Interpretive Study of Mark's Gospel

Chapter links: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, God.

Mark Chapter 1

Links to sentences in this chapter:

C1-S1 (Verse 1-2), C1-S2 (Verse 3), C1-S3 (Verse 4), C1-S4 (Verse 5), C1-S5 (Verse 6-7), C1-S6 (Verse 8), C1-S7 (Verse 9), C1-S8 (Verse 10-11), C1-S9 (Verse 12), C1-S10 (Verse 13), C1-S11 (Verse 14-15), C1-S12 (Verse 16), C1-S13 (Verse 17), C1-S14 (Verse 18), C1-S15 (Verse 19), C1-S16 (Verse 20), C1-S17 (Verse 21), C1-S18 (Verse 22), C1-S19 (Verse 23-24), C1-S20 (Verse 24), C1-S21 (Verse 24), C1-S22 (Verse 25), C1-S23 (Verse 26), C1-S24 (Verse 27), C1-S25 (Verse 27), C1-S26 (Verse 27), C1-S27 (Verse 28), C1-S28 (Verse 29), C1-S29 (Verse 30), C1-S30 (Verse 31), C1-S31 (Verse 32), C1-S32 (Verse 33), C1-S33 (Verse 34), C1-S34 (Verse 35), C1-S35 (Verse 36), C1-S36 (Verse 37), C1-S37 (Verse 38), C1-S38 (Verse 39), C1-S39 (Verse 40), C1-S40 (Verse 41), C1-S41 (Verse 42), C1-S42 (Verse 43-44), C1-S43 (Verse 45)'.

Chapter Summary:

Theme: The start of the ministry by Jesus.

Mark 1:1-8; Matthew 3:1-12; Luke 3:1-20; John 1:8-8; John 1:15 and John 1:19-28 introduce John the Baptist. Please use this link to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named. Those links are presented by Gospel and sequentially.

The baptism of Jesus is reported in Mark 1:9-11; Matthew 3:13-17; Luke 3:21-22 and John 1:32. At that time, God spoke in an audible voice from heaven, which is in the Table of Miracles.

His testing by Satan is reported in Mark 1:12-13; Matthew 4:1-11 and Luke 4:1-13.

Jesus begins His ministry, and starts it in Galilee, as reported in Mark 1:14-15; Matthew 4:12-17; Luke 4:14-15. We are told that He causes a miraculous draught of fishes at this time. (Please see the Table of Miracles for more miracles.) Mark also tells us that John the Baptist was put into prison just before He started His ministry. Matthew starts his account with a prophecy from Isaiah 9:1-2. In addition, Luke 4:16-30 (ministry in Nazareth) appears as if it is a continuation of Luke 4:14-15. However, Luke 4:22 makes it clear that the ministry in Nazareth happened after the ministry in Capernaum. Capernaum is a city of Galilee and while it appears as if Jesus begins His ministry near Capernaum, He is not reported to enter the city until the Sabbath after He called His first four disciples.

Mark 1:16-20; Matthew 4:12-17; Luke 5:1-11; Luke 5:27-29 and John 1:37-51 present the call of the first four (4) disciples, who would become apostles, by Jesus.

Mark 1:21-28; Matthew 4:23-25 and Luke 4:15-40 present the beginning of the ministry of Jesus after He choose His first four disciples. Note: He had already started a ministry but this was when He started teaching the disciples who would take over the ministry.

In Mark 1:29-31; Matthew 8:14-15 and Luke 4:37-38 we are told about Jesus and the twelve going to the home of Peter and Andrew where they found Peter's mother-in-law sick and where Jesus healed her. From this account we see that the proper response to receiving a gift from God, such as healing, is to serve Him. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

In Mark 1:32-34; Mark 1:39; Mark 3:10-11; Matthew 4:23; Matthew 8:16-17; Matthew 12:15; Matthew 14:14, Matthew 14:35-36; Matthew 15:30-31; Matthew 15:21:14; Mark 1:32-34; Luke 4:40-41; Luke 6:18-19 we are told that Jesus healed many diseased and possessed by devils. In 1:40-45 and 4:31-37 He cured a demoniac. In 1:23-28 He healed a leper. This is in the Table of Miracles.

Mark 1:34-37 says that Jesus started His day alone in prayer before doing ministry. We also read that Jesus prayed in Matthew 14:16; Matthew 19:13; Matthew 26:36-44; Mark 6:46; Mark 14:32-39; Luke 1:10; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; Luke 9:28; Luke 9:29; Luke 11:1 and Luke 22:40-46.

Mark 1:38-45; Matthew 4:23-25 and Luke 4:42-44 tell us how Jesus expanded His ministry to the region around His home town. While He did this, we read that He preached in their synagogues throughout all Galilee, and cast out devils. Then, in Mark's account, we read that He healed a leper. Meanwhile, Matthew lists several other diseases which he healed. All of these were done to prove to the people that His message came from God.

Mark starts his Gospel (the beginning of the gospel of Jesus Christ, the Son of God), by telling us about John the Baptist, who was used by God to introduce Jesus as the prophesied Christ, the Son of God. Thus, Mark bases his Gospel on scripture and fulfillment of prophecy. Pretty much everyone agrees that John the Baptist is the last Old Testament prophet (Matthew 11:13). Jesus said that he came in the spirit of Elijah (Matthew 11:14; Matthew 17:11-12; Mark 9:12-13) and that his main job was to introduce Jesus.

After that introduction, Mark tells us how Jesus was baptized by John the Baptist and then tested by Satan. With this we see that God proves the type of person that His ministers are at the start of their ministry. As Jesus begins His ministry, Mark reports that John the Baptist was put into prison. This pretty much removes him from consideration in this Gospel so that we concentrate on the account of what Jesus did. As with many other things in his Gospel, Mark makes a quick statement about things which affected Jesus, but then moves back to telling us what Jesus did. Thus, we see that Mark wants us to keep our focus on Jesus and what He did.

At the start of the ministry of Jesus, Mark reports the call of the first four disciples, who would later become the apostles, by Jesus. His ministry concentrated on teaching spiritual truth and He did the most concentrated teaching of His twelve disciples, eleven of whom became His apostles. Therefore, Mark introduces their call of these first four before moving on to their training and involvement in the ministry of Jesus.

In Mark 1:21 we are told about the start of the ministry of Jesus after He had the first four disciples with Him. Mark presents that Jesus started His ministry in His home city. The Bible tells us to start or own ministry at our home.

The different Gospel accounts give us different details with John telling us about an account not told by other Gospel writers and John not telling us the accounts related by others. Thus, we start to see differences due to various writers having different purposes for writing their particular Gospel. This is not a conflict just like any case where more than one person attends an event and each tell different things about the event. In addition, there appears to be a conflict about if Jesus called His disciples before or after he preached in the synagogue and astonished the people with His doctrine. However, there is no reason to insist that this happened only once. It is quite reasonable to believe that he did this more than once, especially because many lessons need to be repeated before people accept them. Therefore, there is no real conflict even if it might appear to be so to people who are looking to criticize God and His word.

As part of the start of His ministry, we are told about Jesus doing miracles. These are the signs hat the Jews were taught to look for to verify that someone was truly a prophet of God. John reports turning water into what was reported as wine and the other Gospel writers report Jesus casting out a devil. (Please see the Significant Gospel Events for links to where Jesus dealt with devils.) Thus, different details are reported while the message remains the same. Jesus backed His message with the God-required evidence that He preached truth from God.

The nest thing that Mark tells us about is when Jesus and the first four disciples going to the home of Peter and Andrew where they found Peter's mother-in-law sick. Note that they lived as extended families, which is different from what most people do today. When they found her sick, Jesus healed her and she got up to serve them. Lots of people want healing but they are not willing to serve God's kingdom. Many times I have seen God take the attitude of 'Why should I be bothered?' when He often will heal those who have proven that they will continue to work for God's kingdom. No, this is not an absolute rule, but it happens in the majority of times, especially when God does not have a greater reason for keeping His servant sick like how He left Paul with a thorn in the flesh (2Corinthians 12:7).

In the evening, after Peter's mother-in-law fed them, Mark tells us that people flocked the house so that Jesus could heal them and cast out devils. Then, in the early mourning and a great while before day, Jesus went out alone to pray. We see Him do this quite often and should follow His example in this habit.

While Jesus was praying, His disciples came and told Him that All men seek for thee. Unfortunately, they sought His miracles and not His teaching. Therefore, Jesus took the first four disciples and went to other cities and towns in the same region doing the same as He had done in His home city. Here we have the example of expanding our ministry to those further from home, especially when people only pretend to listen to the teaching of truth.

C1-S1: Tell what this Gospel is about.
C1-S2: The message of John the Baptist.
C1-S3: The ministry of John the Baptist.
C1-S4: The performance of John the Baptist.
C1-S5: The testimony of John the Baptist.
C1-S6: The prophecy of John the Baptist.
C1-S7: The introduction of Jesus.
C1-S8: The introduction of the Trinity.
C1-S9: The testing of Jesus.
C1-S10: Details of the test.
C1-S11: Starting the next phase of Mark's account.
C1-S12: The call of Peter and Andrew.
C1-S13: The promise to Peter and Andrew..
C1-S14: The response to Peter and Andrew.
C1-S15: The call of James and John..
C1-S16: The response of James and John.
C1-S17: Ministry starts at home.
C1-S18: The reaction to the teaching by Jesus.
C1-S19: Challenge from a devil controlling a man.
C1-S20: Identify his challenge.
C1-S21: Identify his recognition.
C1-S22: The response from Jesus.
C1-S23: The reaction of the devil.
C1-S24: The reaction of the people.
C1-S25: The question of the people.
C1-S26: Why the people understood that Jesus had a new doctrine.
C1-S27: The results of this act by Jesus.
C1-S28: The action after the synagogue.
C1-S29: Jesus is told about the need for another miracle.
C1-S30: Jesus heals her.
C1-S31: The reaction of other Jews to the miracle from Jesus.
C1-S32: All who came.
C1-S33: The reaction by Jesus.
C1-S34: Jesus started His day in solitary prayer.
C1-S35: The disciples followed Jesus.
C1-S36: The disciples told Jesus why they followed him.
C1-S37: The next step by Jesus.
C1-S38: Jesus extended His ministry throughout all Galilee.
C1-S39: Jesus adds healing to His ministry.
C1-S40: Jesus does the miracle.
C1-S41: The results of the miracle.
C1-S42: Jesus instructs the man.
C1-S43: The man disobeyed his charge.

The Treasury of Scripture Knowledge provides a chapter outline as:

'1-8. The office of John the Baptist.
9-11. Jesus is baptized;
12-13. tempted;
14-15. he preaches;
16-22. calls Peter, Andrew, James, and John;
23-28. heals one that had a devil;
29-31. Peter's mother in law;
32-39. many diseased persons;
40-45. and cleanses the leper.
A.M. 4030. A.D. 26.'.
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C1-S1 (Verse 1-2) Tell what this Gospel is about.

First Step: State what this is the beginning of.

The beginning of the gospel of Jesus Christ,
the Son of God;

Second Step: State the scriptural basis.

As it is written in the prophets,
Behold,
I send my messenger before thy face,
which shall prepare thy way before thee.

Mark 1:1-8 introduce John the Baptist. Please see the general note for this chapter for link to where he is mentioned in other Gospels and for a link to a separate Study which has links to notes which deal with every place in the Bible where he is named. Those links are presented by Gospel and sequentially.

Please use all of the links in the sentence outline, above, to access doctrine which is separate from this note and contains information not found in this note. Those links go to other Studied which show that the Bible is consistent across the Bible as well as being consistent from beginning to end of the Bible and of a Bible book and of sections within the Bible.

This sentence use the phrase As it is written in the prophet, as the first phrase of the Second Step, to let us know that it is a quote of Isaiah 40:3 and a reference to Malachi 3:1. We see the same message, in the Gospels, in: Matthew 3:3; Luke 3:4 and John 1:1-2. We find the phrase the way of the Lord in: Genesis 18:19; Judges 2:22; 2Samuel 22:22; 2Kings 21:22; 2Chronicles 17:6; Psalms 18:21; 138:5; Proverbs 10:29; Isaiah 40:3; Jeremiah 5:4-5; Ezekiel 18:25, 29; 33:17, 20; Hosea 14:9; Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23; Acts 18:25.

As explained in the Word Study on Gospel, there are 11 gospel in the Bible. With the exception of another gospel, all resent the same 'good news from God'. The difference, between all of the others, is in the emphasis is placed by that particular gospel. (That Study also has a link to a flowchart which displays the relationships between the various Biblical Gospels.

Mark opens his gospel with the phrase The beginning of the gospel of Jesus Christ, the Son of God. As our First Step, this is the first thing that we need to understand. As the Son of God, Jesus Christ, shows us the character of God. Since this gospel. shows us that 'Jesus Christ is the example servant'. It also shows us how God serves man by doing what is best for the long-term (spiritual) best for man. John 3:16 is the best known verse which tells us God's attitude towards man in that He gave His best for our salvation. Mark 9:35 and Mark 10:44 say: And whosoever of you will be the chiefest, shall be servant of all. Thus, we see in the First Step of our First sentence that God serves man and that His Son, Jesus Christ displays this characteristic of God for us. (Please also use the links in the sentence outline, above, to see the notes on this sentence that are in the Lord Jesus Christ Study.)

Our First Step tells us the purpose of this Gospel and our Second Step quotes scripture to tell us the authority behind it. Mark does not claim personal authority but gives authority to God be starting with a quote of scripture. Thus, he places himself as just the messenger who delivers a message from God and proves it is from God by quoting scripture.

Mark also starts with the message from John the Baptist because he had a proven testimony as a prophet and messenger from God. John the Baptist prepared the way, Jesus Christ, the Son of God lived a life which displayed the message from God and Mark is putting that message into writing so that it is preserved unto generations which come after the eye-witnesses are all dead.

Our quoted scripture uses the personal pronouns of thy and thee. Thus we know the personal message from God the Father to the Son of God about how God the Father will prepare things for the Son of God. The Son of God was ultimately rejected by representatives of all groups of people. After this preparation by God the Father, no man can claim ignorance and innocence of rejecting God's Son. Thus, the so-called agnostics and atheists will face the full wrath of God by living a life-style which rejects the sacrifice made by the Son of God and which shows that God the Father murdered His only begotten Son for no reason if He lets them into heaven without requiring them to go God's way of salvation.

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

Please see the note for Romans 4:23-25 about the word written. The functional definition for this word is: 'a retained record which can be used for judgment in a court of law'. Please see the note for Romans 15:15-16 which has links to every place in Romans where forms of the word write are used. Please also see the notes in the Study called Prove. Please also see the note for Luke 6:3 about the phrases have ye not read and it is written.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 about the word prophet. The functional definition for this word is: 'One that foretells future events; a predicter; a foreteller. 2. In Scripture, a person illuminated, inspired or instructed by God to announce God's word; as Moses, Elijah, David, Isaiah, etc. 3. An interpreter; one that explains or communicates sentiments. Ex.7. 4'. 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 word prophecy. The functional definition for this word is: 'A foretelling; prediction; a declaration of something to come. As God only knows future events with certainty, no being but God or some person informed by him, can utter a real prophecy. 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 note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection.

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

Please see the note for Philippians 2:25 about the word messenger. The functional definition for this word is: 'One who bears a message or an errand; the bearer of a verbal or written communication, notice or invitation from one person to another, or to a public body; one who conveys dispatches from one prince or court to another.'.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition for this word is: 'The power, position, authority and presence of the being that is presented to us'.

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

Please see the notes for John 14:6; 1Corinthians C4S17; Psalms 119 about the word way. The functional definition for this word is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A.M. 4030. A.D. 26.
beginning. Lu 1:2-3; 2:10-11; Ac 1:1-2 exp: Ho 1:2; Ac 1:22.
Christ. Joh 20:31; Ro 1:1-4; 1Jo 1:1-3; 5:11-12
son. Ps 2:7; Mt 3:17; 14:33; 17:5; Lu 1:35; Joh 1:14,34,49; 3:16; 6:69; Ro 8:3,32; Heb 1:1-2
written. Ps 40:7; Mt 2:5; 26:24,31; Lu 1:70; 18:31 exp: Joh 6:45.
in. Several MSS. have, "by Isaiah the prophet." See the parallel texts.
Behold. Mal 3:1; Mt 11:10; Lu 1:15-17,76; 7:27-28
General references. exp: Mt 11:10.'.

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C1-S2 (Verse 3) The message of John the Baptist.

The voice of one crying in the wilderness,
Prepare ye the way of the Lord,
make his paths straight.

This particular sentence is a quote of Isaiah 40:3 and a reference to Malachi 3:1. It also says the same thing, in the Gospels, in: Matthew 3:3 and Luke 3:4 and John 1:19-20. We find the phrase the way of the Lord in: Genesis 18:19; Judges 2:22; 2Samuel 22:22; 2Kings 21:22; 2Chronicles 17:6; Psalms 18:21; 138:5; Proverbs 10:29; Isaiah 40:3; Jeremiah 5:4-5; Ezekiel 18:25, 29; 33:17, 20; Hosea 14:9; Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23; Acts 18:25.

John the Baptist is what is called a herald. He went before an important person, like a king, so that the people would have time to properly prepare and receive the important person properly. However, he was the voice of one crying in the wilderness because the religious leaders, who should have prepare the people to properly receive their Lord, rejected Him and had Him crucified. God knew that they would do this, which is why John was crying in the wilderness instead of making an announcement in the Temple. And, because of their rejection, as we read in all of the Gospels, they were not given the kingdom and God started the 'Church Age' and offered the kingdom to anyone who would truly receive the Son of God as their personal Lord.

The phrase make his paths straight means to make it simple and easy to go to Him. The true Gospel in simple and easy but religion tries to make it complicated and hard. In Matthew 18:3; Matthew 19:13-14; Mark 10:14 and Luke 18:16 we read that Jesus said Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven and Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven. Little children can not handle complicated things but need them simple and easy. That is the true way to present how to accept our Lord.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: 'to throw, to drive out sound by the mouth in order to deliver a significant message'.

We find forms of the word cry occurring 218 times in 205 verses of the Bible, 31 times in the New Testament and, in Mark, in: Mark 1:3; Mark 5:5; Mark 10:47; Mark 15:8. Webster's 1828 defines this word as: 'CRYING, ppr. Uttering a loud voice; proclaiming; etc.
CRYING, a. Notorious; common; great; as a crying sin or abuse.
CRYING, n. Importunate call; clamor; outcry.'.

Please see the note for John 3:14 about the word wilderness. The functional definition for this word is: 'denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps 65:12; Isa 42:11; Jer 23:10; Joe 1:19; 2:22); an uncultivated place. While The New Testament sometimes uses this word for a physical place, it is usually used symbolic of God's people who are saved and backslidden.'. In this case, both the physical meaning and the symbolic meaning are to be applied.

Please see the note for Hebrews 12:12-13 about the word path. The functional definition for this word is: 'A way beaten or trodden by the feet of man or beast, or made hard by wheels; that part of a highway on which animals or carriages ordinarily pass; applied to the ground only, and never to a paved street in a city.'.

Please see the note for Mark 1:18 about the word straight. The functional definition for this word is: 'Right, in a mathematical sense; direct; passing from one point to another by the nearest course; not deviating or crooked; as a straight line; a straight course; a straight piece of timber.'. Please also see the note for Philippians 1:23-24 about the word strait. Please also see the note for 2Corinthians 6:12 about the phrase straiten. Even though these words sound like the word straight, they have totally different meanings and should be understood in order to avoid conflict.

Thompson Chain Topics provides links for the word cry as: 'Crying to God: Ex 2:23; 14:10; 17:4; Jg 3:9; 4:3; 6:7; 1Sa 7:9; 1Ki 17:20; 1Ch 5:20; 2Ch 13:14; 14:11; Ps 34:6; 61:2; La 2:18.
Crying to Jesus: Mt 15:25; 17:15; 20:30; Mr 10:47; Lu 17:12-13 '.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 40:3-5; Mt 3:3; Lu 3:4-6; Joh 1:15,19-34; 3:28-36'.

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C1-S3 (Verse 4) The ministry of John the Baptist.

John did baptize in the wilderness,
and preach the baptism of repentance for the remission of sins.

This is a sentence with a lot of symbolic meaning and it is easy to overlook that meaning. First look at the definition of baptism in the word definitions below. There we see that the functional definition for this word is: 'to be identified with'. In our sentence, and in the lessons which we have on the ministry of John the Baptist, we see that he insisted that people be 'identified with' true Biblical repentance and that he refuse to baptize anyone who did not have fruit meet for repentance (Matthew 3:8 and Luke 3:8). If you have any trouble with my statement, look at how our sentence says and preach the baptism of repentance. Therefore, an important meaning of this sentence is this symbolic and spiritual meaning.

Next, notice that John did baptize...and preach in the wilderness. John the Baptist was sent to God's people who were totally backslidden and positive that God would reward them for their worldly religious beliefs and practices. So, as with the prior sentence, we have the physical meaning and she spiritual symbolic meaning which are both valid interpretations.

Next, look at the last phrase of: for the remission of sins. Now look at the word definitions, below, and see the definition of 'not making us suffer the just punishment for our sins'. Next, and this is critical, realize that john the Baptist was an Old Testament prophet who preached under the economy of the mosaic Law. In that economy, they did not get the permanent removal of the consequence, because Jesus had not yet died and made that possible. The best they could get is 'the removal of the just punishment for our sins', for one year. Many people miss this important distinction when they use the baptism of John the Baptist.

Next, look at the word definitions, below, for the definition of the word repentance, which is: 'True Biblical repentance is not just changing our religious activities but it is changing our basic belief and using that change to further change our attitudes and actions'. If we add this to what the rest of our sentence says we see that John was preaching that they needed to change their basic belief, attitudes and actions if they truly wanted God to remove the consequences of their sins for the next year. He did not preach this as a replacement for the required sacrifices but as what God truly demanded in addition to the required sacrifices. Like many religious people of today, God's people were doing what the religious leaders told them to do but were not avoiding the punishment from God because they did not also have the God-required change of their heart.

So, when we put all of this together, we see that John the Baptist went to God's people who were religious and backslidden. They did what the religious leaders demanded but did not have the true heart attitude that God demanded. Therefore, they still suffered because off their sin. Under the Old Testament economy, John the Baptist preached that they had to have a visible change of heart, beliefs, attitudes and actions; and have these things in addition to their physical religious activities, if they wanted to avoid the consequence of their sin for the next year. I believe this is quite different from what most people understand and preach about this sentence.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition for this word is: 'This is often used in the N.T. for 'announcing, or making known,' without the idea of preaching in a formal way, as the word is now understood. When there was persecution in the church at Jerusalem, they were all scattered, except the apostles, and they went everywhere 'preaching the word.' Ac 8:1-4'. Please also see the note for Romans C10S17 about the word preacher.

Please see the notes for Romans C6S5; Colossians C2S7; John 1:25-LJC about the word baptism. The functional definition for this word is: 'While many people argue about the physical form of the symbolic act, the true doctrinal meaning is to be identified with'.

Please see the note for Romans C11S32 about the word repentance. The functional definition for this word is: 'True Biblical repentance is not just changing our religious activities but it is changing our basic belief and using that change to further change our attitudes and actions'.

Please see the note for Hebrews 9:22 about the word remission. The functional definition for this word is: 'not making us suffer the just punishment for our sins'.

Please see the notes for Romans C7S26; especially Sin in 1John about the word sin. The functional definition for this word is: 'a violation of God's law'. Please also see the notes for Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26 about the phrase sin unto death. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'did. Mt 3:1-2,6,11; Lu 3:2-3; Joh 3:23; Ac 10:37; 13:24-25; 19:3-4
for. or, unto.
remission. Ac 22:16'.

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C1-S4 (Verse 5) The performance of John the Baptist.

And there went out unto him all the land of Judaea,
and they of Jerusalem,
and were all baptized of him in the river of Jordan,
confessing their sins.

Our sentence starts with the word and, which adds it to the prior sentence. This sentence says that the people responded to the message from John the Baptist and that message is different from what most people think about by reading the prior sentence without thinking about what it truly says. (Please see the note above for those details.)

Please consider the last phrase of our sentence. How many people would be baptized today if they had to confess their sins? Now think about how John told the Pharisees and Sadducees, and the general multitude, bring forth therefore fruits worthy of repentance. How many would meet those requirements today. Now consider how many people are sure that they will not receive the punishment that God gave to those people and are sure that they will receive greater rewards even while they are not willing to do even as much as those people did.

The main message of our sentence is that the majority of God's people responded to the message of John the Baptist. They were willing to go that far to receive the kingdom of God, but rejected Jesus. They were willing to be identified, religiously, with the kingdom of God, but rejected the King and His demand for obedience, sacrifice and service. So, how are we any better today?

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

Please see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah. The Morrish Bible Dictionary defines for this word as: 'This name occurs in Ezr 5:8 for the territory of Judah; in Da 5:13 the same is called JEWRY. In the N.T. the name at times refers to a much larger district, including all south of about 32 5' N with the plain on the west border of the land to mount Carmel as generally shown on N.T. maps. The land was thus divided by Rome, with Samaria in the centre, and Galilee in the north. In Lu 3:1 Judaea embraces the above and Samaria; but in other passages a smaller area than the above is implied. Ac 12:19 speaks of Herod going down from Judaea to Caesarea, whereas Caesarea would be part of the Judaea of the Romans. Paul, in Ga 1:22; 1Th 2:14, speaks of the 'churches of Judaea' which would seem to embrace the whole of Palestine. The context will almost always show the extent of the district intended. It is called JEWRY in Lu 23:5; Joh 7:1.'. The functional definition is: 'The area of land generally associated with the Southern Kingdom and religious control by Jewish rulers but which varies in size from one reference to another'. Please also see the note for Galatians C2-S9 about the word Jew.

Please see the note for Galatians C1-S12 about the word Jerusalem. The functional definition for this word is: 'the central place of worship of the true God'. Several Bible dictionaries have quite large entries about Jerusalem because it is so important within the Bible and within world history outside of the Bible.

Please see the note for Mark 3:7-8 about the word Jordan. The functional definition for this word is: 'Mark 3:7-8The river of Palestine'.

Please see the notes for Romans 10:9-LJC; Philippians 2:9-11 and 2John C1S7 about the word confess. The functional definition for this word is: 'To own, acknowledge or avow, as a crime, a fault, a charge, a debt, or something that is against one's interest, or reputation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Mt 3:5-6; 4:25
baptized. Joh 1:28; 3:23
confessing. Le 26:40-42; Jos 7:19; Ps 32:5; Pr 28:13; Ac 2:38; 19:18; 1Jo 1:8-10 exp: Mt 3:6.
General references. exp: Mt 3:5; Mr 1:33.'.

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C1-S5 (Verse 6-7) The testimony of John the Baptist.

First Step: John's life-style.

And John was clothed with camel's hair,
and with a girdle of a skin about his loins;

Second Step: John's diet.

and he did eat locusts and wild honey;

Third Step: John's humbleness.

And preached,
saying,
There cometh one mightier than I after me,
the latchet of whose shoes I am not worthy to stoop down and unloose.

Luke 3:16 and John 1:27 give the same message as this sentence.

How many people who claim to be saved also claim to be close to this testimony in their own life? What would God conclude if he compared our life and testimony to this sentence? Here, we have true 'Lifestyle Evangelism'".

As mentioned in the General Note for this chapter, Jesus said that John the Baptist came in the spirit of Elijah (Matthew 11:14; Matthew 17:11-12; Mark 9:12-13) and that his main job was to introduce Jesus. The sentences before this one told us about his message and his ministry while this sentence tells us that his personal life and testimony. With the context, we can see that all of these things about him matched. People complain about how hard it is to reach people in their area, and they may be telling the truth. However, when preachers are living above the middle-class of the people they are supposed to reach, they are concentrating more on their own pleasures that they are on the ministry. Very few of God's people have a personal testimony and life-style to match John's and we need to consider of this could be a hindrance to our own effectiveness.

I'm sure that some preacher can find symbolic meaning to John's clothing and diet, but I wont go into that. However, we do need to consider 1Timothy 6:8 which says: And having food and raiment let us be therewith content. Basically, that means that we have no basis for complaint if God only gives us what he gave to John the Baptist. In addition, 1Timothy 6:9 continues with warnings to they that will be rich. There are many poor people who fall into this category and ignore the warnings because they refuse to accept that the warning s about the attitude that we have and our physical condition has nothing to do with our attitude.

What we see in this sentence is a man who removed, from his life, as many of the physical temptations as he could so that he could have a more effective ministry for God. When we remove the physical temptations, it becomes easier to keep our eyes on spiritual rewards.

Please consider that this Gospel presents Jesus as the example servant. That makes John the Baptist a servant's servant. Mark 9:35 and Mark 10:44 say: And whosoever of you will be the chiefest, shall be servant of all. Mark was a preacher's helper, which made him a servant's servant just like John the Baptist. Both John the Baptist and John Mark learned the truth of the sayings from Jesus. which are quoted here.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'. According to Kings 1:8, Elijah wore clothing similar to John the Baptist.

