went in with him to the marriage:.

Equivalent Section: the foolish were excluded.

and the door was shut..

People are easily deceived when they are foolish. Such people have an attitude of: 'I know what I believe, don't confuse me with the facts'. This is applied to the religious lost as: 'I know what my preacher told me, don't confuse me with what the word of God actually says'. People who refuse to verify what they are told that the word of God says are Biblical Fools. The world is full of liars and the word of God warns us that ministers of Satan tell religious lies. Therefore, we need to verify that we are not listening to a minister of Satan. However, that is not enough. Many good people are deceived by ministers of Satan. And, they usually pass on their deception by claiming to be some Bible expert when they have not truly studied out the truth for themselves.

One lie, that was already explained in the notes for this parable is the claim that: 'God is a God of the second, third and millionth chance. So long as you are breathing you can still be saved!'. The next popular lie, which this sentence deals with, is: 'the way of receiving salvation will always be the same'. True Biblical salvation is always the same, and is accepting a personal relationship with God where we recognize that He is our personal Lord. However, the application changes in different 'Ages'.

Our Second Equivalent Section says: the door was shut, it is speaking about the end of the 'Church Age'. When God removes His Holy Spirit from this world, people will go back under the Mosaic Law and will have to keep all of those laws. In addition, most people saved during the great tribulation (Matthew 24:21; Revelation 2:22; Revelation 7:14) will have to die a martyr death. In addition to that, anyone who had a chance to be saved, before the 'Rapture', and refused to do so, will receive a strong delusion (2Thessalonians 2:11) and will not get saved.

Our phrase of: they that were ready went in with him to the marriage is speaking about the marriage supper of the Lamb (Revelation 19:9).

Please see the notes for John 3:29 and Matthew 9:15 about the words bride / bridegroom. The functional definition for this word is: 'A title which the Lord applies to Himself. Mt 9:15; 25:1-10; cf. Joh 3:29. It anticipates the joy of Christ, the marriage-day when He will take to Himself all that for which He suffered so much'. Please see the Minor Titles of the Son of God Section, of the Significant Gospel Events Study, for links to related Bible references to the name of: bridegroom.

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 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'.

We find forms of the word shut occurring 114 times in 110 verses of the Bible and, in the New Testament, in: Matthew 6:6; Matthew 23:13; Matthew 25:10; Luke 3:20; Luke 4:25; Luke 11:7; Luke 13:25; John 20:19; John 20:26; Acts 5:23; Acts 21:30; Acts 26:10; Galatians 3:23; 1John 3:17; Revelation 3:7-8; Revelation 11:6; Revelation 20:3; Revelation 21:25. 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'.

There is a popular doctrinal error which is based upon the Left Behind novels. It calls this sentence a lie. That doctrinal error claims that 'the door was NOT shut' but now required a payment of works to enter. Hopefully, the reader understands that this claim is a devil motivated lie which is deceiving many people. Hopefully, the true child of God will believe and broadcast the truth as a warning to religious people who trust their religious works instead of seeking the indwelling Holy Spirit.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the bridegroom. Mt 25:6; Re 1:7; 22:12,20 they. Mt 25:20-23; Am 8:12-13; Lu 12:36-37; Col 1:12; 2Ti 4:8; 1Pe 1:13 and the. Ge 7:16; Nu 14:28-34; Ps 95:11; Lu 13:25; Heb 3:18-19; Re 22:11 exp: Mt 22:10. General references. exp: Mt 24:44.'.

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C25-S10 (Verse 11) those who were foolish were denied participation.

Afterward came also the other virgins,
saying,
Lord,
Lord,
open to us..

Make no mistake. The virgins, of this sentence, had religion but did not have 'an ongoing personal intimate relationship withwoth Jesus'. That is what He is literally saying with the phrase of: Verily I say unto you, I know you not, which is reported in His answer in the next sentence.

The doctrine of this sentence, and the next, is also taught in in Matthew 7:21-23 and in Luke 13:24-30. However, those reports are both for what Jesus taught at different times and under different circumstances. Thus, we see that the truth of God does not change for circumstances, people or anything else which changes in this physical reality.

There will be many people who have kept their exterior selves pure (they are virgins) but never had the ongoing personal relationship with Jesus Christ, which is the only requirement for true Biblical salvation. This truth is explained in more detail in our next sentence. This truth is a direct warning against 'Easy Believism'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'saying. Mt 7:21-23; Heb 12:16-17 General references. exp: Ho 8:2; Lu 6:46.'.

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C25-S11 (Verse 12) they did not have the right relationship.

But he answered and said,
Verily I say unto you,
I know you not..

The doctrine of this sentence, and the prior, is also taught in in Matthew 7:21-23 and in Luke 13:24-30. However, those reports are both for what Jesus taught at different times and under different circumstances. Thus, we see that the truth of God does not change for circumstances, people or anything else which changes in this physical reality.

In Matthew 7:21-22; Matthew 25:11 and Luke 6:46 we read about people who were sure that they were saved but were not. They 'said the magic prayer' and did religious works, but were not willing to have an ongoing personal relationship with God wherein He changes their sinful character to being a character like His character. (The change comes after our initial profession and causes us to enter into the kingdom of God .) While salvation and God caused changes are two different things, God is not willing to save someone who refuses the ongoing personal relationship.

Ephesians 5:31-32 teaches us that true Biblical salvation is pictured by the marriage between a man and his wife. Imagine a woman telling a man that she wants him to marry her, pay all of her bills but while she goes to hive with his worse enemy, give babies to that enemy and help the enemy try to destroy the man that she demands pay for her efforts to destroy him. Yes, there might be some man who is that foolish but God is not that foolish. Therefore, God is not going to save / marry someone who refuses the ongoing personal relationship which is part of the salvation / marriage. Religious doctrinal error, which comes from devils, claims that salvation / marriage is only 'saying the magic prayer' , 'saying the magic words of I do', but truth is that the ceremony is only the start of an ongoing personal relationship and anyone who claims the ceremony while refusing the ongoing personal relationship is defrauding the other person. This truth is a direct warning against 'Easy Believism'.

One error that many people make is to believe that the Biblical definition of words know / knew is: 'thoughts kept in the head'. However, Genesis 4:1 and Genesis 4:25 tell us that: And Adam knew Eve his wife; and she conceived, and bare (a son). Therefore, the true Biblical definition of this word includes: 'an ongoing personal intimate relationship'. Yes, these people had a pure life according to religious doctrine, but they did not have an ongoing personal intimate relationship with Jesus Christ as their personal Lord. Therefore, they did not have the required oil (indwelling Holy Spirit) and they waited too late to do what God required. They were permanently prevented from going to Heaven, which meant that they went to Hell.

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

Please see the notes for Romans 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I know. Ps 1:6; 5:5; Hab 1:13; Lu 13:26-30; Joh 9:31; 10:27; 1Co 8:3; Ga 4:9; 2Ti 2:19'.

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C25-S12 (Verse 13) the concluding command.

Watch therefore,
for ye know neither the day nor the hour wherein the Son of man cometh..

Matthew 25:13, 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.

This is our concluding command from Jesus for 'The Parable of the Ten Virgins'. It gives the same doctrine as Mark 13:33-37 and Luke 12:35-59. Those references are for different times and circumstances, which show that doctrines of God do not change regardless of circumstances. If we are actively looking for the return of Jesus Christ, and are actively doing what we can to serve Him, then we will not be led into serious doctrinal error like the five foolish virgins of our parable.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 24:42-44; Mr 13:33-37; Lu 21:36; Ac 20:31; 1Co 16:13; 1Th 5:6; 2Ti 4:5; 1Pe 4:7; 5:8; Re 16:15 exp: Mt 24:36; Lu 12:40.'.

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C25-S13 (Verse 14) the start of the 'Parable of the Ten Talents'.

For the kingdom of heaven is as a man travelling into a far country,
who called his own servants,
and delivered unto them his goods..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards; Saved but Cursed and Pounds and Talents for the application of these parables.

The parable in Mark is in a single sentence and summarizes what is said in the parables of Matthew and Luke. The parable in Mark is followed by the command to watch, which we covered in the immediately prior sentence here in Matthew.

Luke 19:13 is an equivalent sentence to this sentence. There are many equivalent sentences between the two parables because they teach the exact same doctrine with only minor differences in the details. This is not a conflict. It shows that the doctrines of the Bible are the same regardless of the circumstances surrounding their teaching. The circumstances, timing and parables are different between the two Gospel accounts, but the doctrine remains the same. As a result, there are certain details, which have doctrinal significance, and which are in the parable from Luke, but which are not here in Matthew. Therefore, the sentences, and related noted, for the parable in Luke should be also read for those details.

We will compare the two parables to see the similarities in the doctrine. However, it needs to be recognized that these are not two different reports of the same parable but are different parables. Therefore, there will be greater differences in the sentences and in the details even while the messages are compatible.

The equivalent sentence from Luke says: He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. Where Matthew presents the current parable as a continuation on the teachings, and warnings, about the kingdom of Heaven, Luke starts his parable (He said therefore) as a response to wrong thinking by His disciples (he {Jesus} added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear).

Next, where Matthew reports that said: Jesus a man, Luke reports that said: Jesus A certain nobleman. And, Luke reports that said: Jesus to receive for himself a kingdom, and to return. Matthew does not give us a reason and the rest of this sentence, from Matthew, is matched to the next sentence from Luke. One of the reasons for the differences is the perspective of each Gospel writer. Luke presents the perspective of a man and, to men, there is a difference between a man and a nobleman. However, Matthew presents the perspective of law and, legally, there is no difference between the two. In addition, Luke includes the reason because men are curious about that type of thing. Luke also includes the promise to return because that is also important to men. However, Matthew skips these things because they are not relevant to the law for the subject being considered.

Now, returning to our current sentence, we see that it starts with the word For. That means that it is giving the reason why the prior sentence is true. The prior sentence contained the commandment to Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. And, it actually was the summary of the first parable in our chapter. Therefore, our current parable is a continuation of the message and warning given in the prior parable. Where the prior parable warned us to be sure that we were truly saved (had God's indwelling Holy Spirit in us), this parable is warning us to do the work of God's kingdom so that we will be rewarded and not punished. It is important to keep these two doctrines separate and to keep the promised results of each separate. Ministers of Satan have deliberately mixed the two in order to cause confusion and to send people to Hell and to cause God's true children to miss their rewards and receive punishment instead. Thus, it is critical that we verify any doctrine which is claimed to come from the word of God. Satan's ministers tell the lie that we get all of the rewards simply by being saved. This is called 'Easy Believism'. In addition, Satan's ministers claim that we are saved by doing religious works (obeying their rules). This is called a 'Works Salvation'. The truth is that we are saved by accepting an ongoing personal relationship with Jesus Christ as our personal Lord. After that, we are rewarded for obeying His commands, to us personally and sent through God's indwelling Holy Spirit. And, as this parable teaches, those people who are truly saved but do not obey are punished. However, the critical thing to first understand is that we must keep these two doctrines separate.

Next, Jesus says that this parable is about the kingdom of Heaven. As pointed out several places on this web site, the kingdom of Heaven is different from the kingdom of God and kingdoms of men. The kingdom of Heaven includes the 1,000-years reign of Christ on this Earth because that is when the laws of Heaven will be enforces on this Earth. And, as our parable teaches, along with the parallel parables and other references in the word of God, some people will be saved and go to heaven but not be allowed to return for the 1,000-years reign of Christ.

The word as tells us that Jesus is making a comparison of things which are similar but not the same. A parable is defined as: 'An Earthly story with a Heavenly meaning which is designed to lead lost and carnal people into doctrinal error and only reveal the true spiritual meaning to save people who seek the meaning from God'. The word as tells us that this is a parable. Yes, we have an Earthly story but we are supposed to get the heavenly meaning from it.

In case anyone has trouble applying this parable to today, they need to think of the servants as employees of a privately owned company. Next, Matthew 25:18 tells us that this man was a lord. Think of him as the owner of this privately owned company. In addition, Matthew 25:18 tells us that the talents are money. Thus, our parable tells us that this employer gives money to various employees and tells them to go make a profit for the company owner. Now, with that in mind, realize that servants are punished for refusing to do the job assigned to them and all of the people, of that day, understood this fact. In addition, people of today understand that an employee is fired for continuing to refuse to do the job that they are hired to do. Only a fool, who has been deceived by religious liars, believes that they can be an employee / servant and continuously refused to dh the job they were hired to do, and then be rewarded, and not punished by the employer / lord.

Now, let's go a little further. This employer / lord provided food and housing as part of the compensation to his employee / servant. When the employee / servant, who refused to do the job assigned to him, was fired, he was also cast out of the employer's personal home. The difference is that the parable is speaking about Heaven and the judgment of permanently saved people. Therefore, they are not kicked out of Heaven, which would send them to Hell, but are kicked out of the part of Heaven where everyone is celebrating the rewards from God. They are sent to the part of heaven where God keeps saved people who refused to obey after God saved them. They proved, by their lives, that God wasted His salvation, and spiritual gifts, on them. Our parable literally tells us that this part of Heaven is outer darkness ('is far from Jesus {outer} and is in relative darkness'). They will be there until after the great white throne judgment (Revelation 20:11) which is when God shall wipe away all tears from their eyes (Revelation 21:4).

Now, as already written, Only a fool, who has been deceived by religious liars, believes that they can be an employee / servant and continuously refused to dh the job they were hired to do, and then be rewarded, and not punished by the employer / lord. Don't believe the lies from Satan's ministers. Believe the true doctrine from the word of God.

Hopefully, the reader understands that the man, of our parable, represents Jesus Christ. Also, Please understands that the far country represents Heaven. In addition, his own servants represent the saved. Further, his goods represent spiritual gifts.

Therefore, the spiritual meaning of our sentence is that Jesus returned to Heaven for an unspecified length of time. He commanded us to watch for His return and, while we wait and watch, we are to use what he gave us to produce a spiritual profit for His kingdom. He gave us the indwelling Holy Spirit and He gave to each of us spiritual gifts (Romans 12; 1Corinthians 12; Ephesians 4). These are what we are to use to generate a spiritual profit for His kingdom.

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.

We find forms of the word travel in: Judges 5:6; 2Samuel 12:4; Job 31:32; Proverbs 6:11; Proverbs 24:34; Isaiah 21:13; Isaiah 63:1; Matthew 25:14; Acts 11:19; Acts 19:29; 2Corinthians 8:19. Webster's 1828 defines this word as: 'to walk; to go or march on foot; as, to travel from London to Dover, or from New York to Philadelphia. So we say, a man ordinarily travels three miles an hour. this is the proper sense of the word, which implies toil. 2. to journey; to ride to a distant place in the same country; as, a man travels for his health; he is traveling to Virginia. A man traveled from London to Edinburgh in five days. 3. to go to a distant country, or to visit foreign states or kingdoms, either by sea or land. It is customary for men of rank and property to travel for improvement. Englishmen travel to France and Italy. Some men travel for pleasure or curiosity; others travel to extend their knowledge of natural history. 4. to pass; to go; to move. News travels with rapidity. Time travels in divers paces with divers persons. 5. to labor. See Travail. 6. to move, walk or pass, as a beast, a horse, ox or camel. A horse travels fifty miles in a day; a camel; twenty.'.

Torrey's Topical Textbook provides references for the word travelers as: 'Called way-faring men: Jg 19:17; Isa 35:8. Preparations made by, alluded to: Eze 12:3-4. Often collected together and formed caravans: Ge 37:25; Isa 21:13; Lu 2:44. Often engaged persons acquainted with the country as guides: Nu 10:31-32. FRIENDS OF. Often supplied them with provision: Ge 21:14; 44:1; Jer 40:5. Sometimes accompanied them a short way: 2Sa 19:31; Ac 20:38; 21:5. Frequently commended them to protection of God: Ge 43:13-14. Frequently took leave of them with sorrow: Ac 20:37; 21:6. Often sent them away with music: Ge 31:27. Generally commenced their journey early in the morning: Jg 19:5. Generally rested at noon: Ge 18:1,3. Halted at even: Ge 24:11. Generally halted at wells or streams: Ge 24:11; 32:21,23. CARRIED WITH thEM: Provisions for the way: Jos 9:11-12. Provender for their beasts of burden: Ge 42:27; Jg 19:19. Skins filled with water, wine, etc: Ge 21:14-15. Presents for those who entertained them: Ge 43:15; 1Ki 10:2; 2Ki 5:5; Mt 2:11. Often traveled on foot: Ge 28:10; 32:10; Ex 12:37; Ac 20:13. On foot, how attired: Ex 12:11. After a long journey, described: Jos 9:4-5,13. OF DISTINCTION: Rode on asses, camels, etc: Ge 22:3; 24:64; Nu 22:21. Rode in chariots: 2Ki 5:9; Ac 8:27-28. Generally attended by running footmen: 1Sa 25:27; 1Ki 18:46; 2Ki 4:24; Ec 10:7. Often preceded by heralds, etc. to have the roads prepared: Isa 40:3-4. Generally performed their journey in great state: 1Ki 10:2; 2Ki 5:5,9, etc: Frequently extorted provisions by the way: Jg 8:5,8; 1Sa 25:4-13. Before setting out gave employment, etc. to their servants: Mt 25:14. Strangers civil to: Ge 18:2; 24:18-19. Generally treated with great hospitality: Ge 18:3-8; 19:2; 24:24,32-33 Jg 19:20-21. The caravansera or public inn for, noticed: Ge 42:27; Ex 4:24; Lu 2:7; 10:34. Were frequently asked whence they came and whither they went: Jg 19:17. Protected by those who entertained them: Ge 19:6-8; Jg 19:23. Forsecurity often left the highways: Jg 5:6. Tesseræ hospitales or pledges of hospitality, alluded to: Re 2:17. ON ERRANDS REQUIRING DESPATCH: Went with great speed: Es 8:10; Job 9:25. Saluted no man by the way: 2Ki 4:29; Lu 10:4. Estimated the length of their journey by the number of days which it occupied: Ge 31:23; De 1:2; 2Ki 3:9. The Jews prohibited from taking long journeys on the Sabbath: Ex 20:10; Ac 1:12. Ceasing of, threatened as a calamity: Isa 33:8'.

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

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

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 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: 'as. Mt 21:33; Mr 13:34; Lu 19:12-13; 20:9 and delivered. Lu 16:1-12; Ro 12:6-8; 1Co 3:5; 4:1-2; 12:4,7-29; Eph 4:11; 1Pe 4:9-11'.

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C25-S14 (Verse 15) What was distributed to each servant.

First Step: What the lord gave.

And unto one he gave five talents,
to another two,
and to another one;.

Second Step: Why the difference.

to every man according to his several ability;.

Third Step: He left.

and straightway took his journey..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

The first two Steps, of our current sentence, says: And unto one he gave five talents, to another two, and to another one; to every man according to his several ability. The equivalent section from Luke says: And he called his ten servants, and delivered them ten pounds. Here we see some of the more important differences specified. Matthew reports only three (3) servants while Luke reports ten (10) servants. In addition, Matthew reports each servant receiving a different amount, to every man according to his several ability. However, Luke reports all ten (10) servants receiving the same amount. Finally, Matthew reports each servant receiving talents while Luke reports each servant receiving a pound. Both Gospel accounts tell us that each of these items represent money (Matthew 25:18; Luke 19:15). Therefore, we see several differences and one apparent difference (the type of money given) which is not significant. And, the difference in the number of servants is important in the parable from Luke (see the notes for that parable about this difference). However, once Luke reports that seven (7) of those servants went to Hell, his report leaves three (3), which is the number reported by Matthew. And, what happens with those three (3) is the same in both parables.

Returning to our sentence, we see that it starts with the word And, which adds it to the prior sentence. There we read that the man was travelling into a far country and this sentence is added because it telling us part of what he did before starting his journey. And, since this is a parable, we need to consider the spiritual message. The note for the prior sentence explained the spiritual meaning of that sentence. This sentence tells us that Jesus Christ gives different talents (spiritual gifts) and different amounts of each to different servants.

Romans 12:3 tells us: For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. This reference tells us that that God hath dealt to every man according to the measure of faith that each man has. Thus, the more faith that each saved person puts into the talent (spiritual gift) that God gave to each saved person, the more of that talent (spiritual gift) God will give the saved person.

Think about what I just wrote then consider that our sentence says: to every man according to his several ability. God uses the measure of our true faith in Him to determine our spiritual ability. This is the basis for what I wrote in the prior paragraph. And, that lets us know that God will increase our talent (spiritual gift) as we increase our true Biblical faith. And, I do not write this based upon a religious belief or even just from studying the word of God. I write this from personal experience by increasing my own true Biblical faith when it comes to exercising the talent (spiritual gift) that God has given to me.

Please see the note for Matthew 25:2 about the symbolic meaning of the word five.

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

The Morrish Bible Dictionary provides the following for the symbolic meaning of the number two: 'Distinctness, and hence adequate testimony and fellowship when in agreement. Two witnesses needful. De 19:15; 2Co 13:1. Caleb and Joshua witnessed for the land. Nu 14:6-9. Two spies sent over Jordan. Jos 2:1. Two olive trees typical of two witnesses. Zec 4:3; Re 11:3-4. God's word and His oath show the immutability of His counsel. Heb 6:17-18. Two are to agree in asking. Mt 18:19. Two or three can be gathered to Christ's name. Mt 18:20.'.

The Morrish Bible Dictionary provides the following for the symbolic meaning of the number one: 'Supremacy, exclusiveness. One Jehovah. De 6:4; Isa 42:8; Zec 14:9. One God and Father. 1Co 8:6; Ga 3:20; Mr 12:29; Eph 4:6; 1Ti 2:5. "None other God but one," one Lord Jesus Christ. 1Co 8:4; Eph 4:5. One Holy Spirit. 1Co 12:11,13. One mediator. 1Ti 2:5. One body. 1Co 12:12-13; Eph 4:4. One hope, one faith, one baptism. Eph 4:4-5. One offering that has perfected for ever the sanctified. Heb 10:14.'.

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

Please see the note for Matthew 13:49-50 about the word sever. Webster's 1828 defines this word as: 'to part or divide by violence; to separate by parting or rending; as, to sever the body or the arm at a single stroke. 2. to part from the rest by violence; as, to sever the head from the body. 3. to separate; to disjoin; as distinct things, but united; as the dearest friends severed by cruel necessity. 4. to separate and put in different places or orders. The angels shall come forth and sever the wicked from among the just. Matt.13. 5. to disjoin; to disunite; in a general sense, but usually applying violence. 6. to keep distinct or apart. 7. In law, to disunite; to disconnect; to part possession; as, to sever a state in joint-tenacy.
SEV'ER, v.i. 1. to make a separation or distinction; to distinguish. The Lord will sever between the cattle of Israel and the cattle of Egypt. Ex. 9. 2. to suffer disjunction; to be parted or rent asunder.'.

We find forms of the word ability in: Leviticus 27:8; Ezra 2:69; Nehemiah 5:8; Daniel 1:4; Matthew 25:15; Acts 11:29; 1Peter 4:11. Webster's 1828 defines this word as: 'Physical power, whether bodily or mental; natural or acquired; force of understanding; skill in arts or science. Ability is active power, or power to perform; as opposed to capacity, or power to receive. In the plural, abilities is much used in a like sense; and also for faculties of the mind, and acquired qualifications. 2. Riches, wealth, substance, which are the means, or which furnish the power, of doing certain acts. They gave after their ability to the work. Ez. 2. 3. Moral power, depending on the will - a metaphysical and theological sense. 4. Civil or legal power, the power or right to do certain things, as an ability to transfer property or dispose of effects - ability to inherit. It is opposed to disability'. The International Standard Bible Encyclopedia defines this word as: 'a-bil'-i-ti (dunamis, or ischus): Variously used of resources, material, mental and spiritual; e.g. of wealth, "gave after their ability" (Ezr 2:69); of mental endowment, "ability to stand in the king's palace" (Da 1:4); of talents and character, "several ability" (Mt 25:15); of spiritual strength, "minister, as of the ability which God giveth" (the King James Version 1 Pet 4:11). It thus may signify either possessions, native capacity, or gifts of the Holy Spirit'. The functional definition for this word is: 'Physical power, whether bodily or mental; skill in arts or science'.

Thompson Chain Topics provides references for the word ability as: 'Able to Deliver: Da 3:17. Toraise up children from stones: Lu 3:8. Tofulfil promises: Ro 4:21. Tomake grace abound: 2Co 9:8. Todo exceeding abundantly: Eph 3:20. Tosubdue all things: Php 3:21. Toguard the soul's treasures: 2Ti 1:12. Tosave to the uttermost: Heb 7:25. Tokeep from falling: Jude 1:24. Giving according to: Le 14:30; 27:8; De 16:17; Ezr 2:69; Ne 5:8; Ac 11:29; 2Co 8:12'.

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

Please see the note for Titus 2:13 about the word journey. Easton's Bible Dictionary defines this word as: '(1.) A day's journey in the East is from 16 to 20 miles (Nu 11:31). (2.) A sabbath-day's journey is 2,000 paces or yards from the city walls (Ac 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex 16:29. (See sabbath.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'talents. "A talent is 187£. 10s." Mt 18:24; Lu 12:48; 19:13-14'.

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C25-S15 (Verse 16) the first doubled what he was given.

Then he that had received the five talents went and traded with the same,
and made them other five talents..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

This sentence tells us what this servant did with what his lord gave to him.

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 Matthew 25:2 about the symbolic meaning of the word five.

Please see the note for Luke 19:15 about the words trade / trading. Webster's 1828 defines this word as: 'ppr. Trafficking; exchanging commodities by barter, or buying and selling them. 1. a. Carrying on commerce; as a trading company. TRA'DING, n. the act or business of carrying on commerce'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. 2Sa 7:1-3; 1Ch 13:1-3; 22-26; 28:2-21; 29:1-17; 2Ch 1:9-10; 15:8-15; 17:3-9; 19:4-10; 31:20-21; 33:15-16; 34-35; Ne 5:14-19; Isa 23:18; 49:23; 60:5-16; Ac 13:36; Ro 15:18-19; 1Co 9:16-23; 15:10; 1Ti 6:17-18; 2Ti 2:6; 4:5-8; Phm 1:6-7; 3Jo 1:5-8'.

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C25-S16 (Verse 17) the second did the same.

And likewise he that had received two,
he also gained other two..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

This sentence does not tell us what this servant did, like the prior sentence did. However, it tells us the results which he produced. Therefore, God does not care how we produce results, so long as the method we use is righteous, but God is more concerned about the amount of results achieved.

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 Philippians 1:21 about the word gain. The functional definition for this word is: 'Profit; interest; something obtained as an advantage'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he also. Ge 18:19; 2Sa 19:32; 1Ki 18:3-4; 2Ki 4:8-10; Job 29:11-17; 31:16-22; Pr 3:9-10; Ec 11:1-6; Mr 14:3-8; Ac 9:36-39; 10:2; 11:29-30; 2Co 8:12; 9:11-14; Ga 6:9-10; Eph 5:16; Col 4:17; 1Ti 5:10; 2Ti 1:16-18; Heb 6:10-11; 1Pe 4:10'.

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C25-S17 (Verse 18) the third wasted his opportunity.

But he that had received one went and digged in the earth,
and hid his lord's money..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

Notes for other sentences explain the results of this action. As I wrote before, only a fool would believe the lies of Satan's ministers and accept that God must reward a life of disobedience and a life fulfilling the lusts of the flesh with 'a mansion right next door to Peter'.

But, we need to consider the spiritual meaning of our sentence, since it is part of a parable ('An Earthly story with a Heavenly meaning which is designed to lead lost and carnal people into doctrinal error and only reveal the true spiritual meaning to save people who seek the meaning from God').

Our parable started out saying that this man gave to each servant talents. Later, we are told that these talents are money. Therefore, our sentence is telling us that this servant buried his God given talents in the ground.

Next, Genesis 2:7 tells us: And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Therefore, the symbolic meaning of: went and digged in the earth, and hid his lord's money is: 'The buried his God given talents in his flesh. That is: God gave talents to him in order for him to bring glory to God. Instead of doing that, he used his God-given talents to fulfil the lusts of the flesh'.

There have been several reports of well known preachers saying that they personally verified the testimony of salvation from Elvis Presley. And, the early part of his life produces recordings of him using his voice to bring glory to God. However, while still relatively young, he started recording silly fleshly songs. He became rich in this world but there are many records of him becoming a karate expert because he was always afraid. There are many records of him abusing alcohol and drugs because, as he also recorded, he had no peace and no joy. According to the records, he lost everything internal that God gives to the saved and the external rewards could not compensate. He did as this sentence says that this servant did and the testimony of his life matches the results that Jesus promises in this parable.

Matthew 15:14 says: Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. This is directly from Jesus. Anyone who is truly saved and believes this lie from Satan has chosen to follow spiritually blind religious leaders who preach doctrine which goes directly against the word of God. Anyone who is truly thinking will know that they will be punished, at least fired, if they continue to refuse to do the job they are paid to do. This lord gave his money to his servant with instructions for the servant to use it to make a profit for the lord. That is made clear by the rest of the parable. Likewise, God gives His Holy Spirit and spiritual gifts to the saved with instructions for the saved to generate a spiritual profit for God. This servant was obviously a fool when he believed that this action would be accepted by his lord. Likewise, saved people are obvious Biblical fools if they believe that similar attitude and actions will be accepted by God. The only way that a truly saved person will fall for this obvious lie is if they are following spiritually blind leaders. And, when Jesus says that both shall fall into the ditch, He is using a figure-of-speech to say that both will suffer judgment and at least 1,000-years of tears. Such truly saved people can only fall for such an obvious lie if they refuse to mature spiritually after they are initially saved.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and hid. Pr 18:9; 26:13-16; Hag 1:2-4; Mal 1:10; Lu 19:20; Heb 6:12; 2Pe 1:8'.

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C25-S18 (Verse 19) then came the time of reckoning.

After a long time the lord of those servants cometh,
and reckoneth with them..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

Luke 19:15 is an equivalent sentence to this sentence. There are many equivalent sentences between the two parables because they teach the exact same doctrine with only minor differences in the details. This is not a conflict. It shows that the doctrines of the Bible are the same regardless of the circumstances surrounding their teaching. The circumstances, timing and parables are different between the two Gospel accounts, but the doctrine remains the same. As a result, there are certain details, which have doctrinal significance, and which are in the parable from Luke, but which are not here in Matthew. Therefore, the sentences, and related noted, for the parable in Luke should be also read for those details.

The sentence in Luke has far more detail than this sentence has. The first phrase, of our current sentence, says: After a long time the lord of those servants cometh. The equivalent section from Luke says: And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money. Once more, we see that Luke provides many more details which are interesting to men because he provides the perspective of a man. However, many of those details are not required for the legal perspective, which Matthew provides. Therefore, Matthew skips the details. However, if the reader truly compares the message of both Gospel accounts, they will see that the basic message is the same. And, since these are truly two different parables which were given at different times and in different circumstances, the only thing that we are truly comparing is the doctrine. And, an honest Bible student must accept that the doctrine is the same. That is: the servants had to give an accounting when their lord returned. And, since these are parables, the important message is the spiritual message, which is identical in both parables. That is, just as 2Corinthians 5:10 says, (For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad). Therefore, the doctrinal message of these two parables matches what that Bible reference says exactly.

The second phrase, of our current sentence, says: and reckoneth with them. The equivalent section from Luke says: that he might know how much every man had gained by trading. Thus, we will each give an accounting (reckoned) with God looking for how much every man had gained. And, according to 2Corinthians 5:10, that will determine what every one may receive...according to that he hath done, whether it be good or bad. As far as any objection to the phrase good or bad, both of our parables make it clear that some servants receive good from this accounting and some servants received bad. Therefore, such objections are a rejection of the word of God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a long. Mt 25:5; 24:48 reckoneth. Mt 18:23-24; Lu 16:1-2,19-31; Ro 14:7-12; 1Co 3:12-15; 2Co 5:10; Jas 3:1'.

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C25-S19 (Verse 20) the first servant reported.

Equivalent Section: the first servant reports.

And so he that had received five talents came and brought other five talents,
saying,
Lord,
thou deliveredst unto me five talents:.

Equivalent Section: the gain that he reports.

behold,
I have gained beside them five talents more..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

Luke 19:16 is an equivalent sentence to this sentence. It says: Then came the first, saying, Lord, thy pound hath gained ten pounds. Yes, there are some significant differences, in the details, but they are because these are two different parables. In both Gospel accounts we see the first servant reporting the results that he achieved. Matthew gives us a legal perspective and, for the legal record, Matthew tells us that the servant first reported the basis of his report and, only then, did the servant report the results that he achieved with what his lord gave to him. At the same time, Luke reports the perspective of a man and men expect that their lord knows what he gave to them. Therefore, the servant did not see a need to report what he was given. Beyond those differences, however, the doctrine, and the spiritual message is the same. That is: we will each have to face our Lord and report the spiritual results that we personally achieve with what we were given.

Our sentence tells us that he doubled what he was given. God does not measure in absolute numbers, like men do. God measures in percentages and a doubling is a 100 (100%) percent profit. Remember that his lord judged him to have the most several ability. Therefore, his lord expected him to return the greatest profit.

Please see the note for Matthew 25:2 about the symbolic meaning of the word five.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'behold. Lu 19:16-17; Ac 20:24; 1Co 15:10; Col 1:29; 2Ti 4:1-8; Jas 2:18'.

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C25-S20 (Verse 21) the first servant received his reward.

Equivalent Section: the response.

His lord said unto him,
Well done,
thou good and faithful servant:.

Equivalent Section: the reward.

thou hast been faithful over a few things,
I will make thee ruler over manythings:.

Equivalent Section: the feelings.

enter thou into the joy of thy lord..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables. Please also see the Message called Christ-directed Pastor. A pastor's success before God is measured by his getting God's people to grow up spiritually and stop their sinning.

Luke 19:17 is an equivalent sentence to this sentence. There are many equivalent sentences between the two parables because they teach the exact same doctrine with only minor differences in the details. This is not a conflict. It shows that the doctrines of the Bible are the same regardless of the circumstances surrounding their teaching. The circumstances, timing and parables are different between the two Gospel accounts, but the doctrine remains the same. As a result, there are certain details, which have doctrinal significance, and which are in the parable from Luke, but which are not here in Matthew. Therefore, the sentences, and related noted, for the parable in Luke should be also read for those details.

Luke 19:17 is an equivalent sentence to this sentence. The First Equivalent Section:, of our current sentence, says: His lord said unto him, Well done, thou good and faithful servant. The equivalent section from Luke says: And he said unto him, Well, thou good servant. Yes, Matthew adds: and faithful, but Matthew also gives us the perspective of a king and it is important for good leaders to recognize all of the desirable attributes in those people who follow them. In addition, Matthew uses the title of lord while Luke uses the pronoun of: he. However, this is also due to the differences in perspective. Matthew mentions the title as a part of the legal record. Luke, with the perspective of a man, does not see the need to do so.

The Second Equivalent Section:, of our current sentence, says: thou hast been faithful over a few things, I will make thee ruler over manythings. The equivalent section from Luke says: because thou hast been faithful in a very little, have thou authority over ten cities. Again, other than minor differences in wording, the differences are due to perspective. Matthew gives the perspective of a king and good rulers understand the need to publicly recognize achievement quickly, and promise an appropriate reward, even while they leave the specifics of the reward not stated so that they can do a careful analysis of what is required and appropriate before committing to the specifics. At the same time, Luke presents the perspective of a man and men want to know the specifics of their reward as soon as possible. That is why Luke reports that Jesus said: have thou authority over ten cities while Matthew reports that Jesus said: I will make thee ruler over manythings. Both promise reward but Luke provides specific details while Matthew does not.

The third Equivalent Section:, of our current sentence, says: enter thou into the joy of thy lord. Luke does not provide an equivalent. Joy is spiritual in nature. This is a promise of an ongoing relationship with the lord on a more personal nature that existed before. When we are dealing with a lord, this a very valuable promise. And, from the perspective provided by Matthew, this promise is important. However, from the perspective of one man dealing with other men (Luke), this promise has far less value. Therefore, Luke does not bother to report it.

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

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

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 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 7:26 about the word ruler. Webster's 1828 dictionary defines this word as: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others. 2. One that makes or executes laws in a limited or free government. thus, legislators and magistrates are called rulers. 3. A rule; an instrument of wood or metal with straight edges or sides, by which lines are drawn on paper, parchment or other substance. When a ruler has the lines of chords, tangents, sines, etc. it is called a plane scale'.

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

Please see the notes for John 15:11; Romans C14S23 and 1John C1S2 about the word joy. The functional definition for this word is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'. Forms of the word joy are found in this Gospel in: Matthew 2:10; Matthew 13:20; Matthew 13:44; Matthew 25:21; Matthew 25:23; Matthew 28:8. Please also see the note for 1Timothy 6:17-19 about the word enjoy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Well. 2Ch 31:20-21; Lu 16:10; Ro 2:29; 1Co 4:5; 2Co 5:9; 10:18; 1Pe 1:7 exp: Mt 25:23; Lu 19:17. I will. Mt 25:34-40,46; 10:40-42; 24:47; Lu 12:44; 22:28-30; Re 2:10,26-28; 3:21; 21:7 exp: Joh 17:24. enter. Mt 25:23; Ps 16:10-11; Joh 12:26; 14:3; 17:24; Php 1:23; 2Ti 2:12; Heb 12:2; 1Pe 1:8; Re 7:17 General references. exp: 1Co 3:14.'.

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C25-S21 (Verse 22) the second servant reported.

Equivalent Section: the second servant reports.

He also that had received two talents came and said,
Lord,
thou deliveredst unto me two talents:.

Equivalent Section: the gain that he reports.

behold,
I have gained two other talents beside them..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

Luke 19:18 is an equivalent sentence to this sentence. There are many equivalent sentences between the two parables because they teach the exact same doctrine with only minor differences in the details. This is not a conflict. It shows that the doctrines of the Bible are the same regardless of the circumstances surrounding their teaching. The circumstances, timing and parables are different between the two Gospel accounts, but the doctrine remains the same. As a result, there are certain details, which have doctrinal significance, and which are in the parable from Luke, but which are not here in Matthew. Therefore, the sentences, and related noted, for the parable in Luke should be also read for those details.

In the equivalent sentence from Luke, we read: And the second came, saying, Lord, thy pound hath gained five pounds. In both Gospel accounts we see the second servant reporting the results that he achieved and there is no relationship between the two results which are reported except that both are less than the first servant reported.

Again, Matthew gives us a legal perspective and, for the legal record, Matthew tells us that the servant first reported the basis of his report and, only then, did the servant report the results that he achieved with what his lord gave to him. At the same time, Luke reports the perspective of a man and men expect that their lord knows what he gave to them. Therefore, the servant did not see a need to report what he was given. Beyond those differences, however, the doctrine, and the spiritual message is the same. That is: we will each have to face our Lord and report the spiritual results that we personally achieve with what we were given.

Our sentence tells us that he doubled what he was given. God does not measure in absolute numbers, like men do. God measures in percentages and a doubling is a 100 (100%) percent profit. And, with the same percentage gain as the first servant, he received the same promises of reward as the first servant received.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I have. Lu 19:18-19; Ro 12:6-8; 2Co 8:1-3,7-8,12 General references. exp: 1Co 3:14.'.

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C25-S22 (Verse 23) the second servant received his reward.

Equivalent Section: the response.

His lord said unto him,
Well done,
thou good and faithful servant:.

Equivalent Section: the reward.

thou hast been faithful over a few things,
I will make thee ruler over manythings:.

Equivalent Section: the feelings.

enter thou into the joy of thy lord..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

Matthew 25:21 is exactly the same as this sentence only it was applied to a different servant who had also doubled what God gave the servant. By this, we see that God uses the same standard for judging everyone. Please see the note for that prior verse about the doctrine found here`.

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: 'Well. Mt 25:21; Mr 12:41-44; 14:8-9 General references. exp: 1Co 3:14.'.

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C25-S23 (Verse 24-25) the third servant reported.

Equivalent Section: the servant's accusation.

Then he which had received the one talent came and said,
Lord,
I knew thee that thou art an hard man,
reaping where thou hast not sown,
and gathering where thou hast not strawed:.

Equivalent Section: His reaction.

And I was afraid,
and went and hid thy talent in the earth:.

Equivalent Section: His action.

lo,
there thou hast that is thine..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

Luke 19:20-21 is an equivalent sentence to this sentence. There are many equivalent sentences between the two parables because they teach the exact same doctrine with only minor differences in the details. This is not a conflict. It shows that the doctrines of the Bible are the same regardless of the circumstances surrounding their teaching. The circumstances, timing and parables are different between the two Gospel accounts, but the doctrine remains the same. As a result, there are certain details, which have doctrinal significance, and which are in the parable from Luke, but which are not here in Matthew. Therefore, the sentences, and related noted, for the parable in Luke should be also read for those details.

John 5:39 says: Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. Many people make the mistake of studying their Bible so that they can argue doctrine. However, in this verse, Jesus is telling the Jews that the main reason to study our Bible is to learn the character of our God. The Bible warned us that people will preach another god, and another lord, and another Jesus, and another Christ. And, the main way that we are to tell if someone is preaching doctrinal error is if the character of the person that they preach does not match the character of the God of the true word of God. So, when we read this sentence, we see that this person believed a lie because the lord of this parable symbolically represents our Lord Jesus Christ and the character that this person portrays does not match His character. And, many will claim that the mismatch proves that this person was lost. However, the truth is that many people who claim to be saved believe certain lies about their Lord Jesus Christ. Therefore, this does not prove that the person was lost. It is possible that they were a carnal saved person who was deceived by lies from devils.

The first phrase, of our current sentence, says: Then he which had received the one talent came and said, Lord. The equivalent section from Luke says: And another came, saying, Lord. The only difference is that Matthew is more specific in his identification of the servant. And, as has been pointed out all through this book Study, this is to fulfill the requirements of the legal perspective which Matthew provides. However, Luke provides the perspective of a man and allowing the context to identify the servant is sufficient for men. In addition, Luke reported that there were ten (10) servants to begin with and all received a single pound. Therefore, Luke could not be more specific in his identification.

