Interpretive Study of Luke's Gospel 17-18

Chapter links: 1; 2; 3; 4; 5; 6; 7; 8; 9; 10; 11; 12; 13; 14; 15; 16; 17; 18; 19; 20; 21; 22; 23; 24; God.

Luke Chapter 17

links to sentences in this chapter:

C17-S1 (Verse 1), C17-S2 (Verse 2), C17-S3 (Verse 3), C17-S4 (Verse 4), C17-S5 (Verse 5), C17-S6 (Verse 6), C17-S7 (Verse 7), C17-S8 (Verse 8), C17-S9 (Verse 9), C17-S10 (Verse 9), C17-S11 (Verse 10), C17-S12 (Verse 11), C17-S13 (Verse 12-13), C17-S14 (Verse 14), C17-S15 (Verse 14), C17-S16 (Verse 15-16), C17-S17 (Verse 17), C17-S18 (Verse 17), C17-S19 (Verse 17-18), C17-S20 (Verse 19), C17-S21 (Verse 20-21), C17-S22 (Verse 21), C17-S23 (Verse 21), C17-S24 (Verse 22), C17-S25 (Verse 23), C17-S26 (Verse 24), C17-S27 (Verse 25), C17-S28 (Verse 26), C17-S29 (Verse 27), C17-S30 (Verse 28-29), C17-S31 (Verse 30), C17-S32 (Verse 31), C17-S33 (Verse 32), C17-S34 (Verse 33), C17-S35 (Verse 34), C17-S36 (Verse 35), C17-S37 (Verse 36), C17-S38 (Verse 37), C17-S39 (Verse 37).

Please use This link to see the chapter summary.

Chapter theme: those Who Have the Kingdom of God

Please see the Doctrinal Study called: Gospel Time Sequences for the Gospel references in the time sequence. Please also see the other Doctrinal Studies, reached with the Doctrines Menu item, for references to events in this chapter which are related to similar events in other chapters of this Gospel and to other Gospel accounts.

Luke 17:1-4; Matthew 18:6-35 both teach on forgiveness but the circumstances and the specific lessons are different.

Then, in Luke 17:5 we read: And the apostles said unto the Lord, Increase our faith. The answer from Jesus is in Luke 17:6-10; which includes the 'Parable of the Unprofitable Servant'. That parable is also found in the Table of Parables in the New Testament.

In Luke 17:11-19; we read that Jesus cleanses ten lepers and says: Were there not ten cleansed? but where are the nine?.

In Luke 17:20; we read that he was demanded of the Pharisees, when the kingdom of God should come Jesus answered them in Luke 17:20-21.

After the answer to The Pharisees, Jesus gave a prophecy of future events which lasts through the end of the chapter. All of Matthew 24; Mark 13 and Luke 21 are dealing with prophecies of future events. The prophecy in Luke 17:22-31 is similar, but different, from the prophecies in the other gospels. Please see the section on Prophecies within the Significant Gospel Events for those references.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. Christ teaches to avoid occasions of offence;
3-4. and to forgive one another.
5. the power of faith.
6-10. How we are bound to God, and not he to us.
11-21. Christ heals ten lepers.
22-37. of the kingdom of God, and the coming of the Son of Man. '.

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C17-S1 (Verse 1) Trust God to defend you.

Equivalent Section: Men will offend the children of God.

Then said he unto the disciples,
It is impossible but that offences will come:.

Equivalent Section: God will judge them.

but woe unto him,
through whom they come!.

Luke 17:1-4; Matthew 18:6-35 both teach on forgiveness but the circumstances and the specific lessons are different.

The first four (4) sentences, (and verses,) are a single teaching by Jesus given to His disciples. The first two sentences tell what will happen to people who offend God's children. The second two sentences tell us to forgive one another.

A lot of people have the wrong idea about true Biblical forgiveness. True Biblical forgiveness is a legal term whereby the legal consequence (judgment by God) is taken away. However, even forgiven, we must restore anything that we stole or damaged here in this physical reality. We can not steal from someone, demand forgiveness, and keep what we stole just because we were forgiven.

With that in mind, we need to see the relationship that is within these four (4) sentences. The relationship is there because Jesus creates it by putting them all together in one teaching. He starts out saying that there will be offenses and woe! to the person who offends a child of God. However, He does not limit the offender to the lost. Therefore, by attaching the sentences on forgiveness for a Christian brother, to the sentences on being offended, He is telling us to not seek God's judgment upon our Christian brother. Matthew 18 gives us a matching lesson but with much more detail. While we can study that section for the detail, it is important for us to understand the relationship that Jesus is giving us in this Gospel.

Now that we have considered that relationship, we need to also consider the context of where this lesson appears within the Gospel. Our sentence starts with the word Then, which means: 'after what was just told'. In the prior chapter we were told about 'The Rewards and Future of the Religious Lost'. That prior chapter ended with Jesus telling about 'Lazarus and the Rich Man Dying'. So, after telling the religious lost that they will not receive the blessings that God has reserved for the truly saved, Jesus tells His disciples how the truly saved should act in order to prove that they are truly saved and that they have 'God's character in them'. Jesus starts with telling them how to deal with other truly saved when he commands them to forgive one another. He does this because He knows our sinful nature and how our flesh wants us to do the opposite of forgive. When the truly saved obey this command to forgive, they are displaying 'God's character in them' and are proving that God changes the character of the truly saved.

Having dealt with the context, we can now look at the details of our sentence. Our sentence has two Equivalent Sections with the First Equivalent Section telling the disciples, and us, that offences will come. The Second Equivalent Section tells us that God will judge the person through whom they come.

With that acknowledged, we need to recognize a truth that many people wish to deny. The second phrase, of the First Equivalent Section, tells us: It is impossible but that offences will come. A lot of saved people think that they can get away from offences and suffering, and still live a life that God rewards. However, Jesus says that such wishes are impossible. Therefore, all preaching which claims this is a lie from a devil and the preacher is truly a minister of Satan or they are deceived. Either way, the true child of God needs to stop listening to anyone who says such lies.

Next we need to recognize that the phrase but woe unto him, through whom they come! is applied to everyone, including the saved. I've met more than one foolish saved person, including preachers, who claim: 'If you can't tell me how I will be punished and when and how badly, then I can ignore your warning'. Romans 3:3 says: For what if some did not believe? shall their unbelief make the faith of God without effect? My ability to explain The word of God, in full detail, has nothing to do with it being true and reliable.

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

Please see the note for John 1:35-36 about the word disciple. Webster's 1828 dictionary defines this word as: 'A learner; a scholar; one who receives or professes to receive instruction from another; as the disciples of Plato. 2. A follower; an adherent to the doctrines of another. Hence the constant attendants of Christ were called his disciples; and hence all Christians are called his disciples, as they profess to learn and receive his doctrines and precepts'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

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

Please see the note for John 6:61 about the word offend. The New Testament definition for this word is: 'To displease; to make angry; to affront. It expresses rather less than make angry, and without any modifying word, it is nearly synonymous with displease'.

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 Philippians 1:15-17 about the word will. The New Testament 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 see the note for 5:13 for links to every place in this Gospel where this word is found.

The Treasury of Scripture Knowledge provides links for this sentence as: 'It is. Mt 16:23; 18:7; Ro 14:13,20-21; 16:17; 1Co 8:13; 10:32; 11:19; 2Th 2:10-12; Re 2:14,20; 13:14-18'.

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C17-S2 (Verse 2) The consequence to the offender of God's children.

It were better for him that a millstone were hanged about his neck,
and he cast into the sea,
than that he should offend one of these little ones.

Matthew 18:6-35 and Mark 9:42 say the same as this sentence with minor differences in the words. Both of those sentence add the phrase that believe in me to one of these little ones. In addition, Matthew uses the phrase drowned in the depth of the sea instead of: cast into the sea. Other than that, there is a slight difference in the order of the words within the sentences. Therefore, it should be obvious that the message is the same in all three Gospels and anyone who complains about differences is making something out of nothing.

Our sentence should be clear to everyone who understands English. The main objection that people will have is based upon a refusal to believe, which, effectively, calls Jesus a liar. People committing suicide is evidence that people think there are things worse than death. Our sentence confirms that belief.

We find forms of the word millstone in: Deuteronomy 24:6; Judges 9:53; 2Samuel 11:21; Job 41:24; Isaiah 47:2; Jeremiah 25:10; Matthew 18:6; Mark 9:42; Luke 17:2; Revelation 18:21; Revelation 18:22. Webster's 1828 defines this word as: 'A stone used for grinding grain'.

Please see the note for 1Peter 2:4-5 about the word stone. The New Testament definition for this word is: 'The same composition as a rock or a pebble but with a size between the two'. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

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

We find forms of the word neck occurring 80 times in 76 verses of the Bible and, in the New Testament, in: Matthew 18:6; Mark 9:42; Luke 15:20; Luke 17:2; Acts 15:10; Acts 20:37; Romans 16:4. Webster's 1828 defines this word as: 'This word is properly the nape or vertebrae of the neck behind, and is so rendered in other languages, L. that is a knob or mass. 1. the part of an animals body which is between the head and the trunk, and connects them. In man and many other animals, this part is more slender than the trunk; hence, 2. A long narrow tract of land projecting from the main body, or a narrow tract connecting two larger tracts; as the neck of land between Boston and Roxbury. 3. the long slender part of a vessel,, as a retort; or of a plant, as a gourd; or of any instrument, as a guitar. A stiff neck, in Scripture, denotes obstinacy in sin. On the neck , immediately after; following closely. First by committing one sin on the neck of another. This phrase is not much used. We more frequently say, on the heels. Tobreak the neck of an affair, to hinder, or to do the principal thing to prevent. Toharden the neck, to grow obstinate; to be more and more perverse and rebellious. Nehemiah 9'. Fausset's Bible Dictionary defines this word as: '"Lay down necks," i.e. risked their lives (Ro 16:4). Ps 18:40, "Thou hast given... necks of enemies," i.e. made them turn their backs in flight before me (Keil); so Ex 23:27, or enabled me to put my foot on their necks, subjecting them utterly to me; as Jos 10:24; 11:8,12; Ps 110:5. Isa 8:8, "he shall overflow, he shall reach even to the neck": when the waters reach the neck a man is near drowning; Sennacherib's overflowing hosts reached so far, but Jerusalem the head was not overflowed (Isa 30:28; Hab 3:13). the "stiff neck" is an image from oxen unpliant and casting the "yoke" off the neck (Ac 7:51; Mt 11:29). Contrast the yoke men must wear who reject Christ's easy yoke (De 28:48)'.

Please see the note for Luke 1:29 about the word cast. The International Standard Bible Encyclopedia defines this word as: '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." When applied to molten metal, as in English, first, "to let run. into molds," with reference to their descent by gravity, and, then, "to form," as in Ex 25:12, etc. Usually in the New Testament for ballo, but not always. thus, in Lu 1:29 cast in her mind" means "considered" (dielogizeto); cast reproach" for Greek oneidizon, "reproached" (Mt 27:44); casting down" for kathaireo, "demolishing" (2Co 10:4); casting all anxiety upon" (1Pe 5:7), a still stronger term, as in Lu 17:2 the King James Version; Ac 27:19. As a fundamental Greek word, it is compounded with many prepositions, "about," "away," "down," "forth," "in," "into," "off," "out," "up," "upon." cast down" in 2Co 4:9 the King James Version is used in a military sense of one prostrated, but not killed in battle. Compare Ps 42:5 with the Revised Version, margin. castaway" of the King James Version in 1Co 9:27, is in the Revised Version (British and American) "rejected" (compare Heb 6:8), adokimos, i.e. what the application of a test shows to be counterfeit, or unfit; translated "reprobate" in Ro 1:28; 2Co 13:5-6,7, etc. H. E. Jacobs'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out.

Please see the note for John 6:16-17 about the word sea. The New Testament definition for this word is: 'A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean; as the sea of Azof. Seas are properly branches of the ocean, and upon the same level'. Please also see the note for John 21:1 about the phrase sea of Tiberias.

Please see the note for John 6:61 about the word offend. The New Testament definition for this word is: ' to attack; to assail. Not used. 2. to displease; to make angry; to affront. It expresses rather less than make angry, and without any modifying word, it is nearly synonymous with displease. We are offended by rudeness, incivility and harsh language'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'better. Mt 18:6; 26:24; Mr 9:42; 1Co 9:15; 2Pe 2:1-3 one. Isa 40:11; Zec 13:7; Mt 18:3-5,10,14; Joh 21:15; 1Co 8:11-12; 9:22 exp: Mt 10:42'.

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C17-S3 (Verse 3) The warning to forgive a brother.

Equivalent Section: the command to pay attention.

Take heed to yourselves:.

Equivalent Section: What to pay attention to.

First Step: What to do if a brother offend.

If thy brother trespass against thee,
rebuke him;.

Second Step: What to do if a brother repents.

and if he repent,
forgive him.

There is a lot of doctrinal error taught about the subject of this sentence. And, it is important that we not only use the true Biblical definitions for the words in this sentence, but that we also consider the context.

The first word to pay attention to is: trespass. As that word definitions, below, explain, this is a minor wrong as opposed to a sin, or a felony. God's word deals differently with more serious violations of God's law. And, by the way, someone owing money while refusing to repay is considered to be a trespass by God's word.

The next word to pay attention to is: forgive. People claim that we must forgive everybody regardless of what they do and regardless if they repent or not and regardless if they restore or replace what they stole, destroyed or damaged. Our sentence proves most of those claims to be a lie by using the conditional word of if. I won't go into all of the doctrine and Bible references in this note but will write that if the other person is not saved (not a brother) or refuses to Biblically repent or refuses to restore or replace what they stole, destroyed or damaged, then we are to turn the matter over to God and believe God's promise to repay (Romans 12:19). You do not have to forgive ('ask God to remove the legal eternal consequence') but you do need to leave everything in God's hands ('not try to tell God what to do nor when nor how') or you have not truly turned it over to Go and God will do nothing. Now, people claim that you will become bitter if you do not forgive but if you truly turn the matter over to God and truly trust God to do what is best for everyone in the matter, then you will not become bitter because becoming bitter is a lack of faith in God.

Next, we need to consider the context. Jesus just dealt with The Pharisees and scribes who derided him (Luke 16:14). That is an example of a trespass but they were not saved and, therefore, were not brothers. However, Jesus used their actions to teach the lessons found in the first four sentences of this chapter. Thus, our example is to use everything that happens as a teaching example if we can. In addition, the theme of our chapter is: 'Those Who Have the Kingdom of God'. Thus, we are being told how to act if we truly have The Kingdom of God (are saved and have God's character in us).

Our sentence has two Equivalent Sections with the First Equivalent Section warning us to take heed. The Second Equivalent Section tells us to forgive and the conditions for doing so. Therefore, since these two Sections are equivalent, what we are to take heed about is how and when we are to forgive. With this warning attached as an Equivalent Section, it should be apparent that the saved can mess up in this area if they are not very careful to do exactly as The word of God tells us to do. And, with this type of warning from Jesus, it should be obvious to true believers that Satan will have devil motivated preachers trying to deceive God's people in this area and trying to get deceived preachers to preach error. Further, as already somewhat pointed out, if devils can get God's people to mix a little error in with the truth on this subject, then they can completely destroy true doctrine for God's people (1Corinthians 5:6; Galatians 5:9).

Our Second Equivalent Section has two Steps with the First Step having a conditional (if) statement. Therefore, we are to not rebuke him unless he first trespass against thee. As already explained, this is a minor violation of the Law and, someone owing you lots of money is a trespass, and not a greater sin, according to God. In addition, someone being irritating does not rise to the level of a trespass. Finally, our phrase says: against thee. Unless the true trespass is against you personally, you have no basis for opening your mouth. Most internal family problems would be solved if people learned to not take sides in a dispute between two others in the family.

Next, if the other person truly trespassed against thee, then we are told to rebuke him. This is not to vent our anger but to tell the person what they did wrong and how they are to correct their attitude and actions. Many problems are escalated because people respond in anger when they are supposed to respond in love with the purpose of correcting the other so that the other person will be better. When we seek to hurt and destroy, then that is not a proper rebuke.

Next, our sentence says: and if he repent. Thus, this conditional is added to our rebuke and is the desired outcome of our rebuke. If we rebuke with any other purpose in mind then we are wrong in our own motivation and sin.

Finally, our sentence says to forgive him. Galatians 6:1 says: Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. this is the true end-result of our sentence and this is a result that most people fail to grasp when they read this sentence.

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

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. The New Testament definition for this word is: 'Physically: A human male born of the same father and mother. Spiritually: Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please also see the note for RomansC12S8 about the word brotherly.

Please see the note for Colossians 2S8 about the word trespass. The New Testament definition for this word is: 'Literally, to pass beyond; hence primarily, to pass over the boundary line of another's land; to enter unlawfully upon the land of another'. This is a minor wrong as opposed to a sin, or a felony.

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

Please see the note for Romans C11S32 about the word repentance. That note has links to every place in the Bible where We find this word along with a small note about how the word is used in every reference. The New Testament definition for this word is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

Please see the note for 2Corinthians 2:7 about the word forgive. The New Testament definition for this word is: 'To pardon; to remit, as an offense or debt; to overlook an offense, and treat the offender as not guilty. There is doctrinal error taught about this word. We are to forgive trespasses and not required to forgive felonies. In addition, God does not forgive the person who refuses to truly repent nor does He require us to forgive such a person'. The word forgiven is: 'The past-tense form of the word forgive' Please also see the note for 5:20 for links to every place in this epistle where this word is found.

The Treasury of Scripture Knowledge provides links for this sentence as: 'heed. Lu 21:34; Ex 34:12; De 4:9,15,23; 2Ch 19:6-7; Eph 5:15; Heb 12:15; 2Jo 1:8 If. Mt 18:15-17,21 rebuke. Le 19:17; Ps 141:5; Pr 9:8; 17:10; 27:5; Ga 2:11-14; Jas 5:19'.

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C17-S4 (Verse 4) Forgive a brother for trespasses.

First Step: the condition.

And if he trespass against thee seven times in a day,
and seven times in a day turn again to thee,
saying,
I repent;.

Second Step: the required action.

thou shalt forgive him.

Matthew 18:21-35 has the well known account of Peter asking Jesus: Lord, how oft shall my brother sin against me, and I forgive him? and Jesus giving Jesus giving God's answer in 'The Parable of the Unmerciful Servant'. That parable is also found in the Table of Parables in the New Testament.

Our sentence starts with the word And, which means it is added to the prior sentence and continues the same subject by adding further instruction to what was said there. Therefore, the doctrine in the note, above, for the prior sentence applies to this sentence and will not be repeated here. Please read the prior note if you have not already done so.

After the And, our sentence has an if, which makes our First Step a conditional statement and makes the Second Step a command that we are to do if the conditional statement is fulfilled. With that in mind, please notice that the command, in the Second Step, uses the word thou. This is a command to us personally and we will face the judgment of God if we refuse to obey this command, in full, on a personal basis.

The symbolic meaning of the number seven ('completion') applies in this sentence because there is no other reason for it to be included. This does not mean that we can ignore the command if they act this way any other number of times. If means: 'If the other person is being a complete jerk all day long then it does not matter how many times they wrong you, you are to obey this command'. Now, with that written,, our First Step also includes the phrase and seven times in a day turn again to thee, saying, I repent. Now, this must be a true Biblical repentance and not just some lie that comes out of their mouth. Further, if they don't include this added condition, then, no, you do not have to obey the command. However, if they truly fulfill this added condition, then it does not matter how many times that they trespass against thee, we are to obey the command.

And, as explained in the prior note, this is if he trespass against thee ('you personally'). We are to keep our nose out of disagreements between others unless we have to supervisory role such as parent, teacher or pastor.

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

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 New Testament 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 New Testament definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. The different day of, in the Bible, have very significant different doctrinal meanings and most people, especially prophecy preachers, use the wrong definitions for these various day of.

The Treasury of Scripture Knowledge provides links for this sentence as: 'if. Mt 18:21-22,35; 1Co 13:4-7; Eph 4:31-32; Col 3:12-13 exp: Mt 18:15. I repent. Mt 5:44; 6:12,14-15; 18:16; Ro 12:20; 2Th 3:13-14'.

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C17-S5 (Verse 5) A request for spiritual help.

And the apostles said unto the Lord,
Increase our faith.

In Luke 17:5 we read: And the apostles said unto the Lord, Increase our faith. The answer from Jesus is in Luke 17:6-10; which includes the 'Parable of the Unprofitable Servant'. That parable is also found in the Table of Parables in the New Testament.

As explained in the note for this sentence, within the Word Study on Apostle, the apostles did not truly receive their position, power and authority until Pentecost. When we see this title in the Gospels, it is used to distinguish the twelve from other disciples. As also explained in the note for this sentence, in the Lord Jesus Christ Study, the title of Lord recognizes that this is the role that God uses for all legal matters. As also explained in the notes for the prior sentences of this chapter, forgive is also a legal term. There is a lot of doctrinal error taught about forgiveness because people use their feelings instead of the true Biblical definition for the basis of their preaching and teaching. In addition to needing the correct definition, the apostles realized that, in order to truly Biblically forgive in all circumstances, they needed more true Biblical faith that the Lord would make everything right when he judged. And, since we are living in this world now with all of the problems and emotions, and since God's judgment won't happen until after we get to Heaven, we need true Biblical faith God's judgment in order to truly Biblically forgive in the here and now.

The main detail of our sentence, which had not already been dealt with, is the fact that our sentence starts with the word And. This adds it to the doctrine of the prior four (4) sentences. That means that what I just explained about this sentence being a response to the doctrine of the prior sentences is true.

Please see the note for Colossians 2S10 about the word increase. The New Testament definition for this word is: 'To become greater in bulk or quantity; to grow; to augment; as plants. Hence, to become more in number; to advance in value, or in any quality good or bad'.

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 New Testament 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 New Testament definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith. Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works contained within the same verse. Please see the note for 5:20 for links to every place in this Gospel where this word is used.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Increase. Mr 9:24; 2Co 12:8-10; Php 4:13; 2Th 1:3; Heb 12:2; 1Pe 1:22-23'.

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C17-S6 (Verse 6) The evidence of true faith.

First Step: the power of true faith.

And the Lord said,
If ye had faith as a grain of mustard seed,
ye might say unto this sycamine tree,
Be thou plucked up by the root,
and be thou planted in the sea;.

Second Step: the results of true faith.

and it should obey you.

In Luke 17:5 we read: And the apostles said unto the Lord, Increase our faith. The answer from Jesus is in Luke 17:6-10; which includes the 'Parable of the Unprofitable Servant'. In addition, the illustration of a grain of mustard seed is also used in Matthew 17:20-21 and Luke 13:19

The Bible tells us that a grain of mustard seed is the smallest of seeds. Therefore, Jesus is saying that if we had the smallest of true Biblical faith, then we could do this. I don't know anyone who knows anyone who can do this. Thus, many of us might not have this level of true Biblical faith. However, I have had multiple times when lost doctors have said that I had multiple undeniable miracles. Therefore, I wrote 'might not have' because, in my experience, different people have different levels of true Biblical faith in different circumstances. Therefore, if we are going to measure someone's true Biblical faith, which I recommend against, we must also consider the circumstances that they are dealing with and their knowledge of the promises in God's word which are truly related to that circumstance. Therefore, related to this sentence, is the need for us to truly understand the promises in God's word which relate to us and what God requires us to do in order to receive that promise.

Our sentence is a two Step promise of what can be done with true Biblical faith. The First Step tells us what is required and the Second Step tells us the promised result. Thus, the requirement from God is that we have a level of true Biblical faith which most of us lack.

Please see the note for Mark 4:31 about the word grain. The New Testament definition for this word is: 'used, in Am 9:9, of a small stone or kernel; in Mt 13:31, of an individual seed of mustard; in Joh 12:24; 1Co 15:37, of wheat. the Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture'.

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

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

Please see the note for 2Corinthians 10:3-6 about the word might. The New Testament definition for this word is: 'Having great bodily strength or physical power; very strong or vigorous'. Please also see the note for Revelation 4:8-LJC about the word Almighty.

Please see the note for Mark 11:13 about the word tree. The New Testament definition for this word is: 'The general name of the largest of the vegetable kind'. Please also see the note for Romans C11S28 about the phrase olive tree.

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

Please see the notes for Romans C11S22; Romans C14S27 and 1Timothy 6:10 about the word root. The New Testament definition for this word is: 'The original or cause of anything'.

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

Please see the note for Philippians 2:12 about the word obey. The New Testament definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'. Please see the note for Romans 6:12 which has links to where Romans talks about obedience and disobedience. It also has links to where the New Testament talks about reign. In that sentence we are told to not obey the reign of sin. Please see the note for 1:1-2 about obey / obedience. Please also see the note for 2Corinthians C2S9 about the word obedience. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for Romans C1S16 about the word disobedient. Please also see the note for Romans C1S16 about the phrase disobedient to parents. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the note for Romans C6S12 about the word disobedience. The New Testament definition is: 'Neglecting or refusing to obey; omitting to do what is commanded, or doing what is prohibited; refractory; not observant of duty or rules prescribed by authority'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'If. Mt 17:20-21; 21:21; Mr 9:23; 11:22-23; 1Co 13:2 as. Lu 13:19; Mt 13:31-32'.

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C17-S7 (Verse 7) Jesus starts a lesson on being a servant.

But which of you,
having a servant plowing or feeding cattle,
will say unto him by and by,
when he is come from the field,
Go and sit down to meat?.

In Luke 17:5 we read: And the apostles said unto the Lord, Increase our faith. The answer from Jesus is in Luke 17:6-10; which includes the 'Parable of the Unprofitable Servant'.

Our sentence, and parable, starts with the word But. This means that Jesus is continuing the subject of the prior sentence while going in a different direction. In the second prior sentence, we read: The apostles said unto the Lord, Increase our faith. Then, in response, Jesus said what they could do in they had just a little (If ye had faith as a grain of mustard seed) true Biblical faith. Now, they probably reacted like most people would and, probably, were a little offended inside. However, they could not do what Jesus said that they could do If ye had faith as a grain of mustard seed. Therefore, they kept their mouths shut and listened to what Jesus added starting in this sentence.

Now, since this is a parable, what is important is not the literal physical story but the spiritual message that comes from properly understanding the symbolic meaning of the words used in the physical story. And, since all parables must be understood within the context where they are found, what is the doctrinal lesson that the parable is supposed to help us understand. With that written, I will start with the doctrinal lesson of the parable and then go into the details so that the reader can understand how this parable helps us to understand to doctrinal lesson.

Since our sentence, and parable, starts with the word But, the sentence, and parable, are both still dealing with the subject of how to increase faith. However, since our sentence, and parable, starts with the word But, they are changing direction from measuring the end result of true Biblical faith, as expressed in the prior sentence. Instead, in this parable, Jesus is telling us what must go into true Biblical faith. And, as we will see in the last sentence of the parable, we must have a Godly attitude about ourselves, our position and our true relationship with God.

So, hopefully the reader understands that this parable is about the right attitude to Increase our faith. With that understood, we can move onto the details of our parable.

Now, once we understand that the word But changer the direction from where the prior sentence was going, we can look for the new direction. And, the phrase which of you, having a servant lets us know that Jesus is talking about the relationship between a master and a servant. We are still dealing with how to Increase our faith, but going in a different direction from measuring the results, which the prior sentence was talking about.

So, Jesus is now talking about the relationship between a master and a servant. Since each of them had been either the master or the servant in the past, all could relate to what Jesus says about this relationship. And, in this sentence, Jesus is asking them what master will tell the servant that he will prepare the evening meal and serve the servant. Obviously, no master would do that.

So, now that we have looked at the Earthly story, we need to consider the symbolism and the spiritual message of our sentence. Since this parable is about true Biblical faith, it should be obvious that the master symbolically represents God and the servant symbolically represents any and every person who claims to be saved. The circumstances of our sentence is when the servant is tired, worn out and just wants to take a break. Likewise, saved people get feeling this way especially when devils are giving them a hard time in this spiritual war. Now, the question of our sentence is what master will take the role of the servant any time that the servant feels bad. And, of course, the answer is 'never'. So, the symbolic spiritual question is: 'When will God take the role of a servant just because we feel tired and want a break?'. As in the Earthly story, the answer is 'never'. And yet, how many of God's people think God has to fulfill their demands in this life because of how they feel or because of circumstances? the lesson is that we are to remain servants of God, and keep our attitude that we are the servant and God is the master regardless of our feelings and regardless of circumstances.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The New Testament 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 Luke 9:62 about the words plough / plow. The New Testament definition for this word is: 'In agriculture, an instrument for turning up, breaking and preparing the ground for receiving the seed. It is drawn by oxen or horses and saves the labor of digging; it is therefore the most useful instrument in agriculture'.

Please see the note for John 21:15 about the word feed. The New Testament definition for this word is: 'To provide with nourishment. This word is often used for spiritual nourishment which comes from the Bible'. Please also see the note for John 4:45 about the word feast.