Please see the note for Luke 18:25 about the word camel. The functional definition for this word is: 'a large beast of burden used in the deasert places'.

Please see the note for Luke 7:37-38 about the word hair. Smith's Bible Dictionary defines this word as: 'The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men: 2Sa 14:26. In times of affliction the hair was altogether cut off. Isa 3:17,24; 15:2; Jer 7:29. Tearing the hair: Ezr 9:3. and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black: Song 5:11. as is indicated in the comparisons in: Song 1:5; 4:1. a similar hue is probably intended by the purple of: Song 7:6. Pure white hair was deemed characteristic of the divine Majesty: Da 7:9; Re 1:14. The chief beauty of the hair consisted in curls, whether of a natural or an artificial character. With regard to the mode of dressing the hair, we have no very precise information; the terms used are of a general character, as of Jezebel: 2Ki 9:30. and of Judith, ch. 10:3, and in the New Testament: 1Ti 2:9; 1Pe 3:3. The arrangement of Samson's hair into seven locks, or more properly braids: Jg 16:13,19. involves the practice of plaiting, which was also familiar to the Egyptians and Greeks. The locks were probably kept in their place by a fillet, as in Egypt. The Hebrews like other nations of antiquity, anointed the hair profusely with ointments, which were generally compounded of various aromatic ingredients: Ru 3:3; 2Sa 14:2; Ps 23:6; 92:10; Ec 9:8. more especially on occasions of festivity or hospitality: Lu 7:46. It appears to have been the custom of the Jews in our Saviour's time to swear by the hair: Mt 5:36. much as the Egyptian women still swear by the side-locks, and the men by their beards'.

We find forms of the word loins occurring 63 times in 61 verses of the Bible and, in the New Testament, in: Matthew 3:4; Mark 1:6; Luke 12:35; Acts 2:30; Ephesians 6:14; Hebrews 7:5; Hebrews 7:10; 1Peter 1:13. Webster's 1828 defines this word as: 'The part of man that is used to prefigure the seat of strength. Descendants are represented as coming out of the loins of a man. Ge 35:11; Heb 7:10. The loins were girded up for action and activity. God said to Job, "Gird up now thy loins like a man." Job 38:3. In the Christian's conflict with wicked spirits in the heavenlies he is exhorted to have his loins girt about with truth. Eph 6:14.'. The functional definition for this word is: 'used symbolically for the seat of strength'. John the Baptist, Elijah and other prophets wore rough clothing to symbolically show that their strength was not in this world because people with strength in this world wear pleasant clothing about their loins,

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

We find forms of the word honey occurring 56 times in the Bible and, in the New Testament, in: Matthew 3:4; Mark 1:6; Revelation 10:9; Revelation 10:10. Easton's Bible Dictionary defines this word as: '(1.) Heb ya'ar, occurs only 1Sa 14:25,27,29; Song 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods. (2.) Nopheth, honey that drops (Ps 19:10; Pr 5:3; Song 4:11). (3.) Debash denotes bee-honey (Jg 14:8); but also frequently a vegetable honey distilled from trees (Ge 43:11; Eze 27:17). In these passages it may probably mean "dibs," or syrup of grapes, i.e., the juice of ripe grapes boiled down to one-third of its bulk. (4.) Tsuph, the cells of the honey-comb full of honey (Pr 16:24; Ps 19:10). (5.) "Wild honey" (Mt 3:4) may have been the vegetable honey distilled from trees, but rather was honey stored by bees in rocks or in trees (De 32:13; Ps 81:16; 1Sa 14:25-29). Canaan was a "land flowing with milk and honey" (Ex 3:8). Milk and honey were among the chief dainties in the earlier ages, as they are now among the Bedawin; and butter and honey are also mentioned among articles of food (Isa 7:15). The ancients used honey instead of sugar (Ps 119:103; Pr 24:13); but when taken in great quantities it caused nausea, a fact referred to in Pr 25:16-17 to inculcate moderation in pleasures. Honey and milk also are put for sweet discourse (Song 4:11).'.

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

Please see the note for 2Corinthians 10:3-6 about the word might. The functional definition for this word is: 'Having great strength or power; very strong or vigorous; as a mighty arm'. In this sentence, John is speaking about spiritual power, which is often identified as power with God. Please also see the note for Revelation 4:8-LJC about the word Almighty.

Please see the note for Luke 3:16 about the word shoe. The Morrish Bible Dictionary defines this word as: 'Shoes are mentioned as early as Ex 3:5, when Moses was told to put off his shoes, for the ground on which he stood was holy, for God was there. Ac 7:33. The same was said to Joshua. Jos 5:15. It showed that as yet there was no welcome for man into the presence of God. A standing had not yet been made for him, whatever goodness and condescension God might show towards him. Under grace a standing is found, the shoes were put on the prodigal, he was welcome and at home. The priests ministered in the temple with bare feet, means being given to keep the feet clean. Cf. also Joh 13:1-17.
In transferring a possession it was customary to deliver a shoe. Ru 4:7-8. Twice is it said, "Over Edom will I cast out my shoe:" signifying that Edom would be subdued and be taken possession of as a menial. Ps 60:8; 108:9. We read that "all they of Edom became David's servants." 2Sa 8:14. For shoes of 'iron and brass,' De 33:25, some translate 'bolts' instead of 'shoes.' But it may be figurative of treading down their enemies, as the Lord is represented having "feet like unto fine brass." Re 1:15.
The shoes of the East were mostly the same as 'sandals' soles fastened to the feet by strings or thongs. John the Baptist declared he was not worthy to unloose the shoes of the Lord. Mr 1:7; Lu 3:16'.

Please see the note for 1Corinthians C11S31 about the word worth. The functional definition for this word is: 'value; that quality of a thing which renders it useful, or which will produce an equivalent good in some other thing'.

Please see the note for Luke 24:12 about the word stoop. Webster's 1828 defines this word as: 'v.i. 1. To bend the body downward and forward; as, to stoop to pick up a book. 2. To bend or lean forward; to incline forward in standing or walking. We often see men stoop in standing or walking, either from habit or from age. 3. To yield; to submit; to bend by compulsion; as, Carthage at length stooped to Rome. 4. To descend from rank or dignity; to condescend. IN modern days, attention to agriculture is not called stooping in men of property. Where men of great wealth stoop to husbandry, it multiplieth riches exceedingly. 5. To yield; to be inferior. These are arts, my prince, in which our Zama does not stoop to Rome. 6. To come down on prey, as a hawk. The bird of Jove stoopd from his airy tour, two birds of gayest plume before him drove. 7. To alight from the wing. And stoop with closing pinions from above. 8. To sink to a lower place. Cowering low with blandishments, each bird stoopd on his wing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'clothed. 2Ki 1:8; Zec 13:4; Mt 3:4
eat. Le 11:22
General references. exp: Le 11:22.
General references. Mt 3:11,14; Lu 3:16; 7:6-7; Joh 1:27; 3:28-31; Ac 13:25 exp: Joh 1:20.'.

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C1-S6 (Verse 8) The prophecy of John the Baptist.

I indeed have baptized you with water:
but he shall baptize you with the Holy Ghost.

Please be sure to use the link in the sentence outline to see the note on the true Biblical baptism of the Holy Ghost.

This sentence is added to the prior sentence to give us the basic summary of the message from John the Baptist. The link in the general note, for this chapter, helps the reader to find more of his message which is reported in the other Gospel accounts. In this sentence, we see John the Baptist use water to symbolic represent the spiritual cleansing from true Biblical repentance. However, as already explained in an earlier note, this spiritual cleansing was temporary and required repeated applications through repeated true Biblical repentance. In contrast, when we are truly Biblically saved, we are also truly baptize ( 'identified') with the Holy Ghost and all of our sins that are past (Romans 3:25) are permanently removed from our record in heaven.

There is a lot of doctrinal error taqught about the word baptism. Please use the link in the sentence outline, above, to access a Study which deals with every place where this word is usede and shows the basic definition of the word along with the many applications found in the Bible.

Sometimes, in the Bible, the word water is used for the main liquid of life and sometimes it is used symbolically for some spiritual thing. Any spiritual symbolism can only be determined within the context where it is presented and the word water is used symbolically for more than one spiritual thing. Therefore, we need to be very careful about declaring the symbolic meaning of any usage. As already mentioned in this note, this sentence uses the word water to symbolically represent spiritual cleansing.

Please see the note for Luke 3:11 about the word indeed. Webster's 1828 defines this word as: 'adv. in and deed. In reality; in truth; in fact. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. Rom.8. Indeed is usually emphatical, but in some cases more so than in others; as,this is true; it is indeed. I were a beast indeed to do you wrong. Some sons indeed; some very few we see, Who keep themselves from this infection free. There is indeed no greater pleasure in visiting these magazines of war-- It is used to note concession or admission; as, ships not so large indeed, but better manned. Indeed is used as an expression of surprise, or for the purpose of obtaining confirmation of a fact stated. Indeed! is it possible? is it so in fact?'.

Please also see the notes for Romans C6S5; Colossians C2S7; John 1:25-LJC about the word baptism. The functional definition for this word is: 'While many people argue about the physical form of the symbolic act, the true doctrinal meaning is to be identified with'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have. Mt 3:11
he shall. Pr 1:23; Isa 32:15; 44:3; Eze 36:25-27; Joe 2:28; Ac 1:5; 2:4,17; 10:45; 11:15-16; 19:4-6; 1Co 12:13; Tit 3:5-6 exp: Mt 3:11.
General references. exp: Joh 1:20.'.

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C1-S7 (Verse 9) The introduction of Jesus.

And it came to pass in those days,
that Jesus came from Nazareth of Galilee,
and was baptized of John in Jordan.

The baptism of Jesus is reported in Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22 and John 1:32 followed by His temptation by Satan. This section is a fulfillment of Isaiah 11:1-5 and Peter refers to it in 2Peter 1:17. With this we see that God proves the type of person that His ministers are at the start of their ministry. Please see the general note for this chapter for links to where this event is mentioned in other Gospels.

John the Baptist baptized Jesus. Please see the general note for this chapter for link to where he is mentioned in other Gospels and for a link to a separate Study which has links to notes which deal with every place in the Bible where he is named. Those links are presented by Gospel and sequentially.

In this sentence, Jesus is identified as Jesus from Nazareth of Galilee because Galilee is the country that contains Nazareth and Nazareth was considered the home of Jesus. Jesus was raised in Nazareth after leaving Egypt. Jesus from Nazareth of Galilee is used here to positively identify the physical man.

People who lived in Galilee were considered to be spiritually polluted by pure Jews because there were Gentiles and half-breeds living there. The religious leaders use the fact that Jesus lived in Galilee to reject the possibility that he was the prophesied Messiah.

We already saw that John's baptism was 'an identification with true Biblical repentance'. While Jesus did not need to repent, he did need to be 'identified with true Biblical repentance' because that was what He started His preaching with.

This sentence uses the phrase in those days to identify the time that Jesus started His ministry in this physical world s a literal physical man. Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

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

Please see the note for John 1:43 about the word Galilee. The functional definition for this word is: 'A portion of the land of the Jews at the time of Jesus and the place where he made His home. The culture was mixed with the influence of Gentiles and the people were looked down upon by the Jews of Judah.'.

Please see the note for Mark 3:7-8 about the word Jordan. The functional definition for this word is: 'Mark 3:7-8The river of Palestine'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mt 3:13-15; Lu 3:21
General references. exp: Mt 3:13.'.

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C1-S8 (Verse 10-11) The introduction of the Trinity.

Equivalent Section: God's Holy Spirit approves of Jesus.

And straightway coming up out of the water,
he saw the heavens opened,
and the Spirit like a dove descending upon him:

Equivalent Section: God the Father approves of Jesus.

And there came a voice from heaven,
saying,
Thou art my beloved Son,
in whom I am well pleased.

We see the same account reported in Matthew 3:13-17 and Luke 3:21. Those notes, along with the notes accessed using the links in the sentence outline, above, have doctrine which is not repeated here but which is important to fully understanding all of the doctrine which is in this sentence. Please use all of the links provided in order to get a complete understanding of the doctrine found within this sentence.

Our sentence starts with the word And, which adds this sentence to the prior sentence. Our prior sentence tells us that Jesus was baptized of John (the Baptist) in Jordan. In Matthew 3:14-15 we read: But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. Therefore, Jesus did this because it becometh us to fulfil all righteousness. There are things which are not wrong but they are not necessarily righteous. Jesus avoided those things and, as a result, we received the two witnesses from God the Father that we read about in this sentence. Many people wonder why God doesn't bless them and give them open witness that they represent the God of the Bible. One reason why that happens is if such people keep getting caught in questionable circumstances. The true man of God must follow the example of Jesus, found in this sentence, and avoid all questionable circumstances.

The he, in our second phrase, is John the Baptist. John the Baptist came up out of the water because he was in the river Jordan with Jesus for the baptism. This is one, of several, places in the Bible which prove that 'sprinkling' is doctrinally wrong and is to be avoided since it destroys the true symbolism of true baptism.

In his day, John the Baptist was considered to be an extreme religious fanatic. However, our sentence tells us that God the Father gave him two signs from heaven while the religious leaders of the day were refused signs from God. If we want special blessings from God we must be willing to do whatever God demands, even when other people consider us to be a fanatic by our doing what God demands.

The first sign, which our sentence reports, is that John saw the heavens opened, and the Spirit like a dove descending upon him (Jesus). John 1:33 says And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.. Thus, we see that this sign came from God and it was the sign, not his personal relationship with Jesus, which identified Jesus as God's Messiah to John the Baptist.

The equivalency of our sentence, and the details in the Second Equivalent Section, let us know that the voice from heaven was also a sign, to John the Baptist, that Jesus was God's Messiah.

We read about a voice from heaven in: 2Samuel 22:14; Daniel 4:31; Joel 3:16; Matthew 3:17; Matthew 17:5; Mark 1:11; Mark 9:7; Luke 3:21-22; Luke 9:35; John 12:28; Acts 11:9; 2Peter 1:18; Revelation 10:4; Revelation 10:8; Revelation 11:12; Revelation 14:2; Revelation 14:13; Revelation 16:17; Revelation 18:4.

Please see the note for Mark 1:18 about the word straightway. The functional definition for this word is: ' straight and way. Immediately; without loss of time; without delay'. Please also see the note about the word straight. Please also see the note for Philippians 1:23-24 about the word strait. Please also see the note for 2Corinthians 6:12 about the phrase straiten. Even though these words sound like the word straight, they have totally different meanings and should be understood in order to avoid conflict.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.. Sometimes, in the Bible, the word water is used for the main liquid of life and sometimes it is used symbolically for some spiritual thing. Any spiritual symbolism can only be determined within the context where it is presented and the word water is used symbolically for more than one spiritual thing. Therefore, we need to be very careful about declaring the symbolic meaning of any usage. In this sentence, the word water is used for the main liquid of life.

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

Please see the note for Philippians 2:9-11 about the word heaven. The functional definition for this word is: '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).'. Please also see the notes for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase the kingdom of heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Our sentence uses the word heavens for the atmosphere, which is the place where clouds and birds move.

Please see the note for John 18:20 about the word open. The functional definition for this word is: 'not shut, Spread; expanded'.

Please see the note for Philippians 2:5-8 about the word likeness. Webster's 1828 dictionary defines this word as: 'Resemblance in form; similitude. The picture is a good likeness of the original. 2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend. 3. One that resembles another; a copy; a counterpart. I took you for your likeness, Chloe. 4. An image, picture or statue, resembling a person or thing. Ex. 20'.

We find forms of the word dove occurring 41 times in the Bible and, in the New Testament, in: Matthew 3:16; Matthew 10:16; Matthew 21:12; Mark 1:10; Mark 11:15; Luke 2:24; Luke 3:22; John 1:32; John 2:14-16. Fausset's Bible Dictionary defines this word as: 'Emblem of peace (Ge 8:7-12). After God's wrath for sin had been executed upon the earth, the dove was thrice sent forth; at the first sending she found no rest for the sole of her foot until she put herself in Noah's (or "comforter") hand, and was drawn into the ark; on the second trip, she brought back the olive leaf, the earnest of the restored earth; on the third trip, she was able to roam at large, no longer needing the ark's shelter. As the raven messenger "going forth to and fro," alighting on but never entering into the ark, symbolizes the unbelieving that have "no peace," "like the troubled sea, when it cannot rest" (Isa 57:20-21): so the dove, in its threefold embassy, represents respectively the first return of the soul to its rest, the loving hand of Jesus; its subsequent reception of the dovelike spirit, the earnest of the final inheritance (Eph 1:13-14); and its actual entrance finally on the new heaven and new earth (Revelation 21), where there will be no need of the ark like church to separate between the world and God's people, between the saved and unsaved, where all shall be safe and blessed forever and the church shall be co-extensive with the world.
As the lamb is the emblem of the Savior, so the dove of the Holy Spirit the Comforter, because of its gentleness, tenderness, innocence, and constant love (Mt 3:16). He changes us into His own likeness. The liquid full soft eye is the emblem of the heavenly bride's eye, through which the soul beams out (Song 1:15). Contrast the sinner's eye (Mt 20:15; 2Pe 2:14). The church's unsheltered innocence in the world calls forth the prayer: "Deliver not the soul of Thy turtle dove unto the multitude of the wicked" (Ps 74:19; 55:11). Their plaintive note symbolizes the mourning penitent (Isa 59:11).
The change from the Egyptian bondage amidst the face blackening potteries to the freedom and beauty of Israel's theocratic state is expressed in Ps 68:13-14, "though ye have lien (lain) among the pots yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold," the dove's outspread wings reflecting a golden or silver splendor according to the direction in which the sunshine falls on them, typifying the dovelike spirit of joy and peace beaming forth from the believer, once darkness, but now light in the Lord. The dove's timidity answers to the believer fleeing from sin, self, and wrath, to the refuge in the cleft Rock of ages (Song 2:14; Jer 48:28; Isa 26:4, margin). Its gregariousness answers to the communion of saints, all having flocked together to Christ (Isa 60:8); the returning Israelites shall so flock to Jerusalem, as doves in a cloud to their cotes; and the converted Gentiles to Israel.
Saints must imitate its harmless simplicity (Mt 7:16), but not its silliness (Ho 7:11). The Israelites under God's visitation of the enemy's invasion "shall be on the mountains like doves of the valleys" (Eze 7:16); as doves which usually frequent valleys mount up to the mountains when fearing the bird catcher (Ps 11:1), so Israel, once dwelling in the peaceful valleys, shall flee from the foe to the mountains, once the scene of their highplace idolatries, now retributively the scene of their abject flight. In Jer 25:38, "because of the fierceness of the oppressor" (Hebrew: the dove), the allusion is to the Chaldaean standard, the dove, the symbol of Venus. Semiramis the queen was said to have been nourished by doves when exposed at birth, and at death to have been transformed into a dove. In 2Ki 6:25 the "dove's dung" sold for food in the famine seems to have been a vegetable or poor grain or vetch pea, so named, that grew in the land not built upon and lying, as is common in the East, within the city.
Linnaeus identified it with the Ornithogalum umbellatum, with eatable bulbs, "the star of Bethlehem"; the color of the flowers, white mixed with green, originated the name "dove's dung," which is of like color. Keil thinks it to be a saltwort yielding alkali, Herba alkali. Josephus, however (B. J., 5:13, section 7), mentions literal dung having been eaten in terrible famine. The offering of a dove was the alternative permitted to those unable to afford a more costly one, an alternative adopted instead of the lamb by the Virgin mother at her purification, a proof of the poverty to which our Lord stooped at His incarnation. The sellers of doves profaned the temple court by selling doves to meet the wants of the poorer classes (Joh 2:13-17).'.

Torrey's Topical Textbook provides links for the word dove as: 'Clean and used as food: De 14:11. Offered in sacrifice: Ge 15:9; Le 1:14. Impiously sold in the court of the temple: Mt 21:12; Joh 2:16. CHARACTERIZED BY: Simplicity: Mt 10:16. Comeliness of countenance: Song 2:14. Softness of eyes: Song 1:15. Sweetness of voice: Song 2:14. Richness of plumage: Ps 68:13. Mournful tabering of, alluded to: Na 2:7. Dwells in rocks: Song 2:14; Jer 48:28. Frequents streams and rivers: Song 5:12. Sent from the ark by Noah: Ge 8:8,10,12. Why considered the emblem of peace: Ge 8:11. The harbinger of spring: Song 2:12. ILLUSTRATIVE: Of the Holy Ghost: Mt 3:16; Joh 1:32. Of the meekness of Christ: Song 5:12. Of the church: Song 2:14; 5:2. Of mourners: Isa 38:14; 59:11. Of converts to the church: Isa 60:8. (In its flight,) of the return of Israel from captivity: Ho 11:11'.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: 'to throw, to drive out sound by the mouth in order to deliver a significant message'.

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

Please see the notes for 2Timothy 2:4 and Galatians 1:10-LJC about the word Please . The functional definition for this word is: 'To excite agreeable sensations or emotions in; to gratify; as, to please the taste; to please the mind'. Please also see the note for 1Corinthians C10S2 about the phrase well pleased.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'coming. Mt 3:16; Joh 1:31-34
opened. or, cloven. or rent. Isa 64:1
the Spirit. Isa 42:1; Lu 3:22; Joh 1:32
there. Mt 3:17; Joh 5:37; 12:28-30; 2Pe 1:17-18
Thou. Mr 9:7; Ps 2:7; Isa 42:1; Mt 17:5; Lu 9:35; Joh 1:34; 3:16,35-36; 5:20-23; 6:69; Ro 1:4; Col 1:13'.

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C1-S9 (Verse 12) The testing of Jesus.
And immediately the Spirit driveth him into the wilderness.

The baptism of Jesus is reported in Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22 and John 1:32 followed by His temptation by Satan. This section is a fulfillment of Isaiah 11:1-5 and Peter refers to it in 2Peter 1:17. In addition, the note for Luke 4:1 gives a comparison of the details provided in each of the three Gospel accounts about this event. With this we see that God proves the type of person that His ministers are at the start of their ministry. Please see the general note for this chapter for links to where this event is mentioned in other Gospels.

Our current sentence tells us what happened right after His baptism. Matthew 4:1 and Luke 4:1 report the same incident. In addition, the note which is accessed using the link in the sentence outline, above, provides more doctrine about this sentence.

The next sentence tells us why God did what this sentence reports. While Jesus would be tempted of Satan, He did not also have temptations from this world at the same time. Most saved people seem to desire to serve God in the midst of worldly temptations and few enjoy when God sends them to a wilderness. 1Timothy 6:8-10 says: And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. Therefore, being sent to the wilderness is a blessing which lets us concentrate on doing the will of God.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'Instant; present; without the intervention of time or any other thing'.

We find forms of the word drive occurring 117 times in 114 verses of the Bible and, in the New Testament, in: Mark 1:12; Luke 8:29; Acts 27:15; Acts 27:17; Acts 27:27; James 1:6; James 3:4. Webster's 1828 defines this word as: 'DRIVE, v.t. pret. Drove, formerly drave; pp. Driven, G. 1. To impel or urge forward by force; to force; to move by physical force. We drive a nail into wood with a hammer; the wind or a current drive a ship on the ocean. 2. To compel or urge forward by other means than absolute physical force, or by means that compel the will; as, to drive cattle to market. A smoke drives company from the room. A man may be drive by the necessities of the times, to abandon his country. Drive thy business; let not thy business drive thee. 3. To chase; to hunt. To drive the deer with hound and horn. 4. To impel a team of horses or oxen to move forward, and to direct their course; hence, to guide or regulate the course of the carriage drawn by them. We say, to drive a team, or to drive a carriage drawn by a team. 5. To impel to greater speed. 6. To clear any place by forcing away what is in it. To drive the country, force the swains away. 7. To force; to compel; in a general sense. 8. To hurry on inconsiderately; often with on. In this sense it is more generally intransitive. 9. To distress; to straighten; as desperate men far driven. 10. To impel by influence of passion. Anger and lust often drive men into gross crimes. 11. To urge; to press; as, to drive an argument. 12. To impel by moral influence; to compel; as, the reasoning of his opponent drove him to acknowledge his error. 13. To carry on; to prosecute; to keep in motion; as, to drive a trade; to drive business. 14. To make light by motion or agitation; as, to drive feathers. His thrice driven bed of down. The sense is probably to beat; but I do not recollect this application of the word in America. To drive away, to force to remove to a distance; to expel; to dispel; to scatter. To drive off, to compel to remove from a place; to expel; to drive to a distance. To drive out, to expel.
DRIVE, v.i. 1. To be forced along; to be impelled; to be moved by any physical force or agent; as, a ship drives before the wind. 2. To rush and press with violence; as, a storm drives against the house. Fierce Boreas drove against his flying sails. 3. To pass in a carriage; as, he drove to London. This phrase is elliptical. He drove his horses or carriage to London. 4. To aim at or tend to; to urge towards a point; to make an effort to reach or obtain; as, we know the end the author is driving at. 5. To aim a blow; to strike at with force. Four rogues in buckram let drive at me. Drive, in all its senses, implies forcible or violent action. It is opposed to lead. To drive a body is to move it by applying a force behind; to lead is to cause to move by applying the force before, or forward of the body.
DRIVE, n. Passage in a carriage.'. The functional definition for this word is: 'To impel or urge forward by force'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Spirit. Mt 4:1-11; Lu 4:1-4
driveth. Or, "sendeth him forth," ekballo G1544 auton. The expression does not necessarily imply any violence; but seems to intimate the energy of that impulse on our Lord, by which he was inwardly constrained to retire from society.'.

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C1-S10 (Verse 13) Details of the test.

First Step: The tempting.

And he was there in the wilderness forty days,
tempted of Satan;

Second Step: The danger

and was with the wild beasts;

Third Step: The ministering.

and the angels ministered unto him.

Our sentence starts with the word And, which means it is added to the prior. There we were told about the baptism of Jesus. Immediately following His baptism, we have His temptation by Satan. The temptation of Jesus is reported in Matthew 4:1-11 and Mark 1:12-13 and Luke 4:1-13. This section is a fulfillment of Isaiah 11:1-5 and Peter refers to it in 2Peter 1:17. With this we see that God proves the type of person that His ministers are at the start of their ministry. Please see the general note for this chapter for links to where this event is mentioned in other Gospels.

A lot of people have trouble with the idea of God putting them through trials. However, if He did this just after declaring Jesus to be my beloved Son, in whom I am well pleased, then we should realize that tests by God are an expression of His love. He always puts His people through a test before He has them start their ministry or expand their ministry. In this case, Jesus was tempted by the devil before He started His Earthly ministry. James 1:2-4 says My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. One of the reasons why James tells us this is that God is preparing us for the ministry.

Please see the note for Hebrews 3:17 about the word forty. The functional definition for this word is: 'this number is associated with the judgment of God'.

This sentence uses the phrase forty days to identify the number of physical days that Jesus was tempted. Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Luke 4:12 about the phrase 'do not tempt God. Please also see the note for 1Corinthians C10S6 about the word tempt. The functional definition for this word is: 'the primary sense is to strain, urge, press. 1. To incite or solicit to an evil act; to entice to something wrong. However, God does not tempt us to do evil but to prove that we will refuse to do evil.'. Please also see the note for 1Thessalonians 3:5 about the word tempter. Please also see the note for Galatians C4-S11 about the word temptation.

Please see the note for 2Corinthians 2:10-11 about Satan. The functional definition for this word is: 'The grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them. Please note that there are no 'daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are.

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

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition for this word is: 'a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry. Please also see the note for 1Corinthians C12S5 about the word administration.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'forty. Ex 24:18; 34:28; De 9:11,18,25; 1Ki 19:8
tempted. Heb 2:17-18; 4:15
and the. 1Ki 19:5-7; Mt 4:11; 26:53; 1Ti 3:16'.

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C1-S11 (Verse 14-15) Starting the next phase of Mark's account.

Equivalent Section: The message of Jesus.

Now after that John was put in prison,
Jesus came into Galilee,
preaching the gospel of the kingdom of God,
And saying,
The time is fulfilled,
and the kingdom of God is at hand:

Equivalent Section: The altar call of Jesus.

repent ye,
and believe the gospel.

Our sentence starts with the word Now, which means 'after understanding what was just said'. That is: Mark is starting a new account of events but this account is based upon the account just finished. Therefore, what is started in our current sentence is independent of what was said prior bur is based upon understanding what was presented in the prior account.

Jesus begins His ministry as reported in Matthew 4:12-17; Mark 1:14-15 and Luke 4:14-15. Our current sentence also tells us that John the Baptist was put into prison before this start. In addition, Matthew starts his account with a prophecy from Isaiah 9:1-2. This pretty much removes him from consideration in this Gospel so that we concentrate on the account of what Jesus did. As with many other things in his Gospel, Mark makes a quick statement about things which affected Jesus, but then moves back to telling us what Jesus did. Thus, we see that Mark wants us to keep our focus on Jesus and what He did. Please see the general note for this chapter for link to where John the Baptist is mentioned in other Gospels.