The rest of the First Equivalent Section, of our current sentence, says: I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed. The equivalent section from Luke says: thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. The words are different and the order of the words is different, but we need to remember that these are actually two different parables delivered at different times and different circumstances. We are comparing them for the doctrine, which is pretty much the same in both parables.

With that truth in mind, we can see that Matthew reports that this servant accused his master of personally being thou art an hard man. (The word art means: 'a permanent form of being. A character trait that will never change'). Luke reports that the servant accused his master of being an austere man. (Please see the note in the Book Study for Luke about the definition of that word.) then this servant goes on to accuse his lord of being a thief when he says: reaping where thou hast not sown, and gathering where thou hast not strawed. Now, we don't know how much the lord can hurt this servant but this servant is obviously a fool to make these types of accusations to the face of his lord. However, regardless of his foolishness, and lack of true evidence to back his accusations, these types of accusations match the character assignation which comes from ministers of Satan. And, it should be obvious that this servant was hanging around the wrong people and not interacting with the right people because he believed obvious lies about his lord.

We are commanded to be separate (2Corinthians 6:17). And, as we see reported in these sentences, hanging around the enemies of God will distort our impression of God and we will be led into doctrinal error like this servant was. In addition, we are commanded to Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. (Hebrews 10:25). This is so that we can learn the truth about the character of our God and so that we can learn how to receive His blessings instead of corrections because of our constant sinning.

God is only hard towards those people who continue to believe the lies of Satan and refuse to believe the truth no matter what evidence that God provides to prove that they believed a lie. Just think about the fruit of the Spirit, which is: love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance (Galatians 5:22-23). God could not provide those to us if His character matched what this servant accused Him of being. And, symbolically, the lord, of the parable, represents God, the servants, symbolically, represent saved people because they are servants of God and because the parable is speaking about them receiving rewards, which makes the judgment to symbolically represent the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10). Therefore, this servant did not know his lord very well and he forgot what he knew when he became a servant and he has been hanging around enemies of his lord instead of people like the two other servants who were rewarded.

Next, He claimed a lie about his lord, which a lot of ignorant people believe. This servant claimed: that his lord was: reaping where thou hast not sown, and gathering where thou hast not strawed. This matches the claim that management and owners do no work. No, they might not be in the field, but they are doing other work. This is a type of pride in poverty. They deny the work that others do and then wonder why those people don't want to help them. Think about Communism which denies the right of ownership. (That goes against the doctrine of the Bible and is from Satan.) Supposedly, Margret thatcher said: 'The problem with Communism is that soon you run out of other people's money'. When you deny that others work for what they have you discourage them from helping you. When you refuse to acknowledge that God blesses you, you limit those blessings. The fact is that the farm owner who provides the land, the seed, housing for workers and everything else had to work to gain those things. (Or he inherited them but someone worked to gain them.) thus, this claim is pure selfishness and comes from someone who wants everyone to acknowledge their own work while they also refuse to recognize the work of others.

Now, after wrongly assassinating the character of his lord, to the face of his lord, this servant goes on to tell his lord that he refused to do the job which he was given even while continuing to rely upon the provision of his lord for his own needs. The third Equivalent Section, of our current sentence, says: lo, there thou hast that is thine. The equivalent section from Luke says: here is thy pound, which I have kept laid up in a napkin. Notice that this shows an attitude of: 'This is all that I owe you'. There is no recognition of the provisions which his lord provided for his living while his lord was gone. And, this attitude matches the false accusations, and character assignations, of the Second Equivalent Section.

Finally, anyone who thinks about what is said should be able to see what a fool this servant was. No one will like the types of accusations which this servant made. Anyone with a thinking brain should understand the type of wrath these lies will bring, especially of the lord truly had the type of character that this servant accused him of having. No, most people reading this parable will just read over what our sentence is saying without thinking about it. However, God gave each of us a brain and expects us to use it. Therefore, all saved people who show up for judgment without a spiritual profit for God will not only receive the judgment of this servant but will also have God point out to them, in front of everyone in heaven, that He put this warning into the word of God and that they were too wicked and slothful to even pay attention to the warning.

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

Please see the note for Matthew 6:26 about the word reap. Webster's 1828 defines this word as: 'to cut grain with a sickle; as, to reap wheat or rye. When ye reap the harvest, thou shalt not wholly reap the corners of thy field. Lev. 19. 2. to clear of a crop by reaping; as, to reap a field. 3. to gather; to obtain; to receive as a reward, or as the fruit of labor or of works; in a good or bad sense; as, to reap a benefit from exertions. He that soweth to the flesh, shall of the flesh reap corruption. Gal. 6. Ye have plowed wickedness; ye have reaped iniquity. Hos. 10.
REAP, v.i. 1. to perform the act or operation of reaping. In New England, farmers reap in July and August. 2. to receive the fruit of labor or works. They that sow in tears, shall reap in joy. Ps. 126.'. Please also see the notes for 2Corinthians 9:6; Galatians C6S7; Colossians C3S17 about sowing and reaping.

Please see the notes for 2Corinthians 9:6; Galatians C6S7 and Colossians C3S17 about the phrase sowing and reaping. Please also see the note for 2Corinthians 9:8-11 about the word sower. The functional definition for this word is: ' He that scatters seed for propagation'.

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'.

This is the only place in the Bible where we find the word strawed. The International Standard Bible Encyclopedia defines this word as: 'strod: Past participle of "to strew," "scatter," or "spread about," as powder (of the golden calf, Ex 32:20, the Revised Version (British and American) "strewed"); branches (Mt 21:8, the Revised Version (British and American) "spread"); seed (Mt 25:24,26, the Revised Version (British and American) "scatter").'.

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

Please see the note for Luke 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he which. Our Lord placed the example of negligence in him to whom the least was committed, probably to "intimate" says Doddridge, "that we are accountable for the smallest advantage with which we are entrusted; but it cannot imply that they who have received much will ordinarily pass their account best; for it is too plain, in fact, that most of those whose dignity, wealth, and genius give them the greatest opportunities of service, seem to forget that they have any Master in heaven to serve, or any future reckoning to expect; and many render themselves much more criminal than this wicked and slothful servant who hid his talents in the earth." Lord. Mt 7:21; Lu 6:46 exp: Lu 19:20. I knew. Mt 20:12; Job 21:14-15; Isa 58:3; Jer 2:31; 44:16-18; Eze 18:25-29; Mal 1:12-13; 3:14-15; Lu 15:29; 19:20-22; Ro 8:7; 9:20 General references. exp: Eze 33:17; Lu 6:46.
General references. 2Sa 6:9-10; Pr 26:13; Isa 57:11; Ro 8:15; 2Ti 1:6-7; Re 21:8 exp: Eze 33:17.'.

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C25-S24 (Verse 26-27) the third servant was judged.

Equivalent Section: the reaction by the lord.

His lord answered and said unto him,
Thou wicked and slothful servant,
thou knewest that I reap where I sowed not,
and gather where I have not strawed:.

Equivalent Section: the minimum expectation of the lord.

Thou oughtest therefore to have put my money to the exchangers,
and then at my coming I should have received mine own with usury..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

Luke 19:22-23 is an equivalent sentence to this sentence. There are many equivalent sentences between the two parables because they teach the exact same doctrine with only minor differences in the details. This is not a conflict. It shows that the doctrines of the Bible are the same regardless of the circumstances surrounding their teaching. The circumstances, timing and parables are different between the two Gospel accounts, but the doctrine remains the same. As a result, there are certain details, which have doctrinal significance, and which are in the parable from Luke, but which are not here in Matthew. Therefore, the sentences, and related noted, for the parable in Luke should be also read for those details.

The first two phrases, of our current sentence, say: His lord answered and said unto him, thou wicked and slothful servant. The equivalent section from Luke says: And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. The he, in Luke's report, matches His lord in Matthew's report. The him, in Luke's report, matches the him in Matthew's report and both identify the servant. And, as we have seen repeatedly, Matthew is more specific in his identification of people in order to meet legal requirements. Next, Luke reports that the lord said: Out of thine own mouth will I judge thee. Men want to know the basis of judgment but it is legally irrelevant unless there is an appeal and there is no appeal from God's judgment. Therefore, Matthew does not include this phrase. Next, we see that Matthew reports the lord saying: Thou wicked and slothful servant while Luke reports the lord saying: thou wicked servant. Both make this accusation personal (thou). Luke does not include the accusation of slothful. However, from a man's perspective (Luke), all of the accusations do not need to be reported while from a legal perspective (Matthew) they do.

One preacher insisted that this parable was about the 'Sheep and Goat Judgment' because the word wicked is applied to people who submit to devils and no saved person can submit to devils. And, since only the saved are at the judgment seat of Christ, However, Jesus said to Peter: Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men as reported in in Matthew 16:23 and Mark 8:33. And, this was while Peter was saved and serving. Therefore, the claim that only lost people can be influenced by a devil, and therefore be wicked, is doctrinal error.

One other point is that this parable calls all three people servant. While God can use lost people, God does not make them equivalent to the saved as we see by all three people being called servant.

Next, both Matthew and Luke repeat the accusation of the servant against his lord. (Matthew reports: thou knewest that I reap where I sowed not, and gather where I have not strawed while Luke reports: Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow.) Again, remember that these are actually two different parables. Therefore, we are not trying to match the words but only the doctrine. And, in both parables, the lord did not bother to deny what the servant accused him of because he did not want to give the servant an opening for an argument. The lord simply took the servant's own words, which he could not deny, and used them to prove that the servant was a fool. He then brought a judgment upon the servant which was based upon the servant being a fool. Likewise, many saved people will be judged to be fools at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10).

In our third Equivalent Section, we read the minimum expectation of the lord. Again, we see different wording in the two parables with the same doctrine. And, I could speculate about the symbolic meaning of the word: exchangers and of the phrase have received mine own with usury, but I can not say for positive what the symbolic meaning of either is. Therefore, I will leave that to the reader. However, the message of the third Equivalent Section, from both parables, is that there is a minimum profit expected from God and there in no excuse for our not providing at least the minimum. Any saved person who does not provide at least the minimum expectation will be judges a fool by God. And, the remainder of our parable tells us the consequence of that type of judgment by God.

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

Please see the note for Romans C12S8 about the word slothful. The functional definition for this word is: 'Inactive; sluggish; lazy; indolent; idle. He that is slothful in his work, is brother to him that is a great waster. Prov. 18'.

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

Please see the note for Luke 19:22-23 about the word usury. The Morrish Bible Dictionary defines this word as: 'This word does not in scripture signify, as now, undue interest, but simply interest of any kind. the Israelites were forbidden to require interest from their brethren, always supposing the person having the loan to be poor, otherwise he would not need to borrow; to strangers, however, they were allowed to lend on interest. Ex 22:25; Le 25:35-38; De 23:19-20. On the return of the Jews, Nehemiah sharply rebuked the nobles and the rulers for taking interest of their poorer brethren. Ne 5:3-13. Scripture strictly enjoins the rich to help the poor. the only mention of usury in the N.T. is in the parables of the Talents and the Pounds, where the master blamed the servant for not putting the gifts into use, so that he might have received his own with interest, or increase. Mt 25:27; Lu 19:23'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Mt 18:32; Job 15:5-6 exp: Pr 6:6. General references. exp: Pr 21:25; Eze 33:17.
General references. 2Sa 6:9-10; Pr 26:13; Isa 57:11; Ro 8:15; 2Ti 1:6-7; Re 21:8 exp: Eze 33:17.'.

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C25-S25 (Verse 28) the third servant lost everything.

Take therefore the talent from him,
and give it unto him which hath ten talents..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

Luke 19:24 is an equivalent sentence to this sentence. There are many equivalent sentences between the two parables because they teach the exact same doctrine with only minor differences in the details. This is not a conflict. It shows that the doctrines of the Bible are the same regardless of the circumstances surrounding their teaching. The circumstances, timing and parables are different between the two Gospel accounts, but the doctrine remains the same. As a result, there are certain details, which have doctrinal significance, and which are in the parable from Luke, but which are not here in Matthew. Therefore, the sentences, and related noted, for the parable in Luke should be also read for those details.

Luke 19:24 says: And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. Luke includes the phrase, which Matthew skips, of: And he said unto them that stood by. Luke is telling us whom the lord spoke to because, before this, Luke's account did not mention such people. Therefore, men would wonder. Matthew, however, is presenting the actions of a lord who is rendering judgment and, from a legal perspective, it is to be expected that the court would have the proper servants there specifically to enforce such kinds of commands.

In addition to that, both Matthew and Luke report that the pound / talent was taken from the unprofitable servant and given to the most profitable servant. Then our next sentence explains why this is true. While the note for the next sentence deals with the reason, what we see here is the action and the action is the dame in both parables. Thus, we see that the doctrine does not change even though the circumstances change.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 10:42; 19:24 exp: Mr 4:25.'.

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C25-S26 (Verse 29) the precept that is the basis of this parable.

Equivalent Section: Reward for those who produce a spiritual profit.

For unto every one that hath shall be given,
and he shall have abundance:.

Equivalent Section: Punishment for those who refuse to produce a spiritual profit.

but from him that hath not shall be taken away even that which he hath..

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

In addition to those references, please see the Promises Section of the Significant Gospel Events Study for more related Bible references to similar promises to what we find in our current sentence and the equivalent sentence from Luke.

Luke 19:26 is an equivalent sentence to this sentence. There are many equivalent sentences between the two parables because they teach the exact same doctrine with only minor differences in the details. This is not a conflict. It shows that the doctrines of the Bible are the same regardless of the circumstances surrounding their teaching. The circumstances, timing and parables are different between the two Gospel accounts, but the doctrine remains the same. As a result, there are certain details, which have doctrinal significance, and which are in the parable from Luke, but which are not here in Matthew. Therefore, the sentences, and related noted, for the parable in Luke should be also read for those details.

The First Equivalent Section, of our current sentence, says: For unto every one that hath shall be given, and he shall have abundance. The equivalent section from Luke says: For I say unto you, that unto every one which hath shall be given. Notice that the only difference in that Matthew adds: and he shall have abundance. Matthew gives us the perspective of a king (and of law) and he is reporting a legal promise from our Lord. Those who return a profit to God will receive far more than their profit is worth.

The Second Equivalent Section, of our current sentence, says: but from him that hath not shall be taken away even that which he hath. The equivalent section from Luke says: and from him that hath not, even that he hath shall be taken away from him. Please notice the almost exact same wording and the fact that both parables deliver the exact same message. The message of these sentences is that those people who do not bring a spiritual profit to God will lose even the spiritual gift that God gave them at salvation. They will have nothing for eternity and be at the lowest social and economic position of Heaven for all of eternity. Please see the note for Matthew 25:18 about Elvis Presley for an example of this truth.

In addition, please note that our next sentence starts with the word And. That means that the next sentence is adding to the punishment of this sentence. And, there are a lot of 'good Godly Bible believing fundamental Baptists' who, basically, call the next sentence a lie. However, if you reject the next sentence, then you claim that the word of God is not reliable and you have no basis for claiming salvation or any other promise found in the word of God.

Please see the note for Philippians 1:25-26 about the word abundant. The functional definition for this word is: 'In scripture, abounding; having in great quantity; overflowing with'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unto. Mt 13:12; Mr 4:25; Lu 8:18; 16:9-12; 19:25-26; Joh 15:2 shall be taken. Mt 21:41; La 2:6; Ho 2:9; Lu 10:42; 12:19-21; 16:1-3,20-25; Joh 11:48; Re 2:5 General references. exp: Mr 4:25.'.

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C25-S27 (Verse 30) the punishment of the third servant.

And cast ye the unprofitable servant into outer darkness:
there shall be weeping and gnashing of teeth..

Please see the Message called Outer Darkness about this phrase.

Matthew 25:14-30 gives us the 'Parable of Talents'. This parable is related to the 'Parable of the Householder', found in Mark 13:34 and to the `the 'Parable of the Ten Pounds' found in Luke 19:11-27. Please see the Table of Parables in the New Testament for links to all parables found in the New Testament. Please also see the Messages called Loss of Everlasting Rewards and Pounds and Talents for the application of these parables.

There are a couple of popular doctrinal errors which are taught about this parable and this sentence. The first denies the definition of the word and, which starts this sentence. In the word of God, the word and is defined as; 'The Mathematical function of addition'. When you delete either side of an addition problem, you change the answer. Likewise, when you delete either side of the word and, within the word of God, you change the message from God. And, in this parable, we see this servant suffer loss AND get punished. This disproves the doctrinal error which claims that saved people will suffer loss, at the judgment seat of Christ, but will not get punished. And, in order to support that lie from a devil, they claim that this servant must be lost while the other two servants, in this parable, were saved. More on that thought is below. However, also consider that our sentence says that he was punished for being unprofitable. It does not say that he was being punished for being lost.

There is a lot of doctrinal error taught about the phrase outer darkness. That doctrinal error is from a devil and is deliberately designed to make God's children ignore the truth of the warning found where this phrase is used. It is deliberately designed to get saved people to end up in outer darkness. Please see the note for Matthew 8:12 about the phrase outer darkness.

There is more than one doctrine attached to the phrase outer doctrine. Many argue that this phrase has more than one meaning, which denies the true Godly way to interpret the word of God. Since God does not change, words, phrases and doctrines can not change within the word of God. All must have a single meaning. And, there is more to how God tells us to interpret His word. However, keeping things simple, where in the word of God does God call a lost person His servant? In addition, we see, in this parable, three servants all judged together at one judgment seat. The claim that lost and saved are judged together is a lie from Satan.

Now, with that minor summary written, we need to return to analyzing the details of our sentence. Luke 19:13 is an equivalent sentence to this sentence. There are many equivalent sentences between the two parables because they teach the exact same doctrine with only minor differences in the details. This is not a conflict. It shows that the doctrines of the Bible are the same regardless of the circumstances surrounding their teaching. The circumstances, timing and parables are different between the two Gospel accounts, but the doctrine remains the same. As a result, there are certain details, which have doctrinal significance, and which are in the parable from Luke, but which are not here in Matthew. Therefore, the sentences, and related noted, for the parable in Luke should be also read for those details.

Many people misunderstand part of this parable, especially this sentence because it says: And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. Notice that it says outer darkness, not complete darkness. The doctrinal error, which many believe, require people to accept what they are told while failing to verify that doctrine. Avoiding doctrinal error requires us to be willing to study the word of God with a knowledge that there are no conflicts nor errors in the word of God. The doctrines which we accept can not go against fundamental doctrines of the word of God. Therefore, this particular error, which requires saved people being cast into Hell after they get to Heaven, must be wrong.

A equivalent parable is presented in Luke 19:11-27 where Jesus said that the ones who didn't even return the single pound / talent were slain (went to Hell). That's different than the one who returned the single pound / talent. Since the servant who returned the single pound / talent did not go to Hell, I will explain what is the true doctrine of this sentence. And, I realize that many will want to hold onto the religious error that they were taught in the past. However, that error requires things like people going to Hell from Heaven since this parable is symbolically speaking about the judgment seat of Christ. And, since that happens in Heaven where only the saved go, claiming that outer darkness is symbolic for Hell is also claiming that people can go to Hell from Heaven. Please consider that as you read the rest of this note.

There is no sun in Heaven (Revelation 21:3; 22:5) because all light comes from God. If you put a light in the middle of an auditorium, those closest to it will have far more light than those on the outside of the crowd. Those on the outside will be in relative darkness. And, denying this truth is denying a law of physics. Almost everything in this physical reality is energy or matter. However, light is different in that it is a combination of energy and matter. Light actually has weight. However, what is important is that the further that something is from the source of light, the more area that the light must cover. That means that there are less particles of light for a given area than there are closer to the source of light. The light particles must spread out more to cover the greater area. And, that is one of the reasons (possible the main reason) why light is diminished the further someone gets from the source of the light.

Therefore, those people who are on the outer edge of Heaven are further from the source of light (God) and have less light than those people who are on the inner part of Heaven. They are not in absolute darkness but they have less light than those who are closer to God. Those on the outside are in outer part of Heaven are in relative darkness when compared to those on the inner part of Heaven.

Those people who are in outer darkness are different than those people who are in the lake of fire. Hell does not have complete darkness but the lake of fire does. Remember that the rich man could see Lazarus and Abraham. Therefore, there must have been some light for Him to see by (Luke 16). And, there are at least 1,000-years between the time of the judgment seat of Christ and when death and hell were cast into the lake of fire (Revelation 20:14). Therefore, people can not be cast into complete darkness from the judgment seat of Christ.

God does not wipe away tears until after the Great White throne judgment (Revelation 20:11) and He can't wipe away tears that don't exist. People that use their Spiritual gifts for personal Earthly prof it (as Elvis Presley supposedly did) are burying their talent in the earth as Jesus said in this parable. They don't loose going to Heaven, but loose all rewards and will be crying in Heaven until God wipes away their tears.

However, I can't imagine God wanting those that are crying close to Him while He has those that are praising His name available for close company. Also, those that are crying will have become the least like Christ while those that are praising God will have become the most like Christ. We all like to be surrounded by people that are like us and tend to avoid those that insist upon being different. It seems to me that God is the same. Also, look at John 15:10-11 which says If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. First, notice that abide in my love and joy might be full are directly tied to If ye keep my commandments. The people who were cast...into outer darkness did the opposite of this command. That is, our reference is telling us that If ye (don't) keep [His] commandments then your joy not only won't be full but can turn into sorrow and you not only will not abide in [His] love but can abide in punishment.

Lots of people like to claim that this is only in this life, but they have no Bible verses to back up their claims. Therefore, that is a religious doctrine and not a doctrine from the word of God. We do know that God never changes (Malachi 3:6; Hebrews 13:8) and God always balances reward for obedience with punishment for disobedience. In addition, we are warned about 1,000-years of tears and that the terror of the Lord is directly tied to the judgment seat of Christ (Romans 10:14; 2Corinthians 5:10-11).

The emphasis of this parable is what we do with those things which belong to God (Lord's) and that are given to the saved. God expects us to use those things to produce a profit for His kingdom.

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

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition for this word is: 'to proceed forward, to advance; pro and facio'. The word unprofitable has a functional definition for this word is: 'not profitable'

We find forms of the word unprofitable in: Job 15:3; Matthew 25:30; Luke 17:10; Romans 3:12; Titus 3:9; Philemon 1:11; Hebrews 7:18; Hebrews 13:17. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25'.

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 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: 'cast. Mt 3:10; 5:13; Jer 15:1-2; Eze 15:2-5; Lu 14:34-35; Joh 15:6; Tit 3:14; Heb 6:7-8; Re 3:15-16 outer. Mt 8:12; 13:42,50; 22:13; 24:51; Lu 13:28; 2Pe 2:17; Jude 1:13; Re 21:8 General references. exp: Song 6:6; Lu 17:10.'.

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C25-S28 (Verse 31-33) the start of the 'Sheep and Goats Judgment'.

Equivalent Section: the return of Jesus Christ.

When the Son of man shall come in his glory,
and all the holy angels with him,
then shall he sit upon the throne of his glory:.

Equivalent Section: the gathering for judgment.

And before him shall be gathered all nations:.

Equivalent Section: the separation.

and he shall separate them one from another,
as a shepherd divideth his sheep from the goats:.

Equivalent Section: the symbolic basis of division.

And he shall set the sheep on his right hand,
but the goats on the left..

Matthew 25:31, 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.

Please notice that our sentence starts with the word When. That means it is starting a new report of a new event which has a different time than the events of the prior parables. This sentence starts the report on 'The Second Coming of Christ' to rule and reign this world. The prior parables were about the 'Rapture', which happens earlier in time than 'The Second Coming of Christ'. And, that is why our sentence and report starts with the word When.

Matthew 25:31-46 gives us the 'Sheep and Goat Judgment'. We need to be careful because there is some doctrinal error taught about this judgment. There are people who claim that this prophecy is only a parable. They are denying the reality of this prophecy and such people are one of the causes that some people will be judged as goats. Yes, this prophecy uses symbolic language, but no, it is not a story but a true prophecy.

In time sequence, I believe that this happens right after the Lord Jesus Christ conquers all of the armies of the world and he beast was taken, and with him the false prophet...and both were cast alive into a lake of fire burning with brimstone and an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years (Revelation 19:11-20:6). However, as with manythings in the early ministry of Jesus, we can not be exactly positive of the time sequence since the Bible is not explicate enough.

With that point out of the way we can proceed with what is said about this judgment. Our Second Equivalent Section says: And before him shall be gathered all nations. Revelation 19:21 tells us: 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. That sentence is telling us about everyone who is part of 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 (Revelation 19:19). Therefore, with all of the armies slain, and with the beast and false prophet cast into the lake of fire burning with brimstone and Satan bound in Hell, what is left on the Earth are gathered together for this judgment. And, as I've explained elsewhere, all Jews who are still alive were saved when the Lord Jesus Christ returned to the Earth. Any Jew who would refuse to accept Him as their personal Lord and Messiah will be killed during the great tribulation. Therefore, this judgment is for everyone who was not part of any of the other groups of people who were already dealt with.

Our First Equivalent Section makes it clear that this judgment happens after the Lord Jesus Christ returns to the Earth to rule and reign. (That is why He shall he sit upon the throne of his glory.) And, since He is sitting down, He is done with all of the active work of conquering. In addition, since He shall sit upon the throne of his glory, for judgment, He has already dealt with His people: the Jews. (A king always rewards those who help him conquer before he deals with the conquered people who remain alive.)

In our third Equivalent Section we see the division of people. Our sentence says: a shepherd divideth his sheep from the goats. Sheep and goats have two totally different characters. Therefore, this is a division according to the character displayed and the remainder of the chapter makes this clear in more detail.

In our last Equivalent Section, we read he shall set the sheep on his right hand, but the goats on the left. The right hand side is the side of honor while the Left side is the side of judgment.

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

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

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

Please see the note for 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 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 Romans 1:1 about the word separate. The functional definition for this word is: 'Divided; parted; disunited; disconnected'.

Please see the note for 1Peter 2:25 about the word shepherd. Webster's 1828 dictionary defines this word as: 'A man employed in tending, feeding and guarding sheep in the pasture. 2. A swain; a rural lover. 3. the pastor of a parish, church or congregation; a minister of the gospel who superintends a church or parish, and gives instruction in spiritual things. God and Christ are in Scripture designated as Shepherds, as they lead, protect and govern their people, and provide for their welfare'. Forms of this word are used, in this Gospel, in: Matthew 9:36; Matthew 25:32; Matthew 26:31.

Please see the note for Romans C16S20 about the word division. Please also use the link in the sentence outline, above, to see the Word Study on this word. The functional definition for this word is: 'The mathematical function used to separate things by precise rules in order to get precise results. This is part of the hidden wisdom, which God ordained before the world (1Corinthians 2:7)'.

Please see the note for John 5:2 about the word sheep. The functional definition for this word is: 'A herd animal common to the region and society. Sheep are often used symbolically for meekness, patience, gentleness, and submission (Isa 53:7; Ac 8:32)'.

We find forms of the word goat occurring 132 times in 127 verses of the Bible and, in the New Testament, in: Matthew 25:32-33; Hebrews 9:12; Hebrews 9:13; Hebrews 9:19 and Hebrews 10:4. Fausset's Bible Dictionary defines this word as: 'Wild goat, yeliym, the ibex of ancient Moab. 2. the goat deer, or else gazelle, aqow. 3. the atuwd, "he goat", the leader of the flock; hence the chief ones of the earth, leaders in mighty wickedness; the ram represents headstrong wantonness and offensive lust (Isa 14:9; Zec 10:3; compare Mt 25:32-33; Eze 34:17). As the word "shepherds" describes what they ought to have been, so "he goats" what they were; heading the flock, they were foremost in sin, so they shall be foremost in punishment. In Song 4:1 the hair of the bride is said to be "as a flock of goats that appear from mount Gilead," alluding to the fine silky hair of some breeds of goat, the angora and others. Amos (Am 3:12) speaks of a shepherd "taking out of the mouth of the lion a piece of an ear," alluding to the long pendulous ears of the Syrian breed. In Pr 30:31 a he goat is mentioned as one of the "four things comely in going," in allusion to the stately march of the leader of the flock. 4. Sair, the goat of the sin-offering (Le 9:3), "the rough hairy goat" (Da 8:21). Sa'ir is used of devils (Le 17:7), "the evil spirits of the desert" (Isa 13:21; 34:14). 5. Azazeel, "the scape-goat" (Le 16:8,10,26 margin) (See ATONEMENT, DAY OF.) the "he goat" represented Graeco-Macedonia; Caranus, the first king of Macedon, was in legend led by goats to Edessa, his capital, which he named "the goat city." the one-horned goat is on coins of Archclaus king of Macedon, and a pilaster of Persepolis. Da 8:5.'.

Nave's Topical Bible provides references for the word goat as: 'Designated as one of the ceremonially clean animals to be eaten: De 14:4; Le 11:1-8. Used for food: Ge 27:9; 1Sa 16:20. Forthe paschal feast: Ex 12:5; 2Ch 35:7. As a sacrifice by Abraham: Ge 15:9. By Gideon: Jg 6:19. Manoah: Jg 13:19. Milk of, used for food: Pr 27:27. Hair of, used for clothing: Nu 31:20. Pillows: 1Sa 19:13. Curtains of the tabernacle: Ex 26:7; 35:23; 36:14. Used for tents: Regulations of Mosaic law required that a baby goat should not be killed for food before it was eight days old: Le 22:27. Nor seethed in its mother's milk: Ex 23:19. Numerous: De 32:14; Song 4:1; 6:5; 1Sa 25:2; 2Ch 17:11. Wild, in Palestine: 1Sa 24:2; Ps 104:18'.

Thompson Chain Topics provides references for the word goat as: '(as offerings): Ge 15:9; Le 4:24; 16:15; Jg 13:19; 2Ch 29:23. Goats' Hair: EX 25:4; 26:7; 35:6; 36:14; Nu 31:20'.

Torrey's Topical Textbook provides references for the word goat as: 'Clean and fit for food: De 14:4-5. Offered in sacrifice: Ge 15:9; Le 16:5,7. The male, best for sacrifice: Le 22:19; Ps 50:9. First-born of, not redeemed: Nu 18:17. Jews had large flocks of: Ge 32:14; 1Sa 25:2. Most profitable to the owner: Pr 27:26. Milk of, used as food: Pr 27:27. ThE YOUNG OF: Called kids: Ge 37:31. Kept in small flocks: 1Ki 20:27. Fed near the shepherds' tents: Song 1:8. Not to be seethed in milk of mother: Ex 23:19. Offered in sacrifice: Le 4:23; 5:6. Offered at the passover: Ex 12:5; 2Ch 35:7. Considered a delicacy: Ge 27:9; Jg 6:19. Given as a present: Ge 38:17; Jg 15:1. ThE HAIR OF. Offered for tabernacle: Ex 25:4; 35:23. Made into curtains, for covering the tabernacle: Ex 35:26; 36:14-18. Made into pillows: 1Sa 19:13. Skin of, often used as clothing: Heb 11:37. Bashan celebrated for: De 32:14. The Arabi and traded in: Eze 27:21. Flocks of, always led by a male: Jer 50:8. When wild dwelt in the hills and rocks: 1Sa 24:2; Job 39:1; Ps 104:18. ILLUSTRATIVE: Of Macedonian empire: Da 8:5,21. Of the wicked: Zec 10:3; Mt 25:32-33. (Flock of,) of the church: Song 4:1'.

Please see the note for Mark 16:19 about the phrase right hand of God. In the Bible references, of this phrase, we see that it is only Jesus Christ who has this position; that He is exalted; that He has power (angels and authorities and powers being made subject unto him); and that He maketh intercession for us.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Son. Mt 25:6; 16:27; 19:28; 26:64; Da 7:13-14; Zec 14:5; Mr 8:38; 14:62; Lu 9:26; 22:69; Joh 1:51; 5:27-29; Ac 1:11; 1Th 4:16; 2Th 1:7-8; Heb 1:8; Jude 1:14; Re 1:7 exp: Ac 7:56. Then. Ps 9:7; Re 3:21; 20:11 General references. exp: Jer 17:12; Mr 13:26.
before. Ps 96:13; 98:9; Ac 17:30-31; Ro 2:12,16; 14:10-12; 2Co 5:10; Re 20:12-15 he shall separate. Mt 3:12; 13:42-43,49; Ps 1:5; 50:3-5; Eze 20:38; 34:17-22; Mal 3:18; 1Co 4:5 as. Ps 78:52; Joh 10:14,27
the sheep. Ps 79:13; 95:7; 100:3; Joh 10:26-28; 21:15-17 his. Ge 48:13-14,17-19; Ps 45:9; 110:1; Mr 16:19; Ac 2:34-35; Eph 1:20; Heb 1:3'.

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C25-S29 (Verse 34-36) the reward for someans the reason for the reward.

Equivalent Section: the judgment rendered.

Then shall the King say unto them on his right hand,
Come,
ye blessed of my Father,
inherit the kingdom prepared for you from the foundation of the world:.

Equivalent Section: First reason why.

For I was an hungred,
and ye gave me meat:.

Equivalent Section: Second reason why.

I was thirsty,
and ye gave me drink:.

Equivalent Section: third reason why.

I was a stranger,
and ye took me in:.

Equivalent Section: Fourth reason why.

Naked,
and ye clothed me:.

Equivalent Section: Fifth reason why.

I was sick,
and ye visited me:.

Equivalent Section: Sixth reason why.

I was in prison,
and ye came unto me..

This judgment is part of the kingdom of heaven. It is the start of when Jesus enforces the laws of Heaven here on Earth. This judgment is for how people acted during the great tribulation, and in particular for how they treated God's people here on Earth. In our sentence, we see that Jesus gives six reasons for His judgment and, supposedly, six is used symbolically to represent man. Basically, this judgment is if people treated their fellow man righteously or if they obeyed the devil led government and mistreated their fellow man.

These people will go into the Kingdom in their human bodies. People must die in order to get a glorified body. This is when Isaiah 65:19-25. That is: in order for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed, there must be children and sinners. But, this is the same time as The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. they shall not hurt nor destroy in all my holy mountain, saith the LORD (Isaiah 65:25). Thus, there must be people in regular human bodies in order for them to have children during the 1,000-years reign of Christ.

Malachi 3:6 and Hebrews 13:8 tell us that God does not change. We can the same type of judgment here as we saw in the 'Parable of the Ten Talents'. That is: God rewards those people who do what God commands and punishes people who disobey God. That is what we read in this section and everywhere throughout the Bible.

Basically, for the majority of this sentence, we read how these people treated their fellow man righteously. The First Equivalent Section tells us their judgment, and reward, which was based upon their actions is the face of personal punishment for doing so. Thus, their actions revealed the intentions of their heart. And, this judgment uses the same method as was explained in the 'Parable of the Ten Talents', which was given just before this judgment and is in context with it.

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

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

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

Please see the note for 1Corinthians C3S12 about the word foundation. The functional definition for this word is: 'that part of a building which lies on the ground'.

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

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

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 Romans C12S18 and 1Corinthians C4S13 about the word thirst. The International Standard Bible Encyclopedia defines this word as: 'One of the most powerful natural appetites, the craving for water or other drink. Besides its natural significance, thirst is figuratively used of strong spiritual desire. the soul thirsts for God (Psalms 42:2; 63:1). Jesus meets the soul's thirst with water of life (John 4:13; Joh 6:35; 7:37). It is said of the heavenly bliss, they shall hunger no more; neither thirst any more (Revelation 7:16-17; compare Isaiah 49:10).'. Please also see the note for Matthew 5:6 for a more detailed explanation of the doctrine associated with this word.

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

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

Please see the note for Romans C8S37 about the word nakedness. The functional definition for this word is: 'n. 1. Want of covering or clothing; nudity; bareness. 2. Want of means of defense. Ye are spies; to see the nakedness of the land are ye come. Gen 42. 3. Plainness; openness to view. to uncover nakedness, in Scripture, is to have incestuous or unlawful commerce with a female'.

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

Please see the note for Acts 5:15 about the word sick. Please see the note for 1Corinthians C11S34 about the word sickly. The functional definition for this word is: 'Not healthy; somewhat affected with disease; or habitually indisposed. Sickliness is sent as a judgment for sin'.

Please see the note for Luke 1:67 about the word visit. The functional definition for this word is: 'Waited on; attended; inspected; subjected to sufferings; favored with relief or mercy'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the King. Mt 21:5; 22:11-13; 27:37; Ps 2:6; 24:7-10; Isa 9:7; 32:1-2; 33:22; Jer 23:5-6; Eze 37:24-25; Da 9:25; Zep 3:15; Zec 9:9-10; Lu 1:31-33; 19:38; Joh 1:49; 12:13; 19:15,19-22; Re 19:16 exp: Ps 98:6; Song 1:12; Isa 44:6; Mt 25:40; 1Ti 1:17. Come. Mt 25:21,23,41; 5:3-12; Ge 12:2-3; De 11:23-28; Ps 115:13-15; Lu 11:28; Ac 3:26; Ga 3:13-14; Eph 1:3; 1Th 2:12; 1Pe 1:3 inherit. Lu 12:32; Ro 8:17; 1Co 6:9; Ga 5:21; Eph 5:5; 2Ti 2:12; 4:8; Jas 2:5; 1Pe 1:4-5,9; 3:9; Re 5:10; 21:7 exp: Mt 19:29. prepared. Mt 20:23; Mr 10:40; Joh 14:2-3; 1Co 2:9; Heb 11:16 exp: Ex 23:20; Isa 64:4. from. Ac 15:18; Eph 1:4-6; 1Pe 1:19-20; Re 13:8 exp: Mt 13:35; Re 17:8. General references. exp: Mt 24:46; Mr 10:40; Lu 22:29; Ac 15:18.
I was an. Mt 25:40; 10:40-42; 26:11; De 15:7-11; Job 29:13-16; 31:16-21; Ps 112:5-10; Pr 3:9-10; 11:24-25; 14:21,31; 19:17; 22:9; Ec 11:1-2; Isa 58:7-11; Eze 18:7,16; Da 4:27; Mic 6:8; Mr 14:7; Lu 11:41; 14:12-14; Joh 13:29; Ac 4:32; 9:36-39; 10:31; 11:29; 2Co 8:1-4,7-9; 9:7-14; Eph 4:28; 1Ti 6:17-19; Phm 1:7; Heb 6:10; 13:16; Jas 1:27; 1Pe 4:9-10; 1Jo 3:16-19 thirsty. Mt 25:42; Pr 25:21; Ro 12:20 I was a. Mt 25:43; Ge 18:2-8; 19:1-3; Ac 16:15; Ro 12:13; 16:23; 1Ti 5:10; Heb 13:1-3; 1Pe 4:9; 3Jo 1:5-8 General references. exp: Mt 5:42; 25:42; Jas 2:15.
Naked. Job 31:19-20; Lu 3:11; Jas 2:14-16 was sick. Mt 25:43; Eze 34:4; Ac 20:35; 28:8-9; Jas 1:27; 5:14-15 I was in. Php 4:10-14; 2Ti 1:16-18; Heb 10:34; 13:3 General references. exp: Job 31:19; Mt 5:42; Jas 2:15.'.

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C25-S30 (Verse 37) the first question.

Then shall the righteous answer him,
saying,
Lord,
when saw we thee an hungred,
and fed thee?.

Please notice that they address Jesus as Lord even though they see a literal physical man. They must be well aware of His power which was demonstrated when He killed all of the armies of the Earth and commanded angels to bind Satan and to cast the beast and false prophet into a lake of fire and brimstone.

in this sentence, and the next several, these people are grateful for their blessing but are confused. Therefore, they ask this question to clear up their confusion. They want to be sure to continue doing what gets them blessings and avoid what will get them cursed.

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 John 21:15 about the word feed. The functional definition for this word is: 'To give food to; as, to feed an infant; to feed horses and oxen'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 6:3; 1Ch 29:14; Pr 15:33; Isa 64:6; 1Co 15:10; 1Pe 5:5-6 General references. exp: Mt 5:42; Lu 17:10; Jas 2:15.'.

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C25-S31 (Verse 37) the second question.

or thirsty,
and gave thee drink?.

in this sentence, and all of this group, these people are grateful for their blessing but are confused. Therefore, they ask this question to clear up their confusion. They want to be sure to continue doing what gets them blessings and avoid what will get them cursed.

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C25-S32 (Verse 38) the third question.

When saw we thee a stranger,
and took thee in?.

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C25-S33 (Verse 38) the fourth question.

or naked,
and clothed thee?.

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'.

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C25-S34 (Verse 39) the fifth question.

Or when saw we thee sick,
or in prison,
and came unto thee?.

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C25-S35 (Verse 40) the answer.

And the King shall answer and say unto them,
Verily I say unto you,
Inasmuch as ye have done it unto one of the least of these my brethren,
ye have done it unto me..

Please notice that the word King is capitalized. This is Jesus Christ acting in His role as God and as KING OF KINGS, AND LORD OF LORDS (1Timothy 6:15; Revelation 17:14; Revelation 19:16). This is one of the evidences that this section is a prophecy and not just a story as the Bible deniers would have us believe.

Next, realize that our sentence is speaking a principal that we find throughout the word of God. This sentence is using the same doctrinal principal as we find in Proverbs 14:31 and in Hebrews 6:10. That is: leader is responsible for what their followers do. For example, Romans 5:12 says: Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. Eve ate the forbidden fruit first, but God blamed Adam. And while I could provide more examples, the fact is that when we help or hinder the servant of a master, we are, effectively, doing our action against the master. That is the principal behind this sentence. And, we find this principal also applied in the next sentence. Thus, the lesson here is that we need to consider whom a person represents when we decide to act for or against the person.

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

Please see the note for Luke 7:28 about the word least. The functional definition for this word is: 'Smallest; little beyond others, either in size or degree; as the least insect; the least mercy'.