We find forms of the word cattle occurring 153 times in 133 verses of the Bible and, in the New Testament, in: Luke 17:7; John 4:12. Easton's Bible Dictionary defines this word as: 'abounded in the Holy Land. to the rearing and management of them the inhabitants chiefly devoted themselves (De 8:13; 12:21; 1Sa 11:5; 12:3; Ps 144:14; Jer 3:24). they may be classified as, (1.) Neat cattle. Many hundreds of these were yearly consumed in sacrifices or used for food. the finest herds were found in Bashan, beyond Jordan (Nu 32:4). Large herds also pastured on the wide fertile plains of Sharon. they were yoked to the plough (1Ki 19:19), and were employed for carrying burdens (1Ch 12:40). they were driven with a pointed rod (Jg 3:31) or goad (q.v.). According to the Mosaic law, the mouths of cattle employed for the threshing-floor were not to be muzzled, so as to prevent them from eating of the provender over which they trampled (De 25:4). Whosoever stole and sold or slaughtered an ox must give five in satisfaction (Ex 22:1); but if it was found alive in the possession of him who stole it, he was required to make double restitution only (Ex 22:4). If an ox went astray, whoever found it was required to bring it back to its owner (Ex 23:4; De 22:1,4). (2.) Small cattle. Next to herds of neat cattle, sheep formed the most important of the possessions of the inhabitants of Palestine (Ge 12:16; 13:5; 26:14; 21:27; 29:2-3). they are frequently mentioned among the booty taken in war (Nu 31:32; Jos 6:21; 1Sa 14:32; 15:3). there were many who were owners of large flocks (1Sa 25:2; 2Sa 12:2, comp. Job 1:3). Kings also had shepherds "over their flocks" (1Ch 27:31), from which they derived a large portion of their revenue (2Sa 17:29; 1Ch 12:40). the districts most famous for their flocks of sheep were the plain of Sharon (Isa 65:10), Mount Carmel (Mic 7:14), Bashan and Gilead (Mic 7:14). In patriarchal times the flocks of sheep were sometimes tended by the daughters of the owners. thus Rachel, the daughter of Laban, kept her father's sheep (Ge 29:9); as also Zipporah and her six sisters had charge of their father Jethro's flocks (Ex 2:16). Sometimes they were kept by hired shepherds (Joh 10:12), and sometimes by the sons of the family (1Sa 16:11; 17:15). the keepers so familiarized their sheep with their voices that they knew them, and followed them at their call. Sheep, but more especially rams and lambs, were frequently offered in sacrifice. the shearing of sheep was a great festive occasion (1Sa 25:4; 2Sa 13:23). they were folded at night, and guarded by their keepers against the attacks of the lion (Mic 5:8), the bear (1Sa 17:34), and the wolf (Mt 10:16; Joh 10:12). they were liable to wander over the wide pastures and go astray (Ps 119:176; Isa 53:6; Ho 4:16; Mt 18:12). Goats also formed a part of the pastoral wealth of Palestine (Ge 15:9; 32:14; 37:31). they were used both for sacrifice and for food (De 14:4), especially the young males (Ge 27:9,14,17; Jg 6:19; 13:15; 1Sa 16:20). Goat's hair was used for making tent cloth (Ex 26:7; 36:14), and for mattresses and bedding (1Sa 19:13,16). (See Goat.)'. The New Testament definition for this word is: 'Animals raised domestically for work and food'.

Nave's Topical Bible provides references for the word cattle as: 'of the bovine species) Used for sacrifice: 1Ki 8:63. Sheltered: Ge 33:17. Stall-fed: Pr 15:17. Gilead adapted to the raising of: Nu 32:1-4. Bashan suitable to the raising of: Ps 22:12; Eze 39:18; Am 4:1'.

Please see the note for Luke 15:15 about the word field. the New Testament definition is: 'Cultivated land (as field is derived from felling trees), but unenclosed; Whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35)'.

Please see the note for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meat. The New Testament definition for this word is: 'A word used in the Bible to signify any type of food'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 13:15; 14:5; Mt 12:11 exp: Lu 22:27'.

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C17-S8 (Verse 8) The relationship between a master and servant.

First Step: What the master will say instead.

And will not rather say unto him,
Make ready wherewith I may sup,
and gird thyself,
and serve me,
till I have eaten and drunken;.

Second Step: When the servant is served.

and afterward thou shalt eat and drink?.

In Luke 17:5 we read: And the apostles said unto the Lord, Increase our faith. The answer from Jesus is in Luke 17:6-10; which includes the 'Parable of the Unprofitable Servant'.

Our sentence starts with the phrase And will not rather, which means it is adding the more probable scenario to the extremely unlikely scenario of the prior sentence.

Our sentence has two Steps with the First Step saying that the master commands the servant to keep working and serve the master without any consideration of the feelings of the servant nor with any consideration of the circumstance that the servant had to deal with during the day. In the Second Step, we are told that the servant can take care of himself after he has taken care of all of the wishes of the master.

That is the Earthly story. The spiritual message is that God expects all saved to serve Him regardless if how we feel and with no apparent consideration, from God, of the circumstances that we are dealing with. And, we are told that after we have completely fulfilled God's desires, our desires will be taken care of. Of course, that is after our death. Now, there are other places in the Gospels where we are told the Jesus Christ will serve some saved people in Heaven, but that is not part of our current parable. The spiritual message of our current parable is to expect to serve God until our death with no expectation of any right to make a demand upon God.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

Please see the note for 1Corinthians 11:25 about the word sup. The New Testament definition for this word is: 'eaten supper'. Please also see the note for John 12:2 about the word supper. Please also see the notes for Matthew 26:26-30; Mark 14:22-46; Luke 22:17-20 and 1Corinthians 11:23-34 about the phrase Lord's Supper.

Please see the note for Luke 12:35-36 about the word gird. The New Testament definition for this word is: 'The Orientals commonly dress in loose robes, flowing down around the feet; so that when they wish to run, or fight, or apply themselves to any business, they are obliged to bind their garments close around them with a sash or girdle'. Please also see the note for Matthew 3:4 about the word girdle.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The New Testament definition for this word is: 'This word is often used symbolically for fellowship'.

Please see the note for Mark 14:23 about the words drink / drank. The New Testament 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'. Please also see the notes for Romans C13S16 and Galatians C5S2 about the words drunk / drunkenness. The New Testament definition for this word is: 'Intoxication; inebriation; a state in which a person is overwhelmed or overpowered with spirituous liquors, so that his reason is disordered, and he reels or staggers in walking'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Make. Ge 43:16; 2Sa 12:20 and gird. Lu 12:37 General references. exp: Lu 22:27'.

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C17-S9 (Verse 9) A question to make people think.
Doth he thank that servant because he did the things that were commanded him?

In Luke 17:5 we read: And the apostles said unto the Lord, Increase our faith. The answer from Jesus is in Luke 17:6-10; which includes the 'Parable of the Unprofitable Servant'.

Our sentence is added to the prior even though it does not start with the word and. This sentence, if taken out of context, does not make a lot of sense. Unless we consider the context, people will wonder why anyone would ask such a ridiculous question.

The spiritual message of our sentence is that 'The saved should not expect God to appear to thank or reward them while they are in this physical world'.

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The New Testament 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.

Please see the note for Romans C1S10 about the word because. The New Testament definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for 5:19 for links to every place in this Gospel where this word is used.

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. exp: Lu 22:27'.

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C17-S10 (Verse 9) Jesus does not think the prior.
I trow not.

In Luke 17:5 we read: And the apostles said unto the Lord, Increase our faith. The answer from Jesus is in Luke 17:6-10; which includes the 'Parable of the Unprofitable Servant'.

The word trow is only found in this sentence and is defined as: 'To believe, think.' Lu 17:9. From the Anglo-Saxon treowian, to trust'.

With that definition this sentence is clear in meaning and is, obviously, referring to what was said in the prior sentence.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. exp: Lu 22:27'.

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C17-S11 (Verse 10) The proper attitude of a servant.

Equivalent Section: Obey.

So likewise ye,
when ye shall have done all those things which are commanded you,
say,
We are unprofitable servants:.

Equivalent Section: Do not expect more than what is due.

we have done that which was our duty to do.

In Luke 17:5 we read: And the apostles said unto the Lord, Increase our faith. The answer from Jesus is in Luke 17:6-10; which includes the 'Parable of the Unprofitable Servant'.

Our sentence starts with the phrase So likewise and gives us the conclusion of this parable.

Our sentence uses the words ye ('each and every one of you personally'), you ('The group such as commands given to the entire church'), and we ('group identifier for the group that the speaker is part of'). With these definitions, the reader should replace the various words with their definitions and reread the sentence to get a greater understanding of what is said.

Our sentence has two Equivalent Section where the Second Equivalent Section says what each member of the group can claim only if the First Equivalent Section is true. There we see that 'each and every member of the church personally' must do everything that is commanded to 'The entire church' before anyone can claim that the saved have done as commanded. Obviously, this has a very low probability of happening and will only happen if each member of the church is encouraging every other member of the church to personally obey all of the commands given to the Church by God.

With the use of the word ye, the main thing that we can learn from our parable is that we each have a personal responsibility to obey and to encourage others to obey. Next, we each need to have the heart attitude of: We are unprofitable servants even after ye shall have done all those things which are commanded you. Now, very few people will take this heart attitude, especially after they truly understand what the rest of the parable says, unless they keep in mind the purpose of the parable. The purpose was to increase our faith.

So, what we have in this parable is the instruction to keep the right attitude of heart is we want to increase our faith. Since we hum and can not do everything, there are times when God has to step in and do things for His people. If we have the right attitude of heart, we will recognize when God works and give God credit for what He does. If we have a wrong attitude of heart then we will not recognize when God works or will refuse to give God credit most of the time when God does fork for His people. The person who sees and recognizes when God works, and gives God credit, will have greater faith in God. The person who does not see or does not recognize or refuses to give God credit when he works will not have their faith in God grow. Thus, the attitude of heart of saved people determines if our faith will increase or not.

One other thing is the phrase We are unprofitable servants. When we have this attitude and claim it, then we must recognize that all true profit, in the work of God, is done by God working through people. If we refuse to have this attitude then we will take the glory that belongs to God and end up being punished by God instead of being helped by God. It is only when we truly recognize that all true profit comes from God working, and not from our own personal work, that we will truly see God work in and through our life and through the lives of others.

Please see the note for Mark 4:16-17 about the word likewise. The New Testament definition for this word is: 'like and wise. In like manner; also'. Please also see the note for Philippians 2:5-8 about the word likeness.

Please see the note for Matthew 25:30 about the word unprofitable. 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 also see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The New Testament definition for this word is: 'to proceed forward, to advance'.

We find forms of the word duty in: Exodus 21:10; Deuteronomy 25:5; Deuteronomy 25:7; 2Chronicles 8:14; Ezra 3:4; Ecclesiastes 12:13; Luke 17:10; Romans 15:27. Webster's 1828 defines this word as: 'that which a person owes to another; that which a person is bound, by any natural, moral or legal obligation, to pay, do or perform. Obedience to princes, magistrates and the laws is the duty of every citizen and subject; obedience, respect and kindness to parents are duties of children; fidelity to friends is a duty; reverence, obedience and prayer to God are indispensable duties; the government and religious instruction of children are duties of parents which they cannot neglect without guilt. 2. forbearance of that which is forbid by morality, law, justice or propriety. It is our duty to refrain from lewdness, intemperance, profaneness and injustice. 3. Obedience; submission. 4. Act of reverence or respect. They both did duty to their lady. 5. the business of a soldier or marine on guard; as, the company is on duty. It is applied also to other services or labor. 6. the business of war; military service; as, the regiment did duty in Flanders. 7. Tax, toll, impost, or customs; excise; any sum of money required by government to be paid on the importation, exportation, or consumption of goods. An impost on land or other real estate, and on the stock of farmers, is not called a duty, but a direct tax'.

Nave's Topical Bible provides references for the word duty as: 'OF MAN to GOD: De 6:5; 10:12-13; 11:1; 30:15-20; Jos 22:5; 23:11; Ps 31:23; Pr 23:26; Mt 4:10; 12:50; 22:21,36-40; Lu 17:10; 21:3-4; Joh 4:34; 6:38; 14:15,21; 15:14; Ac 4:19-20; 5:29; Jude 1:21. OF MAN to MAN: Le 19:18; Isa 58:6-7; Mt 7:12; 25:34-46; Lu 10:25-37'.

Thompson Chain Topics provides references for the word duty as: 'Daily: Select Readings 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. Husbands': Ge 2:23-24; De 24:5; Pr 5:18; Ec 9:9; Mr 10:7; 1Co 7:11; Eph 5:25; 1Pe 3:7. Prompt Payment of Wages: Le 19:13; De 24:15. Consideration for Employees: Job 31:13-14. Refraining from threats: Eph 6:9. Just Dealing: Col 4:1. Neglect of: Jg 5:23; 21:8; Ne 3:5; 9:35; Mt 7:26; 25:27; Lu 12:47; Jas 2:14; 4:17. Of Admonition: Ro 15:14; 1Co 4:14; Eph 6:4; Col 3:16; 1Th 5:14; 2Th 3:15; Tit 3:10. Of Giving Warning: 2Ch 19:10; Isa 58:1; Eze 3:18; 33:9; 1Th 5:14. Of Ministers: Isa 58:1; 62:6; Eze 4:4; Mt 28:19; Mr 16:15; Joh 21:16; Ac 5:20; 6:4; 14:22; 20:28; Ro 12:6-7,8; Eph 3:9; 1Ti 4:6; 2Ti 1:6; 2:15; Tit 1:5; 1Pe 5:2. Parental: to Teach: De 6:7,20; 21:19. ToTrain: Pr 22:6; Isa 38:19; La 2:19. ToProvide for: 2Co 12:14. ToNurture: Eph 6:4; Col 3:21. ToControl: 1Ti 3:4,12. ToLove: Tit 2:4. Pressure of: It burns Like an Inward Fire: Jer 20:9. It Calls like the Voice of a Lion: Am 3:8. It Binds the Soul to its Task: Lu 12:50. It Urges to Haste: Joh 9:4. It Makes the Message Imperative: Ac 4:20; 18:5; 20:22. It Sounds a Woe in the Ears of him who Falters: 1Co 9:16. Rulers': De 17:16; 2Sa 23:3; 2Ch 19:6; Ps 2:10-11; Pr 16:12; 20:28; 29:4,14. Obedience: Eph 6:5. Faithfulness: Col 3:22. Respect for Masters: 1Ti 6:1. Desire to Please : Tit 2:9. Patience in Hard Places: 1Pe 2:18. Three-fold: (Appropriation, formation, Donation): "Appropriation" (taking): Cup of Salvation: Ps 116:13. Instruction: Pr 4:13. Divine Strength: Isa 27:5. All of Life's opportunities: Lu 19:13. The Water of Life: Re 22:17. "Formation" (making): After the Divine Plan: Ex 25:40. A Perfect Example: Joh 13:15. Life to be Transformed, not conformed: Ro 12:2; 2Co 3:18. Danger of Old Ideals: 1Pe 1:14-15. "Donation" (giving): With a Free Hand: Mt 10:8. Give or Lose: Mt 16:25. The Blessedness of: Ac 20:35. As Stewards: 1Pe 4:10. ToBrethren: Impartial: De 10:19. Unselfish: Mt 22:39. Proof of Discipleship: Joh 13:35. Christ's Love the Standard of: Joh 15:12. Sincere: Ro 12:9; 13:9. Abounding: 1Th 3:12; Heb 13:1; Jas 2:8. Fervent: 1Pe 1:22; 1Jo 4:7. ToEnemies: Ex 23:4; Job 31:29; Pr 24:17; 25:21-22; Mt 5:44; Ro 12:20. ToNeighbours: Le 19:18; Mr 12:31; Ro 13:10; 15:1-2; Ga 5:14; Jas 2:8. ToStrangers: Ex 22:21; 23:9; Le 19:34; 25:35; Nu 35:15; De 10:19; 27:19; 31:12; Jer 7:6; Mt 25:35. To theWeak: Mt 25:35-36; Ac 20:35; Ro 14:1; 15:1; 1Co 8:11; 9:22; 1Th 5:14. Wives': Es 1:20; Pr 31:27; 1Co 7:10; Eph 5:22; Col 3:18; 1Ti 3:11; Tit 2:4; 1Pe 3:1'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. 1Ch 29:14-16; Job 22:2-3; 35:6-7; Ps 16:2-3; 35:6-7; Pr 16:2-3; Isa 6:5; 64:6; Mt 25:30,37-40; Ro 3:12; 11:35; 1Co 9:16-17; 15:9-10; Php 3:8-9; Phm 1:11; 1Pe 5:5-6'.

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C17-S12 (Verse 11) The start of the next incident.

And it came to pass,
as he went to Jerusalem,
that he passed through the midst of Samaria and Galilee.

In Luke 17:11-19; we read that Jesus cleanses ten lepers and says: Were there not ten cleansed? but where are the nine?.

Our sentence starts with the phrase And it came to pass, which lets us know that Luke is moving on to another incident but he is also adding it to the prior incident as both support the theme of our chapter. The theme of our chapter is: 'Those Who Have the Kingdom of God'. in this incident we read about one man who was cleansed from his leprosy and was also saved. (In 17:19 Jesus told him: Arise, go thy way: thy faith hath made thee whole.) We also read about another nine (9) who were cleansed from their leprosy and were not saved. This difference is because the man who was saved turned back, and with a loud voice glorified God (17:15). Thus, once more we see that the attitude of heart makes a critical difference to God. from this we can conclude that people who make a profession, but do not have the right heart attitude, are like those men who were cleansed but not saved.

in this sentence we see that Jesus went through the areas which the religious Jews avoided because of their religious prejudices. By this example, we see that the true minister of God should be willing to go where other religious people avoid. We also are told that this was the shortest, and therefore fastest, route to Jerusalem. Even though Jesus was going to be crucified, He did not delay once it became the right time. Thus, no matter what God wants us to do, we should not delay once we know God's will.

Please see the note for Galatians C1-S12 about Jerusalem. The New Testament definition for this word is: 'The central place of worship of the true God'. Please also see the note for Matthew 4:5 about the phrase holy city. Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

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

Please see the note for John 1:43 about the word Galilee. The New Testament definition is: 'The most northerly of the three provinces of Palestine, namely, Galilee, Samaria, Judaea (Joh 4:3- 4; Lu 17:11; Ac 9:31). Galilee's Gentile character caused the southern Jews of purer blood to despise it (Joh 1:46; 7:52). There He first publicly preached, in Nazareth synagogue. From it came His apostles (Ac 1:11; 2:7); foretold in De 33:18- 19,23. Galilee's debasement made its people feel their need of the Savior, a feeling unknown to the self right.'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 9:51-52; Joh 4:4'.

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C17-S13 (Verse 12-13) Ten lepers asked Jesus for mercy.

Equivalent Section: Who Jesus met.

And as he entered into a certain village,
there met him ten men that were lepers,
which stood afar off:.

Equivalent Section: What they requested.

And they lifted up their voices,
and said,
Jesus,
Master,
have mercy on us.

In Luke 17:11-19; we read that Jesus cleanses ten (10) lepers but only one returned to thank Him and praise God for his healing. Jesus responded by saying: Were there not ten cleansed? but where are the nine?. The one who responded properly also received everlasting salvation but the other nine (9) did not. The miracles in the gospels were used for visual object lessons and are best understood within the context to the teaching that surrounds them. The theme of our chapter is: 'Those Who Have the Kingdom of God'. in this chapter, and the prior chapter, we see the contrast in the character between the religious lost and those who are truly saved. Likewise, this miracle shows us this difference in character.

This account is only in Luke although several other places in the gospels tell of Jesus healing single lepers or several lepers. Please see the Table Of Miracles about this, and similar, miracles. The note for Mark 1:40-45 tells us every place in the Bible where we read forms of the word leper.

Our sentence talks about leprosy, which was very contagious. Leviticus 13:46 and Numbers 5:2 tell us that lepers were to stay away from other people because the sin it represented was just as contagious. Leprosy causes part of the body to become numb. Then, if there is an injury or infection, the person might not notice it until it becomes so bad that the part of the body must be cut off before it causes the entire body to die. Likewise, leprosy represents God's people becoming spiritually numb to what is happening around them spiritually. People stop participating in outreach programs. Then they stop supporting missions. Then they emphasize the facilities where they worship over efforts to reach the lost. Then they become more separated from members in their society who need help and in their prejudice claim that the others are unclean and avoid them instead of helping them. Then they leave church immediately after services and refuse to fellowship with others at church and only fellowship with a select few at home. Then they start sitting in the back and concentrating on their chats and private concerns instead of participating in worship service and other church activities. Then they start skipping special services and after that regular services until they become 'CEO Christians' (Christmas and Easter only). Then they demand that the church take care of their needs, such as weddings, funerals and their sick, even while they refuse to do the same for others.

Yes, the exact symptoms will vary from person to person and the order of the symptoms appearing will vary, but the truly spiritual can see the symptoms around them. More missionaries are returning than are going to the mission fields. Financial support of missions is drying up even while more is spent on home buildings and land. Churches in America are closing faster than new ones are opening and a president of the U.S. declared the truth when he said that the U.S. is no longer a Christian country. Churches, preachers and people look down their nose at Jews even while they follow the same spiritual road that led the Jews to where they are today. All of this is due to the spiritual leprosy that people deny exists even while the true spiritual Godly life dies in America.

Our current verse says that these lepers confessed their need to Jesus and asked for help. They were open and public about their need. Only Jesus could heal them physically and only Jesus could heal their sins. It is interesting that they not only called to Jesus, to get the physical man's attention, but they also called Him Master, which means Rabbi or Teacher. They recognized that He was a teacher and, yet, refused to return and learn from Him. No one learns much from one short shouted conversation with a teacher. Just as they would have benefited most from an ongoing relationship with a teacher, so also do saved people learn the most from an ongoing personal relationship with Jesus.

in this miracle, 10 lepers were healed but only one returned to thank Jesus and praise God. Luke 17:16 says, and he was a Samaritan. He not only was cleansed from his leprosy, but he was saved (Luke 17:19). All 10 had the same outward appearance of blessing from God, but only one was saved. That's where the teaching of the chapter makes sense of this miracle. Luke 17:1-11 tell us what Jesus was teaching His disciples about the correct Christian reaction to offenses and to seemingly unreasonable demands by God. The rest of this chapter, after the miracle, is about Jesus answering a question from the Pharisees about when the kingdom of God should come (Luke 17:20). His answer had several parts including that the true kingdom of God is within you (Luke 17:21). He then gave a prophecy about the second coming of the Son of God, which will bring in the visible kingdom of God. Even then, Jesus said that the choice of who goes into the kingdom and who is rejected is based upon the spirit that is in us. That spirit is revealed by our actions. This thankful Samaritan leper proved to have a different spirit than the unthankful Jewish lepers. This miracle fits with so much teaching of the Bible. Salvation is not determined by those with the religious claim or even those that have a miracle in their life or those who can do miracles. True salvation is determined by the spirit that publicly demonstrates thankfulness and praise to God.

Now, returning to our sentence itself, we see that there are two Equivalent Sections with the First Equivalent Section identifying the men in need and the Second Equivalent Section telling us about their request for help. When sin causes people's lived to decline to a certain point, they can no longer deny the results of their choices in life. Unfortunately, most people only want the surface evidences fixed and, like nine (9) of these lepers, want to continue their sinful lifestyle . Many people want to continue to live a sinful lifestyle and have someone else deal with the resulting consequences. That's why the doctrine which claims: 'Ask Jesus to be your savior and you will go to Heaven' is wrong. People believe that they can force Jesus to pay the consequence of their ongoing sinful life while they refuse to obey the man named Jesus. However, almost every place where the Bible says shall be saved it uses the title of God or of Lord such as where it says For whosoever shall call upon the name of the Lord shall be saved. Where those titles are not used, the context makes it clear that we must accept a relationship with God wherein He is our personal Lord and we worship and serve Him. And, no, this is not 'Lordship Salvation' which claims that there must be works before salvation, and claims many other errors. Instead, this matcher Ephesians 2:8-10 which tells us that there can not be works before salvation but there must be works after salvation or there was no true salvation. Likewise, in this miracle, there was no difference in the ten (10) lepers before their cleansing but only the one who thanked Jesus and praised God was truly saved.

Please see the note for Mark 6:6 about the word village. Webster's 1828 defines this word as: 'A small assemblage of houses, less than a town or city, and inhabited chiefly by farmers and other laboring people. In England, it is said that a village is distinguished from a town by the want of a market. In the United States, no such distinction exists, and any small assemblage of houses in the country is called a village'.

Please see the note for John 10:9 about the word enter. The New Testament definition for this word is: 'To move or pass into place, in any manner whatever; to come or go in; to walk or ride in; to flow in; to pierce or penetrate'.

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

Please see the note for Mark 1:40 about the word leper / Leprosy. The New Testament definition for this word is: 'The predominant and characteristic form of leprosy in the Old Testament is a white variety, covering either the entire body or a large tract of its surface, which has obtained the name of lepre mosaica'.

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

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

Please see the note for 1Corinthians C14S11 about the word voice. The New Testament definition for this word is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals. We say, the voice of a man is loud or clear; the voice of a woman is soft or musical; the voice of a dog is loud or harsh; the voice of a bird is sweet or melodious. the voice of human beings is articulate; that of beasts, inarticulate'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'which. Lu 5:12; 18:13; Le 13:45-46; Nu 5:2-3; 12:14; 2Ki 5:27; 7:3; 2Ch 26:20-21
Go. Lu 5:14; Le 13:1-46; 14:2-32; Mt 3:15; 8:4 exp: Joh 4:50. as. 2Ki 5:14; Isa 65:24; Mt 8:3; Joh 2:5; 4:50-53; 9:7; 11:10 General references. exp: De 24:8'.

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C17-S14 (Verse 14) Jesus gave the mercy.

And when he saw them,
he said unto them,
Go shew yourselves unto the priests.

In Luke 17:11-19; we read that Jesus cleanses ten lepers and says: Were there not ten cleansed? but where are the nine?.

in this sentence, Jesus tells them to obey what is written in The word of God. He does not tell them to trust Him nor does He tell them to believe His doctrine but tells them to obey what is written in The word of God. Too many 'good Godly fundamental KJV only Baptists' tell people to believe them or believe their church or believe their doctrine when they need to tell people to obey what is written in The word of God.

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

Please see the note for Hebrews 4:14 about the word priest. The New Testament definition for this word is: 'One who represents men before God'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Go. Lu 5:14; Le 13:1-46; 14:2-32; Mt 3:15; 8:4 exp: Joh 4:50. General references. exp: De 24:8'.

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C17-S15 (Verse 14) Their request was met as soon as they obeyed.

And it came to pass,
that,
as they went,
they were cleansed.

In Luke 17:11-19; we read that Jesus cleanses ten lepers and says: Were there not ten cleansed? but where are the nine?.

Please notice that they had to obey before they received their miracle. Too many people want to barging with God and have God give them a miracle and mercy while they refuse to change their life and obey. It was their lifestyle , or that of their parents, which usually caused the problem. Thus, they want God to remove the consequence of their sin, and keep on doing so, while they continue to sin. God's 'Law of Sowing and Reaping' is absolute. We must obey God and agree to stop the sin which caused the problem if we ever want a miracle from God. I write from many times of personal experience.

Please see the note James 4:8 about the word cleanse'. The New Testament definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. In addition to those references, the word unclean needs to also be studied in order to truly understand the conditions which this word is saying must be removed. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about unclean spirits. Please see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness.

The Treasury of Scripture Knowledge provides links for this sentence as: 'as. 2Ki 5:14; Isa 65:24; Mt 8:3; Joh 2:5; 4:50-53; 9:7; 11:10 General references. exp: De 24:8'.

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C17-S16 (Verse 15-16) Who thanked and praised God.

Equivalent Section: One thanked and praised God.

And one of them,
when he saw that he was healed,
turned back,
and with a loud voice glorified God,
And fell down on his face at his feet,
giving him thanks:.

Equivalent Section: He was rejected by the religious.

and he was a Samaritan.

In Luke 17:11-19; we read that Jesus cleanses ten lepers and says: Were there not ten cleansed? but where are the nine?.

Our sentence starts with the word And, which adds it to the prior sentence and tells us the response of one of the ten (10) when he realized that he was healed. Our sentence has two Equivalent Sections with the First Equivalent Section telling us what this one did and the Second Equivalent Section telling us what his religious background was. Here we see that God put the proper response in everyone. The Jews were also taught the proper response but, because of their religious sinful hearts, refused to respond properly. None of us deserve God to do anything for us and, yet, many religions teach people that God has no choice but to be the slave of people who are part of that religion. We see evidence of this heart attitude in the refusal of the nine (9) to give thanks and praise to God. And, while many criticize the Jews, we also see this attitude quite commonly in people of today who claim to be saved.