Some of the other Gospel accounts tell us about events between the baptism of Jesus and John the Baptist being put in prison, but those events aren't important to the account that Mark is providing. In addition, some people might argue about the exact sequence of when Jesus started preaching and calling His disciples, but Mark is not giving us an exact time sequential accounting. With his using the word Now, to start this sentence, we are to understand that what Mark is about to tell us happened after John the Baptist was put in prison. John the Baptist may have been there for some amount of time before he was beheaded but we can not know for positive because we are not given enough information on the exact time sequence. In addition, The next sentence also starts with the word Now, which means that we are to understand that that event also happened, before the events reported further in this chapter. However, Mark is not giving us an exact time se4quence when reporting these events. Mark is only giving us a general time sequence of events and we should not get all upset about exactly what order that things happened. What is important is that the events of this sentence, and the next couple of sentences, happened before the events reported further along in the chapter. We need to apply wisdom to know what details are critical to proper doctrine and what details are less critical and only gender strife (2Timothy 2:23) if we argue about them.

Returning to the analysis of our sentence, we see that Jesus (was) preaching the gospel of the kingdom of God. If the reader uses the link in the sentence outline, above, they will see that this is a particular application of the 'Good News' that the basic Gospel is. In particular, it is only preached to Jews and was only preached before the Jews rejected Jesus as their Messiah and King. It was also only preached before Jesus started the 'Church Age' as a result of the Jews rejecting Him. Once the 'Church Age' was started, the gospel of the kingdom was no longer preached because it was no longer offered.

In Acts 2:18-21 Peter was preaching during Pentecost and quoted the prophet Joel to explain the indwelling Holy Spirit. The indwelling Holy Spirit is the primary evidence of someone being saved during the 'Church Age'. If the Jews had accepted Jesus as their Lord they would have received the kingdom and the indwelling Holy Spirit. However, s explained for Matthew 21:42-46, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. They were not willing to accept Jesus as their personal Lord, nor were they willing to bring forth the fruits thereof. Unfortunately, many of the people who claim to be saved today also are not willing to bring forth the fruits thereof.

What we see here, with the phrases gospel of the kingdom and kingdom of God combined is that Jesus started out offering them the kingdom, which would have included the indwelling Holy Spirit, but they were not willing to accept the requirement of Acts 2:21 (to call on the name of the Lord). What we also see is that people of today who refuse to accept Jesus as their personal Lord are rejected and are not saved.

Mark 11 gives us four (4) incidents where Jesus, symbolically, warned the Jews that the kingdom would be taken away from them and given to another. That is much later in this Gospel account, and much happens between now and then. However, the truth of this sentence is misunderstood by many. Here, Jesus offered to skip the 'Church Age' if the Jews were willing to accept the kingdom of God God's way and with God's King.

By the way, there is a significant doctrinal difference between the kingdom of God and the kingdom of heaven. Please be sure to understand the word definitions, below, in order to not misunderstand the doctrine of this sentence.

The next thing to pay attention to is the fact that Jesus first preached in Galilee, which was His home. If the reader pays attention to the time sequence found in the various Gospel accounts, they will see that He preached in the same order as is specified in Acts 1:8.

In addition to the sequence of when and where Jesus preached, we need to realize that Galilee had Gentiles and people of mixed-blood. However, as seen in other places within the Gospel accounts, Jesus preached this particular gospel of the kingdom of God only to the Jews because they were the only people that this particular Gospel was offered to.

When Jesus preached The time is fulfilled, He was saying that everything which God required to be done had been done and God was now ready to open the way to heaven. Remember that Old Testament saints went to Paradise and not heaven. I personally doubt if anyone this side of heaven knows all that God required to be done, but that isn't important. What is important is that we are to wait until God says that it is time and then act as soon as God says for us to act.

Next we see the phrase the kingdom of God is at hand. This required God providing the indwelling Holy Spirit, which was done at Pentecost. That event had been prophesied in the Old Testament and did not require 'Church Age' in order for it to happen. However, people can only truly receive the kingdom of God ('God's character in us') if we have the indwelling Holy Spirit because only God can change our internal character.

Now, all that we have covered so far is just the First Equivalent Section. Our Second Equivalent Section gives us the same message with different words. The simple statement in our Second Equivalent Section is what God has always required for people to be truly Biblically saved. The application (way that we show that we are saved) changed with the coming of the Mosaic Law and with it going away (the start of the new Testament), but the Moral Law, which is part of the Mosaic Law, existed before Moses lived and has never changed. God's requirements for someone to have an ongoing personal relationship with Him has never changed. The only thing that changed is how we are to express our salvation.

When Jesus said repent, He meant the true Biblical definition of this word which is rarely preached. Many will preach 'turn from sin' but most leave out the Biblical requirement to 'turn towards God in worship and obedience'. The main point of doctrinal contention between the religious leaders and Jesus was this second part of true Biblical repentance. They would have had no problem if Jesus had accepted 'turn towards the religious leaders in worship and obedience'. Likewise, this is the main point of contention between most religions of today and the true Gospel.

Next we need to pay attention to the word and which is between repent and believe. This means that believe is 'added to' repent. As the saying goes: 'you can't get a person saved until after they are lost'. people must truly realize their need to truly Biblically repent before they can truly Biblically believe the gospel because they will not see their need until after they realize that they are heading to an eternity in the lake of fire otherwise.

Next we have to realize that Jesus meant true biblical believe in your heart. That type of belief means that we are constantly motivated to match the Bible in 'the way we think and the way that we make decisions and the way that we react emotionally to the circumstances of life'. Without that motivation, we only have a 'head belief - thought in our brain', which is not true Biblical belief.

Lastly, we need to realize that Jesus said believe the gospel and not 'believe your church's doctrine'. People who can not show the Biblical basis of what they claim to believe will have a hard time proving that they obeyed this command from Jesus.

Please see the note for 2Corinthians 6:3 about the word prison. The functional definition for this word is: 'Confinement in a place; restraint of liberty to go from place to place at pleasure'. Please also see the note for Philemon 1:1 about the word prisoner.

Please see the notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study about the phrase The kingdom of God. The true definition for this phrase is: 'The kingdom of God is God's character in the heart of saved people'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 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 notes for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase kingdom of heaven.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition for this word is: 'Symbol of skill, energy, and action'. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God.

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

Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. All true Biblical belief results in action based upon that belief' . Please see the notes for Romans 3:26-LJC and John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the note for John 6:40 about the phrase believe on. Please also see the note for John 3:16 about the word believeth. The functional definition for this word is: 'a life-style belief'. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief. The definition from Webster's 1828 is: '1. Incredulity; the withholding of belief; as, unbelief is blind. 2. Infidelity; disbelief of divine revelation. 3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, etc. Matt. 13. Mark 16. Heb. 3. Rom. 4. 4. Weak faith. Mark 9'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A.M. 4031. A.D. 27.
after. Mt 4:12; 11:2; 14:2; Lu 3:20; Joh 3:22-24 exp: Ac 10:37.
preaching. Isa 61:1-3; Mt 4:23; 9:35; Lu 4:17-19,43-44; 8:1; Ac 20:25; 28:23; Eph 2:17 exp: Ac 28:31.
General references. exp: Lu 9:2.
The time. Da 2:44; 9:25; Ga 4:4; Eph 1:10
the kingdom. Mt 3:2; 4:17; 10:7; Lu 10:9,11
repent. Mt 21:31-32; Lu 24:47; Ac 2:36-38; 20:21; 2Ti 2:25-26 exp: Mt 3:2; 4:17.
believe. Ro 16:26
General references. exp: Lu 9:2.'.

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C1-S12 (Verse 16) The call of Peter and Andrew.

Equivalent Section: Their action when called.

Now as he walked by the sea of Galilee,
he saw Simon and Andrew his brother casting a net into the sea:

Equivalent Section: Their occupation when called.

for they were fishers.

Matthew 4:18-22; Mark 1:16-20 and Luke 5:1-11; Luke 5:27-29 and John 1:37-51 present the call of the apostles by Jesus. Please also see the Study called Significant Gospel Events and do a search for the words 'twelve' and 'eleven' for links to places in all of the Gospels where we are told about them. Please see the note for Luke 5:8 for the explanation of Peters conversion. The ministry of Jesus concentrated on teaching spiritual truth and He did the most concentrated teaching of His twelve disciples, eleven of whom became His apostles. Therefore, Mark introduces their call before moving on to their training and involvement in the ministry of Jesus. Please note that the account in John 1:37-51 lets us know that they knew Jesus. before this call and Peter calling Jesus Master, in Luke 5:5 shows that they already considered Jesus to be their spiritual teacher.

Please also see the Study called Significant Gospel Events and do a search for the words 'twelve' and 'eleven' for links to places in all of the Gospels where we are told about them.

Our sentence starts with the word Now, just like the prior sentence did. Please see the note for the prior sentence, above, for the significance of this word.

What is presented here, and in Luke 5:1-11, is that Jesus first called Andrew, Peter, James and John. It wasn't until a later time that he called the others of the twelve. (In some Gospel accounts they are called apostles and in others they are called disciples until after Pentecost. Technically, they were not apostles until Jesus returned to heaven but that distinction can cause confusion when trying to identify them as opposed to other disciples. That is why some Gospel accounts always call them apostles).

The Gospels of Matthew and John don't make clear the distinction between different apostles were called. The Gospel of Luke not only makes the distinction clear, but presents further information which is not presented in this Gospel. Therefore, if this subject interests the reader, look at the Gospel of Luke for those additional details.

It would appear, when we compare the accounts in this Gospel and the account in Luke's Gospel, that Peter and Andrew were out of their boat. This Gospel says they were casting a net into the sea while Luke's Gospel says they were washing their nets. I'm not a commercial fisherman but I can imagine fishermen casting a net into the sea as a phase of washing their nets. Even if this is not a normal method used today, it does not dictate a conflict.

Next, Luke's Gospel tells us that Jesus entered Peter's boat so that He could speak to the crowd without being trampled and then had Peter and Andrew launch out to get a great multitude of fishes: and their net brake. Luke's Gospel continues with James and John being called to help with the catch and then all four following Jesus. Our current Gospel tell us that they were in the ship mending their nets. They could very well have gone there to do that job after Jesus finished speaking and while Peter and Andrew were going out to where they caught the great multitude of fishes. Therefore, we see how these two accounts can give us different details and, yet, not be in conflict.

Our First Equivalent Section tells us what Simon and Andrew were doing and our Second Equivalent Section tells us why they were doing that action. Here we see Mark concentrating on what these two did for a living and their willingness to forsake their careers, and possibly much more, in order to obey the simple command to Come ye after me. When God's word concentrates on telling us the correct attitude to have, we should also concentrate on that lesson instead of acting like a devil and try to find some way to claim that there are errors in God's perfect word.

Please see the note for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'take small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

Please see the note for John 6:16-17 about the word sea. The functional definition for this word is: 'A large body of water, nearly enclosed by land'. Please also see the note for John 21:1 about the phrase Tiberias, sea of, which is another name for the sea of Galilee.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Please see the note for John 6:8 about Andrew. That note has links to every place in the Bible where we find him mentioned plus some history from a commentator. It has been said that every time that we see Andrew mentioned in the Bible he is always bringing someone to Jesus.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. The functional definition for this word is: 'A human male born of the same father and mother'. Please also see the note for RomansC12S8 about the word brotherly. Please also see the notes for 1Corinthians C2S1 and Galatians C1-S1 about the word brethren. The functional definition for this word is: ' It is used almost exclusively in solemn and scriptural language, in the place of brothers. The Biblical usage is: other saved people who are also members of a local church'.

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts.'.

Please see the note for John 21:11 about the word fish. The functional definition for this word is: 'one of the great divisions of the animal kingdom, anything that lives in the sea including whales and things without scales'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as he. Mt 4:18-22; Lu 5:1,4-11
Simon. Mr 3:16,18; Mt 10:2; Lu 6:14; Joh 1:40-42; 6:8; 12:22; Ac 1:13'.

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C1-S13 (Verse 17) The promise to Peter and Andrew.

And Jesus said unto them,
Come ye after me,
and I will make you to become fishers of men.

The ministry of Jesus concentrated on teaching spiritual truth and He did the most concentrated teaching of His twelve disciples, eleven of whom became His apostles. Therefore, Mark introduces their call before moving on to their training and involvement in the ministry of Jesus. Please note that the account in John 1:37-51 lets us know that they knew Jesus. before this call and Peter calling Jesus Master, in Luke 5:5 shows that they already considered Jesus to be their spiritual teacher.

What some people miss is that Jesus called Andrew, Peter, James and John before He called the rest. Here we can see that the sooner we get involved the greater blessings that we receive. The first four had far less evidence of Who Jesus was and had to exercise greater rue Biblical hope ('action based upon the character of God when there is no promise') than the others did. That is why they receiver the greater reward of being in the 'inner circle of disciples'.

Next, please notice the use of the word ye ('each and every one of you personally'). God makes our call to ministry personal and we will each personally be judged according to our personal response to our personal call.

Please also note the phrase fishers of men. They were professional fishers, so they had some idea about what they would be required to do but the phrase of men, obviously, required learning a new application of their prior knowledge. God does not call us into a ministry that is totally different from our prior life experiences but uses the talents and knowledge that we had prior to entering the ministry.

Another point about this phrase is that it shows that Jesus knew something about their personal life and used that as part of His call. We see Him do a similar thing with the Samaritan woman and with many other people. Today, many people teach that 'Soul Winning' is presenting four (4) verses from the Bible and then asking people to pray while we know nothing about the person. As a result, we have very few of the people who make professions to follow up with baptism and church membership. Our example is to get to know people personally and offer them a personal relationship with God, through the teaching and ministry of the church and Bible, instead of just doing a religious act.

Please see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fishers. Eze 47:10; Mt 4:19-20; Lu 5:10; Ac 2:38-41'.

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C1-S14 (Verse 18) The response of Peter and Andrew.

And straightway they forsook their nets,
and followed him.

Matthew 4:18-22; Mark 1:16-20 and Luke 5:1-11; Luke 5:27-29 and John 1:37-51 present the call of the apostles by Jesus. Please also see the Study called Significant Gospel Events and do a search for the words 'twelve' and 'eleven' for links to places in all of the Gospels where we are told about them. Please also see the Study called Significant Gospel Events and do a search for the words 'twelve' and 'eleven' for links to places in all of the Gospels where we are told about them. Please see the note for Luke 5:8 for the explanation of Peters conversion. The ministry of Jesus concentrated on teaching spiritual truth and He did the most concentrated teaching of His twelve disciples, eleven of whom became His apostles. Therefore, Mark introduces their call before moving on to their training and involvement in the ministry of Jesus. Please note that the account in John 1:37-51 lets us know that they knew Jesus. before this call and Peter calling Jesus Master, in Luke 5:5 shows that they already considered Jesus to be their spiritual teacher.

There is a truth that was mentioned at the start of this Study, but is worth repeating several times throughout this Study. Probably one of the most used words in this Gospel is and. This sentence, and the next several sentences, start with it. This means that it is critical that we consider the context of what is said in order to avoid doctrinal error. As mentioned in the paragraph above, this sentence is part of a whole group which must be considered together in order to properly understand the account which Mark presents.

In this account we have the call of Andrew, Peter, James and John. The other disciples, who were later made apostles, were called later. In addition, our account tells us that Jesus immediately took them to the local synagogue where He taught and showed them how to teach. In addition, He cast a devil out of a man, which demonstrated that He served God and also showed these disciples the impact of demonstrating the power of God when trying to win the lost. Our personal testimony of how God worked in our life is one of the most powerful tools that we have. If the reader searches the Bible they should find that most, if no all, true men of God used their own personal testimony when witnessing for God, especially when dealing with lost people.

In the account from John we are told more about how Jesus dealt with these men before this call. Jesus was not a stranger to them but they had heard His teaching and knew Him personally before this call. The time period between salvation and a call varies between people but it is very rare for the two events to happen together. Even with Paul, it was several days between his conversion and his starting to preach.

Next, we need to look at this word straightway. Yes, God does call people to help the ministry of another and do it part-time. And, yes, God does call people to serve Him full-time for a short period of time such as someone who goes to the mission field to help build a building or when medical people go work in the mission field for a short period of time. However, if God calls someone to full-time work then He expects them to straightway forsake all for that call. We see that here and in the call of Elisha and in several other places of the Bible.

We find the exact word straight occurring 28 times in the Bible and, in the New Testament, in: Matthew 3:3; Mark 1:3; Luke 3:4; Luke 3:5; Luke 13:13; John 1:23; Acts 9:11; Acts 16:11; Acts 21:1; Hebrews 12:13. Webster's 1828 defines this word as: 'STRAIGHT, a. L., formed from the root of reach, stretch, right. It is customary to write straight, for direct or right, and strait, for narrow, but this is a practice wholly arbitrary, both being the same word. Strait we use in the sense in which it is used in the south of Europe. Both sense proceed from stretching, straining. 1. Right, in a mathematical sense; direct; passing from one point to another by the nearest course; not deviating or crooked; as a straight line; a straight course; a straight piece of timber. 2. Narrow; close; tight; as a straight garment. See strait, as it is generally written. 3. Upright; according with justice and rectitude; not deviating from truth or fairness.
STRAIGHT, adv. Immediately; directly; in the shortest time. I know thy generous temper well; fling but the appearance of dishonor on it, it straight takes fire, and mounts into a blaze.'.

We find forms of the word straightway occurring 42 times in the Bible and, in the New Testament, in: Matthew 3:16; Matthew 4:20; Matthew 14:22; Matthew 14:27; Matthew 21:2; Matthew 21:3; Matthew 25:15; Matthew 27:48; Mark 1:10; Mark 1:18; Mark 1:20; Mark 1:21; Mark 2:2; Mark 3:6; Mark 5:29; Mark 5:42; Mark 6:25; Mark 6:45; Mark 6:54; Mark 7:35; Mark 8:10; Mark 9:15; Mark 9:20; Mark 9:24; Mark 11:3; Mark 14:45; Mark 15:1; Luke 5:39; Luke 8:55; Luke 12:54; Luke 14:5; John 13:32; Acts 5:10; Acts 9:20; Acts 16:33; Acts 22:29; Acts 23:30; James 1:24. Webster's 1828 defines this word as: 'STRAIGHTWAY, adv. straight and way. Immediately; without loss of time; without delay.'.

Please see the note for Philippians 1:23-24 about the word strait. Please also see the note for 2Corinthians 6:12 about the phrase straiten. Even though these words sound like the word straight, they have totally different meanings and should be understood in order to avoid conflict.

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'forsook. Mr 10:28-31; Mt 19:27-30; Lu 5:11; 14:33; 18:28-30; Php 3:8'.

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C1-S15 (Verse 19) The call of James and John.

And when he had gone a little farther thence,
he saw James the son of Zebedee,
and John his brother,
who also were in the ship mending their nets.

Matthew 4:18-22; Mark 1:16-20 and Luke 5:1-11; Luke 5:27-29 and John 1:37-51 present the call of the apostles by Jesus. Please also see the Study called Significant Gospel Events and do a search for the words 'twelve' and 'eleven' for links to places in all of the Gospels where we are told about them. Please also see the Study called Significant Gospel Events and do a search for the words 'twelve' and 'eleven' for links to places in all of the Gospels where we are told about them. Please see the note for Luke 5:8 for the explanation of Peters conversion. The ministry of Jesus concentrated on teaching spiritual truth and He did the most concentrated teaching of His twelve disciples, eleven of whom became His apostles. Therefore, Mark introduces their call before moving on to their training and involvement in the ministry of Jesus. Please note that the account in John 1:37-51 lets us know that they knew Jesus. before this call and Peter calling Jesus Master, in Luke 5:5 shows that they already considered Jesus to be their spiritual teacher.

This is the call of James and John, who were part of the inner-circle of disciples who became apostles. This John is called the beloved and wrote five (5) books of the New Testament including: the Gospel of John, 1John, 2John, 3John and Revelation.

Later in the Gospel accounts we see that their parents were relatively rich having several fishing boats in their business. In contrast, Andrew and peter were relatively poor fishermen having only one little boat. From this we see that Jesus was not impressed by physical wealth, position or success but was impressed by a willing spirit.

The notes for prior sentences explain the sequence of events and the fact that this sentence is one of several in this account which we need to consider together in order to include all of the contextual elements. At the time of this sentence, Jesus had already preached to the people following Him, He had told Peter and Andrew to launch out into the deep and they had drawn in so many fish that their boat, and the boat of James and John had almost sunk because of the volume of fish caught. After that, apparently, James and John had unloaded their boat and returned to ending their nets while Jesus dealt with Andrew and Peter. Then, after Jesus called Andrew and Peter, He came over and called James and John. Our next sentence tells us that they also left their father Zebedee in the ship with the hired servants, and went after him. However, as pointed out in another note, they left positions, in their parents' business, which had to be filled by others but they also left a load of fish to cover the loss of income until their parents could replace them in the business.

Lots of commentators speculate about Zebedee, and some state their speculations as fact. None of those speculations make any doctrinal difference and are best ignored. The main thing that we can know about him is that he was, apparently, a successful businessman. Also, since several Gospel accounts, including this one use the phrase: James the son of Zebedee, and John his brother, we can know that James had the same character as his father while John did not have the same character.

The final thing to pay attention to is our last phrase of: who also were in the ship mending their nets. They had participated in the catch of a great multitude of fishes, but they did not stick around to see what Jesus said to Andrew and Peter. They minded their own business and got done what needed to be done. This is the type of character that God looks for when choosing people to work for Him. Peter did not have this character, and yet was chosen. Therefore, God does not demand this character but does prefer it.

We find the name of James occurring 42 times in 38 verses of the New Testament. There are several men with this name and the reader must use the context to determine which one is spoken of in that reference. In general, if the James is called son of Zebedee, or is associated with John, then it is this James. While the following information from commentators can be helpful, please remember that it may contain errors. In particular, any comment which questions what is literally written in the Bible is wrong. (An example is the claim that the brothers of Jesus were really cousins.)

The American Tract Society Dictionary tells us: 'Surnamed the greater, or the elder, to distinguish him from James the younger, was one of the twelve apostles, brother of John the evangelist, and son of Zebedee and Salome, Mt 4:21; 27:56. Compare Mr 15:40. James was of Bethsaida in Galilee, and left his earthly occupation to follow Christ, Mr 1:29,20. His mother Salome was one of those women who occasionally attended our Savior in his journeys, and one day desired that her two sons might be seated at his right and left hand in the kingdom, Mt 20:20-23.
James and John were originally fishermen, with Zebedee their father, Mr 1:19. They were witnesses of our Lord's transfiguration, Mt 17:1-2; and when certain Samaritans refused to receive him, James and John wished for fire from heaven to consume them, Lu 9:54. For this reason, or because of their zeal and energy as ministers of Christ, the name of Boanerges, or sons of thunder, was afterwards given to them, Mr 3:17. Together with Peter they appear to have enjoyed special honors and privileges among the disciples, Mr 1:29; 5:37; 9:2; 13:3; 14:33; Lu 8:51. After the ascension of our Lord, at which James was present, he appears to have remained at Jerusalem, and was put to death by Herod, about A. D. 44, the first martyr among the apostles, Ac 12:1-2.
Another apostle, son of Alphaeus, or Cleophas, Mt 10:3; Mr 3:18; Lu 6:15. His mother's name was Mary, (3) and his brethren were Joses and Judas, (3) Mt 27:56; Mr 15:40. He is here called THE LESS, or the younger, to distinguish him from James the son of Zebedee.
"The Lord's brother," Ga 1:19; either a brother a Christ, being a son of Joseph and Mary; or as many think, a cousin of Christ, and identical with the James above, 2. He resided at Jerusalem, Ac 15:13; and is called "the Just" by Josephus, and said to have been stoned to death, about A. D. 62. The epistle of James is ascribed to him by those who distinguish him from James the Less. The question of his true relationship to Christ is involved in much doubt. The gospels repeatedly mention James, Joses, Juda, and Simon, as "brothers" of our Lord, and speak in the same connection of his "mother" and his "sisters," Mt 12:46; 13:56; Mr 3:31; 6:3; Lu 8:19; moreover, the inspired writers expressly distinguish the brothers of Christ from the apostles both James the Less and Jude, Joh 2:12; 7:3-10; Ac 1:13-14, thus furnishing strong reasons, as many believe, for the opinion that James the Just was literally a brother of our Lord.'.

Thompson Chain Topics provides links for the name of James as: 'An Apostle, son of Zebedee, brother of John Mt 4:21; 10:2; 17:1; Mr 1:19; 3:17; 5:37; 9:2; 10:35; 14:33; Lu 5:10; 6:14; 8:51; Ac 1:13; 12:2 An Apostle, son of Alphaeus Mt 10:3; Mr 3:18; Lu 6:15; Ac 1:13; 21:18; 1Co 15:7; Ga 1:19; 2:9 "The Lord's Brother" (authorities differ as to the existence and identity of this character) Mt 13:55; Mr 6:3; Ga 1:19 Characteristics of, Slow to accept Christ Joh 7:5 After the resurrection joined the disciples Ac 1:14 Possibly was won by the appearance of the Lord after his resurrection 1Co 15:7 Regarded by many as one of the leaders of the church at Jerusalem Ac 15:13; 21:18 Also author of the epistle of James (?) Jas 1:1'.

Nave's Topical Bible provides links for the name of James as: '1. An apostle. Son of Zebedee and Salome: Mt 4:21; 27:56; Mr 15:40; 16:1. Brother of John and a fisherman: Lu 5:10. Called to be an apostle: Mt 4:21-22; 10:2; Mr 1:19-20; Lu 6:14; Ac 1:13. Surnamed Boanerges by Jesus: Mr 3:17. (An intimate companion of Jesus, and present with him). At the great catch of fish: Lu 5:10. At the healing of Peter's mother-in-law: Mr 1:29. At the raising of the daughter of Jairus: Mr 5:37; Lu 8:51. At the transfiguration of Jesus: Mt 17:1; Mr 9:2; Lu 9:28. In Gethsemane: Mt 26:37; Mr 14:33. Asks Jesus concerning his second coming: Mr 13:3. Bigotry of: Lu 9:54. Civil ambitions of: Mt 20:20-23; Mr 10:35-41. Present at Lake Tiberias when Jesus revealed himself to the disciples after his resurrection: Joh 21:2; 1Co 15:7. Martyred: Ac 12:2. 2. An apostle: Son of Alphaeus: Mt 10:3; Mr 3:18; Lu 6:15; Ac 1:13; 12:17. Brother of Jesus: Mt 13:55; 27:56; Mr 6:3; Lu 24:10; Ga 1:19; 2:9,12. The brother of Judas: Lu 6:16; Jude 1:1. The brother of Joses: Mr 15:40. Witness of Christ's resurrection: 1Co 15:7. Addresses the gathering at Jerusalem in favor of liberty for the Gentile converts: Ac 15:13-21. Disciples sent by, to Antioch: Ga 2:12. Hears of the success attending Paul's ministry: Ac 21:18-19. Epistle of: Jas 1:1 3. Brother of Jesus: Mt 13:55; Mr 6:3; Ga 1:19'.

Please see the note for John 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'.

Please see the note for John 21:6 about the word net. The functional definition for this word is: 'An instrument for catching men or fish or fowls or wild beasts.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'James. Mr 3:17; 5:37; 9:2; 10:35; 14:33; Mt 4:21; Ac 1:13; 12:2 exp: Lu 6:14.'.

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C1-S16 (Verse 20) The response of James and John.

Equivalent Section: Their call.

And straightway he called them:

Equivalent Section: Their response.

and they left their father Zebedee in the ship with the hired servants,
and went after him.

Our sentence starts with the word And which means it is added to prior sentences and considering context is crucial for proper understanding of the doctrine involved here. The notes for the related sentences explain arts of the doctrine which is not explained here.

Even though James and John had left so that Jesus could talk to Peter and Andrew privately, the First Equivalent Section lets us know that Jesus went immediately to James and John, as soon as He finished calling Peter and Andrew, and included James and John in the same initial call of disciples who would become apostles.

Our Second Equivalent Section tells us that James and John immediately answered the call. They didn't hesitate or look for additional assurances. In addition, since they left their father Zebedee in the ship with the hired servants, they left what were, effectively, management positions in a private company which they would inherit and could have turned into a comfortable life-style. Here is the attitude that God honors. They demonstrated that they valued service to God above anything that this world offers.

Please see the notes for Romans C1S1; 1Corinthians C1S3 and 1Timothy 6:12 about the word call. The functional definition for this word is: 'A person who has a position where they are expected to performs tasks that are stated, implied or desired by another person'. 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 Hebrews 1:5 about the word father. The functional definition for this word is: 'the man who passes his character to the son'.

Please see the note for John 6:16-17 about the word ship. The functional definition for this word is: 'For the most part, in the Bible, these are now called fishing boats'.