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: 'the King. Mt 25:34; Pr 25:6-7 Inasmuch. Mt 10:42; 2Sa 9:1,7; Pr 14:31; 19:17; Mr 9:41; Joh 19:26-27; 21:15-17; 1Co 16:21-22; 2Co 4:5; 5:14-15; 8:7-9; Ga 5:6,13,22; 1Th 4:9-10; 1Pe 1:22; 1Jo 3:14-19; 4:7-12,20-21; 5:1-2 exp: Mt 25:45. The least. Mt 12:49-50; 18:5-6,10; 28:10; Mr 3:34-35; Joh 20:17; Heb 2:11-15; 6:10 ye have done it unto me. Ac 9:4-5; Eph 5:30 General references. exp: Ru 2:16; Mt 5:42; Lu 17:10; Jas 2:15.'.

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C25-S36 (Verse 41-43) the curse for someans the reason for the curse.

Equivalent Section: the judgment rendered.

Then shall he say also unto them on the left hand,
Depart from me,
ye cursed,
into everlasting fire,
prepared for the devil and his angels:.

Equivalent Section: First reason why.

For I was an hungred,
and ye gave me no meat:.

Equivalent Section: Second reason why.

I was thirsty,
and ye gave me no drink:.

Equivalent Section: third reason why.

I was a stranger,
and ye took me not in:.

Equivalent Section: Fourth reason why.

naked,
and ye clothed me not:.

Equivalent Section: Fifth reason why.

sick,
and in prison,
and ye visited me not..

Please see the Section called Jesus and Devils in the Significant Gospel Events Study. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

This sentence is the exact opposite of Matthew 25:34-36 with the exception being that that sentence separated sick and prison into two Equivalent Sections while this sentence combines them into one Equivalent Section. Next, please notice that people either did do, or did not do and that is the singular basis of their judgment. There is no consideration of what people think are 'good works' nor a 'balancing scale' for judging. Either they helped God's people, in spite of a treat of death, or they did not. And, that single criteria determined if they were allowed to enter the kingdom of Christ or if they were sent to Hell immediately.

The only argument that I can think of, to what I just wrote, is that some might claim that these people went immediately into the lake of fire like the Beast and his false prophet. That being because Hell is not everlasting fire but only lasts until God casts Hell into the lake of fire and destroys this Earth in order to create a new Earth. However, since everyone in Hell will end up in the lake of fire, they might go there first and not violate the principals of prophecy within the Bible. Therefore, there can be differences of opinion so long as people do not argue about it.

This sentence is not a parable but is a prophecy of the type of judgment which was warned about in Luke 13:25-27. That reference is a parable but this sentence is a prophecy and, while both speak about the same principal of judgment, the principal is presented two different ways.

There are several Bible references which speak about people leaving the presence of God such as Genesis 3:8; Genesis 4:16; Job 21:14; Job 22:17; Psalms 16:11; Psalms 51:11; Isaiah 33:14; Isaiah 66:24; Daniel 12:2; Matthew 7:23; Matthew 22:13; Matthew 25:41; Matthew 25:41; Matthew 26:24; Mark 9:43-49; Luke 13:27; Luke 16:25-26; John 5:14; Philippians 3:19; 2Thessalonians 1:9; Hebrews 10:29; 2Peter 2:17; 2Peter 3:7; Jude 1:13; Revelation 14:10; Revelation 20:14; Revelation 21:8; Revelation 22:15.

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

Please see the note for Luke 16:9 about the word everlasting. The functional definition for this word is: 'Having a beginning but no end. While many equate everlasting to eternal, that is wrong because eternal has no beginning'.

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

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

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

Please see the note for Luke 1:67 about the word visit. The functional definition for this word is: 'Waited on; attended; inspected; subjected to sufferings; favored with relief or mercy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'them. Mt 25:33 Depart. Mt 7:23; Ps 6:8; 119:115; 139:19; Lu 13:27 ye cursed. De 27:15-26; 28:16-68; Ps 119:21; Jer 17:5; Ga 3:10-13; Heb 6:8 everlasting. Mt 25:46; 3:12; 13:40,42,50; Mr 9:43-48; 2Th 1:9; Re 14:10-11; 20:10-15 exp: Isa 33:14; Mt 18:8. prepared. Joh 8:44; Ro 9:22-23; 2Pe 2:4; 1Jo 3:10; Jude 1:6; Re 12:7-9 General references. exp: De 11:28; Mr 11:21.
General references. Mt 25:35; 10:37-38; 12:30; Am 6:6; Joh 5:23; 8:42-44; 14:21; 1Co 16:22; 2Th 1:8; Jas 2:15-24; 1Jo 3:14-17; 4:20
General references. exp: Job 31:19.'.

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C25-S37 (Verse 44) the question about the curse.

Then shall they also answer him,
saying,
Lord,
when saw we thee an hungred,
or athirst,
or a stranger,
or naked,
or sick,
or in prison,
and did not minister unto thee?.

This question is similar to the questions in Matthew 25:37-39 except that this question is a not. In addition, the prior questions were just curious. This question is based on a hope of avoiding judgment but that hope will not be realized. In both cases, we see that God's 'Law of Sowing and Reaping' is absolute even though God allows enough time between the sowing and the reaping that there can be no question of the intent to sow whatever is reaped.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 25:24-27; 7:22; 1Sa 15:13-15,20-21; Jer 2:23,35; Mal 1:6; 2:17; 3:13; Lu 10:29 General references. exp: Lu 6:46.'.

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C25-S38 (Verse 45) the answer.

Then shall he answer them,
saying,
Verily I say unto you,
Inasmuch as ye did it not to one of the least of these,
ye did it not to me..

Our sentence starts with the word Then, which means: 'after what was stated in the prior sentences was true'. This sentence uses the same principal as we saw in Matthew 25:40, only this sentence applies it in the opposite direction. This judgment is an application of God's 'Law of Sowing and Reaping'. The prior group of people sowed help to God's people and were blessed. This group of people refused to sow help to God's people and were cursed. And, in this, we see a truth which is denied by ministers of Satan. These people were cursed, and sent to Hell, for failing to obey God.

Please see the note for Luke 7:28 about the word least. The functional definition for this word is: 'Smallest; little beyond others, either in size or degree; as the least insect; the least mercy'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Inasmuch. Mt 25:40; Ge 12:3; Nu 24:9; Ps 105:15; Pr 14:31; 17:5; 21:13; Zec 2:8; Joh 15:18-19; Ac 9:5; 1Jo 3:12-20; 5:1-3'.

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C25-S39 (Verse 46) the end result of those who refuse to help God's people.

Equivalent Section: the everlasting spiritual consequence of sin.

And these shall go away into everlasting punishment:.

Equivalent Section: the everlasting spiritual consequence of righteousness.

but the righteous into life eternal..

Please notice that both results are everlasting ('with a beginning but no end'). Many people confuse this word with the word eternal ('without a beginning nor an end'). It can make a significant difference in the doctrine if these two words are confused.

With that noted, that is not the most important doctrine of this sentence. The most important doctrine of this sentence, and of this judgment, is that the actions of our life, which reveal the true motivations of our heart, have everlasting consequences. And, most people in this physical reality are Biblical fools because they concentrate on the immediate physical results, which will not last, and ignore the everlasting spiritual consequences.

Please notice that our Second Equivalent Section starts with the word but. As we've seen everywhere in this Bible Study, when the word but follows a colon, what follows the word but is the polar opposite of what precedes it. Thus, the people who shall go away into everlasting punishment do so because they are not righteous. Yes, they were judged for their lack of required actions but the true judgment was for their attitude of heart which was revealed by their lack of action.

Please see the note for John 6:67 about the phrase go away. The functional definition for this word is: 'leave and not return'.

We find forms of the word punishment in: Genesis 4:13; Leviticus 26:41,; Leviticus 26:43; 1Samuel 28:10; Job 31:3; Proverbs 19:19; Lamentations 3:39; Lamentations 4:6; Lamentations 4:22; Ezekiel 14:10; Amos 1:3; Amos 1:6; Amos 1:9; Amos 1:11; Amos 1:13; Amos 2:1; Amos 2:4; Amos 2:6; Zechariah 14:19; Matthew 25:46; 2Corinthians 2:6; Hebrews 10:29; 1Peter 2:14. The Morrish Bible Dictionary defines this word as: 'The law required that capital punishment should be inflicted for reviling a parent, blasphemy, sabbath-breaking, witchcraft, adultery, man-stealing, idolatry, murder, etc. Capital punishment was by stoning, De 13:10; burning, Le 20:14; the sword, Ex 32:27; and hanging, De 21:22-23. It appears that those who sinned at Baal-peor were first slain, and then hanged or impaled: Nu 25:4-5; the word is yaqa, and for hanging is used only here and in 2Sa 21:6,9,13, when the seven descendants of Saul were 'hung up to the Lord,' which may also signify being impaled. there is no record in scripture of crucifixion being practised among the Jews. Capital punishment was at times carried out in ways not mentioned in the law: sawing asunder and cutting with harrows and axes, 2Sa 12:31; Heb 11:37; precipitation, 2Ch 25:12; Lu 4:29.
For minor offences there was flogging, which was restricted to forty stripes. De 25:3. A whip with three thongs accounts for the 'forty stripes less one.' 2Co 11:24. Also placing in the stocks. Jer 20:2-3. In other cases the punishment was according to the offence: "eye for eye, tooth for tooth," etc. Ex 21:24-25. Imprisonment for definite periods was not customary as a punishment, though persons were imprisoned. Ge 39:20; 2Ki 25:27; Jer 37:4,18. Punishment was needed in the government of the nation of Israel, as it is in any nation now. God's four direct punishments were "the sword, the famine, the noisome beast, and the pestilence." Eze 14:21.
The Lord, referring to the law of an individual demanding an eye for an eye, enjoined forgiveness of personal wrongs; but this in no way interferes with civil government. Christians are exhorted to obey the ordained powers, pay tribute, etc.'. Webster's 1828 defines this word as: 'n. Any pain or suffering inflicted on a person for a crime or offense, by the authority to which the offender is subject, either by the constitution of God or of civil society. the punishment of the faults and offenses of children by the parent, is by virtue of the right of government with which the parent is invested by God himself. this species of punishment is chastisement or correction. the punishment of crimes against the laws is inflicted by the supreme power of the state in virtue of the right of government, vested in the prince or legislature. the right of punishment belongs only to persons clothed with authority. Pain, loss or evil willfully inflicted on another for his crimes or offenses by a private unauthorized person, is revenge rather than punishment.
Some punishments consist in exile or transportation, others in loss of liberty by imprisonment; some extend to confiscation by forfeiture of lands and goods, others induce a disability of holding offices, of being heirs and the like.
Divine punishments are doubtless designed to secure obedience to divine laws, and uphold the moral order of created intelligent beings.
The rewards and punishments of another life, which the almighty has established as the enforcements of his law, are of weight enough to determine the choice against whatever pleasure or pain this life can show.'. Please also see the note for 2Corinthians 2:6 about the word punish.

Nave's Topical Bible provides references for the word punishment as: 'Will not be commuted: Nu 35:31. In the Mosaic law the death penalty was inflicted : formurder: Ge 9:5-6; Nu 35:16-21,30-33; De 17:6. Foradultery: Le 20:10; De 22:24. Forincest: Le 20:11-12,14. Forbestiality: Ex 22:19; Le 20:15-16. Forsodomy: Le 18:22; 20:13. Forsexual immorality: De 22:21-24. Forthe rape of a betrothed (engaged) virgin: De 22:25. Forperjury: Zec 5:4. Forkidnapping: Ex 21:16; De 24:7. Forthe promiscuousness of a priest's daughter: Le 21:9. Forwitchcraft: Ex 22:18. Foroffering human sacrifice: Le 20:2-5. Forstriking or cursing one's father or mother: Ex 21:15,17; Le 20:9. Fordisobedience to parents: De 21:18-21. Forstealing: Zec 5:3-4. Forblasphemy: Le 24:11-14,16,23. Fordesecrating the Sabbath day: Ex 35:2; Nu 15:32-36. Forprophesying falsely, or propagating false doctrines: De 13:1-10. Forsacrificing to false gods: Ex 22:20. Forrefusing to abide by the decision of the court: De 17:12. Fortreason: 1Ki 2:25; Es 2:23. Forsedition: Ac 5:36-37. Burning: Ge 38:24; Le 20:14; 21:9; Jer 29:22; Eze 23:25; Da 3:19-23. Stoning: Le 20:2,27; 24:14; Nu 14:10; 15:33-36; De 13:10; 17:5; 22:21,24; Jos 7:25; 1Ki 21:10; Eze 16:40. Hanging: Ge 40:22; De 21:22-23; Jos 8:29. Beheading: Mt 14:10; Mr 6:16,27-28. Crucifixion: Mt 27:35,38; Mr 15:24,27; Lu 23:33. The sword: Ex 32:27-28; 1Ki 2:25,34,46; Ac 12:2. Executed by the accusing witnesses: De 13:9; 17:7; Ac 7:58. Executed by the entire congregation: Nu 15:35-36; De 13:9. Not inflicted by the testimony of less than two witnesses: Nu 35:30; De 17:6; 19:15. Punishable by: Scourging: Le 19:20; De 22:18; 25:2-3; Pr 17:10; 19:29; 20:30; Mt 27:26; Mr 15:15; Lu 23:16; Joh 19:1; Ac 22:24,29. Imprisonment: Ge 39:20; 40. Confinement within limits: 1Ki 2:26,36-38. Upon children: Ex 34:7; Jer 31:29; La 5:7; Eze 18:2-3. ACCORDING to DEEDS: Job 34:11; Ps 62:12; Pr 12:14; 24:12; Isa 59:18; Jer 17:10; Eze 7:3,27; 16:59; 39:24; Zec 1:6; Mt 5:22; 16:27; 23:14; Lu 12:47-48; 20:47. See the parable of the vineyard: Isa 5:1-7. See the parable of the farmers: Mt 21:33-41. See the parable of the talents: Mt 25:14-30. DELAYED: Ps 50:21; 55:19; Pr 1:24-30; Ec 8:11-13; Hab 1:2-4. DESIGN OF: to secure obedience: Ge 2:17; Ex 20:3-5; Le 26:14-39; De 13:10-11; 17:13; 19:20; 21:21; Pr 19:25; 21:11; 26:3. No Escape from: Job 11:20; Pr 1:24-31; 11:21; 16:5; 29:1; Jer 11:11; 15:1; 25:28-29; Eze 7:19; Am 2:14-16; Zep 1:18; Mt 10:28; 23:33; Ro 2:3; Col 3:25; Heb 2:3; 12:25. ETERNAL: Isa 34:8-10; Da 12:2; Mt 3:12; 10:28; 18:8; 25:41,46; Mr 3:29; Lu 3:17; Joh 5:29; Heb 6:2; 10:28-31; Re 14:10-11; 19:3; 20:10'.

Thompson Chain Topics provides references for the word punishment as: 'Of the Wicked: Isa 13:11; 26:21; 59:18; Jer 21:14; Zep 1:12; Lu 12:47; Ro 2:8; Heb 10:29. Future punishment: Ps 11:6; Mal 4:1; Mt 18:9; 25:46; Mr 3:29; Lu 3:17; 2Th 1:9; 2Pe 2:9; Re 14:11; 20:15. Words of Christ concerning: Described as Banishment from God: Mt 7:23; 8:12; 22:13; 25:46. Compares the Suffering of, to Fire: Mt 5:22; 13:41-42; 25:41; Mr 9:43,45,47-48; Lu 16:22-24. Other References of Christ to: Mt 10:28; 23:33; 24:51; Joh 5:28-29. Words of the apostles concerning: Ro 2:8; 1Co 3:17; 2Th 1:9; Heb 2:2-3; 10:29; 2Pe 2:4-5,9; 3:7; Jude 1:13; Re 11:8; 14:11; 20:15; 21:8. Other allusions to: Da 12:2; Mal 4:1; Mt 3:12; Joh 3:36; Ac 1:25; 1Th 5:3. Eternal fire: Isa 33:14; 66:24; Mt 3:12; 13:42; 18:8; 25:41; Mr 9:44; Re 14:10; 20:10,15; 21:8. Greek, Gehenna), the place of Punishment: Mt 5:22,29; 10:28; 18:9; 23:15,33; Mr 9:43; Lu 12:5; Jas 3:6. (Greek, Hades): 2Pe 2:4. ForCapital Offences: Ge 9:6; Ex 21:14,29; 22:20; 35:2; Le 20:10; De 13:9; 17:12; 21:21. Examples of the Infliction of: Le 10:2; Nu 15:36; 16:32; Jos 7:25; 2Ki 9:33; 2Ch 23:15; Es 7:10; Ac 5:5; 12:23. Delayed: Ge 15:16; 1Ki 11:12; 21:29; 2Ki 13:23; Ec 8:11; Isa 48:9; Lu 13:7-8,9; 1Pe 3:20. Of Children: Pr 13:24; 19:18; 22:15; 23:13'.

Torrey's Topical Textbook provides references for the word punishment as: 'Antiquity of: Ge 4:13-14. Power of inflicting, given to magistrates: Job 31:11; Ro 13:4. Designed to be a warning to others: De 13:11; 17:13; 19:20. WERE INFLICTED: On the guilty: De 24:16; Pr 17:26. Without pity: De 19:13,21. Without partiality: De 13:6-8. By order of magistrates: Ac 16:22. By order of kings: 2Sa 1:13-16; 1Ki 2:23-46. Immediately after sentence was passed: De 25:2; Jos 7:25. By the witnesses: De 13:9; 17:7; Joh 8:7; Ac 7:58-59. By the people: Nu 15:35-36. By soldiers: 2Sa 1:15; Mt 27:27-35. Sometimes deferred until God was consulted: Nu 15:34. Sometimes deferred for a considerable time: 1Ki 2:5-6,8-9. SECONDARY KINDS OF: Imprisonment: Ezr 7:26; Mt 5:25. Confinement in a dungeon: Jer 38:6; Zec 9:11. Confinement in stocks: Jer 20:2; Ac 16:24. Fine, or giving of money: Ex 21:22; De 22:19. Restitution: Ex 21:36; 22:1-4; Le 6:4; 24:18. Retaliation or injuring according to the injury done: Ex 21:24; De 19:21. Binding with chains and fetters: Ps 105:18. Scourging: De 25:2-3. Selling the criminal, etc: Mt 18:25. Banishment: Ezr 7:26; Re 1:9. Torturing: Mt 18:34; Heb 11:37. Putting out the eyes: Jg 16:21; 1Sa 11:2. Cutting off hands and feet: 2Sa 4:12. Mutilating the hands and feet: Jg 1:5-7. Cutting off nose and ears: Eze 23:25. Plucking out the hair: Ne 13:25; Isa 50:6. Confiscating the property: Ezr 7:26. Inflicting of capital, not permitted to the Jews by the Romans: Joh 18:31. CAPITAL KINDS OF: Burning: Ge 38:24; Le 20:14; Da 3:6. Hanging: Nu 25:4; De 21:22-23. Crucifying: Mt 20:19; 27:35. Beheading: Ge 40:19; Mr 6:16,27. Slaying with the sword: 1Sa 15:33; Ac 12:2. Stoning: Le 24:14; De 13:10; Ac 7:59. Cutting in pieces: Da 2:5; Mt 24:51. Sawing asunder: Heb 11:37. Exposing to wild beasts: Da 6:16,24; 1Co 15:32. Bruising in mortars: Pr 27:22. Casting headlong from a rock: 2Ch 25:12. Casting into the sea: Mt 18:6. Strangers not exempted from: Le 20:2. Were sometimes commuted: Ex 21:29-30. Formurder not to be commuted: Nu 35:31-32'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'everlasting. Mt 25:41; Da 12:2; Mr 9:44,46,48-49; Lu 16:26; Joh 5:29; 2Th 1:9; Re 14:10-11; 20:10,15; 21:8 exp: Isa 33:14; 61:7; Mt 18:8. The righteous. Mt 13:43; Ps 16:10-11; Joh 3:15-16,36; 10:27-28; Ro 2:7-16; 5:21; 6:23; 1Jo 2:25; 5:11-12; Jude 1:21 General references. exp: Ps 37:38.'.

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Matthew Chapter 26

links to sentences in this chapter:

C26-S1 (Verse 1-2), C26-S2 (Verse 3-4), C26-S3 (Verse 5), C26-S4 (Verse 6-7), C26-S5 (Verse 8), C26-S6 (Verse 9), C26-S7 (Verse 10), C26-S8 (Verse 10), C26-S9 (Verse 11), C26-S10 (Verse 12), C26-S11 (Verse 13), C26-S12 (Verse 14-15), C26-S13 (Verse 15), C26-S14 (Verse 16), C26-S15 (Verse 17), C26-S16 (Verse 18), C26-S17 (Verse 19), C26-S18 (Verse 20), C26-S19 (Verse 21), C26-S20 (Verse 22), C26-S21 (Verse 23), C26-S22 (Verse 24), C26-S23 (Verse 24), C26-S24 (Verse 25), C26-S25 (Verse 25), C26-S26 (Verse 26), C26-S27 (Verse 27-28), C26-S28 (Verse 29), C26-S29 (Verse 30), C26-S30 (Verse 31), C26-S31 (Verse 32), C26-S32 (Verse 33), C26-S33 (Verse 34), C26-S34 (Verse 35), C26-S35 (Verse 35), C26-S36 (Verse 36), C26-S37 (Verse 37), C26-S38 (Verse 38), C26-S39 (Verse 39), C26-S40 (Verse 40), C26-S41 (Verse 41), C26-S42 (Verse 42), C26-S43 (Verse 43), C26-S44 (Verse 44), C26-S45 (Verse 45), C26-S46 (Verse 46), C26-S47 (Verse 47), C26-S48 (Verse 48), C26-S49 (Verse 49), C26-S50 (Verse 50), C26-S51 (Verse 50), C26-S52 (Verse 51), C26-S53 (Verse 52), C26-S54 (Verse 53), C26-S55 (Verse 54), C26-S56 (Verse 55), C26-S57 (Verse 55), C26-S58 (Verse 56), C26-S59 (Verse 56), C26-S60 (Verse 57), C26-S61 (Verse 58), C26-S62 (Verse 59-60), C26-S63 (Verse 60-61), C26-S64 (Verse 62), C26-S65 (Verse 62), C26-S66 (Verse 63), C26-S67 (Verse 63), C26-S68 (Verse 64), C26-S69 (Verse 65), C26-S70 (Verse 65), C26-S71 (Verse 66), C26-S72 (Verse 66), C26-S73 (Verse 67-68), C26-S74 (Verse 69), C26-S75 (Verse 70), C26-S76 (Verse 71), C26-S77 (Verse 72), C26-S78 (Verse 73), C26-S79 (Verse 74), C26-S80 (Verse 74), C26-S81 (Verse 75), C26-S82 (Verse 75)'.

Please use This link to see the chapter summary.

Chapter theme: the Last Supper

Please see the Section called Sequence of the Betrayal of Jesus in Doctrinal Study called Gospel Time Sequences about the events in this chapter. Please also see the book titled: SbS-Preacher Missionaries for the sections titled: The Failure of Peter and the Restoration of Peter.

Matthew 26; Mark 14; Luke 22; John 13 and various other Bible references deal with the 'Last Supper' and the betrayal of Jesus. (Jesus said that He had the 'Last Supper' with the twelve before His crucifixion: his hour was come that he should depart out of this world). links to Bible references, which are related to this chapter, can be found in the Betrayal of Jesus are in the Gospel Time Sequence Study. In addition, there are several references to these chapters in the Significant Gospel Events Study in Sections like Prophecies, Prophecy Fulfilled and Promises and other Sections of that reference document. Further, this chapter is found in the Study called Miracles in the Gospels. Hopefully, with all of thee Bible references, the reader understands that the events of this chapter are critical to true Bible faith.

Matthew 26:1-2 and Mark 14:1 say that the Passover was in two (2) days. Luke 22:1 says, that the Passover was nigh. John 12:1 say that the Passover was in six (6) days. Thus, all of the Gospel accounts are synced by time within a couple of days.

Matthew 26:2 is one of several places where we read that Jesus prophesied His own betrayal, persecution, death and resurrection. Please see the Prophecy, Prophecy Fulfilled Sections of the Significant Gospel Events Study for links to related Bible references. Please also see the section called Appearances of Jesus Christ After the Resurrection for more references about on resurrection.

Matthew 26:3-5; Mark 14:1-2; Luke 22:2 and John 11:47-53 tell us that the chief priests and the Pharisees plotted the death of Jesus and they sought to take Jesus, but delayed their action until a more convent time. That time came when Judas Iscariot betrayed Jesus, as we are told in Mark 14:10.

Matthew 26:6-13; Mark 14:3-9; Luke 7:36-50 and John 12:1-11 tell us about the time that Jesus and His disciples ate a meal at the house of Simon the leper and Mary Magdalene anointed Jesus for His death.

Matthew 26:13 and Mark 14:9 tell us: Wheresoever this gospel's shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.. This was well before any of the New Testament was written and what is written in the new Testament is the basis for This gospel (that is) preached.

Matthew 26:14-16; Mark 14:10-11 and Luke 22:3-6 report that Judas plots with the chief priests to betray Jesus. Jesus also prophesied that this would happen in John 6:70-71. Please see the Prophecy Fulfilled Section, and of the Significant Gospel Events Study, for other Bible references to prophecies fulfilled within the Gospels.

Matthew 26:17-19; Mark 14:12-16 and Luke 22:7-13 report the preparation for the Passover / 'Last Supper' of Jesus. John does not report the preparation but has far more about the actual 'Last Supper' than any other gospel writer. In addition, the note for Luke 22:7 gives us the symbols of the Lord's Supper found in in Passover.

Matthew 26:18; Mark 14:13-16 and Luke 22:10 all tell us that Jesus prophesied what the disciples would find when they went to prepare the upper room for the feast of unleavened bread. The sentence which follow the prophecy tell us that the prophecy was fulfilled exactly as Jesus said. The indication of the Gospel reports is that this was so common that the disciples expected the prophecy to be fulfilled exactly as Jesus said.

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus.

Matthew 26:20; Mark 14:17 and Luke 22:14 all tell us that the 'Last Supper' of Jesus started just after even. Please also see the note for Luke 22:7 about the symbols of the Lord's Supper which are found in passover.

Matthew 26:21-25; Mark 14:17-21; Luke 22:21-23 and John 13:21-30 present the prophecy by Jesus that Judas would betray Him. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Matthew 26:26-29; Mark 14:22-25 and Luke 22:19-20 present the ceremony that Jesus created for us to remember Him and His suffering by. This celebration from the 'Last Supper' is commonly called the Lord's Supper.

Matthew 26:30; Mark 14:26; Luke 22:39 and John 18:1 all tell us when they had sung an hymn, they went out into the mount of Olives.

Matthew 26:31-32; Mark 14:27 and John 16:32 are during the Last Supper and tell us that Jesus prophesied His own betrayal, persecution, death and resurrection. Please see the Prophecy, Prophecy Fulfilled Sections of the Significant Gospel Events Study for links to related Bible references. Please also see the section called Appearances of Jesus Christ After the Resurrection for more references about on resurrection.

Matthew 26:31; Mark 14:27; Luke 22:39 and John 16:32 present the prophecy by Jesus that all of the disciples would be offended by Him that night. This prophecy was fulfilled in Matthew 26:56; Mark 14:50-52 and John 18:10-11. Mark's account also tells us that Mark started to follow but ran after his robe was grabbed. In addition, Luke 22:54 reports: And Peter followed afar off. Further, John 18:16 reports: But Peter stood at the door without.. Therefore, since Peter was outside of where Jesus was taken, we can know that he followed but did not stay with Jesus.

Matthew 26:32 reports the resurrection of Jesus. Please see the Prophecy, Prophecy Fulfilled Sections of the Significant Gospel Events Study for links to related Bible references. Please also see the section called Appearances of Jesus Christ After the Resurrection for more references about on resurrection.

Matthew 26:33-35; Mark 14:29-31; Luke 22:31-34 and John 13:37-38 tell us that Jesus prophesied Peter's denial. The rest of the disciples also denied that they would scatter.

Matthew 26:34; Mark 14:29-31; Luke 22:31-34; John 13:37-38 and John 16:32 tell us that Jesus prophesied that Peter would deny knowing Jesus.

Matthew 26:36-39; Mark 14:32-35 and Luke 22:39-40 tell us that Jesus, that Jesus left most in one place, took Peter, James and John further and left them and went, by Himself, further to pray. At each spot, Jesus told His disciples to pray so that they did not enter into temptation.

The prayer of Jesus is reported in: Matthew 26:39; Matthew 26:42; Matthew 26:44; Mark 14:36 and Luke 22:41-42.

Matthew 26:46 and Mark 14:42 tell us that Jesus prophesied the arrival of Judas Iscariot and the mob to arrest Him just before they came and before the other disciples realized that the mob was coming.

Matthew 26:47; Mark 14:43-46; Luke 22:47-54 and John 18:2-13 report the betrayal and arrest of Jesus.

Matthew 26:51-55; Mark 14:47-49; Luke 22:49-53 and John 18:10-11 all tell us about Peter cutting off the servant's ear during the arrest of Jesus. Those references also tell us about Jesus healing the man. Some of the details are only told in one of the Gospels. This event is also found in the Table of Miracles within the Gospels.

Matthew 26:56; Mark 14:50-52 and John 18:10-11 all tell that the disciples all scattered. This fulfills the prophecy by Jesus found in Matthew 26:31 and Mark 14:27. Mark's account also tells us that Mark started to follow but ran after his robe was grabbed. In addition, Luke 22:54 reports: And Peter followed afar off. Further, John 18:16 reports: But Peter stood at the door without.. Therefore, since Peter was outside of where Jesus was taken, we can know that he followed but did not stay with Jesus.

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council.

Matthew 26:57; Mark 14:53; Luke 22:54 and John 18:24-28 all tell us that Jesus is taken before Caiaphas the high priest.

In Matthew 26:58; Mark 14:54; Luke 22:54 and John 18:15-16 we read that Peter followed at a distance. In addition, John's Gospel also tells us that John followed with Peter and that John was the person who got Peter into the high priest's house.

During the trial of Jesus by Caiaphas and the scribes and elders and the council, we see them trying to get Jesus to make a statement which they can use to bring a false charge against Him. John 18:19-23 has questioning which is only recorded in John. This questioning was done either before or after the seeking of false witnesses recorded in Matthew 26:59-63 and Mark 14:55-60.

In Matthew 26:59-61 and Mark 14:55-59 we read about the false witnesses.

Matthew 12:40; Matthew 26:61; Matthew 27:40; Matthew 27:63; Mark 14:58; Mark 15:29; John 2:19 all tell us that Jesus would be in the grave three days and three nights. Please see the Prophecies Fulfilled Section of the Significant Gospel Events Study for more related Bible references.

In Matthew 26:62-63 and Mark 14:60-61 tell us that Jesus refused to answer anything until they asked Him: Art thou the Christ, the Son of the Blessed?.

In Matthew 26:63; Mark 14:62; Luke 22:67-71 all tell us that Jesus directly answered that He was God's Christ. Please see the Prophecy Fulfilled Section, and other Sections of the Significant Gospel Events Study, for other references to this truth. John 10:24 also has the same question and answer but it was an earlier time in the ministry of Jesus. Therefore, they already had this answer but it was not given during an official trial like the later event was during an official trial.

Matthew 26:64 and Mark 14:62 and Luke 22:67-69 and John 14:3 present the prophecy by Jesus of His return to this Earth. There are several other prophecies in this chapter and they can be found in the Prophecies Section of this Study.

In Matthew 26:65-66; Mark 14:63-64 and Luke 22:71 all tell us that the high priest accused Jesus of blaspheme because He answered their question honestly. They condemned Him for doing exactly what God's word taught that God's Christ would do.

Matthew 26:67-68 and Mark 14:65 tell us that the religious leaders, who were at the trial held by the high priest, began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. In addition, these references tell us that the high priest's servants and guards abuse Jesus. This is a fulfillment of prophecy found in Luke 18:32 and Mark 10:34. Please see the Prophecies and Prophecy Fulfilled Sections in the Significant Gospel Events Study for similar Bible references.

Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:15-18 and John 18:25-27 all tell us that Peter denied knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter. The account from John tells us that the last servant was his kinsman whose ear Peter cut off, (and he) saith, Did not I see thee in the garden with him?.

Matthew 26:69; Mark 14:66; Luke 22:55 and John 18:18 all tell us that Peter sat at the fire of the servants to the High priest.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. Christ foretells his own death. 3-5. the rulers conspire against him.
6-13. the woman anoints his feet.
14-16. Judas bargains to betray him.
17-25. Christ eats the passover;
26-29. institutes his holy supper;
30-35. foretells the desertion of his disciples, and Peter's denial;
36-46. prays in the garden;
47-56. and being betrayed by a kiss,
57-68. is carried to Caiaphas,
69-75. and denied of Peter.'.

C26-S1 (Verse 1-2) Jesus, again, prophesies His suffering and death.

And it came to pass,
when Jesus had finished all these sayings,
he said unto his disciples,
Ye know that after two days is the feast of the passover,
and the Son of man is betrayed to be crucified..

Matthew 26; Mark 14; Luke 22; John 13 and various other Bible references deal with the 'Last Supper' and the betrayal of Jesus. Matthew 26:2 is one of several places where we read that Jesus prophesied His own betrayal, persecution, death and resurrection. Jesus said that He very much wanted to have His 'Last Supper' with the twelve before His crucifixion (his hour was come that he should depart out of this world). links to Bible references to the Betrayal of Jesus are in the Gospel Time Sequence Study. In addition, there are several references to these chapters in the Prophecy, Prophecy Fulfilled Sections of the Significant Gospel Events Study for links to related Bible references. Please also see the section called Appearances of Jesus Christ After the Resurrection for more references about on resurrection.

in this sentence, Jesus uses the phrase Son of man to emphasized His physical body. His Spirit was never betrayed because this was the Spiritual plan since before the world began (John 17:5; 1Corinthians 2:7; 2Timothy 1:9; Titus 1:2). Again, Son of Man is used to emphasize the physical because He was physically betrayed but not spiritually betrayed.

The fourth phrase, of our current sentence, says: Ye know that after two days is the feast of the passover. The rest of this sentence is unique to Matthew. The equivalent section from Mark says: After two days was the feast of the passover, and of unleavened bread. The equivalent section from Luke says: Now the feast of unleavened bread drew nigh, which is called the Passover. John 13:1 says: Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. But, that chapter of John is speaking about the time when the supper (was) ended. John writes more that matches with the other Gospels, going forward, but John writes those matching things in another chapter. Therefore, it should be apparent to the reader that John did not write his Gospel in the same sequences as the other Gospels. And, if the reader compares any given Gospel to the sequence of events in the Gospel Time Sequence Study, the reader should discover that none of the Gospel authors let the time sequence dictate the order in which they presented their Gospel.

The past two chapters have been mainly prophecy and parables about future judgment by God. So, when our chapter and sentence starts with: And it came to pass, when Jesus had finished all these sayings, this sentence and chapter are a follow-up on those things. Our current sentence also has prophecy but this prophecy is about things which will happen in the near future (the Son of man is betrayed to be crucified) and this will be timed with the feast of the passover because His sacrifice (Jesus being crucified) is what gets the passover applied to everyone.

I admit that I have not studied the Jewish sacrifices and Jewish Holy days. I do know that there were fifty (5) Jewish Holy days which were also called High Sabbaths. The Roman Catholic Church insists that Jesus was crucified on a Friday because He was crucified the day before a Sabbath. However, they were ignorant of the High Sabbaths. And, it is my personal belief (but I have not studied this out), that the High Sabbaths, which was on Friday, was passover. Now, regardless of which High Sabbath was on that Friday, Jesus was crucified on a thursday because that Friday was a High Sabbath.

Now, moving beyond the day of the week, there are several reasons to believe that the 'Last Supper' was the night before passover. Exodus 12 tells us about when God instituted the passover. This was when God 'passed over' all Jewish homes which had the sacrificial blood on the door of their house but brought death the Egyptians. Our entire prior chapter taught about God sending people to Hell (the second death), and to outer darkness if they did not truly have the blood of Jesus Christ applied to their life. Those people who were 'passed over' for judgment all had the blood of Jesus Christ applied to their life.

Next, the Jews were to eat the passover lamb and it had to have certain characteristics which symbolically represented Jesus Christ. They were told: Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. (Exodus 12:5-6). In addition, they were to eat the passover lamb on the evening before God brought judgment. Jesus was sacrificed on the day before the High Sabbath. In addition, Exodus 12:11 says: And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD'S passover. This was symbolic of their preparation to leave Egypt (symbolic of the world and sin) and enter a new life of serving God. Likewise, our spiritual salvation is when we, symbolically, apply the blood of Jesus to our life and we are supposed to, also, leave sinful world and enter a new life of serving God.

I know that there is a lot more applicable symbolism that relates the passover to our personal salvation, but i can not properly relate it at this time. However, one of the most important things to realize, with this sentence, is that the timing of the 'Last Supper' was deliberate and was directly related to he feast of the passover.

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 Matthew 19:1 about the word finish. Webster's 1828 defines the word finish as: 'complete; as, to finish a house; to finish a journey. Thus the heavens and the earth were finished. Gen. 2. 2. to make perfect. Episodes, taken separately, finish nothing. 3. to bring to an end; to end; to put an end to. Seventy weeks are determined on thy people, and on thy holy city, to finish the transgression, and make an end of sins. Dan. 9. 4. to perfect; to accomplish; to polish to the degree of excellence intended. in this sense it is frequently used in the participle of the perfect tense as an adjective. It is a finished performance. He is a finished scholar'. Webster's 1828 defines the word finished as: 'Completed; ended; done; perfected. 2. a. Complete; perfect; polished to the highest degree of excellence; as a finished poem; a finished education'.

We find forms of the word sayings (plural) in: Numbers 14:39; Judges 13:17; 1Samuel 25:12; 2Chronicles 13:22; 2Chronicles 33:19; Psalms 49:13; Psalms 78:2; Proverbs 1:6; Proverbs 4:10; Proverbs 4:20; Matthew 7:24; Matthew 7:26; Matthew 7:28; Matthew; 19:1; Matthew 26:1; Luke 1:65; Luke 2:51; Luke 6:47; Luke 7:1; Luke 9:28; Luke 9:44; John 10:19; John 14:24; Acts 14:18; Acts 19:28; Romans 3:4; Revelation 19:9; Revelation 22:6; Revelation 22:7; Revelation 22:9; Revelation 22:10. Webster's 1828 defines this word as: 'ppr. Uttering in articulate sounds or words; speaking; telling; relating; reciting.
SA'YING, n. 1. An expression; a sentence uttered; a declaration. Moses fled at this saying. Acts 7. Cicero treasured up the sayings of Scaevola. 2. A proverbial expression. Many are the sayings of the wise'.

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 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 stately 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.)

Please see the note for John 2:13 about the word passover. That note has quite a lot more about the religious meaning of this word. Webster's 1828 dictionary defines this word as: 'pass and over. A feast of the Jews, instituted to commemorate the providential escape of the Hebrews, in Egypt, when God smiting the first-born of the Egyptians, passed over the houses of the Israelites, which were marked with the blood of the paschal lamb'. Please also see the note for John 11:55 about the separation of three Passovers within gospels.

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

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 19:1
know. Mr 14:1-2; Lu 22:1-2,15; Joh 13:1 the feast. Ex 12:11-14; 34:25; Joh 2:13; 11:55; 12:1 exp: Joh 13:1. betrayed. Mt 26:24-25; 17:22; 20:18-19; 27:4; Lu 24:6-7; Joh 13:2; 18:2 General references. exp: Nu 28:16; Mr 15:6; Lu 22:1.'.

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C26-S2 (Verse 3-4) the religious leaders plotted together to fulfill the prophecy.

Then assembled together the chief priests,
and the scribes,
and the elders of the people,
unto the palace of the high priest,
who was called Caiaphas,
And consulted that they might take Jesus by subtilty,
and kill him..

The sentences listed above have equivalent parts. They are not exactly equivalent but they deliver the same message. The first part, of our current sentence, says: Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, And consulted. The equivalent section from Mark says: the chief priests and the scribes sought. The equivalent section from Luke says: the chief priests and the scribes sought. The equivalent section from John says: Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. And one of them, named Caiaphas, being the high priest that same year, said unto them,.

If the reader considers what is the messages of the sentence parts, above, they should see the same basic message even thought there are significant differences in the details. Every one of them tell us that the religious leaders got together in order to try and find a solution to the problem that Jesus was to them and their erroneous doctrine. Now, Mark and Luke write the least because a servant (Mark) and a general man (Luke) aren't concerned with the details which Matthew and John present. Matthew gives us the legal perspective. Therefore, he makes sure to identify everyone who had a legal right to be there and was there. And, Matthew recorded this for the legal record. In addition, he tells us that they met at the palace of the high priest. This made it an official religious and government meeting and not just a meeting of government officials. In addition, Matthew tells us that Caiaphas was the high priest, even though he wasn't supposed to be. When it came time for him to step down, he had so much political influence that he had his son-in-law named high priest. But the son-in-law was a puppet and Caiaphas exercised the true power and position of the high priest.

John gives us the spiritual perspective. John names the people who had the true religious power and ignores the rest. Next, John tells us that they gathered a council, which is what leaders do when they are not sure how to achieve their goals and what they do when they want people under them to do what those people might object to on a personal level. It is easier to get people to agree with the group when they are in a council than it is when you meet with them personally. And, after they agreed, leaders can manipulate people into doing what they find to be personally objectionable.

Next, John tells us that they recognized that Jesus had the power of God backing Him in a way that God refused to back these religious leaders ( What do we? for this man doeth many miracles). And, their own history and religious doctrine told them that miracles were a sign that the person was a prophet from God. Further, their own history told them that God cursed His people when they went against the message that God sent through His prophets. Finally, they had to know that they were lying to the people when they claimed to be ministers of God and claimed that Jesus had a devil. He had all of the evidence of being from God and they only had evidence of religious traditions. Therefore, they were knowing fighting against the true minister of God. And, their actions proved that they were ministers of Satan.