Please see the note for 1Corinthians C12S29 about the word heal. The International Standard Bible Encyclopedia defines this word as: ' hel (rapha'; therapeuo, iaomai, diasozo): the English word is connected with the Anglo-Saxon hoelan, and is used in several senses: (1) Lit., in its meaning of making whole or well, as in Ec 3:3. in this way it occurs in prayers for restoration to health (Nu 12:13; Ps 6:2; Jer 17:14); and also in declarations as to God's power to restore to health (De 32:39; 2Ki 20:5-8). (2) Metaphorically it is applied to the restoration of the soul to spiritual health and to the repair of the injuries caused by sin (Ps 41:4; Jer 30:17). (3) the restoration and deliverance of the afflicted land is expressed by it in 2Ch 7:14; Isa 19:22. (4) It is applied to the forgiveness of sin (Jer 3:22). In the New Testament, therapeuo is used 10 times in describing our Lord's miracles, and is translated "heal." Iaomai is used to express spiritual healing (Mt 13:15; Lu 5:17; Joh 12:40), and also of curing bodily disease (Joh 4:47). Diasozo, meaning "to heal thoroughly," is used in Lu 7:3 the King James Version where the Revised Version (British and American) renders it "save." the act of healing is called iasis twice, in Ac 4:22,30; sozo, to save or deliver, is translated "made whole" by the Revised Version (British and American) in Mr 5:23; Lu 8:36; Ac 14:9, but is "healed" in the King James Version. Conversely "made whole" the King James Version in Mt 15:28 is replaced by "healed" in the Revised Version (British and American). Healed is used 33 times in the Old Testament as the rendering of the same Hebrew word, and in the same variety of senses. It is also used of purification for an offense or breach of the ceremonial law (2Ch 30:20); and to express the purification of water which had caused disease (2Ki 2:21-22). Figuratively, the expression "healed slightly" (The English Revised Version "lightly") is used to describe the futile efforts of the false prophets and priests to remedy the backsliding of Israel (Jer 6:14; 8:11); here the word for "slightly" is the contemptuous term, qalal, which means despicably or insignificantly. In Eze 30:21, the word "healed" is the rendering of the feminine passive participle, rephu'ah and is better translated in the Revised Version (British and American) "apply healing medicines." In the New Testament "healed" usually occurs in connection with the miracles of our Lord and the apostles. Here it is worthy of note that Luke more frequently uses the verb iaomai than therapeuo, in the proportion of 17 to 4, while in Matthew and Mark the proportion is 4 to 8. Healer (chabhash) occurs once in Isa 3:7; the word literally means a "wrapper up" or "bandager."'.

Please see the note for Romans C15S14 about the word glory. There is a lot of information about this word in that note. The New Testament for this word is: 'Brightness, splendor, luster'. The New Testament for the word glorified is: 'past-tense form of the word glory'. The New Testament for the word glorifying is: 'applying the word glory in an ongoing manner'. The New Testament for the word Glorious is: 'Illustrious; of exalted excellence and splendor; resplendent in majesty and divine attributes; applied to God'. Please also see the note for Matthew 17:1 about the phrase Jesus Christ return in glory. Please also see the Minor Titles of the Son of God to see the title of: hope of glory. All true Biblical hope is based in Him. Think about what was revealed in the 'Mount of transfiguration'.

Please see the note for 1Timothy 3:6 about the word fall. The words fell and fallen are the past-tense forms of the word fall. The New Testament definition for this word 'To drop from a higher place. Rain falls from the clouds; a man falls from his horse. Apostasy: unexpectedly moving from a high spiritual position to a low spiritual position. I beheld Satan as lightning fall from Heaven. Luke 10'. 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 New Testament definition for this word is: 'The surface of a thing, or the side which presents itself to the view of a spectator'. The application, in this sentence, is: The person'.

Please see the note for Luke 1:76 about the word feet. the New Testament definition is: 'The plural of foot. This word is often used symbolically for how the foot is used'. Please see the note for Matthew 4:5 about the word foot. Please also see the note for Matthew 18:28 about the phrase trodden under foot. Please also see the note for Matthew 18:28 about the phrase trodden under foot. Please also see the note for Hebrews 1:13 about the word footstool.

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

Please see the note for John 4:4 about the word Samaria. The New Testament definition for this word is: 'This city was built by Omri, king of Israel, and came into prominence by becoming the capital of the kingdom of the ten tribes'. Please also see the note for Matthew 10:5-6 about the word Samaritan. Easton's Bible Dictionary defines this word as: 'The name given to the new and mixed inhabitants whom Esarhaddon (B.C. 677), the king of Assyria, brought from Babylon and other places and settled in the cities of Samaria, instead of the original inhabitants whom Sargon (B.C. 721) had removed into captivity (2Ki 17:24; comp. Ezr 4:2,9-10). these strangers (comp. Luke 17:18) amalgamated with the Jews still remaining in the land, and gradually abandoned their old idolatry and adopted partly the Jewish religion. After the return from the Captivity, the Jews in Jerusalem refused to allow them to take part with them in rebuilding the temple, and hence sprang up an open enmity between them. they erected a rival temple on Mount Gerizim, which was, however, destroyed by a Jewish king (B.C. 130). they then built another at Shechem. the bitter enmity between the Jews and Samaritans continued in the time of our Lord: the Jews had "no dealings with the Samaritans" (Joh 4:9; comp. Lu 9:52-53). Our Lord was in contempt called "a Samaritan" (Joh 8:48). Many of the Samaritans early embraced the gospel (Joh 4:5-42; Ac 8:25; 9:31; 15:3). of these Samaritans there still remains a small population of about one hundred and sixty, who all reside in Shechem, where they carefully observe the religious customs of their fathers. they are the "smallest and oldest sect in the world."'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 17:17-18; 2Ch 32:24-26; Ps 30:1-2,11-12; 103:1-4; 107:20-22; 116:12-15; 118:18-19; Isa 38:19-22; Joh 5:14; 9:38
fell. Lu 5:8; Ge 17:3; Mt 2:11; Mr 5:33; Joh 5:23; Ac 10:25-26; Re 4:10; 5:14; 19:4-5,10 exp: Da 2:46; Lu 5:12. and he. Lu 9:52-56; 10:32-35; Joh 4:9,21-22,39-42; 8:48; Ac 1:8; 8:5-25 General references. exp: Joh 4:30'.

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C17-S17 (Verse 17) The response by Jesus.

And Jesus answering said,
Were there not ten cleansed?.

In Luke 17:11-19; we read that Jesus cleanses ten lepers and says: Were there not ten cleansed? but where are the nine?.

Our sentence starts with the word And, which adds it to the prior sentence. In addition, the next sentence starts with the word But, which adds it to this sentence. Thus we see the need to consider context when interpreting what the Bible says. What we see here is that Jesus is pointing out that there were ten (10) who were cleansed but only one thanked Jesus and glorified God. Thus, the other nine (9) failed to have a proper attitude about God giving them mercy. which they did not deserve.

Please see the note for 2Corinthians 5:12 about the word answer. The New Testament 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 James 4:8 about the word cleanse. The New Testament definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. Please also see the note for Hebrews 9:13-14 about the word unclean. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. exp: Lu 17:15; Joh 4:30'.

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C17-S18 (Verse 17) The question from Jesus.
but where are the nine?

In Luke 17:11-19; we read that Jesus cleanses ten lepers and says: Were there not ten cleansed? but where are the nine?.

Our sentence starts with the word But, which adds it to the prior while changing directions. As the prior note pointed our, it is important to keep things in context when interpreting The word of God. in this sentence we see Jesus point out that the nine failed to have a proper 'attitude of gratitude'. As we see later in this account, they missed out on everlasting salvation because of this failure.

The Treasury of Scripture Knowledge provides links for this sentence as: 'but. Ge 3:9; Ps 106:13; Joh 8:7-10; Ro 1:21 General references. exp: Lu 17:15; Joh 4:30'.

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C17-S19 (Verse 18) The observation by Jesus.

There are not found that returned to give glory to God,
save this stranger.

In Luke 17:11-19; we read that Jesus cleanses ten lepers and says: Were there not ten cleansed? but where are the nine?.

in this sentence we see Jesus call the Samaritan a stranger because he was not a Jew. The religious doctrine claimed that he could not be saved because he was not a Jew and that everyone born a Jew would be saved regardless of the life they lived. We see the same types of claims by many religions today. However, the truth, as reported by Luke, is that the Jews died lost and this stranger was saved. The true difference in who was saved and who was not is based upon the attitude of heart which each person personally has.

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'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'to give. Ps 29:1-2; 50:23; 106:13; Isa 42:12; Re 14:7 exp: Mal 2:2. save. Mt 8:10,12; 15:24-28; 19:30; 20:16 General references. exp: Le 14:16; De 10:19; Ps 107:21; Lu 17:15; Joh 4:30'.

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C17-S20 (Verse 19) The one who was truly thankful was saved in addition to being healed.

Equivalent Section: Jesus told him what to do.

And he said unto him,
Arise,
go thy way:.

Equivalent Section: Jesus assured him of salvation.

thy faith hath made thee whole.

In Luke 17:11-19; we read that Jesus cleanses ten lepers and says: Were there not ten cleansed? but where are the nine?.

Once more we see Jesus literally say that true Biblical salvation (thy faith hath made thee whole) is based upon personal (thy) faith. We also see that Jesus did not make this promise to the other nine who were relying upon their religious traditions which promised them salvation simply because they were Jews. The same basis for those religious claims also made other promises from God which they did not have. Therefore, it should have been obvious to them that the promises from religious traditions had a problem. In addition, seeing this stranger saved while true salvation was denied to people who relied upon religious traditions should have let them know that they needed true Biblical faith in God and not in their religious traditions.

Please see the note for Mark 10:1 about the words arise / arose. The New Testament 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 also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

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

Please see the note for Mark 10:52 about the word whole. The New Testament definition for this word is: 'All; total; containing the total amount or number, or the entire thing'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'thy faith. Lu 7:50; 8:48; 18:42; Mt 9:22; Mr 5:34; 10:52'.

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C17-S21 (Verse 20-21) The start of the next incident.

Equivalent Section: the Pharisees demanded an answer.

And when he was demanded of the Pharisees,
when the kingdom of God should come,
he answered them and said,
The kingdom of God cometh not with observation:.

Equivalent Section: It can not be demanded.

Neither shall they say,
Lo here!.

Please also see the Message called: The Mystery of God, the Father and Christ.

In Luke 17:20; we read that he was demanded of the Pharisees, when the kingdom of God should come Jesus answered them in Luke 17:20-21. After the answer to The Pharisees, Jesus gave a prophecy of future events which lasts through the end of the chapter. All of Matthew 24; Mark 13 and Luke 21 are dealing with prophecies of future events. The prophecy in Luke 17:22-31 is similar, but different, from the prophecies in the other gospels. Please see the section on Prophecies within the Significant Gospel Events for those references.

Please notice that The Pharisees demanded a time (when). But Jesus answered where in this sentence and the next two. Obviously, they had the wrong concept when it came to the kingdom of God.

Our sentence starts with the word And, which adds it to the prior incidents of this chapter. The next word, in our sentence, is when, which lets us know that this sentence follows the prior sentence but not immediately. That lets us know that this sentence starts a new incident, and is not part of the prior incident, but is still supporting the theme of our chapter.

This sentence, and the next two sentences, give the answer from Jesus to this demand from the Pharisees. Our current sentence says that The kingdom of God can not be directly observed (see the word definitions below) with our physical senses. However, John 3:8 says: The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. therefore, like the wind, the results of someone truly having The kingdom of God will be something that can be indirectly observed. That is, The kingdom of God can not be directly observed but the results of it can be observed.

The second next sentence tells us that The kingdom of God is within you. This means that it changes our soul and spirit. As explained several places, a king puts his character on his kingdom and his subjects are rewarded for becoming like the king while the subjects who refuse to become like the king are punished. Satan's kingdom is evil because Satan is evil. Likewise, people who truly have The kingdom of God in them receive God's holiness and righteousness in them. And, as people see this change of character, The kingdom of God is indirectly observed by the truly saved becoming more like God.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the demand from the Pharisees and the correction from Jesus about their demand. As already mentioned, The Pharisees demanded a time when the kingdom of God should come. Their problem is still a very common problem in that they based their doctrine on a wrong definition. What they thought was The kingdom of God is what the Bible actually calls The kingdom of Christ, which is 'The 1,000-years reign of Christ'.

In the First Equivalent Section Jesus said that there was not a when. In the Second Equivalent Section Jesus said that there was not a where. The Pharisees thought that The kingdom of God was something of this physical world and, therefore, could be detected directly with our physical senses. Jesus corrected them and let them know that The kingdom of God is within you. What is in us can be observed by God but not by other people. Other people can only see the results when our inner person causes outward attitudes and actions. Those can be directly seen and used to indirectly observe the type of inward person that someone is.

Please notice that they demanded an answer that they themselves could not answer. Now, Matthew 24:36 says: But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. they demand this answer without admitting that they could not answer it. And, they hoped that Jesus could not answer it so that they could criticize Him while they had the answer but only revealed it to their own members. In other words, they planned to lie about their own lack of knowledge while criticizing others for having the same lack of knowledge. This proved them to be hypocrites.

Next, we see that Jesus did not fulfill their demand but corrected their doctrinal error. If He had fulfill their demand then they would have led the argument into an area that no one could honestly answer but that they could lie about having the answer. However, instead of falling into their trap, Jesus corrected their doctrinal error by telling them that The kingdom of God was not what they believed. Then Jesus told them the true definition of The kingdom of God. Yes, Jesus did give them the true Biblical definition, which we will deal with in a couple of sentences. But, the main thing that we see in this sentence is that Jesus avoided a doctrinal argument by changing the main focus of the discussion. Hopefully, God's true children will learn to do the same.

Please see the note for Luke 3:14 about the word demand. The New Testament definition for this word is: 'To ask by authority; to require; to seek or claim an answer by virtue of a right or supposed right in the interrogator, derived from his office, station, power or authority'.

Please see the note for John 3:1 about the word Pharisee. The New Testament definition for this word is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews. they were extremely accurate and minute in all matters appertaining to the law of Moses (Mt 9:14; 23:15; Lu 11:39; 18:12). From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. they could not bear his doctrines, and they sought by every means to destroy his influence among the people'.

Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The New Testament definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven. Please also see the notes for verses in the New Testament. Summary on the name / role of King. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

Please see the note for 1Timothy 5:21 about the word observe. The New Testament definition for this word is: 'To see or behold with some attention; to notice; as, to observe a halo round the moon; I observed a singular phenomenon;'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'when the. Lu 10:11; 16:16; 19:11; Ac 1:6-7 observation. or, outward show. Lu 17:23-24; Da 2:44; Zec 4:6; Joh 18:36 General references. exp: Isa 42:2; Mt 12:19.
Lo here. Lu 21:8; Mt 24:23-28; Mr 13:21 General references. exp: Lu 17:23'.

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C17-S22 (Verse 21) The kingdom of God can not be ordered around.

or,
lo there!.

In Luke 17:20; we read that he was demanded of the Pharisees, when the kingdom of God should come Jesus answered them in Luke 17:20-21.

Our sentence starts with the word Or and offers an alternative to the Second Equivalent Section of the prior sentence. The doctrine of this sentence was covered in the note above.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Lo here. Lu 21:8; Mt 24:23-28; Mr 13:21 General references. exp: Lu 17:23'.

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C17-S23 (Verse 21) Where the kingdom of God truly is.

for,
behold,
The kingdom of God is within you.

In Luke 17:20; we read that he was demanded of the Pharisees, when the kingdom of God should come Jesus answered them in Luke 17:20-21.

This sentence is short, clear and can not be misunderstood if it is accepted as it is literally written. People confuse The kingdom of God with the kingdom of heaven and with The kingdom of Christ. The word of means: 'belongs to'. The kingdom of heaven is The kingdom that 'belongs to' Heaven and includes the angels, God's throne and everything else that we are told is in Heaven. The kingdom of Christ. is: 'The 1,000-years reign of Christ' and is what the Pharisees thought was The kingdom of God. In Matthew 21:43; Jesus told them: Therefore say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. they lost the promise of God because they refused to accept Jesus as their King.

As explained elsewhere, The kingdom of God is 'God's character in you today and the 1,000 years reign of Christ in the future' and the links in the note below will show the reader these distinctions if they follow the links and truly study what is presented in those other web pages.

Please see the note for Colossians C2S3 about the word behold. The New Testament definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

The Treasury of Scripture Knowledge provides links for this sentence as: ' the kingdom. Ro 14:17; Col 1:27 exp: Mt 21:43; Lu 10:9; 13:18. within you. or, among you. Lu 10:9-11; Mt 12:28; Joh 1:26 General references. exp: Lu 17:23'.

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C17-S24 (Verse 22) Jesus added instructions to His disciples.

And he said unto the disciples,
The days will come,
when ye shall desire to see one of the days of the Son of man,
and ye shall not see it.

Starting in this sentence, and continuing through the end of the chapter, Jesus prophesies future events. Similar prophecies, to this sentence, are found in: Matthew 9:15; Luke 5:35; Luke 13:35; John 7:33-36; John 8:21-24; John 12:35; John 13:33; John 16:5-7; John 16:16-22; John 17:11-13.

Our sentence starts with the word And, which adds it to the prior incident. There we saw that he was demanded of the Pharisees, when the kingdom of God should come. They were using the wrong definition for The kingdom of God and Jesus gave them a correct definition, which they probably did not understand. However, since The Pharisees asked about future events, Jesus now prophesies future events to His disciples because He knew that they would also want to know future events. The disciples also did not understand the prophesy, at this time, but in their future, they understood more about the fulfillment of these prophecies.

As explained in the note for this sentence, within the Lord Jesus Christ Study, the phrase The days of the Son of man is speaking about the days reported within the Gospels before the crucifixion.

Please see the note for Philippians 1:15-17 about the word will. The New Testament 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 see the note for Luke 5:13 for links to every place in this Gospel where this word is found.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The New Testament definition for this word is: 'Desire is a wish to possess some gratification or source of happiness which is supposed to be obtainable'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The New Testament 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 also see the note for John 12:45 about the phrase eyes to see. Please also see the note for John 6:40-LJC about the phrase see the Son.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Lu 5:35; 13:35; Mt 9:15; Joh 7:33-36; 8:21-24; 12:35; 13:33; 16:5-7,16-22; 17:11-13'.

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C17-S25 (Verse 23) The warning against false prophets.

Equivalent Section: they will claim that the kingdom of Christ will be where it is not.

First Step: they will claim that they can lead you.

And they shall say to you,
See here;.

Second Step: Or they will claim that another can lead you.

or,
see there:.

Equivalent Section: Don't follow the liars.

go not after them,
nor follow them.

Starting in 17:22 and continuing through the end of the chapter, Jesus prophesies future events. Please see that note for references to other places in the Gospels where we can find similar prophecies.

Matthew 24:23; Mark 13:21 and Luke 21:8 all give the same message as this sentence. in this sentence, Jesus is warning His disciples to beware of false prophets that claim to be the Christ. The main character to beware of is called the beast and is described in Revelation 13:11-18. In addition to him, John warns us that even now are there many antichrists (1John 2:18-22; 1John 4:2-3; 2John 1:7). Therefore, this warning applies to all times from when Jesus ascended until He returns as the reigning Christ. Further, we need to make sure that we know how to separate the truth from an attractive lie. He also warns us about deception in Jeremiah 29:8 and Matthew 24:4-5.

Our sentence has two Equivalent Sections with the First Equivalent Section saying that people will tell the saved, and other people, to look in different directions to see the returned Christ. Our Second Equivalent Section tells us to not believe, nor follow, such lies and liars.

Please see the note for 1Corinthians C4S16 about the word follow. The New Testament definition is: 'To go after or behind; to walk, ride or move behind, but in the same direction. Biblical following requires having have the same attitudes and producing the same results as the person followed'. 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 also see the Message called Follow Me As I Follow Christ for the application of these verses in the life of the believer. Please see the note for Matthew 3:11 about the phrase come after me. The New Testament definition for this word is: 'follow me to do things the same way as I do'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 17:21; 21:8; Mt 24:23-26; Mr 13:21-23 exp: Joh 7:34'.

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C17-S26 (Verse 24) The 'Rapture' will happen ad fast as lightening.

First Step: Give the analogy.

For as the lightning,
that lighteneth out of the one part under heaven,
shineth unto the other part under heaven;.

Second Step: Give the application.

so shall also the Son of man be in his day.

This prophecy is speaking about the 'Rapture' when Jesus will return and take everyone who has the indwelling Holy Spirit with Him to Heaven before the Great Tribulation starts. Related references are also found in Matthew 24:42-LJC and in 1Thessalonians 5:6.

We find forms of the word lightning occurring 27 times in 27 verses of the Bible and, in the New Testament, in: Matthew 24:27; Matthew 28:3; Luke 10:18; Luke 17:24; Revelation 4:5; Revelation 8:5; Revelation 11:19; Revelation 16:18. Easton's Bible Dictionary defines this word as: 'frequently referred to by the sacred writers (Na 1:3-6). thunder and lightning are spoken of as tokens of God's wrath (2Sa 22:15; Job 28:26; 37:4; Ps 135:7; 144:6; Zec 9:14). they represent God's glorious and awful majesty (Re 4:5), or some judgment of God on the world (Re 20:9)'.

Nave's Topical Bible provides references for the word lightning as: 'Job 28:26; 37:3; 38:25,35; Ps 18:14; 77:18; 78:48; 97:4; 135:7; 144:6; Jer 10:13; 51:16; Eze 1:13-14; Da 10:6; Na 2:4; Zec 9:14; 10:1; Mt 24:27; 28:3; Lu 10:18; Re 4:5; 8:5; 11:19; 16:18'.

Thompson Chain Topics provides references for the word lightning as: 'Ex 19:16; 20:18; 2Sa 22:15; Job 37:3; 38:35; Ps 18:14; Na 2:4; Mt 24:27; Re 4:5'.

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

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.

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'as. Job 37:3-4; Zec 9:14; Mt 24:27 in. Mal 3:1-2; 4:1-2; Mt 24:30; 25:31; 26:64; 1Th 5:2; 2Th 2:2,8; Jas 5:8; 2Pe 3:10 General references. exp: Mt 24:23; Mr 13:21; Lu 17:30'.

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C17-S27 (Verse 25) What must happen to Christ first.

But first must he suffer manythings,
and be rejected of this generation.

Here we see a prophecy of the suffering and death of Jesus Christ. Please see the section on Sequence of the Betrayal of Jesus within the Significant Gospel Events for those references.

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

Please see the note for John 12:48 about the word reject. Webster's 1828 defines this word as: 'to throw away, as anything useless or vile. 2. to cast off. Have I rejected those that me ador'd? 3. to cast off; to forsake. Jer. 7. 4. to refuse to receive; to slight; to despise. Because thou has rejected knowledge, I will reject thee. Hos. 4. 1Sam. 15. 5. to refuse to grant; as, to reject a prayer or request. 6. to refuse to accept; as, to reject an offer'. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

Please see the note for Colossians C1S6 about the word generation. The New Testament definition for this word is: 'The average lifespan of man. Since the lifespan of man changed throughout history, the length of years also changed from 900 years to 20 years'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'must. Lu 9:22; 18:31,33; 24:25-26,46; Mt 16:21; 17:22-23; 20:18-19; Mr 8:31; 9:31; 10:33 rejected. 1Sa 8:7; 10:19; Isa 53:3; Mt 21:42; Mr 12:10; Joh 1:11; 12:38 exp: Mr 8:31'.

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C17-S28 (Verse 26) The second example.

And as it was in the days of Noe,
so shall it be also in the days of the Son of man.

As explained in the note for this sentence, within the Lord Jesus Christ Study, this prophecy is about the 'Rapture' and this sentence uses the phrase in the days of the Son of man for 'The time of the 'Rapture''. The note for Matthew 24:42-LJC should be read for application to us according to Jesus. In addition, 1Thessalonians 5:6 tells us that this warning also applies to saved today.

God brought judgment upon the whole Earth because almost everybody was living a life of sin and completely ignoring God, holiness and righteousness. There are many people today encouraging others to live this same way today and proclaiming the lie that: 'A God of love would never destroy everyone just because they make a few mistakes'. However, God never changes (Malachi 3:6; Hebrews 13:8). Therefore, when most men are acting like they did in The days of Noe, we can expect God to bring judgment. And, since God vowed to not use a world-wide flood, He will literally let devils run lose and do whatever they want and it will be the time of the great tribulation (Matthew 24:21; Revelation 2:22; Revelation 7:14).

The sentence following this one describes how people will be acting and what will be their priorities in life. Living right and serving God will not be a consideration of most people including the saved. This verse uses Son of man because He lived as a literal physical man to show us how to live in this flesh and serve God and most people, including most saved, will not follow His example at the time of the 'Rapture'.

Please see the note for Hebrews 11:7 about Noah. That note has links to every Bible reference where he is named and gives a summary of his life. The New Testament definition for this word is: ' preacher of righteousness at a time that all of the world mocked his message'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'as. Ge 7:7-23 Noah. Job 22:15-18; Mt 24:37-39; Heb 11:7; 1Pe 3:19-20; 2Pe 2:5; 3:6 the days of the Son. Lu 17:22,24; 18:8 General references. exp: Mt 24:37'.

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C17-S29 (Verse 27) What they did and the results they received.

They did eat,
they drank,
they married wives,
they were given in marriage,
until the day that Noe entered into the ark,
and the flood came,
and destroyed them all.

This sentence is added to the prior by context. The word they, in our sentence, refers to the people who were living in the days of Noe, as specified in the prior sentence. Proverbs 21:4 says: An high look, and a proud heart, and the plowing of the wicked, is sin. A lot of people have trouble understanding that Proverb and, likewise, they have trouble understanding this sentence. Most people would say: 'There is nothing wrong with doing any of those things'. However, giving them such am emphasis that they ignore God and the service to God is sin. Look at our Proverb which puts An high look, and a proud heart with The plowing of the wicked. Thus, we see that the attitude of heart is included with the action when God judges.

Matthew 10:37-38 says: He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. the people in this sentence are on the opposite end of the spectrum from the people who are worthy of Jesus.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The New Testament definition for this word is: 'This word is often used symbolically for fellowship'.

Please see the note for Mark 10:11 about the words Marriage / Wedding. The New Testament definition for this word is: 'The legal union of a man and woman'. Please also see the note for Mark 10:11 about the phrase marry. Please also see the note for Revelation 19:7-LJC about the phrase marriage supper of the Lamb.

Please see the note for Colossians C3S13 about the words wife / wives. The New Testament definition for this word is: 'The lawful consort of man; a woman who is united to man in the lawful bonds of wedlock; the correlative of husband'.

We find forms of the word ark occurring 230 times in 199 verses of the Bible and, in the New Testament, in: Matthew 24:38; Luke 17:27; Hebrews 9:4; Hebrews 11:7; 1Peter 3:20; Revelation 11:19. Easton's Bible Dictionary defines this word as: 'and 30 cubits high (Ge 6:14-16); an oblong floating house of three stories, with a door in the side and a window in the roof. It was 100 years in building (Ge 5:32; 7:6). It was intended to preserve certain persons and animals from the deluge which God was about to bring over the earth. It contained eight persons (Ge 7:13; 2Pe 2:5), and of all "clean" animals seven pairs, and of "unclean" one pair, and of birds seven pairs of each sort (Ge 7:2-3). It was in the form of an oblong square, with flat bottom and sloping roof. Traditions of the Deluge, by which the race of man was swept from the earth, and of the ark of Noah have been found existing among all nations.
The ark of bulrushes in which the infant Moses was laid (Ex 2:3) is called in the Hebrew teebah, a word derived from the Egyptian teb, meaning "a chest." It was daubed with slimeans with pitch. the bulrushes of which it was made were the papyrus reed.
The sacred ark is designated by a different Hebrew word, 'aron', which is the common name for a chest or coffer used for any purpose (Ge 50:26; 2Ki 12:9-10). It is distinguished from all others by such titles as the "ark of God" (1Sa 3:3), "ark of the covenant" (Jos 3:6; Heb 9:4), "ark of the testimony" (Ex 25:22). It was made of acacia or shittim wood, a cubit and a half broad and high and two cubits long, and covered all over with the purest gold. Its upper surface or lid, the mercy-seat, was surrounded with a rim of gold; and on each of the two sides were two gold rings, in which were placed two gold-covered poles by which the ark could be carried (Nu 7:9; 10:21; 4:5,19-20; 1Ki 8:3,6). Over the ark, at the two extremities, were two cherubim, with their faces turned toward each other (Le 16:2; Nu 7:89). their outspread wings over the top of the ark formed the throne of God, while the ark itself was his footstool (Ex 25:10-22; 37:1-9). the ark was deposited in the "holy of holies," and was so placed that one end of the poles by which it was carried touched the veil which separated the two apartments of the tabernacle (1Ki 8:8). the two tables of stone which constituted the "testimony" or evidence of God's covenant with the people (De 31:26), the "pot of manna" (Ex 16:33), and "Aaron's rod that budded" (Nu 17:10), were laid up in the ark (Heb 9:4). (See Tabernacle) the ark and the sanctuary were "The beauty of Israel" (La 2:1). During the journeys of the Israelites the ark was carried by the priests in advance of the host (Nu 4:5-6; 10:33-36; Ps 68:1; 132:8). It was borne by the priests into the bed of the Jordan, which separated, opening a pathway for the whole of the host to pass over (Jos 3:15-16; 4:7,10-11,17-18). It was borne in the procession round Jericho (Jos 6:4,6,8,11-12). When carried it was always wrapped in the veil, the badgers' skins, and blue cloth, and carefully concealed even from the eyes of the Levites who carried it. After the settlement of Israel in Palestine the ark remained in the tabernacle at Gilgal for a season, and was then removed to Shiloh till the time of Eli, between 300 and 400 years (Jer 7:12), when it was carried into the field of battle so as to secure, as they supposed, victory to the Hebrews, and was taken by the Philistines (1Sa 4:3-11), who sent it back after retaining it seven months (1Sa 5:7-8). It remained then at Kirjath-jearim (1Sa 7:1-2) till the time of David (twenty years), who wished to remove it to Jerusalem; but the proper mode of removing it having been neglected, Uzzah was smitten with death for putting "forth his hand to the ark of God," and in consequence of this it was left in the house of Obed-edom in Gath-rimmon for three months (2Sa 6:1-11), at the end of which time David removed it in a grand procession to Jerusalem, where it was kept till a place was prepared for it (2Sa 6:12-19). It was afterwards deposited by Solomon in the temple (1Ki 8:6-9). When the Babyloni and destroyed Jerusalem and plundered the temple, the ark was probably taken away by Nebuchadnezzar and destroyed, as no trace of it is afterwards to be found. the absence of the ark from the second temple was one of the points in which it was inferior to the first temple'. The New Testament definition for this word is: 'A depository of various size used to protect what is inside. Noah's ark was much larger than the ark of God'. The New Testament definition for this word is: 'A chest or box. The ark of Noah was considerably larger than the ark that Moses was put into and larger than the Ark of God'.