We find the exact word hired occurring 34 times in the Bible and, in the New Testament, in: Matthew 20:7; Matthew 20:9; Mark 1:20; Luke 15:17; Luke 15:19; Acts 28:30. Webster's 1828 defines this word as: 'Procured or taken for use, at a stipulated or reasonable price; as a hired farm.'.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The functional definition for this word is: 'one who serves another person or purpose, such as sin'. Please also see the note for John 15:20 about the phrase servant and lord / master.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they left. Mr 10:29; De 33:9; 1Ki 19:20; Mt 4:21-22; 8:21-22; 10:37; Lu 14:26; 2Co 5:16
General references. exp: Mt 4:22.'.

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C1-S17 (Verse 21) Ministry starts at home.

First Step: They returned home.

And they went into Capernaum;

Second Step: Jesus started the ministry at synagogue.

and straightway on the sabbath day he entered into the synagogue,
and taught.

Matthew 4:10 tells us that Jesus made His home in Capernaum before he called the twelve. Mark skips that fact but presents that Jesus started His ministry there. The Bible tells us to start or own ministry at our home.

Mark 1:21-28 present the start of the ministry of Jesus with the first four of His disciples. (The General note for the chapter gives links to parallel accounts in other Gospels.) Here we see Him teaching in His home city and region and doing miracles to prove that He was a God-called prophet teaching truth from God. The details reported by different Gospel writers are different, but the basic message is the same. Please see the general note for this chapter for links to where this event is mentioned in other Gospels and for an explanation of the differences found between the various Gospels.

Please notice that most of the sentences, starting after C1-S12 start with the word and. The sentences which don't start with the word and are contusing the report of comments by some person. Thus, they are a pare of the prior sentence which started with the word and. This means that, while we can look at sections within the remainder of this chapter as different incidents, all of the incidents are related and we are to understand these relationships in addition to understanding each incident. In particular, since all of these sentence started with the call of the first four disciples, everything remaining in this chapter is part of the teaching that Jesus gave to these disciples. Therefore, we should try to learn the applications and use them when we are training our own replacements in the ministry.

As already mentioned, Jesus started His ministry in His home city. He next went to Nazareth, where He was raised. Here we see His teaching accepted but it was ejected in Nazareth because 'Familiarity breeds contempt'.

Our First Step tells us that they entered the city, so they either lived just outside of the city or the fishing boats were kept outside of the city proper. (This is interesting but not doctrinally significant, as far as I know.)

Our Second Step tells us that Jesus entered into the synagogue, and taught. Some stranger walking into a church where he is not know3n is not allowed to take over and start teaching. This happens some times when a person has a well known reputation, but Jesus was just establishing His reputation at this time. Therefore, he was known as a religious teacher and His teaching was accepted at the local synagogue before He went there to teach on this occasion. The difference, which prompted Mark's reporting of this incident, is that now He had His first four disciples and they saw how he taught.

The next sentence also adds another point about His teaching which was either different or was noticed for the first time. Please be sure to also consider it for contextual purposes.

Please see the note for John 6:16-17 about Capernaum. The functional definition for this word is: 'The home city of Jesus'. The note in John has a much fuller description from Fausset's Bible Dictionary.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for John 10:1 about the word enter. The functional definition for this word is: 'the proper and legal way to go into a structure'.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship'.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition for this word is: ' To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. Please also see the note for John 3:2 about the word teacher.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they went. Mr 2:1; Mt 4:13; Lu 4:31; 10:15
Capernaum. Capernaum was a city of Galilee, (Lu 4:31,) situated on the confines of Zebulun, and Naphtali, (Mt 4:13,) on the western border of the lake of Tiberias, (Joh 6:59,) and in the land of Gennesaret, (Mr 6:53; Mt 14:34,) where Josephus places a spring of excellent water called Capernaum. Dr. Lightfoot places it between Tiberias and Tarichea, about two miles from the former; and Dr. Richardson, in passing through the plain of Gennesaret, was told by the natives that the ruins of Capernaum were quite near. The Arab station and ruins mentioned by Mr. Buckingham, said to have been formerly called Capharnaoom, situated on the edge of the lake from nine to twelve miles N. N. E. of Tiberias, bearing the name of Talhewn, or as Burckhardt writes it, Tel Houm, appear too far north for its site.
he entered. Mr 1:39; 6:2; Mt 4:23; Lu 4:16; 13:10; Ac 13:14-52; 17:2; 18:4 exp: Mr 3:1.'.

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C1-S18 (Verse 22) The reaction to the teaching by Jesus.

Equivalent Section: The reaction from the people.

And they were astonished at his doctrine:

Equivalent Section: Why.

for he taught them as one that had authority,
and not as the scribes.

As already mentioned in the note for the prior sentence, this could not have been the first time that Jesus taught. It might have been the first time in the synagogue and He was allowed the teach because His teaching outside was already known. It also might have been that He changed His style, but that is extremely unlikely because God does not change. What I believe is most likely is that the people just noticed, for the first time, that Jesus did not quote famous teachers and traditions as the basis of His doctrine but used strictly the word of God as interpreted by the Spirit of God.

What is amazing, to me, is that most preachers of today preach exactly as the scribes and Pharisees did and people believe they are doing something different. Yes, we are to follow the ministry of Godly men when it comes to applying the word of God in our ministry. However, we are to NOT follow traditions when it comes to interpreting the word of God. Following traditions for interpretation is why we have so many disagreeing doctrines which all claim to be the true interpretation of the word of God. We are to use God's way to get the true interpretation. After more than 15 years of talking to preachers and teachers of hermeneutics, I can say for a fact that most preachers were taught to use the way of religions, which leads to these differences and the so-called 'problem verses'. However, God's way, which is given on this site under the Hermey tab, and applied for everything on this site, gives God's interpretation which has NO 'problem verses'. This is the method used by Jesus, which is why our sentence says he taught them as one that had authority, and not as the scribes.

There is a saying of: 'We are all allowed our own opinions but we are not allowed our own facts'. In addition, when our opinion disagrees with facts then our opinion is wrong. When we wish to turn our opinion into fact, we have the use the true methods to prove what we claim. Those methods include providing evidence which can be examined separate from the person, which this web site provides. It also requires showing that our claim is true in every instance. That also can be seen many ways on this web site.

We find forms of the word astonished occurring 34 times in the Bible and 19 times in the New Testament. We see that people were astonished by the doctrine of Jesus in: Matthew 7:28; Matthew 13:54; Matthew 22:33; Mark 1:22; Mark 5:42; Mark 6:2; Mark 7:37; Mark 10:24; Mark 10:26; Mark 11:18; Luke 2:47; Luke 4:32; Luke 5:9; Luke 8:56; Luke 24:22; Acts 9:6; Acts 10:45; Acts 12:16 and Acts 13:12. Webster's 1828 defines this word as: 'Amazed; confounded with fear, surprise, or admiration.'. The note for Matthew 7:28-LJC points out: 'Each one of these people were brought to a critical decision in their life that required them accepting, by faith, something that they found extremely difficult to believe. Those that did believe were rewarded greatly with things like salvation. Those that refused to believe were also cursed greatly'.

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

Thompson Chain Topics provides links for Christ causes Astonishment as: 'Mt 13:54; 15:31; 22:22,33; Mr 2:12; 4:41; 7:37; 10:24; Lu 2:48; 4:22,36; 8:25'.

Please see the notes for 1Corinthians C14S6 and 2Timothy C3S10 about the word doctrine. The functional definition for this word is: 'Literally 'teaching,' usually means the substance of what is taught, but in some passages (as Mr 4:2) it means 'act of teaching,' and in others (Mt 7:28-29.) 'manner of teaching'. Please also see the note for Lord Jesus Christ Overview about the phrase doctrine of Christ.

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

Please see the note for 1Corinthians 1:20 about the word scribe. The functional definition for this word is: 'In the New Testament the word is used in the sense in which it is applied to Ezra, and scribes are classed with the chief priests and the elders.'. The definitions and additional links found in that note provide much more information about this important office of the Jewish religion.

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C1-S19 (Verse 23-24) Challenge from a devil controlling a man.

First Step: Identify the man.

And there was in their synagogue a man with an unclean spirit;

Second Step: Identify his demand.

and he cried out,
Saying,
Let us alone;

Third Step: Identify his reason.

what have we to do with thee,
thou Jesus of Nazareth?

In this sentence, and the next three sentences, we see a devil identify Jesus as the Holy One of God and see Jesus rebuke the devil and tell the devil to be quiet. A question comes to mind as to why Jesus told the devil to be quiet.

First, the way that the devil worded the identification he made it sound as if Jesus ad come and attacked the devil, which He did not do.

Secondly, God does not want the testimony of devils and God does not want His people accepting testimony from devils. That makes it appear as if God's people are cooperating with the devils. God wants His people to have a clear testimony of holiness with no compromise with sin.

With that said, we can look at the sentence itself. In our First Step we see that devils go to church. People who go soul-winning hear many people claim that everyone at church is a hypocrite because someone mistreated them. One devil at church does not make everyone a hypocrite and people have enough sense to realize this truth. They just want to live in sin and blame someone else for their failure to stop sinning.

In our Second Step and Third step we see the devil use plural forms of pronouns. The devil does the same in the next sentence. But in the second next sentence the devil uses a singular form of pronoun and in the sentences after that we see that there is only one devil. here we see the devil accusing Jesus of picking on many devils while he was only dealing with one.

Next we see the devil use the personal pronouns of thee and thou when addressing Jesus because the devil knew that the only person who truly mattered was Jesus personally.

Please see the note for Hebrews 9:13-14 about the word unclean. The functional definition for this word is: 'polluted from the world; influenced by devils; never doing the right religious practice; doing anything that would make us less than 100% committed to obeying God; accepting anything that is even questionable as being right; accepting all influences that corrupt'. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them. Please note that there are no 'daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the notes for 2Corinthians 7:1 and James 4:8 about the word cleanse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a man. Mr 1:34; 5:2; 7:25; 9:25; Mt 12:43; Lu 4:33-37
General references. exp: Lu 4:33.
Let. Mr 5:7; Ex 14:12; Mt 8:29; Lu 8:28,37; Jas 2:19
General references. exp: Mr 5:17; Ac 19:15.'.

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C1-S20 (Verse 24) Identify his challenge.
art thou come to destroy us?

The devil asked this question because he knew that this was his eventual fate but also knew that his time had not yet come. Thus, this question is really an accusation of something which he knew would not happen at this time. This question is a lie and a false accusation posing as an innocent question. People who do this sort of thing are truly acting like devils.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition for this word is: 'To demolish; to pull down; to 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.

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C1-S21 (Verse 24) Identify his recognition.

I know thee who thou art,
the Holy One of God.

This sentence, and the prior two sentences, were said by a devil who possessed a man. The next sentence has the response from Jesus and the notes for our prior sentences explain why Jesus told the devil to Hold thy peace.

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

This title of Holy One of God is found in 52 verses of the Bible and links to those references are in the note for 1John 2:20. Basically, this unclean spirit knew that it could not stay near the Holy One of God and was doing all that it could to corrupt the influence and testimony of Jesus before it was cast out of the man. It was using this man to go to church and try to corrupt the doctrine and worship of God's people. When we find someone in church, today, trying to do the same thing we need to realize that they are influenced by an unclean spirit and we need to do like Jesus did. We need to cast out that influence even if it means casting out the person.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Holy One. Ps 16:10; 89:18-19; Da 9:24; Lu 4:34; Ac 2:27; 3:14; 4:27; Re 3:7
General references. exp: Mr 5:17; Ac 19:15.'.

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C1-S22 (Verse 25) The response from Jesus.

And Jesus rebuked him,
saying,
Hold thy peace,
and come out of him.

Here we see Jesus using the Power of the Holy Ghost because He set aside His own power, as God, before His conception so that He could die as a literal physical man. (He took back His own power after His death and after Satan took Him into Hell.) We also see him command the unclean spirit to Hold thy peace, and come out of him because these type of devils don't teach doctrinal error so much as they corrupt truth and the only way to deal with their corruption is to completely remove it. We see Jesus doing the same thing in 1:34.

Please see the note for Titus 2:15 about the word rebuke. The functional definition for this word is: 'To check or restrain, To chasten; to punish; to afflict for correction, to silence'.

Please see the note for Colossians 2:18-19 about the word hold. The functional definition for this word is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining'. Please also see the note for 1Timothy 6:17-19 about the phrase lay hold.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rebuked. Mr 1:34; 3:11-12; 9:25; Ps 50:16; Lu 4:35,41; Ac 16:17
General references. exp: Mr 3:12; 5:8.'.

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C1-S23 (Verse 26) The reaction of the devil.

And when the unclean spirit had torn him,
and cried with a loud voice,
he came out of him.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: 'to throw, to drive out sound by the mouth in order to deliver a significant message'.

Here we see the same attitude of someone who is forced to obey but still has a rebellious spirit. Yes, the devil stopped speaking but he cried with a loud voice first. Yes, he came out of him, but first the devil torn him (the possessed man). This should be a warning to people to avoid things, like a rebellious spirit and drugs, which make it easy for devil to possess us.

Please see the note for Mark 1:3 about the word cry. Webster's 1828 defines this word as: 'CRYING, ppr. Uttering a loud voice; proclaiming; etc.
CRYING, a. Notorious; common; great; as a crying sin or abuse.
CRYING, n. Importunate call; clamor; outcry'.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition for this word is: 'to throw, to drive out sound by the mouth in order to deliver a significant message'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'torn. Mr 9:20,26; Lu 9:39,42; 11:22'.

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C1-S24 (Verse 27) The reaction of the people.

And they were all amazed,
insomuch that they questioned among themselves,
saying,
What thing is this?

This is the first time, in this Gospel, were we see Jesus cast out a devil. Here we see the people make a common mistake in that they questioned among themselves. Seeking popular opinion and 'herd mentality' satisfies our flesh but almost always leads to doctrinal error. Later in the Gospel accounts (Luke 10:15) we read that Jesus cursed the people of Capernaum for their lack of faith. It started right here where they sought popular opinion instead of asking Jesus and putting faith in the word from an obvious man of God.

Now, we might understand them asking the question of this sentence but the question of the next sentence shows that they understood that this miracle was a different doctrine ('teaching from God') than what they had heard before. In the next two sentences we see that they had a partially correct response. However, they also had enough error to condemn them instead of their being saved like Jesus desired.

We find forms of the word amazed / amazement in: Exodus 15:15; Judges 20:41; Job 32:15; Isaiah 13:8; Ezekiel 32:10; Matthew 12:23; Matthew 19:25; Mark 1:27; Mark 2:12; Mark 6:51; Mark 9:15; Mark 10:32; Mark 14:33; Mark 16:8; Luke 2:48; Luke 4:36; Luke 5:26; Luke 9:43; Acts 2:7; Acts 2:12; Acts 3:10; Acts 9:21; 1Peter 3:6. Webster's 1828 defines the word amazed as: 'Astonished; confounded with fear, surprise or wonder.'. Webster's 1828 defines the word amazement as: 'Astonishment; confusion or perplexity, from a sudden impression of fear, surprise or wonder. It is sometimes accompanied with fear or terror; sometimes merely extreme wonder or admiration at some great, sudden or unexpected event, at an unusual sight, or at the narration of extraordinary event.'.

We find forms of the word question in: 1Kings 10:1; 1Kings 10:3; 2Chronicles 9:1-2; 2Chronicles 31:9; Matthew 22:35; Matthew 22:46; Mark 1:27; Mark 8:11; Mark 9:10; Mark 9:14; Mark 9:16; Mark 11:29; Mark 12:34; Luke 2:46; Luke 20:40; Luke 23:9; John 3:25; Acts 15:2; Acts 18:15; Acts 19:40; Acts 23:6; Acts 23:29; Acts 24:21; Acts 25:19; Acts 25:20; Acts 26:3; 1Corinthians 10:25; 1Corinthians 10:27; 1Timothy 1:4; 1Timothy 6:4; 2Timothy 2:23; Titus 3:9. Webster's 1828 defines this word as: '1. The act of asking; an interrogatory; as, to examine by question and answer. 2. That which is asked; something proposed which is to be solved by answer. What is the question? 3. Inquiry; disquisition; discussion. It is to be put to question, whether it is lawful for christian princes to make an invasive war, simply for the propagation of the faith. 4. Dispute or subject of debate. There arose a question between some of John's disciples and the Jews, about purifying. John 3. 5. Doubt; controversy; dispute. The story is true beyond all question. This does not bring their truth in question. 6. Trial; examination; judicial trial or inquiry. Of the hope and resurrection of the dead I am called in question. Acts 23. Acts 24. 7. Examination by torture. 8. Endeavor; effort; act of seeking. Not in use. 9. In logic, a proposition stated by way of interrogation. In question, in debate; in the course of examination or discussion; as, the matter or point in question.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they were. Mr 7:37; Mt 9:33; 12:22-23; 15:31 exp: Lu 4:36.
General references. exp: Mt 8:27; Mr 5:42.'.

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C1-S25 (Verse 27) The question of the people.
what new doctrine is this?

As already mentioned in the note for the prior sentence, these people understood that this miracle was a different doctrine ('teaching from God') than what they had heard before. They had a partially correct response. However, they also had enough error to condemn them instead of their being saved like Jesus desired. As already explained in the prior sentence, they sought the popular opinion instead of asking Jesus, an obvious man of God, about this new doctrine. Their statement of the next sentence shows that they understood that Her had more power and authority than their current religious leaders had. Yet they choose to stich with their religious traditions and ended up being cursed by God. When God gives us obvious evidence that our current doctrine is less than perfect, we need to let the word of God correct our doctrine or we will also be cursed by God.

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C1-S26 (Verse 27) Why the people understood that Jesus had a new doctrine.

for with authority commandeth he even the unclean spirit,
and they do obey him.

Now, the word definitions, below, give the definitions for the words authority and command. But notice that the word in our sentence is actually commandeth, which is 'a life-style command'. This was not just a command to leave the man but was a command to leave him and never return. Such a command required far more authority than just casting out the devil.

We see, in the Gospels, that Jesus told them that he was greater than their temple, Solomon, Abraham, Jacob and Jonas. Yet, just like people of today, they clung to their traditions and refused correction even when they admitted that Jesus had greater authority.

Please see the notes for Romans C7S11; 1Corinthians C7S6 and Psalms 119 about the word commandment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for Philippians 2:12 about the word obey. The functional definition for this word is: 'obey'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
for. Lu 4:36; 9:1; 10:17-20
General references. exp: Mt 8:27; Mr 5:42.'.

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C1-S27 (Verse 28) The results of this act by Jesus.
And immediately his fame spread abroad throughout all the region round about Galilee.

Luke 4:15 tells us the same thing as this sentence only in different words.

We need to be very careful about what we understand this sentence to say. We already saw in a prior more for this section that these people were cursed for their refusal to believe and their refusal to let truth and obvious greater authority correct their religious traditions. Our sentence only tells us that these people, and the people throughout all the region round about Galilee were a bunch of gossips. They likes to talk and pretend that they had some great news or something that would lift up their pride but they were not willing to humble themselves and submit to truth. It is OK to tell people 'good news' but God expects us to obey when this 'good news' comes from God. That was the failure of the people in this region.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'Instant; present; without the intervention of time or any other thing'.

Please see the note for 1Corinthians C4S13 about the word fame. The functional definition for this word is: 'Favorable report; report of good or great actions; report that exalts the character; celebrity; renown'. Please also see the note for 1Corinthians C4S13 about the word defame.

Please see the note for Romans C16S22 about the word abroad. The functional definition for this word is: 'beyond the boundaries of the area under consideration'. Please also see the note for Romans C5S2 about the phrase shed abroad.

Please see the note for 2Corinthians 10:14-16 about the word region. The functional definition for this word is: 'A tract of land or space of indefinite extent, usually a tract of considerable extent. It is sometimes nearly synonymous with country'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:45; Mic 5:4; Mt 4:24; 9:31; Lu 4:17,37 exp: Lu 7:17.'.

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C1-S28 (Verse 29) The action after the synagogue.

And forthwith,
when they were come out of the synagogue,
they entered into the house of Simon and Andrew,
with James and John.

In Mark 1:29-31, and in Luke 4:38-39, we are told about Jesus and the twelve going to the home of Peter and Andrew where they found Peter's mother-in-law sick and where Jesus healed her. From this account we see that the proper response to receiving a gift from God, such as healing, is to serve Him. Please also see the General Note for this chapter for links to other references where we find accounts about this, and similar, miracles.

In this sentence, and the next two sentences, we see that Simon's wife's mother missed church because she was sick of a fever. One thing that we see here is that the extended family lived in the same house and, apparently, were a lot closer to each other than we find in many societies of today.

Please see the note for John 6:59 about the word synagogue. The functional definition for this word is: 'The word synagogue (synagogue), which means a "congregation," is used in the New Testament to signify a recognized place of worship'.

Please see the note for John 10:1 about the word enter. The functional definition for this word is: 'the proper and legal way to go into a structure'.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition for this word is: 'In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species'. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:33 about the phrase house of Jacob.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Please see the note for Mark 1:19 about James and John. James and John were part of the inner-circle of disciples who became apostles. This John is called the beloved and wrote five (5) books of the New Testament including: the Gospel of John, 1John, 2John, 3John and Revelation.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'entered. Mt 8:14-15; Lu 4:38-39; 9:58'.

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C1-S29 (Verse 30) Jesus is told about the need for another miracle.

But Simon's wife's mother lay sick of a fever,
and anon they tell him of her.

In Mark 1:29-31 we are told about Jesus and the twelve going to the home of Peter and Andrew where they found Peter's mother-in-law sick and where Jesus healed her. From this account we see that the proper response to receiving a gift from God, such as healing, is to serve Him. Please also see the General Note for this chapter for links to other references where we find accounts about this, and similar, miracles.

In this sentence, we read that Simon had a wife and a mother-in-law. Therefore, we have Biblical evidence to the error in the claim that the Catholic Pope took over Peter's ministry and must remain single in order to do so. Personally, I think God added this account mainly for this purpose because the lesson of serving God is found many places within the Bible but the truth about Simon's wife's mother is only found here.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

Please see the note for Colossians C3S13 about the word wife / wives. The functional 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 mother occurring 329 times in 299 verses of the Bible,97? times in 87 verses of the New Testament, most of which are in the Gospels and, in the Gospel of Mark, in: Mark 1:30; Mark 3:31; Mark 3:32; Mark 3:33; Mark 3:34; Mark 3:35; Mark 5:40; Mark 6:24; Mark 6:28; Mark 7:10-11; Mark 7:12; Mark 10:7; Mark 10:19; Mark 10:29-30; Mark 15:40; Mark 15:47; Mark 16:1. 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.'.

Thompson Chain Topics provides links for the word mother as: 'Devout: Sarah: Ge 21:6. Hannah: 1Sa 1:22. Elizabeth: Lu 1:41. Mary: Lu 1:46. Eunice: 2Ti 1:5. Love of, for Children, examples of: Hagar's Love for her Child: Ge 21:16. The Mother of Moses: Ex 2:3. The Mother of Samuel: 1Sa 2:19. Rizpah's Love for her Sons: 2Sa 21:9-10. The Mother of Solomon's Time: 1Ki 3:26. The Shunammite Mother: 2Ki 4:20. The Mother's Unforgettable Love: Isa 49:15. The Canaanitish Mother: Mt 15:22. The Mother of Jesus: Joh 19:25. To be Honoured: Ex 20:12; Le 19:3; De 27:16; Pr 1:8; 20:20; 30:17; Isa 45:10; Mt 15:4; Eph 6:2; 1Ti 5:4 . See Filial Obedience: Examples of Filial Honour: Joseph: Ge 41:12. David: 1Sa 22:3. Solomon: 1Ki 2:19. Elisha: 1Ki 19:20. Sons of Jonadab: Jer 35:8. Jesus: Lu 2:51; Joh 19:25-26'.

Please see the note for 1Corinthians C11S34 about the word sick. The functional definition for this word is: 'Not healthy; somewhat affected with disease'.

Please see the note for John 4:52 about the word fever. The functional definition for this word is: ' disease, characterized by an accelerated pulse, with increase of heat, impaired functions, diminished strength, and often with preternatural thirst'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'wife's. 1Co 9:5
they tell. Mr 5:23; Joh 11:3; Jas 5:14-15'.

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C1-S30 (Verse 31) Jesus heals her.

First Step: What Jesus did

And he came and took her by the hand,
and lifted her up;

Second Step: The results.

and immediately the fever left her,
and she ministered unto them.

Here we see that the proper response to receiving a gift, such as healing, from God is to minister. From personal experience I can testify that we are far more likely to receive healing from God if we are busy working in His kingdom than we are to receive healing while refusing to work in His kingdom.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'Instant; present; without the intervention of time or any other thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and took. Mr 5:41; Ac 9:41 exp: Mt 9:25.
ministered. Mr 15:41; Ps 103:1-3; 116:12; Mt 27:55; Lu 8:2-3
General references. exp: Mr 9:27; Ac 3:7.'.

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C1-S31 (Verse 32) The reaction of other Jews to the miracle from Jesus

And at even,
when the sun did set,
they brought unto him all that were diseased,
and them that were possessed with devils.

Matthew 4:23-25; Mark 1:38-45 and Luke 4:41-46 tell us how that Jesus expanded His ministry to the region around His home town. Please see the general note for this chapter for links to where this event is mentioned in other Gospels and for considerations which we should have from this event. Please alse see the studies called Jesus and Devils in the Study called Significant Gospel Event and Jesus used the Power of the Holy Ghost.

This is past the time of day when people did business and visited others. This was typically considered a time of relaxing at home with family, and possibly visiting friends. It was considered rude for anyone else to interrupt this private time of day. Yet our account tells us of many coming to Jesus at this time. Our second-next sentence says And he healed many that were sick of divers diseases, and cast out many devils. Thus, we see His compassion in that Jesus took care of their physical needs in spite of their being rude and in spite of His knowledge that they would refuse to believe on Him and be saved.

Please see the note for John 20:19 about the word evening. The Morrish Bible Dictionary defines this word as: 'The period from sunset till night. This was naturally the closing of the day, for God called the light 'day:' cf. Joh 11:9. "The evening was, and the mourning was, one day:" that is, there was not day continuously, but through the alternation of night and mourning day succeeded day. Ge 1:5. The common way of reckoning the day among the Jews was from evening until the next evening. A difficulty has arisen as to the phrase 'between the two evenings.' The paschal lamb was to be killed between the two evenings, and some have thought that this allowed the passover lamb to be killed any time between the evening of the 14th and the evening of the 15th Abib. This however cannot be the meaning because none of it was to be left till the mourning; and because the same phrase is used respecting the daily sacrifice, and also as to lighting the lamps. Ex 12:6, margin; Ex 29:39; 30:8. The Jewish writers are not agreed in their definition of the expression: some suppose it lies between the beginning and ending of sunset; others, from sunset to full darkness. Josephus says that the time of killing the passover was from the ninth hour till the eleventh, which would be about from three o'clock to five; but this would seem to make the 'evening' come at the end of the Jewish day, and not at the beginning'.

Please see the note for John 6:2 about the word disease. The functional definition for this word is: 'The cause of pain or uneasiness; distemper; malady; sickness; disorder; any state of a living body in which the natural functions of the organs are interrupted or disturbed, either by defective or preternatural action, without a disrupture of parts by violence, which is called a wound'.

We find forms of the word possess occurring 266 times in 240 verses of the Bible, 28 times in the New Testament and, in the Gospels, in: Matthew 4:24; Matthew 8:16; Matthew 8:28; Matthew 8:33; Matthew 9:32; Matthew 12:22; Matthew 19:22; Mark 1:32; Mark 5:15; Mark 5:16; Mark 5:18; Mark 10:22; Luke 8:36; Luke 12:15; Luke 18:12; Luke 21:19. Webster's 1828 defines this word as: '1. 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. A man may possess the farm which he cultivates, or he may possess an estate in a foreign country, not in his own occupation. He may possess many farms which are occupied by tenants. In this as in other cases, the original sense of the word is enlarged, the holding or tenure being applied to the title or right, as well as to the thing itself. 2. To hold; to occupy without title or ownership. I raise up the Chaldeans, to possess the dwelling-places that are not theirs. Hab.1. Neither said any of them that aught of the things which he possessed was his own. Acts.4. 3. To have; to occupy. The love of the world usually possesses the heart. 4. To seize; to gain; to obtain the occupation of. The English marched towards the river Eske, intending to possess a hill called Under-Eske. 5. To have power over; as an invisible agent or spirit. Luke 8. Beware what spirit rages in your breast; For ten inspired, ten thousand are possess'd. 6. To affect by some power. Let not your ears despise my tongue, Which shall possess them with the heaviest sound That ever yet they heard. To possess of, or with, more properly to possess of, is to give possession, command or occupancy. Of fortune's favor long possess'd This possesses us of the most valuable blessing of human life, friendship. To possess one's self of, to take or gain possession or command; to make one's self master of. We possessed ourselves of the kingdom of Naples. To possess with, to furnish or fill with something permanent; or to be retained. It is of unspeakable advantage to possess our minds with an habitual good intention. If they are possessed with honest minds.'.

Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them. Please note that there are no 'daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are. Please also see the note for Matthew 4:1-LJC about the word devil. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'at even. Mr 1:21; 3:2; Mt 8:16; Lu 4:40'.

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C1-S32 (Verse 33) All who came.
And all the city was gathered together at the door.

Here we see that they were not invited in and, yet, Jesus went out to them.

Please see the note for Mark 11:19 about the word city. The functional definition for this word is: 'In a general sense, a large town; a large number of houses and inhabitants, established in one place'. Please also see the note for Romans C13S12 about the phrase city of refuge.

Please see the note for 2Corinthians 8:13-15 about the word gather. Webster's 1828 dictionary defines this word as: 'Collected; assembled; contracted; plaited; drawn by inference'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:5; Ac 13:44'.

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C1-S33 (Verse 34) The reaction by Jesus.

First Step: He did many miracles.

And he healed many that were sick of divers diseases,
and cast out many devils;

Second Step: He shut the mouths of devils.

and suffered not the devils to speak,
because they knew him.

Here we see that Jesus fulfilled the needs of people for miracles, but would not let the devils tell the people Who He was. First of all, He did not want people putting their trust in the unreliable testimony of devils because, when people figured out that devils are liars, they would think that the testimony of Jesus was also a lie. In addition, he did not want people talking about His religious position but he wanted them knowing the miracles which were proof that he was a true man of God while many of the religious leaders actually taught doctrines from devils.

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

Please see the note for 1Corinthians C11S34 about the word sick. The functional definition for this word is: 'Not healthy; somewhat affected with disease'.

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

Please see the notes for Romans C8S17 and 1Corinthians C4S13 about the word suffer. The functional definition for this word is: 'To feel or bear what is painful, disagreeable or distressing, either to the body or mind; to undergo'. Please also see the note for Mark 8:31-LJC about the phrase suffering of Jesus Christ. Please also see the note for Romans 9:22 about the word longsuffering.

Please see the note for Romans C1S10 about the word because. The functional definition for this word is: 'provides a cause where the cause and effect are both in the past'. Please also see the note for 2Corinthians C2S5 about the word cause. The functional definition for this word is: 'A suit or action in court; any legal process which a party institutes to obtain his demand, or by which he seeks his right or his supposed right. This is a legal, scriptural and popular use of the word'. Please also see the note for John 15:25 about the phrase without cause.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and suffered. Mr 1:25; 3:12; Lu 4:41; Ac 16:16-18
speak, because they. or, say that they.
General references. exp: Mr 3:12; Ac 19:15.'.

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C1-S34 (Verse 35) Jesus started His day in solitary prayer.

And in the mourning,
rising up a great while before day,
he went out,
and departed into a solitary place,
and there prayed.

Here we see that Jesus started His day in prayer and, it should be believed, He did this every day and often would pray all night. The night before all the city was gathered together at the door even after time for people to leave neighbors alone. Also, the next couple of sentences tell us that the disciples hunted Jesus down instead of waiting for Him to finish His prayer and return. With prayer being as important as it was, and is, we see why Jesus departed into a solitary place, and there prayed.

In Matthew 14:16; Matthew 19:13; Matthew 26:36-44; Mark 1:35; Mark 6:46; Mark 14:32-39; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18; Luke 9:28; Luke 9:29; Luke 11:1 and Luke 22:40-46 we read that Jesus prayed.

Please see the note for John 21:4 about the word mourning. The functional definition for this word is: 'The first part of the day, beginning at twelve o'clock at night and extending to twelve at noon'.

Please see the note for Mark 10:1 about the word arose. The word arose is the past-tense form of word arise. The functional definition for the word arise is: 'To ascend, mount up or move to a higher place'. Please see the note for Colossians C2-S7 about the word rise. Please also see the note for Mark 10:1 about the words arise / arose. The functional definition for this word is: 'To move to pass upward in any manner; to ascend'. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord.

This sentence uses the phrase a great while before day to identify when Jesus prayed. Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition for this word is: 'To go or move from'.

We find forms of the word solitary only in: Job 3:7; Job 30:3; Psalms 68:6; Psalms 107:4; Isaiah 35:1; Lamentations 1:1; Mark 1:35. Webster's 1828 defines this word as: '1. Living alone; not having company. Some of the more ferocious animals are solitary, seldom or never being found in flocks or herds. Thus the lion is called a solitary animal. Those rare and solitary, these in flocks. 2. Retired; remote from society; not having company, or not much frequented; as a solitary residence or place. 3. Lonely; destitute of company; as a solitary life. 4. Gloomy; still; dismal. Let that night be solitary, let no joyful voice come therein. Job 3. 5. Single; as a solitary instance of vengeance; a solitary example. 6. In botany, separate; one only in a place; as a solitary stipule. A solitary flower is when there is only one to each peduncle; a solitary seed, when there is only one in a pericarp.
SOL'ITARY, n. One that lives alone of in solitude; a hermit; a recluse.'.

Please see the notes for Romans C15S25 and 2Corinthians C1S6 about the word pray. The functional definition for this word is: 'In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 6:46-48; Ps 5:3; 109:4; Lu 4:42; 6:12; 22:39-46; Joh 4:34; 6:15; Eph 6:18; Php 2:5; Heb 5:7 exp: Lu 5:16.'.

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C1-S35 (Verse 36) The disciples followed Jesus.
And Simon and they that were with him followed after him.

Here we see the disciples, who should have been protecting the prayer time of Jesus, were the ones to seek Him out and disturb His time. At this time, they were new to being disciples and would act differently later in the ministry.

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 5:16.'.

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C1-S36 (Verse 37) The disciples told Jesus why they followed him.

And when they had found him,
they said unto him,
All men seek for thee.

Here we see the explanation from the disciples for why they interrupted the prayer time of Jesus.

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

Please see the notes for 1Corinthians C10S24 and The S and P's of 2Timothy 1 about the word seek. The functional definition for this word is: 'to go after, and the primary sense is to advance, to press, to drive forward. To go in search or quest of; to look for; to search for by going from place to place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'All. Mr 1:5; Zec 11:11; Joh 3:26; 11:48; 12:19'.

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C1-S37 (Verse 38) The next step by Jesus.

Equivalent Section: Jesus tells them His next step.

And he said unto them,
Let us go into the next towns,
that I may preach there also:

Equivalent Section: Why.

for therefore came I forth.

Matthew 4:23-25; Mark 1:38-45 and Luke 4:41-46 tell us how that Jesus expanded His ministry to the region around His home town. In this section we see that Jesus was healing all manner of sickness and all manner of disease. He cast out devils and dealt with things like a lunatick, those who had the palsy, those who had leprosy, and much more in order to prove that He was a man of God and that His message came from God. (Please see the general note for this chapter for links to where this event is mentioned in other Gospels and for details which Mark did not report.)

Please notice that Jesus did not stay in one place and build a giant church but kept moving and preaching in convenient places such as synagogues, open fields, mountain sides, sea sides and more. We also see here one of the reasons why the Son of God became a man. People who claim to be Christian, but are not engaged in doing the 'Great Commission' no not truly understand their claim to be .'Christ-like'.

Please see the note for Mark 8:23 about the word town. The functional definition for this word is: 'Any collection of houses, larger than a village'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Let. Lu 4:43
for. Isa 61:1-3; Lu 2:49; 4:18-21; Joh 9:4; 16:28; 17:4,8'.

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C1-S38 (Verse 39) Jesus extended His ministry throughout all Galilee.

And he preached in their synagogues throughout all Galilee,
and cast out devils.

Here we see Jesus do in the region around His home town like He did in His home town. Please notice that He s following the order which is symbolically given in Acts 1:8. Please also see the Table of Miracles in the Gospels about the miracles mentioned in this section.

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

Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. The functional definition for this word is: 'spiritual beings who rebelled against God'. Please also see the notes for Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'preached. Mr 1:21; Mt 4:23; Lu 4:43-44
Galilee. Galilee was a province of Palestine, being bounded, says Josephus, on the west by Ptolemais and mount Carmel; on the south by the country of Samaria and Scythopolis, on the river Jordan; on the east by the cantons of Hyppos, Gadara, and Gaulon; and on the north by the confines of the Tyrians. It was divided into Lower and Upper Galilee;Upper Galilee, so called from its being mountainous, was termed Galilee of the Gentiles (Mt 4:15,) because inhabited, says Strabo, by Egyptians, Arabians, and Phoenicians, and comprehended the tribes of AShe and Naphtali; the Lower Galilee contained the tribes of Zebulun and Issachar, and was sometimes termed the Great Field. It was, says Josephus, very populous and rich, containing 204 cities and towns. exp: Mr 3:7.
and cast. Mr 7:30; Lu 4:41'.

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C1-S39 (Verse 40) Jesus adds healing to His ministry.

And there came a leper to him,
beseeching him,
and kneeling down to him,
and saying unto him,
If thou wilt,
thou canst make me clean.

In the Table of Miracles in the Gospels you can see links to where a similar thing happened another time and in another place.

This sentence through the end of the chapter needs to be considered together in order to properly consider the context. In this sentence we see this man properly humbling himself before 'God in human flesh'. his is the attitude that we need to take when we ask God for anything. However, as the account goes on, we see Jesus instruct him to See thou say nothing to any man: but go thy way (and do what the Mosaic Law commands). However, our last sentence says that he disobeyed and caused problems in the ministry for Jesus. The fact is that we don't know everything and when we think we know better than God, and use that as an excuse to disobey, we often cause problems because we did not consider all of the possible consequences.

We find forms of the word leprosy occurring 39 times in 37 verses of the Bible and, in the New Testament, in: Matthew 8:3; Mark 1:42; Luke 5:12; Luke 5:13. We find forms of the word leper in: Leviticus 13:45; Leviticus 14:2-3; Leviticus 22:4; Numbers 5:2; 2Samuel 3:29; 2Kings 5:1; 2Kings 5:11; 2Kings 5:27; 2Kings 7:8; 2Kings 15:5; 2Chronicles 26:21; 2Chronicles 26:23; Matthew 8:2; Matthew 10:8; Matthew 11:5; Matthew 26:6; Mark 1:40; Mark 14:3; Luke 4:27; Luke 7:22; Luke 17:12.

Fausset's Bible Dictionary defines this word as: 'Heat, drought, and toil amid dry powdery substances, tend to generate skin disease, especially in absence of nourishing diet and personal cleanliness. These predisposing causes all exist in Syria and Egypt. Elephantiasis especially prevailed in Egypt, "the parent of such taints" (Lucr. 6:1112). Israel's long stay there exposed them to the malady, as is implied in the legend (Died. Sic. ii., Tacitus, Hist. 5:3-4; Justin 36:2; Josephus Ant. 3:2, section 4; Chaeremon and Manetho in Jos. c. Apion 1:26,32-34) that the king of Egypt drove out a multitude of impure people and lepers, Jews and Egyptians, the lepers among whom the king's soldiers wrapped in sheets of lead and drowned in the sea (compare Ex 15:10), and that Moses a sacred scribe was the leader of the rest through the wilderness into Judaea (compare the "mixed multitude," Ex 12:38).
Leprosy, beginning with little pain, goes on in its sluggish but sure course, until it mutilates the body, deforms the features turns the voice into a croak, and makes the patient a hopeless wreck. It has left the Israelites for other races in modern times. Nega'tsara'ath means a plague or stroke of leprosy (Septuagint), rather elephantiasis. An animal poison in the blood ferments there and affects the skin, depositing an albuminous substance, and destroying the sensation of the nerves. The tuberculated form is the common one, inflaming the skin, distorting the face and joints, causing the hair of the head or eyebrows to fall off or else turn white (Le 13:3-6), and encrusting the person with ulcerous tubercles with livid patches of surface between. The anesthetic elephantiasis begins in the forehead (2Ch 26:19-21) with shining white patches which burst; bone by bone drops off; the skin is mummy-like; the lips hang down exposing the teeth and gums. Tuberculated patients live (on the average) for only ten years more; anesthetic for 20.
The latter is called "white leprosy," but is distinct from the common white leprosy which covers the whole person, or freckles it with white bright spots, and which did not make ceremonially unclean (Le 13:12-39). Sometimes one limb alone is affected with a dead pearl-like whiteness (compare Ex 4:6, "Moses' hand was leprous as snow;" Nu 12:10,12, "as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb;" 2Ki 5:27). Job was affected with acute tuberculous elephantiasis, rapidly ulcerating his body (2Ki 2:7-8). The tuberculated form was in Israelite times medically incurable. Swine's flesh and scaleless and finless fish, used as food, tend to generate the disease; one reason of the prohibition (Le 11:7,9-12). Separation of lepers from society has been common in all countries, partly from the dread of contagion, and also among the Israelites from the conviction that it was the special visitation of God.
It was generally hereditary (compare 2Sa 3:29, "let there not fail from the house of Joab ... a leper".) Lepers associated together without the camp, as they still do (2Ki 7:3; Lu 17:12). A habitation was provided for them outside Jerusalem, upon the hill Gareb, as the name implies "the hill of scraping" or leprosy (Jer 31:40; Job 2:8); it (more recently called Bezetha), Goath (the hill of the dead), and Tophet (the valley of corpses) were the three defiled spots which Jeremiah foretold should be included in the restored city. Segregation wisely checked extension of leprosy, by preventing intermarriage of lepers with the sound. It was less a trial to the leper than intercourse with his fellow men, who loathed his presence, would have been. Spiritually, leprosy typified sin, and its treatment represented the separation which sin makes between sinners and saints.
The law is the inspired interpreter of nature's truths. The leper was a "walking tomb," "a parable of death," and of sin "the wages of which is death." Hence he had to wear the badges of mourning, a covering upon his upper lip, and was regarded "as one dead" (Le 13:45; Nu 12:12). He was to cry, "Unclean, unclean", to warn all not to defile themselves by approaching him. So the ten stood afar off, lifting up their voices (Lu 17:13). The malady was often due to inherited taint, as is sin (Ex 20:5). The gradual decay of the body, first of the skin, then the bone, then the flesh, life still surviving, vividly represented the sure and deadly process of man's ruin by sin. In Isa 53:4, Jerome's Vulgate translated, "we thought Him to be a leper smitten of God," leprosy being God's direct judgment for sin. God alone could teal alike the leper and the sinner. The minister of God was publicly to witness to the leper's cure by performing certain prescribed rites and so admitting him to communion again with his fellows (Le 14:9-20).
Christ proved His divine mission by healing lepers, and at the same time commanded them to go to the priest to "offer for cleansing those things which Moses commanded for a testimony unto them" (Mt 11:5; Mr 1:44). The leper was excluded from both the sanctuary and the camp. The ceremony of restoration was therefore twofold. That performed outside the camp restored him to intercourse with the people (Le 14:3-9), that performed in the tabernacle court seven days after the former restored him to all spiritual privileges of Jehovah's worshippers (Le 14:10-32). Two birds were taken for him, provided by the priest not the man; one was killed over running water, the other set free; accompanied with cedar wood (Juniper oxycedar, whose smoke was disinfectant), scarlet (representing rosy health and vigour), and hyssop (the caper plant, medicinally cleansing ulcers and skin diseases).
The cedar and hyssop were tied to the living bird by the scarlet band; the whole was dipped in the blood of the killed bird and running water. The seven sprinklings renewed to him the covenant, symbolized by that number. The dead bird represented his past deadness, the freed living bird his restored life and freedom. The two, as in the case of the two goats on the Day of Atonement, form one joint type. (See DAY of ATONEMENT.) The leper brought two young rams (Hebrew, Le 14:10), one as a trespass offering, another as a burnt offering, and a ewe lamb as a sin offering; these bore witness that disease and death and the defilements of both are the wages of man's sin. The similarity to the rites in consecrating a priest marked the priestly character of Israel (Ex 19:6). The leper was restored to his standing as member of the royal priest-nation with priestly ceremonial.
First, he was restored to a right footing with the general congregation. Then only was he in a condition to offer, as member of the priestly nation, the offerings for himself. The oil symbolized the Spirit's grace. Its application to the ear, hand, and foot marked that every organ was now consecrated to God, the ear to hear and obey, the hand to perform God's will, and the foot to run upon God's errands. Leprosy in the house, a fungous growth on the walls, symbolized the corruption which taints all creation and which is the effect of the fall. Man's body and man's earthly home must be dissolved, that a heavenly body and a new earth untainted with sin may succeed. Jg 1:23, "hating the garment spotted by the flesh," i.e. avoiding all contact with pollution, answers to Le 13:52-57; 15:4-17. Any touching a leprosy-tainted garment was excluded from communion with God's people. Christians, who at baptism received the white garment, must shrink from what would defile it.
When the leprosy was spread over the whole person from head to foot (Le 13:12-13) with none of the proper symptoms of elephantiasis the man was clean, his disease was the common white leprosy or dry tetter, red pimples with scaly surface spreading until it covers the body, not much affecting the health and disappearing of itself. This was rather a relief to the body than a disease, the whole diseased matter being brought to the surface and so passing off. Sin is least fatal and nearest removal when brought to the surface by hearty confession to God, then our Highpriest Jesus completely cleanses us (1Jo 1:8-9). Leprosy was polluting, spreading as to the patient, transmissive, and then humanly incuable; in all these points typical of sin. The death spots soon after death appearing on a corpse, and spreading until the whole is decomposed, answer to the leprosy spots. Every leper thus was a living sermon that Israel should keep themselves unspotted from the world (Re 21:27; Eph 5:5).'.

Smith's Bible Dictionary defines this word as: '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 Lepra mosaica. Such were the cases of Moses, Miriam, Naaman and Gehazi. (Ex 4:6; Nu 12:10; 2Ki 5:1,27) comp. Levi 13:13 But, remarkably enough, in the Mosaic ritual diagnosis of the disease, (Le 13:1,1; 14:1) ... this kind, when overspreading the whole surface, appears to be regarded as "clean." (Le 13:12-13,16-17) The Egyptian bondage, with its studied degradations and privations, and especially the work of the kiln under an Egyptian sun, must have had a frightful tendency to generate this class of disorders. The sudden and total change of food, air, dwelling and mode of life, caused by the exodus, to this nation of newly-emancipated slaves, may possibly have had a further tendency to produce skin disorders, and severe repressive measures may have been required in the desert-moving camp to secure the public health or to allay the panic of infection. Hence it is possible that many, perhaps most, of this repertory of symptoms may have disappeared with the period of the exodus, and the snow-white form, which had pre-existed, may alone have ordinarily continued in a later age. The principal morbid features are a rising or swelling, a scab or baldness, and a bright or white spot. (Le 13:2) But especially a white swelling in the skin, with a change of the hair of the part from the natural black to white or yellow, ch. (Le 13:3-4,10,20,25,30) or an appearance of a taint going "deeper than the skin," or, again, "raw flesh" appearing in the swelling, ch. (Le 13:10,14-15) was a critical sign of pollution. The tendency to spread seems especially to have been relied on. A spot most innocent in other respects, if it "spread much abroad," was unclean; whereas, as before remarked, the man so wholly overspread with the evil that it could find no further range was on the contrary "clean." ch. (Le 13:12-13) These two opposite criteria seem to show that whilst the disease manifested activity, the Mosaic law imputed pollution to and imposed segregation on the suffered, but that the point at which it might be viewed as having run its course was the signal for his readmission to communion. It is clear that the leprosy of Levi 13,14 means any severe disease spreading on the surface of the body in the way described, and so shocking of aspect, or so generally suspected of infection, that public feeling called for separation. It is now undoubted that the "leprosy" of modern Syria, and which has a wide range in Spain, Greece and Norway, is the Elephantiasis graecorum. It is said to have been brought home by the crusaders into the various countries of western and northern Europe. It certainly was not the distinctive white leprosy, nor do any of the described symptoms in Levi 13 point to elephantiasis. "White as snow," (2Ki 5:27) would be a inapplicable to elephantiasis as to small-pox. There remains a curious question as regards the leprosy of garments and houses. Some have though garments worn by leprous patients intended. This classing of garments and house-walls with the human epidermis, as leprous, has moved the mirth of some and the wonder of others. Yet modern science has established what goes far to vindicate the Mosaic classification as more philosophical than such cavils. It is now known that there are some skin diseases which originate in an acarus, and others which proceed from a fungus. In these we may probably find the solution of the paradox. The analogy between the insect which frets the human skin and that which frets the garment that covers it --between the fungous growth that lines the crevices of the epidermis and that which creeps in the interstices of masonry --is close enough for the purposes of a ceremonial law. It is manifest also that a disease in the human subject caused by an acarus or by a fungus would be certainly contagious, since the propagative cause could be transferred from person to person. (Geikie in his "Life of Christ" says: "Leprosy signifies smiting, because it was supposed to be a direct visitation of heaven. It began with little specks on the eyelids and on the palms of the hands, and gradually spread over different parts of the body, bleaching the hair white wherever it showed itself, crusting the affected parts with shining scales, and causing swellings and sores. From the skin it slowly ate its way through the tissues, to the bones and joints, and even to the marrow, rotting the whole body piecemeal. The lungs, the organs of speech and hearing, and the eyes, were attacked in turn, till at last consumption or dropsy brought welcome death. The dread of infection kept men aloof from the sufferer; and the law proscribed him as above all men unclean. The disease was hereditary to the fourth generation." Leprosy in the United States. --The Medical Record, February, 1881, states that from the statistics collected by the Dermatological Society it appears that there are between fifty and one hundred lepers in the United States at present. Is modern leprosy contagious? --Dr. H.S. Piffard of New York, in the Medical Record, February, 1881, decides that it is in a modified degree contagious. "A review of the evidence led to the conclusion that this disease was not contagious by ordinary contact; but it may be transmitted by the blood and secretions. A recent writer, Dr. Bross, a Jesuit missionary attached to the lazaretto at Trinidad, takes the ground that the disease in some way or other is transmissible. It is a well-established fact that when leprosy has once gained for itself a foothold in any locality, it is apt to remain there and spread. The case of the Sandwich Islands illustrates the danger. Forty years ago the disease did not exits there; now one-tenth of the inhabitants are lepers." This is further confirmed by the fact stated by Dr. J. Hutchinson, F.R.S., that "We find that nearly everywhere the disease is most common on the seashore, and that, when it spreads inland, it generally occurs on the shores of lakes or along the course of large rivers." Leprosy as a type of sin. --"Being the worst form of disease, leprosy was fixed upon by God to be the especial type of sin, and the injunctions regarding it had reference to its typical character." It was (1) hereditary; (2) contagious; (3) ever tending to increase; (4) incurable except by the power of God; (5) a shame and disgrace; (6) rendering one alone in the world; (7) deforming, unclean; (8) "separating the soul from God, producing spiritual death; unfitting it forever for heaven and the company of they holy, and insuring its eternal banishment, as polluted and abominable." (9) Another point is referred to by Thompson (in "The Land and the Book"): "Some, as they look on infancy, reject with horror the thought that sin exists within. But so might any one say who looked upon the beautiful babe in the arms of a leprous mother. But time brings forth the fearful malady. New-born babes of leprous parents are often as pretty and as healthy in appearance as any; but by and by its presence and workings become visible in some of the signs described in the thirteenth chapter of Leviticus." --ED.)'.

Thompson Chain Topics provides links for the word leprosy : 'Le 13:45; 22:4; Nu 5:2; 12:10; 2Ki 5:1,27; 2Ch 26:21; Mt 8:2; Lu 17:12
Le 13:2; 14:2,34; De 24:8; 2Ch 26:19'.

Nave's Topical Bible provides links for the word leprosy as: 'Law concerning: Le 13; 14; 22:4; Nu 5:1-3; 12:14; De 24:8; Mt 8:4; Lu 5:14; 17:14. Sent as a judgment on: Miriam: Nu 12:1-10. Gehazi: 2Ki 5:27. Uzziah: 2Ch 26:20-21. Entailed: 2Ki 5:27. Isolation of lepers: Le 13:46; Nu 5:2; 12:14; 2Ki 15:5; 2Ch 26:21. Separate burial of: 2Ch 26:23. Instances of leprosy not mentioned above: Four lepers outside Samaria: 2Ki 7:3. Azariah: 2Ki 15:5. Simon: Mr 14:3. HEALED: Miriam: Nu 12:13-14. Naaman: 2Ki 5:8-14. By Jesus: Mt 8:3; Mr 1:40-42; Lu 5:13; 17:12-14. Disciples empowered to heal: Mt 10:8'.

Torrey's Topical Textbook provides links for the word leprosy as: 'A common disease among the Jews: Lu 4:27. INFECTED: Men: Lu 17:12. Women: Nu 12:10. Houses: Le 14:34. Garments: Le 13:47. An incurable disease: 2Ki 5:7. Often sent as a punishment for sin: Nu 12:9-10; 2Ch 26:19. Often hereditary: 2Sa 3:29; 2Ki 5:27. PARTS AFFECTED BY: The hand: Ex 4:6. The head: Le 13:44. The forehead: 2Ch 26:19. The beard: Le 13:30. The whole body: Lu 5:12. Often began with a bright red spot: Le 13:2,24. Turned the skin white: Ex 4:6; 2Ki 5:27. Turned the hair white or yellow: Le 13:3,10,30. THE PRIESTS: Judges and directors in cases of: De 24:8. Examined persons suspected of: Le 13:2,9. Shut up persons suspected of, seven days: Le 13:4. Had rules for distinguishing: Le 13:5-44. Examined all persons healed of: Le 14:2; Mt 8:4; Lu 17:14. Ceremonies at cleansing of: Le 17:14. THOSE AFFLICTED WITH: Ceremonially unclean: Le 13:8,11,22,44. Separated from intercourse with others: Nu 5:2; 12:14-15. Associated together: 2Ki 7:3; Lu 17:12. Dwelt in a separate house: 2Ki 15:5. Cut off from God's house: 2Ch 26:21. Excluded from priest's office: Le 22:2-4. To have their heads bare, clothes rent, and lip covered: Le 13:45. To cry unclean when approached: Le 13:45. Less inveterate when it covered the whole body: Le 13:13. Power of God manifested in curing: Nu 12:13-14; 2Ki 5:8-14. Power of Christ manifested in curing: Mt 8:3; Lu 5:13; 17:13-14. Christ gave power to heal: Mt 10:8. GARMENTS: Suspected of, shown to priest: Le 13:49. Suspected of, shut up seven days: Le 13:50. Infected with, to have the piece first torn out: Le 13:56. Incurably infected with, burned: Le 13:51-52. Suspected of, but not having, washed and pronounced clean: Le 13:53-54,58-59. HOUSES: Suspected of, reported to priest: Le 14:35. Suspected of, emptied: Le 14:36. Suspected of, inspected by priest: Le 14:37. Suspected of, shut up seven days: Le 14:38. To have the part infected with, first removed, and the rest scraped, etc: Le 14:39,42. Incurably infected with, pulled down and removed: Le 14:43-45. Infected with, communicated uncleanness to everyone who entered them: Le 14:46-47. Suspected of, but not infected, pronounced clean: Le 14:48. Ceremonies at cleansing of: Le 14:49-53 '.

Please see the note for Romans C12S1 about the word beseech. Webster's 1828 dictionary defines this word is: 'v.t. pret. and pp. besought. To entreat; to supplicate; to implore; to ask or pray with urgency; followed by a person; as, I Paul beseech you by the meekness of Christ, 2 Cor.10.; or by a thing; as, I beseech your patience'. Please also see the note for 2Corinthians 12:8 about the word besought.

We find forms of the word kneeling in: Genesis 24:11; 1Kings 8:54; 2Chronicles 6:13; Psalms 95:6; Daniel 6:10; Matthew 17:14; Mark 1:40; Mark 10:17; Luke 22:41; Acts 7:60; Acts 9:40; Acts 20:36; Acts 21:5. Webster's 1828 defines this word as: 'Falling on the knees'.

Thompson Chain Topics provides links for the word kneeling as: '1Ki 8:54; 2Ch 6:13; Ezr 9:5; Ps 95:6; Isa 45:23; Da 6:10; Lu 22:41; Ac 7:60; 9:40; 20:36; 21:5; Eph 3:14'.

Please see the notes for 2Corinthians 7:1 and James 4:8 about the word cleanse. The functional definition for this word is: 'To purify; to make clean; to remove filth, or foul matter of any kind, or by any process whatever, as by washing, rubbing, scouring, scraping, purging, ventilation, etc'. Please also see the note for Hebrews 9:13-14 about the word unclean. Please also see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them. Please note that there are no 'daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Mt 8:2-4; Lu 5:12-14
a leper. Le 13-14; Nu 12:10-15; De 24:8-9; 2Sa 3:29; 2Ki 5:5-27,27; 7:3; 15:5; Mt 11:5; Lu 17:12-19
kneeling. Mr 10:17; 2Ch 6:13; Mt 17:14; Lu 22:41; Ac 7:60; Eph 3:14
if thou. Mr 9:22-23; Ge 18:14; 2Ki 5:7'.