Next, John reports that they said: If we let him thus alone, all men will believe on him. That is, without their interference, Jesus would have saved the Jews and brought in the kingdom. They deliberately chose to help devils send their people to Hell. And, their reason was: the Romans shall come and take away both our place and nation. They were more concerned with their position in this world, which they would lose at death, than they were concerned about the everlasting punishment of their own people.

Finally, John reports what their high priest that same year, said unto them. Thus, all four Gospel accounts report the religious leaders meeting to decide how to destroy Jesus with Matthew adding in more that needed to be part of the legal record and John adding in the perspective of the spiritual motivations for this meeting.

The remainder, of our current sentence, says: that they might take Jesus by subtilty, and kill him. The equivalent section from Mark says: how they might take him by craft, and put him to death. The equivalent section from Luke says: how they might kill him; for they feared the people. The equivalent section from John says: Ye know nothing at all, Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. Luke explains that they feared the people. That is why Matthew reports: they might take Jesus by subtilty and Mark reports: they might take him by craft. They planned on deliberately lying about what they did. And, once more, John explains the spiritual motivation. They were convinced that a lie of Satan was true. God told Elijah Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him (1Kings 19:18). Therefore, God would not let all of His people be wiped out, and they knew it. However, when he said: or the people, he meant for the religious leaders. And, when he said: the whole nation perish, he meant that they would lose their position in this world. Now, the next sentence, in John, tells us how God used his statement, but that was God's reason and not the reason of the high priest. Therefore, all Gospels report that the religious leaders all met to figure out how they could murder Jesus and lie about it so that they avoided the punishment for their deliberate sin. And, like all Biblical fools, they ignored the fact that they would, eventually, face the judgment of God.

Please see the note for Mark 14:53 about the word assembled. The functional definition for this word is: 'collected into a body; congregated'. Please also see the note for Hebrews 10:23-25 about the word assembly.

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

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

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

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

Please see the note for Mark 14:54 about the word palace. The functional definition for this word is: 'Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling'.

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 11:49-50 for links to every place in the Bible where Caiaphas is named along with a comment from Easton's Bible Dictionary. The functional definition for this him is: 'The Jewish high priest who condemned Jesus'.

Please see the note for John 12:10 about the word consult. The functional definition for this word is: 'To seek the opinion or advice of another by, by a statement of facts, and suitable inquiries, for the purpose of directing ones own judgment'.

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

Please see the note for 2Corinthians 11:3 about the words subtilty / subtilty. Webster's 1828 dictionary defines this word / these spellings as: 'thinness; fineness; ability; in a physical sense; as the subtilty of air or light; the subtilty of sounds. 2. Refinement; extreme acuteness. Intelligible discourses are spoiled by too much subtilty in nice divisions. 3. Slyness in design; cunning; artifice; usually but less properly written subtlety'.

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: 'assembled. Mt 21:45-46; Ps 2:1-2; 56:6; 64:4-6; 94:20-21; Jer 11:19; 18:18-20; Joh 11:47-53,57; Ac 4:25-28 the palace. Mt 26:58; Jer 17:27; Mr 14:54 Caiaphas. this was Joseph, surnamed Caiaphas, who succeeded Simon son of Camith, in the high-priesthood, about A.D. 25. About two years after our Lord's death, he was deposed by Vitellius governor of Syria; and unable to bear his disgrace, and perhaps the stings of conscience for the murder of Christ, he killed himself about A.D. 35. Joh 11:49; 18:13-14,24; Ac 4:5-6 General references. exp: Pr 24:2; Jer 11:9; Mt 2:7; 28:12; Lu 22:2.
consulted. Ps 2:2 by. Mt 23:33; Ge 3:1; Ac 7:19; 13:10; 2Co 11:3 exp: Mr 14:1. General references. exp: Ps 37:12; Pr 24:2; Jer 11:9; Mt 2:7; 28:12; Lu 22:2.'.

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C26-S3 (Verse 5) they considered the best time to do it.

But they said,
Not on the feast day,
lest there be an uproar among the people..

The equivalent sentence, to our current sentence, from Mark says: But they said, Not on the feast day, lest there be an uproar of the people. Luke and John do not report this decision and Mark reports the exact same thing as Matthew.

The roman Catholic Church mess up the day that Jesus was crucified because Mark 15:42-43 and Luke 23:54,56 and John 19:31 all tell us that Jesus was crucified on the day before the sabbath. The Catholics thought that only Saturday was a sabbath. Therefore, they insist that He was crucified on 'Good Friday' (Please see the note for Mark 2:28-LJC.) However, John 19:31 deliberately tells us: for that sabbath day was an high day. The term: high day referred to one of the fifty (50) holy days that God declared to be high sabbath days, which were in addition to Saturday. This particular high sabbath day was passover and it was the feast day which our sentence refers to.

There is a lot of symbolism involved in what God specified for the feast of passover. And, that symbolism is directly related to Christ (being) our passover (2Corinthians 5:6-8). I have not studied the Jewish feasts and their symbolic relationship to today. If this interests the reader, find another author but be sure that they stick to God's preserved word in order to avoid doctrinal error.

Please see the note for Mark 14:2 about the word uproar. Webster's 1828 defines this word as 'Great tumult; violent disturbance and noise; bustle and clamor. the Jews who believed not - set all the city in an uproar. Act. 17. Horror thus prevail'd, and wild uproar'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Not. Ps 76:10; Pr 19:21; 21:30; Isa 46:10; La 3:37; Mr 14:2,12,27; Lu 22:7; Joh 18:28; Ac 4:28 lest. Mt 14:5; 21:26; Lu 20:6 General references. exp: Mt 2:7; 27:15; Mr 15:6; Lu 22:2.'.

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C26-S4 (Verse 6-7) the start of the incident where Mary Magdalene anointed Jesus for His burial.

Now when Jesus was in Bethany,
in the house of Simon the leper,
There came unto him a woman having an alabaster box of very precious ointment,
and poured it on his head,
as he sat at meat..

Matthew 26:6-13; Mark 14:3-9 and John 12:1-11 tell us about the time that Jesus and His disciples ate a meal at the house of Simon the leper and Mary Magdalene anointed Jesus for His death.

In addition, it would appear as if Luke 7:36-50 is the same incident, although some people claim that Luke's account is a different incident. While that claim can, technically, be argued to be true, it is a weak argument. People argue that it is a different incident because when the account appears in Luke's Gospel prevents it from being the same time as this incident which is just before the crucifixion. As has already been written more than once, the authors did not take time sequence as their main concern when writing their various Gospels. They were mainly concerned with presenting a certain view of Jesus and put incidents into their Gospel in the order which best presented the Gospel that they were writing. When cross-referencing the Gospel accounts, we need to look at the details presented within each account. In these accounts, we have the reported alabaster box of ointment / pound of ointment of spikenard, very costly / alabaster box of ointment of spikenard very precious / alabaster box of very precious ointment reported in each of the Gospel accounts, it is highly unlikely that such an incident happened more than once, especially with the associated value put on money by Jews and the reaction of others to this waste. I believe that they are all accounts of the same incident and will treat all accounts as one incident

Our sentence starts with the word Now, which means: 'after you understand what came before this'. Before this, we saw the religious leaders, including the Pharisees, trying to find a way to murder Jesus and get away with it. So, since this Simon was a Pharisee, he invited Jesus to insult Him and try to make Him act wrong. In addition to the meaning of our first word, we also get this from the reports, of this incident, that come from within the various Gospel accounts.

The sentences listed above, except in John, are equivalent reports to what we read here. Therefore, the first sentences, of those reports, are equivalent to our current sentence. The first two phrases, of our current sentence, say: Now when Jesus was in Bethany, in the house of Simon the leper. The equivalent section from Mark says: And being in Bethany in the house of Simon the leper, as he sat at meat. The equivalent section from Luke says: And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. The equivalent section from John says: There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. The sentence from John's report is so different that many people do not associate it with the other Gospel accounts. But, remember that John gives us the spiritual perspective. Therefore, while the other three (3) Gospel accounts concentrate on how Jesus dealt with the sinner Pharisee, John ignored him. John only reports what Mary did and how Judas Iscariot responded wrong, because of his sinful heart, and how Jesus responded righteously.

With the significant differences in what John reports, the sentences from his Gospel will not be included in the phrase-by-phrase comparison.

The basic message is the same but the combination gives us increased information. The sentences in Mark and Luke start with the word And, which adds those sentences to the sentences which came before them. The prior sentences, in Mark and Luke, let us know that the religious leaders planned to kill Jesus, just like Matthew does. Therefore, all three (3) Gospel accounts let us know that this Pharisee, named Simon the leper, invited Jesus to this meal with the intention of causing trouble for Jesus. And, Jesus accepted the invitation even while He knew the intention of His host. There will be times that we know that someone intends to cause us trouble because of our giving out the Gospel. And, if God tells us to go, then we are to go with the belief that God pl and to use it. Either we will get the chance to give out the Gospel, or God will record their sin, or some combination of the two will occur. Therefore, we are to obey God and look for the opportunity to be a witness for God.

Now, Matthew and Mark call the host: Simon the leper. We are not told if he had leprosy before this incident, and had been cured, or if he became a leper later. He could not have had leprosy at the time of the incident because law, and the Jewish culture, required a leper to remain separated from other people. If he had leprosy before this incident, then he had to be one of the few that God cured and was not grateful. The Jews understood that God gave leprosy as a punishment for sin and the leper had to truly repent before God cured them. Therefore, it is extremely unlikely that that happened because, as a Pharisee, and with the attitude he displays in this incident, Simon was not repentant. Therefore, the most likely is that God gave him leprosy after then incident and it is even possible that the leprosy was a result of his attitude and actions in this incident.

In most cultures, but especially in the Jewish culture, a meal was very much a social occasion. That's why the Jewish religious leaders told the Jews to not eat with Gentiles. It was to keep God's children from socializing with non-believers. Jesus knew that this Pharisee was a non-believer but He went anyway for the purpose of being a true witness of God.

The next phrase, of our current sentence, says: There came unto him a woman having an alabaster box of very precious ointment. The equivalent section from Mark says: there came a woman having an alabaster box of ointment of spikenard very precious. The equivalent section from Luke says: And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment. The equivalent section from John says: Then took Mary a pound of ointment of spikenard, very costly. And, again, we see no conflict in the equivalent phrases but we receive increased understanding by comparing the phrases. The first, minor, thing that we learn is that this box held an ointment which was called spikenard and was very precious. All three (3) Gospel accounts tell us that it was in an alabaster box and only the most precious ointments would be put into such an expensive box.

Now, from this point we read differing details and differing perspectives in the different Gospel accounts. Luke and John report Mary washing the feet of Jesus with her tears, drying them with her hair and anointing His feet. Luke goes on from there and reports how Jesus dealt with Simon, the host, and his sinful attitude and actions. Then, Matthew Mark and John report Jesus dealing with His disciples and their attitudes. Finally, all three of them report Judas Iscariot seeking out the religious leaders to betray Jesus because he disagreed so strongly about the money involved. Thus, from this point on, the reader needs to consider each Gospel and the associated notes for each sentence which in within the various Book Studies.

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

Please see the note for 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 2Peter 1:1 about Simon. There are several men with this nameans that note tells the difference in them. This man is different from Simon Peter and was a Pharisee who was trying to insult Jesus.

Please see the note for Mark 1:40 about the words leper / Leprosy. The functional definition for this word is: 'A very contagious and deadly disease which caused numbness and was symbolic of the spiritual non-feeling of God's people towards the things of God'.

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 7:37-38 about the word alabaster. Easton's Bible Dictionary defines this word as: 'occurs only in the New Testament in connection with the box of "ointment of spikenard very precious," with the contents of which a woman anointed the head of Jesus as he sat at supper in the house of Simon the leper (Mt 26:7; Mr 14:3; Lu 7:37). these boxes were made from a stone found near Alabastron in Egypt, and from this circumstance the Greeks gave them the name of the city where they were made. the name was then given to the stone of which they were made; and finally to all perfume vessels, of whatever material they were formed. the woman "broke" the vessel; i.e., she broke off, as was usually done, the long and narrow neck so as to reach the contents. this stone resembles marble, but is softer in its texture, and hence very easily wrought into boxes. Mark says (Mr 14:5) that this box of ointment was worth more than 300 pence, i.e., denarii, each of the value of sevenpence halfpenny of our money, and therefore worth about 10 pounds. But if we take the denarius as the day's wage of a labourer (Mt 20:2), say two shillings of our money, then the whole would be worth about 30 pounds, so costly was Mary's offering'.

Please see the note for 1Peter 1:7 about the word precious. Webster's 1828 dictionary defines this word as: 'Of great price; costly; as a precious stone. 2. Of great value or worth; very valuable. She is more precious than rubies. Prov.3. 3. Highly valued; much esteemed. the word of the Lord was precious in those days; there was no open vision. 1 Sam.3. 4. Worthless; in irony and contempt. Precious metals, gold and silver, so called on account of their value'. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

Please see the note for John 11:2 about the word ointment. Smith's Bible Dictionary defines this word as: '(An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. they were a much-coveted luxury, and often very expensive. --ED.) 1. Cosmetic. --The Greek and Roman practice of anointing the head and clothes on festive occasions prevailed also among the Egyptians, and appears to have had place among the Jews. Ru 3:2 2. Funereal. --Ointments as well as oil were used to anoint dead bodies and the clothes in which they were wrapped. Mt 26:12 3. Medicinal. --Ointment formed an important feature in ancient medical treatment. Isa 1:6; Jer 8:22; Joh 9:6; Re 3:18 etc. 4. Ritual.--Besides the oil used in many ceremonial observances, a special ointment was appointed to be used in consecration. Ex 30:23,33; 29:7; 37:29; 40:9,15 A person whose business it was to compound ointments in general was called an "apothecary." Ne 3:8 the work was sometimes carried on by woman "confectionaries." 1Sa 8:13'.

Please see the note for Matthew 26:12 about the word pour. Webster's 1828 defines this word as: 'to throw, as a fluid in a stream, either out of a vessel, or into it; as, to pour water from a pail, or out of a pail; to pour wine into a decanter. Pour is appropriately but not exclusively applied to fluids, and signifies merely to cast or throw, and this sense is modified by out, from, in, into, against, on, upon, under, etc. It is applied not only to liquors, but to other fluids, and to substances consisting of fine particles; as, to pour a stream of gas or air upon a fire; to pour out sand. It expresses particularly the bestowing or sending forth in copious abundance. I will pour out my Spirit upon all flesh. Joel 2. Topour out dust. Lex.14. 2. to emit; to send forth in a stream or continued succession. London doth pout out her citizens. 3. to send forth; as, to pour out words, prayers or sighs; to pour out the heart or soul. Ps.62.42. 4. to throw in profusion or with overwhelming force. I will shortly pour out my fury on thee. Ezek.7.
POUR, v.i. to flow; to issue forth in a stream, or continued succession of parts; to move or rush, as a current. the torrent pours down from the mountain, or along the steep descent. 1. to rush in a crowd or continued procession. A ghastly band of giants, All pouring down the mountain, crowd the shore.'.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'This part of the human body contains the org and of hearing, seeing, tasting and smelling; it contains also the brain, which is supposed to be the seat of the intellectual powers, and of sensation. Hence the head is the chief or more important part, and is used for the whole person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in Bethany. Mt 21:17; Mr 11:12; Joh 11:1-2; 12:1 Simon. Mr 14:3
came. Joh 12:2-3 very. Ex 30:23-33; Ps 133:2; Ec 9:8; 10:1; Song 1:3; Isa 57:9; Lu 7:37-38,46 General references. exp: De 28:21.'.

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C26-S5 (Verse 8) All of the disciples were offended.

But when his disciples saw it,
they had indignation,
saying,
To what purpose is this waste?.

Many people point out that Judas Iscariot was upset. And he was. In fact, he was so upset that he decided to betray Jesus over this waste. However, our current sentence says that all of his disciples...had indignation. The difference is that they let Jesus correct their attitude while Judas did not.

Mark 14:4 and John 12:4-6 are equivalent sentences. Our current sentence, say: But when his disciples saw it, they had indignation, saying, to what purpose is this waste?. The equivalent sentence from Mark says: And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?. The equivalent section from John says: Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor? this he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.. Notice that Mark reports the same message as Matthew, even if there are minor differences in the wording. However, John concentrates on the reaction of Judas Iscariot because this act was what drove him to betray Jesus. Remember that John gives us the spiritual perspective. The attitude that Judas Iscariot had about money, as reported in the equivalent sentences, is what Satan used to drive him to betray Jesus. And, the lesson here is to be careful about our attitudes and what we put a priority on. The other disciples, at this time, still prioritized money too much, but not so badly as Judas Iscariot did.

In the next few sentences, Jesus gives us the proper spiritual attitude to have.

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

We find forms of the word purpose occurring 62 times in 57 verses of the Bible and, in the New Testament, in: Matthew 26:8; Acts 11:23; Acts 19:21; Acts 20:3; Acts 26:16; Acts 27:13; Acts 27:43; Romans 1:13; Romans 8:28; Romans 9:11; Romans 9:17; 2Corinthians 1:17; 2Corinthians 9:7; Ephesians 1:9; Ephesians 1:11; Ephesians 3:11; Ephesians 6:22; Colossians 4:8; 2Timothy 1:9; 2Timothy 3:10; 1John 3:8. Webster's 1828 defines this word as: 'that which a person sets before himself as an object to be reached or accomplished; the end or aim to which the view is directed in any plan, measure or exertion. We believe the Supreme Being created intelligent beings for some benevolent and glorious purpose, and if so, how glorious and benevolent must be his purpose in the plan of redemption! the ambition of men is generally directed to one of two purposes, or to both; the acquisition of wealth or of power. We build houses for the purpose of shelter; we labor for the purpose of subsistence. 2. Intention; design. this sense, however, is hardly to be distinguished from the former; as purpose always includes the end in view. Every purpose is established by counsel. Prov.20. Being predestinated according to the purpose of him who worketh all things after the counsel of his own will. Eph.1. 3. End; effect; consequence, good or bad. What good purpose will this answer? We sometimes labor to no purpose. Men often employ their time, talents and money for very evil purposes. Towhat purpose is this waste? Matt.26. 4. Instance; example. Not in use. 5. Conversation. Not in use. Of purpose, on purpose, with previous design; with the mind directed to that object. On purpose is more generally used, but the true phrase is of purpose.
PUR'POSE,v.t. to intend; to design; to resolve; to determine on some end or object to be accomplished. I have purposed it, I will also do it. Is.46. Eph.3. Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem. Acts. 19.'.

Thompson Chain Topics provides references for the word purpose as: 'Of Law: Ro 3:20; 5:20; 7:7; Ga 3:19,24; 1Ti 1:9. Of Life: the service of God: Jos 24:15. Seeking God's kingdom: Mt 6:33. Doing the Father's will: Joh 4:34. Finishing the divine task: Joh 17:4. Completing the course joyfully: Ac 20:24. Attaining Christlikeness: Php 3:13-14. Of the Bible: to Authenticate the Divinity of Christ: Joh 20:31. Togive Hope to Men: Ro 15:4. ToRelate Human Experience as a Warning: 1Co 10:11. Togive Knowledge of Eternal Life: 1Jo 5:13. Life's Purpose: the service of God: Jos 24:15. Seeking God's kingdom: Mt 6:33. Doing the Father's will: Joh 4:34. Finishing the divine task: Joh 17:4. Completing the course joyfully: Ac 20:24. Attaining Christlikeness: Php 3:13-14Divine. Irresistible: Isa 14:27. Sure of Fulfilment: Jer 51:29. Seen in his choice of Instruments: Ac 26:16. Revealed in the Gospel: Eph 1:9. Eternal in Christ: Eph 3:11. Involves the Overthrow of Satan: 1Jo 3:8'.

Please see the note for Mark 14:4 about the word waste. The functional definition for this word is: ' the act of squandering; the dissipation of property through wantonness, ambition, extravagance, luxury or negligence'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. 1Sa 17:28-29; Ec 4:4; Mr 14:4; Joh 12:4-6 To. Ex 5:17; Am 8:5; Hag 1:2-4; Mal 1:7-10,13 General references. exp: Ex 5:17.'.

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C26-S6 (Verse 9) What they thought would have been a better use.

For this ointment might have been sold for much,
and given to the poor..

One of the main lessons from the parable about 'The Labourers in the Vineyard' (Matthew 20:1-16) is that the owner of property has the right to decide what the do with their own property. In our current account, all of the disciples had indignation, according to our sentence and they did because Mary did what she wanted with her own property. They had indignation because she did not do what they thought should be done with her own private property. The lesson here is that we need to be careful about getting caught up in someone trying to whip up a mob mentality and force someone else to do what they think when they have no true right to have an opinion about what that other person is doing.

Mark 12:5 and John 12:4 are equivalent sentences to this sentence. Both Mark and John give additional things to consider in the next sentences of their reports. Each of those things is different from the other and, while Matthew does not mention them, both of those things should be considered.

The first phrase, of our current sentence, says: For this ointment might have been sold for much. The equivalent section from Mark says: For it might have been sold for more than three hundred pence. The equivalent section from John says: Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, Why was not this ointment sold for three hundred pence. Once more, in this incident, we see Mark and John giving us more details, but the basic message is the same. John tells us that Judas Iscariot was the one who said three hundred pence and, apparently, at least one more added to that and said; more than three hundred pence, as Mark reports. However, as already mentioned, John is giving us the spiritual point of view and, therefore, is providing more details on the reasoning of Judas Iscariot which led him into doctrinal error. And, since he knew the exact current market value, it is obvious that he spent a lot of time thinking about money and what it could but. As John explains in his next sentence, This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein Paul adds more to this doctrine in 1Timothy 6:10 where he writes: For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

While the lesson from Judas is important, we must also realize that others were taken up in this error by taking what Judas said and adding to it, as reported by Mark. A lot of us get ourselves in trouble by not keeping our mouth shut. The next sentence, from Mark, explains this when it says: And they murmured against her. They were led into error by following the wrong person without thinking about his motivations.

The rest of our current sentence, says: and given to the poor. The equivalent section from Mark says: and have been given to the poor. The equivalent section from John says: and given to the poor. Other than one minor word difference reported by Mark, all three Gospel accounts report the exact same thing and that minor difference reported by Mark does not change the message. However, as we already saw, Judas led the disciples into this thinking. And, as explained by John, he claimed care for the poor but really had a different motive. Therefore, the other disciples were led into error by following his lead before they truly understood his motive.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jos 7:20-21; 1Sa 15:9,21; 2Ki 5:20; Mr 14:5; Joh 12:5-6; 2Pe 2:15'.

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C26-S7 (Verse 10) Jesus asked them about their motive.

When Jesus understood it,
he said unto them,
Why trouble ye the woman?.

In Matthew 26:10-12; Mark 14:6 and in John 12:7-8, we have a rare case where Jesus is used two different ways. Judas Iscariot saw Jesus as just a man who was correcting him and whom could be ignored without any great consequences. The rest of the disciples saw Jesus as 'God in human flesh' and did not dare refuse the correction from the word of God.

Mark 12:6 and John 12:7 are equivalent sentences to this sentence and the next sentence. These sentences, say: When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. The equivalent sentences from Mark say: And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me. The equivalent sentence from John says: Then said Jesus, Let her alone: against the day of my burying hath she kept this. Matthew and \ark have different words for the first sentence but the same message. They say the exact same thing for the second message. In addition, what John reports is the same message but with different words and more information. Most likely, Jesus said our current sentence, then he said the first sentence reported by Mark, then he said the sentence reported by Matthew and Mark, then He said the sentence reported by John. This would be the same message said more than once and more than one way in order to emphasize it and to provide more than one way to understand the message. In addition, as we have seen repeatedly, different Gospel authors chose different things that Jesus said in order to report the incident. And, as other times, John reports the message with the spiritual perspective. From John's message, we see that Mary believed the prophecy (against the day of my burying hath she kept this) of the death and resurrection of Jesus while all of the others were still in denial.

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

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Job 13:7; Mr 14:6; Lu 7:44-50; Ga 1:7; 5:12; 6:17'.

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C26-S8 (Verse 10) Jesus tells them her motive.
for she hath wrought a good work upon me.

Every place in the word of God, where we find the word good, it is: 'what comes from God'. That is, God motivated Mary to do this work and God rewarded her obedience. In addition, this sentence is part of the same statement, from Jesus, as the prior sentence and the doctrine of it was dealt with in the note for the prior sentence. Therefore, it is important to consider all of the context in order to understand all that is going on in this sentence.

Beyond that basic truth, all three (3) Gospel authors report that Jesus clarified what this good work was. Matthew 26:12 says: For in that she hath poured this ointment on my body, she did it for my burial Mark reports that He said: She hath done what she could: she is come aforehand to anoint my body to the burying. John reports that He said: against the day of my burying hath she kept this.

What these sentences tell us is that Mary believed what Jesus prophesied and then she acted on that belief. Mary believed His prophecy about His death and resurrection even while all of the others were in denial. And, she acted on her belief. Many people claim a belief that they do not act upon. That is why God rewards works, which are motivated by true Bible belief, but does not reward belief without works (James 2:18-20).

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

Please see the 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: 'a good. Ne 2:18; 2Co 9:8; Eph 2:10; Col 1:10; 2Th 2:17; 1Ti 3:1; 5:10; 2Ti 2:21; Tit 1:16; 2:14; 3:1,8,14; Heb 13:21; 1Pe 2:12 exp: Mr 14:6.'.

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C26-S9 (Verse 11) Why their motive is wrong.

First Step: the truth that many deny.

For ye have the poor always with you;.

Second Step: the truth that they denied.

but me ye have not always..

Mark 14:7 and John 12:8 are equivalent sentences to this sentence. Our current sentence, says: For ye have the poor always with you; but me ye have not always. The equivalent section from Mark says: For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. The equivalent section from John says: For the poor always ye have with you; but me ye have not always. Please notice that the only difference between what Matthew and John report is the order of the words. However, both deliver the exact same message.

Mark also reports the same thing as Matthew but adds a clarifying phrase of: and whensoever ye will ye may do them good. Matthew skipped reporting this phrase because it is not required for the legal record. John skipped it because people who truly understand the spiritual perspective do not need this clarification. However, servants are not always given the education and understanding that is given to people in higher social positions. Therefore, Mark provides this clarification as part of the perspective given to servants.

Now, I have explained in the notes for several sentences that the disciples were all in denial of the prophecies about the death and resurrection of Jesus. They had to see Him resurrected before they believed. Many people criticize thomas for stating this attitude but the truth is that they all were just as guilty as thomas, except Mary.

The prior deals with our Second Step but many people choose to deny the true doctrine of our First Step. And, while they are denying a different truth, they are still guilty of denying a truth that should be obvious to all.

There are lots of celebrities, and other people, who plead; 'Look at the pictures and videos of these poor starving people. If you will contribute to our charity we can eliminate hunger in the world'. And, that is a very attractive lie. The truth is that there are many reasons for the poor, and for hunger, but insufficient food production is not one of those reasons. And, ability to distribute the food is not a reason. The U.S. government pays farmers to not grow crops, supposedly to keep food from flooding the market and dropping prices and forcing farmers to go out of business. However, they could achieve that goal by distributing the excess food to other places in the world. And, it is not a logistical problem but a political problem.

The celebrities, and similar people, point to the starving people in order to build their reputation, among men, for: 'being a good and caring person'. They don't point out the sinful politici and because they agree with many of the other sinful things done by those politici and and want them to keep doing those sinful things.

A simple example is the report about Haiti that I received from several reliable sources. After a hurricane caused much damage, the liberal people started a campaign to provide relief. They gathered much food and clothing and other things and sent them to Haiti. However, the government insisted that only government employees could distribute to goods and refused entrance to the foreigners and encouraged the murder of any foreigners who snuck into the country. And, the president took everything and sold it on the black market and put money on off-shore bank accounts for himself while he let his people continue to suffer. Went people found out, they got the U.S. government to depose that leader and the next leader did the same thing as well as the third. And, while details vary, we see the same thing by corrupt political leaders all throughout the world and all throughout history. Thus, a true major source of suffering is corrupt leaders.

Another source of poor and suffering is laziness. Supposedly, the British prime minister said: 'The problem with communism is that you eventually run out of other peoples' money to spend'. And, this problem exists for all forms of Communism and socialism. The fact is that when society decides to pay for everything for everyone by taxing those who have and those who produce, you will have laze people and sinners who cause expensive consequences due to their sin and other things until it becomes obvious that men can not stop God from bringing the consequence of sin upon sinners and upon societies which support sinful lifestyle s.

Another major source of problems is fools being taught pride in cultural foolishness. I grew up in the worst ghetto of the U.S. in the 1960s. I've traveled, spent time, and lived in more than fifteen (15) third world countries. And, I've seen the same foolish pride in all of them. Many of the people have the same attitude of: 'You're trying to change our culture and we have a right to keep our culture. Yes, we have been poor for many generations. Yes, it requires us to take pride in the ways that keep us poor. Yes, it requires us to teach our children to keep the same foolish cultural rules. But, you are rich. Therefore, you should give to us so that we can continue our foolish and wasteful culture. The rich must remove the consequences of foolishness'.

Now, before you accuse me of telling error, realize that there have been several studies which claim that most poor, in the U.S. eat at fast food places which do not provide proper nutrition, cause the people to be fat and sickly, and charge multiples of the cost for nutritious food. The poor also have the highest percentage of smokers, drunks, drug addicts and other lifestyle s which cause expensive medical problems. And, as I wrote, this is what many other people report.

The truth is that ye have the poor always with you because people are sinners who cling to their sinful lifestyle s. People are poor because of sinful lifestyle s and all other causes of people being poor can be traced back to sin. We will not get rid of the poor until Jesus Christ returns and takes over all governments and makes the penalty for sin instant death and being sent to Hell.

Now, having written the prior, try to find any true liberal who will agree with that truth.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye have. Mt 25:34-40,42-45; De 15:11; Mr 14:7; Joh 12:8; Ga 2:10; 1Jo 3:17 but. Mt 18:20; 28:20; Joh 13:33; 14:19; 16:5,28; 17:11; Ac 3:21'.

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C26-S10 (Verse 12) Why her motive is better.

For in that she hath poured this ointment on my body,
she did it for my burial..

in this sentence, we see why the disciples had indignation because of what she did. She did it for the burial of Jesus. She accepted His prophecies about His suffering, crucifixion and death. All of the disciples rejected those prophecies. Their reaction was because she did right with what they were all doing wrong and her action, at least at a sub-conscious level, rebuked their wrong attitudes. And, that same reaction is why the truly saved will be persecuted.

The main doctrine of this sentence was explained in the second prior sentence where we read that Jesus said: she hath wrought a good work upon me. The Godly (good) work was to be a witness to the religious crowd (disciples, Pharisees and regular Jews) that she believed the prophecy of the death and resurrection of Jesus. And, since that is the basis of the Gospel and of true salvation during the 'Church Age', she was doing the work of a soul winner, even though Jesus was probably the only person who understood that truth.

Mark 14:8 and John 12:6 are equivalent sentences. Our current sentence says: For in that she hath poured this ointment on my body, she did it for my burial. The equivalent section from Mark says: She hath done what she could: she is come aforehand to anoint my body to the burying. The equivalent section from John says: Then said Jesus, Let her alone: against the day of my burying hath she kept this. And, and we have seen elsewhere, especially in this chapter, most likely Jesus said all three (3) of these things with each Gospel author choosing only one of the sayings to report. Most likely, Jesus said what John reports first, then added what Matthew reports as clarification and then added Mark reports as further clarification.

Please notice the time sequence within these sayings. She first had to keep this (John) even though it was highly unlikely that she knew why God told her to do so. And, most assuredly, Satan created circumstances which encouraged her to sell it and spend the money. However, there are many people who can testify to having experienced similar events in their life. Those people who held onto what God told them to keep, even through difficult circumstances and not understanding why God told them to keep what they were keeping, ended up glad that they obeyed God. However, there are also testimonies from saved people who did not keep what God gave them and were sorry when God revealed the lost opportunity to them. Just imagine if you made it to Heaven and then God told you, in front of all of Heaven, that your name could have been written in the word of God, but you wasted the opportunity for a trinket left behind when you died.

Secondly, she is come aforehand to anoint my body to the burying. In all societies and at all times, this is done after a person dies, if it is done at all. However, Mary came aforehand As a testimony that she believed the prophecy and was willing to act on it before there was any physical evidence of what would happen to Jesus within the next few days. Hebrews 11:1 says: Now faith is the substance of things hoped for, the evidence of things not seen. No one could see any evidence to support the prophecy but Mary provided that evidence by her act of true Biblical faith which is reported in three (3) Gospel accounts. Lots of people claim to have faith but true Biblical faith requires us to act before there is any evidence, just like Mary is reported doing.

Next, our current sentence describes the action which she took after she came aforehand. Therefore, we see three (3) distinct actions which were done in a time sequence and that Jesus reported for His disciples, and our, understanding.

Lastly, our next sentence, and the equivalent sentences in the other Gospel accounts, tell us her reward. And, while we can not expect a matching reward, because we can not do a matching action of faith, we can trust the doctrinal lesson that God rewards acts of true Biblical faith.

We find forms of the word pour occurring 161 times in 156 verses of the Bible and, in the New Testament, in: Matthew 26:7; Matthew 26:12; Mark 14:3; Luke 10:34; John 2:15; John 13:5; Acts 2:17-18; Acts 10:45; Revelation 14:10; Revelation 16:1; Revelation 16:2; Revelation 16:3; Revelation 16:4; Revelation 16:8; Revelation 16:10; Revelation 16:12; Revelation 16:17. Webster's 1828 defines this word as: 'to throw, as a fluid in a stream, either out of a vessel, or into it; as, to pour water from a pail, or out of a pail; to pour wine into a decanter. Pour is appropriately but not exclusively applied to fluids, and signifies merely to cast or throw, and this sense is modified by out, from, in, into, against, on, upon, under, etc. It is applied not only to liquors, but to other fluids, and to substances consisting of fine particles; as, to pour a stream of gas or air upon a fire; to pour out sand. It expresses particularly the bestowing or sending forth in copious abundance. I will pour out my Spirit upon all flesh. Joel 2. Topour out dust. Lex.14. 2. to emit; to send forth in a stream or continued succession. London doth pout out her citizens. 3. to send forth; as, to pour out words, prayers or sighs; to pour out the heart or soul. Ps.62.42. 4. to throw in profusion or with overwhelming force. I will shortly pour out my fury on thee. Ezek.7.
POUR, v.i. to flow; to issue forth in a stream, or continued succession of parts; to move or rush, as a current. the torrent pours down from the mountain, or along the steep descent. 1. to rush in a crowd or continued procession. A ghastly band of giants, All pouring down the mountain, crowd the shore.'.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition for this word is: 'The frame of an animal; the material substance of an animal, in distinction from the living principal of beasts, and the soul of man. Used symbolically for the framework for sin including all parts of it'. Please also see the note for Colossians C1S6 about the phrase body of Christ. Please also see the note for 1Peter 4:15 about the word busybody.

We find forms of the word burial in: 2Chronicles 26:23; Ecclesiastes 6:3; Isaiah 14:20; Jeremiah 22:19; Matthew 26:12; Acts 8:2. Easton's Bible Dictionary defines this word as: 'The first burial we have an account of is that of Sarah (Ge 23). the first commercial transaction recorded is that of the purchase of a burial-place, for which Abraham weighed to Ephron "four hundred shekels of silver current money with the merchants." thus the patriarch became the owner of a part of the land of Canaan, the only part he ever possessed. When he himself died, "his sons Isaac and Ishmael buried him in the cave of Machpelah," beside Sarah his wife (Ge 25:9). Deborah, Rebekah's nurse, was buried under Allon-bachuth, "the oak of weeping" (Ge 35:8), near to Bethel. Rachel died, and was buried near Ephrath; "and Jacob set a pillar upon her grave" (Ge 25:16-20). Isaac was buried at Hebron, where he had died (Ge 25:27,29). Jacob, when charging his sons to bury him in the cave of Machpelah, said, "There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah" (Ge 49:31). In compliance with the oath which he made him swear unto him (Ge 47:29-31), Joseph, assisted by his brethren, buried Jacob in the cave of Machpelah (Ge 50:2,13). At the Exodus, Moses "took the bones of Joseph with him," and they were buried in the "parcel of ground" which Jacob had bought of the sons of Hamor (Jos 24:32), which became Joseph's inheritance (Ge 48:22; 1Ch 5:1; Joh 4:5). Two burials are mentioned as having taken place in the wilderness. that of Miriam (Nu 20:1), and that of Moses, "in the land of Moab" (De 34:5-6,8). there is no account of the actual burial of Aaron, which probably, however, took place on the summit of Mount Hor (Nu 20:28-29). Joshua was buried "in the border of his inheritance in Timnath-serah" (Jos 24:30). In Job we find a reference to burying-places, which were probably the Pyramids (Job 3:14-15). the Hebrew word for "waste places" here resembles in sound the Egyptian word for "pyramids." Samuel, like Moses, was honoured with a national burial (1Sa 25:1). Joab (1Ki 2:34) "was buried in his own house in the wilderness." In connection with the burial of Saul and his three sons we meet for the first time with the practice of burning the dead (1Sa 31:11-13). the same practice is again referred to by Amos (Am 6:10). Absalom was buried "in the wood" where he was slain (2Sa 18:17-18). the raising of the heap of stones over his grave was intended to mark abhorrence of the person buried (comp. Jos 7:26; 8:29). there was no fixed royal burying-place for the Hebrew kings. We find several royal burials taking place, however, "in the city of David" (1Ki 2:10; 11:43; 15:8; 2Ki 14:19-20; 15:38; 1Ki 14:31; 22:50; 2Ch 21:19-20; 24:25, etc.). Hezekiah was buried in the mount of the sepulchres of the sons of David; "and all Judah and the inhabitants of Jerusalem did him honour at his death" (2Ch 32:33). Little is said regarding the burial of the kings of Israel. Some of them were buried in Samaria, the capital of their kingdom (2Ki 10:35; 13:9; 14:16). Our Lord was buried in a new tomb, hewn out of the rock, which Joseph of Arimathea had prepared for himself (Mt 27:57-60; Mr 15:46; Joh 19:41-42). The grave of Lazarus was "a cave, and a stone lay on it" (Joh 11:38). Graves were frequently either natural caverns or artificial excavations formed in the sides of rocks (Ge 23:9; Mt 27:60); and coffins were seldom used, unless when the body was brought from a distance.'. Please also see the note for Colossians 2:10-12 about the word buried.

Nave's Topical Bible provides references for the word burial as: 'Rites of: Jer 34:5. Soon after death: De 21:23; Jos 8:29; Joh 19:38-42; Ac 5:9-10. With spices: 2Ch 16:14; Mr 16:1; Lu 23:56. Bier (coffin) used at: 2Sa 3:31; Lu 7:14. Attended by relatives and friends: Of Jacob: Ge 50:5-9. Abner: 2Sa 3:31. Child of Jeroboam: 1Ki 14:13. The son of the widow of Nain: Lu 7:12-13. Stephen: Ac 8:2. Lack of, a disgrace: 2Ki 9:10; Pr 30:17; Jer 16:4; 22:19; Eze 39:15. Directions given about, before death: By Jacob: Ge 49:29-30. By Joseph: Ge 50:25. Burial of Gog (multitude) requiring seven months: Eze 39:12-13. BURYING PLACES: Bought by Abraham: Ge 23; 25:9. Prepared by: Jacob: Ge 50:5. Asa: 2Ch 16:14. Joseph: Mt 27:60. On hills: 2Ki 23:16; Jos 24:33. In valleys: Jer 7:32. Family: Ge 47:30; 49:29; Ac 7:16. Of kings: 1Ki 2:10; 2Ch 32:33. A place of honor: 2Ch 24:16,25; 21:20. Forpoor and strangers: Jer 26:23; Mt 27:7. Tombs: In houses: 1Sa 25:1; 1Ki 2:34. In gardens: 2Ki 21:18,26; Joh 19:41. In caves: Ge 23:9. Under trees, Deborah's: Ge 35:8. King Saul's: 1Sa 31:13. Closed with stones: Mt 27:60,66; Joh 11:38; 20:1. Sealed: Mt 27:66. Marked with pillars, Rachel's: Ge 35:20. And inscriptions: 2Ki 23:17. Painted and garnished: Mt 23:27,29. With shelves: Isa 14:15. Demoniacs lived in: Mt 8:28. Anyone who touched, were unclean: Nu 19:16,18; Isa 65:4. Refused to the dead: Re 11:9. Robbed: Jer 8:1. FIGURATIVE: Isa 22:16; Ro 6:4; Col 2:12'.

Torrey's Topical Textbook provides references for the word burial as: 'Probable origin of: Ge 4:9-10. Design of: Ge 23:3-4. ATTENDED BY: Family of the dead: Ge 50:5-6,8. Numbers of friends, etc: Ge 50:7,9; 2Sa 3:31; Lu 7:12. Female friends: Mr 15:47; Lu 7:13. Hired mourners: Jer 9:17-18. Great lamentation at: Ge 50:10-11; 2Sa 3:31-32. Orations sometimes made at: 2Sa 3:33-34. ThE BODY WAS: Washed before: Ac 9:37. Anointed for: Mt 26:12. Wound in linen for: Joh 11:44; 19:40. Preserved with spices: Joh 19:39-40. Sometimes burned before: 1Sa 31:12. Carried on a bier to: 2Sa 3:31; Lu 7:14. Perfumes burned at: 2Ch 16:14; Jer 34:5. Antiquity of coffins for: Ge 50:26. Often took place immediately after death: Joh 11:17,39. Of persons embalmed, deferred for seventy days: Ge 50:3-4. Of persons hanged, always on the days of execution: De 21:23; Joh 19:31. The right of all nations: Jg 16:31; Joh 19:38. Of enemies, sometimes performed by the conquerors: 1Ki 11:15; Eze 39:11-14. Of the friendless, a kind act: 2Sa 2:5. PLACES USED FOR: Natural caves: Ge 23:19; Joh 11:38. Caves hewn out of rocks: Isa 22:16; Mt 27:60. Gardens: 2Ki 21:18,26. Under trees: Ge 35:8; 1Sa 31:13. Tops of the hills: Jos 24:33; 2Ki 23:16. Houses of the deceased: 1Sa 25:1; 1Ki 2:34. The city of David for the kings of Judah: 1Ki 2:10; 2Ch 21:20; 24:16. Antiquity of purchasing places for: Ge 23:7-16. PLACES OF: Frequently prepared and pointed out during life: Ge 50:5; 2Ch 16:14; Mt 27:60. Members of a family interred in the same: Ge 25:10; 49:31; 2Sa 2:32. Held in high veneration: Ne 2:3,5. Provided for the common people: Jer 26:23. Provided for aliens and strangers: Mt 27:7. Visited by sorrowing friends: Joh 11:31. Pillars erected on: Ge 35:20. Tombs erected over: Mt 23:27-29. Sometimes had inscriptions: 2Ki 23:17. Sometimes not apparent: Lu 11:44. Forcriminals, marked by heaps: Jos 7:26. Were ceremonially unclean: Nu 19:16,18. Often desecrated by idolatry: Isa 65:3-4. The Jews anxious to be interred in their family places of: Ge 47:29-31; 49:29; 50:25; 2Sa 19:37. Followed by a feast: 2Sa 3:35; Jer 16:7-8. Privation of, considered a calamity: Ec 6:3. Privation of, threatened as a punishment: 2Ki 9:10; Jer 8:2; 16:4. An ignominious, compared to the burial of an ass: Jer 22:19. Illustrative of regeneration: Ro 6:4; Col 2:12'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Ch 16:14; Mr 14:8; 16:1; Lu 23:56; 24:1; Joh 12:7; 19:39-40'.