Nave's Topical Bible provides references for the word ark as: 'NOAH'S: Directions for building of:: Ge 6:14-16.: Noah and family preserved in:: Ge 6:18; 7:8; Mt 24:38; Heb 11:7; 1Pe 3:20.: Animals saved in:: Ge 6:19-20; 7:1-16.: 2. Of BULLRUSHES:: Ex 2:3.: 3. IN the TABERNACLE. Called the ARK.: of the COVENANT:: Nu 10:33; De 31:26; Jos 4:7; 1Sa 4:3; 2Sa 15:24; 1Ch 15:25; 17:1; Jer 3:16; Heb 9:4.: of the TESTIMONY:: Ex 30:6.: of the LORD:: Jos 4:11; 1Sa 4:6; 6:1; 2Sa 6:9; 15:12; 16:4.: OF GOD:: 1Sa 3:3; 4:11,17,22; 6:3; 14:18; 2Sa 6:7; 7:2; 15:25; 1Ch 13:12; 15:1-2,15,24; 16:1.: OF God's STRENGTH:: 2Ch 6:41.: Sanctification of:: Ex 30:26.: Ceremonies connected with, on the day of atonement:: Le 16:13-15.: Holy:: 2Ch 8:11; 35:3.: An oracle of God:: Nu 10:33; 14:44; Jos 7:6-15; Jg 20:27-28; 1Sa 4:3-4,7; 1Ch 13:3; 16:4,37; 2Ch 6:41; Ps 132:8.: Directions for making:: Ex 25:10-15; 35:12.: Construction of:: Ex 37:1-5; De 10:3.: Contents of.: the law:: Ex 25:16,21; 40:20; De 10:5; 31:26; 1Ki 8:9; 2Ch 5:10.: Aaron's rod:: Nu 17:10; Heb 9:4.: Pot of manna:: Ex 16:33-34; Heb 9:4.: Place of:: Ex 26:33; 40:21; 1Sa 3:3; 2Sa 7:2; Heb 9:2-4.: How prepared for conveyance:: Nu 4:5-6.: Carried by Kohathites:: Nu 3:30-31; 4:4,15; De 10:8; 1Ch 15:2,15.: On special occasions carried by priests: Crossing Jordan:: Jos 3:6,14.: Siege of Jericho:: Jos 6:6.: Taken to battle:: Jos 6:6-20; 1Sa 4:3-22.: Captured by the Philstines:: 1Sa 4:10-11; Ps 78:61.: Returned by the Philistines:: 1Sa 6.: Remains at the house of Abinadab:: 1Sa 7:1-2; 2Sa 6:4.: Remains in the house of Obed-edom:: 2Sa 6:9-11.: Set up in Shiloh:: Jos 18:1; Jg 20:27-28; 1Sa 4:3-4.: Set up in Jerusalem:: 2Sa 6:12-17; 1Ch 6:31; 15; 16:1.: Removed from Jerusalem by Zadok at the time of Absalom's revolt, but returned by command of David:: 2Sa 15:24-29.: Transferred to Solomon's temple:: 1Ki 8:6-9; 2Ch 5:2-9; 35:3.: Prophecy concerning:: Jer 3:16.: In John's vision:: Re 11:19'.

Thompson Chain Topics provides references for the word ark as: 'Ge 6:14; 7:1; 8:1,16; Mt 24:38; Heb 11:7; 1Pe 3:20. Of Bulrushes: Ex 2:3. of the Covenant: Ex 25:10,16; 26:33; 30:26; 37:1; Nu 4:5; 10:35; De 10:8; 31:26; Jos 3:15; 4:11; 6:11; 7:6; Jg 20:27; 1Sa 4:3,11,18; 5:1; 6:1; 7:1; 14:18; 2Sa 6:2,6,11,17; 15:24; 1Ki 8:6,9; 1Ch 6:31; 16:1,37; 2Ch 5:5; 35:3; Jer 3:16; Heb 9:4; Re 11:19'.

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

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The New Testament definition for this word is: 'o demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'. 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.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 12:19-20; 16:19-23; De 6:10-12; 8:12-14; 1Sa 25:36-38; Job 21:9-13; Isa 21:4; 22:12-14; 1Th 5:1-3 exp: Ge 7:7,21; Jer 16:8; Mt 24:37; 2Pe 3:6'.

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C17-S30 (Verse 28-29) A third example.

First Step: Another example of God's judgment.

Likewise also as it was in the days of Lot;.

Second Step: they took care of the flesh.

they did eat,
they drank,
they bought,
they sold,
they planted,
they builded;.

Third Step: God judged their refusal to consider the spiritual.

But the same day that Lot went out of Sodom it rained fire and brimstone from heaven,
and destroyed them all.

Our sentence starts with the word Likewise, which means; 'in the same manner as the prior sentence'. This is the second example of God's judgment and that makes it part of God's law and an absolute certainty that God will bring judgment again when the lives of most people match the lives of those days.

Now, we see differences in the details of this sentence and the prior sentence. However, in both cases people were pursuing the lusts of the flesh and following the wisdom of this world (1Corinthians 1:20; 1Corinthians 2:6; 1Corinthians 3:19). The basic message is that if we put any of the things in this sentence or the prior sentence before our service to God then we can expect to receive the judgment of God.

We find Lot mentioned 37 times in 34 verses of the Bible and, in the New Testament, in: Luke 17:28-29; Luke 17:32; 2Peter 2:7. Webster's 1828 defines this word as: 'The saved nephew of Abraham who turned from serving God to seeking the lusts of the flesh and is used as an example of God judging the saved'.

Please see the notes for Romans C14S2; 1Corinthians C11S37 and Hebrews 13:10 about the word eat. The New Testament definition for this word is: 'This word is often used symbolically for fellowship'.

Please see the note for 1Corinthians 7:23 about the words bought / buy. The New Testament definition forthe word bought. is: 'Past tense of buy'. The New Testament definition forthe word buy. is: 'To acquire the property, right or title to anything, by paying a consideration or an equivalent in money. It differs from barter only in this, that in barter the consideration or equivalent is some species of commodity; in purchase, the consideration is money paid or promised'.

Please see the note for Mark 10:21 about the word sell. The New Testament 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 see the note for 1Corinthians C3S9 about the word building. The New Testament definition for this word is: 'The work and the final product of a work to make something from basic materials'. Please also see the note for Matthew 7:24 about the words build / built. Webster's 1828 defines this word as: 'pp. Framed and raised; constructed.
BUILT, n. bilt. form; shape; general figure of a structure; as the built of a ship. Species of building'. The word build is the present-tense form of the words built. Please also see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the worde builder.

Please see the note for Jude 1:7 about Sodom. Easton's Bible Dictionary defines this word as: 'burning; the walled, a city in the vale of Siddim (Ge 13:10; 14:1-16). the wickedness of its inhabitants brought down upon it fire from heaven, by which it was destroyed (Ge 18:16-33; 19:1-29; De 23:17). this city and its awful destruction are frequently alluded to in Scripture (De 29:23; 32:32; Isa 1:9-10; 3:9; 13:19; Jer 23:14; Eze 16:46-56; Zep 2:9; Mt 10:15; Ro 9:29; 2Pe 2:6, etc.). No trace of it or of the other cities of the plain has been discovered, so complete was their destruction. Just opposite the site of Zoar, on the south-west coast of the Dead Sea, is a range of low hills, forming a mass of mineral salt called Jebel Usdum, "The hill of Sodom." It has been concluded, from this and from other considerations, that the cities of the plain stood at the southern end of the Dead Sea. Others, however, with much greater probability, contend that they stood at the northern end of the sea. [in 1897]'.

Please see the note for James 3:6 about the word fire. The New Testament definition is: 'The primary sense is, to rage, to act with violent excitement. It is also An extremely painful type of injury that is used by God to cleanse and purify. This word is often used symbolically for different purposes which all result in something being consumed'. Please also see the note for Revelation 20:9 about the phrase fire from Heaven. Please also see the note for Revelation 19:20 about the phrase lake of fire. Please also see the note for Romans C12S18 about the phrase coals of fire.

Please see the note for Matthew 5:44-45 about the word rain. Fausset's Bible Dictionary defines this word as: '"violent rain" or generically "The early and latter rain" (Jer 5:24; Joe 2:23). Yoreh, "The early rain of autumn"; malkosh, "The latter rain of spring" (Pr 16:15; Job 29:23; Jer 3:3; Ho 6:3; Zec 10:1). Rebibim, from rab "many," from the multitude of drops; "showers" (De 32:2). Zerem, "violent rain," "hailstorm" (Job 24:8). Sagrir only in Pr 27:15. As compared with Egypt, Palestine was a land of rain (De 11:10-11), but for six months no rain falls so that "rain in harvest" and "thunder" were marvelous phenomena, and out of time and place (Pr 26:1; 1Sa 12:16-18). the early rain begins gradually, the latter end of October or beginning of November. Generally from the W. or S.W. (Lu 12:54); the wind then changes to the N. or E. At no period in the winter, from the end of October to the end of March, does rain entirely cease. In January and February snow falls, but lies only a short time.
"The early rain" means the first autumnal showers which prepare the arid soil for the seed; "The latter rain" the later spring showers, especially in March, which bring forward the crop toward harvest (Jas 5:7; Pr 16:15). Showers fall occasionally in April and May. God claims as His peculiar prerogative the sending or withholding of rain, which He made dependent on the obedience or disobedience of Israel (Le 26:3-5,19; De 11:13-15; 28:23-24; Jer 3:3; 5:24; 14:22). "The latter rain in the first (month)" in Joe 2:23 means in the month when first it is needed; or else, as Vulgate and Septuagint, "as at the first" (compare Isa 1:26; Ho 2:15; Mal 3:4); or in Nisan or Abib, the Passover month, the first, namely, the end of March and beginning of April. the departure of winter was marked by the cessation of rain (Song 2:11-13). Rain is the beautiful image of the Spirit's refreshing influences in Messiah's kingdom (Ho 6:3; 2Sa 23:4; Ps 72:6)'.

We find forms of the word brimstone in: Genesis 19:24; Deuteronomy 29:23; Job 18:15; Psalms 11:6; Isaiah 30:33; Isaiah 34:9; Ezekiel 38:22; Luke 17:29; Revelation 9:17; Revelation 9:18; Revelation 14:10; Revelation 19:20; Revelation 20:10; Revelation 21:8. Easton's Bible Dictionary defines this word as: 'an inflammable mineral substance found in quantities on the shores of the Dead Sea. the cities of the plain were destroyed by a rain of fire and brimstone (Ge 19:24-25). In Isa 34:9 allusion is made to the destruction of these cities. this word figuratively denotes destruction or punishment (Job 18:15; Isa 30:33; 34:9; Ps 11:6; Eze 38:22). It is used to express the idea of excruciating torment in Re 14:10; 19:20; 20:10'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Ge 13:13; 18:20-21; 19:4-15; Eze 16:49-50; Jas 5:1-5 exp: Jer 16:8; 50:40.
General references. Ge 19:16-25; De 29:23-25; Isa 1:9; 13:19; Jer 50:40; Ho 11:8; Am 4:11; Zep 2:9; Mt 11:23-24; 2Pe 2:6; Jude 1:7; Re 11:8 exp: Isa 34:9; Jer 16:8'.

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C17-S31 (Verse 30) The people's actions and God's judgment will match the examples.
Even thus shall it be in the day when the Son of man is revealed.

The phrase Even thus is referencing the sentences before this where Jesus told us how they acted in the days of Noe and in the days of Lot. As explained in the notes, above, for the prior sentences, the details are different but the attitude of heart is the same. The word even is defined as: 'when two sides of a balancing scale have the same weight in them'. Therefore, our sentence is telling us that the 'Rapture' will happen when, according to God's system of weights, the sin of that day is the same weight as the sin of the people in the days of Noe and in the days of Lot.

As explained in the notes for this section, within the Lord Jesus Christ Study, the phrase The day when the Son of man is revealed is speaking about the 'Rapture'. Now, lots of people are trying to figure out when this will happen and are making lots of different predictions. However, there are two problems with their efforts. First, while God reveals manythings about future unfulfilled prophecies, God alway hides certain things until after the prophecy is fulfilled. And, one of the things that God hides is the exact day and time. In addition, the second problem that they have is they are trying to weigh the sin of the world according to man's scale and God uses God's scale, which is different and which we do not know. Therefore, we can not know when there is sufficient weight of sin according to God's scale.

Now, having written that, we can say that we have not yet reached that time because the 'Rapture' has not happened yet. However, when the 'Rapture' happens, then 'The Age of Grace' is over and God goes back to the Mosaic Law and starts the great tribulation. Therefore, we need to do all we can to tell people the Gospel while they can still be saved in 'The Age of Grace'.

Please see the note for Galatians C1-S10 about the word reveal. The New Testament definition for this word is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'. Please also see the notes for Romans C16S33 and 2Corinthians 12:1 about the word revelation.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 17:24; 21:22,27,34-36; Mt 24:3,27-31; 26:64; Mr 13:26; 2Th 1:7; 1Pe 1:13; Re 1:7 exp: Jer 50:40'.

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C17-S32 (Verse 31) A warning to the Jews.

Equivalent Section: Escape without waiting to get anything.

In that day,
he which shall be upon the housetop,
and his stuff in the house,
let him not come down to take it away:.

Equivalent Section: Do the same no matter where you are.

and he that is in the field,
let him likewise not return back.

Our sentence starts with the phrase In that day. in this sentence Jesus is switching from speaking about a non-specific day in the future to what the Jews are to do once the 'Rapture' happens. Remember that when the 'Rapture' happens, all of the saved will be gone and our next phrase, of this sentence, says: he which shall be upon the housetop. Therefore, this sentence applies to the people who are left behind. In addition, the first phrase of the Second Equivalent Section says: and he that is in the field. Therefore, both Equivalent Sections are instructions to people who are left behind. In addition, 2Thessalonians 2:10-11 says: And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie. The people who rejected the Gospel are not included in this sentence but it is actually given to the Jews because one of the reasons why God will bring the great tribulation is to deal with Jews. He will kill all of them except those who will accept Jesus Christ as their Messiah and King.

Now, the hardest thing for people to understand is that Jesus switches what people He is talking about from one sentence to another without giving a warning. In the sentences of this prophecy, before this sentence, He was talking about what people in general will be doing when the 'Rapture' (The day of the Son of man) happens. Then, in this sentence, He is talking about what the unsaved Jews should do when the 'Rapture' happens. Then in the next sentence He says: Remember Lot's wife., which is another transition sentence. Next, Jesus switches to saying what people left behind will see when the 'Rapture' happens. Finally, the disciples ask Jesus where this will happen and He says the dead bodies will be thither will the eagles be gathered together.

Thus, all of the prophecy in 17:22-30 is about the time of the 'Rapture' but if people don't understand that all of the prophecy is about the 'Rapture' and if that don't understand how Jesus transitions from speaking about one group of people to another group of people, they will not understand what is said and can then easily be led into error.

Now, once we understand the transitions which are in the context of this prophecy, we can look at our specific sentence. in this sentence Jesus warns the Jews to run and hide without stopping for anything and without looking back. Later on things are going to get even worse and Jesus warns But woe to them that are with child, and to them that give suck in those days in Matthew 24:19; Mark 13:17; Luke 21:23. However, that is a different prophecy and a different time. At that time, most Jews won't even be able to run and hide. However, at the time of the 'Rapture', if the Jews run and hide without stopping and without looking back then they will probably be safe.

We find forms of the word stuff in: Genesis 31:37; Genesis 45:20; Exodus 22:7; Exodus 36:7; Joshua 7:11; 1Samuel 10:22; 1Samuel 25:13; 1Samuel 30:24; Nehemiah 13:8; Ezekiel 12:3-4; Ezekiel 12:7; Luke 17:31. Webster's 1828 defines this word as: 'A mass of matter, indefinitely; or a collection of substances; as a heap of dust, of chips or of dross. 2. the matter of which anything is formed; materials. the carpenter and joiner speak of the stuff with which they build; mechanics pride themselves on having their wares made of good stuff. Time is the stuff which life is made of. Degrading prose explains his meaning ill, and shows the stuff, and not the workm and skill. Cesar hath wept; ambition should be made of sterner stuff. 3. Furniture; goods; domestic vessels in general. He took away locks, and gave away the kings stuff. Nearly obsolete. 4. that which fills anything. Cleanse the suffd bosom of that perilous stuff that weighs upon the heart. 5. Essence; elemental part; as the stuff of the conscience. 6. A medicine. Vulgar. 7. Cloth; fabrics of the loom; as silk stuffs; woolen stuffs. in this sense the word has a plural. Stuff comprehends all cloths, but it signifies particularly woolen cloth of slight texture for linings. 8. Matter or thing; particularly, that which is trifling or worthless; a very extensive use of the word. Flattery is fulsome stuff; poor poetry is miserable stuff. Anger would indite such woful stuff as I or Shadwell write. 9. Among seamen, a melted mass of turpentine, tallow, etc. With which the masts, sides and bottom of a ship are smeared.
STUFF, v.t. 1. to fill; as, to stuff a bedtick. 2. to fill very full; to crowd. This crook drew hazel boughs adown, and stuffd her apron wide with nuts so brown. 3. to thrust in; to crowd; to press. Put roses into a glass with a narrow mouth, stuffing them close together. 4. to fill by being put into nay thing. With inward arms the dire machine they load, and iron bowels stuff the dark abode. 5. to swell or cause to bulge out by putting something in. Stuff me out with straw. 6. to fill with something improper. Forthee I dim these eyes, and stuff this head with all such reading as was never read. 7. to obstruct, as any of the organs. Im stuffd, cousin; I cannot smell. 8. to fill meat with seasoning; as, to stuff a leg of veal. 9. to fill the skin of a dead animal for presenting and preserving his form; as, to stuff a bird or a lions skin. 10. to form by filling. An eastern king put a judge to death for an iniquitous sentence, and ordered his hide to be stuffed into a cushion, and placed upon the tribunal.
STUFF, v.i. to feed gluttonously. Taught harmless man to cram and stuff'.

Please see the note for 2Corinthians 5:1 about the word house. The New Testament 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 Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:33 about the phrase house of Jacob. Please also see the note for 1Peter 4:17 about the phrase house of God.

The Treasury of Scripture Knowledge provides links for this sentence as: 'he which. the flat-roofed eastern houses have stairs on the outside, by which a person may ascend and descend without coming into the house; and in walled cities they usually form continued terraces, from one end of the city to the other, terminating at the gates; so that one may pass along the tops of the houses and escape out of the city without coming down into the street. Job 2:4; Jer 45:5; Mt 6:25; 16:26; 24:17-21; Mr 13:14-16; Php 3:7-8 General references. exp: 1Sa 20:38; Mr 13:15; Php 3:7'.

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C17-S33 (Verse 32) The scriptural example to remember.
Remember Lot's wife.

This is a transition sentence which applies to the prior sentence one way and also applies to the next sentence another way.

The prior sentence warned the Jews, who are left behind at the 'Rapture', to run and hide and don't stop for anything first. This sentence warns them to Remember Lot's wife because she looked back and died as a result. Thus, if they take the time to even look back they are taking the chance of being caught and destroyed.

Next, our next sentence says: Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. this sentence tells the saved of today how to act because of the 'Rapture'. It will happen as quick as lightening (Luke 17:24) and without any notice ahead of time. Genesis 19:17 says, that the angel warned Lot and his wife: Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. She disobeyed, looked back, and was destroyed for it. Therefore, this sentence is a warning 5t65o obey the next sentence under punishment of destruction and death.

Thus, we see that this is a transition sentence with application to the prior sentence and application to the next sentence.

Please see the note for 1Corinthians C11S28 about the word remembrance. The New Testament 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'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Ge 19:17,26; 1Co 10:6-12; Heb 10:38-39; 2Pe 2:18-22 exp: Nu 14:4; 1Sa 20:38; Mr 13:15; Php 3:7'.

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C17-S34 (Verse 33) The applicable precept.

First Step: Seeking to save the physical causes loss of spiritual.

Whosoever shall seek to save his life shall lose it;.

Second Step: Giving up the physical for the spiritual saves the spiritual.

and whosoever shall lose his life shall preserve it.

Matthew 16:25; Mark 8:35 and Luke 9:21-27 tell us the same thing as we find in this sentence because this sentence is a precept. In addition, Matthew 10:39 and John 12:25 tells us almost the same thing. There are minor differences between these Gospel accounts, because they are dealing with different circumstances and applications, but the precept is the same in every usage. The differences are covered in the notes for the various sentences.

Matthew 16:25 adds the phrase for my sake to the phrase lose his life. Matthew also uses the word find instead of the word preserve. Mark 8:35 uses the phrase will save his life instead of the phrase seek to save his life. Mark also adds the phrase for my sake and the gospel's to the phrase lose his life. If the reader prayerfully compares these Bible references they should agree that all three have the same basic message and that these minor differences only increase our understanding of the basic message.

We see an application of this sentence in 2Corinthians 5:1. It tells us: For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. Paul is speaking symbolically about our body. When he says: our earthly house of this tabernacle were dissolved, he means when we die physically. When He says: we have a building of God, an house not made with hands, eternal in the Heavens, he is talking about our new spiritual body. We will take nothing of this world, including nothing of our corrupt physical body, to Heaven. But our soul and spirit will go there to receive our new spiritual body. If we spend this physical life serving God's kingdom, our soul will become more like Christ, we will be able to do more in our new spiritual body and enjoy the things of Heaven and the 1,000-years reign of Christ. Think about how fussy and unhappy infants and little children when compared to an early adult who is enjoying all of the pleasures of a physical body in peak condition. If you will save your life here in this physical world, by enjoying the things of this physical life now and not serving Jesus Christ, then you shall lose it in Heaven because you will still be a spiritual child and God will give you a body to match your spiritual maturity. However, if you will lose your life for my (Jesus Christ's) sake, then you will mature spiritually and receive a mature adult spiritual body in Heaven. We do this by putting the sake of Jesus Christ at a higher priority than anything else in this world.

The last sentence in our chapter lets us know that all saved will physically die ('their soul and spirit will leave their body behind') because our corrupted bodies can not go the Heaven and we will get a new incorruptible body (1Corinthians 15:42-44; 1Corinthians 15:51-54). This will happen for all saved at the 'Rapture', which this entire section of prophecy is talking about. However, we are not supposed to be worried about enjoying our life now, in this corrupted body and corrupted world. Colossians 3:3 tells us: For ye are dead, and your life is hid with Christ in God. We are supposed to wait until we have our new incorruptible body and return with Christ when He will rule and get rid of devils, sin and temptation. While that is for the future, right now we are supposed to give up all of the desires of the flesh and concentrate on spending our life serving God. Doing that is what is meant by the phrase whosoever shall lose his life. And, we are also promised that we shall preserve it for when we have our new incorruptible body and return with Christ.

Now, that was our Second Step. However, our first Step says: Whosoever shall seek to save his life shall lose it. This means: 'Any saved person who tries to enjoy their life here and now while they refuse to serve God will not return with Christ in their new incorruptible body'. Yes, I know that lots of people preach the doctrinal error that all saved will return with Christ when He will rule for 1,000-years. That is a lie from devils. Revelation 17:14 says: These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. However, Matthew 20:16 and Matthew 22:14 say: For many are called, but few are chosen. therefore, not everyone who goes to Heaven is chosen and allowed to return with Christ. In addition, according to the 'Parable of the pounds' (Luke 19:11-28), the 'Parable of the talents' (Matthew 25:14-30), many people who make it to Heaven will have nothing and are not made rulers and, therefore, will not return with Christ to rule with Him. And, while I could go on with other Bible references, these should be sufficient for the reader to understand our First Step when it says that he shall lose it. They will lose the opportunity to enjoy life here ruling with Christ.

Bringing this truth back to the 'Rapture', we see that we have a limited amount of time to earn a crown by serving God in this life. We do not know how long we have and we can be cut off suddenly. Therefore, we should do all that we can while we have time in order to be sure that we receive the reward.

Please see the notes for 1Corinthians C10S24 about the word seek. The New Testament definition is: 'To go in search or quest of'. Please also see The S and P's of 2Timothy 1.

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

Please see the notes for 2Corinthians 2:15; Philippians 1:19-20; Life in 1John about the word life. The New Testament 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 John 12:25 about the word lose. The New Testament definition for this word is: 'to mislay; to part or be separated from a thing, so as to have no knowledge of the place where it is; as, to lose a book or a paper; to lose a record; to lose a dollar or a ducat. 2. to forfeit by unsuccessful contest; as, to lose money in gaming. 3. Not to gain or win; as, to lose a battle, that is, to be defeated. 4. to be deprived of; as, to lose men in battle; to lose an arm or leg by a shot or by amputation; to lose one's life or honor. 5. to forfeit, as a penalty. Our first parents lost the favor of God by their apostasy. 6. to suffer diminution or waste of. If the salt hath lost its savor, wherewith shall it be salted? Matt. 5. 7. to ruin; to destroy. the woman that deliberates is lost. 8. to wander from; to miss, so as not to be able to find; as, to lose the way. 9. to bewilder. Lost in the maze of words. 10. to possess no longer; to be deprived of; contrary to keep; as, to lose a valuable trade. 11. Not to employ or enjoy; to waste. Titus sighed to lose a day. th' unhappy have but hours, but these they lose. 12. to waste; to squander; to throw away; as, to lose a fortune by gaming, or by dissipation. 13. to suffer to vanish from view or perception. We lost sight of the land at noon. I lost my companion in the crowd. Like following life in creatures we dissect, we lost it in the moment we detect. 14. to ruin; to destroy by shipwreck, etc. the albion was lost on the coast of Ireland, april 22, 1822. the admiral lost three ships in a tempest. 15. to cause to perish; as, to be lost at sea. 16. to employ ineffectually; to throw away; to waste. Instruction is often lost on the dull; admonition is lost on the profligate. It is often the fate of projectors to lose their labor. 17. to be freed from. His scaly back the bunch has got which Edwin lost before. 18. to fail to obtain. He shall in no wise lose his reward. Matt. 5. to lose one's self, to be bewildered; also, to slumber; to have the memory and reason suspended. LOSE, v.i. looz. 1. to forfeit anything in contest; not to win. We'll talk with them too, who loses and who wins; who's in, who's out. 2. to decline; to fail. Wisdom in discourse with her loses discountenanced, and like folly shows'. Please also see the note for John 6:12 about the word lost.

Please see the note for Jude 1:1 about the word preserved. The New Testament definition for this word is: 'Saved from injury, destruction or decay; kept or defended from evil; seasoned with sugar for preservation'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 9:24-25; Mt 10:39; 16:25; Mr 8:35-37; Joh 12:25; Re 2:10 exp: Mr 13:15; Php 3:7'.

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C17-S35 (Verse 34) Physical associations won't matter.

First Step: State the condition.

I tell you,
in that night there shall be two men in one bed;.

Second Step: State that conditions don't matter.

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

Perverts will claim that the two men are having sex. However, third-world countries, and soldiers in hostile and could areas, know better. This is not uncommon for simply sleeping. That written, imagine talking to your brother or your buddy before you go to sleep and when you wake up all that is left of your brother or buddy is a dead body. That is what Jesus is really prophesying.

Please see the note for Matthew 18:31 about the words tell / told. The New Testament definition forthe word tell is: 'to communicate to others'. The New Testament definition forthe 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 New Testament definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

Please see the note for John 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'.

Please see the note for John 5:10 about the word bed. The New Testament definition for this word is: 'The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'I tell. Lu 13:3,5,24; Isa 42:9; Mt 24:25; Mr 13:23; 14:29 in. Mt 24:40-41 two. Ps 26:9; 28:3; Jer 45:5; Eze 9:4-6; Mal 3:16-18; Ro 11:4-7; 1Th 4:16-17; 2Pe 2:9 General references. exp: Lu 23:39'.

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C17-S36 (Verse 35) Physical labor won't matter.

First Step: State the conditions.

Two women shall be grinding together;.