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C1-S40 (Verse 41) Jesus does the miracle.

First Step: Why.

And Jesus,
moved with compassion,
put forth his hand,
and touched him,
and saith unto him,
I will;

Second Step: How.

be thou clean.

The sentences in 1:40 through the end of the chapter needs to be considered together in order to properly consider the context. A man asked for a miracle from Jesus and he had the right attitude. He received his miracle and then Jesus instructed him to See thou say nothing to any man: but go thy way (and do what the Mosaic Law commands). However, our last sentence says that he disobeyed and caused problems in the ministry for Jesus. The fact is that we don't know everything and when we think we know better than God, and use that as an excuse to disobey, we often cause problems because we did not consider all of the possible consequences.

Please see the note for Romans C9S13 about the word compassion. Webster's 1828 dictionary defines this word is: ' A suffering with another; painful sympathy; a sensation of sorrow excited by the distress or misfortunes of another; pity; commiseration. Compassion is a mixed passion, compounded of love and sorrow; at least some portion of love generally attends the pain or regret, or is excited by it. Extreme distress of an enemy even changes enmity into at least temporary affection'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'moved. Mr 6:34; Mt 9:36; Lu 7:12-13; Heb 2:17; 4:15
I. Mr 4:39; 5:41; Ge 1:3; Ps 33:9; Heb 1:3
General references. exp: Mr 2:11; 9:27.'.

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C1-S41 (Verse 42) The results of the miracle.

And as soon as he had spoken,
immediately the leprosy departed from him,
and he was cleansed.

Sometimes God heals us completely and immediately and sometimes He tells us the live with the problem and sometimes He does something else. No matter how God responds to our request for healing, we need to be thankful because His answer is always what will bring Him the most glory and bring us the greatest good.

We find forms of the word immediate only in the New Testament, and almost all in the Gospels and Acts. We find this word in the Gospel of Mark in: Mark 1:12; Mark 1:28; Mark 1:31; Mark 1:42; Mark 2:8; Mark 2:12; Mark 4:5; Mark 4:15; Mark 4:16-17; Mark 4:29; Mark 5:2; Mark 5:30; Mark 6:27; Mark 6:50; Mark 10:52; Mark 14:43. Webster's 1828 defines this word as: '1. Proximate; acting without a medium, or without the intervention of another cause or means; producing its effect by its own direct agency. An immediate cause is that which is exerted directly in producing its effect, in opposition to a mediate cause, or one more remote. 2. Not acting by second causes; as the immediate will of God. 3. Instant; present; without the intervention of time. We must have an immediate supply of bread. Immediate are my needs-- Death--inflicted--by an immediate stroke.'.

Thompson Chain Topics provides links for this word as: 'Cures: Mt 8:3; 20:34; Mr 1:31; 5:29,42; 7:35; Joh 4:53. Service: Examples of prompt response to the call of duty: Elisha: 1Ki 19:20. Peter and Andrew: Mr 1:18. Peter's Mother-in-law: Lu 4:39. Zacchaeus: Lu 19:6. Paul after his Conversion: Ac 9:20; 10:29. Paul and Silas in Responding to the Macedonian Call: Ac 16:10; Ga 1:16'.

Please see the note for Mark 1:40 about the words leper / Leprosy. The functional definition for this word is: 'This was a physical disease which was considered to have spiritual significance. Leprosy was "the outward and visible sign of the innermost spiritual corruption; a meet emblem in its small beginnings, its gradual spread, its internal disfigurement, its dissolution little by little of the whole body, of that which corrupts, degrades, and defiles man's inner nature, and renders him unmeet to enter the presence of a pure and holy God'.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition for this word is: 'To go or move from'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'immediately. Mr 1:31; 5:29; Ps 33:9; Mt 15:28; Joh 4:50-53; 15:3 exp: Joh 5:9'.

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C1-S42 (Verse 43-44) Jesus instructs the man.

Equivalent Section: What not to do.

First Step: Make the instruction a charge.

And he straitly charged him,
and forthwith sent him away;

Second Step: Say the charge.

And saith unto him,
See thou say nothing to any man:

Equivalent Section: Say what to do.

but go thy way,
shew thyself to the priest,
and offer for thy cleansing those things which Moses commanded,
for a testimony unto them.

Please notice that Jesus gave this man a very clear and detailed command. Many times we cause problems, and even miss out on the blessings of God, when we fail to follow exact instructions. Please notice the word definitions for strait and for charge, given below. With the true definition we should understand this man's disobedience.

Please see the note for Philippians 1:23-24 about the word strait. The functional definition for this word is: 'Narrow, and difficult to pass, Mt 7:13-14. This word should not be confounded with straight. To be "in a strait," is to have one's way beset with doubts or difficulties, to be at a loss, 1Sa 13:6; 2Sa 24:14; Php 1:23'. Please also see the note for 2Corinthians 6:12 about the word straiten.

Please see the note for 1Timothy 1:3-4 about the word charge. The functional definition for this word is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please also see the Message called A Pastor's Charge.

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

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

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

Please see the note for 1Corinthians C8S7 about the word offer. Webster's 1828 dictionary defines this word as: 'Presented for acceptance or rejection; presented in worship or devotion; immolated; bid; presented to the eye or the mind'.

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

Please see the note for Psalms 119 about the words testimony / testimonies. The functional definition for this word is: 'statements that are used in a court of law to judge the legality of someone's actions. These require first-hand experience because anything else would be rumor and not legal to present in court'. Please also see the Message called Testimony of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 3:12; 5:43; 7:36; Mt 9:30; Lu 8:56
shew. Le 14:2-32; Mt 23:2-3; Lu 5:14; 17:14
for a testimony. Ro 15:4; 1Co 10:11
General references. exp: De 24:8; Mr 7:36; Ac 23:22.'.

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C1-S43 (Verse 45) The man disobeyed his charge.

Equivalent Section: The effect on Jesus.

But he went out,
and began to publish it much,
and to blaze abroad the matter,
insomuch that Jesus could no more openly enter into the city,
but was without in desert places:

Equivalent Section: The effect on others.

and they came to him from every quarter.

We find forms of the word publish in: Mark 1:45; Mark 5:20; Mark 7:36; Mark 13:10; Luke 8:39; Acts 10:37; Acts 13:49. Webster's 1828 defines this word as: '1. To discover or make known to mankind or to people in general what before was private or unknown; to divulge, as a private transaction; to promulgate or proclaim, as a law or edict. We publish a secret, by telling it to people without reserve. Laws are published by printing or by proclamation. Christ and his apostles published the glad tidings of salvation. Th' unwearied sun, from day to day, Does his Creator's power display; And publishes to every land The work of an Almighty hand. 2. To send a book into the world; or to sell or offer for sale a book, map or print. 3. To utter; to put off or into circulation; as, to publish a forged or counterfeit paper. 4. To make known by posting, or by reading in a church; as, to publish banns of matrimony. We say also, the persons intending marriage are published; that is, their intention of marriage is published.'.

Webster's 1828 defines the word blaze as: 'Publication; wide diffusion of report. In this sense, we observe the radical sense of dilatation, as well as that of light.'.

Please see the note for John 18:20 about the word openly. The functional definition for this word is: 'Publicly; not in private; without secrecy; as, to avow our sins and follies openly. How grossly and openly do many of us contradict the precepts of the Gospel by our ungodliness and worldly lusts! 2. Plainly; evidently; without reserve or disguise'.

Please see the note for John 10:1 about the word enter. The functional definition for this word is: 'the proper and legal way to go into a structure'.

Please see the note for Mark 6:31 about the word desert. The functional definition for this word is: 'a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and began. Ps 77:11; Mt 9:31; Lu 5:15; Tit 1:10
could. Mr 2:1-2,13
General references. exp: Mr 1:28; 7:36.'.

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Mark Chapter 2

Links to sentences in this chapter:

C2-S1 (Verse 1), C2-S2 (Verse 2), C2-S3 (Verse 3), C2-S4 (Verse 4), C2-S5 (Verse 5), C2-S6 (Verse 6-7), C2-S7 (Verse 7), C2-S8 (Verse 8), C2-S9 (Verse 9), C2-S10 (Verse 10-11), C2-S11 (Verse 12), C2-S12 (Verse 13), C2-S13 (Verse 14), C2-S14 (Verse 14), C2-S15 (Verse 15), C2-S16 (Verse 16), C2-S17 (Verse 17), C2-S18 (Verse 18), C2-S19 (Verse 19), C2-S20 (Verse 19), C2-S21 (Verse 20), C2-S22 (Verse 21), C2-S23 (Verse 22), C2-S24 (Verse 23), C2-S25 (Verse 24), C2-S26 (Verse 25), C2-S27 (Verse 26), C2-S28 (Verse 27-28)'.

Chapter Summary.

Theme: The religious leaders start their doctrinal fights with Jesus.

Mark 2:1-12; Matthew 9:1-8 and Luke 5:17-26 tell us about Jesus returning home with His first four disciples. There Jesus cures a man who was sick of the palsy. (From the dictionary definitions, palsy sounds a lot like polio, which still can not be cured today.) Jesus also used this miracle to challenge the claim by the scribes to have greater authority when speaking for God and when teaching doctrine.

We are first told that the scribes and the Pharisees started to accuse Jesus of blasphemy in Mark 2:6; Matthew 9:2; Luke 5:21 and John 8:3. Other earlier places we are told that they reacted poorly but these are the first reports of this accusation.

In Mark 2:13-15; Matthew 9:9 and Luke 5:27-29 we read about the call of Matthew as a disciple who would become an apostle. He gave a party, to celebrate his call and to introduce his friends the Jesus.

In Mark 2:15-17; Matthew 9:10-13; and Luke 5:30-32 we read about how Jesus and His disciples eat and drink with publicans and sinners. As a result of this, the scribes and Pharisees questioned Jesus about not keeping their traditions.

In Mark 2:18-22; Matthew 9:14-17; and Luke 5:33-39 we read about the disciples of John asking a similar, but different question and asking it for a different reason and with a different attitude. As a result, they received a different type of answer.

In Mark 2:23-28 Matthew 12:1-8; and Luke 6:1-5 we are told how certain of the Pharisees asked Behold, why do they on the sabbath day that which is not lawful? What they called not lawful were their own religious rules which they added to God's word. These accounts also have the answer from Jesus which includes the fact that the Son of man is Lord also of the sabbath.

Please see the Study called Miracles in the Gospels about the miracles recorded in this chapter. Please also see the Study called Significant Gospel Events for where the accounts of this chapter are related to accounts of other Gospels. Please also see the Table of Parables in the New Testament for links to where parables in this chapter are related to parables in the other Gospels.

In the beginning of our chapter, we read about Jesus returning home with His first four disciples. There He healed a man sick of the palsy. This caused certain of the scribes and the Pharisees to reason in their hearts, (thinking) Why doth this man thus speak blasphemies? Note: Jesus did not speak blasphemies. Here we see the religious people judging Him because He did not keep their religious attitudes and actions which violate the commandments and spirit of the Bible. We see a similar thing today with religious people condemning Bible believers of 'hate speech' when they say that God, in the Bible, calls certain things sin. It is not 'hate speech' to speak the truth about what God wrote and what will be punished by God Giving a warning is actually 'love speech'.

This healing by Jesus is the start of the disagreement between Jesus and the religious leaders. This also resulted in the scribes and the Pharisees starting to accuse Jesus of blasphemy. Even though they did not have the power to do miracles, they assumed the authority to command Jesus and tell Him when and how to do miracles. In addition, their own teaching taught them that only a man with a message from God could do these types of miracles and, therefore, rejecting his message was actually rejecting a message from God. However, like most religious people since the sin by Adam, they assumed that their religious training and position gave them greater authority than even God had.

Next, we read about the call of Matthew as a disciple who would become an apostle. While many believe that all twelve were called at the same time, our accounts tell a different story. There can certainly be an argument that Jesus prayed all night once, and knew whom He would call after that single session of prayer. However, that does not preclude there being time gaps between the call of the first and the call of the last of the twelve.

After the call of Matthew, we read about how Jesus and His disciples eat and drink with publicans and sinners. It should also be noted that this report follows / is part of the report in Luke that Matthew threw a big party as a result of being called as a disciple. Thus, this complaint (by the religious people about whom Jesus and His disciples associated with) is probably as a result of that party. What we see is that Matthew was more concerned about the lost state of his friends than he was in observing their religious prejudices. Apparently, Matthew's main concern was introducing his friends to Jesus and tiring to get them truly saved. We also have an example of how the newly saved should act while they still have many lost friends. We have the answer from Jesus when He says: They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance. Thus we see that people must realize their lost state, and truly repent, before they can be truly saved.

Next, we read about the disciples of John asking a similar, but different question and asking it for a different reason and with a different attitude. They were sincerely seeking doctrinal truth where the scribes and the Pharisees were looking to make an accusation. As a result, the disciples of John received a totally different type of answer and they received teaching with their answer.

Last in this chapter, we are told how certain of the Pharisees asked Behold, why do they on the sabbath day that which is not lawful? because the disciples of Jesus plucked corn, in a field, to eat on a Sabbath. The Pharisees had picked a fight over their religious rules which were not Biblical. This particular difference in the source of true religious authority is what eventually led to the crucifixion. This account (as told in all of the Gospels) has the answer from Jesus which includes the fact that The sabbath was made for man, and not man for the sabbath and that the Son of man is Lord also of the sabbath.

C2-S1: Jesus returned to Capernaum.
C2-S2: Jesus preached.
C2-S3: A man was brought for Jesus to heal.
C2-S4: The friends broke up the roof.
C2-S5: How Jesus reacted.
C2-S6: The scribes wrongly accuse.
C2-S7: Their reasoning.
C2-S8: Jesus challenges their wrong reasoning.
C2-S9: Jesus challenges them to choose the easier. of two choices.
C2-S10: The answer from Jesus.
C2-S11: The reaction to the miracle.
C2-S12: Where the next account happens.
C2-S13: Jesus calls Matthew.
C2-S14: Matthew obeyed the call.
C2-S15: Jesus ate with the common man.
C2-S16: The scribes and Pharisees look for an excuse to make an accusation.
C2-S17: Jesus answered their accusation.
C2-S18: Other disciples questioned Jesus.
C2-S19: Jesus answers with an analogy.
C2-S20: Jesus explains the analogy.
C2-S21: Jesus prophesies the future.
C2-S22: Jesus gives another analogy.
C2-S23: Jesus gives another analogy.
C2-S24: Account of the next incident.
C2-S25: The challenge from the Pharisees.
C2-S26: Jesus starts His answer from scripture.
C2-S27: Jesus continues His answer from scripture.
C2-S28: Jesus gives doctrine based upon scripture.

The Treasury of Scripture Knowledge provides a chapter outline as:

'1-2. Christ followed by multitudes,
3-12. heals one sick of the palsy;
13-14. calls Matthew from the receipt of custom;
15-17. eats with Publicans and sinners;
18-22. excuses his disciples for not fasting;
23-28. and for plucking the ears of corn on the sabbath day.'
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C2-S1 (Verse 1) Jesus returned to Capernaum.

First Step: Jesus returned home.

And again he entered into Capernaum,
after some days;

Second Step: Everyone in town heard about His return.

and it was noised that he was in the house.

Our First Step tells us: And again he entered into Capernaum, after some days. The and means that this sentence is added to the prior sentence and chapter where we were told the account of His going on a preaching tour of several cities and town and that His fame spread so much that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter. Therefore, it should be obvious that He returned to His home to take a break and get some rest. Yet when he was not allowed the rest, but people literally broke into the house in order to demand His help, He did not get upset but was kind and compassionate in His response.

Our Second Step tells us: and it was noised. Some people seek fame but Jesus did not. The word noised indicate that gossips spread the word and not the friends of Jesus. As already mentioned, Jesus. and His disciples were seeking a time of rest, not a time of non-stop ministry.

Please see the note for John 10:1 about the word enter. The functional definition for this word is: 'the proper and legal way to go into a structure'.

This sentence uses the phrase after some days to give us the time span that Jesus. and His disciples spent on the preaching tour which the prior chapter told us about. Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Luke 1:65 about the word noise. The functional definition for this word is: 'To spread by rumor or report. All these sayings were noised abroad-- Luke 1'. The application to our sentence is that this became the source of vocal gossip in all of the area.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'again. Mr 1:45; Mt 9:1; Lu 5:18
and it. Mr 7:24; Lu 18:35-38; Joh 4:47; Ac 2:6
General references. exp: Mr 6:55.'.

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C2-S2 (Verse 2) Jesus preached.

Equivalent Section: What happened.

And straightway many were gathered together,
insomuch that there was no room to receive them,
no,
not so much as about the door:

Equivalent Section: How Jesus reacted.

and he preached the word unto them.

Here we see that they didn't get even a small chance to rest (And straightway many were gathered together). However, Jesus did not complain about the imposition nor anything else which His flesh would want Him to complain about. Instead, he took every opportunity to preach the word unto them.

Please see the note for 2Corinthians 8:13-15 about the word gather. Webster's 1828 dictionary defines this word as: 'Collected; assembled; contracted; plaited; drawn by inference'.

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

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

Please see the note for Colossians 2:4 for extensive links and other information about the word word. The functional definition is: 'a single component part of human speech or language'. However, the word of God is the holy scriptures and in the English language, it is only the KJV-1611. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. Please also see the note for John 1:1 for an extensive note explaining the differences, and similarities, between the capitalized and the non-capitalized word word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please see the notes for Romans C10S22 and Word in 1John about the phrase word of God. The phrase every word is explained in Romans C13S12, stated in Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'straightway. Mr 2:13; 1:33,37,45; 4:1-2; Lu 5:17; 12:1
and he. Mr 1:14; 6:34; Ps 40:9; Mt 5:2; Lu 8:1,11; Ac 8:25; 11:19; 14:25; 16:6; Ro 10:8; 2Ti 4:2
General references. exp: Mr 6:55.'.

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C2-S3 (Verse 3) A man was brought for Jesus to heal.

And they come unto him,
bringing one sick of the palsy,
which was borne of four.

Matthew 9:2 and Luke 5:18 tell the equivalent of this sentence.

More than one preacher has used this account to preach about the responsibility of the saved to bring the lost to Jesus because their sin nature makes it impossible for the lost to go to Him on their own ability. We also see that they were dete5rmined to provide for their friend in spite of all obstacles, which is the attitude that God wants all saved to have.

As explained in the word definitions, below, this person could not move on his own. I have a variation of this problem which is called 'Post-Polio' today. This has a different cause than polio but the same effects. Thus, we can think of polio as a modern form of palsy. Polio, and 'Post-Polio' are the result of death of nerves. Your muscles do not work properly without instructions from the nerves. They also causes pain, which can be severe, paralysis and can cause death.

Please see the note for 1Corinthians C11S34 about the word sick. The functional definition for this word is: 'Not healthy; somewhat affected with disease'.

We find forms of the word palsy in: Matthew 4:24; Matthew 8:6; Matthew 9:2; Matthew 9:6; Mark 2:3; Mark 2:4; Mark 2:5; Luke 5:18; Luke 5:24; Acts 8:7; Acts 9:33. The American Tract Society Dictionary defines this word as: 'Or paralysis, strikes sometimes one side or portion of the body, and sometimes the whole; affecting the power of motion, or the power of sensation, or both. It is one of the least curable of diseases; but the Savior healed it with a word, Mt 4:24; 12:10; Mr 2:3-12. The "withered hand," Mr 3:1, was probably an effect of the palsy. There is also a palsy of the soul, which the Great Physician can heal, and he alone.'

Please see the note for Luke 11:46 about the word borne. Webster's 1828 defines this word as: 'pp. of bear. Carried; conveyed; supported; defrayed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bringing. Mt 9:1-8; Lu 5:18-26 exp: Ac 5:16.
General references. exp: Mr 6:55.'.

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C2-S4 (Verse 4) The friends broke up the roof.

Equivalent Section: Why the friends broke up the roof.

And when they could not come nigh unto him for the press,
they uncovered the roof where he was:

Equivalent Section: What they accomplished.

and when they had broken it up,
they let down the bed wherein the sick of the palsy lay.

Luke 5:19 tells the equivalent of this sentence.

Our sentence starts with the word And, which adds it to all prior sentences in this chapter and reminds us that context is important. In the first four sentences of this chapter we see and used seven (7) times. Someone who deals with grammar would probably want to correct such usage and try to make the presentation more properly correct without realizing that they are removing God's emphasis on context. Likewise, within our account, the scribes were busy judging Jesus for not following their strict religious rules while they missed the message and evidence that Jesus was from God and they were not. Therefore, what God chooses to do is more correct than our man-made rules.

Jump ahead, for a monument and look at the first thing said by Jesus. There is nothing in the account, before that saying, which would cause this statement. Yet, when we consider the further comments between Jesus and the scribes, we see that Jesus deliberately started this way in order to deal with their erroneous belief. Jesus was always aware about all of the people around Him and dealt with the spiritual needs of every person, even if they refused to receive the lesson which He provided.

Our context tells us that Jesus came home to rest because of all the people that He had been ministering to, including providing healing. (Please see the note for the first sentence of this chapter for those details.) Even while the crowd ignored His need for rest he considered their need for God's truth. Consider that our account, in prior sentences, says that He preached the word unto them, even though they really came to see miracles and be entertained. Jesus dealt with their true needs instead of fulfilling their desires.

Next we see that this crowd refused to be concerned with the need for rest and they also refused to be concerned about this man who was sick of the palsy. Since he could not be carried on the shoulders of two of the friends, and possibly have gotten through that way, we can assume that he was in great pain and had to remain lying down. In spite of how bad off he was, this crowd still didn't care. Next, in the next few sentences, we see that the scribes were there looking for an excuse to judge Jesus. Therefore, the spirit of this crowd was against Jesus even as they came to Him demanding miracles.

Next, as has been often preached, we see the attitude of the friends who were determined to get their fiend to Jesus in spite of the obstacles. What they did had to be illegal. Yet they did it and, probably, fully expected to have to pay the price for repairs. When the law makes it illegal to give the Gospel, we are to do so anyway and be willing to pay any price which results. That's why there are martyrs in the church history.

Now, when they let down the bed wherein the sick of the palsy lay, the rude people who refused to let the friends through had a choice. They could now move out of the way or end up with this man literally on their heads. When we do what is necessary to get people saved there will be religious critics who complain about the way that e do the job. There are always people who are more concerned about you following their orders than they are about the results, even when the results include people spending eternity in the lake of fire.

Please see the note for Mark 5:30 about the word press. The functional definition for this word is: 'To urge with force or weight; a word of extensive use, denoting the application of any power, physical or moral, to something that is to be moved or affected'.

Please see the note for 1Corinthians 11:15 about the word cover. The functional definition for this word is: 'an item which conceals another item with a barrier that can not be penetrated'.

We find forms of the word roof occurring in: Genesis 19:8; Deuteronomy 22:8; Joshua 2:6; Joshua 2:8; Judges 16:27; 2Samuel 11:2; 2Samuel 18:24; Nehemiah 8:16; Job 29:10; Psalms 137:6; Song 7:9; Jeremiah 19:13; Jeremiah 32:29; Lamentations 4:4; Eze 3:26; Ezekiel 40:13; Matthew 8:8; Mark 2:4; Luke 7:6. Webster's 1828 defines this word as: ', n. 1. The cover or upper part of a house or other building, consisting of rafters covered with boards, shingles or tiles, with a side or sides sloping from the ridge, for the purpose of carrying off the water that falls in rain or snow. In Asia, the roofs of houses are flat or horizontal. The same name, roof, is given to the sloping covers of huts, cabins and ricks; to the arches of ovens, furnaces, etc. 2. A vault; an arch; or the interior of a vault; as the roof of heaven. 3. The vault of the mouth; the upper part of the mouth; the palate. If I do not remember thee, let my tongue cleave to the roof of my mouth. Ps. 137.
ROOF, v.t. 1. To cover with a roof. I have not seen the remains of any Roman buildings, that have not been roofed with vaults or arches. 2. To inclose in a house; to shelter.'.

Please see the note for Luke 12:39 about the word broken. Webster's 1828 defines this word as: 'pp. of break. bro'kn. Parted by violence; rent asunder; infirm; made bankrupt'. Please also see the note for Romans C11S21 about the phrase broken off.

Please see the note for John 5:10 about the word bed. The functional definition for this word is: ' In the New Testament it denotes sometimes a litter with a coverlet (Mt 9:2,6; Lu 5:18; Ac 5:15)'.

Please see the note for 1Corinthians C11S34 about the word sick. The functional definition for this word is: 'Not healthy; somewhat affected with disease'.

Please see the note for Mark 2:3 about the word palsy. The American Tract Society Dictionary defines this word as: 'Or paralysis, strikes sometimes one side or portion of the body, and sometimes the whole; affecting the power of motion, or the power of sensation, or both. It is one of the least curable of diseases; but the Savior healed it with a word, Mt 4:24; 12:10; Mr 2:3-12. The "withered hand," Mr 3:1, was probably an effect of the palsy. There is also a palsy of the soul, which the Great Physician can heal, and he alone.'. We can think of Polio and 'Post-Polio' as modern equivalents as both are the result of death of nerves.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they uncovered. De 22:8; Lu 5:19'.

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C2-S5 (Verse 5) How Jesus reacted.

When Jesus saw their faith,
he said unto the sick of the palsy,
Son,
thy sins be forgiven thee.

Matthew 9:2 and Luke 5:20 tell the equivalent of this sentence.

Mark 2:1-12 tells us about Jesus returning home with His first four disciples. There He healed a man sick of the palsy. Please see the general note for this chapter for links to where this event is mentioned in other Gospels and for considerations which we should have from this event. The note for the prior sentence provided much of the context for this account. Please be sure to see it for those considerations.

The note for this sentence, within the Lord Jesus Christ Study, has a detailed comparison of the different Gospel accounts of this miracle. That note shows that men glorified God the Father because He gave power unto men. That power is to heal the crippled and to forgive sin. The fact that Jesus called this man son let us know that he was saved (became a child of God.) As with all true salvations, this man had done nothing to earn his salvation but, after being saved, he obeyed the command to Arise, and take up thy bed, and go thy way into thine house.

As already explained in the note for the prior sentence, the emphasis on forgiveness of sin, before healing, shows us the priority the Jesus put upon each of these actions.

Please see the notes for 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 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 1Corinthians C11S34 about the word sick. The functional definition for this word is: 'Not healthy; somewhat affected with disease'.

Please see the note for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition for this word is: ' 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'. Please also note that this forgiven is attached to the personal pronoun of thee. God does not give blanket forgiveness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'saw. Ge 22:12; Joh 2:25; Ac 11:23; 14:9; Eph 2:8; 1Th 1:3-4; Jas 2:18-22
he said. Mr 2:9-10; Isa 53:11; Mt 9:2; Lu 5:20; 7:47-50; Ac 5:31; 2Co 2:10; Col 3:13
Son. The Jews believed that not only death but all disease was the consequence of sin. "There is no death without sin, nor any chastisement without iniquity;" and that "no diseased person could be healed of his disease till his sins were blotted out." Our Lord, therefore, as usual, appeals to their received opinions, and asserts his high dignity, by first forgiving the sins, and then healing the body of the paralytic. Mr 5:34; Mt 9:22; Lu 8:48
sins. Job 33:17-26; Ps 32:1-5; 90:7-9; 103:3; Isa 38:17; Joh 5:14; 1Co 11:30; Jas 5:15
General references. exp: Joh 20:23.'.

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C2-S6 (Verse 6-7) The scribes wrongly accuse.

But there were certain of the scribes sitting there,
and reasoning in their hearts,
Why doth this man thus speak blasphemies?

Mark 2:1-12 tells us about Jesus returning home with His first four disciples. There He healed a man sick of the palsy. The note for 2:4 provided much of the context for this account. Please be sure to see it for those considerations.

We are first told that the scribes and the Pharisees started to accuse Jesus of blasphemy in Matthew 9:2 and Mark 2:6 and Luke 5:21. Other earlier places we are told that they reacted poorly but these are the first reports of this accusation.

Our sentence starts with the word but, which means: 'it is continuing the subject from the prior sentence while changing directions'. While the four (4) friends of the sick man displayed faith, the scribes had doubt in their hearts. The phrase reasoning in their hearts is one of the places which tell us that, in the Bible, our heart is: 'the place where we o our short-term way of thinking (reasoning'.

The last phrase of our sentence (Why doth this man thus speak blasphemies?) could be a very dangerous thing in their society. This is often overlooked today since such an accusation no longer results in someone being stoned to death, but that was not true at that time. Thus, we see a physical reason, along with the spiritual reason already covered, for Jesus to deal with this accusation.