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C26-S11 (Verse 13) the everlasting consequence of her action.

Verily I say unto you,
Wheresoever this gospel shall be preached in the whole world,
there shall also this,
that this woman hath done,
be told for a memorial of her..

Mark 14:9 says, the equivalent of this sentence. The difference in wording is so minor that it should be obvious to everyone that any complaint about a difference is from a liar who is trying to make something out of nothing.

As explained in the note for the prior sentence, this was part of her reward for doing what God wanted her to do. When we consider the doctrine of rewards, found elsewhere in the word of God, we can be sure that she also received other everlasting rewards in Heaven.

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'.

Please see the note for Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; as the whole earth; the whole world; the whole solar system; the whole army; the whole nation'.

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

Please see the note for Mark 14:9 about the word memorial. Webster's 1828 defines this word as: 'a. L.memorialis. See Memory. 1. Preservative of memory. There high in air memorial of my name, Fix the smooth oar, and bid me live to fame. 2. Contained in memory; as memorial possession.
MEMO'RIAL, n. that which preserves the memory of something; anything that serves to keep in memory. A monument is a memorial of a deceased person, or of an event. the Lord's supper is a memorial of the death and sufferings of Christ. Churches have names; some as memorials of peace, some of wisdom, some of the Trinity. 1. Any note or hint to assist the memory. Memorials written with king Edward's hand shall be the ground of this history. 2. A written representation of facts, made to a legislative or other body as the ground of a petition, or a representation of facts accompanied with a petition'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Wheresoever. Mt 24:14; 28:19; Ps 98:2-3; Isa 52:9; Mr 13:10; 16:15; Lu 24:47; Ro 10:18; 15:19; Col 1:6,23; 1Ti 2:6; Re 14:6 exp: Mr 14:9. There. 1Sa 2:30; Ps 112:6; Mr 14:9; 2Co 10:18; Heb 6:10'.

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C26-S12 (Verse 14-15) the reaction by Judas Iscariot.

Then one of the twelve,
called Judas Iscariot,
went unto the chief priests,
And said unto them,
What will ye give me,
and I will deliver him unto you?.

Please notice that our sentence starts with the word Then. This means that what follows is a result of what came before it. That is: Judas betrayed Jesus because Judas saw the anointing of Jesus as a waste so bad that he considered it to be a sin. However, Jesus said it was a good thing. Thus, the low esteem of money, and the things that money can buy, is what drove Judas to his betrayal.

Mark 14:10 and Luke 22:3-4 are equivalent sentences. The equivalent sentence from Mark says: And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. The equivalent section from Luke says: Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and commused with the chief priests and captains, how he might betray him unto them.

Technically, the first sentence of this quote from Luke is not equivalent to our current sentence. But, it gives us and important level of understanding. A prior sentence explained that Judas was concerned with the money to the point that he knew the exact amount that the ointment was worth. And, now, we see that Then entered Satan into Judas. When we are overly concerned with the flesh and this world, it interferes with God teaching us spiritual matters. Thus, even though Judas had Jesus as his personal teacher, he did not learn the critical things of the Spirit. In addition, by having the wrong priorities in life, he opened himself up to the influence of Satan and to eventual possession by Satan. I've heard several people say that they wish they were alive while Jesus was on this Earth. They are ignoring the fact that Jesus said that we are better off with the indwelling Holy Spirit and with Him in Heaven as our advocate with God the Father. No one had the indwelling Holy Spirit before Jesus returned to Heaven. In addition, the people making those claims were not Jews. That means that they could not have become His disciple at that time but can become His disciple now. No, God wants us to be thankful for what God gives us and we can only do that if we have the right perspective that comes from God. Judas was led into his betrayal because he refused to accept the right perspective.

Now, returning to the analysis of our current sentence, we see the same message delivered by Mark and Luke with different ways of expressing the message. And, once more, we see that God gave His Gospel authors freedom of expression so long as they stuck to His message and delivered only His message. The message from Mark is almost exactly what we read here in Matthew, except a minor difference in the order of the words. The biggest difference is that Mark writes: to betray him unto them where Matthew writes: And said unto them, What will ye give me, and I will deliver him unto you?. Matthew gives us the legal perspective and, therefore, he provides the words of the offer for betrayal so that it will be in the legal record. Mark gives us the perspective of a servant and the words aren't as important, to a servant, as the action.

Luke gives us the perspective of a man. He, basically and in his second sentence, writes the same thing as mark only uses a little fancier language and gives us a few more details of the actions taken. So, apparently, Judas and the religious leaders talked and negotiated somewhat before Judas asked the question recorded in the Gospel accounts. That is, they worked out a plan before they settled on the payment.

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

Please see the notes for John 12:4 about Judas Iscariot. The functional definition for this word is: 'The betrayer of our Lord'. He is named in this Gospel, in: Matthew 10:4; Matthew 26:14.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'one. Mr 14:10; Lu 22:3-6; Joh 13:2,30 Judas. Mt 10:4; Joh 6:70-71; 18:2 exp: Mt 27:3; Mr 3:19; 14:10; Lu 22:47.
What. Ge 38:16; Jg 16:5; 17:10; 18:19-20; Isa 56:11; 1Ti 3:3; 6:9-10; 2Pe 2:3,14-15'.

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C26-S13 (Verse 15) the covenant of blood.
And they covenanted with him for thirty pieces of silver.

This fulfills the prophecies of Psalms 41:9 and Zechariah 11:12-13. We are told what eventually happened with the thirty pieces of silver in Matthew 12:3-9.

Please notice that they did not just come to an agreement nor did they make a contract. Both of those are between men. No, since this was a covenant, it was recognized and enforced by the court of God. This was a spiritual agreement that was between Satan, who and entered Judas and was controlling him, and the devils who were controlling the religious leaders.

Mark 14:11 and Luke 22:5 are equivalent sentences to this sentence. The equivalent sentence from Mark says: And when they heard it, they were glad, and promised to give him money. The equivalent sentence from Luke says: And they were glad, and covenanted to give him money.

Once more we see the same message with different words. Luke tells us: give him money where Matthew says: for thirty pieces of silver. Luke gives us the perspective of a man and the exact amount is not that important from that perspective. However, Matthew gives us the legal perspective and the exact amount is important for the legal record. Also, Mark reports: promised to give him money. Mark gives us the perspective of a servant and, like Luke, the exact amount is not that important. In addition, from the perspective of a servant, a promise is sufficient. The fact that it was a covenant is important to the legal record, and to most men, but not to a servant.

In addition, both Mark and Luke report that the religious leaders were glad. However, Matthew does not bother reporting their feelings because that is not important to the legal record.

What was important enough for all to agree was that the religious leaders made an agreement whereby Judas received money and the religious leaders received Jesus. Another point that some people miss is that any agreement, which is also a contract or covenant, must have a benefit for each side of the contract / covenant. Otherwise, it is not valid. This is a basic legal principal which is held by all legal systems.

Please see the note for Galatians C3-S19 about the word covenant. Webster's 1828 dictionary defines covenant as: 'n. L, to come; a coming together; a meeting or agreement of minds. 1. A mutual consent or agreement of two or more persons, to do or to forbear some act or thing; a contract; stipulation. A covenant is created by deed in writing, sealed and executed; or it may be implied in the contract. 2. A writing containing the terms of agreement or contract between parties; or the clause of agreement in a deed containing the covenant. 3. In theology, the covenant of works, is that implied in the commands, prohibitions, and promises of God; the promise of God to man, that m and perfect obedience should entitle him to happiness. this do, and live; that do, and die. The covenant of redemption, is the mutual agreement between the Father and Son, respecting the redemption of sinners by Christ. The covenant of grace, is that by which God engages to bestow salvation on man, upon the condition that man shall believe in Christ and yield obedience to the terms of the gospel. 4. In church affairs, a solemn agreement between the members of a church, that they will walk together according to the precepts of the gospel, in brotherly affection.
COVENANT, v.i. to enter into a formal agreement; to stipulate; to bind ones self by contract. A covenants with B to convey to him a certain estate. When the terms are expressed it has for before the thing or price. They covenanted with him for thirty pieces of silver. Matthew 26.
COVENANT, v.t. to grant or promise by covenant.'. Please also see the note for Hebrews 9:15 about the phrase testament, new / new covenant. Please also see the note for Romans C1S16 about the phrase covenant breakers.

Please see the note for 1Corinthians C3S13 about the word silver. The functional definition for this word is: 'Money; coin made of silver.'. This word is used symbolically for provision for our daily desires.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thirty. Probably shekels or states, as some read, which, reckoning the shekels at 3s., with Prideaux, would amount to about 4£ 10s., the price for the meanest slave! (See Ex 21:32) Mt 27:3-5; Ge 37:26-28; Zec 11:12-13; Ac 1:18 exp: Mt 27:9. General references. exp: Ex 21:32; De 27:25; Jer 11:9.'.

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C26-S14 (Verse 16) Judas Iscariot looked for the chance to do his part.
And from that time he sought opportunity to betray him.

Mark 14:11 and Luke 22:6 are equivalent sentences. The equivalent sentence from Mark says: And he sought how he might conveniently betray him. The equivalent sentence from Luke says: And he promised, and sought opportunity to betray him unto them in the absence of the multitude. And, once more, we see the same message in all three Gospel accounts with significant differences in the wording. However, the differences do not provide a conflict but give us increased understanding. For example, Luke reports that Judas promised. He was not forced nor coerced by the religious leaders. That is, he bade a valid agreement and was personally responsible for the results. In addition, Judas agreed to betray him unto them in the absence of the multitude. All involved in this agreement understood that they were doing wrong. That is why it had to be hid until the religious leaders could lie and pervert the truth and get the crowd responding emotionally to a perceived spiritual wrong instead of using their brains to verify the lies being told.

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

Please see the note for Galatians C6S10 about the word opportunity. The functional definition for this word is: ' '.

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: 'he. Mr 14:11; Lu 22:6 General references. exp: Ps 37:12.'.

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C26-S15 (Verse 17) the disciples sought directions from Jesus.

Now the first day of the feast of unleavened bread the disciples came to Jesus,
saying unto him,
Where wilt thou that we prepare for thee to eat the passover?.

The feast of unleavened bread was dictated by God in Exodus 12:17-20. I found another fourteen references to this feast in the Bible. This feast is attached to Jesus dying to pay for our sins and it, symbolically, represents His getting His people to stop sinning.

Notice that Jesus knew who they would see before they left. That type of prophecy is easy to overlook. But, it took the power of God. Luke tells us about the same thing except that Luke tells us that it was Peter and John that were sent. The second thing that most people overlook is this man that gave up his upper chamber. At a minimum, Jesus plus the twelve were coming the first day of the feast with apparently no prior notice. (Who would Jesus have sent by foot to make arrangements and then return to Jesus?) How many of us can drop in on (an apparently) non-related person with at least twelve on the first day of the most important holiday season of the year? How many could drop in with buddies with (apparently) no prior notice? How many could go get ourselves violently killed and expect our host to continue to provide for our buddies when these killers were looking for the buddies to kill them and the people harboring them? (John 20:19) How many hosts would continue to provide place and provision for at least 43 days when the number hanging out expanded to be at least 120 persons? (Acts 1:15).

OK. It is possible that there was some cultural thing that I don't know about, which made this type of imposition acceptable. And, it is possible that Jesus talked to this man, or his servant, at some time prior. However, the wording of our next sentence indicates that this man did not know anything until Peter and John showed up to inform him. In addition, it is highly doubtful that Jesus let him know how long people would stay and how many people it would increase to before the end. God demands that His servants live / walk by faith (Romans C9S28; Ephesians C1S2; Romans C11S6). And, Now faith is the substance of things hoped for, the evidence of things not seen (Hebrews 11:1). Therefore, if Jesus had given him prior notice, then his actions, and sacrifices, would not be by faith.

I don't know about you, but I have no doubt that this person understood about God's economy. Imagine that you had no home. Then some rich person gave you a big fancy home with everything you needed to take care of it. The only requirement they made on you was that you remember that it was really His home. You could treat it as your own so long as (on the rare occasions) when the owner needed it He got full access for as long as He needed it and He got it without complaints. Any truly saved person that really understands God's finances and has material wealth knows that this is exactly their position with 'their' wealth. I believe that this 'home owner' understood this. I personally believe this 'home owner' understood what a privilege they were given to let their family live in God's building that would be used for the 'Last Supper' and for the first meeting place of the first church. This verse uses Jesus for the physical man that the disciples asked a question to.

Matthew 26:17; Mark 14:12 and Luke 22:7 are equivalent sentences. The first two phrases, of our current sentence, say: Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him. The equivalent section from Mark says: And the first day of unleavened bread, when they killed the passover, his disciples said unto him. The equivalent section from Luke says: Then came the day of unleavened bread, when the passover must be killed. Mark and Luke tell us that the day of unleavened bread is also called the passover. They give us the perspectives of servants and of men, which include Gentiles and others who might not know this fact. Matthew gives us the perspective of law, and in particular of Jewish law. That statement is redundant and not required by law. Therefore, Matthew does not provide it.

Next, Matthew and Mark tell us that the disciples came to Jesus, saying unto him. Luke does not bother because it is not important for men to know if the disciples went to Jesus or if Jesus went to them, only that Jesus gave the command. However, that distinction is important in a legal record (Matthew) and it is the way of servants (Mark) who are truly dedicated to serving and pleasing their master.

Next, Mark and Luke tell us that this was when they killed the passover. And, again, they give us the perspectives of servants and of men, which include Gentiles and others who might not know this fact. Matthew gives us the perspective of law, and in particular of Jewish law. That statement is considered not necessary since it is written in the Mosaic Law.

Next, please notice that we are told that this was when they killed the passover. Exodus 12:3 tells us: , In the tenth day of this month they shall take to them every man a lamb and Exodus 12:6 tells us: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Therefore, it had to be kept for four (4) days and the disciples did not know where they would eat the passover. Therefore, it is highly unlikely that they had a lamb, which met God's requirements, with them. Apparently, they planned on buying the lamb. However, since Jesus had a man prepared to provide the room without prior notice, it is highly likely that he also had the right type of lamb also available.

The rest of our current sentence says: Where wilt thou that we prepare for thee to eat the passover?. The equivalent section from Mark says: Where wilt thou that we go and prepare that thou mayest eat the passover?. The equivalent sentences from Luke say: And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare?. Now, some might claim that this constitutes a conflict but that is not true. Apparently, the disciples came to Jesus and asked Him: Where wilt thou that we prepare for thee to eat the passover? then Jesus sent Peter and John, saying, Go and prepare us the passover, that we may eat. OK, so they knew who had the task and what they were to do but not where. So, Peter and John said unto him (Jesus), Where wilt thou that we prepare?. Thus, we see that all reports fit together without a conflict.

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 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.

We find forms of the word unleavened occurring 61 times in 50 verses of the Bible and, in the New Testament, in: Matthew 26:17; Mark 14:1; Mark 14:12; Luke 22:1; Luke 22:7; Acts 12:3; Acts 20:6; 1Corinthians 5:7; 1Corinthians 5:8. Webster's 1828 defines this word as: 'a. unlev'ened. Not leavened; not raised by leaven, barm or yeast. Ex. 12.'.

Thompson Chain Topics provides references for the word unleavened as: 'Ge 19:3; Ex 12:8; 13:7; 23:15; 29:2; Nu 6:15; 9:11; 28:17; De 16:8; 1Sa 28:24; 2Ki 23:9; Lu 22:7; 1Co 5:8. Feast of: Of the Passover, held on the 14th of the first month, Abib (April), to commemorate the Exodus from Egypt. Le 23:6; Nu 9:5; Jos 5:10; 2Ki 23:22; 2Ch 35:1; Mt 26:17; Lu 2:41; 22:15; Heb 11:28'.

Please see the note for 1Corinthians C5S5 about the word leaven. The functional definition for this word is: 'To excite fermentation in; to raise and make light, as dough or paste. A little leaven leaveneth the whole lump. 1Cor. 5. 2. to taint; to imbue. Used symbolically in the Bible for sin.'.

Please click on each of the links in the sentence outline above to see the notes related to that particular word. In general, when the word has a link within the sentence it is not included within the Word Studies at the end of the note for the sentence.

Please see the note for 2Corinthians 9:8-11; symbolic usage in John 6:48 about the word bread. The functional definition for this word is: 'The word signifies The word signifies food in general. Used symbolically as the basic substance of life. Our bodies replace cells in our bodies from what we eat. Therefore, when Jesus said eat my body, He was symbolically saying: 'let me replace how you live in the flesh’'.

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

Please see the 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'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the first. Ex 12:6,18-20; 13:6-8; Le 23:5-6; Nu 28:16-17; De 16:1-4; Mr 14:12; Lu 22:7 Where. Mt 3:15; 17:24-25; Lu 22:8-9 General references. exp: Le 23:5; Nu 28:16; Lu 22:7.'.

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C26-S16 (Verse 18) Jesus sent them to the man who was prepared to serve.

First Step: the command to the disciples.

And he said,
Go into the city to such a man,
and say unto him,
The Master saith,
My time is at hand;.

Second Step: the message to the home owner.

I will keep the passover at thy house with my disciples..

Mark 14:13 and Luke 22:8 are equivalent sentences. However, both Mark and Luke use several sentences to provide additional information which Matthew does not provide. And, this additional information is very important to getting a complete understanding of what happened. Therefore, it does not make sense to do a word-by-word, nor a phrase-by-phrase, comparison. We need to look at all of the information provided and see what the combination tells us.

All three (3) of these Bible references tell us that Jesus prophesied what the disciples would find when they went to prepare the upper room for the feast of unleavened bread. The sentences which follow the prophecy tell us that the prophecy was fulfilled exactly as Jesus said. The indication of the Gospel reports is that this was so common, to the disciples and at the time of this prophecy, that the disciples expected the prophecy to be fulfilled exactly as Jesus said. When we look at what Matthew writes, the prophecy is there but is not as obvious as when we look at what Mark and Luke write. Doing the comparison shows us that this type of analysis increases our understanding of what happened for various incidents. Remember that God rewards His people who are diligent (Hebrews 11:6) and who study (2Timothy 2:15).

The equivalent section from Mark says: Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. And wheresoever he shall go in, say ye to the goodman of the house, the Master saith, Where is the guestchamber, where I shall eat the passover with my disciples? And he will shew you a large upper room furnished and prepared: there make ready for us. The equivalent section from Luke says: Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. And ye shall say unto the goodman of the house, the Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples? And he shall shew you a large upper room furnished: there make ready. Now, the first thing to pay attention to is the fact that the details reported by Mark and Luke constitute prophecy. Yes, Jesus could have sent and made arrangements with the home owner ahead of time, but He could not have known to say when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in, and that the man would lead them to the correct house, except God the Father gave Him this information through the spiritual gift of prophecy. There is no other way for Jesus to have known these details. Please see the Prophecy Section of the Significant Gospel Events Study for links to related Bible references.

As noted for other sentences, Matthew only provide the information required for the legal record. (That's why Matthew's account is so much shorter than the account from Mark or Luke.) However, Mark provides the perspective of a servant and Luke provides the perspective of a general man and both require the additional details. The minor differences, between the report from Mark and the report from Luke, only show us that God allows His Gospel authors to have freedom of expression so long as they deliver His message and only His message. There is no difference in the message delivered by all three (3) of these Bible references, even though there are significant differences in the details.

With that written, please use the links provided to access the notes attached to the references for Mark and Luke, in order to have more explanation of the details provided by each.

Please notice that our sentence uses a capitalized Master and realize that the word of God limits such capitalization to names for God. Thus, this home owner was told that 'God in human flesh' needed his upper room and he provided it for unlimited use. That indicates that he was also a believer.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. Mr 14:13-16; Lu 22:10-13 the Master. Mt 26:49; 21:3; 23:8,10; Mr 5:35; Joh 11:28; 20:16 My time. Mt 26:2; Lu 22:53; Joh 7:6,30; 12:23; 13:1; 17:1 General references. exp: Mt 21:2; Lu 22:10.'.

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C26-S17 (Verse 19) the disciples prepared for the Last Supper.

First Step: the disciples went.

And the disciples did as Jesus had appointed them;.

Second Step: the disciples prepared.

and they made ready the passover..

Our sentence starts with the word And, which adds it to the prior sentence. This sentence tells us that the disciples found everything exactly as Jesus had prophesied in our prior sentence. Please see the Prophecy Section of the Significant Gospel Events Study for links to related Bible references.

Mark 14:16 and Luke 22:13 are equivalent sentences to this sentence. The First Step, of our current sentence, says: And the disciples did as Jesus had appointed them. The equivalent section from Mark says: And his disciples went forth, and came into the city, and found as he had said unto them. The equivalent section from Luke says: And they went, and found as he had said unto them. Once more, we see the same message in all three (3) Gospel accounts. As seen in the word definitions, below, Matthew uses the word appointed to mean: 'told them exactly'. This is the same as when Mark and Luke write: found as he had said unto them. Thus, we see the same message in spite of different wording.

Mark and Luke write the exact same words as Matthew writes in his Second Step.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharoah appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. these cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. forso he had appointed. Acts 20. 5. to ordain, command or order. thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the disciples. Mt 21:6; Joh 2:5; 15:14 and they. Ex 12:4-8; 2Ch 35:10-11 General references. exp: Lu 22:10.'.

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C26-S18 (Verse 20) the time that the Last Supper started.

Now when the even was come,
he sat down with the twelve..

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. These Bible references all tell us that the 'Last Supper' of Jesus started just after even. Please also see the note for Luke 22:7 about the symbols of the Lord's Supper which are found in passover.

Mark 14:17 and Luke 22:14 are equivalent sentences. The equivalent sentence from Mark says: And in the evening he cometh with the twelve. The equivalent sentence from Luke says: And when the hour was come, he sat down, and the twelve apostles with him. (Luke started calling the twelve apostles after Jesus gave them power to do miracles and sent them out to preach. However, they did not yet have all of the true power of apostleship, which is why the other Gospel authors did not yet call them apostles.)

The exact time might be critical for some reason that I am not aware of. Jerusalem is close enough to the equator that the exact time of sunset varies very little throughout the year. Our sentence says that the even was come, which is past tense and Mark uses the present tense when he writes: in the evening. Therefore, the Last Supper started after sunset and before full dark, which is called night.

We are also told: he (Jesus) sat down with the twelve. There may have been servants not considered, but I doubt it. (I have not studied the ordinances of the feast enough to say for sure.) In particular, Jesus taught certain things to the twelve which He refused to teach to others. Therefore, if there were any servants, they would have been sent away before Jesus started the teaching such as we read in John's Gospel.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 14:17-21; Lu 22:14-16; Joh 13:21 he. Ex 12:11; Song 1:12 General references. exp: Mr 14:17; Lu 22:14'.

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C26-S19 (Verse 21) Jesus prophesies His betrayal.

And as they did eat,
he said,
Verily I say unto you,
that one of you shall betray me..

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. These Bible references all tell us that the 'Last Supper' of Jesus started just after even. In addition, Matthew 26:21-25; Mark 14:17-21; Luke 22:21-23 and John 13:21-30 present the prophecy by Jesus that Judas would betray Him. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Our current sentence says: as they did eat. John's Gospel says: And supper being ended. Then John reports Jesus washing the feet of the disciples before He makes this statement. He may have said this twice. However, it is more likely that the supper was considered formally ended when the last of the main meal had been served and they were still at the table with some still nibbling on various things, as people do even after they have finished eating the main meal and are now still sitting at the table and talking.

Our current sentence says: And as they did eat, he said, Verily I say unto you, that one of you shall betray me. The equivalent section from Mark says: And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. The equivalent section from Luke says: But, behold, the hand of him that betrayeth me is with me on the table. The equivalent section from John says: When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. Now, we need to be very careful about the wording used in each Gospel if we are going to be arguing the exact time sequence of events, especially if we are going to be fool enough to try and claim that the word of God has errors.

For example, as I studied through all of the Gospel accounts, there has been more than once when a Gospel writer started a sentence with the word And. However, he was not adding another incident in time sequence but was adding another incident to the point he was making even while the added incident did not fit within a time sequence. Therefore, many of the claims of errors, based upon time sequence, are, in fact, the error of the claimant who does not truly understand what the various authors were expressing. Basically, they took a surface understanding, and were not diligent enough to truly understand what was truly reported, and arrived at an error due to their own lack. And, that is the danger that people face when they try to put these events in an exact time sequence. These Gospel accounts were not written in a time sequence but in an event sequence which supports the particular point that a given author is making.

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: 'Verily. Mt 26:2,14-16; Ps 55:12-14; Joh 6:70-71; 13:21; Heb 4:13; Re 2:23 General references. exp: Lu 22:21.'.

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C26-S20 (Verse 22) the reaction by the disciples.

And they were exceeding sorrowful,
and began every one of them to say unto him,
Lord,
is it I?.

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. These Bible references all tell us that the 'Last Supper' of Jesus started just after even. In addition, Matthew 26:21-25; Mark 14:17-21; Luke 22:21-23 and John 13:21-30 present the prophecy by Jesus that Judas would betray Him. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Mark 14:17-18; Luke 22:23 and John 13:22 are equivalent sentences to this sentence. The equivalent section from Mark says: And they began to be sorrowful, and to say unto him one by one, Is it I?. The equivalent section from Luke says: And they began to inquire among themselves, which of them it was that should do this thing. The equivalent section from John says: Then the disciples looked one on another, doubting of whom he spake. First, the disciples had the attitude reported by John. Then, they did the action reported by Luke. Then they did the action reported by Matthew and Mark. The only difference between what Matthew and Mark report is that Matthew includes the word exceeding. Thus, we see that any claims of conflict or error are wrong.

in this sentence we see the loyalty to Jesus that most of the disciples believed that they had and that all had. They did not doubt the statement of Jesus, but found it very hard to believe. All, except Judas, had absolutely no intention of betraying Jesus and found it very hard to believe that any of the others could deliberately do so. Therefore, they thought that whoever did it must do it by mistake. And, with that thought, they asked this question so that they could try harder to not do this thing.

John 13:23-25 occur between this sentence and the next sentence. Our next sentence starts with: And he answered, and Jesus was answering the question that John reports.

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

Please see the note for 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'.

Here we are told that each addressed Jesus as Lord. However, Matthew 26:25 tells us that Judas Iscariot asked: Master, is it I?. This shows that He did not accept Jesus as Lord, but only as his 'teacher'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 14:19-20; Lu 22:23; Joh 13:22-25; 21:17 exp: Lu 22:21.'.

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C26-S21 (Verse 23) Jesus identifies Judas Iscariot indirectly.

And he answered and said,
He that dippeth his hand with me in the dish,
the same shall betray me..

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. These Bible references all tell us that the 'Last Supper' of Jesus started just after even. In addition, Matthew 26:21-25; Mark 14:17-21; Luke 22:21-23 and John 13:21-30 present the prophecy by Jesus that Judas would betray Him. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Mark also reports the additional statements from Jesus, that are in the next two sentences, but does not report what Matthew reports after that. Luke reports the same message but uses different words. In reality, Luke is reporting a different statement from the other Gospel authors. Therefore, Jesus told them this truth more than once and more than one way. Luke then moves on to another incident after his equivalent to this sentence. John does not report any more of the statements made by Jesus, that we read here in Matthew, but John 13:26-30 occur after this sentence and tell us different things from what Matthew reports in the next couple of sentences. Therefore, we get additional information by comparing the various accounts but no conflict.

Mark 12:20; Luke 16:21 and John 13:26 are equivalent sentences to this sentence. The equivalent section from Mark says: And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. The equivalent section from Luke says: But, behold, the hand of him that betrayeth me is with me on the table. The equivalent section from John says: Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And, since the others did not realize that Jesus had identified Judas Iscariot, Jesus must have done this action with more than one of the disciples.

What we have here is common in third world countries but rare in first world countries. They had a common dish with some kind of sauce, or similar food. Each person took a piece of bread and dipped the bread in the common dish to get the sauce, or similar food, on their piece of bread before eating it. That is why more than one person dipped in the dish.

In our equivalent sentences, we see that Mark reports It is one of the twelve, that dippeth with me in the dish where Matthew reports Him saying: He that dippeth his hand with me in the dish. Mark does not report Jesus saying: the same shall betray me and Matthew does not report Jesus saying: t is one of the twelve. However, that does not constitute a conflict. It is simply each author deciding what to report and what not to report.

I already wrote that Luke reported a different sentence, said by Jesus, which delivered the same message. That leaves what John reported to compare. What we see here is that they not only dipped bread into a common dish but also passed the dipped sop to others whom they were sharing the meal with. In some cultures, this is a type of socializing and is similar to a mother feeding her baby food from a dish. Thus we see several different statements which all deliver the same message. It is quite reasonable to believe that Jesus said each of these in answer to a different disciple who questioned Him and for each Gospel author choosing only one, of the many statements, to report.

What we see here is that Jesus did not treat Judas Iscariot differently before he actually betrayed Jesus. Yes, Jesus warned him of the consequences, but Jesus did not even positively identify Judas before the betrayal. Likewise, we might be very sure that someone is going to do something wrong. However, we are to not react upon what we believe before the person actually does the wrong unless they are a child that we are responsible for and the child is too immature to realize the consequence of their actions.

I had a pastor who related an actual incident. His grandson was stubborn about wanting his own way. He kept trying to touch the hot stove and his mother and grandmother kept pulling him away and telling him that it was hot. He kept going to the stove thinking it was a game. Then the women went shopping and left him with the pastor to watch. The grandson snuck up to the stove, looked at his grandfather and then touched the stove. The pastor let him. And, when he got a look of shock on his face, the grandfather (pastor) said, strongly, to him: 'Hot!, Hot!, Hot!'. The women came back to a crying baby and were upset but the grandson learned what 'Hot!' means and learned to listen to certain warnings. Sometimes, we have to let children learn with little consequences so that they don't have to suffer greater consequences later on because they did not learn the consequences when the consequences were little.

Please see the note for Mark 14:20 about the word dip. The functional definition for this word is: 'o plunge or immerse, for a moment or short time'.

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: 'He that. Ps 41:9; Lu 22:21; Joh 13:18,26-28 General references. exp: Lu 22:21.'.

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C26-S22 (Verse 24) the fulfillment of prophecy with a warning.

Equivalent Section: Jesus will fulfill prophecy.

The Son of man goeth as it is written of him:.

Equivalent Section: the warning to Judas.

but woe unto that man by whom the Son of man is betrayed!.

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. These Bible references all tell us that the 'Last Supper' of Jesus started just after even. In addition, Matthew 26:21-25; Mark 14:17-21; Luke 22:21-23 and John 13:21-30 present the prophecy by Jesus that Judas would betray Him. Please see the Prophecies and Prophecy Fulfilled Sections of the Significant Gospel Events Study for more related Bible references. Please also see the Section called Sequence of the Betrayal of Jesus in the Study called Gospel Time Sequences for the prophecies of Jesus Christ being betrayed.

This sentence uses Son of Man to emphasize that Jesus physically would suffer and die (goeth, as it is written of him) and to emphasize that Jesus suffered and died as a 'literal physical man' and that He did so to fulfill prophecy in addition to providing our salvation. We also see that Judas Iscariot believed that he only betrayed a 'literal physical man' after rejection the fact that Jesus is 'God in human flesh'.

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!.

Mark 12:21 and Luke 16:22 are equivalent sentences to this sentence. The equivalent section from Mark says: The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man is betrayed!. The equivalent section from Luke says: And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!. The only difference between what Matthew and Mark report is that Mark includes the word indeed. And, the inclusion, or exclusion, of this word is due to the different perspectives of each author. In addition, Luke includes the word truly and uses the word determined instead of the word written. (The word determine is defined as: 'Ended; concluded; decided; limited; fixed; settled; resolved; directed. Having a firm or fixed purpose'. This word defined the main purpose of prophecy and, therefore, delivers the same meaning as the word written, in this context.) these minor differences in the wording from Luke can also be explained by Luke's different perspective. And, with allowances for differences in perspectives, we see that there are no conflicts between the various reports of this warning.

So, what we basically see in these equivalent sentences is that Jesus suffered and died exactly like prophecy said and that Judas Iscariot, who let himself be used by Satan, would be one of the first two people who are cast alive into a lake of fire burning with brimstone (Revelation 19:20).

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

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

Please see the note for 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: 'Son of man goeth. Mt 26:54,56; Ge 3:15; Ps 22; 69:1-21; Isa 50:5-6; 53; Da 9:26; Zec 12:10; 13:7; Mr 9:12; Lu 24:25-26,46; Joh 19:24,28,36-37; Ac 13:27-29; 17:2-3; 26:22-23; 28:23; 1Co 15:3; 1Pe 1:11 written. Lu 22:22; Ac 2:23; 4:28 exp: Mr 1:2. but. Mt 18:7; 27:3-5; Ps 55:15,23; 109:6-19; Mr 14:21; Joh 17:12; Ac 1:16-20 exp: Mt 21:44. General references. exp: Mt 26:54; Joh 13:11.'.

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C26-S23 (Verse 24) the better option for Judas Iscariot.
it had been good for that man if he had not been born.

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. These Bible references all tell us that the 'Last Supper' of Jesus started just after even. In addition, Matthew 26:21-25; Mark 14:17-21; Luke 22:21-23 and John 13:21-30 present the prophecy by Jesus that Judas would betray Him. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Many people worry about dying. Jesus is warning Judas of something far worse and he is foolishly and deliberately ignoring the warning. That is the consequence of entertaining thoughts which come from the lusts of the flesh.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 26:54; Joh 13:11.'.

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C26-S24 (Verse 25) Even Judas asked if he was the betrayer.

Then Judas,
which betrayed him,
answered and said,
Master,
is it I?.

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. These Bible references all tell us that the 'Last Supper' of Jesus started just after even. In addition, Matthew 26:21-25; Mark 14:17-21; Luke 22:21-23 and John 13:21-30 present the prophecy by Jesus that Judas would betray Him. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Basically, at this point, Judas is pretending to be just like all of the rest of the disciples. And, he may have been wondering if he fooled Jesus. However, our next sentence makes it clear that Judas knew that Jesus did know about the pending betrayal and that Jesus still sent him out to do the betrayal. And, as we see when He prayed in the garden, Jesus did not want to be betrayed and suffer and die. However, He accepted God the Father's plan for His life as the only way to provide for our salvation.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'The betrayer of our Lord'.

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: 'Judas. 2Ki 5:25; Pr 30:20 General references. exp: Joh 13:11.'.

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C26-S25 (Verse 25) Jesus firmly answers Yes.

He said unto him,
Thou hast said..

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. These Bible references all tell us that the 'Last Supper' of Jesus started just after even. In addition, Matthew 26:21-25; Mark 14:17-21; Luke 22:21-23 and John 13:21-30 present the prophecy by Jesus that Judas would betray Him. Please see the Prophecies Section of the Significant Gospel Events Study for more related Bible references.

Supposedly, this sentence is a figure-of-speech which means: 'there can be no doubt about it'. John 13:27-30 happened after this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Mt 26:64; 27:11; Joh 18:37 General references. exp: Joh 13:11.'.

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C26-S26 (Verse 26) the start of the new ceremony.

First Step: What Jesus did.

And as they were eating,
Jesus took bread,
and blessed it,
and brake it,
and gave it to the disciples,
and said,
Take,
eat;.

Second Step: the symbolic meaning.

This is my body..

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. These Bible references all tell us that the 'Last Supper' of Jesus started just after even. Please also see the note for Luke 22:7 about the symbols of the Lord's Supper which are found in passover.

The notes for each of the Bible references provided (in the Gospels and in 1Corinthians), provide a lot of explanation of the symbolic doctrine and those explanations are not repeated here. Please be sure to read those notes, in addition to what is provided here, in order to have a better understanding of what is involved.

In John 6:26-58 Jesus gives the symbolic spiritual lesson on the bread of life. In John 6:58 Jesus said: This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. Now, John 6:66 tells us: From that time many of his disciples went back, and walked no more with him. This was because they did not understand the symbolic meaning of what Jesus said. Supposedly, every cell in our body is replaced every seven years. Our body is literally made up from what we eat. In addition, we do actions in this world using our body. The symbolic spiritual summary of that message is that we are commanded to let Jesus tell us how to act in the flesh. (Please see the Doctrinal Study called What Did Jesus Do? for the examples that we are to follow for living in our bodies.)

Mark 14:22 and Luke 22:19 are equivalent sentences to this sentence. In addition, 1Corinthians 11:23 is a quote of the sentence from Luke. The First Step, of our current sentence, says: And as they were eating, Jesus tok bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat. The equivalent section from Mark says: And as they did eat, Jesus tok bread, and blessed, and brake it, and gave to them, and said, Take, eat. The equivalent section from Luke says: And as they did eat, Jesus tok bread, and blessed, and brake it, and gave to them, and said, Take, eat. The equivalent section from 1Corinthians 11:23 says: For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

Now, we have some minor differences in these quotes but no conflict. Paul reports that he received his information of the Lord and not second-hand from someone else. And, what Paul reports is slightly more complete than what some of the Gospel authors report, but we have consistently seen them leaving out some things reported by others without causing a conflict. And, the result is that people who are diligent enough to study and compare all accounts have more understanding that people who are not that diligent in their study.

The Gospel writers all say that Jesus blessed the bread. Paul reports that He had given thanks. Thus, we see that blessing the food can be defined as giving thanks. Many people say some ritual prayer, with not true spiritual communication to God and no true thanks to God for His provision, and call that 'blessing the food'.

Next, all report that Jesus brake the bread as a sign of This is my body, which is broken for you. While traditional religion uses pre-cut wafers for convenience, some churches have larger pieces of bread which people break off pieces of. However, the symbolism of the breaking is not always explained. And, some churches would have problems from government agencies over supposed health issues if they had people break off a piece of a larger piece of bread and, supposedly, pass on germs. So, while actually breaking the bread is more symbolically correct, what is more important is explaining the symbolism involved.

Now, that written, we need to be aware of the explanations and warnings that Paul gives in 1Corinthians 11 about the spiritual symbolism involved because, as he writes, many are weak and sickly among you, and many sleep (die) because they ignored the related spiritual symbolism that is involved.

In my opinion, the use of unleavened bread, instead of other things such as crackers, is more symbolically important than breaking bread, especially when the symbolism is not explained. Please be sure to see the note for Luke 22:7 about the symbols of the Lord's Supper which are found in passover. There we see how symbolically important it is to use unleavened bread.

Moving on, we see that Jesus said: This is my body and this is reported by all of our Bible references. In addition, we have the explanation, from Jesus, about the bread of life, at the reference in John's Gospel which was already supplied. The Roman Catholic Church, and many other religions which pervert true Christianity, claim that their religious ceremony actually changes the physical substance of the bread into the literal physical body of Jesus. They call their lying doctrine 'transubstantiation'. It is easy enough to look at what they claim has a changed ('trans') substance ('substantiation') and see that it is a lie. However, like Jesus said: they be blind leaders of the blind (Matthew 14:15). The people who close their eyes to what is literally being put into their mouths and believe that it is a different literal substance have literally made themselves blind and deliberately chose to obey a doctrinal lie.

Now, Luke and Paul (in 1Corinthians), report that Jesus said: This do in remembrance of me. In addition, 1Corinthians 11:26 tells us: foras often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Therefore, we are to do this ceremony as a remembrance of what Jesus physically suffered to save us and to change how we live in the flesh. And we are to do this until He comes for us in death or the 'Rapture'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Mr 14:22; Lu 22:19 Jesus. Lu 24:30; 1Co 11:23-25 blessed it. "Many Greek copies have gave thanks." Mr 6:41 and brake. Ac 2:46; 20:7; 1Co 10:16-17 Take. Joh 6:33-35,47-58; 1Co 11:26-29 this. Eze 5:4-5; Lu 22:20; 1Co 10:4,16; Ga 4:24-25 General references. exp: Ge 9:12; Pr 9:5.'.

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C26-S27 (Verse 27-28) the symbolism of blood.

First Step: Jesus .

And he took the cup,
and gave thanks,
and gave it to them,
saying,
Drink ye all of it;.

Second Step: Why.

For this is my blood of the new testament,
which is shed for many for the remission of sins..

Matthew 26:20-30; Mark 14:17-46; Luke 22:14-38; John 13:1-14:31 and 1Corinthians 11:23-34 report the 'Last Supper' of Jesus. These Bible references all tell us that the 'Last Supper' of Jesus started just after even. Please also see the note for Luke 22:7 about the symbols of the Lord's Supper which are found in passover.