Second Step: Say that they don't matter.

The one shall be taken,
and the other left.

Like in the prior sentence, imagine working with someone who is completely healthy and they suddenly drop dead for no apparent reason. Remember that in the note for 17:31 it was explained that the people who could have heard the Gospel, but are still lost when the 'Rapture' happens, will experience that God shall send them strong delusion. So, the person left behind will deny the possibility that it was the 'Rapture' and probably be very upset.

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

Please see the note for Luke 20:18 about the word grind. The New Testament for this word is: '(Ex 32:20; De 9:21; Jg 16:21), to crush into small pieces; to oppress the poor (Isa 3:5)'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'grinding. Ex 11:5; Jg 16:21 General references. exp: Lu 23:39'.

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C17-S37 (Verse 36) Social associations won't matter.

First Step: State the conditions.

Two men shall be in the field;.

Second Step: Say that they don't matter.

The one shall be taken,
and the other left.

This is our third illustration of the same type. Jesus wants to make sure that there is no misunderstanding of His prophecy.

The Treasury of Scripture Knowledge provides links for this sentence as: 'This verse is wanting in most of the Greek copies. Lu 17:36 General references. exp: Lu 23:39'.

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C17-S38 (Verse 37) The disciples ask where this will happen.

And they answered and said unto him,
Where,
Lord ?

Since our sentence says And they answered and said, this question is about the three illustrations which Jesus just gave. That is, they asked 'Where is this going to happen?'. The answer from Jesus is in the next sentence.

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C17-S39 (Verse 37) Jesus answered: anywhere that the birds can eat the dead.

And he said unto them,
Wheresoever the body is,
thither will the eagles be gathered together.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The New Testament 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.

Often in the Bible, eagles are portrayed as doing the work of vultures. That is: eating dead bodies. This answer basically indicates that there will be so many dead bodies that they won't all be picked up and buried but some will be left for animals to eat.

Please see the note for 2Corinthians 8:13-15 about the word gather. The New Testament definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'. The New Testament definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'. The New Testament definition for the word gathered is: 'The past-tense of the word gather'. The New Testament definition for the word gathereth is: 'A life-style of gathering'. The New Testament definition for the word gathering is: 'Ongoing action of gather'. Please also see the parable of the 'Parable of the Wheat and Tares' (Matthew 13:24-30), which uses this word.

The Treasury of Scripture Knowledge provides links for this sentence as: 'wheresoever. Job 39:29-30; Da 9:26-27; Am 9:1-4; Zec 13:8-9; 14:2; Mt 24:28; 1Th 2:16; Re 19:17-18 General references. exp: Mt 24:28'.

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Luke Chapter 18

links to sentences in this chapter:

C18-S1 (Verse 1-3), C18-S2 (Verse 4-5), C18-S3 (Verse 6), C18-S4 (Verse 7), C18-S5 (Verse 7-8), C18-S6 (Verse 8), C18-S7 (Verse 9-10), C18-S8 (Verse 11), C18-S9 (Verse 12), C18-S10 (Verse 13), C18-S11 (Verse 14), C18-S12 (Verse 15), C18-S13 (Verse 16), C18-S14 (Verse 17), C18-S15 (Verse 18), C18-S16 (Verse 19), C18-S17 (Verse 19), C18-S18 (Verse 20), C18-S19 (Verse 21), C18-S20 (Verse 22), C18-S21 (Verse 23), C18-S22 (Verse 24), C18-S23 (Verse 24-25), C18-S24 (Verse 26), C18-S25 (Verse 27), C18-S26 (Verse 28), C18-S27 (Verse 29-30), C18-S28 (Verse 31), C18-S29 (Verse 32-33), C18-S30 (Verse 34), C18-S31 (Verse 35-36), C18-S32 (Verse 37), C18-S33 (Verse 38), C18-S34 (Verse 39), C18-S35 (Verse 40-41), C18-S36 (Verse 41), C18-S37 (Verse 42), C18-S38 (Verse 43).

Please use This link to see the chapter summary.

Chapter theme: People Who Have the Kingdom of God Versus People Who do not

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

In Luke 18:1-8; we read the 'Parable of the Unjust Judge'. It is also found in the Table of Parables in the New Testament.

In Luke 18:9-14; we read the 'Parable of the Pharisee and Publican'. It is also found in the Table of Parables in the New Testament.

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

In Luke 18:18-27; Matthew 19:16-30; Mark 10:17-27 and Luke 10:25-37 Jesus explained about inheriting eternal life. . The incident in Luke 10:25-37 is definitely different from the other three incidents. The other three may be different, but similar, incidents and they may be the same incident but different reports. Please see the notes for each sentence to understand the minor differences in these reports. In particular, please see the note for Mark 10:17-22 about the differences. In addition, the note for and Luke 18:18 explains the differences in the two reports by Luke. Please also see the Message called Treasure in Heaven for the application of these verses in the life of the believer.

In Luke 18:25-27 and Mark 10:23-28 Jesus explained about riches in this world.

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

In Luke 18:31-34; Jesus went to Jerusalem for the final confrontation and this section gives prophesies of what will happen while they are there. Matthew 20:17-19 and Mark 10:32-34 tell the same things, and that the telling happened on the same trip, but may actually be different, repeated, messages from Jesus to His disciples. This is also just before John 12 starts.

Jesus prophesies His own suffering and death in Matthew 16:21 and Mark 8:31; Luke 9:21-22; Luke 18:32-33; John 3:14; John 8:28; John 10:11-19 and John 12:32. This included prophesying the type of death and John 18:31-32 tells us that this prophecy was fulfilled.

In Luke 18:32 and Mark 10:34 we read that Jesus prophesied that the servants of the high priest would spit on Him. This was fulfilled in Matthew 26:67 and Mark 14:65. In Matthew 27:30 and Mark 15:16-20 we are told that the Roman soldiers did the same.

We read about Jesus healing two blind men (one named Bartimaeus) in Luke 18:35-43; Matthew 20:29-43 and Mark 10:46-52. Please also see the Table Of Miracles for reference to this and similar miracles found in the Gospels.

The Treasury of Scripture Knowledge a chapter outline of: '1-8. of the importunate widow.
9-14. of the Pharisee and the publican.
15-17. Of Children brought to Christ.
18-27. A ruler would follow Christ, but is hindered by his riches.
28-30. the reward of them that leave all for his sake.
31-34. He foretells his death;
35-43. and restores a blind man to his sight'.

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C18-S1 (Verse 1-3) Jesus encouraged His disciples to always pray.

Equivalent Section: Jesus told a parable.

First Step: Why Jesus told the parable.

And he spake a parable unto them to this end,
that men ought always to pray,
and not to faint;.

Second Step: He stated the condition.

Saying,
There was in a city a judge,
which feared not God,
neither regarded man:.

Equivalent Section: the initial action of the parable.

First Step: Another condition.

And there was a widow in that city;.

Second Step: Her action.

and she came unto him,
saying,
Avenge me of mine adversary.

Please also see the Message called: Pray Always.

In Luke 18:1-8; we read the 'Parable of the Unjust Judge'. It is also found in the Table of Parables in the New Testament.

Our sentence starts with the word And, which means it is added to the prior. In the prior chapter Jesus was talking to His disciples, which means that the word them, in the first phrase of our current sentence, is still referring to the disciples. In addition, the last chapter ended with prophecy about the Lord's return. It dealt with the 'Rapture'. That is a future event. Now, starting in this sentence and continuing through 18:8; Jesus tells His disciples the most important thing for the believer to do right now in order to have the power, protection and provision of God in this life.

As has been noted several times, a parable 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'. In our sentence we are told the spiritual meaning of this parable when we read: to this end, that men ought always to pray, and not to faint. Therefore, we need to see how this parable supports that purpose.

Our parable had eight (8) verses but only five (5) sentences. If people do not already understand this, devil motivated men started chopping our Bible into verses about 200 years after John completed Revelation. Our current verses format is at least the third attempt to get a verse format accepted. Our current sentence has been chopped into three verses and anyone who tries to preach from only one of the verses is using the method of Satan to consider less than the single thought which is expressed in a sentence. The verse format encourages people to ignore context while this site continuously shows how any Bible reference dealt with fits into the context where it is found. At least 85% of doctrinal errors can be corrected simply be considering the true context of a misquoted Bible reference. With that written, please recognize that someone is causing doctrinal error to use any part of this parable without considering all of it as a single unit of teaching from Jesus.

Our sentence has two Equivalent Sections which give us the same message said different ways. The First Equivalent Section has two Steps which must be considered in the order in which they are presented. In the First Step we are told that this is a parable and why it is given. In the Second Step we are introduced to the judge who represents God the Father in our parable. Therefore, he is the most important character in the parable.

The Second Equivalent Section also has two Steps with the First Step introducing the widow, who symbolically represents the helpless believer. In the Second Step, we see her continuously pleading with the judge, which symbolically represents the continuous (daily) prayers of the believer.

The two Equivalent Sections deliver the same message of introducing the players and the theme of the parable. The details of the two Equivalent Sections are different but both deliver the same message of providing the basic characters and why they are in the parable. In addition, each Equivalent Section symbolically introduces the main people involved in prayer along with the attitudes and actions of each participant.

The Second Step of each Equivalent Section tells us the attitudes and actions of each of the main participants. In the First Equivalent Section we read that the judge feared not God, neither regarded man. Since he symbolically represents God we can say that God does not fear nor regard any other being nor even the combined power of all beings. No one is going to force God to do anything that He does not want to do.

Next, we need to consider the Second Equivalent Section where we read about the widow who symbolically represents the helpless child of God. Even if some being could force God to do what He doesn't want to do, this widow, and the people she symbolically represents, certainly could do nothing to force the judge / God to do what she wants.

While she could not do anything to force the judge / God to do what she wants, she does keep coming and pleading her case. Thus we see that she is fulfilling the purpose of this parable which is to teach that men ought always to pray, and not to faint.

The word spake is the past-tense form of the word speak. Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Webster's 1828 dictionary defines this word as: 'v.i. pret. spoke, spake, nearly, obs. pp. spoke, spoken. It is easy to see that the root of this word is allied to that of beak peak, pick. 1. to utter words or articulate sounds, as human beings; to express thoughts by words. Children learn to speak at an early age. the org and may be so obstructed that a man may not be able to speak. Speak, Lord , for thy servant hearth. I Sam. 3. 2. to utter a speech, discourse or harangue; to utter thoughts in a public assembly. A man may be well informed on a subject, and yet to diffident to speak in public. Many of the nobility make them selves popular by speaking in parliament against those things which were most grateful to his majesty. 3. to talk; to express opinions; to dispute. An honest man, sir, is able to speak for himself, when the knave is not. 4. to discourse; to make mention of. Lucan speaks of a part of Cesar's army that came to him from the Leman lake. the Scripture speaks only of those to whom it speaks. 5. to give sound. Make all your trumpets speak'. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for 2Corinthians 3:12-14 about the word speech.

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

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

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

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The New Testament 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'.

Please see the note for 2Corinthians 4:1-2 about the word faint. the New Testament definition is: 'weak; languid; inclined to swoon; as, to be rendered faint by excessive evacuations. We are commanded to "faint not" in our faith'.

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

Please see the note for Romans C11S25 about the word fear. The New Testament 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. the saved are commanded to "fear the Lord"'. Please see the Study called The Fear of the Lord. Please also see the note for Matthew 10:26 about the phrase fear them not. Please also see the note for John 6:19 about the word afraid.

There is an extremely popular doctrinal error which claims that the fear of the lord means 'deep abiding respect'. The true Biblical definition is: 'The absolute assurance that God will hurt us more than we can imagine if we continue in sin'. This doctrinal error causes many of God's children to suffer the wrath of God in this life and to lose many everlasting rewards. Please also see Colossians 3:8 about children of wrath.

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

Please see the note for Mark 12:38-40 about the word widow. The New Testament definition for this word is: 'A woman who has lost her husband by death'.

Please see the note for 2Corinthians 10:3-6 about the word revenge. The New Testament definition for this word is: ' to inflict pain or injury in return for an injury received. Note. this word and avenge were formerly used as synonymous, and it is so used in the common version of the Scripture, and applied to the Supreme Being. "O Lord - revenge me of my persecutors." Jer. 15'. Please also see the note for Romans C13S7 about the word revenger. Please also see the note for Acts 7:24 about the word avenge. Please also see the note for Acts 7:24 about the word avenge.

Please see the note for Philippians 1:27-28 about the word adversaries. The New Testament definition, of the word adversary, is: 'An enemy or foe; one who has enmity at heart. Satan is our main spiritual adversary'. In addition to that dictionary definition, there is a lot of doctrinal discussion about the meaning of this word in that note.

The Treasury of Scripture Knowledge provides links for this sentence as: 'that. Lu 11:5-8; 21:36; Ge 32:9-12,24-26; Job 27:8-10; Ps 55:16-17; 65:2; 86:3 (margin) Ps 102:17; 142:5-7; Jer 29:12; Ro 12:12; Eph 6:18; Php 4:6; Col 4:2,12; 1Th 5:17 exp: Ro 1:9. and not. Ps 27:13; Jon 2:7; Ga 6:9; Heb 12:3-5 General references. exp: Ge 18:31; Ex 17:11; Lu 11:10.
city. Gr. certain city. which. Lu 18:4; Ex 18:21-22; 2Ch 19:3-9; Job 29:7-17; Ps 8:1-4; Jer 22:16-17; Eze 22:6-8; Mic 3:1-3; Ro 3:14-18 regarded. Pr 29:7; Isa 33:8
'.

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C18-S2 (Verse 4-5) The reaction of the judge.

Equivalent Section: What happened at first.

And he would not for a while:.

Equivalent Section: What happened later.

First Step: He thought about it.

but afterward he said within himself,
Though I fear not God,
nor regard man;.

Second Step: He thought about the consequence of continuing to refuse her.

Yet because this widow troubleth me,
I will avenge her,
lest by her continual coming she weary me.

In Luke 18:1-8; we read the 'Parable of the Unjust Judge'.

Our sentence starts with the word And, which adds it to the prior sentence while continuing the subject of the prior sentence. As already mentioned, all of this parable needs to be considered as a single lesson from Jesus.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but, which makes it the polar opposite of the First Equivalent Section. Thus, we read that the judge, from the prior sentence, acted one way for a while, but then changed to act in the opposite way after a while. This is the change that we read between the First Equivalent Section and the Second Equivalent Section which matches the Second Equivalent Section starting with the word but.

We saw in the note for the prior sentence that the judge symbolically represents God the Father. Thus, our sentence is symbolically telling us how to get God the Father to change His attitude and action. Symbolically, the First Equivalent Section represents when God seems to be ignoring our prayers and this can go on for a long time. We are not told how long it took the widow to get the judge to change his mind as we see in the Second Equivalent Section. The same is true with our prayer life. However, one thing that we can know is that God makes His children pass a test to show their sincerity before He answers their prayers. And, we also know that our reward is proportional to the test we must pass. Job was the greatest of all the men of the east (Job 1:3) before his test. We also read in his book that he personally went through one of the greatest tests that God ever gives to any man. We also read that, after his test, he received back everything that he lost and it was doubled. Imagine taking the richest man in the world and doubling his wealth and his number of kids. That is what God did for Job and that is what God's people need to keep in mind when God puts them through a test.

Returning to our sentence, we see that our Second Equivalent Section has two Steps. The First Step repeats the attitude of the judge which we read in the prior sentence. Then our Second Step starts with the word yet. This word is defined as: 'Nevertheless; notwithstanding; Beside; over and above'. Thus, we see that all of that did not stop this widow from coming with her plea and causing the judge / God to decide: because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. Now, dealing with God is somewhat different from this sentence and Jesus explains the difference in the second next sentence. But, before that, we have the next sentence where The Lord says: Hear what the unjust judge saith. This means that you not only let the words enter your ears and brain but you also 'meditate on them and consider all of the implications until you have a full understanding of the spiritual applications of the words'.

If we do not obey the rest of this parable then we have no right to expect the change in God's heart that we are symbolically told about in this sentence.

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

Please see the note for Mark 12:38-40 about the word widow. The New Testament definition for this word is: 'A woman who has lost her husband by death'.

Please see the note for Galatians C5-S10 about the word trouble. The New Testament definition for this word is: 'To agitate; to disturb; to put into confused motion'.

Please see the note for Philippians 1:25-26 about the word continue. The New Testament definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. Please also see the note for James 1:25 about the word continueth. The New Testament definition for this word is: 'A lifestyle of continuing'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

Please see the note for Luke 9:12 about the word wear. Webster's 1828 defines this word as: 'to waste or impair by rubbing or attrition; to lessen or diminish by time, use or instruments. A current of water often wears a channel in limestone. 2. to carry append any to the body, as clothes or weapons; as, to wear a coat or a robe; to wear a sword; to wear a crown. On her white breast a sparkling cross she wore. 3. to have or exhibit an appearance; to bear; as, she wears a smile on her countenance. 4. to affect by degrees. Trials wear us into a liking of what possible, in the first essay, displeased us. Towear away, to consume; to impair, diminish or destroy by gradual attrition or decay. Towear off, to diminish by attrition or slow decay.
To wear out 1. to consume; to render useless by attrition or decay; as, to wear out a coat or a book. 2. to consume tediously; as, to wear out life in idle projects. 3. to harass; to tire. He shall wear out the saints of the Most High. Daniel 7. 4. to waste the strength of; as an old man worn out in the service of his country.
WEAR, v.i. 1. to be wasted; to be diminished by attrition, by use, or by time. Thou wilt surely wear away. Exodus 18. 2. to be tediously spent. Thus wore out night. 3. to be consumed by slow degrees. It is better to wear out, than to rust out. Towear off, to pass away by degrees. the follies of youth wear off with age.
WEAR, n. 1. the act of wearing; diminution by friction; as the wear and tear of a garment. 2. the thing worn.
WEAR, n. See Warren and Guard. 1. A dam in a river to stop and raise the water, for conducting it to a mill, or for taking fish. 2. An instrument or kind of basket work for catching fish'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'he said. Lu 12:17; 16:3; Heb 4:12-13 General references. exp: 2Ki 8:3; Lu 12:18.
because. Lu 11:8; Jg 16:16; 2Sa 13:24-27 weary. Lu 18:39; Mt 15:23; Mr 10:47-48 General references. exp: 2Ki 8:3'.

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C18-S3 (Verse 6) The commandment of The Lord.

And the Lord said,
Hear what the unjust judge saith.

In Luke 18:1-8; we read the 'Parable of the Unjust Judge'.

As explained in the note above, the word hear, in this sentence, means that you not only let the words enter your ears and brain but you also 'meditate on them and consider all of the implications until you have a full understanding of the spiritual applications of the words'. As already explained, this sentence is past of a parable and the entire parable must be understood as a single unit of teaching by Jesus.

Since, in this parable, the judge symbolically represents God the Father, and since the spiritual message is what is the true message of the parable, the true message of our sentence is: 'listen to these instructions from God, meditate on them, and be sure that you receive a fill understanding of them'.

It is important for the reader to realize that our sentence uses the role of Lord and not of Jesus. Here we are told that this is how we are to approach God in our prayers. As our Lord, we are to have the attitude of respect and recognize that He is high and mighty and far above us. We need to recognize that he does not have to answer our prayers and need to keep a humble and dependent attitude. We also need to recognize that, while He loves us, He also loves others and will not do a request to hurt another of His children. We also need to understand that He has wisdom and understanding well beyond our own. This widow prayed Avenge me of mine adversary, but did not try to tell him when or how. This is the same attitude that we need to have towards God when we pray.

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

Please see the note for 2Peter 2:9-LJC about the word unjust. The New Testament definition for this word is: 'These people may or may not be saved but have a testimony of opposing the Lord and His justice. These are the people who follow false doctrines and heresies'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. exp: Lu 12:18'.

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C18-S4 (Verse 7) Reasoning based upon the character of God.

And shall not God avenge his own elect,
which cry day and night unto him,
though he bear long with them?.

In Luke 18:1-8; we read the 'Parable of the Unjust Judge'.

The important thing to understand, for this sentence, is the true Biblical definition of the word elect, which is given below. There is more than one doctrinal error based upon a wrong definition of this word. However, if we use the true definition then we see that there are saved people who can not 'claim,' the promise of this verse because they are not God's elect even though they are saved. Satan gets false preachers to preach lies about the definition of this word and about this promise so that saved people are discouraged from praying and believe that God is unreliable when the true problem is that they personally have not fulfilled God's requirement to become one of the elect.

Next, our sentence says: though he bear long with them. Even as saved people and as God's elect, we still sin. We do not earn God's blessings. Therefore, we have no right to take the attitude of the publican and pray: 'God, I've done so much for you that you owe me'. We see this truth in the 'Parable of the Pharisee and Publican' (Luke 18:9-14), which is right after this lesson and is based upon it (by starting with the word and).

The main lessons of our parable are:

men ought always to pray, and not to faint
We need to fulfill God's requirement to be His elect if we wish to 'claim' this promise.
We need to cry day and night unto him.
We need to keep the attitude that we are still simmers and have not earned the right to make demands upon God.

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

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

Please see the note for Romans C15S1 about the word bear (verb). The New Testament definition for this word is: 'to carry a load over a period of time'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'shall. Lu 11:13; Mt 7:11 avenge. 1Sa 24:12-15; 26:10-11; Ps 9:8; 10:15-18; 54; Jer 20:11-13; 2Th 1:6; Re 6:10; 18:20 exp: Lu 18:3. which. Lu 2:37; Ps 88:1; 1Th 3:10; 1Ti 5:5; 2Ti 1:3; Re 7:15 though. Ps 13:1-2; Hab 2:3; Heb 10:35-37 General references. exp: Isa 34:8'.

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C18-S5 (Verse 8) The promise of Jesus.
I tell you that he will avenge them speedily.

In Luke 18:1-8; we read the 'Parable of the Unjust Judge'.

The definition of the word speedily can be misunderstood even with the word definitions below. If we pay attention to the parable and our context we have to understand that this does not mean 'immediately', but, in fact, means: 'When God acts, He will act suddenly'.

What a lot of people don't understand, until they reach a certain level of spiritual maturity, is that God allows people to mistreat His children for several purposes. While God allows this, God also promises to more than make up for everything that they suffer. However, regardless if the persecutor in saved or not, God allows them to produce indisputable proof of the type of person that they are before God brings judgment upon them.

So, for example, we read that in the Jerusalem Church, there were many thousands of Jews there are which believe; and they are all zealous of the law (Acts 21:20). They had already had the 'Council at Jerusalem' and the Jerusalem Church determined that God did not require people to keep the Religious part of the Mosaic Law (Acts 15). However, these Jews decided that God had two different pl and of salvation, one for the Jews and another for the saved. Then they lied about what Paul was preaching and claimed that Paul was telling the Jews to ignore the Religious part of the Mosaic Law.

When Paul brought an offering to help the poor members of the church, they praised God quickly, then they put that to the side and said what was quoted in the prior the Bible reference. After that, they refused to verify what Paul actually preached but demanded that he do a religious ceremony to prove his teaching. (They weren't really wanting Paul to prove what he taught but wanted to satisfy the religious fanatic who wanted the church to teach doctrinal error.) While he was in the Temple quietly praying in a corner, these many thousands of Jews there are which believe; and they are all zealous of the law caused a riot outside. God let them have Paul arrested so that Paul could witness to kings and write many of our epistles in the Bible.

But, after Paul's head was chopped off, God had the Roman Army sent in to tear down the Temple so that it was impossible to keep the Religious part of the Mosaic Law. God also had the Jerusalem Church wiped out with death of the members even though it was the original mother church and it, at one time, had at least 15,000 members. Also, with what happened, it is almost certain that the lost Jewish religious leaders blamed the saved Jews for the problem and that probably effectively ended the true witnessing in Jerusalem at that time. Thus, we see that it does not matter if people are saved or lost. When they mistreat a child of God, God gives them time to repent and after a sufficient time, brings sudden judgment upon all who refuse to truly Biblically repent. And, God gives blessings to those of His children who let Him use them this way and maintain a Godly attitude about what they are going through.

We find forms of the word speedily in: Genesis 44:11; 1Samuel 27:1; 1Samuel 17:16; 2Chronicles 35:13; Ezra 6:13; Ezra 7:17; Ezra 7:21; Ezra 7:26; Esther 2:9; Psalms 31:2; Psalms 69:17; Psalms 79:8; Psalms 102:2; Psalms 143:7; Ecclesiastes 8:11; Isaiah 58:8; Joel 3:4; Zechariah 8:21; Luke 18:8. Webster's 1828 defines this word as: 'adv. Quickly; with haste; in a short time. Send speedily to Bertram'. In addition, We find forms of the word speed in: Genesis 24:12; 1Samuel 20:38; 2Samuel 15:14; 1Kings 12:18; 2Chronicles 10:18; Ezra 6:12; Isaiah 5:19; Isaiah 5:26; Acts 17:15; 2John 1:10-11. Many of these references actually say make speed, which has the same meaning as: 'go speedily'. Webster's 1828 defines this word as: 'to make haste; to move with celerity. 2. to have success; to prosper; to succeed; that is, to advance in one's enterprise. He that's once demi'd will hardly speed. those that profaned and abused the second temple, sped no better. 3. to have any condition good or ill; to fare. Ships heretofore in seas like fishes sped, the mightiest still upon the smallest fed.
SPEED, v.t. 1. to dispatch; to send away in haste. He sped him thence home to his habitation. 2. to hasten; to hurry; to put in quick motion. -But sped his steps along the hoarse resounding shore. 3. to hasten to a conclusion; to execute; to dispatch; as, to speed judicial acts. 4. to assist; to help forward; to hasten. -With rising gales that sped their happy flight. 5. to prosper; to cause to succeed. May heaven speed this undertaking. 6. to furnish in haste. 7. to dispatch; to kill; to ruin; to destroy. With a speeding thrust his heart he found. A dire dilemma! either way I'm sped; If foes, they write if friends they read me dead. Note In the phrase, "God speed," there is probably a gross mistake in considering it as equivalent to "may God give you success." the true phrase is probably "good speed; good, in Saxon, being written god. I bid you or wish you good speed, that is, good success.
SPEED, n. 1. Swiftness; quickness; celerity; applied to animals. We say, a man or a horse runs or travels with speed; a fowl flies with speed. We speak of the speed of a fish in the water, but we do not speak of the speed of a river, or of wind, or of a falling body. I think however I have seen the word applied to the lapse of time and the motion of lightning, but in poetry only. 2. Haste; dispatch; as, to perform a journey with speed; to execute an order with speed. 3. Rapid pace; as a horse of speed. We say also, high speed, full speed. 4. Success; prosperity in an undertaking; favorable issue; that is, advance to the desired end. O Lord God of my master Abraham, I pray thee, send me good speed this day. Gen. 24. this use is retained in the proverb, "to make more haste than good speed," and in the Scriptural phrase, "to bid one good speed," Not God speed, as erroneously written'. as seen in out current sentence, the Biblical usage of this word is not 'immediately' but rather is 'suddenly'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'he will. Ps 46:5; 143:7-9; 2Pe 2:3; 3:8-9 when. Mt 24:9-13,24; 1Th 5:1-3; Heb 10:23-26; Jas 5:1-8 General references. exp: Heb 10:37'.

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C18-S6 (Verse 8) The doubt that men will continue to understand and obey.

Nevertheless when the Son of man cometh,
shall he find faith on the earth?.

In Luke 18:9-14; we read the 'Parable of the Pharisee and Publican'. It is also found in the Table of Parables in the New Testament.

As explained in the note for this sentence, within the Lord Jesus Christ Study, this sentence uses the phrase Son of man to emphasize that the Son of God will return as a literal physical man. That note also explains why this truth is doctrinally significant.

Our sentence starts with the word Nevertheless, which, basically, means 'in spite of everything just said'. Therefore, this sentence is continuing the message of what was just said while going in the opposite direction even though there does not seem to be an opposite direction. This chapter just finished the 'Parable of the Unjust Judge' (Luke 18:1-8). That parable was given that men ought always to pray, and not to faint (Luke 18:1). Now, in this sentence, Jesus is saying that most of the saved will not understand and obey that lesson. And, our sentence is a transition from the prior parable into the 'Parable of the Pharisee and Publican', which actually starts in the next sentence.

The next parable tells us that two men prayed and one had his prayer answered while the other did not have his prayer answered. The difference in results was due to a difference in heart attitude. So, when we consider all of this together, what we see is that saved people with a wrong heart attitude don't get their prayers answered. Rather than change their heart attitude to a humble spirit and maintain a true heart attitude of Biblical faith, and continue with such until they pass God's test and receive the promise, they give up and discourage other believers from doing what God truly requires in order to receive God's promises. That is why Jesus says Nevertheless in this sentence.

In spite of what Jesus just taught in the prior parable, very few people, including very few saved, will have true Biblical faith. Yes, they will be saved but they will be in the lukewarm / unjust category of people. (This doctrine is explained elsewhere on this web site.)