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

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

We find forms of the word blasphemy occurring 59 times in 54 verses of the Bible, 40 times in 36 verses of the New Testament and, in the Gospels, in: Matthew 9:3; Matthew 12:31; Matthew 15:19; Matthew 26:65; Matthew 26:65; Mark 2:6-7; Mark 3:28-29; Mark 7:22; Mark 14:64; Luke 5:21; Luke 12:10; Luke 22:65; John 10:33; John 10:36. Easton's Bible Dictionary defines this word as: 'In the sense of speaking evil of God this word is found in Ps 74:18; Isa 52:5; Ro 2:24; Re 13:1,6; 16:9,11,21. It denotes also any kind of calumny, or evil-speaking, or abuse (1Ki 21:10; Ac 13:45; 18:6, etc.). Our Lord was accused of blasphemy when he claimed to be the Son of God (Mt 26:65; comp. Mt 9:3; Mr 2:7). They who deny his Messiahship blaspheme Jesus (Lu 22:65; Joh 10:36).
Blasphemy against the Holy Ghost (Mt 12:31-32; Mr 3:28-29; Lu 12:10) is regarded by some as a continued and obstinate rejection of the gospel, and hence is an unpardonable sin, simply because as long as a sinner remains in unbelief he voluntarily excludes himself from pardon. Others regard the expression as designating the sin of attributing to the power of Satan those miracles which Christ performed, or generally those works which are the result of the Spirit's agency.'. Smith's Bible Dictionary defines this word as: 'in its technical English sense, signifies the speaking evil of God and in this sense it is found Ps 74:18; Isa 52:5; Ro 2:24 etc. But according to its derivation it may mean any species of calumny and abuse: see 1Ki 21:10; A 18:6; Jude 1:9 etc. Blasphemy was punished by stoning, which was inflicted on the son of Shelomith. Le 24:11 On this charge both our Lord and St. Stephen were condemned to death by the Jews. The blasphemy against the Holy Ghost, Mt 12:32; Mr 3:28 consisted in attributing to the power of Satan those unquestionable miracles which Jesus performed by "the finger of God" and the Power of the Holy Ghost. It is plainly such a state of wilful, determined opposition to God and the Holy Spirit that no efforts will avail to lead to repentance. Among the Jews it was a sin against God answering to treason in our times.'.

Nave's Topical Bible provides links for this word as: 'General scriptures concerning: Ex 20:7; Le 19:12; 22:32; 24:10-16; De 5:11; 2Sa 12:14; 2Ki 19:22; 2Ch 32:19; Job 9:16-17,34-35; 10:2-7; 13:7-9,25-27; 15:13,25-26; 16:9,11,14; 19:6-7,21-22; 21:13-14; 22:12-14,17; 30:21; 33:10-11; 34:5-6,9,16-19,37; 37:20; 40:2; Ps 5:1-2; 10:11,13; 50:21; 73:9,11; 74:18; 78:19-20; 94:7; 139:20; Pr 30:7-9; Isa 8:21-22; 29:15-16; 36:15,18,20-21; 37:10,23; 40:27; 45:9; 52:5; 65:7; Jer 4:10; 17:15; 20:7; 23:10; Eze 8:12; 9:9; 18:25; 20:27; 33:17-20; 35:12-13; Da 7:25; 11:36-37; Ho 7:13; Zep 1:12; Zec 5:3-4; Mal 3:13-14; Mt 10:25; 12:31-32; 15:19; Mr 3:29-30; 7:21-23; Lu 12:10; Joh 19:7; Ro 2:24; 1Co 12:3; Col 3:8; 2Th 2:4; 2Ti 3:2; Heb 10:29; Jas 2:7; 3:10; 5:12; 2Pe 3:3-4; Re 13:1,6; 16:9,11,21; 17:3. Prophecy of: Re 13:1,5-6; 16:9,11,21; 17:3. INSTANCES OF: The depraved son of Shelomith, who, in an altercation with an Israelite, cursed God: Le 24:10-16. Of the Israelites, in complaining against God: Nu 21:5-6. Infidels, who used the adultery of David as an occasion to blaspheme: 2Sa 12:14. Shimei, in his malice toward David: 2Sa 16:5. Rabshakeh, in the siege of Jerusalem: 2Ki 18:22; 19; Isa 36:15-20; 37:10-33. Job's wife, when she exhorted Job to curse God and die: Job 2:9. Peter, when accused of being a disciple of Jesus: Mt 26:74; Mr 14:71. The revilers of Jesus, when he was crucified: Mt 27:40-44,63. The early Christians, persecuted by Saul of Tarsus, compelled to blaspheme the name of Jesus: Ac 26:11; 1Ti 1:13. Two disciples, Hymenaeus and Alexander, who were delivered to Satan, so that they could learn not to blaspheme: 1Ti 1:20. The man of sin: 2Th 2:3-4. Backslidden Ephesians: Re 2:9. FALSE INDICTMENTS FOR: Of Naboth: 1Ki 21:13. Jesus: Mt 26:65; Mr 14:58; Lu 22:70-71; Joh 19:7. Stephen: Ac 6:11,13. Jesus falsely accused of, previously to his trial: Mr 2:7; Lu 5:21'.

Torrey's Topical Textbook provides links for this word as: 'Christ assailed with: Mt 10:25; Lu 22:64-65; 1Pe 4:14. Charged upon Christ: Mt 9:2; 26:64-65. Charged upon saints: Ac 6:11,13. Proceeds from the heart: Mt 15:19. Forbidden: Ex 20:7; Col 3:8. The wicked addicted to: Ps 74:18; Isa 52:5; 2Ti 3:2; Re 18:11,21. Idolatry counted as: Isa 65:7; Eze 20:27-28. Hypocrisy counted as: Re 2:9. Saints grieved to hear: Ps 44:15; 74:10,18,22. Gives no occasion for: 2Sa 12:14; 1Ti 6:1. Against the Holy Ghost, unpardonable: Mt 12:31-32. Connected with folly and pride: 2Ki 19:22; Ps 74:18. Punishment of: Le 24:16; Isa 65:7; Eze 20:27-33; 35:11-12. Exemplified: The Danite, Le 24:11. Sennacherib, 2Ki 19:4,10,22. The Jews, Lu 22:65. Hymeneus, 1Ti 1:20'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and reasoning. Mr 8:17; Mt 16:7-8; Lu 5:21-22; 2Co 10:5 (margin)
General references. exp: Joh 20:23.'.

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C2-S7 (Verse 7) Their reasoning.
who can forgive sins but God only?

Luke 5:21 tells the equivalent of this sentence.

In addition, we are first told that the scribes and the Pharisees started to accuse Jesus of blasphemy in Mark 2:6. Please see the general note for this chapter for links to where this event is mentioned in other Gospels and for considerations which we should have from this event.

This sentence is a direct reference to Isaiah 43:25. Their question might have been proper in a different context. They had rudely pushed their way into a house where Jesus went for rest after several days of preaching and healing and casting out devils in many towns. The only reason that they were there is because they had heard multiple testimonies of the type of signs which Jews looked for in a true prophet from God. They also knew that the Messiah, whom they were looking for, would be 'God in human flesh'. Therefore, with their religious training as scribes, they had no excuse for not realizing Who Jesus was. It was only their own pride which prevented them from accepting the truth.

Please see the note for 2Corinthians 2:7 and Colossians C1S3 about the word forgive. The functional definition for this word is: 'legal action which removes the ongoing legal consequence without removing the requirement to restore anything lost as a consequence of the crime. True Biblical forgiveness also requires true Biblical repentance and the forgiveness will be removed if it is shown that the criminal did not truly Biblically repent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'speak. Mr 14:64; Mt 9:3; 26:65; Joh 10:33,36
who. Job 14:4; Ps 130:4; Isa 43:25; Da 9:9; Mic 7:18; Lu 5:21; 7:49; Joh 20:20-23
General references. exp: Joh 20:23.'.

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C2-S8 (Verse 8) Jesus challenges their wrong reasoning.

And immediately when Jesus perceived in his spirit that they so reasoned within themselves,
he said unto them,
Why reason ye these things in your hearts?

We are first told that the scribes and the Pharisees started to accuse Jesus of blasphemy in Mark 2:6. Please see the general note for this chapter for links to where this event is mentioned in other Gospels and for considerations which we should have from this event.

Matthew 9:4 and Luke 5:22 tell the equivalent of this sentence.

Now, some argue that the action of this sentence is that of a very sensitive human person and others argue that this action requires the power of God. We need to remember that Jesus used the Power of the Holy Ghost, and that we have the same Holy Spirit indwelling the saved today. Our sentence uses a lower-case spirit, which means 'the human spirit' and honest people admit that such perception requires the help of another spirit, either a devil or God's Holy Spirit. So, yes, Jesus perceived in his (human) spirit, but He would have done so with the Power of the Holy Ghost.

Since our sentence says: Jesus perceived in his spirit we can know that this is not some special mental ability like some people might claim. Also, since our sentence uses a lower-case spirit, we can know that other men can do the same with the help of another spirit.

Here we see that Jesus immediately dealt with doctrinal error. One mistake that many people make is to let such things go with the hope that they will go away. That is a vain hope since sinful men try to take control even if it results in a disaster for all involved.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'Instant; present; without the intervention of time or any other thing'.

Please see the note for John 4:19 about the word perceive. The functional definition for this word is: 'come to understand'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. 1Ch 29:17; Mt 9:4; Lu 5:22; 6:8; 7:39-40; Joh 2:24-25; 6:64; 21:17; Heb 4:13; Re 2:23
Why. Mr 7:21; Ps 139:2; Pr 15:26; 24:9; Isa 55:7; Eze 38:10; Lu 24:38; Ac 5:3; 8:22
General references. exp: Joh 20:23.'.

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C2-S9 (Verse 9) Jesus challenges them to choose the easier. of two choices.

First Step: First choice.

Whether is it easier to say to the sick of the palsy,
Thy sins be forgiven thee;

Second Step: Second choice.

or to say,
Arise,
and take up thy bed,
and walk?

Matthew 9:5 and Luke 5:23 tell the equivalent of this sentence.

Here Jesus asks the scribes a question which would have answered what should have been their true question about blasphemy. When we look at the two choices in this question, we see that both choices require the power of God. Therefore, only God can say if one choice is easier than the other. With this question, Jesus is trying to get them to realize that they are trying to judge something that they do not have the power, nor the authority, to judge.

Unfortunately, the scribes do not think about His question and they fail to receive the wisdom that Jesus is trying to give them. Instead of asking 'Is His action blasphemy?', they have already determined that their religious rules say that what Jesus did was blasphemy. They refused to realize that their religious rules did not have the power, nor the authority, to make that determination. Therefore, they missed the true message in this question and continued in their sin of condemning 'God in human flesh'.

We see in the Gospels that one of the signs which showed that Jesus was the Christ was that he made the lame to walk (Matthew 9:5; 11:5; 15:31; Mark 2:9; 7:5; Luke 5:23; 20:46; John 5:8-12; 8:12; 11:9-10; 12:35).

Please see the note for 1Corinthians C11S34 about the word sick. The functional definition for this word is: 'Not healthy; somewhat affected with disease'.

Please see the note for John 5:10 about the word bed. The functional definition for this word is: ' In the New Testament it denotes sometimes a litter with a coverlet (Mt 9:2,6; Lu 5:18; Ac 5:15)'.

Please see the notes for Romans C8S1 and Ephesians C4S1 about the word walk. The functional definition for this word is: 'take small repeated steps. This word is used symbolically for the small things which we do regularly in our life without thinking about those things'. Please also see the note for Romans C9S28 about the phrase live / walk by faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is it. Mt 9:5; Lu 5:22-25
Thy sins. Mr 2:5
General references. exp: Lu 5:23; Joh 5:11; 20:23.'.

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C2-S10 (Verse 10-11) The answer from Jesus.

To the scribes.

But that ye may know that the Son of man hath power on earth to forgive sins,
(See Below),
I say unto thee,
Arise,
and take up thy bed,
and go thy way into thine house.

Below is the part of the sentence from the parenthesis.

(he saith to the sick of the palsy)

Matthew 9:6 and Luke 5:24 tell the equivalent of this sentence.

Our sentence starts with the word But which means that it is: 'continuing the subject from the prior sentence while going in a different direction'. In the prior sentence Jesus asked the scribes to choose which of two options was easier. However, both options required the power of God and they could not say which would be easier for God to do. Thus, Jesus proved that they really did not have the power, nor the authority, to judge His action as blasphemy. They were claiming power and authority beyond what God had actually given to them.

Our prior sentence made it obvious that the scribes did not, truly, have the power and authority which they claimed. Now our current sentence changes direction (by starting with the word But), with Jesus proving that He does have that level of power and authority (that ye may know that the Son of man hath power on earth to forgive sins). He follows this claim with what he saith to the sick of the palsy and with what the sick man does in response to the command.

One of the things which we need to pay attention to, in our sentence, is that God's roof required the man to obey the command from God. Devils discourage God's people from obeying commands which require true Biblical faith like this command required. If this man said 'I can't', instead of trying to obey with the true Biblical faith that he could now do what 'God in human flesh' commanded Him to do, then we would not have this miracle. We read in Mark 6:5: And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.. This was in his own country, where the current miracle takes place. Thus, we see the limit on God's power being demonstrated and that limit is our being willing to demonstrate true Biblical faith.

Another thing to pay attention to is the several personal pronouns used in our sentence. We see Jesus use thee, thy, thy, and thine when addressing the sick of the palsy. We also see Him use ye when addressing the scribes. Thus, we see that our reward for demonstrating true Biblical faith, and our condemnation for refusing to do so, is personal. We will get neither reward, nor condemnation, based upon what someone else does.

Another thing to pay attention to is the use of the word saith. That makes this a life-style command. Thus, this man was permanently cured.

Our account continues through the next sentence where we are told that this sick man obeyed the command of Jesus. Our sentence after that tells us that Jesus continued to preach and minister to the people. What our account does not tell us is how the scribes reacted. It is important to may attention to what is said in a Bible account but it is also important to pay attention to what is not said.

The scribes were the main people whom Jesus was trying to teach a spiritual lesson to in this account. We are not told their reaction but, from the remainder of this Gospel and from other Gospel accounts, we know that they refused the lesson. Proverbs 29:1 says: He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. We know from history that not only these scribes were destroyed, but also many other Jews who supported these scribes in their error and refusal to accept correction. God's people need to realize that hen they refuse to admit 'I was wrong', they not only bring condemnation upon themselves but also lead their loved-ones into destruction.

One last thing to pay attention to is the phrase, Son of man, which Jesus uses to describe Himself. This title emphases His humanity. Matthew 10:24 tells us The disciple is not above his master, nor the servant above his lord. If the religious people treated Jesus this way when he gave then irrefutable proof that His message came from God, we should expect the same type of reaction when we tell people God's truth. We should be thankful for anyone who accepts God's truth and pray for those who reject it because they, later, might become like Nicodemus.

Please see the note for Romans C13S2 about the word power. The functional definition for this word is: 'the faculty of doing or performing any thing'. Please also see the note for John 5:41 about the phrase power of God. Please also see the note for Romans 8:28-39 for links to where the Bible uses the word power to refer to spiritual powers.

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The functional definition for this word is: ' In the sense of soil or ground but is also used for the entire physical world which we live on'.

Please see the note for 1Corinthians C11S34 about the word sick. The functional definition for this word is: 'Not healthy; somewhat affected with disease'.

Please see the note for John 5:10 about the word bed. The functional definition for this word is: ' In the New Testament it denotes sometimes a litter with a coverlet (Mt 9:2,6; Lu 5:18; Ac 5:15)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Da 7:13-14; Mt 9:6-8; 16:13; Joh 5:20-27; Ac 5:31; 1Ti 1:13-16 exp: Joh 5:11; 20:23.
General references. Mr 1:41; Joh 5:8-10; 6:63 exp: Joh 5:11; Ac 3:9.'.

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C2-S11 (Verse 12) The reaction to the miracle.

First Step: The reaction by the sick.

And immediately he arose,
took up the bed,
and went forth before them all;

Second Step: The reaction by the others.

insomuch that they were all amazed,
and glorified God,
saying,
We never saw it on this fashion.

Matthew 9:7 and Luke 5:25 tell the equivalent of this sentence.

Our sentence starts with the word And which adds it to the prior sentences in this chapter. Even though the next sentence also starts with the word And this sentence ends this particular account. Our next sentence adds to the account of how Jesus responded to how people reacted in this account while our current sentence finishes the account of how people reacted to this miracle.

Our sentence has two Steps with the First Step telling us how the sick man reacted to the commandment from Jesus and the Second Step telling us how the people who were witnesses reacted. The obedience of the sick man was covered in the notes for prior sentences.

The Second Step tells us they were all amazed, and glorified God. The word all includes the scribes who were there to judge Jesus and later condemned Him. The fact that they glorified God, at this time, yet later condemned Jesus, will be used against them when they are judged. With this we want to take a warning. If we do not deliberately remember how God works in and through our life, and how God gives us truth, we can forget the work of God in our life and turn against God and His truth. We need to continue to glorify God for His work in our life if we want to avoid forgetting His work with us.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'Instant; present; without the intervention of time or any other thing'.

Please see the note for John 5:10 about the word bed. The functional definition for this word is: ' In the New Testament it denotes sometimes a litter with a coverlet (Mt 9:2,6; Lu 5:18; Ac 5:15)'.

Please see the note for Mark 1:27 about the word amaze. The functional definition for this word is: 'Astonished; confounded with fear, surprise or wonder'.

Please see the notes for Romans C15S14; 1Corinthians C15S36; Ephesians C1S2; 2Corinthians 10:14-LJC and Colossians C1S6 about the word glory. The functional definition for this word is: ' brightness, splendor'.

Please see the note for Philippians 2:5-8 about the word fashion. The functional definition for this word is: 'The make or form of any thing; the state of any thing with regard to its external appearance; shape; as the fashion of the ark, or of the tabernacle'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'insomuch. Mr 1:27; Mt 9:8; 12:23; Lu 7:16
glorified. Mt 15:31; Lu 5:26; 13:13; 17:15; Ac 4:21
We never. Mt 9:33; Joh 7:31; 9:32
General references. exp: Mr 7:35; Ac 3:9.'.

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C2-S12 (Verse 13) Where the next account happens.

First Step: The place.

And he went forth again by the sea side;

Second Step: The action.

and all the multitude resorted unto him,
and he taught them.

In Mark 2:13-15 we read about the call of Matthew as a disciple who would become an apostle. Please see the general note for this chapter for links to where this event is mentioned in other Gospels and for considerations which we should have from this event.

As already explained in the note for a prior sentence, the And which starts this sentence is adding to the general account of the actions by Jesus. It is not adding this sentence to the details of the first incident which was told in the sentences prior to this one within this chapter.

In our general story, the prior chapter ended with Jesus, and His first four (4) disciples, touring many towns in the area and preaching and healing people. When they returned to get a rest, people crowded the house and would not let them rest. Jesus preached the word unto them and proved the scribes that he was 'God in human flesh', and their Messiah, but they refused to believe the proof. However, it appears that Jesus, and His first four (4) disciples were then left alone and allowed to get their rest. Now that they are rested, our current sentence tells us that Jesus is going out to teach again. Our next sentence tells us about His call to Matthew and, following it, we read how the scribes and Pharisees tried picking another doctrinal fight with Him. (Notice that the scribes got help for their next doctrinal fight.). After the next fight, just the Pharisees picked a doctrinal fight, which is reported at the end of this chapter. (Apparently the scribes decided to take a break for time.) With all of this we see that our current sentence is mainly filling the gap between the accounts of doctrinal fights which others started with Jesus.

Please see the note for John 21:1 about the Tiberias Sea, which is the sea mentioned in this sentence.

Please see the note for John 6:16-17 about the word sea. The functional definition for this word is: 'A large body of water, nearly inclosed by land, as the Baltic or the Mediterranean'.

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

Please see the note for John 10:41 about the word resort. The functional definition for this word is: 'To have recourse; to apply; to betake'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. Mt 9:9; 13:1
and all. Mr 2:2; 3:7-8,20-21; 4:1; Pr 1:20-22; Lu 19:48; 21:38'.

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C2-S13 (Verse 14) Jesus calls Matthew.

And as he passed by,
he saw Levi the son of Alphaeus sitting at the receipt of custom,
and said unto him,
Follow me.

The apostle named James, who is also called 'James the less' is also called the son of Alphaeus in Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13. In the parallel accounts in Matthew 9:9 and Luke 5:27-29, the person of this sentence is identified as Matthew. Apparently, Matthew and 'James the less' were brothers with 'James the less' being identified as the son of Alphaeus to distinguish him from other James among the disciples.

Beyond this, commentators, especially Catholic ones, claim that Alphaeus is the Greek form of a Hebrew name which they pervert in order to claim that his wife was sister to Mary, the mother of Jesus. Further, they claim that the Gospel accounts which tell us that Jesus had brothers really meant 'cousins' because Mary, the mother of Jesus, has to be an eternal virgin. Thus, we see that some of these commentators are liars trying to promote religious doctrinal error instead of truth. With that said, we need to be careful about accepting family relationships which rely on human history and human commentators and which go beyond the Bible, especially when the promote doctrine from a religion which teachers doctrinal error.

What is important in this sentence is that Levi left a financially rich position to follow Jesus when Jesus could not provide the same financial rewards. With this, we see that God calls people from all walks of life.

The next phrase, in our sentence which we should consider, is: sitting at the receipt of custom. He was a member of the government for all that he was hated for his position. As a member of government, he would be concerned about laws and government regulations. The Gospel of Matthew tells us how Jesus fulfilled Mosaic Law. His geology comes through Joseph, which is the legal, but not the physical, geology. God gives different people different spiritual gifts and physical gifts and experiences of life so that He can prepare them for the job that He wants them to do in His kingdom.

Finally, in our sentence, we see the exact command (follow me) without any more said. We see the same thing in: Matthew 4:19; Matthew 8:22; Matthew 9:9; Matthew 16:24; Matthew 19:21; Mark 2:14; Mark 8:34; Mark 10:21; Luke 5:27; Luke 9:23; Luke 9:59; Luke 18:22; John 1:43; John 10:27; John 12:26; John 13:36; John 21:19. Most people need a lot of time and several evidences before they commit their life to service to God. It is reasonable to believe that each of these disciples had several experiences with Jesus before this command was given, and the Gospel accounts indicate that this is true for many, but not all, of the disciples who became apostles. However, when the invitation came there was no begging and we do not read about repeated invitations. The indication is that many people passed up great eternal rewards by being hesitant in answering God's call.

We find forms of the word receipt only in: Matthew 9:9; Mark 2:14 and Luke 5:27. The Morrish Bible Dictionary defines this word as: 'The place where taxes were received, custom house'. This word is only used in the Bible related to this account in the three Gospels.

Please see the note for Romans C13S10 about the word custom. The functional definition for this word is: 'Tribute, toll or tax. This word is also used for a common practice and it is a common practice by all governments to collect money any time that they can'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he saw. Mr 3:18; Mt 9:9; Lu 5:27
Alphaeus. Mr 3:18; Lu 6:15; Ac 1:13
receipt of custom. or, place where the custom was received.
Follow me. Mr 1:17-20; Mt 4:19-22'.

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C2-S14 (Verse 14) Matthew obeyed the call.
And he arose and followed him.

Here we see a simple statement of obedience. We also see that he followed Jesus for the rest of his life and, according to history, died a martyr's death. This is our example of how God wants us to follow Jesus.

Here we see this professional man leave his very financially profitable profession to follow Jesus. As mentioned several places on this web site, this was not a call to salvation but a call to discipleship. The equivalent of today is quitting a job, or a profession, and going to Bible School is order to serve the Lord full-time.

In addition, the account by Luke gives additional details which are not provided by Mark nor by Matthew. But, when most people quit a job, or a profession, in order to go to Bible School, they try to save their money for future expenses. Instead of doing that, the rest of our account tells us the Matthew spent his money to give a big party with the intention of introducing all of his friends to Jesus.

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C2-S15 (Verse 15) Jesus ate with the common man.

Equivalent Section: Who He ate with.

And it came to pass,
that,
as Jesus sat at meat in his house,
many publicans and sinners sat also together with Jesus and his disciples:

Equivalent Section: Why.

for there were many,
and they followed him.

In Matthew 9:10-13; Mark 2:15-17 and Luke 5:30-32 we read about how Jesus and His disciples eat and drink with publicans and sinners. This is at the house of Matthew right after he was commanded follow me. and as a direct result of that command. Thus, we see that the expected result of following Jesus is to use everything that God gave us in order to do our obedience to Jesus. Please see the general note for this chapter for links to where this event is mentioned in other Gospels and for considerations which we should have from this event. Please also see the note for this verse, in the Lord Jesus Christ Study, for other considerations.

The phrase in his house, means 'in Matthew's house' as stated more clearly in the account of this incident within the Gospel of Luke.

Next we need to look at the phrase many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. This was a general following and not the special following which Matthew received. Matthew was called out of the group in the way that many preachers say that they have a special calling from God. Other preachers say that they did not receive a special call but just kept showing up for work and volunteering. That type of attitude is what leads to a special call. In addition, Mark 6:48 tells us that Jesus would have passed by them while the disciple were working hard on a problem of personal safety. Thus, we see that we need to always be paying attention to Jesus, especially when we are having trouble, and be willing to obey immediately when He gives us a command, if we want to have special blessings from God.

Finally, our example shows us that we need to have an attitude which is ready to praise and thank God any time that He gives us special blessings. In addition, we need to be willing to be a witness of those special blessings to as many people as we can so that our life is devoted to bringing glory to God.

Please see the notes for 1Corinthians 6:13; Hebrews 13:8-LJC and Hebrews 13:9 about the word meats. The functional definition for this word is: 'Food in general; any thing eaten for nourishment, either by man or beast'.

We find forms of the word publican in: Matthew 5:46; Matthew 5:47; Matthew 9:10; Matthew 9:11; Matthew 10:3; Matthew 11:19; Matthew 18:17; Matthew 21:31; Matthew 21:32; Mark 2:15; Mark 2:16; Luke 3:12; Luke 5:27; Luke 5:29; Luke 5:30; Luke 7:29; Luke 7:34; Luke 15:1; Luke 18:10; Luke 18:11; Luke 18:13; Luke 19:2. The Morrish Bible Dictionary defines this word as: 'The persons who farmed the taxes levied by the Romans, a certain sum being payable for each district. These then farmed out smaller portions to others, or engaged them to collect the money. The whole system was bad, and was capable of abuse by the collectors demanding more than they should. The counsel given by John the Baptist to the Publicans was: "Exact no more than that which is appointed you." Lu 3:12-13. Zacchaeus would appear to have been a just and liberal man; he speaks of restoring money taken 'by false accusation': being 'the chief among the publicans,' he remedied such things as were under his control.
The obligation to pay taxes to the Romans was very galling to the Jews, and those engaged in collecting them were accounted unworthy of any respect, hence 'publicans and sinners' are often classed together; the Lord was derided by the religious people for entering their houses: they mockingly called Him "a friend of publicans and sinners." But God's grace was for all, and Matthew was called from his office of publican to be one of the apostles. Mt 5:46-47; 10:3; Mr 2:15-16; Lu 5:27-30; 18:10-13.'.

Nave's Topical Bible provides links for this word as: '(Tax collectors for the Romans) Disreputable: Mt 5:46-47; 9:11; 11:19; 18:17; 21:31; Lu 18:11. Change their ways because of the preaching of John the Baptist: Mt 21:32; Lu 3:12; 7:29. Matthew, the tax collector of Capernaum, becomes an apostle: Mt 9:9; 10:3; Mr 2:14; Lu 5:27. Parable concerning: Lu 18:9-14. Zacchaeus, chief among, receives Jesus into his house: Lu 19:2-10'.

Thompson Chain Topics provides links for this word as: '(collectors of Roman revenue) Mt 5:46; 9:10; 18:17; 21:31; Lu 3:12; 5:29; 7:34; 18:10'.

Please see the note for John 1:35-36 about the word disciple. The functional definition for this word is: 'a learner or pupil'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:10-11; 21:31-32; Lu 5:29-30; 6:17; 15:1'.

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C2-S16 (Verse 16) The scribes and Pharisees look for an excuse to make an accusation.

And when the scribes and Pharisees saw him eat with publicans and sinners,
they said unto his disciples,
How is it that he eateth and drinketh with publicans and sinners?

In Matthew 9:10-13; Mark 2:15-17 and Luke 5:30-32 we read about how Jesus and His disciples eat and drink with publicans and sinners. As a result of this, the scribes and Pharisees murmured against his disciples and Jesus answered them about He, and His disciples, not keeping their traditions. Please see the general note for this chapter for links to where this event is mentioned in other Gospels and for considerations which we should have from this event.

The scribes had challenged the doctrine of Jesus in C2-S6. Now they also bring along the Pharisees but even with their help they only try an indirect attack by questioning His disciples. However, our next sentence tells us that Jesus answers them directly. Proverbs 28:1 says The wicked flee when no man pursueth: but the righteous are bold as a lion..