Now, before we go into comparing the equivalent Bible references, to this sentence, we first need to deal with a commonly believed doctrinal error. Religion has convinced many people that they have to ignore the truth of the Bible and then chose between several wrong choices and claim that their favorite wrong choice is right because it is not as wrong as any of the other choices left. However, something does not become right simply because it is the least wrong of the choices presented.

Now, I understand that some people will have trouble understanding what I wrote but people need to know that there is a general rule that applies to all circumstances. And, laws established by God do not change with circumstances. Think about the laws of math or the laws of gravity. None of the laws established by God change with circumstances and what I wrote in the prior paragraph is the same. Something does not become right simply because someone insists that it is the least wrong choice. The least wrong choice is still wrong. This is a truth established by God and this truth never changes for any circumstance. And, with this understood, we will apply it to the two doctrinal errors which people declare to be right simply because they are the least wrong. In addition, we will look at the truth from the word of God.

Most religious people believe the claim that there are six words interpreted as wine in the English Bible. And, the religious reasoning is that every usage of the word wine, or the phrase of: fruit of the vine, must be one of these six source drinks. However, the Bible truth is that there are seven drink sources for the word wine, or the phrase of: fruit of the vine. Therefore, what happens is that religious people deliberately ignore one source, and then prove that there are problems with claiming that a given Bible reference is speaking about any of the other sources. Then they declare their choice of the wrong sources as the least wrong, and conclude that their least-wrong choice is right. And, since other religious people have a different least-wrong choice, everyone is caught up in the argument about which least-wrong choice is correct. However, neither is correct and the truth is the choice that everyone ignored.

Look at our next sentence which says: I (Jesus) will not drink henceforth of this fruit of the vine, until that day when I (Jesus) drink it new with you in my Father's kingdom (heaven). Now, there is NO corruption allowed in Heaven. Religious people argue that there are six (6) types of man made drinks which are the source for the word wine, or the phrase of: fruit of the vine, found in the English Bible. However, every one of those man-made drinks contain corruption because they are made from the things of this Earth and all of the Earth is corrupt. Therefore, when our next sentence tell us that Jesus will drink the fruit of the vine, in Heaven, it can not be one of the six sources of corrupt drink. And, what is in Heaven is a seventh source for the word wine, or the phrase of: fruit of the vine.

Now, one of the most hotly contested sources of this argument is the miracle found in John 2. And, people use that to claim that Jesus turned water into a highly corrupted drink. And, they claim this because the ruler of the feast did not know about the fruit of the vine from Heaven. He declared it to be the best corrupted drink because of his ignorance and other ignorant religious people declare that he could not have been wrong. However, if the reader will access my Book Study on John 2, and read the notes for the related parts of that chapter, they will see that proper interpretation of the symbols involved eliminate all possible interpretations of what Jesus gave them except the fruit of the vine from Heaven. That is the only possibility that fits properly with what is reported by John.

Now, after establishing that there is a fruit of the vine from Heaven, and that this ceremony is looking forward to what the saved will actually taste in in Heaven, we must realize that we do not have that drink here on Earth. Therefore, we must use the least corrupt drink in order to properly symbolize the spiritual drink which we will have in Heaven. And, when Jesus established this ceremony, I believed he also used the least corrupt form of the fruit of the vine. (He did not encourage people to seek corruption but all of His doctrines, His miracles, His casting out devils, and all other actions of life were aimed at reducing corruption in the lives of all people that He met.) therefore, that is the example we must follow.

Mark 14:23-24; Luke 22:17-18 and 1Corinthians 11:25 are equivalent sentences to this sentence. The First Step, of our current sentence, says: And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it. The equivalent section from Mark says: And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. The equivalent section from Luke says: And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves. The equivalent section from 1Corinthians says: After the same manner also he took the cup, when he had supped. (After Jesus finished eating the supper.) Once more, we see differences in these references but no conflict. We have the same basic message from each source but we gain greater understanding by studying all of them and combining the doctrine of each.

All of our references tell us: And he (Jesus) took the cup, and gave thanks, and gave it to them. Then the different references give is different additional information, but there is no conflict. And, once more, we see that we get greater understanding when we study and compare the various references. Now, the first thing that we see is that Matthew reports that Jesus told them to Drink ye all of it. Thus, 'each and every one of us personally' (ye) are to participate in all of the spiritual relationship (Drink...all of it) which is part of the New Testament. Anyone who backslides is disobeying this command.

Next, Mark reports that: they all drank of it. That is, they all agreed to the spiritual relationship, even if they did not realize all that was involved with that agreement. The same is true with marriage and salvation.

Next, Luke reports that Jesus commanded: Take this, and divide it among yourselves. 1Corinthians 12:4-21 teaches us about spiritual gifts and one of the most important lessons of that section is that God gives different spiritual gifts to different people in the church. (God divides them among the church members.) And, we are to be thankful for the spiritual gift and ministry that we are given within the church. Further, that section and our current reference both teach that no one is left out. Thus, our current reference is, symbolically, showing us what God's Holy Spirit will do later with the spiritual gifts.

Now, our Second Step says: For this is my blood of the new testament, which is shed for many for the remission of sins. The equivalent sentence from Mark says: And he said unto them, this is my blood of the new testament, which is shed for many. The equivalent section from Luke says: Likewise also the cup after supper, saying, this cup is the new testament in my blood, which is shed for you. The equivalent sentence from 1Corinthians says: This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. And, as in the First Step, we see differences in these references but no conflict. We have the same basic message from each source but we gain greater understanding by studying all of them and combining the doctrine of each.

Now, Mark and Luke actually put their report in a separate sentence as opposed to Matthew and Paul (1Corinthians) who made their reports part of a prior sentence. Therefore, the first phrases from Mark and Luke are not matched with what Matthew and Paul write but are required in each of those Gospels for continuity. Therefore, we will not worry about those phrases in this comparison.

When we look at the phrases (This is my blood of the new testament, This is my blood of the new testament, This cup is the new testament in my blood, This cup is the new testament in my blood) we see the same message with different wording. And, as explained in the notes for this section in the Book Study on Mark, it would impossible for Jesus to stand in His body and to have the bread become His literal body at the same time. Likewise, it would impossible for Jesus to still be living in His body, and to shed Hic blood on the cross, and to have the drink in the cup become His literal blood at the same time. No, as already shown with the reference to John 6, the bread and the drink in the cup are symbolic.

In every one of these references, Jesus says that what is in the cup is symbolic of His blood and He directly ties it to the new testament. And, when you see the word is. in the word of God, think of the Mathematical function of equals. Hebrews 9 explains that the blood of Jesus had to be shed in order to bring in the new testament. Symbolically, when we drink of the cup, we are agreeing that Jesus had to shed His blood in order to give us all of the blessings of the new testament. We are also agreeing to take in His spiritual control of our life. (That doctrine is explained elsewhere on this web site.)

In addition to the prior point, and as explained in the notes for other references provided, Jesus had no corruption (results of sin {Hebrews 4:15 }) in His body nor in His blood. Therefore, while we can not get the fruit of the vine with no corruption, we are to use the type of the fruit of the vine with the least corruption in order to properly symbolize the blood of Jesus Christ.

Continuing with our quotes, we see that Jesus said that His blood would be shed for many for the remission of sins. That means that His shed blood pays the price for our sins. In addition, we also read: 1Corinthians 10:16 says, The cup of blessing which we bless, is it not the communion of the blood of Christ?. Ephesians 2:13 says, But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.. Hebrews 9:14 says, How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?. 1Peter 1:2 says, Elect...through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ. 1Peter 1:18-21 says, Forasmuch as ye know that ye were not redeemed with corruptible things...But with the precious blood of Christ...that your faith and hope might be in God. 1John 1:7 says, But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. Revelation 1:5 says, And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood. Every one of these references tell us that the blood of Christ changes our life after our initial profession. Hebrews 10:29 says, Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?. (Please also see the note for 1Corinthians 10:16-LJC about Christ and blood.)

Now, I could go on with more symbolism and explaining the symbolism, but the truth is that the notes which I already referred to provide more explanation than most people want to go through. So, we will stop this note at this point and move onto the next sentence in this Study.

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

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

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

Please see the note for 1Corinthians C11S29 about the word testament. The functional definition for this word is: 'the legal document called a Last Will and Testament'. Please also see the note for Hebrews 9:15 about the phrase testament, new / new covenant. 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 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 9:22 about the word remission. The functional definition for this word is: 'not making us suffer the just punishment for our sins'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he took. Mr 14:23-24; Lu 22:20 exp: Lu 22:19. Drink. Ps 116:13; Song 5:1; 7:9; Isa 25:6; 55:1; 1Co 10:16; 11:28 General references. exp: Ge 9:12; Pr 9:5.
my. Ex 24:7-8; Le 17:11; Jer 31:31; Zec 9:11; Mr 14:24; Lu 22:19; 1Co 11:25; Heb 9:14-22; 10:4-14; 13:20 shed. Mt 20:28; Ro 5:15,19; Eph 1:7; Col 1:14,20; Heb 9:22,28; 1Jo 2:2; Re 7:9,14 General references. exp: Ge 9:12; Nu 15:5; Pr 9:5.'.

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C26-S28 (Verse 29) the relationship to the marriage supper of the lamb.

But I say unto you,
I will not drink henceforth of this fruit of the vine,
until that day when I drink it new with you in my Father's kingdom..

Mark 14:25 and Luke 22:17-18 are equivalent sentences to this sentence. The equivalent sentence from Mark says: Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. The equivalent section from Luke says: I will not drink of the fruit of the vine, until the kingdom of God shall come. It should be obvious that there are only minor differences in the wording of Matthew and of Mark. This shows us that God allows His authors freedom of expression so long as they deliver His message and only His message. Luke's reports is part of another sentence and is reported in a different order than Matthew and Mark. However, he reports Jesus saying the same thing since His expression of: until the kingdom of God shall come means: When everyone around Him is part of the kingdom of God.

The part of this sentence which is very important to realize is that Jesus said that He will drink it new with you in my Father's kingdom. That is in Heaven and there is no corruption allowed in Heaven. Therefore, this is not one of the six (6) kinds of the fruit of the vine that men make and that men use to justify claiming that Jesus gave corrupted fruit of the vine to men at the marriage feast at Cana (John 2). This is a seventh type of the fruit of the vine.

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

Please see the note for 1Corinthians C9S10 about the words vine / vineyard. Webster's 1828 dictionary defines vine. as: 'A plant that produces grapes, of the genus Vitis, and of a great number of varieties. 2. the long slender stem of any plant, that trails on the ground, or climbs and supports itself by winding round a fixed object, or by seizing any fixed thing with its tendrils or claspers. thus, we speak of the hop vine, the bean vine, the vines of melons, squashes, pumpkins, and other encurbitaceous plants'. The functional definition for the word vineyard. is: 'the place where a vine is planted and cared for'. We also find the phrase fruit of the vine in: Matthew 26:29; Mark 14:25 and Luke 22:18.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Ps 4:7; 104:15; Isa 24:9-11; Mr 14:25; Lu 22:15-18 exp: Joh 17:24. until. Mt 18:20; 28:20; Ps 40:3; Song 5:1; Isa 53:11; Zep 3:17; Zec 9:17; Lu 15:5-6,23-25,32; Joh 15:11; 16:22; 17:13; Ac 10:41; Heb 12:2; Re 5:8-10; 14:3 with. Mt 13:43; 16:28; 25:34; Isa 25:6; Lu 12:32; 22:18,29-30; Re 7:17 General references. exp: Nu 15:5.'.

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C26-S29 (Verse 30) they moved to the next place and phase of the evening.

And when they had sung an hymn,
they went out into the mount of Olives..

We find forms of the words sing / sang / sung occurring 167 times in 140 verses of the Bible and, in the New Testament, in: Matthew 26:30; Mark 14:26; Acts 16:25; Romans 15:9; 1Corinthians 14:15; Ephesians 5:19; Colossians 3:16; Hebrews 2:12; James 5:13; Revelation 5:9; Revelation 14:3; Revelation 15:3. Webster's 1828 defines this word as: 'v. i. pret. sung, sang; pp. sung. 1. to utter sounds with various inflections of melodious modulations of voice, as fancy may dictate, or according to the notes of a song or tune the noise of them that sing do I hear Ex. 32. 2. to utter sweet or melodious sounds, as birds. It is remarkable that the female of no species of birds ever sings. And singing birds in silver cages hung. 3. to make a small shrill sound; as, the air sings in passing through a crevice. O'er his head the flying spear sung innocent, and spent its force in air. 4. to tell or relate something in numbers of verse. Sing of human hope by cross event destroy'd.
SING, v. t. 1. to utter with musical modulation of voice. And they sing the song of Moses, the servant of God, and the song of the Lamb. Rev. 15. 2. to celebrate in song; to give praises to in verse. the last, the happiest British king, whom thou shalt paint or I shall sing. 3. to relate or rehearse in numbers, verse or poetry. Arms and the man I sing. While stretch'd at ease you sing your happy loves.' the words sang / sung are the past-tense forms of the word sing.

Please see the note for Mark 14:26 about the word hymn. Easton's Bible Dictionary defines this word as: 'occurs only Eph 5:19; Col 3:16. the verb to "sing an hymn" occurs Mt 26:30; Mr 14:26. the same Greek word is rendered to "sing praises" Acts 16:25 (R.V., "sing hymns") and Heb 2:12. the "hymn" which our Lord sang with his disciples at the 'Last Supper' is generally supposed to have been the latter part of the Hallel, comprehending PS 113-118. It was thus a name given to a number of psalms taken together and forming a devotional exercise.
The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. the Greek tunes required Greek hymns. Our information regarding the hymnology of the early Christians is very limited'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ps 81:1-4; Mr 14:26; Eph 5:19-20; Col 3:16-17 hymn. or, psalm. exp: Mr 14:26. They went. Lu 21:37; 22:39; Joh 14:31; 18:1-4'.

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C26-S30 (Verse 31) Prophesied fulfillment of scripture.

Equivalent Section: the prophecy.

Then saith Jesus unto them,
All ye shall be offended because of me this night:.

Equivalent Section: the scripture fulfilled.

for it is written,
I will smite the shepherd,
and the sheep of the flock shall be scattered abroad..

Matthew 26:31; Mark 14:27 and John 16:32 present the prophecy by Jesus that all of the disciples would be offended because of Him that night. This prophecy was fulfilled in Matthew 26:56; Mark 14:50-52 and John 18:10-11, where we are told that they all scattered. Mark's account also tells us that Mark started to follow but ran after his robe was grabbed. In addition, Luke 22:54 reports: And Peter followed afar off. Further, John 18:16 reports: But Peter stood at the door without.. Therefore, since Peter was outside of where Jesus was taken, we can know that he followed but did not stay with Jesus.

The Second Equivalent Section, of our sentence, is quoting the prophecy found in Zechariah 13:7. The purpose of that prophecy is foretold in Zechariah 13:1 which says In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and uncleanness.. That is: the blood of Jesus Christ (the fountain that cleanses sin and for uncleanness) will be opened with the death, burial and resurrection of Jesus Christ. In addition, John 7:38 tells us that the fountain of living water is the Holy Spirit which is given for sin and for uncleanness. Of course, people can only receive the indwelling Holy Spirit after they accept an ongoing personal relationship with God which He gives when they receive Jesus Christ as their personal Lord (Romans 10:13).

In addition, our First Equivalent Section tells us that Jesus knew that they would be offended because they were still basing their faith on the Jewish religion. However, He also knew the change that he would bring into their lives after they received the indwelling Holy Ghost. Therefore, while they would all be offended in Him for a short time, it would not last and would not define their lifestyle after they received the indwelling Holy Spirit.

Mark 14:27 and John 16:32 are equivalent sentences to this sentence. The First Equivalent Section, of our current sentence, says: Then saith Jesus unto them, All ye shall be offended because of me this night. The equivalent section from Mark says: And Jesus saith unto them, All ye shall be offended because of me this night:. The equivalent section from John says: Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. Now, obviously, what John reports is a completely difference sentence, from what Matthew and Mark report, even though it has the same message as what Matthew and Mark report. And, as we have seen elsewhere, we are to believe that Jesus said each of these sentences with each Gospel author choosing to only report the statement that best supported the point the author was making at the time.

Only the first phrases, from Matthew and Mark, are different. However, the First Equivalent Sections of both say the same message. We need to keep in mind that the word ye is defined as: 'each and every one of you personally'. We also have to keep the definition of the word offend, presented below, in mind. And, then we can realize that the First Equivalent Section is telling the disciples, and us, how they would respond to the events which were to happen. Now, lots of people want to pick on Peter, but Matthew 26:35 Likewise (Though I should die with thee, yet will I not deny thee) also said all the disciples. This is in addition to our current sentence using the words all and ye. Basically, what was in their own personal future was beyond their worst nightmares. And, James 4:13-15 warns us: Go to now, ye that say, to day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. forwhat is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. forthat ye ought to say, If the Lord will, we shall live, and do this, or that.

Now, in our Second Equivalent Section we are told that Jesus was quoting scripture and that scripture was already presented. The same is true for the equivalent section from Mark.

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

Please see the note for John 11:10 about the word night. The functional definition for this word is: 'The time when the sun is on the other side of the world.'. This word is used symbolically several ways in the Bible. The note for this word, in the Book Study on John, gives us several of those symbolic meanings along with the Bible references.

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 1Corinthians C9S11 about the word flock. The functional definition for this word is: 'A company or collection; applied to sheep and other small animals'.

Please see the note for John 16:32 about the word scatter. The functional definition for this word is: 'To disperse; to dissipate; to separate or remove things to a distance from each other'.

Please see the note for Romans C16S22 about the word abroad. The functional definition for this word is: ' Beyond the bounds of a country; in foreign countries'. Please also see the note for Romans C5S2 about the phrase shed abroad.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'All. Mt 26:56; 11:6; 24:9-10; Mr 14:27-28; Lu 22:31-32; Joh 16:32 I will. Isa 53:10; Zec 13:7 and the. Job 6:15-22; 19:13-16; Ps 38:11; 69:20; 88:18; La 1:19; Eze 34:5-6 General references. exp: Joh 16:1.'.

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C26-S31 (Verse 32) Prophecy of action after the resurrection.

But after I am risen again,
I will go before you into Galilee..

Matthew 26:32 is one of several places where we read that Jesus prophesied His own betrayal, persecution, death and resurrection. Please see the Prophecy and Prophecy Fulfilled Sections of the Significant Gospel Events Study for links to related Bible references. Please also see the section called Appearances of Jesus Christ After the Resurrection for more references about on resurrection. John 21 is a fulfillment of this prophecy.

Mark 14:28 is the equivalent of this sentence. The equivalent sentence from Mark says: But after that I am risen, I will go before you into Galilee. Thus, we have two sentences with the exact same prophecy.

Now, consider that Jesus just gave them two prophecies which should have encouraged them. That is, that He would rise and that He would meet them in Galilee, which was their home region. However, these prophecies were dependent upon His dying first and they were in denial about His death. Therefore, they rejected what God gave them for comfort. And, the truth is that almost all miserable people are so because they reject what God gives them for comfort such as how to stop sinning and stop reaping the results of sin. There is a lot of truth in the saying that we are our own worst enemy.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Mt 16:21; 20:19; 27:63-64; Mr 9:9-10; Lu 18:33-34 I will. Mt 28:6-7,10,16; Mr 14:28; 16:7; Joh 21:1-14; 1Co 15:6 General references. exp: Mr 14:28; Joh 16:1.'.

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C26-S32 (Verse 33) Peter speaks based upon pride.

Peter answered and said unto him,
Though all men shall be offended because of thee,
yet will I never be offended..

Matthew 26:33-35; Mark 14:29-31; Luke 22:31-34 and John 13:37-38 tell us that Jesus prophesied Peter's denial. The rest of the disciples also denied that they would scatter.

The first half of my book titled: SbS-Preacher Missionaries deals with the training of Peter as a pastor and as a missionary. (The ministry and necessary training are the same.) the one section is titled: The Failure of Peter and, as explained there, the first step towards failure is to follow our pride and to trust in our own abilities. (The next section in that book is: The Restoration of Peter.)

While everyone likes to pick on Peter, Matthew 26:35 tells us: Likewise also said all the disciples. The fact is that we are all tempted by pride and self assurance.

There is one bit of good advice that goes: 'Never say never'.

Mark 14:29; Luke 22:33 and John 13:37 are equivalent sentences to this sentence. The wording is significantly different in these equivalent sentences, but the message is the same. Undoubtedly, Peter said all of these things as his pride caused him to try and defend his claims. And, as we have seen elsewhere, each Gospel author chose one sentence to report and ignored the rest because they all said the same thing even though they said it in different ways. (We've all seen people argue their point by saying the same thing repeatedly only using different words and phrases.)

Please see the note for Galatians C2-S6 about Peter. The functional definition for this word is: 'pebble or little rock. Also, the head apostle and example of Christ'. Please also see the first half of the book called SbS-Preacher Missionaries about how God used Peter to show us how He trains a pastor / missionary.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Though. Mr 14:29; Lu 22:33; Joh 13:36-38; 21:15 yet. Ps 17:5; 119:116-117; Pr 16:18-19; 20:6; 28:25-26; Jer 17:9; Ro 12:10; Php 2:3; 1Pe 5:5-6 General references. exp: Pr 16:18; Joh 16:1; 1Co 10:12.'.

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C26-S33 (Verse 34) Prophecy of Peter's denial.

Jesus said unto him,
Verily I say unto thee,
that this night,
before the cock crow,
thou shalt deny me thrice..

Matthew 26:33-35; Mark 14:29-31; Luke 22:31-34 and John 13:37-38 tell us that Jesus prophesied Peter's denial. The rest of the disciples also denied that they would scatter. In addition, Matthew 26:34; Mark 14:29-31; Luke 22:31-34; John 13:37-38 and John 16:32 tell us that Jesus prophesied that Peter would deny knowing Jesus.

The number three (3) is used symbolically for God. This denial came up before God. And, it is also why Jesus asked Peter, three (3) times in John 21, Simon, son of Jonas, lovest thou me?. The reader is advised to read the notes associated with those questions because those notes present doctrine which I've never heard, nor seen, from any other source.

For those who grew up where they never hear a cock, they start to crow about 4 in the morning. Jesus was up all night before His crucifixion.

Mark 14:30; Luke 22:34 and John 13:38 are equivalent sentences to this sentence. The equivalent sentence from Mark says: And Jesus saith unto him, Verily I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice.. The equivalent sentence from Luke says: And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. The equivalent sentence from John says: Verily, verily, I say unto thee, the cock shall not crow, till thou hast denied me thrice. And, yes there are minor differences in the words and phrases but the same message. This only shows us, once more, that God allows His Gospel authors freedom of expression so long as they deliver His message and only His message. That is what we see in this comparison.

People will try to find lots of symbolic meaning in the reports of this incident and we need to be careful. For example, the other Gospel accounts report that the cock crowed twice. And, the number two often has a symbolic meaning including being the number of witnesses required for court. However, Matthew is the author to present the legal perspective and he (deliberately?) did not include that number in his report. Therefore, we need to be very careful about applying that symbolic meaning to this incident. Instead, I personally believe that God had the cock crow the first time to remind Peter of the prophecy and to give him a chance to avoid this error. However, Peter did not respond to the reminder and remember to be careful. This is because he was highly emotional and not thinking right as evidenced by the report of his swearing. And, the true lesson for us is to be very careful and, as much as possible, avoid making decisions and doing actions while highly emotional because those emotional states interfere with clear thinking.

Please see the note for John 13:38 about the word cock. The functional definition for this word is: 'A male chicken'.

We find forms of the words crow / crew only in: Matthew 26:34, Matthew 26:74, Matthew 26:75; Mark 14:30, Mark 14:68, Mark 14:72; Mark 14:72; Luke 22:34; Luke 22:60; Luke 22:61; John 13:38; John 18:27. The word crew is the past-tense form of the word crow Webster's 1828 defines the word crow as: 'A large black fowl, of the genus Corvus; the beak is convex and cultrated, the nostrils are covered with bristly feathers, the tongue is forked and cartilaginous. this is a voracious fowl, feeding on carrion and grain, particularly maiz, which it pulls up, just after it appears above ground. Topluck or pull a crow, is to be industrious or contentious about a trifle, or thing of no value. 2. A bar of iron with a beak, crook or two claws, used in raising and moving heavy weights. 3. the voice of the cock. See the Verb.
CROW, v.i. pret. and pp. crowed; formerly, pret. crew. Gr. See the Noun. 1. to cry or make a noise as a cock, in joy, gaiety or defiance. 2. to boast in triumph; to vaunt; to vapor; to swagger. A popular, but not an elegant use of the word'. The functional definition for this word is: 'To cry or make a noise as a cock, in joy, gaiety or defiance'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That. Mr 14:30-31; Lu 22:34; Joh 13:38 General references. exp: Pr 16:18; Mt 26:70; 1Co 10:12.'.

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C26-S34 (Verse 35) Peter's second boasting based upon pride.

Peter said unto him,
Though I should die with thee,
yet will I not deny thee..

Matthew 26:33-35; Mark 14:29-31; Luke 22:31-34 and John 13:37-38 tell us that Jesus prophesied Peter's denial. The rest of the disciples also denied that they would scatter.

As already mentioned, the first half of my book titled: SbS-Preacher Missionaries deals with the training of Peter as a pastor and as a missionary. (The ministry and necessary training are the same.) the one section is titled: The Failure of Peter and, as explained there, the first step towards failure is to follow our pride and to trust in our own abilities. (The next section in that book is: The Restoration of Peter.)

Mark 14:31 is an equivalent sentence to this sentence. Mark says: But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. The main difference in these two reports is that Mark expresses Peter's feelings more. From a servant's perspective (Mark), how strongly a person feels is important. However, the same feelings are, usually, not relevant to the legal perspective (Matthew).

Only Matthew and Mark report Peter continuing to argue. This shows us that there are times where more is said than is reported by a given Gospel author (Luke and John in this instance). And, although it should be self-evident when i have written that a given Gospel account did not report everything that happened, this sentence, and the one in Mark with their lack from Luke and John. is evidence of this assertion.

As we see Peter doing here, we also see many people do when it is obvious that they need to stop arguing. Proverbs 16:18 says: Pride goeth before destruction, and an haughty spirit before a fall. This incident is a fulfillment of that proverb.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Though. Mt 20:22-23; Pr 28:14; 29:23; Ro 11:20; 1Co 10:12; Php 2:12; 1Pe 1:17 General references. exp: Pr 16:18; Mt 26:51,70.'.

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C26-S35 (Verse 35) the other disciples join Peter in boastful pride.
Likewise also said all the disciples.

Matthew 26:33-35; Mark 14:29-31; Luke 22:31-34 and John 13:37-38 tell us that Jesus prophesied Peter's denial. The rest of the disciples also denied that they would scatter.

Mark 14:31 is an equivalent sentence and says: Likewise also said they all. It is obvious that both sentences say the same thing even with the minor word differences.

These sentences are rarely preach or even acknowledged. This is so true that I've met people who actually denied the truth of these sentences because they were never mentioned any time that the people heard about Peter's denial. Taking Bible verses out of context, and skipping part of Bible truths, are parts of the way of Satan. If something is repetition or not relevant to what we are teaching then, just like the Gospel authors, we can skip it. In addition, if something will be taught at a different time and you are trying to not overwhelm the audience, then it can be skipped for a given session. However, doing that is different from never mentioning a Bible truth. And, many people who have heard of Peter's denial are positive that he was the only disciple to deny Jesus because they were never also told about these sentences.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Likewise. Mt 20:24; Ex 19:8 General references. exp: Pr 16:18; Mt 26:51,70.'.

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C26-S36 (Verse 36) Jesus assigns most of the disciples a place to pray.

Then cometh Jesus with them unto a place called Gethsemane,
and saith unto the disciples,
Sit ye here,
while I go and pray yonder..

Matthew 26:36-46; Mark 14:32-42; Luke 22:39-53 and John 18:1-2 all tell us that Jesus, and the eleven, went to the garden of Gethsemane. (Although Luke 22:39 calls it the mount of Olives.) the reader can search these accounts for uniquely reported events such as the fact that there appeared an angel unto him from heaven, strengthening him. (Luke 22:43-44).

Mark 14:32; Luke 22:39-53 and John 18:1-2 are equivalent sentences to this sentence. The equivalent section from Mark says: And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. The equivalent section from Luke says: And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him. And when he was at the place, he said unto them, Pray that ye enter not into temptation. And he was withdrawn from them about a stone's cast,. The equivalent section from John says: When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

Once more we see differences in the details reported but no conflict. However, we receive increased understanding by comparing the accounts. We understand that Jesus and His disciples left the upper room and went to the garden of Gethsemane, which was on the Mount of Olives / Mount of Olivet. And, they talked on the way with Jesus still teaching them. (Please see the Section called Sequence of the Betrayal of Jesus, in the Gospel Time Sequence Document, for the sequence of events reported in various Gospel accounts.) Along the way, they had to go over the brook Cedron in order to get to the garden.

Beyond this sentence, John does not report anything more because the rest of the details are not important to the spiritual perspective. However, Matthew provides many details about what happened because they are important to the Legal Perspective. Everything from this sentence through Matthew 26:57 is providing details of what happened in this garden. In addition, in the report from Mark, everything from the equivalent sentence, through Mark 14:53 are also providing details of what happened in this garden because those details are also important from the perspective of a servant. Finally, in the report from Luke, everything from the equivalent sentence, through Luke 22:54 are also providing details of what happened in this garden because those details are also important from the perspective of a men. Thus, these details do not matter to the spiritual perspective but are important to every perspective of men.

So, returning to our sentence, we see that Jesus and His disciples have just finished a feast with what they believed was good food, they had good fellowship around Godly truths and teachings from Jesus that included lots of promises, they sang a hymn and are now walking in a pleasant garden and letting their food settle. They have no idea what is coming because they went into denial every time that Jesus warned them about the future. They are comfortable, enjoying their lot in life, Jesus leaves them in a pleasant place and tells them to pray while He goes off to pray. That means that it will be awhile before He returns. And, while lots of people might criticize them, the truth is that most people would do what they did and fall asleep. Yes, Jesus was in agony because He knew what was coming. However, if you truly consider what must have been their perspective at the time, they had to be as close as possible to the opposite of agony.

Our references tell us that Gethsemane is also called the Mount of Olives. 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 Matthew 17:20 about the word yonder. Webster's 1828 defines this word as: 'distance within view. Yonder men are too many for an embassy. Read thy lot in yon celestial sign. Yon flowery arbors, yonder alleys green.
YON, YOND, YONDER, adv. At a distance within view. When we use this word, we often point the hand or direct the eye to the place or object. First and chiefest, with thee bring him that yon soars on golden wing. Yonder are two apple women scolding.'.

Please see the 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.

In Matthew 14:19; Matthew 19:13; Matthew 26:36-44; Mark 1:35; Mark 6:46; Mark 14:32-39; Luke 1:10; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; Luke 9:28; Luke 9:29; Luke 11:1 and Luke 22:40-46 we read that Jesus prayed,

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a place. Mr 14:32-35; Lu 22:39-46; Joh 18:1-11 Gethsemane was a garden at the foot of the Mount of Olives, beyond the brook Cedron; an even plat of ground, says Maundrell, not above fifty-seven yards square, where are shown some old olive trees, supposed to identify the spot to which our Lord was wont to resort. while. Mt 26:39,42; Ps 22:1-2; 69:1-3,13-15; Heb 5:7'.

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C26-S37 (Verse 37) Jesus took Peter, James and John to another place.

And he took with him Peter and the two sons of Zebedee,
and began to be sorrowful and very heavy..

Matthew 26:36-46; Mark 14:32-42; Luke 22:39-53 and John 18:1-13 all tell us that Jesus went to Gethsemane, although Luke 22:39 calls it the mount of Olives. The reader can search these accounts for uniquely reported events such as the fact that there appeared an angel unto him from heaven, strengthening him. (Luke 22:43-44). In addition, Matthew 26:36-39; Mark 14:32-35 and Luke 22:39-40 tell us that Jesus left most in one place, took Peter, James and John further and left them and went, by Himself, further to pray. At each spot, Jesus told His disciples to pray so that they did not enter into temptation.

The First Equivalent Section of Mark 14:33-34 is equivalent to this sentence and the Second Equivalent Section, of that sentence in Mark, is equivalent to the next sentence. Luke does not report this truth but, instead, reports that Jesus told all of them to Pray that ye enter not into temptation. The equivalent section from Mark says: And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy. Thus, once more, we see the same message using slightly different words. We also see that mark used the, then, common figure-of-speech, which was interpreted as: to be sore amazed. However, Matthew uses the more correct word of: to be sorrowful. This is not to say that Mark was wrong but to say that use of figures-of-speech is common with servants but not acceptable from a legal perspective. Thus, this difference is due strictly to the different perspective of each Gospel author. In addition, this difference is evidence that people need to have a conversational understanding of a language, which lets them understand figures-of-speech, in order to properly interpret a legal document from one language into another language. No one today has that level of the Greek of the Bible but the scholars who interpreted the KJV-1611 had to have it because it was the conversational language used between scholars who had different native languages.

Here we see that Jesus revealed His true feelings to the inner circle when it is clearly reported, in this sentence, that He did not begin to do so until after He was separated from the rest of the disciples. I personally believe that Jesus knew that the rest would fall asleep and that He hoped, by separating these three, that they would stay awake and obey His command to watch and pray. And, anyone who criticizes them has not considered their true circumstances or the critic would not make himself a hypocrite.

Please see the note for Mark 1:19 about James the son of Zebedee. This James, and John the beloved, were two of the inner circle along with Peter.

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

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peter. Mt 4:18,21; 17:1; 20:20; Mr 5:37 exp: Ac 3:1. sorrowful. Mr 14:33-34; Lu 22:44; Joh 12:27'.

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C26-S38 (Verse 38) Jesus tells them to stay there and pray.

Equivalent Section: How Jesus felt.

Then saith he unto them,
My soul is exceeding sorrowful,
even unto death:.

Equivalent Section: the command.

tarry ye here,
and watch with me..

The last part of Mark 14:34 is equivalent to this sentence. There, we read: And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch. And, with minor differences in the words, we see that the same message is reported in both Gospel accounts.

Now, if the reader has read prior notes then they understand that the disciples were feeling full, good and sleepy. Basically, they felt the opposite of what Jesus is saying that He is feeling. Matthew and Mark report Jesus saying: watch with me. However, this watch is the active watch of a soldier on guard duty. In an earlier sentence, Luke reports Jesus saying: Pray that ye enter not into temptation. And, as we know, they failed to obey this command and did enter into temptation. The spiritual lesson is that there are times when nothing spiritual seems to be happening in our life. It might even seem like God is not listening. However, devils are just waiting for us to stop paying attention so that they can sneak a temptation to us without our realizing it. And, when we have the consequence of sin, that's when we realize that we failed to watch.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'My. Job 6:2-4; Ps 88:1-7,14-16; 116:3; Isa 53:3,10; Ro 8:32; 2Co 5:21; Ga 3:13; 1Pe 2:24; 3:18 exp: Ps 6:3; 55:4. tarry. Mt 26:40; 25:13; 1Pe 4:7'.

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C26-S39 (Verse 39) Jesus went another place to pray.

Equivalent Section: the prayer of Jesus.

And he went a little farther,
and fell on his face,
and prayed,
saying,
O my Father,
if it be possible,
let this cup pass from me:.

Equivalent Section: the will of Jesus.

nevertheless not as I will,
but as thou wilt..

The prayer of Jesus is reported in: Matthew 26:39; Matthew 26:42; Matthew 26:44; Mark 14:36 and Luke 22:41-42. In addition, Matthew reports that Jesus, essentially, prayed the same thing three times with only minor differences in the words used. Thus, we have the witness that three times Jesus prayed that He did not want to suffer but would submit to the will of God the Father. And, we have the report in three Gospel accounts. Therefore, this is the example to follow.

Mark 14:35-36 and Luke 22:43-44 are equivalent sentences to this sentence. both report more details than Matthew reports but that is to provide understanding to servants and other men. Matthew does not include those details since they are not required for the legal record. In addition, there are some minor differences is what is reported as the prayer of Jesus. However, since He was praying long enough for the disciples to fall asleep twice, there should be no doubt that he prayed all of the sentences and each Gospel author chose to report only a very small part of His prayer.

The important doctrine of this sentence is the expressed decision of whose will would be obeyed. We are all born with a sin nature and wanting everything to go according to our own will. And, as James 4:1 teaches, that is the source of all wars and fighting's. Here we see Jesus giving us the example of submitting to the will of God the Father, even when facing a torturous death.

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

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

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

Please see the note for Mark 10:27 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'.

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

Please see the notes for 1Corinthians 11:11 and Philippians 1:23-24 about the word Nevertheless. Webster's 1828 dictionary defines this word as: 'adv. Not the less; notwithstanding; that is, in opposition to anything, or without regarding it. It rained, nevertheless, we proceeded on our journey; we did not the less proceed on our journey; we proceeded in opposition to the rain, without regarding it, or without being prevented'. Forms of this word are used, in this Gospel, in: Matthew 14:9; Matthew 26:39; Matthew 26:64.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and fell. Ge 17:3; Nu 14:5; 16:22; 1Ch 21:16; Eze 1:28; Lu 17:16; Ac 10:25; Re 19:10 exp: Mr 14:35. and prayed. Mr 14:35-36; Lu 22:41-42; Heb 5:7 O my Father. Mt 26:42; Joh 11:41; 12:27 if. Mt 24:24; Mr 13:22 exp: 1Pe 3:17. let. Mt 20:22; Joh 18:11 not. 2Sa 15:26; Joh 5:30; 6:38; 12:28; 14:31; Ro 15:1-3; Php 2:8 General references. exp: Nu 14:5; Isa 50:5.'.

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C26-S40 (Verse 40) Jesus returns the first time to find the three sleeping.

And he cometh unto the disciples,
and findeth them asleep,
and saith unto Peter,
What,
could ye not watch with me one hour?.

Notice that they were all asleep but Jesus directed His comment to Peter. Peter was the head disciple and, when God puts someone in charge, God holds the leader responsible for the actions of the followers. It was Peter's job to keep the other disciples awake and, if he had been doing his job, none of them would have slept while on watch.

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

Please see the note for Mark 4:26-27 about the word sleep. The functional definition for this word is: 'To take rest by a suspension of the voluntary exercise of the powers of the body and mind'. Please also see the note for 1Corinthians C11S34 about the phrase sleep is physically dead but spiritually alive.

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: 'and findeth. Mt 26:43; 25:5; Song 5:2; Mr 14:37; Lu 9:32; 22:45 What. Mt 26:35; Jg 9:33; 1Sa 26:15-16; 1Ki 20:11 General references. exp: Mt 26:70; Mr 13:33; 1Co 10:12.'.

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C26-S41 (Verse 41) Jesus instructs them again.

Equivalent Section: the Command.

Watch and pray,
that ye enter not into temptation:.

Equivalent Section: the conditions.

the spirit indeed is willing,
but the flesh is weak..

Notice that Jesus said: that ye enter not into temptation. When we are being tempted, we need to pray for God the strengthen our spirit because we can not overcome the temptation on our own. Please notice that Jesus said: the flesh is weak. If we rely on our own flesh, we will fail. But, if we follow our spirit and seek the help of God's Holy Spirit, then we will access the only power which can overcome devils and their temptations.

Matthew 26:40-45; Mark 14:37-42 and Luke 22:45-46 tell us about Jesus finding the disciples asleep three times when they were supposed to be praying. Judas Iscariot came with the mob while Jesus talked to them the third time. Notice that the word spirit, in our sentence, is lower case. That means that it is talking about the spirit of men and not God's Spirit. Our spirit can be overcome by our flesh if we are not receiving strength from God's Spirit. in this case, Jesus was chiding His disciples for falling asleep when they were supposed to be praying. In circumstances like the disciples experienced, we can only pray if we truly connect to God's Holy Spirit.

Mark 14:37-38 and Luke 22:45-46 are equivalent sentences to this sentence. And, like prior sentences, we see that Mark and Luke present more details than Matthew but all present the same message. Mark and Luke present the reasons why they slept and more of what Jesus said because those things are important to the perspective of men. However, they are not relevant to the legal record. Therefore, Matthew skipped those details. Please see the notes in those other Book Studies about those details. The equivalent section from Mark says: And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak. The equivalent section from Luke says: And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow, And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation..

This is what Jesus told the three disciples the first time that He found them sleeping instead of praying. We have no report of Jesus going to the other disciples. He probably knew that the others would also be sleeping if the three of His inner circle were sleeping.

Luke only reports Jesus coming one time and does not bother with the other two times because more than once is not important to most men. Mark reports Jesus coming three times because he gives the perspective of a servant. A servant can make a mistake and be corrected but they are supposed to learn after the first correction. They might get a second correction. But, punishment is expected after that. Therefore, the fact that there was a second time is important to servants. However, Matthew gives us the perspective of the law and the exact number of times is important to the legal record.

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

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

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

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 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 notes for Romans C14S2 and 1Corinthians C4S12 about the word weak. The functional definition for this word is: 'The primary sense of the root is to yield, fail, give way, recede, or to be soft.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Watch. Mt 24:42; 25:13; Mr 13:33-37; 14:38; Lu 21:36; 22:40,46; 1Co 16:13; Eph 6:18; 1Pe 4:7; 5:8; Re 16:15 exp: Col 4:2; 1Th 5:6. enter. Mt 6:13; Pr 4:14-15; Lu 8:13; 11:4; 1Co 10:13; 2Pe 2:9; Re 3:10 the spirit. Ps 119:4-5,24-25,32,35-37,115,117,1; Isa 26:8-9; Ro 7:18-25; 8:3; 1Co 9:27; Ga 5:16-17,24; Php 3:12-14 General references. exp: Mt 26:70; Mr 13:33; 1Co 10:12.'.

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C26-S42 (Verse 42) Jesus returns to solitary prayer.

He went away again the second time,
and prayed,
saying,
O my Father,
If this cup may not pass away from me,
except I drink it,
thy will be done..