So, we have covered the context and how this sentence is a transition from the prior parable into the next parable. Next, we want to cover the meaning of the phrase when the Son of man cometh. Our prior chapter ended with prophecy about the 'Rapture'. That is different from the 'Second Coming', which is when Jesus Christ will touch down on Earth to rule and reign for 1,ooo years. Now, while Jesus Christ will not touch down on Earth at the 'Rapture', He will come. One of the differences is that at the 'Rapture', Jesus Christ will come for the saved. At the 'Second Coming', and as related to our sentence, Jesus Christ will come for the Jews. Thus we have two different times when Jesus Christ will come and two different groups of people He will come for. With that in mind, we need to recognize that, when He comes, He will be looking for true Biblical faith in the people that he comes for.

All that is left is the phrase shall he find faith on the earth?. Before the 'Rapture' happens, the saved will be on the earth thus, this question can be applied as: 'When Jesus Christ comes for the saved in the 'Rapture', how many of them will be exercising true Biblical faith, in order to be the hot / just and how many will be the be the lukewarm / unjust?'.

Next, when Jesus Christ will come at the 'Second Coming', there will be many Jews who have heard the testimony of the hundred and forty and four thousand of all the tribes of the children of Israel (Revelation 7:4) and God's two witnesses (Revelation 11:3). So this question, as applied to the Jews at that time, amounts to be: 'When Jesus Christ comes for the Second Coming, how many Jews will be willing to accept Him as their Messiah / true King'.

Please see the notes for 1Corinthians 11:11 and Philippians 1:23-24 about the word Nevertheless. The New Testament definition for this word is: 'Not the less; notwithstanding; that is, in opposition to anything, or without regarding it'.

Please see the note for John 1:41 about the word find. The New Testament 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 also see the note for 2:46; which has links to where the past-tense form of this word (found) can be found in this Gospel.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The New Testament definition for this word is: 'All of this physical world including the influence it has on us. At times the application will focus on only part of the whole'.

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C18-S7 (Verse 9-10) The start of the 'Parable of the Pharisee and Publican'.

Equivalent Section: Who the parable was spoken to.

And he spake this parable unto certain which trusted in themselves that they were righteous,
and despised others:.

Equivalent Section: the people of the parable are identified

First Step: What they did.

Two men went up into the temple to pray;.

Second Step: Who they were.

The one a Pharisee,
and the other a publican.

In Luke 18:9-14; we read the 'Parable of the Pharisee and Publican'. In Galatians 3:10 we read: For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. As Romans 7:6 says: But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. in this parable, the Pharisee kept The letter of the law, and was cursed. However, the publican kept The spirit of the law, and was blessed.

In addition to that truth, please also see Galatians 6:3 about the phrase deceiveth himself. Jesus spoke this parable because the Pharisees deceiveth themselves about their own righteousness. In addition, Galatians 6:12 explains why the Pharisees did what they did when Paul writes; As many as desire to make a fair shew in the flesh...lest they should suffer persecution for the cross of Christ. They refused to suffer for what they claimed to believe.

Our sentence starts with the word And, which means that it is added to the prior sentence. As explained in the note for the prior sentence, that prior is a transition between the prior parable and this parable. The prior parable was given that men ought always to pray, and not to faint (Luke 18:1). The parable in this sentence has the spiritual message that the attitude of our heart determines if our prayers are answered or not. Therefore, if we continue to pray, like the first parable teaches, but have the wrong attitude of heart, like this parable teaches, then we are not getting our prayers answered no matter how long and no matter how much we pray.

Now, with that truth in mind, we need to consider the prior sentence, which this sentence is added to, and which says: Nevertheless when the Son of man cometh, shall he find faith on the earth? the note for the prior sentence explains the details, but the truth of that sentence can be summarized simply as: 'If people don't get their prayers answered then they will give up on true Biblical faith'. So, Jesus asked the question in the prior sentence because He expects even the truly saved to give up on prayer to a large extent. And, the reason why people will give up on true prayer and true Biblical faith is because their prayers are not answered. And, the main reason why their prayers are not answered, according to our current parable, is because they have the wrong attitude of heart. Therefore, the ultimate spiritual message of this parable is: 'get your heart right so that your prayers are answered and so that you will increase your true Biblical faith'.

Now, our sentence has two Equivalent Sections with the First Equivalent Section telling us Who the parable was spoken to. And, the Second Equivalent Section identifies the people in the parable. Jesus spoke this parable unto certain which trusted in themselves that they were righteous and despised others as a warning. Therefore, anyone who trusts in themselves that they were righteous, or who despised others, such as prejudiced people, needs to apply this parable to themselves.

The Second Equivalent Section of our sentence identifies two men. And, as anyone who is familiar with this parable knows, that had different attitudes, different actions, different relationships with God and different results. Further, Jesus specified that the two men were: The one a Pharisee, and the other a publican. Now, the people of that time understood the types of people that these labels identified and we can also understand them from studying our Bible. So, the Pharisee spiritually represented people which trusted in themselves that they were righteous and despised others. And, the publican spiritually represented people who were regarded as the scum of society that 'good people' refused to socialize with and that they didn't even talk to if they could avoid it. Further, the 'good people' were positive that the publicans were sent to Hell by God and that they never received mercy from God much less having their prayers answered and receiving grace from God.

Please see the notes for Romans C15S18 and Philippians 3:4-6 about the word trust. The New Testament definition for this word is: 'Confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.

Please see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. The New Testament 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 New Testament 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 Romans C2S4 about the word despise. Webster's 1828 defines this word as: 'to contemn; to scorn; to disdain; to have the lowest opinion of. Fools despise wisdom and instruction. Prov. 1. Else he will hold to the one, and despise the other. Matt. 6. 2. to abhor'. Please notice the th on the word despise within our sentence. That makes this a 'lifestyle action'. We might make a mistake and have this attitude for a short time. However, refusing to verify our beliefs, and continuing to hold this attitude as a 'lifestyle action' will result in condemnation from God.

Please see the note for 1Corinthians 3:16 about the word temple. Easton's Bible Dictionary defines the word temple 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 see the note for Mark 2:15 about the word publican. The New Testament definition of this word is: 'Tax collector for the Roman Government. This word was also used symbolically, by Jews, for a very vile and corrupt person'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'which. Lu 10:29; 15:29; 16:15; Pr 30:12; Isa 65:5; 66:5; Joh 9:28,34; Ro 7:9; 9:31-32; 10:3; Php 3:4-6 exp: Lu 15:7. That they were righteous. or, as being righteous. and despised. Lu 18:11; 7:39; 15:2,30; 19:7; Joh 7:47-49; 8:48; Ac 22:21; Ro 14:10
into. Lu 1:9-10; 19:46; 1Ki 8:30; Ac 3:1 a Pharisee. Lu 7:29-30; Mt 21:31-32; Ac 23:6-8; 26:5; Php 3:5 General references. exp: Lu 5:32'.

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C18-S8 (Verse 11) how the Pharisee prayed,

The Pharisee stood and prayed thus with himself,

God,

I thank thee,

that I am not as other men are,

extortioners,

unjust,

adulterers,

or even as this publican.

In Luke 18:9-14; we read the 'Parable of the Pharisee and Publican'.

As explained in the note for this sentence, within the Word Study on Adultery, in this parable, we see the list of things that the Pharisee said I am not. We also find all of them are spiritual sins with a physical manifestation. Since he did not have the physical manifestation, he insisted that he was innocent. However, Jesus made God's opinion quite clear in Matthew 23:25-28 where Jesus called the Pharisees hypocrites.

Notice that he prayed I thank thee, but then the rest of his prayer was that I am not as other men are. 2Corinthians 10:12 says; ...comparing themselves among themselves, are not wise. In addition, Jesus says that he prayed thus with himself. He was not praying to God because God was not listening and he was busy making a show to other men about how important he thought that he was. With that general thought, we need to consider the specific sins that he mentions.

First he says that he is not an extortioner. But Jesus said: Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation thus they perverted the law in order to devour widows' houses and, thereby, proved that they were, in face, extortioner.

Next he says that he is not unjust. But, as the definition below says, the word unjust is truly defined in the Bible as: 'These people may or may not be saved but have a testimony of opposing the Lord and His justice. These are the people who follow false doctrines and heresies'. This definition definitely fit what the Gospels tell us about Pharisees. Therefore, he used a wrong definition for a Bible word and, in the process of doing so, proved that he actually was unjust.

Next he says that he is not an adulterer. The reader truly needs to use the link in the sentence outline, above, in order to see the true Bible definition of this word and how that definition fits every usage of the word in the Bible while the popular definition, which the reader may well believe, id wrong and a doctrine of devils. Let me give you a clue. The definition that most preachers and other people swear is true is the definition that the Pharisees used when they picked a doctrinal fight with Jesus about adultery. And anyone who truly knows true doctrine knows that they were always wrong because if they were ever right then Jesus was wrong, which means that Jesus could not be God. That is your choice. Admit that you claim that Jesus could not be God, or stop using the doctrinal definition which comes from the Pharisees when they picked a doctrinal fight with Jesus based upon that very erroneous definition.

Next he says that he is not even as this publican. In that claim he spoke true but not in the way that he meant it. He felt that he was much better but, according to this proverb, God thought that the publican was much better.

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'stood. Ps 134:1; 135:2; Mt 6:5; Mr 11:25 God. Isa 1:15; 58:2; Jer 2:28,35; Eze 33:31; Mic 3:11; 1Co 4:7-8; 15:9-10; 1Ti 1:12-16; Re 3:17 as. Lu 20:47; Isa 65:5; Mt 3:7-10; 19:18-20; Ga 3:10; Php 3:6; Jas 2:9-12 General references. exp: Mr 10:20,31; Lu 5:30,32; 18:21'.

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C18-S9 (Verse 12) His religious activity.

I fast twice in the week,
I give tithes of all that I possess.

In Luke 18:9-14; we read the 'Parable of the Pharisee and Publican'.

Notice that he says I four (4) times is what is supposed to be a prayer but is really bragging about all that he thinks he is doing for God. Fasting can be done for health and with this attitude, he is really not doing it to get close to God. As for tithing, it does not earn us anything from God, but only prevents God punishing us for robbing God. In addition, Matthew 23:23 and Luke 11:42 tell us: But woe unto you, Pharisees! for ye tiThe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. thus, he was bragging about all that he had done while ignoring his own failures.

Please see the note for Philippians 1:27-28 about the word fast. The application, in this sentence, is to 'stop eating, eating nothing'. The New Testament definition for this word is: 'Literally, set, stopped, fixed, or pressed close. Hence, close; tight; as, make fast the door; take fast hold. When people stop eating that tine is also called a fast'. Please also see the note for Luke 15:22-24 about the word fasten. Please also see the note for Galatians C5S1 about the phrase stand fast. Please also see the note for 1Corinthians C15S54 about the word stedfast.

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'fast. Lu 17:10; Nu 23:4; 1Sa 15:13; 2Ki 10:16; Isa 1:15; 58:2-3; Zec 7:5-6; Mt 6:1,5,16; 9:14; 15:7-9; Ro 3:27; 10:1-3; 1Co 1:29; Ga 1:14; Eph 2:9; 1Ti 4:8 I give. Lu 11:42; Le 27:30-33; Nu 18:24; Mal 3:8; Mt 23:23-24 General references. exp: Le 27:30; Mr 10:20,31; Lu 5:32; 18:21'.

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C18-S10 (Verse 13) how the publican prayed,

And the publican,

standing afar off,

would not lift up so much as his eyes unto heaven,

but smote upon his breast,

saying,

God be merciful to me a sinner.

In Luke 18:9-14; we read the 'Parable of the Pharisee and Publican'.

Our sentence starts with the word And, which adds it to the prior sentence and continues the parable. The Pharisee, in the prior two sentences, represents the people that Jesus spoke this parable to (certain which trusted in themselves that they were righteous, and despised others). In contrast, which was obvious to His listeners, Jesus had the publican represent the despised people among the Jews. While the Pharisee had an obvious proud heart while the publican displayed a humble attitude. While the Pharisee believed lies about himself based upon doctrinal error, the publican accepted God's true judgment of him. While the Pharisee bragged about all that he did for God, the publican asked for mercy.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The New Testament definition is: 'remain upright upon a foundation'. Please also see the note for Galatians C5S1 about the word stand fast. The th, in the word standeth, means: 'to keep on keeping on standing'.

Please see the note for 1Corinthians C12S13 about the word eye. The New Testament definition for this word is: 'The organ of sight or vision'. Please also see the note for John 12:45 about the phrase eyes to see.

The word smote is the past-tense form of the word smite. Please see the note for John 18:23 about the word smite. The New Testament 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'.

Please see the note for Luke 23:48 about the word breast. The New Testament definition for this word is: 'Signifying the front view of the bust in humans and the corresponding portion of the body in animals'. Please also see the note for Revelation 9:9 about the word breastplate.

Please see the note for Romans C7S26 about the word sin. The New Testament definition is: 'a violation of God's law' (1John 3:4). 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. 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.

The Treasury of Scripture Knowledge provides links for this sentence as: 'standing. Lu 5:8; 7:6-7; 17:12; Ezr 9:6; Job 42:6; Ps 40:12; Isa 6:5; Eze 16:63; Da 9:7-9; Ac 2:37 but. Lu 23:48; Jer 31:18-19; 2Co 7:11 exp: Ro 7:14. God. Ps 25:7,11; 41:4; 51:1-3; 86:15-16; 119:41; 130:3-4,7; Da 9:5,9-11,18-19; Heb 4:16; 8:12 a sinner. Lu 15:18-21; 23:40-43; 2Ch 33:12-13,19,23; Ps 106:6; Isa 1:18; 64:5-6; Mt 9:13; Ro 5:8,20-21; 1Ti 1:15; 1Jo 1:8-10 General references. exp: Mt 19:30; Mr 10:31; Lu 3:12; 5:32'.

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C18-S11 (Verse 14) The conclusion from Jesus.

Equivalent Section: the publican was justified and the Pharisee was not.

I tell you,
This man went down to his house justified rather than the other:.

Equivalent Section: Why.

First Step: the consequence of pride.

for every one that exalteth himself shall be abased;.

Second Step: the results of being humble.

and he that humbleth himself shall be exalted.

In Luke 18:9-14; we read the 'Parable of the Pharisee and Publican'. Luke 14:11 says, the same thing as the Second Equivalent Section of this sentence only in a different application. This makes this sentence the second time that this is said, and makes it a precept which everyone must believe and a basis for our judgment.

We see this same thing said in Matthew 23:12 and Luke 14:11. In addition, we see this truth happen in 2Corinthians 10:1-2 where Paul wrote: Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you. Yet, we know that God exalted Paul.

Our First Equivalent Section tells us the different results that the two men received from God. In the parable, the Pharisee was, obviously, the one who exalteth himself. And, the publican was, obviously, the one who humbleth himself. This sentence literally says the spiritual message of this parable. This is a basis that God uses to judge each of us. Therefore, we should keep this precept in mind and act according to how we want God to judge us.

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The New Testament definition is: 'Regular; orderly; due; suitable; exactly proportioned; proper; upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice'. 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 3:20 about the word justify. Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for the title of Just. Please also see the note for 2Peter 2:9-LJC about the word unjust.

Please see the note for 2Corinthians 10:3-6 about the word exalt. Webster's 1828 dictionary defines this word as: 'To raise high; to elevate in power, wealth, rank or dignity'.

Please see the note for Philippians 4:12 about the word abase. Webster's 1828 dictionary defines this word as: 'Reduced to a low state, humbled, degraded'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'went. Lu 5:24-25; 7:47-50; 1Sa 1:18; Ec 9:7 justified. Lu 10:29; 16:15; Job 9:20; 25:4; Ps 143:2; Isa 45:25; 53:11; Ro 3:20; 4:5; 5:1; 8:33; Ga 2:16; Jas 2:21-25 exp: Ro 2:13. every. Lu 1:52; 14:11; Ex 18:11; Job 22:29; 40:9-13; Ps 138:6; Pr 3:34; 15:33; 16:18-19; 18:12; 29:23; Isa 2:11-17; 57:15; Da 4:37; Hab 2:4; Mt 5:3; 23:12; Jas 4:6,10; 1Pe 5:5-6 General references. exp: Mt 19:30; 23:12; Mr 10:31; Lu 5:32'.

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C18-S12 (Verse 15) The incident with infants.

Equivalent Section: What was done.

And they brought unto him also infants,
that he would touch them:.

Equivalent Section: how the disciples reacted.

but when his disciples saw it,
they rebuked them.

In Luke 18:15-17; Matthew 18:1-6; Matthew 19:13-15 and Mark 10:13-16 Jesus explained God's opinion about little children. They all say to let little children come to Jesus and that it is required for us to receive The kingdom of God as little children.

We are told in these sentences to receive The kingdom of God as children or as babes. One of the illustrations of being saved is called being born again (John 3). 1Peter 2:2-3 tells us As newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious. When a person is first saved, they do not have 'The character of God in them'. A baby may fuss about what it is fed, but it takes it and uses it to grow. Likewise, the saved must desire the sincere milk of the word, that ye may grow thereby and that spiritual growth is how they receive 'The character of God in them'.

These sentences are all found after several times that the Pharisees and scribes argued with the word of God. They refused to accept the word of God as newborn babes and did, therefore, were not saved. So, obviously, they could not mature spiritually and receive The kingdom of God.

The theme of our chapter is: 'People Who Have the Kingdom of God Versus People Who do not'. In fact, this chapter is only emphasizing what Luke has been showing us for several chapters.

In the general note of the chapter, it was written that, in Luke 13:33; Jesus said that He must walk to Jerusalem where He knew that he would be crucified. Luke does not report Him getting there until Luke 19:28. Everything in between these two Bible references tell us that Jesus spent His time teaching His disciples and, since the Pharisees and scribes were also following Him, He made clear the distinction between the truly saved and the religious lost. The parable which just preceded this incident was given specifically to show that difference between the two groups and what each group can expect to receive from God. However, in order for the truly saved to have God answer their prayers, like the prior parable spoke about, they have to have a totally different heart attitude than the religious lost have. That is what this incident is about. The disciples started to act like the religious lost, in this sentence, and, in the next couple of sentences, Jesus corrects them.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what people did and the Second Equivalent Section telling us how the disciples reacted. Our next couple of sentences tell us that Jesus corrected them and how He did it.

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

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'they brought. 1Sa 1:24; Mt 19:13-15; Mr 10:13-16 they rebuked. Lu 9:49-50,54'.

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C18-S13 (Verse 16) How Jesus reacted.

Equivalent Section: Jesus corrected the parents.

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

Equivalent Section: Why the correction.

for of such is the kingdom of God.

This sentence is often taught that the attitude which little children have towards their parents, especially when it comes to instructions, is the attitude that we are to have in order to receive The kingdom of God. This teaching is correct. However, there is another teaching which can, and should, be taken from this sentence. Bringing little children to Jesus is part of how we build The kingdom of God. Some religious people act like the Pharisees, and like the disciples did in this incident, and object to preaching the Gospel to little children on the basis that they can't understand. However, true salvation is not based upon our intellect but upon our heart attitude as we have been taught in all of the doctrinal lessons since Luke 13:33. Yes, you do have to have a minimum level of understanding to receive true salvation. However, in opposition to religious error, the Bible teaches that children and mentally deficient people are safe before they reach that intellectual level because God understands their limitations and does not hold their sin against them. In addition, we do not know when someone reaches the level of intellectual ability when God holds them accountable for their sins because it varies for each person. That is one reason why God commands us to start teaching infants. That way, when they reach the 'age of accountability', they will already know what God expects of them. Therefore, part of understanding the command of this sentence is teach infants and little children Bible stories which are based upon true Bible doctrines.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the command from Jesus and the Second Equivalent Section telling us why we should obey this command. Children are part of The kingdom of God and our bringing children to Jesus is part of The kingdom of God.

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 New Testament 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.

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

Please see the note for 1Timothy 4:1 about the word forbid. The word forbad is the past-tense form of the word forbid. The New Testament definition for this word is: 'To prohibit; to interdict; to command to forbear or not to do'. Please also see the note for Galatians C3S25 about the phrase God forbid.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Suffer. Ge 47:10-14; 21:4; De 29:11; 31:12; 2Ch 20:13; Jer 32:39; Ac 2:39; 1Co 7:14 exp: Mt 19:14; Mr 10:14. For. Mt 18:3-4; 1Co 14:20; 1Pe 2:2'.

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C18-S14 (Verse 17) The precept backing the prior statement.

Verily I say unto you,
Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

Most of the doctrine of this sentence has already been covered in the notes for the prior two sentences, which are part of the same incident as this sentence. Therefore, contextual requirements require us to consider all three of these sentences together, as a minimum consideration. Therefore, the notes for the prior two sentences should be considered along with this note.

This sentence is emphasizing the importance of what was said in the prior two sentences. Think about the meaning of the word Verily (see the word definitions below), which Jesus used to start this sentence. Next, consider the meaning of the phrase shall in no wise. Jesus really wants us to understand that this is an absolute requirement and the requirement is that we be as willing to receive doctrinal correction from The word of God as a child is willing to receive instruction from their parents.

Next, consider that the definition of The kingdom of God is: 'God's character in us'. And, the Pharisees and scribes, who represent all religious lost people, refused to let The word of God correct their religious traditions which included doctrinal errors. In fact, they fought against God's truth so vehemently that they had Jesus crucified. And, the end result was that they did not have The kingdom of God ('God's character in them'). However, children do not act this way when their parents instruct and correct them. Therefore, if people who claim to be saved refuse to let The word of God instruct them and correct the religious traditions which they were taught, then they also will not have The kingdom of God ('God's character in them').

Please see the note for Romans C15S21 about the word verily. Webster's 1828 dictionary defines this word as: 'adv. from very. 1. In truth; in fact; certainly. 2. Really; truly; with great confidence'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The New Testament definition for this word is: 'To take, as a thing offered or sent; to accept'

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

Please see the note for 1Corinthians C1S12 about the word wisdom. The New Testament 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 notes for Romans C16S23 and 1Corinthians C1S12 about the word wise. In addition, the phrase no wise means: 'no amount of wisdom can accomplish the task'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Ps 131:1-2; Mr 10:15; 1Pe 1:14'.

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C18-S15 (Verse 18) The question from the rich young ruler.

And a certain ruler asked him,
saying,
Good Master,
what shall I do to inherit eternal life?.

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

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

If the reader pays attention to the references above, they will notice two references in this (Luke's) Gospel. The current reference and the reference in Mark's account are actually a different incident from the incident that is reported in Luke 10:25-37. In these two accounts, reported by Luke, we see a different person asked the same question with a different motivation of heart. In the other reference by Luke, we are told that a certain lawyer stood up, and tempted him while in this sentence we are told about a type of different man who was sincere in his question. As a result of these differences in attitude of heart, Jesus answered differently for each incident. In addition to those differences, we read, in Luke 10, that this lawyer asked as a matter of law, which has to do with interpretation. In our current incident, we see Jesus answer the question as how to apply the law in this man's life in order to get the desired result. One is an interpretation and the other is an application. These are two different results which come from two different processes even though both start from the same place in The word of God. Thus, part of the difference in the response from Jesus has to do with the purpose why the question was asked. Please see the other reference in Luke for the interpretation.

There are some minor differences between this account in Luke's Gospel and the accounts in Matthew's Gospel and Mark's Gospel. Those differences are not significant at the level of reporting the incident but can be considered to have some significance when looking at the details of every word. Therefore, those differences are dealt with in the notes for individual sentences within this account.

Our sentence starts with the word And, which means this account is being added to the prior accounts in support of the theme of our chapter. The theme of our chapter is: 'People Who Have the Kingdom of God Versus People Who do not'. You have to have everlasting life before you can receive The kingdom of God. Therefore, this man is asking how he can take the first step towards fulfilling the theme of our chapter.

Now Luke tells us that he was a certain ruler. Matthew and Mark only call him one. Matthew does add the word behold ('pay close attention'), but that is what we are doing here. In addition, Matthew does add the word good as a qualifier to the word thing. Further, Mark adds that he kneeled to him (Jesus). Further, he addressed Jesus as Good Master ('Godly teacher'). Thus, we see that this man was important and, yet, he gave Jesus respect and wanted to do the right thing to please God and assure his place in Heaven.

With this we see a totally different attitude than the lawyer took in Luke 10:25-37. This difference in attitude made all of the difference in the answer that he received from Jesus. from this, we see that we need to get our attitude right before we approach God with a request.

Please see the note for John 7:26 about the word ruler. The New Testament definition for this word is: 'One that governs, whether emperor, king, pope or governor; any one that exercises supreme power over others'.

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

Please see the note for Romans C7S16 about the word good. The New Testament definition for this word is: 'In the Bible, only what comes from God is called good. Therefore, the Biblical definition of good does not match what men think it should be'. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 14:14 about the word goodman. Please also see the note for Mark 2:28-LJC about the phrase Good Friday.

Please see the note for Luke 10:25 about the word inherit. The New Testament definition for this word is: Webster's 1828 defines this word as: '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. the heir inherits the lands or real estate of his father; the eldest son of the nobleman inherits his father's title, and the eldest son of a king inherits the crown. 2. to receive by nature from a progenitor. the son inherits the virtues of his father; the daughter inherits the temper of her mother, and children often inherit the constitutional infirmities of their parents. 3. to possess; to enjoy; to take as a possession, by gift or divine appropriation; as, to inherit everlasting life; to inherit the promises. --That thou mayest live, and inherit the land which Jehovah thy God giveth thee. Deut. 16. The meek shall inherit the earth. Matt.5.
INHER'IT, v.i. to take or have possession or property. --Thou shall not inherit in our father's house. Judges 11'. Please also see the note for Galatians C3-S20 about the word inheritance. Please also see the note for Romans C8S16 about the phrase heir.

The Treasury of Scripture Knowledge provides links for this sentence as: 'a certain. Mt 19:16-30; Mr 10:17-31 Good. Lu 6:46; Eze 33:31; Mal 1:6; Joh 13:13-15 what. Lu 10:25; Ac 2:37; 16:30'.

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C18-S16 (Verse 19) The response from Jesus.

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

This sentence and the next sentence are very closely linked and Matthew, Mark and Luke report almost the exact same words. (Matthew uses the pronoun he. where Mark and Luke use the name of Jesus.) While there is a slight difference in wording, more so in the next sentence, there is no difference in the massage. Therefore, anyone who complains about the difference in wording is making something out of nothing in order to lift themselves up. This minor difference in wording God allowed to increase understanding without changing the message. (Please see the note for the next sentence for those details.)

This sentence uses the name of Jesus because, while this man respected Him as a good teacher, he did not see Jesus as 'God in human flesh' but only saw Him as 'a literal physical man'.

Now, while most people fail to realize that the Bible only calls things good if they come from God, Jesus did know this truth. So, he asked this question, at least partly, to see If this man realized that Jesus 'came from God' and that His teaching (Master) 'came from God'. Of course, as we read further into this incident, we realize that this man did not realize this truth. However, this is a truth that we each need to realize as we read the Bible and the accounts of how Jesus is our example of how to live in this flesh.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 1:35; 11:13; Job 14:4; 15:14-16; 25:4; 1Ti 3:16; Heb 7:26; Jas 1:17'.

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C18-S17 (Verse 19) Why Jesus asked the prior question.

none is good,
save one,
that is,
God.

Most people, like this man apparently did, use the common definition of the word good and never think about the implication of this difference. When what they think is good does not match what God calls good they will pursue what they think God will approve of even while that are sinning. Now, before the reader rejects this thought, realize how this account ends. This man walked away lost, and probably ended up in hell, because he was not willing to give up what he thought was good in order to have what God said was truly good.

Next, consider that he called Jesus good. Jesus did not correct him but asked him why. Jesus wanted him to think about that question in conjunction with this sentence and realize that Jesus was telling this man that He was / is 'God in human flesh'. If this man had realized this truth, then there was a possibility of him being saved. If the truth had really settled into his heart, then he would have been willing to give up his worldly riches to receive true everlasting riches. However, since he didn't do this, we can surmise that he didn't come to this realization. Unfortunately, there are too many people of today who do the same thing.

In the second next sentence we have the answer from this rich young ruler. Notice that he defends himself but never answers this question, which indicates that he never considered it. Many people make the same mistake. They never consider all of the evidence that Jesus is 'God in human flesh'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 1:35; 11:13; Job 14:4; 15:14-16; 25:4; 1Ti 3:16; Heb 7:26; Jas 1:17'.

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C18-S18 (Verse 20) Jesus tells him what to do.

Thou knowest the commandments,
Do not commit adultery,
Do not kill,
Do not steal,
Do not bear false witness,
Honour thy father and thy mother.

In Luke 18:18-27; Matthew 19:16-30; Mark 10:17-27 and Luke 10:25-37 Jesus explained about inheriting eternal life. In Luke 10 we have the interpretation of this question while in the current chapter and in Mark we have the application of this answer. Please see the note for Luke 18:18 about an expiation of the difference between the interpretation and the application. In addition, please see Romans 13:9 and the associated notes and the context for how Paul repeated this sentence in the epistle of doctrine which we are to follow as true children of God.

Matthew 19:18-19 and Mark 10:19 are equivalent sentences. Mark and Luke have identical sentences with the exception that Mark adds the phrase Defraud not.

All three Gospel accounts include the commandment to Honour thy father and mother. With that emphasis, Please consider Matthew 15:3-6; and the associated note, where Jesus makes it clear that the scribes and Pharisees taught that people could disobey this commandment, and defraud their parents, if they followed the religious lies. Therefore, if someone truly will obey the commandment to Honour thy father and thy mother, then they, most likely, will also avoid the sin of defraud.