In this account, when Matthew was called to be a disciple, the first thing he did was throw a party so that all of his friends could meet Jesus (Matthew 9:10; Mark 2:15; and Luke 5:29). We often see this type of reaction by newly saved people. They are so excited that they try to tell all of their friends about getting saved. The reaction of the scribes and Pharisees is also typical of many religious (but lost or acting lost) people. They criticized having dirty, unacceptable sinners associating with ' good religious' people (Matthew 9:11; Mark 2:16; and Luke 5:30). All three accounts include the answer from Jesus (Matthew 9:12; Mark 2:17; and Luke 5:31), which shows us the importance of the doctrine within this answer.

As we have seen before, and will see repeated all throughout the Gospels, the scribes and Pharisees complained because Jesus refused to obey their additions to the Mosaic Law. In Matthew 15:9 and Mark 7:7 we read Howbeit in vain do they worship me, teaching for doctrines the commandments of men. That is what the scribes and Pharisees are doing here, but the next sentence gives us a different type of answer from what we will read later in this Gospel account.

Please see the note for John 3:1 about the word Pharisee. Webster's 1828 dictionary defines this word as: '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'. Please see the note references for much more information of them.

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

Please see the note for Mark 2:15 about the word publican. The Morrish Bible Dictionary defines this word as: 'The persons who farmed the taxes levied by the Romans, a certain sum being payable for each district. These then farmed out smaller portions to others, or engaged them to collect the money. The whole system was bad, and was capable of abuse by the collectors demanding more than they should. The counsel given by John the Baptist to the Publicans was: "Exact no more than that which is appointed you." Lu 3:12-13. Zacchaeus would appear to have been a just and liberal man; he speaks of restoring money taken 'by false accusation': being 'the chief among the publicans,' he remedied such things as were under his control.
The obligation to pay taxes to the Romans was very galling to the Jews, and those engaged in collecting them were accounted unworthy of any respect, hence 'publicans and sinners' are often classed together; the Lord was derided by the religious people for entering their houses: they mockingly called Him "a friend of publicans and sinners." But God's grace was for all, and Matthew was called from his office of publican to be one of the apostles. Mt 5:46-47; 10:3; Mr 2:15-16; Lu 5:27-30; 18:10-13.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. Mr 2:7; Isa 65:5; Lu 15:2-7; 18:11; 19:7,10; 1Co 2:15; Heb 12:3
publicans. Mt 18:17
General references. exp: Mr 7:5.'.

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C2-S17 (Verse 17) Jesus answered their accusation.

Equivalent Section: Jesus gives an analogy.

When Jesus heard it,
he saith unto them,
They that are whole have no need of the physician,
but they that are sick:

Equivalent Section: Jesus explains His reason.

I came not to call the righteous,
but sinners to repentance.

This sentence is an indirect quote of Jeremiah 8:22.

The equivalent account in Matthew contains a quote of the message found in Hosea 6:67. Hosea 6 is full of prophecies about the life of Jesus, including the 3 days that His body would be in the ground and His soul in Hell for us. It also includes prophecy about God judging the Jews because they only had surface goodness that did not come from the heart and, therefore, did not last. Hosea, and Jesus, are also quoting Samuel in 1Samuel 15:22-23. Just as Saul lied about his righteousness and found that his excuse was rejected and himself punished and his children punished, so also did these Pharisees experience the same thing. The amazing thing is that self-righteous religious people expect to experience something different from a God who does not change (Malachi 3:6; Hebrews 13:8) I believe that this answer from Jesus is the main reason that this story is included in all three gospels. God wants to be sure to warn His people.

Here we see Jesus giving an answer which is a parable. This parable is also found in Matthew 9:12-13; Luke 5:31-32 and the Table of Parables of the New Testament. This parable is explained in the note for Luke 5:31. This answer is 100% true and yet allowed these self-righteous religious people to misunderstand. Simply put: God gave us each a free will. God will not force the truth on us in a way that takes away our free will ability to choose to believe a lie.

Since these scribes and Pharisees questioned the disciples about the actions of Jesus, and did not ask Him directly, Jesus knew that they were trying to be sneaky and do something underhanded. Since they choose to not be forthright and honest, He dealt with them in the way that they expressed their concern. That is: He met indirection with indirection.

The First Equivalent Section of this sentence is an analogy that you have to think about in order to get the application. However, the scribes and Pharisees, apparently, failed to do so because what we read, further on in the Gospel accounts, is that they did not apply this lesson to themselves. That is: they apparently felt that they were healthy both physically and spiritually and did not need physical, nor spiritual, healing. They felt sincerely believed that their being physical descendants of Abraham, coupled with all of the physical religious activities that they did, made them righteous before God. Therefore, they would have agreed with Jesus on the Second Equivalent Section of this sentence in that they did not need Jesus nor did they need repentance.

The scribes and Pharisees believed that the right way to act was to stay far away from publicans and sinners and to condemn them so that their guilt, from the scribes and Pharisees, would force the publicans and sinners to repent and become like the scribes and Pharisees. However, by His actions, we can see that Jesus believed in going to where the publicans and sinners were and, instead of participating in their sin or condemning the people, He showed them how to get out of that life into a life of true spiritual righteousness.

Where the scribes and Pharisees treated the publicans and sinners like they had some highly contagious disease, Jesus treated them like people who needed mercy and help.

What the scribes and Pharisees failed to realize is that they were actually worse off than the publicans and sinners. The publicans and sinners knew that they needed to repent and many did so. However, he scribes and Pharisees refused to even consider their own personal need and, therefore, did not do what was necessary to be truly Biblically saved. The lesson is to be careful about getting pride in our self-righteousness.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition for this word is: ' Perceiving by the ear'. 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 Mark 10:52 about the word whole. The functional definition for this word is: 'All; total; containing the total amount or number, or the entire thing; as the whole earth; the whole world; the whole solar system; the whole army; the whole nation. Often this word is used to mean ompletely healthy'.

Please see the note for Philippians 4:19 about the word need. The functional definition for this word is: 'Want; occasion for something; necessity; a state that requires supply or relief. It sometimes expresses urgent want; pressing exigency'. Please also see the note for Romans C13S8 about the phrase must needs.

We find forms of the word physician in: Genesis 50:2; 2Chronicles 16:12; Job 13:4; Jeremiah 8:22; Matthew 9:12; Mark 2:17; Mark 5:26; Luke 4:23; Luke 5:31; Luke 8:43; Colossians 4:14. The Morrish Bible Dictionary defines this word as: 'The Lord said, "They that be whole need not a physician," showing that then, as now, the work of such persons was to cure diseases. In the O.T. the word is rapha, 'to heal,' and in Ge 50:2 Joseph called upon such to embalm the body of his father, a certain amount of chemical knowledge being needed also for that. The Lord promised to the Israelites that if they obeyed Him He would preserve them from the diseases that were common in Egypt. On the other hand, there are many proofs in scripture that diseases were sent as a punishment for the sins of His people. For any remedy for such, their eyes should have been directed to Him who was disciplining them. Of Asa it is said, "he sought not to the Lord, but to the physicians," which probably means those associated with magic. 2Ch 16:12.
The Christian should surely be cast upon the Lord in his sicknesses, and be exercised as to why they are sent or allowed, though doubtless he may use the means, without trusting to them apart from the blessing of God upon them. Jehovah Himself was the physician of His people Israel, ready at all times to heal and restore them. Jer 8:22. Job, in the bitterness of his soul, found his friends to be physicians of no value. They did not understand his case, and only added to his misery. Job 13:4.
The Lord Jesus was the Great Healer not only of the diseases of the body, but of the soul. Lu 4:23. A woman who had spent her all on physicians without relief obtained from Him an immediate cure. Lu 8:43. Luke was called 'the beloved physician,' though there is no information as to his practicing this profession. Col 4:14.'.

Nave's Topical Bible provides links for the word physician as: 'General scriptures concerning: 2Ch 16:12; Mt 9:12; Mr 5:26; Lu 8:43. Proverbs about: Mr 2:17; Lu 4:23. Luke, a physician: Col 4:14. FIGURATIVE: Job 13:4; Jer 8:22; Lu 5:31.'.

Please see the note for 1Corinthians C11S34 about the word sick. The functional definition for this word is: 'Not healthy; somewhat affected with disease'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'They that are whole. Mt 9:12-13; Lu 5:31-32; 15:7,29; 16:15; Joh 9:34,40
I came. Isa 1:18; 55:7; Mt 18:11; Lu 15:10; 19:10; Ac 20:21; 26:20; Ro 5:6-8,20-21; 1Co 6:9-11; 1Ti 1:15-16; Tit 2:14; 3:3-7
General references. exp: Mr 7:5.'.

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C2-S18 (Verse 18) Other disciples questioned Jesus.

Equivalent Section: What they did.

And the disciples of John and of the Pharisees used to fast:

Equivalent Section: What they asked.

and they come and say unto him,
Why do the disciples of John and of the Pharisees fast,
but thy disciples fast not?

In Mark 2:18-22 we read about the disciples of John asking a similar, but different question and asking it for a different reason and with a different attitude. They were sincerely seeking doctrinal truth where the scribes and the Pharisees were looking to make an accusation. As a result, the disciples of John received a totally different type of answer and they received teaching with their answer. Please see the general note for this chapter for links to where this event is mentioned in other Gospels.

In the sentences following this one, Jesus answers these disciples with parables. This is because he was giving a prophecy of the judgment of saved Jews who insisted upon keeping the Mosaic Law during 'the Church Age' and God never completely reveals prophecies of future events before they happen. Please see the Table of Parables in the New Testament for links to these parables and other Parables in the Gospels.

The John of this sentence is 'John the Baptist'. This sentence uses the phrase the disciples of John and of the Pharisees because the disciples of John were the disciples of the Pharisees before they became the disciples of John.

Please notice the difference in the attitude conveyed in this sentence when compared to the prior sentence. The disciples of John did not act sneaky and go to the disciples of Jesus but went directly to Jesus. They did not try and accuse Him of doing wrong, nor did they imply it. They simply asked for information and, because of the difference in attitude, they received a different type of reply. This can be seen by comparing the answer in the next few sentences to the answer in the prior sentence.

Please see the note for Philippians 1:27-28 about the word fast. The functional definition for this word is: 'Literally, set, stopped, fixed In the case of eating, it means to abstain from food (stop eating), beyond the usual time; to omit to take the usual meals, for a time; as, to fast a day or a week'. 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the disciples. Mt 9:14-17; Lu 5:33-39
Why. Mt 6:16,18; 23:5; Lu 18:12; Ro 10:3 exp: Mt 9:14; Lu 5:33.
General references. exp: Mr 7:5.'.

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C2-S19 (Verse 19) Jesus answers with an analogy.

And Jesus said unto them,
Can the children of the bridechamber fast,
while the bridegroom is with them?

In this sentence, and in the matching accounts of Matthew 9:15 and Luke 5:34, we find the word bridechamber. It is found no where else in the Bible and the definition from the (few) dictionaries and commentaries which try to cover it do not make sense. In Deuteronomy 24:5 we read When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken. It is quite possible for a woman to be a virgin on her wedding night and still birth a child within the first year. That type of child would be a child of the bridechamber since the bridechamber is to last for a year and such a child would have to stay with the mother to feed.

At this point in the ministry of Jesus, the disciples would not have been with Him very long and, spiritually, could be considered to be such young children of the bridechamber.

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Colossians 3:8 about the phrase children of disobedience. Please also see the notes for Romans C8S14; God in Romans: Romans C4S12; 1Peter 2:3-LJC and with the kingdom of heaven in 1Peter 2:1 about the phrase children of God. 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 John 3:29 about the word bridegroom. Easton's Bible Dictionary defines this word as: 'frequently used in the ordinary sense (Isa 49:18; 61:10, etc.). The relation between Christ and his church is set forth under the figure of that between a bridegroom and bride (Joh 3:29). The church is called "the bride" (Re 21:9; 22:17). Compare parable of the Ten Virgins (Mt 25:1-13)''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Can. Ge 29:22; Jg 14:10-11; Ps 45:14; Song 6:8; Mt 25:1-10'.

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C2-S20 (Verse 19) Jesus explains the analogy.

as long as they have the bridegroom with them,
they cannot fast.

Jesus provides this answer so that no religious pervert can take the question of the prior sentence and make some stupid claim that Jesus was saying that such a religious requirement would be commanded by God.

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C2-S21 (Verse 20) Jesus prophesies the future.

But the days will come,
when the bridegroom shall be taken away from them,
and then shall they fast in those days.

This is a prophecy of the coming 'Church Age' and how the saved will act at that time.

This sentence uses the word days to define an unspecified future time. Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the bridegroom. Ps 45:11; Song 3:11; Isa 54:5; 62:5; Joh 3:29; 2Co 11:2; Re 19:7; 21:9 exp: Mt 25:1.
be taken. Zec 13:7; Mt 26:31; Joh 7:33-34; 12:8; 13:33; 16:7,28; 17:11,13; Ac 1:9; 3:21
and. Ac 13:2-3; 14:23; 1Co 7:5; 2Co 6:5; 11:27'.

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C2-S22 (Verse 21) Jesus gives another analogy.

Equivalent Section: Jesus states common knowledge.

No man also seweth a piece of new cloth on an old garment:

Equivalent Section: Jesus explains the reasoning of the common knowledge.

else the new piece that filled it up taketh away from the old,
and the rent is made worse.

Please see the Table of Parables in the New Testament for links to this parable and other Parables in the Gospels.

This sentence is a continuation of the answer started in Mark 2:19 and that is an important consideration for trying to understand the symbols in a parable such as this. In the three prior sentences Jesus, symbolically, said that in the future the 'Church Age' would start and when it started that believers would act differently (would fast) than they acted while He was on the Earth. Now, in this sentence and the next sentence, He is giving two parables about not attaching new to old or it will destroy the old. With these parables He is symbolically saying that the new relationship, which is based upon the indwelling Holy Spirit, will not be attached to the old religion of keeping the Mosaic Laws. Instead, the religious attitudes and actions, during the 'Church Age', will be based upon an ongoing personal relationship which is maintained through the indwelling Holy Spirit.

Now, the reader must understand that we have the benefit of hind-sight when interpreting these parables. The people living then had neither the benefit of hind-sight nor the indwelling Holy Spirit to help them. Therefore, they really did not understand this parable.

We can see the truth of this parable in what happened to the Jerusalem Church in the first century. The saved Jews kept trying to hold onto the old Mosaic Laws for righteousness and, eventually, God had the Temple torn down so that it was impossible to keep the religious part of the Mosaic Law. God wanted the Jews to accept the New Covenant (Jeremiah 31:31; Hebrews 8:6-13; Hebrews 12:18-24) but they refused to let go of the old ways and eventually they were destroyed (the rent is made worse).

Please see the note for Romans C15S11 about the word fill. The functional definition for this word is: ', to put or pour in, till the thing will hold no more'. Please also see the notes for Romans C15S11 and Galatians C5-S15 about the word fulfill. The functional definition for this word is: 'A tautological compound of full and fill. 1. To accomplish; to perform; to complete; to answer in execution or event what has been foretold or promised'.

Please see the note for Luke 11:26 about the word worse. The functional definition for this word is: 'This adjective has the signification of the comparative degree, and as bad has no comparative and superlative, worse and worst are used in lieu of them, although radically they have no relation to bad.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seweth. Ps 103:13-15; Isa 57:16; 1Co 10:13
new. or, raw, or, unwrought. Mt 9:16'.

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C2-S23 (Verse 22) Jesus gives another analogy.

Equivalent Section: Jesus states common knowledge about wine.

And no man putteth new wine into old bottles:

Equivalent Section: Jesus explains the reasoning of the common knowledge.

else the new wine doth burst the bottles,
and the wine is spilled,
and the bottles will be marred:

Equivalent Section: Jesus says the common practice.

but new wine must be put into new bottles.

Please see the Table of Parables in the New Testament for links to this parable and other Parables in the Gospels.

This parable is parallel to the parable in the prior sentence and the explanation of it is in the note above.

The bottles, used at that time and in that culture, were made from animal skins. Leather stretches when it is new but becomes brittle and breaks if stretched when it is old. Of course, what Jesus said in this parable and in the prior parable were things which the people were well familiar with. It is the symbolic meaning that they did not understand. The symbolic meaning is the people of God and their relationship to God. Please see the prior note for the parable in order to spiritual meaning and the fulfillment of this prophetic parable.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bottles. Jos 9:4,13; Job 32:19; Ps 119:80,83; Mt 9:17; Lu 5:37-38'.

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C2-S24 (Verse 23) Account of the next incident.

First Step: When it happened.

And it came to pass,
that he went through the corn fields on the sabbath day;

Second Step: What they did.

and his disciples began,
as they went,
to pluck the ears of corn.

In Mark 2:23-28 we are told how certain of the Pharisees picked a fight over their religious rules which were not Biblical. Mark 2:23 tell us what Jesus and His disciples did. Mark 2:24 tells us the objection from the Pharisees. The answer from Jesus is in the remaining sentences of this chapter. Please also see the general note for this chapter for links to where this event is mentioned in other Gospels.

The And, which starts this sentence, is adding the remainder of the chapter to the general account of this chapter. In this account we see the third, reported, doctrinal fight started by the religious leaders. Later in the Gospel account we will see Jesus go back at them. However, at this point, He is only rebuffing their attacks.

All over the world and in all times and cultures we see government administrators adding their own regulations to the body of laws and lifting up their regulations until they claim that their illegal regulations have more authority than the legal laws. We can see it today all around the world. We can see it in history. And, in the Gospel accounts, this illegal practice is the basis of the doctrinal fights between Jesus and the religious leaders. Jesus refused to accept their claimed authority to add to God's Law which was given to Moses. Three times in the Bible God promises to curse anyone who adds to or takes away from His Law. That is what the religious leaders did and history tells us about God cursing them for it. Unfortunately, men have not learned. All of the variations between religions which claim to be 'Christian' amount to differences in the additions and subtractions from God's true Law that is written in God's word.

In this case, the religious leaders were upset that their laws, which prevented people from doing necessary things on the sabbath, were ignored by Jesus and His disciples. Like all tyrants, the religious leaders felt that their laws were more important than life, when imposed upon others. Of course, they made exceptions for them selves.

Since Jesus was in all points tempted like as we are, yet without sin (Hebrews 4:15), it should be obvious that they were not breaking God's Law. (That is the definition of sin). Since He was not breaking God's law, it should be obvious that the basis for the objection, found in the next sentence, was an illegal addition to God's Law.

Please see the note for Luke 6:1 about the word corn. The Morrish Bible Dictionary defines this word as: 'Various Hebrew words are translated 'corn,' and usually signify any kind of grain. The 'OLD CORN OF THE LAND' was what the Israelites began to eat after crossing the Jordan, when the manna ceased. Jos 5:11-12). It typifies a heavenly Christ, on whom those feed who have spiritually passed through Jordan who are experimentally dead and risen with Christ. The manna is rather heavenly grace for wilderness circumstances. In the N.T. Christ speaks of Himself as a 'CORN OF WHEAT,' which had to die or it would abide alone: there could be no association in life with Christ except through death and resurrection. Joh 12:24'.

Please see the note for Luke 15:15 about the word field. Fausset's Bible Dictionary defines this word as: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35). The sadeh is contrasted with what is enclosed, as a vineyard (Nu 22:23-24) or a city (De 28:3,16). Unwalled villages were counted by the law as "the fields of the country" (Le 25:31). "Field" means the open country, apart from habitations, in Ge 25:27; 37:15. Stones marked off separate plots; to remove these landmarks entailed the curse (De 27:17). The lack of fences exposed the fields to straying cattle (Ex 22:5) or fire (2Sa 14:30).
Hence, the need of watchers, now named nator. The rye or spelled was placed "in its (the field's) border" (Isa 28:25). The wheat was put in the middle, the best and safest place, and the several other grains in their own place. The tallest and strongest grain outside formed a kind of fence. "A town in the country (field)" is a provincial town, as distinguished from the royal city (1Sa 27:5). "Fruitful field" is a distinct word, Carmel. (See CARMEL.) Another term, mareh, "meadows," is a naked treeless region (Jg 20:33); "the liers in wait came from the open plains of Gibeah"; not that their ambush was there, but the men of Benjamin had been previously enticed away from the city (Jg 20:31), so the liers in wait came to the city from the thus exposed plain'.

This sentence uses the phrase sabbath day to identify a holy day as specified in the Mosaic law. Please see the note for Matthew 12:8-LJC which explains that the Son of man is Lord of the sabbath day. Please also see the note for Colossians 2:16-17 which has an extensive note about the word sabbath. Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mt 12:1-8; Lu 6:1-5
to pluck. De 23:24-25
General references. exp: Joh 9:14.'.

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C2-S25 (Verse 24) The challenge from the Pharisees.

And the Pharisees said unto him,
Behold,
why do they on the sabbath day that which is not lawful?

The And starting this sentence adds it to the prior sentence and makes it clear that the objection found in this sentence is directly related to the action found in the prior sentence. As explained in the note above, their objection was based upon an illegal addition to God's Law. Therefore, their objection was not legal nor was it valid. Jesus lets these Pharisees know this fact in the answer of the next three sentences. He does not say this fact directly but gives them and answer that they have to think about and, in the process of thinking, they have to realize that they can not object to His action unless they also condemn king David, which they will not do. Then, after giving them the example of king David, which they can not object to, He gives them the plain true doctrine about the sabbath. However, they can not object to that true doctrine without first condemning king David.

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

The functional definition of the word law is: 'A written code or rule that is enforced by God or some government. In most, but not all, New Testament usages this word is used for the Mosaic Law'. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us today: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'why. Mr 2:7,16; Mt 7:3-5; 15:2-3; 23:23-24; Heb 12:3 exp: Lu 6:2.
that. Ex 20:10; 31:15; 35:2-3; Nu 15:32-36; Ne 13:15-22; Isa 56:2,4,6; 58:13; Jer 17:20-27 exp: Lu 6:1.
General references. exp: Joh 9:14.'.

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C2-S26 (Verse 25) Jesus starts His answer from scripture.

And he said unto them,
Have ye never read what David did,
when he had need,
and was an hungred,
he,
and they that were with him?

Here we see Jesus use the historical action of king David, which received no punishment from God, to show that violating rules about the sabbath was not always wrong. In addition, the matching account in Matthew includes the statement of: Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? Therefore, if they wanted to condemn Jesus and His disciples, they would have to provide a doctrinal basis which condemned them while avoiding condemning king David and the priests. This they could not do.

Please notice that Jesus avoided an argument about the details of the Mosaic Law, which He could have won, but which was what they wanted and would have served their purpose. Instead, He gave them an answer which they would have to think about before trying to answer. In addition, the more that they thought about it, the more they would have seen the error of their doctrinal position.

Please notice the phrase and they that were with him. The Pharisees might have argued that the priests and king David had special exceptions because of their positions (such an argument is wrong), but that argument could not be used for they that were with him.

The next sentence continues this example from Jesus which the Pharisees could not answer. It must be considered with this sentence as minimal contextual consideration, even though all of the sentences of this account, along with the other Gospel accounts, really need to be considered together for the full contextual consideration.

Please see the note for 1Timothy 4:13 about the word read. The functional definition for this word is: ' Pronouncing or perusing written or printed words or characters of a book or writing'. Please also consider the notes for the word written as anything which is read must first be written. We find the phrase: have ye not read ten times (Matthew 12:3, 5; 19:4; 21:16; 22:31; Mark 2:25; 12:10, 26; Luke 6:3; Acts 13:27) and said it is written over 140 times.

Please see the note for Romans C12S18 about the word hunger. The functional definition for this word is: 'An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Have. Mr 12:20,26; Mt 19:4; 21:16,42; 22:31; Lu 10:26 exp: Mr 12:10; Lu 6:3.
what. 1Sa 21:3-6 exp: Mt 12:3; Lu 6:3.
General references. exp: Joh 9:14.'.

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C2-S27 (Verse 26) Jesus continues His answer from scripture.

How he went into the house of God in the days of Abiathar the high priest,
and did eat the shewbread,
which is not lawful to eat but for the priests,
and gave also to them which were with him?

There are people who try to make this sentence into a problem. Here, Jesus says that Abiathar is the high priest. In the original story (1Samuel 21) we read that Ahimelech was the high priest. However, the Bible also tells us that they were father and son, just like the two high priests who judged Jesus according to the Gospel accounts. Therefore, anyone who claims to be a Bible scholar and claims that there is a problem here is a liar who is deliberately trying to cause misdirection. Either they do not know these things and, therefore, are not a true Bible scholar; or they do know these things and are deliberately perverting what is in the Bible.

The Mosaic Law provisions for the shewbread can be looked up by anyone who is interested in that information. It is not required in order to understand that Jesus gave the Pharisees a historical example, which they had to know about if they were truly Pharisees, and that historical example completely nullified their objection.

This sentence uses the word days to define a historical time period. Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) The division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the notes for 1Thessalonians 5:2-LJC and Hebrews-LJC about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for 2Corinthians 9:8-11 about the word bread. The functional definition for this word is: 'Food in general.'. Please also see the note for John 6:48 about the symbolic usage of this word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Abiathar. It appears from the passage referred to here, that Ahimelech was then high priest at Nob; and from other passages, that Abiathar was his son. Various conjectures have been formed in order to solve this difficulty; and some, instead of untying, have cut the knot, by pronouncing it an interpolation. The most probable opinion seems to be, that both father and son had two names, the father being also called Abiathar; and this appears almost certain from 2Sa 8:17; 1Ch 18:16, where Ahimelech seems evidently termed Abiathar, while Abiathar is called Ahimelech or Abimelech. (Compare 1Ki 2:26-27.) 1Sa 22:20-22; 23:6,9; 2Sa 8:17; 15:24,29,35; 20:25; 1Ki 1:7; 2:22,26-27; 4:4 exp: 1Sa 30:7.
which is not lawful. Ex 29:32-33; Le 24:5-9
General references. exp: Joh 9:14.'.

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C2-S28 (Verse 27-28) Jesus gives doctrine based upon scripture.

Equivalent Section: Jesus explains the doctrine from scripture.

And he said unto them,
The sabbath was made for man,
and not man for the sabbath:

Equivalent Section: Jesus gives the conclusion from scripture.

Therefore the Son of man is Lord also of the sabbath.

In Mark 2:23-28 we are told how certain of the Pharisees picked a fight over their religious rules which were not Biblical. Mark 2:23 tell us what Jesus and His disciples did. Mark 2:24 tells us the objection from the Pharisees. The answer from Jesus is in the remaining sentences of this chapter. Please see the general note for this chapter for links to where this event is mentioned in other Gospels. Please also see the notes for this sentence in the Lord Jesus Christ Study about the roles of Jesus which are used in this sentence.

In Matthew 12:8; Mark 2:28; Luke 6:5 and Luke 13:15, we see that Jesus said that he was Lord of sabbath and this meant He could change their laws about sabbath. In the New Testament period, sabbath is still Saturday and the Holy Days of the Bible but they are part of the Mosaic Religious Law that the New Testament replaces (Hebrews, etc).

In the prior sentences of this account, Jesus proved to the Pharisees that the basis of their doctrinal rules, and of their argument, was wrong. They tried to claim that everyone had to follow their rules about the sabbath. We also find many religions today trying to make the same claim and the evidence provided in this account also proves them to be wrong. The historical and legal (Mosaic Law) exceptions to rules on sabbaths prove that all such religious rules about sabbaths are wrong. In particular, the religious groups of today make claims about Saturday and ignore the other sabbaths which are also part of the Mosaic Law.

Apart from those arguments and doctrinal errors, we have the claim of ultimate authority found in this sentence. Only Jesus, as the Son of man is Lord of the sabbath. Therefore, only He has the right to make, brake or change the rules about sabbaths and He has disposed of all of them during the 'Church Age'. The notes for this sentence in the Lord Jesus Christ Study has more details on the changes that He made. However, regardless of any changes that He did or did not make, this sentence clearly states that only He has this right and any religious group that claims otherwise is a group of liars and are pushing a doctrine from devils.

Please see the note for Matthew 12:8-LJC which explains that the Son of man is Lord of the sabbath day. Please also see the note for Colossians 2:16-17 which has an extensive note about the word sabbath. With all of the doctrinal error taught about sabbaths, we need to stick with what the Bible says.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 23:12; De 5:14; Ne 9:13-14; Isa 58:13; Eze 20:12,20; Lu 6:9; Joh 7:23; 1Co 3:21-22; 2Co 4:15; Col 2:16 exp: Ex 20:11; Lu 6:5; Joh 9:14.
General references. Mr 3:4; Mt 12:8; Lu 6:5; 13:15-16; Joh 5:9-11,17; 9:5-11,14,16; Eph 1:22; Re 1:10 exp: Ex 20:11.'.

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Interpretive Study of Mark's Gospel

Mark Chapter 1

Links to sentences in this chapter:

Chapter Summary:

Theme: The start of the ministry by Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

Mark Chapter 2

Links to sentences in this chapter:

Chapter Summary.

Theme: The religious leaders start their doctrinal fights with Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

Contact: Webmaster@LJC1611KJV.com. Member of Bible Baptist Church in La Carlota, Philippines. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 08/03/20.