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 first thing to note here is that Matthew was asleep like the other disciples. Therefore, the only way that he could know about what Jesus did and what he prayed is by God revealing it to him. The second thing to note is that Jesus prayed the same thing but He was not using repetitive prayers like the rosary and like He said that the heathen do (Matthew 6:7).

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the second. Mt 26:39; Ps 22:1-2; 69:1-3,17-18; 88:1-2; Mr 14:39-40; Heb 4:15; 5:7-8 General references. exp: Mt 26:70.'.

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C26-S43 (Verse 43) Jesus returns the second time to find the three sleeping.

And he came and found them asleep again:
for their eyes were heavy..

This is the second time. Luke only reports Jesus coming one time and does not bother with the other two times because more than once is not important to most men. Mark reports Jesus coming three times because he gives the perspective of a servant. A servant can make a mistake and be corrected but they are supposed to learn after the first correction. They might get a second correction. But, punishment is expected after that. Therefore, the fact that there was a second time is important to servants. However, Matthew gives us the perspective of the law and the exact number of times is important to the legal record.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Pr 23:34; Jon 1:6; Lu 9:32; Ac 20:9; Ro 13:1; 1Th 5:6-8 General references. exp: Mt 26:70.'.

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C26-S44 (Verse 44) Jesus returns to solitary prayer.

And he left them,
and went away again,
and prayed the third time,
saying the same words..

Here we read that Jesus, essentially, prayed the same thing as the first time with only minor differences in the words used. And, Matthew 26:44 reports: and prayed the third time, saying the same words. Thus, we have the witness that three times Jesus prayed that He did not want to suffer but would submit to the will of God the Father. And, we have the report in three Gospel accounts. We prove our level of true Biblical faith by being consistent and diligent in our continued prayer until God gives us a definite NO or God fulfills our request. After this third time, we can be sure that God gave Jesus a definite NO. Therefore, this is the example to follow.

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: 'prayed. Mt 6:7; Da 9:17-19; Lu 18:1; 2Co 12:8'.

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C26-S45 (Verse 45) Jesus returns the third time to find the three sleeping.

Equivalent Section: the changed command.

Then cometh he to his disciples,
and saith unto them,
Sleep on now,
and take your rest:.

Equivalent Section: Why the change.

behold,
the hour is at hand,
and the Son of man is betrayed into the hands of sinners..

Matthew 26:36-46; Mark 14:32-42; Luke 22:39-53 and John 18:1-13 all tell us that Jesus went to Gethsemane, although Luke 22:39 calls it the mount of Olives. The reader can search these accounts for uniquely reported events such as the fact that there appeared an angel unto him from heaven, strengthening him. (Luke 22:43-44). In addition, Matthew 26:40-45; Mark 14:37-42 and Luke 22:45-46 tell us about Jesus finding the disciples asleep three times when they were supposed to be praying. Judas Iscariot came with the mob while Jesus talked to them the third time.

This is the third time. Luke only reports Jesus coming one time and does not bother with the other two times because more than once is not important to most men. Mark reports Jesus coming three times because he gives the perspective of a servant. A servant can make a mistake and be corrected but they are supposed to learn after the first correction. They might get a second correction. But, punishment is expected after that. Therefore, the fact that there was a second time is important to servants. However, Matthew gives us the perspective of the law and the exact number of times is important to the legal record.

Mark 12:41 is an equivalent sentence to this sentence. Mark says: And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of man is betrayed into the hands of sinners. And, as with other sentences in this chapter, we see the same message with slightly different words used. And, as explained before, God allows His Gospel authors freedom of expression so long as they deliver His message and only His message.

What we see here is that Jesus is telling them that it is too late to pray. A lot of liars and sincerely deceived people claim that anyone can go to God any time and ask for mercy and for blessings and receive them. But those are lies of devils. Luke 17:32 says: Remember Lot's wife. and He said this right after giving a warning to not delay for any reason. We need to take the warnings to not delay seriously.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition for this word is: 'Cessation of motion or action of any kind, and applicable to any body or being; as rest from labor; rest from mental exertion; rest of body or mind. A body is at rest, when it ceases to move; the mind is at rest, when it ceases to be disturbed or agitated; the sea is never at rest'. In Hebrews 3 and 4, we are told that God's rest is to stop trying to provide for ourselves in this physical world, and to stop worrying about physical needs while we concentrate on doing the work of God. Therefore, true Biblical rest is not to cease from all activity but only to cease from providing the physical and, instead, work on providing the spiritual.

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

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

Please see the note for Romans C7S26 about the word sin. We find this exact phrase of sin unto death: in 1John 5:16; Romans 6:16. We see this doctrine dealt with in: Acts 5; Romans 5; 1Corinthians 8:11-LJC and Galatians C3-S26. The functional definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law.). Please also see the note for Matthew 9:10 about the word sinners. Be careful about the definition of this word because lost and devil motivated people teach wrong definitions for it. The functional definition for this word is: 'A saved or lost person who violates God's law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Sleep on. that is, as it is well paraphrased by Euthymius, "Since you have thus far failed to watch, sleep on the rest of the time, and take your rest, if you can." 1Ki 18:27; Ec 11:9 the hour. Mt 26:2,14-15; Mr 14:41-42; Lu 22:53; Joh 13:1; 17:1'.

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C26-S46 (Verse 46) Jesus tells them that it is time for the next event of the evening.

Equivalent Section: What to do.

Rise,
let us be going:.

Equivalent Section: Why.

behold,
he is at hand that doth betray me..

Mark 12:42 is an equivalent sentence to this sentence. That sentence says: Rise up, let us go; lo, he that betrayeth me is at hand. And, again, we see the same message with only minor differences in the words. And, as explained before, God allows His Gospel authors freedom of expression so long as they deliver His message and only His message.

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: 'General references. 1Sa 17:48; Lu 9:51; 12:50; 22:15; Joh 14:31; Ac 21:13 exp: Mr 14:42.'.

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C26-S47 (Verse 47) Judas Iscariot arrived with the mob.

And while he yet spake,
lo,
Judas,
one of the twelve,
came,
and with him a great multitude with swords and staves,
from the chief priests and elders of the people..

Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:2-13 report the betrayal and arrest of Jesus.

This sentence fulfills the prophecies of Psalms 41:9 and Psalms 55:12-15.

Our sentence tell us how these people came expecting a great battle. While Peter tried to accommodate them, Jesus did not. A wise person does not figure out what they would do in a given situation and then expect the other person to act like we would. No, wisdom requires learning the other person's character and then figuring out how they will react in a given situation. However, if these people had truly figured out how Jesus would react in a given situation, they would not have come against Him but would have supported Him.

are equivalent sentences to this sentence. The equivalent section from Mark says: And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priest and the scribes and the elders. The equivalent section from Luke says: And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. The equivalent section from John says: Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and orches and weapons. And, as other sentences in the Gospels and in this chapter in particular, we see no conflict. When we compare these sentences we gain additional information. Mark reports the same thing as Matthew with only minor differences in the words used and the order of the words. Luke, however, ignores the swords and staves and, instead, tells us about the betrayal by telling us that Judas, one of the twelve...drew near unto Jesus to kiss him (Jesus). Now, Matthew and Mark tell the same things in further sentences. Therefore, Luke just chose to not report all that Matthew and Mark report.

When we look at what John reports, we see that he concentrates on reporting that Jesus demonstrated the power of God. That is; Jesus made sure that each and every one of the people who came against Him personally understood that they were fighting against God.

Thus, our equivalent sentences are the pivotal point when the night changed from a quiet pleasant religious feast and Bible study to one of fear and violence. And, we can see that Jesus reacted totally different from anyone else because He had prayed and accepted that what would happen was the will of God the Father and would be for the good of men who truly came to God and served God. In addition, Jesus would receive everlasting rewards which He did not have before, but He first had to pay the price. Likewise, if we want to receive everlasting rewards, then we must pass God's test with the right attitude and do what God requires being done even if it is a torturous martyr's death.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'The betrayer of our Lord'.

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

Please see the note for Romans C8S37 about the word sword. The functional definition for this word is: 'An offensive weapon worn at the side, and used by hand either for thrusting or cutting. 2. Figuratively, destruction by war'.

Please see the note for Mark 14:43 about the word stave. The functional definition for this word is: 'A staff used for an aid in walking and basic defense'. Forms of this word are used, in this Gospel, in: Matthew 10:10; Matthew 26:47; Matthew 26:55.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'lo. Mt 26:55; Mr 14:43; Lu 22:47-48; Joh 18:1-8; Ac 1:16'.

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C26-S48 (Verse 48) the sign to the mob who which identified Jesus.

Equivalent Section: the instruction.

Now he that betrayed him gave them a sign,
saying,
Whomsoever I shall kiss,
that same is he:.

Equivalent Section: the command.

hold him fast..

Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:2-13 report the betrayal and arrest of Jesus.

Mark 14:44 and part of Luke 22:47 are equivalent to this sentence. The First Equivalent Section:, of our current sentence, says: Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he. The equivalent section from Mark says: And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he. The only part from Luke, that is equivalent, is the last phrase. It says: and drew near unto Jesus to kiss him.

Both Matthew and Mark emphasize that Judas betrayed Jesus with a kiss. That is: he used the sign on a dear friend to betray Jesus. In the next sentence from Luke, we read: But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?. That is, Judas made his betrayal by using this sigh on personal love for the betrayal.

The Second Equivalent Section, of our current sentence, says: hold him fast. The equivalent section from Mark says: take him, and lead him away safely. These are two different sayings. However, it is quite believable that Judas said both. Just as it was not necessary for them to bring words and staves, so also was it not necessary for them to hold him fast. Jesus did not fight them. However, they came prepared for Him to fight because that is what they would have personally done.

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

Please see the note for 2Corinthians 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 Romans C16S18 about the word kiss. Webster's 1828 dictionary defines kiss as: 'to salute with the lips. 2. to treat with fondness; to caress. the hearts of princes kiss obedience. 3. to touch gently. When the sweet wind did gently kiss the trees.
KISS, n. A salute given with the lips; a common token of affection'. Within the Bible, a kiss is used only as an (supposedly) affectionate greeting.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Whomsoever. 2Sa 3:27; 20:9-10; Ps 28:3; 55:20-21 exp: Mr 14:44. hold. Mr 14:44'.

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C26-S49 (Verse 49) Judas Iscariot gave the sign.

First Step: His greetings.

And forthwith he came to Jesus,
and said,
Hail,
master;.

Second Step: His false sign of love.

and kissed him..

Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:2-13 report the betrayal and arrest of Jesus.

This sentence is a fulfillment of Proverbs 27:6. in this verse we see Judas call Jesus master with a lower case m, which means a human teacher. at this point, Judas had rejected the fact that Jesus is 'God in human flesh' and decided to treat Him as just a man. Such a decision led to his damnation, as it will do to all who make the same decision.

The last time that Matthew reports Judas calling Jesus Master, it was with a capitalized word and was at the Last Supper. Therefore, Judas was lying about what he believed at that time, since he had already betrayed Jesus, but this time he is speaking his true heart.

Mark 14:45 is the only other place, in any of the Gospel accounts, which actually says that Judas kissed Jesus. That sentence says: And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him. Notice that Mark reports that Judas said Master twice. The first time was capitalized and the second was not. Apparently, Judas started out with the lie that he had been living and then, in the middle of his sentence, decided to be honest about his true feelings about Jesus.

Matthew uses the word forthwith where Mark uses the phrase And as soon as he was come to deliver the same message. This difference in expression can be attributed to the difference in the perspectives between the two authors. In addition, Matthew only reports Judas saying master (with the lowercase) once because that is all that is needed in the legal record to condemn Judas on this point.

Please see the note for Matthew 13:5 about the word forthwith. Webster's 1828 defines this word as: 'adv. forth and with. Immediately there fell from his eyes as it had been scales; and he received his sight forthwith. Acts. 9.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Hail. Mt 27:29-30; Mr 15:18; Joh 19:3 kissed him. Kataphileo G2705, he kissed him affectionately, eagerly, or repeatedly, from kata G2596, intensive, and phileo G5368, to kiss, still pretending the most affectionate attachment to our Lord. Ge 27:26; 1Sa 10:1; 2Sa 20:9; Pr 27:6; Mr 14:45-46; Lu 7:45; 1Th 5:26'.

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C26-S50 (Verse 50) Jesus gives Judas a chance to honestly confess his betrayal.

And Jesus said unto him,
Friend,
wherefore art thou come?.

Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:2-13 report the betrayal and arrest of Jesus.

Now, this is where the various Gospel accounts report different actions by different people. No, there is not a conflict but each Gospel author chose different things to report and no single author reported everything which was done. People might disagree about the sequential order of these events, but that is not something to really argue about because God does not really give us enough information to be positive of the time sequence of these individual actions. Therefore, God determined that was not important for us to know those details and we should concentrate on what God wanted us to know instead of arguing about what God made it impossible for us to accurately know. (Please see the Section called Sequence of the Betrayal of Jesus in Doctrinal Study called Gospel Time Sequences for the time sequence of events which we can be positive of.) Please understand that arguing about what we can not be positive of is a distraction from devils to keep people from concentrating on what God does want them th know.

This sentence is a fulfillment of Psalms 41:9. Jesus knew that Judas had betrayed Him. Jesus prophesied it and old Judas That thou doest, do quickly (John 13:27) while they were at the Last Supper). Therefore, Jesus asked this question to give Judas one last chance to confess and seek forgiveness, even though Jesus knew that Judas would not do so.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Friend. Rather, "Companion, hetairos G2083, against whom (eph ho the reading of all the best MSS.) art thou come?" Mt 20:13; 2Sa 16:17; Ps 41:9; 55:13-14; Lu 22:48 exp: Ho 3:1; Mt 22:12.'.

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C26-S51 (Verse 50) the mob physically grabbed Jesus.

Then came they,
and laid hands on Jesus,
and took him..

Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:2-13 report the betrayal and arrest of Jesus.

in this sentence we see Jesus address Judas as Friend with an upper case F, and there are two different arguments as to why this is true.

.In the first argument, people claim that this means a very important personal friend. Even though Judas refused to treat Jesus as a friend, and even betrayed Him, Jesus continued to treat Judas as a friend.

The second argument is that the word Friend has an upper case F because it is the first word in the sentence spoken by Jesus. And, that the word in the original Greek is not the word typically interpreted as friend. The word which is most often interpreted as friend includes the meaning of a close personal relationship. The claim is that the word, which is most often interpreted as friend in this verse, is a social friend and more of an acquaintance than someone with a close personal relationship. And, basically, this shows that Jesus is telling Judas that he has lost that special close personal relationship. Each person is free to decide which interpretation that want to believe, or to decide that it is not worth arguing about.

This verse is a fulfillment of Psalms 41:9.

Now, there are valid reasons to believe that John 18:4-9 occurred between Matthew 26:48 and Matthew 26:49. That section is after John tells us; Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and orches and weapons, which matches with Matthew 26:48. And, it puts Jesus dealing with the mob, and doing a miracle to prove to them Whom they were fighting against, before Jesus deals on a personal level as He starts to do in the prior sentence. In addition, it is most reasonable to believe that Jesus spoke Luke 22:47 after our current sentence. However, the Bible does not give us enough information to 'take a stand' on the time sequence. God expects us to be satisfied with comparing these reports to get a better understanding of what is reported and to not worry about what God deliberately hid from us.

Please note that while they laid hands on Jesus, and took him, they did not leave immediately. The Gospel accounts report a few more things which happened before they led Him away.

Please see the note for Matthew 18:28 about the exact phrase of: laid hands. The functional definition for this word is: 'To physically grab with the intention of doing great harm which, usually, ends in death'.

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C26-S52 (Verse 51) the servant's ear was cut off.

And,
behold,
one of them which were with Jesus stretched out his hand,
and drew his sword,
and struck a servant of the high priest's,
and smote off his ear..

When Jesus first sent out disciples, He told them to not take any provisions. At that time, they were still under the Old Testament economy. However, by the time of the Lord's Supper, Jesus has provided spiritual life (conceived) to His church and developed it to be ready for birth at Pentecost. Therefore, Jesus is giving instructions for the New Testament during the Lord's Supper and afterwards. That is why, in Luke 22:35-38 Jesus told His disciples that He was changing His instructions to take provision and protection (sword). in Luke 22:38 Jesus said And they said, Lord, behold, here are two swords. And he said unto them, It is enough. So, they went to the garden with swords at his bidding, but now he tells them to not use the swords. Basically, the instructions to take provision and protection was for the future, after his resurrection. Even then, they are for defense, not aggression.

Matthew 26:51-55; Mark 14:47; Luke 22:49-53 and John 18:10-11. The equivalent sentence from Mark says: And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. The equivalent sentences from Luke says: When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? And one of them smote the servant of the high priest, and cut off his right ear. The equivalent sentence from John says: Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

The first thing to pay attention to is that Peter swung his sword at the servant's neck to cut off his head. But, the servant ducked and Peter only cut off his ear. Unless God's servant is truly practiced with a weapon and knows for sure that God wants him to carry the weapon to protect others, he needs to leave the weapon home. When Jesus told them But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. (Luke 22:36). Jesus was giving instructions for the 'Church Age' and not for the immediate time. However, He did not bother to clarify that difference when the disciples took swords with them into the garden. So now that the mob came with swords and staves, Peter reacted emotionally. And, so will most people in circumstances like that where things suddenly change to be far different from what is expected. That is: an untrained and inexperienced person will usually react badly to sudden surprise. Therefore, unless properly trained, most people need to leave the weapon homeans trust God to handle affairs.

Now, apparently, someone asked the question reported by Luke. Then Peter decided to swing his sword before Jesus answered. With that in mind, we need to realize that this incident is important because God had all four (4) Gospel authors to include it. In addition, we see that only John gives us the names of the people involved. John gives us the spiritual perspective and God wants us to know that God keeps our named and maintains a personal record for each person. However, all of the other Gospel writers provide perspectives where the action is more important than the person involved. And they don't want the distraction of the gossips talking about the person while they ignore the action.

Next, we see that the person who was cut was a servant of the high priest. When he returned to the palace of the high priest, he talked to other servants and one of his relatives accused Peter of being with Jesus. Thus we see the 'Law of Sowing and Reaping'. The servant of the high priest would not have had his ear cut off if he was not serving a devil motivated religious liar. And, God used this opportunity to personally demonstrate to this servant what spiritual result he could expect if he kept serving such a devil motivated religious liar. Also, God was providing another opportunity for Jesus to do another miracle and remove any excuse from these people. They could not claim that they did not know that Jesus represented God when they faced God in judgment. Further, God gave Peter, and the other disciples, another demonstration of the results of reacting emotionally before you consider all of the possible consequences of an action. And, finally, Jesus was able to demonstrate how God's people are to react when unjustly accused and persecuted for doing the work off God.

Please see the note for 2Corinthians 10:14-16 about the word stretch. The functional definition for this word is: 'To draw out to greater length; to extend in a line'.

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

Please see the note for John 18:22 about the words strike / struck. The functional definition for this word is: 'To touch or hit with some force, either with the hand or an instrument; to give a blow to, either with the open hand, the fist, a stick, club or whip, or with a pointed instrument, or with a ball or an arrow discharged'.

Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike with passion; 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'. Tthe word smote is the past-tense form of the word smite.

Please see the note for 1Corinthians C12S13 about the word ear. The functional definition for this word is: 'The organ of hearing; the organ by which sound is perceived. It is often used symbolically in scripture'. Please also see the note for Mark 4:9 about the phrase ears to hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:35; Mr 14:47; Lu 9:55; 22:36-38,49-51; Joh 18:10-11,36; 2Co 10:4 exp: Mt 26:70.'.

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C26-S53 (Verse 52) Jesus instructs His disciples to not fight.

Equivalent Section: the command.

Then said Jesus unto him,
Put up again thy sword into his place:.

Equivalent Section: Why.

for all they that take the sword shall perish with the sword..

People might wonder why Jesus gave the prior command to take a sword and then gave this command. And, the answer is simple. There is a time and place for everything that is good. However, we need God's Holy Spirit to tell us when that time is. And, this was not the time, nor place for the sword. (Please see the related prior notes for further details on this explanation.)

It is one thing to be trained and prepared to use a weapon if needed, even while hoping that time never comes, and another thing to take (live by) the sword. There have been many Godly men, such as king David, who wielded the sword and killed people. So, it is not our place to condemn the weapon, nor to condemn those who use the weapon but we are to look at the motivation behind the use of the weapon. in this case, Peter had an admirable motivation, but it was not directed by God and, actually, went against the will of God. Therefore, the primary thing to do is first find the will of God in every situation.

Luke 22:51 and John 18:10 are related sentences with Luke reporting a different, but related message, and John reporting the same as this sentence and the next sentence, but using different words. The sentence from Luke says: And Jesus answered and said, Suffer ye thus far. That is: 'Allow, and do not punish this wrong that they do'. Of course, as an answer, this was His response to the betrayal.

The sentence from John says: Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?. Since John's sentence starts with the word Then, it comes after Peter reacted against God's will. The phrase the cup which my Father hath given me, shall I not drink it?, actually matches the next sentence from Matthew. So, even though this was just the start of the suffering and death of Jesus, it was the will of God the Father. And, there are often things which make no sense to us, or that even seem wrong, and yet they are also the will of God the Father. And, in these instances, there are results, which we are not aware of, which are far more important that what we perceive as wrong. Therefore, we are to always seek the will of God before acting, or reacting, to any circumstance of life, and this is especially true for emotionally charged incidents.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Put. Mt 5:39; Ro 12:19; 1Co 4:11-12; 1Th 5:15; 1Pe 2:21-23; 3:9 they. Mt 23:34-36; Ge 9:6; Ps 55:23; Eze 35:5-6; Re 13:10; 16:6 General references. exp: Ex 21:12; Mr 14:47; Lu 22:50; Joh 18:10.'.

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C26-S54 (Verse 53) Jesus explains the force He could call if He was willing to do so.

Thinkest thou that I cannot now pray to my Father,
and he shall presently give me more than twelve legions of angels?.

Here, and in the report from John, Jesus is telling Peter that He does not need Peter to defend him. (The equivalent section from John says: the cup which my Father hath given me, shall I not drink it?. That is: Jesus did not need Peter to defend him because what was happening was the will of God the Father and Jesus had accepted God's will.)

We should accept that Jesus said what Matthew reports and what John reports in order to get the emotionally upset disciples to accept what was happening. And, as we have seen repeatedly, each author chose to only report part of what was said.

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

Please see the note for 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 2Corinthians 4:13-14 about the word present. The functional definition for this word is: 'Being in a certain place; opposed to absent'.

Please see the note for Mark 5:9 about the word legion. Fausset's Bible Dictionary defines this word as: 'The largest division of the Roman army, of which it was, in order and armament, the miniature; 6,000 foot, with a body of horse. Mt 26:53, "thinkest thou that I cannot now pray to My Father, and He shall presently give Me more than twelve legions of angels," against this band from the Roman "legion"; not merely My twelve apostles, but twelve "legions," and these "angels?" (compare 2Ki 6:17; Da 7:10.) In Mr 5:9 the demon-possessed says, "my name is legion, for we are many," "because many demons (Greek) were entered into him."'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and he. Mt 4:11; 25:31; 2Ki 6:17; Da 7:10; 2Th 1:7; Jude 1:14 exp: Jas 5:6. twelve. Mt 10:1-2 legions. (A legion, legeon G3003, for the Latin legio, from lego, to collect or choose was a particular division or battalion of the Roman army, which at different times contained different numbers. In the time of our Saviour it probably consisted of 6,200 foot and 300 horse, twelve of which would amount to 78,000 men.) Lu 8:30 General references. exp: Mr 14:47; Lu 22:50; Joh 18:10.'.

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C26-S55 (Verse 54) Jesus explains that this is to fulfill scripture.

But how then shall the scriptures be fulfilled,
that thus it must be?.

Our sentence tells us that the future of Jesus, that is; what His arrest was starting, not only was the will of God the Father but it also fulfilled scripture. That is, these events fulfilled prophecy. The Treasury of Scripture Knowledge, below, provides some references to scripture about to be fulfilled. In addition, the 'Suffering and Death of Jesus' Part of Prophecies Section of the Significant Gospel Events Study has links to many Old Testament references which have the prophecies which Jesus references in this sentence. Further, the Prophecy Fulfilled Section of the Significant Gospel Events Study has links to many other Bible references of prophecies fulfilled by the death, burial and resurrection off Jesus.

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

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: 'General references. Mt 26:24; Ps 22; 69; Isa 53; Da 9:24-26; Zec 13:7; Lu 24:25-26,44-46; Joh 10:35; Ac 1:16 exp: Mr 14:47; Lu 22:50; Joh 18:10.'.

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C26-S56 (Verse 55) Jesus challenges the multitude about their attitude.

In that same hour said Jesus to the multitudes,
Are ye come out as against a thief with swords and staves for to take me?.

Our prior sentences told us that Jesus told Peter Put up again thy sword into his place, and other things after Peter cut off the ear of a servant of the high priest. And, Luke 22:52 tells us: And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him. After that, Jesus dealt with the mob, which is what our sentence is dealing with. Now, we can not say for certain but Jesus may have healed the servant first or He may have spoken to Peter first. I, personally, believe that Jesus spoke to Peter first because Peter was more important, from a spiritual point of view, than a lost servant of doctrinal error and devils. But, since the Bible does not tell us, others can claim the opposite order of those events happening. Regardless of those events, we now see Jesus turn to deal with the mob who had come out against Him.

Mark 14:48 and Luke 22:52 are equivalent sentences to this sentence. The equivalent sentence from Mark says: And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?. The equivalent sentence from Luke says: Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?. Our current sentence tells us that Jesus said this thing In that same hour. Therefore, it was not immediately. Luke starts his sentence with the word Then, which means: 'After He dealt with the others'. They came out with weapons and prepared to do violence, but Jesus dealt with them last in order to show them that their threats did not change their priority and that they had the lowest priority of everyone there because Jesus left them to last when he dealt with people.

In his equivalent sentence, Mark uses the phrase And Jesus answered. That is: in addition to dealing with other people, Jesus answered their implied threat by their coming as a mob and their having swords and staves.

Now, after Jesus made it clear that He was not intimidated, nor was he threatened, He asked the question of these sentences. Luke does not include the phrase for to take me, but the rest of the question (Are ye come out as against a thief with swords and staves) is the same in all three (3) Gospel accounts with only minor differences in words and the order of the words. (That only shows that God allows His authors freedom of expression so long as they deliver His message and only His message.)

The next two sentences, and their equivalents within the other Gospel accounts, are part of this answer from Jesus and need to be considered with this sentence, and the equivalents from the other Gospel accounts. (This is to fulfill contextual requirements.) In the next sentences, Jesus makes it clear that His demonstrated character did not match that of a thief. The lesson is that we need to deal with people according to their demonstrated character and not according to how we imagine that we would act if we were in their circumstances.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Are. Mr 14:48-50; Lu 22:52-53'.

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C26-S57 (Verse 55) Jesus explains why their attitude is not needed.

I sat daily with you teaching in the temple,
and ye laid no hold on me..

This sentence must be considered in context with the prior sentence and the next sentence for contextual reasons. In these sentences, Jesus is telling the mob that His proven character is different than a thief. Therefore, they did not need to come as a mob expecting violence.

The First Equivalent Section of Mark 14:49 and the First Equivalent Section of Luke 22:53 are equivalent to this sentence. The equivalent section from Mark says: I was daily with you in the temple teaching, and ye took me not. The equivalent section from Luke says: When I was daily with you in the temple, ye stretched forth no hands against me. And, as seen elsewhere, all three (3) Gospel accounts report the same message using only minor various in words and the order of the words. Thus, the only differences are showing us that God allows His authors freedom of expression so long as they deliver His message and only His message. Matthew tells us that Jesus was teaching, and the others don't but this is so that the legal record will show that the activities of Jesus did not prevent their acting. And, Luke, who gives us the perspective of men, says: ye stretched forth no hands against me, which means that didn't even start an attempt to arrest Jesus.

We find forms of the word daily occurring 63 times in 62 verses of the Bible and, in the New Testament, in: Matthew 6:11; Matthew 26:55; Mark 14:49; Luke 9:23; Luke 11:3; Luke 19:47; Luke 22:53; Acts 2:46; Acts 2:47; Acts 3:2; Acts 5:42; Acts 6:1; Acts 16:5; Acts 17:11; Acts 17:17; Acts 19:9; 1Corinthians 15:31; 2Corinthians 11:28; Hebrews 3:13; Hebrews 7:27; Hebrews 10:11; James 2:15. Webster's 1828 defines this word as: 'a. Happening or being every day; done day by day; bestowed or enjoyed every day; as daily labor; a daily allowance. Give us this day our daily bread. Lord's Prayer
DA'ILY, adv. Every day; day by day; as, a thing happen 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.

Thompson Chain Topics provides references for the word daily as: 'Daily Duty: Ro 12; 1Th 5:15-28. Gathering the Manna: Ex 16:4; 1Ch 16:37; 2Ch 8:14; Ezr 3:4. Reading of "The Word": Ne 8:18. Performing of Vows: Ps 61:8. Prayer: Ps 88:9; 145:2. Watchfulness: Pr 8:34. Cross-bearing: Lu 9:23. Exhortation: Heb 3:13'.

Nave's Topical Bible provides references for the word daily as: 'DAILY OFFERING Sacrificial: Ex 29:38-42; 30:7-9; Nu 28:3-8; Ezr 3:4-6; Eze 46:13-15; Da 9:21,26-27; 11:31; Ac 3:1. FIGURATIVE: Joh 1:29,36; 1Pe 1:19'.

Torrey's Topical Textbook provides references for the word daily as: 'Daily Sacrifice, Ordained in mount Sinai: Nu 28:6. A lamb as a burnt offering morning and evening: Ex 29:38-39. Doubled on the sabbath: Nu 28:9-10. REQUIRED to BE: With a meat and drink offering: Ex 29:40-41. Slowly and entirely consumed: Le 6:9-12. Perpetually observed: Ex 29:42; Nu 28:3,6. Peculiarly acceptable: Nu 28:8; Ps 141:2. Secured God's presence and favor: Ex 29:43-44. Times of offering, were seasons of prayer: Ezr 9:5; Da 9:20-21. Restored after the captivity: Ezr 3:3. The abolition of, foretold: Da 9:26; 11:31. ILLUSTRATIVE OF: Christ: Joh 1:29,36; 1Pe 1:19. Acceptable prayer: Ps 141:2'.

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

Please see the note for 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I sat. Mr 12:35; Lu 21:37-38; Joh 8:2; 18:20-21'.

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C26-S58 (Verse 56) Jesus explains that this is a fulfillment of scripture.

But all this was done,
that the scriptures of the prophets might be fulfilled..

This sentence is, and the equivalent sentences of the other Gospels, are, basically giving the same message as Matthew 26:54 and its equivalent sentences. As mentioned there, please see the Prophecy Fulfilled Section of the Significant Gospel Events Study, for other Bible references to prophecies fulfilled within the Gospels. In addition, the references from the Treasury of Scripture Knowledge might also be useful.

Among other reasons, Jesus what He did in order to fulfill prophecy. And, fulfilled prophecy proves that the God of the Bible is the most powerful being that exists anywhere.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mt 26:54; Ge 3:15; Isa 44:26; La 4:20; Da 9:24,26; Zec 13:7; Ac 1:16; 2:23 exp: Mt 2:15; Joh 16:32. General references. exp: Mt 26:70.'.

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C26-S59 (Verse 56) All of the disciples fled.

Then all the disciples forsook him,
and fled..

Jesus prophesied that all of the disciples would be offended because of Jesus in Matthew 26:33-35 and Mark 14:27. This sentence, and, Mark 12:50 fulfilled this prophecy. Mark tells us: And they all forsook him, and fled.

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

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Then. Mt 26:31; Mr 14:50-52; Joh 16:32; 18:8-9,15-16; 2Ti 4:16 General references. exp: Mt 26:70.'.

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C26-S60 (Verse 57) Jesus is taken to Caiaphas.

And they that had laid hold on Jesus led him away to Caiaphas the high priest,
where the scribes and the elders were assembled..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. As the start of that trial, Matthew 26:57; Mark 14:53; Luke 22:54 and John 18:24-28 all tell us that Jesus is taken before Caiaphas the high priest.

This trial is a major part of the fulfillment of the prophecies that Jesus would be betrayed and is the basis of the rest of the events which fulfilled prophecy. (Please see the Prophecies and the Prophecy Fulfilled Sections of the Significant Gospel Events Study, for other Bible references related to this incident.)

As I understand it, there was supposed to be only one high priest. Yet, the Gospels name two high priests at that time. Supposedly, Annas (see the note for John 18:12-13) was high priest but was not willing to give up the power when he was removed from office because of corruption. Therefore, he had his son-in-law (Caiaphas) named as high priest and used him as a puppet while Annas retained the true power. Thus, we only read about Jesus being taken to Caiaphas the high priest, in this account, since he is the only one recognized in the legal perspective. John 18:13 tells us: And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year. John gives us the spiritual perspective and God recognized who is the true authority. God does not fall for the 'politically correct' lies of men. Please see the Gospel Time Sequence Study, for the events reported in different Gospel accounts, in their time sequence.

So, what we see here is that Matthew does not report everything. We also see that none of the Bible writers report everything. If four people went and spent considerable time experiencing something that was new to them, no one would expect all of them to report every little detail of their experience and all to give the exact sane report down to the level of all using the exact same words. But that is the unreasonable and impossible standard the lying Bible critics try to impose on the Gospel authors and other Bible writers. And, any person who accepts their lies will have eternity in the lake of fire to regret being a fool who valued the lies of a devil motivated mortal man over the proven and written word of God.

Mark 14:53; Luke 22:54 and John 18:12-13 report equivalent messages to this sentence. While there are several differences in the details reported, there is no conflict in the message found in all Gospel accounts. And, we receive greater understanding by comparing the various accounts.

Our current sentence says: And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. The equivalent section from Mark says: And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes. The equivalent section from Luke says: Then took they him, and led him, and brought him into the high priest's house. The equivalent section from John says: Then the band and the captain and officers of the Jews took Jesus, and bound him, And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.

Please note that our current sentence says that these people were assembled. That means that they were there before Jesus was brought to them. This also means that each of them were in on the planning of the murder of Jesus and that each will be held legally responsible for the murder. It is a general legal principal that everyone involved in a crime, no matter how small their own personal involvement is, is held legally responsible for all that is done in the crime. Therefore, each of these people are legally guilty of murder even if all they did was attend the meetings.

The first thing to notice is that Matthew and Mark report almost the same thing with Matthew including a few more details which are required for the legal record. In addition, both start their sentences with the word And. Both report what happened to the disciples who were there and then add this report to the fact that all others fled. Further, where Mark just uses the word they, Matthew is more explicate with they that had laid hold on Jesus. As already written, this additional information is required for the legal record where Mark lets the context make it clear who he meant when he wrote they. In addition, Matthew is explicate when he names Caiaphas where mark assumes that his readers would know who the high priest was at the time. Again, this is the perspective of a servant. Also, Mark includes naming all the chief priests where Matthew does not. The people named by Matthew (the high priest...the scribes and the elders, are the people legally responsible for the decision and were the people who actually had a voice in the judgment. However, all the chief priests were there to serve the others and could testify but not vote. Therefore, their being there is important from a servant's perspective but not from a legal perspective. Any time that a court is assembled there are servants attending who are not legally recognized. Therefore, this distinction that I am writing about is normal.

Next, we see that Luke reports the actions but does not bother with identifying the people involved. And, Luke reports the perspective of a normal man and the identifications provided by Matthew and Mark are not that important to most men.

This leaves us with the report from John where we read the spiritual perspective. This is the record that God will use in His court. Please notice that John names the band and the captain and officers of the Jews. God keeps a more accurate record, than men record, of who did what. In addition, John reports that they took Jesus, and bound him even after he proved that He would go willingly and that all of them together could not force Him to go against His will. Next, John reports them taking Jesus to each of the high priests because each of them will answer for their own personal actions when judged by God. In addition, by reporting that they went to Annas first, God is letting us know that he had the greater responsibility.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 56:5-6; Mr 14:53-54; Lu 22:54-55; Joh 11:49; 18:12-14,24'.

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C26-S61 (Verse 58) Peter followed.

But Peter followed him afar off unto the high priest's palace,
and went in,
and sat with the servants,
to see the end..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In addition, Matthew 26:58; Mark 14:54; Luke 22:54 and John 18:15-16 report that Peter followed at a distance. Further, John's Gospel also tells us that John followed with Peter and that John was the person who got Peter into the high priest's house. Finally, what we read in this sentence, that Peter did, led to his stumbling, which we read about in Matthew 26:69-75; Mark 14:54; Mark 14:66-72; Luke 22:54-62; John 18:15-18; John 18:25-27.

Please see the Study called Gospel Time Sequences for Bible references to other events not reported by Matthew but which also happened at this time and are reported in the other Gospel accounts. Some of those events happened before the event of this sentence and some happened after the event of this sentence but before the event of the next sentence. In addition to those other references, please see the book called SbS-Preacher Missionaries and the sections about Peter's stumbling and his restoration for a better understanding about how God was working in the life of Peter through these events. God had these things reported to us in order to help us when we go through similar circumstances on our own lives.

As much as people criticize Peter, he did follow. And, as the Gospel of John reports, John also followed and it was John who got Peter admitted to the High priest's palace. John's parents were rich enough, and of a high enough social position, for John to be known to the family and servants of the High priest. However, Peter was not at that level. Therefore, John was admitted without question but Peter was refused admittance until John convinced the maid to let Peter enter. Even then, Peter was only admitted to the outer court where the servants and guards stayed and had a fire to keep them warm.

The next thing to notice is that Peter went in, and sat with the servants, to see the end. He had an innocent intention. However, he was caught up in circumstances. A lot of people get caught up in circumstances because they are in the wrong place at the wrong time. 1Thessalonians 5:22 commands us t; Abstain from all appearance of evil. Peter was caught up in circumstances because he did not obey this command.

Mark 14:54; Luke 22:54-55 and John 18:15-16 deliver equivalent messages but with different words and more details but no conflicts. . The equivalent sentence from Mark says: And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire. The equivalent sentences from Luke say: And Peter followed afar off. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. The equivalent sentences from John say: And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter.

The main difference between the report from Matthew and from Mark is that Matthew reports that Peter acted: to see the end while Mark reports that Peter: warmed himself at the fire. Sometimes the motivation is important to the legal record, which is what Matthew reports. However, from the servant's perspective, actions arte what are important.

Next, Luke gives us the perspective of men. He tells us that the servants kindled a fire, because they were cold, and Peter sat down among them. Therefore, from the perspective of most men, what Peter did was not necessarily unreasonable. However, it was not wise and led to problems. Therefore, God's children need to avoid doing things which might be acceptable but will lead to problems.

Please notice that John's Gospel also tells us that John followed with Peter and that John was the person who got Peter into the high priest's house. We are not told what happened to the other disciples. Mark's Gospel tell us that Mark was there and they tried to capture him but he ran away naked. Mark was too young to be a true disciple of Jesus.

John gives us the most details and those details are covered in the Book Study on the Gospel of John. And, while Peter got into trouble, we read no report of John doing the same thing. So, the difference is not going to the high priest's palace but the difference is in what they each did after arriving there.

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

Please see the note for 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."'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and went. Joh 18:15-16,25 General references. exp: Mt 26:70.'.

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C26-S62 (Verse 59-60) the liars could not get their lies into agreement.

Equivalent Section: they tried to find reliable false witnesses

First Step: What they sought.

Now the chief priests,
and elders,
and all the council,
sought false witness against Jesus,
to put him to death;.

Second Step: What they found.

But found none:.

Equivalent Section: All false witnesses were unreliable.

yea,
though many false witnesses came,
yet found they none..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council.

In Matthew 26:59-61 and Mark 14:55-59 we read about the false witnesses. Please see the Doctrinal Study called False for links to where the Bible warns us about False witnesses.

Mark 14:55-55 are equivalent to this sentence. The First Equivalent Section, of our current sentence, says: Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; But found none. The equivalent sentence from Mark says: And the chief priests and all the council sought for witness against Jesus to put him to death; and found none. Matthew lists and elders, in addition to the others, in order to keep the legal record accurate. In addition, Matthew includes the word false to make sure that the legal record clearly says that they were not even trying to pretend to seek the truth but were blatantly serving Satan and seeking believable lies.

The Second Equivalent Section, of our current sentence, says: yea, though many false witnesses came, yet found they none. The equivalent sentence from Mark says: For many bare false witness against him, but their witness agreed not together. Here we see more of a difference but not a conflict. Comparing the two reports increases our understanding. For example, Matthew uses the word yea, which is defined as: 'Yes but it affirms much more strongly than a simple Yes'. This means that they spent much time and effort. And, Mark explains their trouble when he reports: their witness agreed not together. That is, they could not get two people to tell the same lie and they had to have two witnesses according to God's law, which they claimed to follow. If they could not get two people to tell the same lie, then they could not get the people to agree with their plan to murder Jesus.

When they couldn't even fake a charge against the man named Jesus, they asked Him if He was God's Christ (Matthew 26:64). Then they condemned Him for telling the truth, which they rejected. That is, they condemned Him based upon their additions to God's mosaic Law and not according to God's actual law. This verse is a fulfillment of Psalms 35:11-12.

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 13:9 about the word council. The functional definition for this word is: 'An assembly of men summoned or convened for consultation, deliberation and advice'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sought. De 19:16-21; 1Ki 21:8-13; Ps 27:12; 35:11-12; 94:20-21; Pr 25:18; Mr 14:55-56; Ac 6:11-13; 24:1-13 General references. exp: Ex 20:16; Ec 3:16; Ac 24:9.
found none. Da 6:4-5; Tit 2:8; 1Pe 3:16 General references. exp: Ex 20:16; Ac 24:9.'.

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C26-S63 (Verse 60-61) Two misquoted Jesus.

At the last came two false witnesses,
And said,
This fellow said,
I am able to destroy the temple of God,
and to build it in three days..