In addition to those minor differences, Matthew presents the commandments in a slightly different order, with a difference in the commands mentioned, and also adds Thou shalt love thy neighbour as thyself. However, the Jews knew that this was part of the second commandment. Therefore, Matthew is only adding another illustration to the basic message of this sentence. Please see the note in Matthew for that explanation and for the detailed comparison of the sentences in the three Gospel accounts.

When Jesus says these, and similar commandments from God, He includes always doing the spirit of the law and not just outwardly keeping the letter of the law. His commandment also does not allow for sometimes failing. If you murder once, you are a murderer. If you steal once, you are a thief. If you lie once, you are a liar. Religious doctrines make excuses and claim that 'God understands' but, neither Jesus nor the true word of God makes those allowances. That is why the true word of God says: For all have sinned, and come short of the glory of God (Romans 3:23).

Our first phrase is: Thou knowest the commandments. Please see the section called Jesus and the Ten Commandments in the Doctrinal Studies called: Significant Gospel Events for several links to where the Bible speaks about each of the 'Ten Commandments'. There are many people, especially Roman Catholics, who have been taught that they earn their way to Heaven by keeping these commandments. And, they are sure that they keep them, even though they can not even name them, because their priest assures them that they do so. In addition, their priest assures them that even if they break a commandment, they can pay the Roman Catholic Church enough money that the priest will pray and force God to forgive their deliberate sin. And, for those people who can't afford to pay, they can say enough prayers to a devil who pretends to be Mary then Mary will force God to forgive them. (I was raised in that religion and personally talked doctrine to more than one Bishop and Cardinal. Therefore, I am not writing out of ignorance and lies from enemies of the religion).

God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:24). As we have seen all throughout the Bible, and especially in the New Testament, the spiritual part of the commandments is what is the most important. The 'Ten Commandments' are like a table-of-contents with the rest of the Mosaic Law providing the details for the 'Ten Commandments'. However, when this man says, in the next sentence, All these have I kept from my youth up, he only kept what he believed the religious people told him to do and did not understand, nor keep, the spiritual part of the 'Ten Commandments'.

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

The next commandment mentioned is: Do not kill. The Roman Catholic Church, and other religious groups, have people arguing about the differences between murder and 'accidental killing' when it comes to this commandment. However, Matthew 5:21-22 says: Ye have heard that it was said by them of old time, thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, thou fool, shall be in danger of hell fire. this gives us the true spiritual commandment. How many of us, especially when children, have been angry with our brother or sister over some perceived slight or insult when they were actually telling the truth? Most likely, God would judge each of us guilty of violating the spirit of this command.

The next commandment mentioned is: Do not steal. 'Oh, I didn't really steal that I just borrowed it and forgot to return it'. Or, 'I just forgot that I owed him money'. Or, 'I can't afford to tithe'. Please see the word definitions below for more detail on this sin along with notes and references to better understand it. Also understand that this man, along with most religious people, consider only to physical applications of this word. However, Malachi 3:8 says: Will a man rob God? Yet ye have robbed me. they did this by denying God what was due Him. If we look at the context of our reference in Romans, we are commanded to give things like honour to whom it is due. Thus, the true spiritual meaning of this commandment is: 'Do not deny to others what is due to them'.

The next commandment mentioned is: Do not bear false witness. How about 'God doesn't give me enough to participate in missions or special offerings'. Or, 'Oh, but this gossip is true gossip'. Or, 'I only exaggerated a little'. Yes, most people claim to know what this commandment says, but how many include gossip in their definition? How about modern day Pharisees? You ask who are they? Anyone who claims that the Bible says what their religion claims without verifying that claim and then refusing correction when they are shown that what their religion claims actually goes against what the Bible actually says. When we say: 'The Bible says', we are claiming to be a witness for The word of God. If we have not actually personally verified our claim, even if it is true, we are a false witness because the true source of our claim is a person from our religion and not The word of God itself.

The final commandment mentioned is: Honour thy father and thy mother. I personally believe this is more of a problem for Americ and than for Filipinos. However, as Filipinos try to become more like Americans, violating this commandment becomes more probable. The fact is that teenage rebellion is so common in America that most Americ and believe that it is natural and refuse to believe that it is culturally taught and accepted. In addition, another source of the problem is that preachers claim that 1Timothy 5:17 is talking about money instead of showing respect and listening to their warnings so that the younger person can avoid being deceived and repeating their sins and receiving the consequence of doing those sins. That written, we need to recognize that different cultures encourage their people to disobey this command in different ways. For example, In America, most people put their parents in 'old age homes' and forget about them. In some European countries, and other places, they euthanize the parents to 'put them out of their misery'. While we could go on with other examples, the important message is that we each need to see how we personally are obeying or disobeying this commandment from God.

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

Please see the note for Luke 3:14 about the word false. The New Testament 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 1:5 about the word father. The New Testament definition for this word is: 'God or the man who passes his character to the son'.

Please see the note for Romans C13S12 about the word kill. The New Testament definition for this word is: 'To deprive of life, animal or vegetable, in any manner or by any means'.

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

The note for Ephesians 4:28 gives us another perspective on this word including associating it with stole. We find forms of the word stole in 20 verses of the Bible. We find forms of the word thief in 49 verses of the Bible. Thus, we see that there is far more said in the Bible about this subject than these few verse references might indicate.

When we steal we are saying that God can not or will not provide for our needs. Yes, there are many times in the Bible when God's people went through things like a drought, but as Elijah shows, the man of God will be provided for even while God is punishing sin that the rest of His people are doing. The only time that God's people feel that they have to steal is when they decide to have something that God denied them for their own good, or they are being punished for sin, or they have a lack of faith in God, which is also sin. Therefore, the basis of this sin is a spiritual denial of God's provision for His people.

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 New Testament definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow.

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

Please see the note for Romans C15S1 about the word bear (verb). The New Testament definition for this word is: 'to carry a load over a period of time'.

Please see the note for Hebrews 11:4 about the word witness. The New Testament 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 section called Jesus and the Ten Commandments in the Doctrinal Study called Significant Gospel Events.

The Treasury of Scripture Knowledge provides links for this sentence as: 'knowest. Lu 10:26-28; Isa 8:20; Mt 19:17-19; Mr 10:18-19; Ro 3:20; 7:7-11 Do not commit. Ex 20:12-17; De 5:16-21; Ro 13:9; Ga 3:10-13; Eph 6:2; Col 3:20; Jas 2:8-11 General references. exp: De 5:18'.

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C18-S19 (Verse 21) The answer from the rich young ruler.

And he said,
All these have I kept from my youth up.

Our sentence starts with the word And, which adds it to the prior sentence. This is the answer from the man to what Jesus said in the prior sentence. If the reader looks at the analysis of the prior sentence, they should realize that his answer can not be true. However, if we look at the answer from Jesus, in the next sentence, we see that Jesus did not argue with him about his answer. Instead, Jesus said Yet lackest thou one thing and old him to do something that would require him to have the right heart attitude to obey. He wanted to hold onto what he had in this world and still got to heaven and be rewarded by God. However, God requires that we make Him first in our life. (Matthew 16:24; Mark 8:34; Mark 10:21; Luke 9:23).

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 New Testament 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 links for this sentence as: 'General references. Lu 18:11-12; 15:7,29; Mt 19:20-21; Mr 10:20-21; Ro 10:2-3; Php 3:6'.

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C18-S20 (Verse 22) Jesus tells him that his attitude is wrong in an indirect way.

Equivalent Section: Jesus told him that he did not do enough yet.

Now when Jesus heard these things,
he said unto him,
Yet lackest thou one thing:.

Equivalent Section: Jesus told him to get rid of the things which made him dependent upon this world.

sell all that thou hast,
and distribute unto the poor,
and thou shalt have treasure in heaven:.

Equivalent Section: Jesus told him to do what would make him dependent upon Jesus.

and come,
follow me.

Please see the Section called: Financial Perceptions From Luke 12 in the Doctrinal Study called: Godly Financial principals and the message called Treasure in Heaven.

This is a promise of God that most people miss out on because they believe a lie from a devil. thou shalt have treasure in heaven is a very clear promise from God. However, people believe the lie from Satan that they do not have to sell all that thou hast, and distribute unto the poor...and come, follow me. This does not mean that everyone must become a preacher or a preacher's wife. Jesus had many women who followed Him, according to the Gospels, and they were not preacher's wives. Phebe, in Romans 16:1-2; was a businesswoman who fulfilled this requirement. So, the important thing is to fulfill God's requirements in order to receive the promise of God. And, as we see in this incident, God is more interested in our fulfilling the spiritual part of His requirements than He is in you obeying some religious tradition which claims to fulfill the requirement.

Now, there is a second doctrinal error that some people take from sentences like this one. Some people claim that you must be a pauper. However, Abraham was rich and so was king David and many other men in the Bible. It is not necessary to become a pauper but what is required is getting rid of anything which would keep you from giving your life the service of God and God's kingdom. In our next sentence we read that he was very sorrowful: for he was very rich. He had to get rid of his riches because, as our account tells us, those riches kept him from serving God. In Luke 14:26 we read: If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. In Matthew 8:21 and Luke 9:59 we read: And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. And, there are other Bible references to people putting a higher priority on something than they put on giving their life the service of God and God's kingdom. Thus, the application of this sentence is not that we must become a pauper but that we must get rid of anything that keeps us from serving God with our entire life.

Matthew 19:21 has the same message as this sentence but includes the phrase If thou wilt be perfect ('spiritually mature'). It also lacks the First Equivalent Section of this sentence in Luke's Gospel but only says: Jesus said unto him.

Mark 10:21 has slightly different wording from this sentence in Luke's Gospel but also includes two phrases which Luke does not report. The first phrase is: Jesus beholding him loved him. As explained in the note for the matching sentence in Mark's Gospel, Jesus proved His love by letting him walk away lost rather than take away his free will. In addition, the second phrase is: take up the cross. While that phrase isn't in this sentence, we do find it in other places within the Gospels. The note for the matching sentence in Mark's Gospel provides links to those references.

Most of the doctrine of this sentence has already been covered. Our sentence has three Equivalent Sections with the First Equivalent Section skipping telling this man his error, in the prior sentence, when he said All these have I kept from my youth up. Instead, Jesus told him that he had come short of God's requirements in the First Equivalent Section. Then, the Second Equivalent Section, Jesus told him how to fix that short-coming. Finally, in the third Equivalent Section, Jesus gave him the command that applies to all people at all times when he said: come, follow me. That is the main point of Luke reporting this entire incident.

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

Please see the note for Romans C12S8 about the word distribute. Webster's 1828 dictionary defines this word as: 'Romans C12S8 '. Within the Bible the word distribute. is used in ways matching each part of this definition

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

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'one. Lu 10:42; Ps 27:4; Php 3:13; 2Pe 3:8 sell. Lu 12:33; 16:9; Mt 6:19-20; Ac 2:44-45; 4:34-37; 1Ti 6:18-19 and come. Lu 9:23,57-62; Mt 19:21,27-28 General references. exp: Mt 6:20; Lu 14:33'.

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C18-S21 (Verse 23) The reaction from the rich young ruler.

Equivalent Section: How he reacted.

And when he heard this,
he was very sorrowful:.

Equivalent Section: Why.

for he was very rich.

Our sentence starts with the word And, which adds it to the prior sentence. Here we see the reaction of the rich man added to the commandment from Jesus. Following this sentence, we have the explanation from Jesus, to His disciples about why this man left lost. So, in this sentence we have how he reacted and the following sentences give us a detailed explanation of why. Yes, our Second Equivalent Section gives us a reason by starting with the word for. And, while being very rich will usually keep someone from being saved, it does not always do so in spite of what some people preach. Therefore, our Second Equivalent Section gives us the reason in general and the following sentences provide a clarification.

Matthew 19:22 is the equivalent to this sentence in Matthew's Gospel. It adds: he went away sorrowful. It also says he had great possessions instead of: he was very rich. Therefore, his riches were in his possessions.

Mark 10:22 is the equivalent to this sentence in Mark's Gospel. It adds that he went away grieved and, like Matthew's Gospel, says he had great possessions.

Please see the note for Philippians 2:27 about the word sorrow. The New Testament definition for this word is: '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'. Please also see the note for Mark 6:26 about the word sorry.

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The New Testament definition for this word is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors'. Please also see the note for 1Corinthians C1S2 about the word enriched.

The Treasury of Scripture Knowledge provides links for this sentence as: 'he was very sorrowful. Lu 8:14; 12:15; 19:8; 21:34; Jg 18:23-24; Job 31:24-25; Eze 33:31; Mt 19:22; Mr 10:22; Eph 5:5; Php 3:8; Col 3:5; 1Jo 2:15 General references. exp: Lu 14:33'.

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C18-S22 (Verse 24) Jesus explains his problem.

And when Jesus saw that he was very sorrowful,
he said,
How hardly shall they that have riches enter into the kingdom of God !.

Matthew 19:23 and Mark 10:23 give us equivalent sentences to this sentence. As with other sentence in this incident, there are minor differences in wording but no differences in the message. The minor differences in wording only enhance understanding.

Our sentence starts with the Word And, which adds it to the prior sentence where we read that the rich young ruler walked away lost and sorrowful because he was very rich. Please notice that Jesus says How hardly, not 'it is impossible'. In addition, He says this about how to enter into the kingdom of God. This is different from being saved and comes after being saved. Yes, Jesus did say this about a man who walked away lost, but Jesus just got done telling him what he would be expected to do after he was saved. The devil has people making doctrinal arguments out of things that the Bible does not say. People claim that there is a Biblical conflict between the doctrines of works and of grace, which is a lie. Ephesians 2:8-10 makes it clear that there can not be any works before salvation but that there must be works after salvation. In addition, the same principal applies to sanctification. God gives us grace so that we can be sanctified but God expects that sanctification to produce works. Therefore, these people who claim that you can be truly Biblically saved while having a heart which refuses a changed life and refuses to let God work in and through your life after salvation, are lying and preaching a doctrine which goes directly against what we read in this account.

The Treasury of Scripture Knowledge provides links for this sentence as: 'he was. Mr 6:26; 2Co 7:9-10 How. De 6:10-12; 8:11-17; Ps 10:3; 73:5-12; Pr 11:28; 18:11; 30:9; Jer 2:31; 5:5; Mt 19:23-25; Mr 10:23-27; 1Co 1:26-27; 1Ti 6:9-10; Jas 2:5-7; 5:1-6 General references. exp: Mt 6:19'.

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C18-S23 (Verse 25) Why he has this problem.

For it is easier for a camel to go through a needle's eye,
than for a rich man to enter into the kingdom of God.

Matthew 19:24 and Mark 10:25 give us equivalent sentences to this sentence. As with other sentence in this incident, there are minor differences in wording but no differences in the message. The minor differences in wording only enhance understanding.

I've heard some preachers claim that this was a figure of speech and some claim that it is to be taken literally. However, if taken literally, then it would be impossible and that would make it impossible for a rich man to be saved. Since Jesus said How hardly, in the prior sentence, He was saying that it was possible even if not very likely. Therefore, the people who claim that this sentence is to be taken literally are ignoring the context and claiming that Jesus made a mistake. Obviously, that claim is based upon the method of Satan for interpreting the Bible and is wrong on a couple of counts.

The story that I heard is that cities would have a small gate that people had to ben down to go through. Once the city's gate was closed for the night, this was the only way in and if an enemy soldier tried to come in, being bent over made it easy to chop off his head. This small gate was supposedly called the 'eye of the needle'. And, while difficult, it was supposed to be possible for a small camel to enter that way if unloaded and crawling on the camel's belly. Now, I can not say if that was true or not but this was, apparently, an understood figure of speech in that day and culture.

We find forms of the word camel occurring 62 times in 59 verses of the Bible and, in the New Testament, in: Matthew 3:4; Matthew 19:24; Matthew 23:24; Mark 1:6; Mark 10:25; Luke 18:25. Easton's Bible Dictionary defines this word as: 'from the Hebrew gamal, "to repay" or "requite," as the camel does the care of its master. there are two distinct species of camels, having, however, the common characteristics of being "ruminants without horns, without muzzle, with nostrils forming oblique slits, the upper lip divided and separately movable and extensile, the soles of the feet horny, with two toes covered by claws, the limbs long, the abdomen drawn up, while the neck, long and slender, is bent up and down, the reverse of that of a horse, which is arched." (1.) the Bactrian camel is distinguished by two humps. It is a native of the high table-lands of Central Asia. (2.) the Arabian camel or dromedary, from the Greek dromos, "a runner" (Isa 60:6; Jer 2:23), has but one hump, and is a native of Western Asia or Africa. The camel was early used both for riding and as a beast of burden (Ge 24:64; 37:25), and in war (1Sa 30:17; Isa 21:7). Mention is made of the camel among the cattle given by Pharaoh to Abraham (Ge 12:16). Its flesh was not to be eaten, as it was ranked among unclean animals (Le 11:4; De 14:7). Abraham's servant rode on a camel when he went to fetch a wife for Isaac (Ge 24:10-11). Jacob had camels as a portion of his wealth (Ge 30:43), as Abraham also had (Ge 24:35). He sent a present of thirty milch camels to his brother Esau (Ge 32:15). It appears to have been little in use among the Jews after the conquest. It is, however, mentioned in the history of David (1Ch 27:30), and after the Exile (Ezr 2:67; Ne 7:69). Camels were much in use among other nations in the East. the queen of Sheba came with a caravan of camels when she came to see the wisdom of Solomon (1Ki 10:2; 2Ch 9:1). Benhadad of Damascus also sent a present to Elisha, "forty camels' burden" (2Ki 8:9). Toshow the difficulty in the way of a rich man's entering into the kingdom, our Lord uses the proverbial expression that it was easier for a camel to go through the eye of a needle (Mt 19:24). Tostrain at (rather, out) a gnat and swallow a camel was also a proverbial expression (Mt 23:24), used with reference to those who were careful to avoid small faults, and yet did not hesitate to commit the greatest sins. the Jews carefully filtered their wine before drinking it, for fear of swallowing along with it some insect forbidden in the law as unclean, and yet they omitted openly the "weightier matters" of the law. The raiment worn by John the Baptist was made of camel's hair (Mt 3:4; Mr 1:6), by which he was distinguished from those who resided in royal palaces and wore soft raiment. this was also the case with Elijah (2Ki 1:8), who is called "a hairy man," from his wearing such raiment. "This is one of the most admirable materials for clothing; it keeps out the heat, cold, and rain." the "sackcloth" so often alluded to (2Ki 1:8; Isa 15:3; Zec 13:4, etc.) was probably made of camel's hair'. The New Testament definition for this word is: 'A domesticated animal used to carry loads in desert regions'.

Nave's Topical Bible provides references for the word camel as: 'Herds of: Ge 12:16; 24:35; 30:43; 1Sa 30:17; 1Ch 27:30; Job 1:3,17; Isa 60:6. Docility of: Ge 24:11. Uses of: forriding: Ge 24:10,61,64; 31:17. Posts: Es 8:10,14; Jer 2:23. Drawing chariots: Isa 21:7. Forcarrying burdens: Ge 24:10; 37:25; 1Ki 10:2; 2Ki 8:9; 1Ch 12:40; Isa 30:6. Forcavalry: 1Sa 30:17. Formilk: Ge 32:15. Forbidden as food: Le 11:4. Hair of, made into cloth: Mt 3:4; Mr 1:6. Ornaments of: Jg 8:21,26. Stables for: Eze 25:5'.

Thompson Chain Topics provides references for the word camel as: 'Ge 12:16; 30:43; Le 11:4; Jg 6:5; 1Sa 30:17; 1Ch 5:21; Job 1:3; Mt 19:24; 23:24'.

Torrey's Topical Textbook provides references for the word camel as: 'Descended from Ham: Ge 10:6. An accursed race: Ge 9:25-26. Different families of: Ge 10:15-18. Comprised seven distinct nations: De 7:1. Possessions of, how bounded: Ge 10:19. Country of, fertile: Ex 3:17; Nu 13:27. DESCRIBED AS: Great and mighty: Nu 13:28; De 7:1. Idolatrous: De 29:17. Superstitious: De 18:9-11. Profane and wicked: Le 18:27. Extremely numerous: De 7:17. Had many strong cities: Nu 13:28; De 1:28. Expelled for wickedness: De 9:4; 18:12. ABRAHAM: Called to dwell amongst: Ge 12:1-5. Was promised the country of, for inheritance: Ge 13:14-17; 15:18; 17:8. Had his faith tried by dwelling amongst: Ge 12:6; 13:7. Kind to the patriarchs: Ge 14:13; 23:6. ISRAEL COMMANDED: to make no league with: De 7:2; Jg 2:2. Not to intermarry with: De 7:3; Jos 23:12. Not to follow idols of: Ex 23:24; De 7:25. Not to follow customs of: Le 18:26-27. Todestroy, without mercy: De 7:2,24. Todestroy all vestiges of their idolatry: Ex 23:24; De 7:5,25. Not to fear: De 7:17; 31:7. Terrified at the approach of Israel: Ex 15:15-16. Partially subdued by Israel: Jos 10-11; Jg 1. PART OF LEFT: to try Israel: Jg 2:21; 3:1-4. Tochastise Israel: Nu 33:55; Jg 2:3; 4:2. Israel ensnared by: Jg 2:3,19. Some descendants of, in our Lord's time: Mt 15:22; Mr 7:26'.

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

Please see the note for 1Corinthians C12S13 about the word eye. Easton's Bible Dictionary defines this word as: 'The organ of sight or vision'. Please also see the note for John 12:45 about the phrase eyes to see.

The Treasury of Scripture Knowledge provides links for this sentence as: 'a camel. Some render a cable; but it may justly be doubted whether kamelos G2574 ever was so translated before, for the word for a cable, as the scholiast on Aristophanes expressly affirms, is written kamilos, not with an "e" eta, but with an "i" iota. Some few MSS., it is true, have got the word kamilos into the text, but it is evidently an attempted improvement. Mt 23:24 General references. exp: Mr 10:25'.

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C18-S24 (Verse 26) The people react to teaching which is opposite of religious traditions.

And they that heard it said,
Who then can be saved?.

Matthew 19:25 and Mark 10:26 are equivalent sentences to this one. Where Luke uses the word they Matthew and Mark are more specific and say The disciples. In addition, Matthew and Mark add the phrases were exceedingly amazed /were astonished. As explained before, the word differences are minor and increase our understanding if we consider the slight differences in wording. However, the message is the same in all three Gospels even with the slight differences in wording.

This question was added to the prior incident where the rich man walked away lost because it starts with the word And. Their question of Who then can be saved? is obviously based upon what just happened and, if people do not understand the true interpretation of Bible phrases, then they can be led into error. In the prior sentence, Jesus talked about The kingdom of God and this sentence, which is based upon the prior, asks about salvation. The two are not the same within the Bible even though people confuse them. With this difference noted, there are two possibilities for the confusion of these sentences. The first possibility is that the disciples did not understand the difference, at this time, and Jesus chose to not explain the difference because it would distract from the lesson he was teaching. The second possibility is that they did understand this difference and they also understood another related doctrine, which is denied by doctrines of devils, and they chose to ignore the difference while asking the more basic question.

Hopefully I have not confused the reader too much and I will now explain. 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 these are two different things, God is not willing to save someone who refuses the ongoing personal relationship which is pictured by the marriage between a man and his wife (Ephesians 5:31-32). 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.

So, what happened just before this sentence was that a rich young ruler wanted to know how to be saved but walked away lost because he refused the ongoing personal relationship. Now, people can argue that the disciples, at this time, did or did not understand the difference between the initial salvation and the ongoing personal relationship. The face is that the Gospels do not give us enough information to tell which is true at the time of this incident. However, later incidents in Acts and doctrines found in the Epistles make it clear that this difference was understood at a later time. And, while we can not say what their level of understanding was on this issue, we can say that they understood that this man walked away lost because he was not willing to fulfill the requirement from Jesus for the ongoing personal relationship. Further, their prior religious training was like much religious training of today and taught that God had to do what people wanted if the people followed the religious rules the right way and did the correct ceremony. However, the incident which just happened proved that their prior religious training was wrong. Therefore, they are now wondering about salvation and, as seen in this chapter following these sentences, they were also wondering about their rewards for following Jesus.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Who. Lu 13:23 exp: Mr 10:26'.

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C18-S25 (Verse 27) Jesus answers their question.

And he said,
The things which are impossible with men are possible with God.

Once more, we see the same message with different wording in each of the Gospel accounts. The message of this sentence is also found in Matthew 19:26 and Mark 10:27.

This sentence is a precept that applies to many circumstances and has many applications. In these three Gospel accounts we see the same circumstances and application but slightly different wording in each Gospel account. Therefore, we are to pay attention to the message of the precept.

Men are limited by the laws of creation such as the law of gravity. However, this created physical reality is a subset of the spiritual reality that God lives in. Therefore, God is not limited by the laws of creation. The truth of this sentence should be obvious to anyone who is thinking. Unfortunately, most people turn off their brains, when it comes to religious matters, and only believe what their religious teachers say even when what is said is an obvious lie.

Now, when we consider this precept in the context where it is found, we can understand the application to these circumstances. In the incident just prior to this sentence, the doctrine was salvation by God versus salvation by religious rules. Religious rules come from men. Therefore, this precept, when applied to this subject, tells us: 'It is impossible for men's religious rules to save us but it is possible for God to save us'. Following this sentence, we see Peter speaking for all of the disciples and asking about their reward for following Jesus. when this precept is applied to that question, we are told: 'It is impossible for men's religious rules to give us everlasting rewards but it is possible for God to give us everlasting rewards'. After Peter's question, and as the last incident of our chapter, we see Jesus give sight to a blind man. Not only do we have a miracle but we have a symbolic act of providing spiritual understanding. when this precept is applied to that miracle, we are told: 'It is impossible for men's religious rules to provide a miracle but it is possible for God to provide a miracle'. when this precept is applied to the symbolic spiritual lesson of that miracle, we are told: 'It is impossible for men's religious rules to give spiritual understanding but it is possible for God to give spiritual understanding'. The theme of our chapter is: 'People Who Have the Kingdom of God Versus People Who do not'. when this precept is applied to the theme of our chapter, we are told: 'It is impossible for men's religious rules to give men the kingdom of God but it is possible for God to give men the kingdom of God'.

Hopefully the reader understands how to apply this precept to other circumstances.

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 1:37; Ge 18:14; Job 42:2; Jer 32:17; Da 4:35; Zec 8:6; Mt 19:26; Eph 1:19-20; 2:4-10 exp: Ac 26:8'.

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C18-S26 (Verse 28) Peter asks about rewards for following Jesus.

Then Peter said,
Lo,
we have left all,
and followed thee.

Once more, we see the same message with different wording in each of the Gospel accounts. The message of this sentence is also found in Matthew 19:27 and Mark 10:28. Matthew adds that Peter answered and that Peter used the word forsaken, in place of the word left, and that Peter said: what shall we have therefore?. Mark adds that Peter said: began to say unto him. Matthew is a little more detailed in the report that he gives but, as in the other occurrences, there is no difference in the message. The only real difference is that Matthew explicitly states what is implied by Mark and Luke.

Our sentence starts with the word Then, which means: 'as a result of what was just said'. Jesus just told them that men could not produce the results which religion claims that men produce. Jesus also just told them that that God produces the results. So, now, Peter is asking if they are wasting their time following Jesus. This is another source of doctrinal error with religion claiming that: 'We will all go to a Communistic Heaven and everyone will get a mansion and live in eternal bliss no matter what we do so we are wasting our lives to serve God'. The answer from Jesus, in the next sentence, proves that religious claim to be a lie. Yes, it is God Who does all true spiritual work but God chose to work through the lives so saved people. Our reward will be proportional to how much we sacrifice to serve God and allow God to work through our personal lives. That is the main part of the answer from Jesus in the next sentence.

Please see the note for Galatians 2:11 about Peter. The New Testament definition 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. Cephas is another name for Peter. Please see the note for 1Corinthians 1:12 about Cephas. Simon is another name for Peter. Please see the note for 2Peter 1:1 about Simon. There are eight different Simon mentioned in the New Testament. This one 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.

We find forms of the word lo occurring 159 times in 156 verses of the Bible and 32 times in 30 verses of the New Testament. 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 links for this sentence as: 'General references. Lu 5:11; Mt 4:19-22; 9:9; 19:27; Mr 10:28; Php 3:7 exp: Lu 14:33'.

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C18-S27 (Verse 29-30) the promise from Jesus.

And he said unto them,
Verily I say unto you,
There is no man that hath left house,
or parents,
or brethren,
or wife,
or children,
for the kingdom of God's sake,
Who shall not receive manifold more in this present time,
and in the world to come life everlasting.

In Luke 18:28-30; Matthew 19:27-30 and Mark 10:28-31; Jesus explains about our heavenly rewards which are for leaving everything else to serve Him and the kingdom of God.

Once more, we see the same message with different wording in each of the Gospel accounts. The message of this sentence is also found in Matthew 19:29 and Mark 10:29-30. In addition, Matthew 19:28 has a promise to the twelve (12) that is not reported by the other Gospel accounts. However, since that promise does not apply to us, it is not relevant that Luke and Mark do not report it.

When comparing the equivalent sentences, we see that Matthew uses the phrase for my name's sake where Mark uses the phrase for my sake, and the gospel's and Luke uses the phrase for the kingdom of God's sake. This is the biggest difference in these sentences for this incident. And, yet, if someone is working for any one of these reasons, they will also be working for the other reasons. Therefore, these differences do not conflict but only increase our understanding.

In addition to that difference, we have several other minor differences which do not affect the message delivered. For example, Matthew and Mark add the word sisters, but they are commonly included in the use of the word brethren, which is used by Luke. Also, Matthew and Mark use the word hundredfold where Luke uses the word manifold. Matthew does not include the phrase in this present time, but his sentence implies it. Also, Matthew uses the phrase shall inherit where Mark and Luke use the phrase in the world to come. However, anyone who has studied the Biblical usage of the word inherit, as applied to what the saved receive from God, knows that what we inherit will be in the world to come.

Thus, a detailed analyses of these three Gospel accounts shows that there is no difference in the basic message and that the detail differences only increase understanding. In addition, since they were talking as they walked to Jerusalem (a three day journey), it is quite possible that Jesus said the same thing more than once and in more than one way to be sure that they received the message and to remove any doubt from their minds. Once more, we see that we need to trust what God gave us in His word and ignore devil motivated men who try to cause doubt.

There are several other places, in the Gospel accounts, where Jesus tells us what we need to be willing to give up in order to serve God and the kingdom of God. But, here more than other places He clearly lists most of them. All of these things demand to have a higher priority in our life that serving God and the kingdom of God. But, none of those other things, or other people, can give this promise from God.

As already mentioned, it is really God working through us that produces the spiritual results. However, Since God choses to work through His people, He rewards those saved people who allow Him to do so and God withholds rewards, and even sometimes punishes, saved people who refuse to let Him work through their life. Therefore, while we could do much more analysis of this sentence, the promise and the requirement to receive the promise are clear and, really, do not need more analysis.

Please see the note for Colossians 3:20 about the word parent. Webster's 1828 dictionary defines this word as: 'A father or mother; he or she that produces young. the duties of parents to their children are to maintain, protect and educate them. When parents are wanting in authority, children are wanting in duty. 2. that which produces; cause; source. Idleness is the parent of vice. Regular industry is the parent of sobriety'.

Please see the note for Matthew 1:2 about the word brethren. The New Testament 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'. in this sentence, the application is: 'The physical brothers and sisters of a person'.

Please see the note for Romans C15S25 about the word sake. The New Testament definition for this word is: ' the primary sense is to strain, urge, press or drive forward'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The New Testament definition for this word is: 'To take, as a thing offered or sent; to accept'

We find forms of the word manifold in: Nehemiah 9:19; Nehemiah 9:27; Psalms 104:24; Amos 5:12; Luke 18:30; Ephesians 3:10; 1Peter 1:6; 1Peter 4:10. Webster's 1828 defines this word as: 'many and fold. Of divers kinds; many in number; numerous; multiplied. O Lord, how manifold are thy works! Ps.104. I know your manifold transgressions. Amos.5. 1. Exhibited or appearing at divers times or in various ways; applied to words in the singular number; as the manifold wisdom of God, or his manifold grace. Eph.3. 1 Pet.4'.

Please see the note for 2Corinthians 4:13-14 about the word present. The New Testament definition for this word is: 'Being before the face or near; being in company'.

Please see the notes for Romans C16S33; 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The New Testament definition for this word is: 'all of the people in the world as a group'. Please also see the note for John 9:5 about the phrase light of the world.

Please see the note for Luke 16:9 about the word everlasting. The New Testament 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'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'There. Lu 14:26-28; De 33:9; Mt 10:37-39; 19:28-30; Mr 10:29-31 General references. exp: Mt 4:20; Lu 14:20,33.
manifold more. Lu 12:31-32; Job 42:10; Ps 37:16; 63:4-5; 84:10-12; 119:72,103,111,127,162; Ro 6:21-23; 1Ti 4:8; 6:6; Heb 13:5-6; Re 2:10,17; 3:21 General references. exp: Mt 4:20; Lu 14:20,33; 1Jo 2:25'.

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C18-S28 (Verse 31) Jesus tells the twelve privately that they go to fulfill scripture.

Then he took unto him the twelve,
and said unto them,
Behold,
we go up to Jerusalem,
and all things that are written by the prophets concerning the Son of man shall be accomplished.

Our sentence tells us that His going there was to fulfill all things that are written by the prophets concerning the Son of man. That means that He will fulfill prophecy. Please see the Doctrinal Study called: Significant Gospel Events and the sections called Prophecies, Prophecy Fulfilled, and the various Sequence sections for links to matching prophecies, in the Gospels, by Jesus and for links, in the Gospels, to where these prophecies were fulfilled.

Our sentence starts with the word Then, which means: 'after the prior event' or even 'as a result of the prior event'. Just before this section, Jesus said told the rich young ruler to give up everything that he had in this world, that was more important to him than serving God, and come follow me (Jesus). He went away sad and Jesus explained to His disciples that people had to put serving Jesus, The gospel, and The kingdom of God above everything else and hat to put that service at such a high priority that they hade to be willing to leave everything else in order to serve those goals. Then Jesus promised rewards in this world, with persecutions, and would receive in the world to come life everlasting. Now, in this section, Jesus prophesies what will happen to Him and how he will demonstrate exactly what He told them would be required of them by His going, willingly, to suffer and die for our salvation and The gospel, and The kingdom of God.

Please see the note for Luke 2:41 about the word twelve. Webster's 1828 defines this word as: 'The sum of two and ten; twice six; a dozen. Twelve men compose a petty jury'. 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. Webster's 1828 defines this word as: 'The sum of two and ten; twice six; a dozen. Twelve men compose a petty jury'.

Please see the note for Colossians C2S3 about the word behold. The New Testament definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'.

Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. The New Testament definition for this word is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the note for Romans 4:23-25 about the word written.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 about the word prophet. The worldly definition is: 'One that foretells future events; a predicter; a foreteller'. However, John the Baptist was a prophet and he told no future event. Therefore, the true Biblical definition is: the New Testament 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 Jude; false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The New Testament definition for this word is: 'The world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before The word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since The word of God has been complete, true prophecy matches The word of God to correct doctrinal error. the prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

Please see the note for Romans 1:1 about the word concern. the New Testament definition for this word is: 'Pertaining to; regarding; having relation to'.

Please see the note for John 19:28 about the word accomplish. The New Testament definition for this word is: 'to complete; to finish entirely'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'Behold. Lu 9:22; 24:6-7; Mt 16:21; 17:22-23; 20:17-19; Mr 8:31,9,30-31; 10:32-34 and. Lu 24:44-46; Ps 22; 69; Isa 53; Da 9:26; Zec 13:7 General references. exp: Lu 9:22'.

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C18-S29 (Verse 32-33) Jesus prophesies the Gospel.

Equivalent Section: how the Gentiles will treat Jesus.

For he shall be delivered unto the Gentiles,
and shall be mocked,
and spitefully entreated,
and spitted on:.

Equivalent Section: Jesus will die.

And they shall scourge him,
and put him to death:.

Equivalent Section: Jesus will rise again.

and the third day he shall rise again.

In Luke 18:31-34; Matthew 20:17-19 and Mark 10:32-34; Jesus we read that went to Jerusalem for the final confrontation and, on the way, gives a prophesy of what will happen while they are there.

Think about this. This sentence is a very clear presentation of the Gospel and the saved disciples refused to believe it because of past erroneous religious teachings. Jesus does not use the word bury, but when He says and the third day he shall rise again, there can be no doubting the mind of Jews that He would be buried because it was required by God in order to avoid a curse on the land.

Our sentence starts with the word For, which means it is telling us why the prior sentence is true. Thus, this sentence tells us what are the all things that are written by the prophets concerning the Son of man (which) shall be accomplished. That is: the things found in this sentence were going there to fulfill prophecy. In addition, our sentence has three Equivalent Sections with the First Equivalent Section telling how Jesus would be insulted, the Second Equivalent Section telling how Jesus would suffer, and the third Equivalent Section telling how Jesus would die and raise from the dead.

What we read in this sentence happens often. The sentence is very clear. However, the disciples had a problem with it. The problem was not a problem of understanding but a refusal to believe because it was so opposite of what their religious traditions had taught them. Our next sentence is added to this sentence and explains this truth. If they had believed what Jesus told them in this sentence, they could have focused on His saying and the third day he shall rise again and they would have avoided a lot of pain and anguish. However, they refused to believe, because of prior religious teaching which was in error. That refusal to believe caused them much suffering which could have been avoided. Likewise, a lot of people suffer today, when God lets them go through a test, because they refuse to believe what the Bible actually promises because of prior religious teaching which is in error. The message is simple and clear. Believe what is actually written in the Bible especially when it goes against prior religious teaching.

Please see the note for Mark 9:31 about the word delivered. The New Testament 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 Romans C15S13 about the word Gentile. The New Testament definition for this word is: 'In the scriptures, a non-Jew'. Please see the note for Luke 2:32 for links to where the word of God prophesies that God would bring the Gospel to the Gentiles Please also see the Word Study on Gospel about the gospel to the Gentiles.

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

We find forms of the word spite in: Psalms 10:14; Matthew 22:6; Luke 18:32. Webster's 1828 defines this word as: 'L. Hatred; rancor; malice; malignity; malevolence. Spite, however, is not always synonymous with these words. It often denotes a less deliberate and fixed hatred than malice and malignity, and is often a sudden fit of ill will excited by temporary vexation. It is the effect of extreme irritation, and is accompanied with a desire of revenge, or at least a desire to vex the object of ill will. Be gone, ye critics, and restrain your spite; Codrus writes on, and will for ever write. In spite of, in opposition to all efforts; in defiance or contempt of. Sometimes spite of is used without in, but not elegantly. It is often used without expressing any malignity of meaning. Whom God made use of to speak a word in season, and saved me in spite of the world, the devil and myself. In spite of all applications, the patient grew worse every day. Toowe one a spite, to entertain a temporary hatred for something.
SPITE, v.t. 1. to be angry or vexed at. 2. to mischief; to vex; to treat maliciously; to thwart. 3. to fill with spite or vexation; to offend; to vex'. Please also see the note for Romans C1S16 about the word despiteful.

We find forms of the word entreat in: Genesis 12:16; Exodus 5:22; Deuteronomy 26:6; Job 24:21; Jeremiah 15:11; Matthew 22:6; Luke 18:32; Luke 20:11; Acts 7:6; Acts 7:19; Acts 27:3; 1Thessalonians 2:2. Webster's 1828 defines this word as: 'v.i. to make an earnest petition or request'.

Please see the note for Mark 8:23 about the word spit. he International Standard Bible Encyclopedia defines this word as: 'spit, spit'-l (yaraq, roq; (em)ptuo): Spitting in a person's face indicated gross contempt (Nu 12:14; De 25:9; Job 30:10; Isa 50:6; Mt 26:67; 27:30, etc.); when performed by an unclean person it produced defilement (Le 15:8) which necessitated washing the clothes and a bath. When David allowed his spittle (rir) to run down over his beard, it was his purpose to behave like a lunatic (1Sa 21:13). "Till I swallow down my spittle" (Job 7:19) has the same import as the English "in the twinkling of an eye" (1Co 15:52). Spittle was used by our Lord in restoring sight and speech (Mr 7:33; Joh 9:6) as signifying His will to cure. It was a widespread belief that spittle, accompanied with magical formulas, possessed medicinal qualities. "Oil" possessed a similar virtue. (Mr 6:13; Jas 5:14)'.

Please see the note for Hebrews 12:5-6 about the word scourge. The New Testament definition for this word is: 'a form of punishment administered with a rod'.

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die the New Testament 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 links for this sentence as: 'delivered. Lu 23:1,11; Mt 27:2; Mr 15:1; Joh 18:28,30,35; Ac 3:13 mocked. Lu 22:63-65; 23:11,35; Isa 50:6; 52:14; 53:3; Mic 5:1; Mt 26:67; 27:28-30; Mr 14:65; 15:17-20; Joh 18:22; 19:1-5 exp: 2Ch 36:16. General references. exp: Mt 27:30,41; Lu 9:22.
and the. Lu 24:7,21; Mt 27:63; 1Co 15:3-4 General references. exp: Mt 27:30; Lu 9:22'.

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C18-S30 (Verse 34) Ignorance and a closed mind prevent understanding.

Equivalent Section: they didn't understand..

And they understood none of these things:.

Equivalent Section: they didn't know their scripture.

and this saying was hid from them,
neither knew they the things which were spoken.

In Luke 18:31-34; Matthew 20:17-19 and Mark 10:32-34; Jesus we read that went to Jerusalem for the final confrontation and, on the way, gives a prophesy of what will happen while they are there.

Our sentence starts with the word And, which adds it to the prior two sentences and makes it the last of this incident. The first (second prior) sentence told us that Jesus spoke to The twelve. This was a special revelation and, yet they understood none of these things. Now, it would be easy to make excuses for them, but Mark 14:8 says: She hath done what she could: she is come aforehand to anoint my body to the burying. In the incident which that reference is part of, we are told that Mary Magdalene understood, and acted on, the prophecy. She also received a special personal visit from the risen Lord. Thus, our sentence tells us that they understood none of these things and it was because of their own refusal to believe.

That explains our First Equivalent Section and the Second Equivalent Section tells us the same message but says it a different way. Look at the last phrase of our sentence which says: neither knew they the things which were spoken. Now look at the word definitions, below, for the definition of the word know. They were not exercising their personal relationship with Jesus in order to get clarification of this prophecy. Instead, they ignored it and went into denial. In the accounts by Matthew and Mark, we read that James and John, and their mother, started an argument among the twelve about who would be greatest in the kingdom of Christ. That should make it obvious that they weren't thinking about this prophecy but were thinking about something else, which was fleshly, in order to deny considering the implications of the prophecy. In our current Gospel account, Luke continues with what happened later in the day. This implies that none of the twelve asked Jesus about the prophecy.

As already mentioned, our sentence says; This saying was hid from them because of their refusal to believe. in 1Corinthians Paul writes that he could not give them meat doctrine because they remained spiritual babes. The application for us tday is very simple. When we refuse to believe what the Bible literally teaches, we stop our own spiritual growth and limit our own understanding of the truth which is given in the Bible.

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 New Testament 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 word spoke is the past-tense form of the word speak. Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Webster's 1828 dictionary defines this word as: 'v.i. pret. spoke, spake, nearly, obs. pp. spoke, spoken. It is easy to see that the root of this word is allied to that of beak peak, pick. 1. to utter words or articulate sounds, as human beings; to express thoughts by words. Children learn to speak at an early age. the org and may be so obstructed that a man may not be able to speak. Speak, Lord , for thy servant hearth. I Sam. 3. 2. to utter a speech, discourse or harangue; to utter thoughts in a public assembly. A man may be well informed on a subject, and yet to diffident to speak in public. Many of the nobility make them selves popular by speaking in parliament against those things which were most grateful to his majesty. 3. to talk; to express opinions; to dispute. An honest man, sir, is able to speak for himself, when the knave is not. 4. to discourse; to make mention of. Lucan speaks of a part of Cesar's army that came to him from the Leman lake. the Scripture speaks only of those to whom it speaks. 5. to give sound. Make all your trumpets speak'. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for 2Corinthians 3:12-14 about the word speech.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Lu 2:50; 9:45; 24:25,45; Mr 9:32; Joh 10:6; 12:16; 16:1-19 exp: Mt 15:16; Lu 9:22'.

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C18-S31 (Verse 35-36) The start of the last incident in this chapter.

Equivalent Section: the circumstances.

And it came to pass,
that as he was come nigh unto Jericho,
a certain blind man sat by the way side begging:.

Equivalent Section: the blind man asked about what he heard.

And hearing the multitude pass by,
he asked what it meant.

We read about Jesus healing two blind men (one named Bartimaeus) in Luke 18:35-43; Matthew 20:29-43 and Mark 10:46-52. Our current account only tells us about the one beggar. As explained before, a Gospel writer not including something told be another Gospel writer does not cause a conflict and does not mean that the one Gospel writer is a liar nor does it mean that he is negligent. Please also see the Table Of Miracles for reference to this and similar miracles found in the Gospels.

in this incident, we have four notes in the Lord Jesus Christ Study which deal with the four times that Jesus is identified as 'just a literal physical man from Nazareth' and the twice that He is called thou Son of David as a recognition that He was God's Messiah / Christ. Those notes also deal with the important spiritual difference that these two attitudes of heart produced.

In Matthew, we read And as they departed from Jericho, a great multitude followed him. So, we see that Jesus had a great multitude following him when he left Jericho. We also see that this was as they departed from Jericho Our current sentence tells us as he was come nigh unto Jericho, which makes this a past-tense phrase. And, while we normally think of this phrase speaking about their approaching Jericho, it can also be applied to when they were leaving. That is: the phrase nigh unto Jericho means: 'near to Jericho' and does not dictate direction of travel. Yes, this phrase is normally used for when we approach a place but This not dictate that direction of travel.

Further, Mark's Gospel reports And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging. This account also tells us that it was as Jesus was leaving Jericho.

Matthew's account tells us that there were two beggars and both made the same request and both received the same healing. However, we can surmise (not prove) that Bartimaeus, the son of Timaeus, was the leader of the two, or was more active in the church afterwards, or both, because he was noted by Mark and Luke while the other beggar was not. The application is that the more we do for God and The kingdom of God, the more God takes note of us and has others take note of us.

There is also a spiritual application of this account. Receiving sight enables understanding. These beggars could not understand what was happening and had to have someone explain it to them. What's more, they could not verify what they were told, while blind, and had to trues what they were told. Therefore, if told a lie they would have to believe it. Once they received their sight, they could verify what they were told, but if they did not do so then they would still believe a lie even while they could verify the truth but refused to do so. Lost people do not have spiritual understanding available to them which the saved have through the indwelling Holy Spirit. The saved can verify the truth. Therefore, the saved who can't be bothered verifying what they are told, and who accept spiritual lies, will receive greater damnation from God because they wasted the spiritual gifts that God made available to them through His indwelling Holy Spirit.

Please see the note for Mark 10:46 about Jericho. The New Testament definition for this word is: 'A fenced city in the midst of a vast grove of palm trees, in the plain of Jordan, over against the place where that river was crossed by the Israelites (Jos 3:16). there were three different Jerichos, on three different sites, the Jericho of Joshua, the Jericho of Herod, and the Jericho of the Crusades. Er-Riha, the modern Jericho, dates from the time of the Crusades'.

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

Please see the note for Mark 10:46 about the words beg / beggar. Easton's Bible Dictionary defines this word as: 'That the poor existed among the Hebrews we have abundant evidence (Ex 23:11; De 15:11), but there is no mention of beggars properly so called in the Old Testament. the poor were provided for by the law of Moses (Le 19:10; De 12:12; 14:29). It is predicted of the seed of the wicked that they shall be beggars (Ps 37:25; 109:10).
In the New Testament we find not seldom mention made of beggars (Mr 10:46; Lu 16:20-21; Ac 3:2), yet there is no mention of such a class as vagrant beggars, so numerous in the East. "Beggarly," in Ga 4:9, means worthless'.

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

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'as. Mt 20:29-30; Mr 10:46-47 begging. Lu 16:20-21; 1Sa 2:8; Joh 9:8; Ac 3:2
he. Lu 15:26; Mt 21:10-11'.

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C18-S32 (Verse 37) The people answered.

And they told him,
that Jesus of Nazareth passeth by.

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

Matthew 20:30 and Mark 10:47 give the equivalent of this sentence.

Our sentence starts with the word And, which adds it to the prior sentence and gives us the answer from the multitude who followed Jesus. Their answer showed that they regarded as Jesus as 'just a literal physical man from Nazareth' because they include the city that He was raised in. As we see other places in the Gospels, people who used this title assumed that it was the city of His birth but did not investigate and find their error. Likewise, many people of today claim to know Jesus, but don't verify what they claim to know and fail to realize that what they believe is actually wrong.

Please see the note for Luke 1:26 about the word Nazareth. The New Testament definition for this word is: 'A city in Galilee that was the home of Joseph, Mary, Jesus and the brethren of Jesus'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'they. Mr 2:1-3; Joh 12:35-36; 2Co 6:2 Jesus. Lu 2:51; Mt 2:23; Joh 1:45; 19:19; Ac 2:22; 4:10 exp: Mr 10:47'.

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C18-S33 (Verse 38) Blind Bartimaeus makes his request.

And he cried,
saying,
Jesus,
thou Son of David,
have mercy on me.

Matthew 20:30 and Mark 10:47 give the equivalent of this sentence. While Mark only tells about one beggar, like Luke does, Matthew reports two beggars. As already explained, Mark and Luke not reporting the second beggar does not create a conflict for a couple of reasons including the apparent fact that the second beggar might not have been saved. True Biblical salvation requires a personal commitment to a relationship with Jesus and there are other places in the Gospels where we read about someone receiving a miracle but not being saved.

Our sentence starts with the word And, which adds it to the prior sentence and gives us the reaction by the blind man upon hearing that Jesus walked by. Please notice that even though he was told that it was Jesus of Nazareth, he cried out saying Jesus, thou Son of David. The word thou makes this a personal title and the title of Son of David means that the beggar believed that Jesus was God's Messiah / Christ. It was this belief that resulted in his receiving sight and salvation. Also, notice that he had no problem with expressing his personal belief even though it was different from the belief expressed by the multitude.

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'Jesus. Ps 62:12; Isa 9:6-7; 11:1; Jer 23:5; Mt 9:27; 12:23; 15:22; 21:9,15; 22:42-45; Ro 1:3; Re 22:16'.

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C18-S34 (Verse 39) Blind Bartimaeus ignored the people.

Equivalent Section: the people tried to make him be quiet.

And they which went before rebuked him,
that he should hold his peace:.

Equivalent Section: He ignored them.

but he cried so much the more,
Thou Son of David,
have mercy on me.

Matthew 20:31 and Mark 10:48 give the equivalent of this sentence. While Mark only tells about one beggar, like Luke does, Matthew reports two beggars and this has already been explained as not causing a conflict.

Our sentence starts with the word And, which adds it to the prior sentence and gives us the reaction of the multitude to someone crying out to God with their need. People like to act like t6his is something to be done in private and not something that we should let others know about. But such an attitude is from our culture which has adopted the sinful doctrine of devils. God wants us to provide a witness when He does a miracle for us. God wants us to do this so that others who recognize their need will turn to God and be offered the chance for everlasting salvation.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but. As seen everywhere else in the Bible, the Second Equivalent Section is the polar opposite from the First Equivalent Section. The First Equivalent Section tells us that people told the beggar to shut up while the Second Equivalent Section tells us that he cried so much the more. Further, as already mentioned, the First Equivalent Section shows the belief of the multitude, that they believed that Jesus was 'just a literal physical man from Nazareth' because they told him to shut up, which displays a belief that we was disturbing the peace for no reason because they believed he would not get his requested miracle. However, our Second Equivalent Section shows the opposite belief because this man cried so much the more and because he used the title of: Thou Son of David. Thus, we have more than one opposites expressed in our sentence.

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

Please see the notes for Romans C12S16; Galatians C1-S1 and Jude 1:1 about the word peace. The New Testament 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.

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'rebuked. Lu 18:15; 8:49; 11:52; 19:39 but. Lu 11:8-10; 18:1; Ge 32:26-28; Ps 141:1; Jer 29:12-13; Mt 7:7; 26:40-44; 2Co 12:8'.

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C18-S35 (Verse 40-41) Jesus responded.

Equivalent Section: Jesus called for him.

And Jesus stood,
and commanded him to be brought unto him:.

Equivalent Section: Jesus asked him what his request was.

and when he was come near,
he asked him,
Saying,
What wilt thou that I shall do unto thee?.

Matthew 20:32 and Mark 10:49-51 give the equivalent of this sentence. While Mark only tells about one beggar, like Luke does, Matthew reports two beggars and this has already been explained as not causing a conflict. The extra sentences in Mark's Gospel give us additional information which is good for preaching because it tells us more about how the beggar received sight and salvation. Please see the relevant notes in the Book Study on Mark's Gospel for those details.

Our sentence starts with the word And, which adds it to the prior sentence and gives us the reaction by Jesus to this man's display of faith. Again, we see that our sentence has two Equivalent Sections with the first Equivalent Section telling us what Jesus commanded the crowd to do and the Second Equivalent Section adding (and) what Jesus said to the beggar.

What we see here is that Jesus asked the beggar to give a specific request. There are times when we can use a general request in our prayers but there are times that we need to be specific such as praying for someone's salvation.

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

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 New Testament 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 New Testament 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'.

The Treasury of Scripture Knowledge provides links for this sentence as: 'General references. Mt 20:31-34; Mr 10:48-52
What. 1Ki 3:5-15; Mt 20:21-22; Ro 8:25; Php 4:6 exp: Es 5:3; Mr 10:51; Joh 1:38'.

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C18-S36 (Verse 41) Blind Bartimaeus made his request.

And he said,
Lord,
that I may receive my sight.

Matthew 20:33 and Mark 10:51 give the equivalent of this sentence. While Mark only tells about one beggar, like Luke does, Matthew reports two beggars and this has already been explained as not causing a conflict. There are minor difference in the words but the exact same message in all three matching sentences.

Our sentence starts with the word And, which adds it to the prior sentence and gives us the specific request from this beggar. As already mentioned, there are times when we need to make our request specific. We also see that this beggar switched to using the title of Lord. This is the proper way to address God when we are asking for something such as this miracle because such special requests are answered from God's role as Lord.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The New Testament definition for this word is: 'To take, as a thing offered or sent; to accept'

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C18-S37 (Verse 42) Jesus did more than requested.

Equivalent Section: Jesus restored his sight.

And Jesus said unto him,
Receive thy sight:.

Equivalent Section: Jesus saved his soul.

thy faith hath saved thee.

Matthew 20:34 and Mark 10:52 give the equivalent of this sentence. While Mark only tells about one beggar, like Luke does, Matthew reports two beggars and this has already been explained as not causing a conflict. Matthew reports that Jesus touched their eyes and Luke and Mark do not report this. All three Gospel accounts tell us that they followed him (Jesus). However, Matthew does not report that Jesus told both beggars thy faith hath saved thee like Mark and Luke do. But, like has already been reported, true Biblical salvation is personal and Mark and Luke report what happened to the single beggar personally. Matthew reports what happened to both beggars an, while this can not be doctrinally stated, it is implied that both beggars received their sight but only one received salvation. The truth is that some lost people receive miracles from God without getting saved.

Our sentence starts with the word And, which adds it to the prior sentence and gives us "The statement from Jesus that these beggars received their sight. I would remind the reader to read the Study called Jesus used the Power of the Holy Spirit. This is the same Holy Spirit that God gives to indwell the saved and is the same Holy Spirit that did miracles through the apostles. God works through men but it is actually God Who does miracles and all Godly spiritual work which is done in this physical reality. Thus, our sentence uses the name of Jesus because it was the literal physical man who spoke and who God worked through to do this miracle.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The New Testament definition for this word is: 'To take, as a thing offered or sent; to accept'

The Treasury of Scripture Knowledge provides links for this sentence as: 'Receive. Ps 33:9; 107:20; Mt 8:3; 15:28 thy faith. Lu 7:50; 8:48; 17:19 exp: Mr 5:34'.

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C18-S38 (Verse 43) Blind Bartimaeus responded properly.

Equivalent Section: Blind Bartimaeus followed Jesus immediately.

And immediately he received his sight,
and followed him,
glorifying God :.

Equivalent Section: Blind Bartimaeus caused others to worship God.

and all the people,
when they saw it,
gave praise unto God.

Matthew 20:34 and Mark 10:52 give the equivalent of this sentence. However, neither of those Gospel accounts tell us the same as our Second Equivalent Section and neither tell us that the blind men were glorifying God.

Our sentence starts with the word And, which adds it to the prior sentence and gives us the final summary of this incident. Our sentence emphasizes that the people were glorifying God, which is the proper response to seeing God work.

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

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The New Testament definition for this word is: 'To take, as a thing offered or sent; to accept'

The word gave is:'the past-tense form of the word give' along with the word given. Please see the note for 2Corinthians 9:8-11 about this word.

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

The Treasury of Scripture Knowledge provides links for this sentence as: 'he. Ps 30:2; 146:8; Isa 29:18-19; 35:5; 42:16; 43:8; Mt 9:28-30; 11:5; 21:14; Joh 9:5-7,39-40; Ac 26:18 followed. Lu 4:39; 5:26; 17:15-18; Ps 103:1-3; 107:8,15,21-22,31-32; Isa 43:7-8,21; Ac 4:21; 11:18; Ga 1:24; 2Th 1:10-12; 1Pe 2:9 General references. exp: Lu 2:20'.

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Interpretive Study of Luke's Gospel 17-18

Luke Chapter 17

links to sentences in this chapter:

Chapter theme: those Who Have the Kingdom of God

The Treasury of Scripture Knowledge provides a chapter outline as:

Luke Chapter 18

links to sentences in this chapter:

Chapter theme: People Who Have the Kingdom of God Versus People Who do not

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