Mark 14:57-58 is an equivalent sentence. It says: And there arose certain, and bare false witness against him, saying, We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. Search the Gospels and you will not find any place where it is recorded that Jesus said about building without hands. You also will not find any place where it is recorded that Jesus said about building with hands. It is possible that Jesus said something along these lines, and the Gospel authors did not report it. However, since these people are false witness who are deliberately lying, we can be positive that Jesus never said what they claimed.

Notice that these false witnesses perverted the truth by adding to it. We need to be careful to be accurate and not add to nor take away from what we claim that others said and what we claim that the word of God says. In addition, we need to keep things in context, especially when the context affects the understanding. Finally, we need to report the true message and not just words which can be easily misunderstood. The only exception is when the circumstances are like where Jesus taught in parables because the lost refused to accept the truth and they insisted on receiving comfortable lies.

Matthew 12:40; Matthew 26:61; Matthew 27:40; Matthew 27:63; Mark 14:58; Mark 15:29; John 2:19-20 all tell us that Jesus would be in the grave three days and three nights. The temple that Jesus spoke of was His own body and not the temple of God. In John 2:19, we read that Jesus actually said: Destroy this temple, and in three days I will raise it up. Notice that he did not say that he would destroy this temple but His wording covered others destroying His body, as they were getting ready to do at this time.

What we see here, and in all of the references provided, is that the Jews misunderstood what Jesus actually said. They thought he said something different from what he actually said and did not seek clarification. In fact, Jesus did not say the temple of God, but did say This temple. Therefore, they lied by perverting what Jesus actually said. This shows us the importance of making sure that we understand the actual message that someone is trying to deliver before we claim that they said something.

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

Please see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. built. 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.

The number three is used in the Bible to symbolically represent God and the Trinity. The resurrection in three days is, symbolically, showing that this is the work of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'At. De 19:15; Mr 14:57-59 General references. exp: Ex 20:16; Ac 24:9.
This. Mt 26:71; 12:24; Ge 19:9; 1Ki 22:27; 2Ki 9:11; Ps 22:6-7; Isa 49:7; 53:3; Lu 23:2; Joh 9:29; Ac 17:18; 18:13; 22:22 I am. the words of our Lord were widely different from this statement of them; so that the testimony of these witnesses was false, though it had the semblance of truth. Mt 27:40; Jer 26:8-11,16-19; Mr 15:29; Joh 2:19-21; Ac 6:13'.

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C26-S64 (Verse 62) the high priest was frustrated.

And the high priest arose,
and said unto him,
Answerest thou nothing?.

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In Matthew 26:62-63 and Mark 14:60-61 tell us that Jesus refused to answer anything until they asked Him: Art thou the Christ, the Son of the Blessed?.

We see the phrase Answerest thou nothing?, (or the equivalent) applied to Jesus in: Matthew 26:62 ; Matthew 27:12 ; Mark 14:60 ; Mark 14:61 ; Mark 15:3 ; Mark 15:4 ; Mark 15:5 ; Luke 23:9 .

What we see here is that they were trying to provoke Jesus to say something while emotionally upset by the lies told against Him. Most people say something foolish if they respond to such emotional attacks. Here, Jesus shows us true wisdom by refusing to say anything and by refusing to respond at all.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Answerest. Mt 27:12-14; Mr 14:60; Lu 23:9; Joh 18:19-24; 19:9-11 exp: Mr 15:4. General references. exp: Mr 14:60.'.

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C26-S65 (Verse 62) the high priest tried to get Jesus to answer lies.
what is it which these witness against thee?

This sentence is a continuation of the prior sentence where we read that the high priest, and all of the council, were trying to get Jesus to say something foolish in an emotional response to lies being told against Him.

Mark 12:60 is an equivalent sentence to this sentence. It says the exact same thing as this sentence.

This question is added to the prior question and both show us that the high priest was desperate to get Jesus to say something so that he could argue with Jesus. As our next sentence tells us, the high priest failed completely in this effort. Jesus did not answer the lies because, once started, they could continue to tell lies and demand that Jesus answer the lies. However, by refusing to answer any lying witness, the disagreement between the various lies proved them to be what they were. Here we have an example of true Biblical faith that God the Father would take care of things if Jesus did nothing and relied upon God the Father.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 14:60.'.

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C26-S66 (Verse 63) Jesus refused to speak.
But Jesus held his peace.

Mark 12:61 is an equivalent sentence to this sentence. It says the same thing as this sentence but adds the phrase and answered nothing. In addition, Matthew names Jesus where Mark uses the word he and allows the context to make it clear whom the he is. Matthew explicitly names Jesus as required for the legal record.

Please also see Psalms 38:12-17 which not only applies to Jesus, in this sentence, but applies to us.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Ps 38:12-14; Isa 53:7; Da 3:16; Ac 8:32-35; 1Pe 2:23 General references. exp: Mt 27:12; Mr 14:60.'.

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C26-S67 (Verse 63) the High priest proved that he knew Who Jesus truly was.

And the high priest answered and said unto him,
I adjure thee by the living God,
that thou tell us whether thou be the Christ,
the Son of God..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. The religious rulers question Jesus and ask Him if He is the Christ in Matthew 26:63; Mark 14:61 and Luke 22:67. In Matthew 26:62-63 and Mark 14:60-61 tell us that Jesus refused to answer anything until they asked Him: Art thou the Christ, the Son of the Blessed?.

The word the is defined as: 'there is only one and here it is'. We see the exact phrase of: the Christ in: Matthew 16:16; Matthew 16:20; Matthew 26:63; Mark 8:29; Mark 14:61; Luke 3:15; Luke 9:20; Luke 22:67; John 1:20; John 1:41; John 3:28; John 4:29; John 4:42; John 7:41; John 10:24; John 11:27; John 20:31; 1John 2:22; 1John 5:1. And, as our current sentence tells us, the Jews understood that the Christ was also the Son of God, Whom they also understood was 'God in human flesh'.

I have met people from at least one religion which claimed to be Bible based but also claimed that Jesus never claimed to be the Christ and never claimed to be 'God in human flesh'. When I showed them what is written in the word of God, they claimed that God's authors were mistaken and that their preacher knew what Jews believed at the time of the Gospels, better than the Jews who wrote the eye-witness accounts such as Matthew, Mark and John. In addition, they were saying that we can not trust God to make sure that His authors only write the truth even while they claim to believe that same source for their eternal salvation. And, while I can show their foolishness in this note, the fact is that there are many other 'good, Godly, fundamental, Bible believing, KJV only Baptists' who cling to other doctrines which go against what is literally written in the word of God.

Mark 14:61 is an equivalent sentence to this sentence. It says: Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed?. And, once more, we see that there is no conflict in spite of the differences in what is reported. I believe that he asked Jesus what was reported by Mark and, when Jesus still refused to answer, he followed with what is reported here by Matthew. And, what is reported by Luke, appears to be a different time when the entire council repeated the earlier question. In addition to those references, in the Gospel of John, we find the phrase the Christ several places but none of them are speaking about this particular trial.

The difference between what Mark reports and what Matthew reports can be attributed to perspective. When he asked the question reported by Mark, it was just one more question in their illegal trial which was not seeking truth but was seeking a lie which they could use to deceive people while they did the work of Satan. And, I sincerely refused to answer then even though Mark reports His answer. Now, people can disagree with me on this but I believe that Jesus only answered when he asked the question as Matthew reports. When he said: I adjure thee by the living God, he was ,making a solemn binding oath before God the Father and, as high priest, he knew that God would judge him for how he responded to this spiritually binding legal answer. Remember that Matthew gives us the spiritual perspective. This high priest has knowingly bound his own eternal soul to this question and answer in God's court by expressing his question as Matthew reports. And, when he made it a legal matter in God's court, then Jesus answered him.

Please see the note for Mark 5:7 about the word adjure. The functional definition for this word is: 'To bind by oath, solemnly entreat, conjure; from Lat. adjurare'.

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: 'I adjure. Le 5:1; Nu 5:19-21; 1Sa 14:24,26,28; 1Ki 22:16; 2Ch 18:15; Pr 29:24 exp: Mr 5:7. That. Mr 14:61; Lu 22:66-71; Joh 8:25; 10:24; 18:37 exp: Ac 9:20. The Christ. Mt 16:16; 27:40,43,54; Ps 2:6-7; Isa 9:6-7; Joh 1:34,49; 3:16-18; 5:18-25; 6:69; 10:30,36; 19:7; 20:31; 1Jo 5:11-13 General references. exp: Mt 27:12; Mr 14:60.'.

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C26-S68 (Verse 64) Jesus strongly confirms what the high priest asks.

Equivalent Section: Jesus strongly confirmed his question.

Jesus saith unto him,
Thou hast said:.

Equivalent Section: Jesus prophesies his future.

nevertheless I say unto you,
Hereafter shall ye see the Son of man sitting on the right hand of power,
and coming in the clouds of heaven..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council.

Matthew 26:64 and Mark 14:62 and Luke 22:67-69 and John 14:3 present the prophecy by Jesus of His return to this Earth. Please be sure to see each of these references and their related notes for more details. And, while those references apply to others, they would not apply to this high priest, since He is already dead. No, I believe that this is a prophecy for Acts 7:1, 55-57, which tell us that the high priest questioned Stephen and, in his answer, Stephen looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. I know of no other time, during this high priest life, when this prophecy could be fulfilled. That written, this can not be the basis of a doctrinal claim. There are several other prophecies in this chapter and they can be found in the Prophecies Section of the Significant Gospel Events Study.

Luke 22:67-69 gives us the equivalent of this sentence but also provides more of the discussion between Jesus and the council. At the end of the discussion, Luke reports that Jesus said; Ye say that I am. That has the same meaning as the phrase Thou hast said, which is found in our current sentence. (Reportedly, the phrase Thou hast said, is a figure-of-speech for a very strong confirmation.) thus, what Luke reports is easier for us to understand oday, since it is part of our current method of expression. However, Matthew gives us the legal perspective and lets us know that Jesus very strongly confirmed this answer.

In John 10:23-24 the Jews, at Jerusalem said: How long dost thou make us to doubt? If thou be the Christ, tell us plainly. And, in the few sentences after that, we read that Jesus answered them clearly enough that the Jews took up stones again to stone him (John 10:31). Therefore, there can be no valid doubt that Jesus had already answered this question in a way that the Jews clearly understood.

Mark 14:62 is equivalent to this sentence. The First Equivalent Section, of our current sentence, says: Jesus saith unto him, thou hast said. The equivalent section from Mark says: And Jesus said, I am. The phrase I am had a particular meaning to the Jews as a name for God. And, the Jews understood that the Christ would be 'God in human flesh'. Therefore, this is a very clear legal answer to the Jewish religious leaders. And, we know that they clearly understood His answer because the next few sentences clearly say that they condemned Him to death for telling them this truth.

The Second Equivalent Section, of our current sentence, says: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. The equivalent section from Mark says: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. The important parts of these sentences, which contain the message, is exactly the same. The first phrases are different but do not constitute a conflict. They only show us that God allows His Gospel authors freedom of expression.

Now, with that written, we see several important doctrinal items in the Bible references provided.

In our three references we see three different questions asked by the high priest and council. What we see reported is these people badgering Jesus with multiple versions of the same question while they refused to believe His answer. He answered them 'yes' and old them that they would not believe the truth and they proved Him right. So we see Jesus tying their coming judgment directly to His telling them that He was the Christ / the Son of God / the Son of the Blessed and their refusing to accept the bald faced truth.
in this sentence, Jesus deliberately uses the title of: I am as a well-known name of God. That is the name that God gave Moses at the burning bush. These religious leaders clearly understood that Jesus was claiming to be God. some foolish religious people claim that Jesus never claimed to be God and this is only one of at least two times in the gospels that Jesus clearly and plainly stated that he is God.
In these sentences, Jesus deliberately uses the title of: Son of man to emphasize His physical body and to say that He is 'God in human flesh' and the Son of God because only the Son of God could be sitting on the right hand of power of God. This is one instance where we see Son of man used for 'God in human flesh' and not for just a physical man. Jesus used Son of man because they were looking at the physical man and refusing to see the God inside of that physical man. We see Peter declare the truth of this sentence in Acts 2:33 and again in Hebrews 1:3. Then in Acts 7:55-60 we have the eye witness testimony of Stephen saying that he saw it filled.
In addition, to these sentences stating that ye see the Son of man sit on the right hand of the power of God, this is a direct warning of their coming judgment. They were doing what they wanted to the physical man but the next time they would face the Lord of glory in all of His power and wrath.
Matthew 26:64 and Mark 14:62 also says that ye see the Son of man coming in the clouds of Heaven. This is a prophecy of His return. Please see the Prophecies Section of the Significant Gospel Events Study for details and Bible references related to His return as ruling Lord.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Mt 26:25; 27:11; Mr 14:62; Lu 22:70; Joh 18:37 Hereafter. Mt 16:27; 24:30; 25:31; Da 7:13; Lu 21:27; Joh 1:50-51; Ac 1:11; Ro 14:10; 1Th 4:16; Re 1:7; 20:11 the right. Ps 110:1; Ac 7:55-56; Heb 1:3; 12:2 General references. exp: Lu 17:30.'.

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C26-S69 (Verse 65) the high priest condemns Jesus for telling the truth.

First Step: the high priest lies.

Then the high priest rent his clothes,
saying,
He hath spoken blasphemy;.

Second Step: the high priest condemns.

what further need have we of witnesses?.

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In Matthew 26:65-66; Mark 14:63-64 and Luke 22:71 all tell us that the high priest accused Jesus of blaspheme because He answered their question honestly. They condemned Him for doing exactly what God's word taught that God's Christ would do.

What we see here is the basis of every false doctrine which claims to be Bible based. They applied their own perversion to the word of God and claimed their additions corrected the word of God.

The Mosaic Law told them how to identify a false prophet and other forms of blasphemy. It also told them that the miracles, such as Jesus did not only proved that He was a prophet from God but the specific miracles, and the volume of them, proved that he was God's Messiah / Christ. Try and find any place in the word of God where God said that His Messiah / Christ would never tell them that he was God's Messiah / Christ. And, if such existed, then the high priest was violating God's law when he said I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God and demanded in God's legal system that Jesus give him this answer. Thus, even if God's had said what they claimed, which it does not, then the high priest is the person who truly blasphemed by demanding that Jesus legally answer his question. Thus, we see him blame Jesus for his own sin.

Mark 14:63-64 and Luke 22:71 are equivalent sentences to this sentence. The First Step, of our current sentence, says: Then the high priest rent his clothes, saying, He hath spoken blasphemy. The equivalent section from Mark says: Then the high priest rent his clothes, and saith. The equivalent section from Luke says: And they said. Only Matthew reports that the high priest said: He hath spoken blasphemy. However, an author not reporting something does not constitute a conflict. In addition, Luke reports that they all said the rest of the sentence and not just that the high priest said the rest. In the rest of our sentence, Matthew reports that he said: what further need have we of witnesses? while Mark and Luke report that (he / they all) said: What need we any further witness?. This minor difference in wording only shows that God allowed His Gospel writers freedom of expression so long as they delivered His message and only His message.

We find forms of the words rend / rent occurring 87 times in 84 verses of the Bible and, in the New Testament, in: Matthew 7:6; Matthew 9:16; Matthew 26:65; Matthew 27:51; Mark 2:21; Mark 9:26; Mark 14:63; Mark 15:38; Luke 5:36; Luke 23:45; John 19:24; Acts 14:14; Acts 16:22. Webster's 1828 defines the word rent as: 'pp. of rend. Torn asunder; split or burst by violence; torn.
RENT, n. from rend. 1. A fissure; a break or breach made by force; as a rent made in the earth, in a rock or in a garment. 2. A schism; a separation; as a rent in the church.'. Webster's 1828 defines the word rend as: 'v.t. pret. and pp. rent. Eng. cranny, L. crena, Gr. 1. to separate any substance into parts with force or sudden violence; to tear asunder; to split; as, powder rends a rock in blasting; lightning rends an oak. An empire from its old foundation rent. I rend my tresses, and by breast I wound. Neither rend your clothes, lest ye die. Lev. 10. 2. to separate or part with violence. I will surely rend the kingdom from thee. 1Kings 11. Torend the heart, in Scripture, to have bitter sorrow for sin. Joel 2. Torend the heavens, to appear in majesty. Is. 64. Rend differs somewhat from lacerate. We never say, to lacerate a rock or a kingdom, when we mean to express splitting or division. Lacerate is properly applicable to the tearing off of small pieces of a thing, as to lacerate the body with a whip or scourge; or to the tearing of the flesh or other thing without entire separation'.

Thompson Chain Topics provides references for the word rent as: 'in grief or anger: Ge 37:29,34; 44:13; Nu 14:6; Jos 7:6; Jg 11:35; 2Sa 13:19; 1Ki 21:27; 2Ki 2:12; 5:8; 18:37; 2Ch 34:19; Ezr 9:5; Es 4:1; Job 1:20; Jer 41:5; Mt 26:65; Ac 14:14'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the high priest. Le 21:20; 2Ki 18:37; 19:1-3; Jer 36:24; Mr 14:63-64 He. Mt 9:3; 1Ki 21:10-13; Lu 5:21; Joh 10:33,36 exp: Joh 19:11. General references. exp: Ge 37:34; 39:17; Mr 14:64; Lu 22:71.'.

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C26-S70 (Verse 65) the high priest lies.

behold,
now ye have heard his blasphemy..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In addition, Matthew 26:65-66; Mark 14:63-64 and Luke 22:71 all tell us that the high priest accused Jesus of blaspheme because He answered their question honestly. They condemned Him for doing exactly what the word of God taught that God's Christ would do.

Mark 14:63-64 is equivalent to this sentence and the next sentence. The only difference is that mark does nor report the high priest saying: the behold, now. And, as has been observed many times, this does not constitute an error nor is it a conflict.

Luke 22:71 provides another sentence spoke by the high priest and it says: for we ourselves have heard of his own mouth. It would have been said before the next sentence reported here by Matthew which is the question: What think ye?.

John skips reporting all of these sayings.

In the prior sentence the high priest accused Jesus of blasphemy. Now, in this sentence, and the next two sentences, he gets the rest of the council to agree. That makes them equally guilty of murdering Jesus as the high priest was. And, before the crucifixion, representatives of the Gentiles will also make all people guilty before God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ge 37:34; 39:17; Mr 14:64; Lu 22:71.'.

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C26-S71 (Verse 66) the high priest asks for agreement with his lie.
What think ye?

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In addition, Matthew 26:65-66; Mark 14:63-64 and Luke 22:71 all tell us that the high priest accused Jesus of blaspheme because He answered their question honestly. They condemned Him for doing exactly what the word of God taught that God's Christ would do.

This sentence is a continuation of the prior sentence. The doctrine of this sentence was dealt with in the prior note.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 14:64; Lu 22:71.'.

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C26-S72 (Verse 66) the others agree with murder.

They answered and said,
He is guilty of death..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In addition, Matthew 26:65-66; Mark 14:63-64 and Luke 22:71 all tell us that the high priest accused Jesus of blaspheme because He answered their question honestly. They condemned Him for doing exactly what God's word taught that God's Christ would do.

Mark 12:641 is equivalent to this sentence. it says: And they all condemned him to be guilty of death. The doctrine of this sentence was dealt with in the note for Matthew 26:65. in this sentence, and the one reported by Mark, we have two witnesses that every person on that council made themselves personally responsible for the murder of Jesus in the court room of God. And, as explained many places on this site, two witnesses is sufficient to condemn someone of murder according to God's law.

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. to be 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: 'He. Le 24:11-16; Joh 19:7; Ac 7:52; 13:27-28; Jas 5:6 General references. exp: Mr 14:64; Lu 22:71.'.

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C26-S73 (Verse 67-68) the first fulfillment of prophecy about the suffering of Christ.

First Step: they assaulted Him.

Then did they spit in his face,
and buffeted him;.

Second Step: they mocked Him.

and others smote him with the palms of their hands,
Saying,
Prophesy unto us,
thou Christ,
Who is he that smote thee?.

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council.

Matthew 26:67-68; Mark 14:65 and Luke 22:63-65 report that the high priest's servants and guards abuse Jesus. In addition, Matthew 26:67-68 and Mark 14:65 tell us that the religious leaders, who were at the trial held by the high priest, began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. This mockery was also prophesized in Job 16:10; Isaiah 50:6; Isaiah 52:14; Lamentations 3:30; Zechariah 13:7; Luke 18:32 and Mark 10:34. Please see the Prophecies and Prophecy Fulfilled Sections in the Significant Gospel Events Study for similar Bible references.

Mark 14:65 and Luke 22:63-65 are equivalent although the reference in Luke might have been different men and a different incident.

The First Step, of our current sentence, says: Then did they spit in his face, and buffeted him. The equivalent section from Mark says: And some began to spit on him, and to cover his face, and to buffet him,. The equivalent section from Luke says: And the men that held Jesus mocked him, and smote him. And when they had blindfolded him, they struck him on the face. Luke does not mention the men spitting in the face of Jesus, which all men understand to be an insult. Matthew does not mention them blindfolding Jesus. However, as we have continuously seen, none of the Gospel authors report every little detail. This does not constitute an error nor does create a conflict. It simply provides greater understanding to those people who are diligent enough in their study to compare the various accounts in order to get greater understanding.

The Second Step, of our current sentence, says: and others smote him with the palms of their hands, Saying, Prophesy unto us, thou Christ, Who is he that smote thee?. The equivalent section from Mark says: and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. The equivalent section from Luke says: and asked him, saying, Prophesy, who is it that smote thee? And many other things blasphemously spake they against him. And, like the First Step, we see no conflict but receive greater understanding by comparing the various account. Mark adds that the servants also engaged in this assault and insult. Matthew tells us that they said: thou Christ, as part of this mockery. Thus, they were calling Him a liar in spite of all of the God given evidence that He had provided. And, in doing these things, they were acting for devils who planned to do the sameans worse when they took Jesus to Hell after He died. Only, after they took Jesus to Hell, He took back His own power as Lord and God and defeated them all and spoiled their goods (took the souls from paradise to Heaven) {Matthew 12:29; Mark 3:27; Luke 11:21-22 }. In addition, when each of these people faced judgment by God, they found out that they did not get away with their behavior but only provided legal evidence which God used to condemn them to an eternity in the lake of fire.

Please see the note for Mark 8:23 about the word spit. The functional definition for this word is: 'Ejecting saliva from the mouth. In the face, as an indignity'.

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

Please see the note for 1Corinthians C4S13 about the word buffet. The functional definition for this word is: 'being beat up'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'did. Mt 27:30; Nu 12:14; De 25:9; Job 30:9-11; Isa 50:6; 52:14; 53:3; Mr 14:65; 15:19; 1Co 4:13; Heb 12:2 buffeted him. Kolaphizo G2852, "smote him with their fists," as theophylact interprets. and others. Mt 5:39; 1Ki 22:24; Jer 20:2; La 3:30,45; Lu 22:63; Joh 18:22; 19:3; Ac 23:2-3; 2Co 11:20-21 smote him. Rhapizo G4474, "smote him on the cheek with the open hand," as Suidas renders. they offered him every indignity, in all its various and vexatious forms. The palms of their hands. or, rods. Mic 5:1 General references. exp: Mt 27:30; Mr 14:65.
Prophesy. Mt 27:39-44; Ge 37:19-20; Jg 16:25; Mr 14:65; Lu 22:63-65 thou. Mt 27:28-29; Mr 15:18-19; Joh 19:2-3,14-15; 1Pe 2:4-8 General references. exp: Mr 14:65.'.

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C26-S74 (Verse 69) the account returns to Peter.

Equivalent Section: Where Peter was.

Now Peter sat without in the palace:.

Equivalent Section: the first to accuse Peter.

and a damsel came unto him,
saying,
Thou also wast with Jesus of Galilee..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In addition, Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:15-18 and John 18:25-27 all tell us that Peter denied knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter. The account from John tells us that the last servant was his kinsman whose ear Peter cut off, (and he) saith, Did not I see thee in the garden with him?.

Mark 12:66-67; Luke 22:56 and John 18:17 are equivalent sentences to this sentence. The First Equivalent Section and part of the Second Equivalent Section, of our current sentence, says: Now Peter sat without in the palace: and a damsel came unto him,. The equivalent section from Mark says: And as Peter was beneath in the palace, there cometh one of the maids of the high priest: And when she saw Peter warming himself, she looked upon him. The equivalent section from Luke says: But a certain maid beheld him as he sat by the fire, and earnestly looked upon him. The equivalent section from John says: Then saith the damsel that kept the door unto Peter.

While each of these reports tell us different details, there is no conflict and the combination gives us more information that any one account. Thus, we know that Peter was sitting by the fire, trying to not be noticed while he watched what happened. Then this young girl, who was a maid, came by and earnestly looked upon him. There is a very good chance that she realized that Peter was not one of the regular servants and earnestly looked upon him to try and figure out where she had seen him. If so, then she probably was not making an accusation but just exclaiming what she realized about Peter when she figured out where she had seen him. As John reports, she was; the damsel that kept the door unto Peter.

The rest of our current sentence, says: saying, thou also wast with Jesus of Galilee. The equivalent section from Mark says: and said, And thou also wast with Jesus of Nazareth. The equivalent section from Luke says: and said, this man was also with him. The equivalent section from John says: Art not thou also one of this man's disciples?. What makes most sense to me, is that she said what John reports, then Peter denies as reported by John, then she said what is reported by Matthew, followed by what is reported by Mark and Luke. After that, we have the statements of denial reported by Luke, then Mark, then Matthew. And, since this is all a single incident and conversation, it is considered to be a single denial. Further, others can disagree with me on the exact order of these statements so long as they do not claim error or conflict, since I have shown how all fit together without error or conflict.

Please see the note for Mark 5:40 about the word damsel. Webster's 1828 defines this word as: 'A young woman. formerly, a young man or woman of noble or genteel extraction; as Damsel Pepin; Damsel Richard, prince of Wales. It is now used only of young women, and is applied to any class of young unmarried women, unless to the most vulgar, and sometimes to country girls. With her train of damsels she was gone. Dryden. then Boaz said, whose damsel is this? Ruth ii. this word is rarely used in conversation, or even in prose writings of the present day; but it occurs frequently in the scriptures, and in poetry''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peter. Mt 26:58; 1Ki 19:9,13; Ps 1:1; Mr 14:66-68; Lu 22:55-57; Joh 18:16-17,25; 2Pe 2:7-9 Jesus. Mt 26:71; 2:22-23; 21:11; Joh 1:46; 7:41,52; Ac 5:37 General references. exp: Pr 25:26.'.

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C26-S75 (Verse 70) Peter denies for the first time.

But he denied before them all,
saying,
I know not what thou sayest..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:15-18 and John 18:25-27 all tell us that Peter denied knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter. The account from John tells us that the last servant was his kinsman whose ear Peter cut off, (and he) saith, Did not I see thee in the garden with him?.

Our sentence starts with the word But, which connects it to the prior sentence while changing direction. The doctrine of this sentence, and of the equivalent sentences, was discussed in the prior note.

Mark 12:68; Luke 22:57 and John 18:25 are equivalent sentences to this sentence. The equivalent section from Mark says: But he denied, saying, I know not, neither understand I what thou sayest. The equivalent section from Luke says: And he denied him, saying, Woman, I know him not. The equivalent section from John says: He saith, I am not. And, while there are differences in the details of what is reported, there is no conflict. As we have seen repeatedly, John not reporting all that is reported by the rest does not constitute an error.

Please note that Luke reports: he denied him, saying, Woman. This is not a grammatical error but only a change in the usage of grammar between the 1600s and oday. Within the Bible, there are many similar places where a word that is considered masculine, today, is used for all people. For example, Genesis 5:2 says: Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. Therefore, unless the Bible makes a clear distinction between male and female in the context of a given reference, then masculine pronouns and nouns are to be considered to be applied to all people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:34-35,40-43,51,56,58; Ps 119:115-117; Pr 28:26; 29:23,25; Isa 57:11; Jer 17:9; Ro 11:20; 1Co 10:12; Re 21:8 exp: Pr 25:26.'.

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C26-S76 (Verse 71) A second person identifies Peter.

And when he was gone out into the porch,
another maid saw him,
and said unto them that were there,
This fellow was also with Jesus of Nazareth..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In addition, Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:15-18 and John 18:25-27 all tell us that Peter denied knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter. The account from John tells us that the last servant was his kinsman whose ear Peter cut off, (and he) saith, Did not I see thee in the garden with him?.

Mark 12:68-69; Luke 22:57 and John 18:25-27 tell us about Peter's second denial. The first phrase, of our current sentence, says: And when he was gone out into the porch. The equivalent sentence from Mark says: And he went out into the porch; and the cock crew. Luke does not bother to report these things but Luke does report other things about this second denial. So, Mark tells us that the first cock crew. And, servants pay attention to that type of thing because that is often used as an alarm for them to get up and start preparing things like a fire and breakfast for their master. Then, both Matthew and Mark tell us that Peter went out into the porch. Both, each for their own reason, tell us that Peter tried to hide from his the people who identified him. Luke does not bother to report these things, but that does not constitute an error nor a conflict. Luke, like many men, concentrated on reporting Peter's denials and treated to other facts as not important enough to be bothered to report them.

The equivalent sentences from John say: And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples?. Apparently, Peter left the fire in the court and went to the fire on the porch but could not get away from God having people fulfil the prophecy. This just shows us that it is foolish to fight against God.

The next phrase, of our current sentence, says: another maid saw him. The equivalent section from Mark says: And a maid saw him again. The equivalent phrase from Luke says: And after a little while another saw him. Thus, Matthew and Mark report that this person was also a maid but Luke treats that fact as not important.

The next phrase, of our current sentence, says: and said unto them that were there, this fellow was also with Jesus of Nazareth. The equivalent section from Mark says: and began to say to them that stood by, this is one of them. The equivalent section from Luke says: and said, thou art also of them. The sentence from John says: They said therefore unto him, Art not thou also one of his disciples?. Therefore, we see another conversation which is treated as a single denial. This maid identified Peter to the people he was standing with, Peter denied to her. They asked the question reported by John and Peter denied to them. And, since they were all together and it was a single conversation, it is treated as a single denial even if Peter spoke twice. Please notice that our next sentence, which is reported by Matthew, says: And again he denied with an oath, I do not know the man. The equivalent sentence from Mark says: And he denied it again. The equivalent sentence from Luke says: And Peter said, Man, I am not. The equivalent sentence from John says: He denied it, and said, I am not. Thus, we can see how these reports fit together without conflict. We just need to keep in mind that nobody reports every little fact of an incident and the Bible deniers who claim that the Gospel authors make a mistake by not living up to an unreasonable artificial standard are proving themselves to be hypocritical liars. If we look at their reports there is no doubt that we will find evidence of their own failure to live up to the standard that they demand from others. Demand that there be no error in the word of God is reasonable. Demand that every little fact be reported so that the word of God is too large for anyone to read is totally unreasonable.

We find forms of the word porch occurring 41 times in 36 verses of the Bible and, in the New Testament, in: Matthew 26:71; Mark 14:68; John 5:2; John 10:23; Act 3:11; Act 5:12. Smith's Bible Dictionary defines this word as: 'Ulam, or ulam: 1Ch 28:11. 2. Misderon ulam: Jg 3:23. strictly a vestibule, was probably a sort of veranda chamber in the works of Solomon, open in front and at the sides, but capable of being enclosed with awnings or curtains. the porch: Mt 26:71. may have been the passage from the street into the first court of the house, in which, in eastern houses, is the mastabah or stone bench, for the porter or persons waiting, and where also the master of the house often receives visitors and transacts business'.

Please see the note for Mark 14:66-67 about the word maid. The functional definition for this word is: 'a girl or young female; of an unmarried woman or virgin, and of a female servant or handmaid'. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for Luke 8:51 about the word maiden. Forms of this word are used, in this Gospel, in: Matthew 9:24; Matthew 9:25; Matthew 26:71.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 14:68-69; Lu 22:58; Joh 18:25-27 this. Mt 26:61 General references. exp: Pr 25:26.'.

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C26-S77 (Verse 72) Peter denies for the second time.

And again he denied with an oath,
I do not know the man..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In addition, Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:15-18 and John 18:25-27 all tell us that Peter denied knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter. The account from John tells us that the last servant was his kinsman whose ear Peter cut off, (and he) saith, Did not I see thee in the garden with him?.

Mark 12:70; Luke 22:58 and John 18:25 are equivalent sentences to this sentence. The equivalent section from Mark says: And he denied it again. The equivalent section from Luke says: And Peter said, Man, I am not. The equivalent section from John says: He denied it, and said, I am not. The phrase I am not is a response to the prior sentence where people asked Peter: Art not thou also one of his disciples?. The doctrine and time sequencing of this sentence, and the equivalent sentences from the other Gospel accounts, was dealt with in the prior note.

Please see the note for Mark 6:26 about the word oath. The functional definition for this word is: 'a solemn appeal to God, permitted on fitting occasions (De 6:13; Jer 4:2), in various forms (Ge 16:5; 2Sa 12:5; Ru 1:17; Ho 4:15; Ro 1:9), and taken in different ways (Ge 14:22; 24:2; 2Ch 6:22)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with. Mt 5:34-36; Ex 20:7; Isa 48:1; Zec 5:3-4; 8:17; Mal 3:5; Ac 5:3-4 I do not. Mt 26:74; Lu 22:34 General references. exp: Pr 25:26.'.

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C26-S78 (Verse 73) A third person identifies Peter.

First Step: the conclusion.

And after a while came unto him they that stood by,
and said to Peter,
Surely thou also art one of them;.

Second Step: the evidence.

for thy speech bewrayeth thee..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In addition, Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:15-18 and John 18:25-27 all tell us that Peter denied knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter. The account from John tells us that the last servant was his kinsman whose ear Peter cut off, (and he) saith, Did not I see thee in the garden with him?.

Mark 12:70; Luke 22:58 and John 18:26 are equivalent sentences to this sentence. The First Step, of our current sentence, says: And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them. The equivalent section from Mark says: And a little after, they that stood by said again to Peter, Surely thou art one of them. The equivalent section from Luke says: And about the space of one hour after another confidently affirmed, saying. The equivalent section from John says: One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith. And, once more, we see additional details but no conflict and the same message from all Gospel accounts. Matthew and Mark only have minor differences in their wording. Luke tells us the time interval, which is significant from the perspective of the common man. They might not have been sure at first, but after an hour of looking closely at Peter, and listening to his speech, this servant could confidently affirm. And, in addition to what peter revealed during that hour, John reports that this particular servant was also in the garden when they arrested Jesus and that he was kinsman whose ear Peter cut off. So, he had extra motivation to remember Peter.

The Second Step, of our current sentence, says: for thy speech bewrayeth thee. The equivalent section from Mark says: for thou art a Galilaean, and thy speech agreeth thereto. The equivalent section from Luke says: Of a truth this fellow also was with him: for he is a Galilaean. The equivalent section from John says: Did not I see thee in the garden with him?. And, we see that there are no conflicts. Two report Peter's speech and you can often tell the local that a person comes from by their accent, if you are used to such. In addition, people from different locals often dress slightly different. Further, as John reports, this particular servant remembers peter from the arrest and from Peter's actions.

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. The word stood is the past-tense form of the word stand. Please also see the note for Galatians C5S1 about the phrase stand fast.

We find forms of the word beray only in: Proverbs 27:16; Proverbs 29:24; Isaiah 16:3; Matthew 26:73. Webster's 1828 defines this word as: 'v.t. beray. to disclose perfidiously; to betray; to show or make visible. Thy speech bewrayeth thee. Matt.23. This word is nearly antiquated.'. I believe that the word of God uses this word as a stronger form of the word betray. That is, 'to reveal and leave no doubt about the truth of what was revealed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Surely. Lu 22:59-60; Joh 18:26-27 for. Jg 12:6; Ne 13:24 General references. exp: Pr 25:26.'.

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C26-S79 (Verse 74) Peter denies for the third time.

Then began he to curse and to swear,
saying,
I know not the man..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In addition, Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:15-18 and John 18:25-27 all tell us that Peter denied knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter. The account from John tells us that the last servant was his kinsman whose ear Peter cut off, (and he) saith, Did not I see thee in the garden with him?.

We find the fulfillment of Jesus prophesying that Peter would deny knowing Jesus in Matthew 26:74-75 and Mark 14:68-72 and Luke 22:60-61 and John 18:27. In our next sentence, which is added to this sentence by starting with the word And, we see the sign that Jesus prophesied to Peter so that Peter would know of his sin.

Mark 12:71; Luke 22:60 and John 18:27 are equivalent sentences to this sentence. The equivalent sentence from Mark says: But he began to curse and to swear, saying, I know not this man of whom ye speak. The equivalent section from Luke says: And Peter said, Man, I know not what thou sayest. The equivalent sentence from John says: Peter then denied again: and immediately the cock crew. While John reports that immediately the cock crew, the other three Gospel accounts put that in the sentences following this sentence and the equivalents. In addition, we see that Matthew and mark report that Peter began to curse and to swear, but Luke does not. However, as we have seen repeatedly, a Gospel author not reporting something does not constitute an error. Thus, we see the same message between all Gospel accounts for this sentence and the next sentence.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'began. Mt 27:25; Jg 17:2; 21:18; 1Sa 14:24-28; Mr 14:71; Ac 23:12-14; Ro 9:3; 1Co 16:22 saying. Mt 10:28,32-33; Joh 21:15-17; Re 3:19 General references. exp: Pr 16:18; 25:26.'.

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C26-S80 (Verse 74) Prophecy fulfilled.
And immediately the cock crew.

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council. In addition, Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:15-18 and John 18:25-27 all tell us that Peter denied knowing Jesus. Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter. The account from John tells us that the last servant was his kinsman whose ear Peter cut off, (and he) saith, Did not I see thee in the garden with him?.

Please see the note above about the doctrine of this sentence and for the equivalent sentences. This sentence is added to the prior by starting with the word And.

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 John 13:38 about the word cock. The functional definition for this word is: 'A male chicken'.

Please see the note for Matthew 26:34 about the words crow / crew. The word crew is the past-tense form of the word crow The functional definition for this word is: 'To cry or make a noise as a cock, in joy, gaiety or defiance'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And. Mr 14:30,68,72; Lu 22:60; Joh 18:27 General references. exp: Pr 16:18; 25:26.'.

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C26-S81 (Verse 75) Peter remembers the prophecy.

And Peter remembered the word of Jesus,
which said unto him,
Before the cock crow,
thou shalt deny me thrice..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council.

During the account of the trial of Jesus by the Jewish religious leaders, we also are told of the trial of Peter. Before this trial of Peter, Jesus told him that He had prayed for Peter that thy faith fail not: and when thou art converted, strengthen thy brethren (Luke 22:31-32). from this we can know that Peter did not fail the trial, in spite of that is preached. If Peter had quit, then he would have failed. Peter stumbled, but came back and after that wasn't so arrogantly sure about his own religious abilities. Peter is the one who teaches us to submit while under persecution and to find strength through a proper personal relationship with God.

in this sentence and in Mark 14:72 and Luke 22:62 we are told that Peter wept bitterly. He thought that he had failed the test, but the Lord knew that he had only stumbled. in Luke 22:61-62 we are told that it was the Lord that looked at Peter and let him know that he had been judged and stumbled at the test.

Here, we are told that Peter remembered the words of Jesus, a man. We all make the same mistake at different times in our lives. The Lord sends us a warning through a man and we hear the words as a warning from the man and fail to realize that the man is acting as a messenger from our Lord. That's why we don't pay enough attention to the warning and, therefore, don't put enough effort into avoiding the temptation, and end up sinning through failure. We then compound our own judgment by 'righteously' talking about Peter's failure at this time.

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

Please see the note for Colossians 2S2 about the word word. Please also see the note for Romans C13S12 about the phrase every word. Please see the notes for Romans C10S22; Word in 1John about the phrase word of God. Please note that when a Bible reference uses a lowercase word, it is referring to the Bible. 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 and the lowercase word symbolically represents the uppercase word.

Please see the note for John 13:38 about the word cock. The functional definition for this word is: 'A male chicken'.

The number three is used in the Bible to symbolically represent God and the Trinity. The resurrection in three days is, symbolically, showing that this is the work of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'remembered. Mt 26:34; Lu 22:61-62; Joh 13:38 General references. exp: Le 13:23.'.

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C26-S82 (Verse 75) Peter reacts.

And he went out,
and wept bitterly..

Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28 tell about the trial of Jesus by Caiaphas and the scribes and elders and the council.

Mark 12:72 and Luke 22:62 are equivalent sentences to this sentence.

Our sentence starts with the word And, which adds it to the prior sentence. Please see the prior note for the doctrine of this sentence.

Please see the note for John 20:11-12 about the word weep. Webster's 1828 defines this word as: 'to express sorrow, grief or anguish by outcry. this is the original sense. But in present usage, to manifest and express grief by outcry or by shedding tears. they all wept sore, and fell on Paul's neck, and kissed him. Acts 20. Phocion was rarely seen to weep or to laugh. 2. to shed tears from any passion. Persons sometimes weep for joy. 3. to lament; to complain. Numbers 11.
WEEP, v.t. 1. to lament; to bewail; to bemoan. We wandring go through dreary wastes, and weep each others woe. 2. to shed moisture; as, to weep tears of joy. Groves whose rich trees wept odrous gum and balm. 3. to drop; as the weeping amber. 4. to abound with wet; as weeping grounds'.

Please see the note for Colossians C3S14 about the words bitter / bitterly. The functional definition for this word is: 'Bitterness is symbolical of affliction, misery, and servitude (Ex 1:14; Ru 1:20; Jer 9:15)'. Please also see the note for Ephesians C4S15 about the word bitterness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And he. Mt 27:3-5; Lu 22:31-34; Ro 7:18-20; 1Co 4:7; Ga 6:1; 1Pe 1:5 General references. exp: Le 13:23.'.

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Interpretive Study of Matthew's Gospel.

Matthew Chapter 25

links to sentences in this chapter:

Chapter theme: What the Kingdom of Heaven is Like

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 26

links to sentences in this chapter:

Chapter theme: the Last Supper

The Treasury of Scripture Knowledge provides a chapter outline as:

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