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 3

Links to sentences in this chapter:

C3-S1 (Verse 1), C3-S2 (Verse 2), C3-S3 (Verse 3), C3-S4 (Verse 4), C3-S5 (Verse 4), C3-S6 (Verse 4), C3-S7 (Verse 5), C3-S8 (Verse 5), C3-S9 (Verse 6), C3-S10 (Verse 7-8), C3-S11 (Verse 9), C3-S12 (Verse 10), C3-S13 (Verse 11), C3-S14 (Verse 12), C3-S15 (Verse 13), C3-S16 (Verse 14-19), C3-S17 (Verse 20), C3-S18 (Verse 21), C3-S19 (Verse 22), C3-S20 (Verse 23), C3-S21 (Verse 24), C3-S22 (Verse 25), C3-S23 (Verse 26), C3-S24 (Verse 27), C3-S25 (Verse 28-30), C3-S26 (Verse 31), C3-S27 (Verse 32), C3-S28 (Verse 33), C3-S29 (Verse 34), C3-S30 (Verse 35)'.

Chapter Summary.

Theme: Religious traditions versus truth from the Son of God.

Mark 3:1-6; Matthew 12:9-21 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath. This is a continuation of the account which ended the prior chapter. (Our first sentence starts with the word And.) In the prior chapter the scribes and Pharisees picked three doctrinal fights with Jesus. In every case Jesus. proved them wrong. In the first two cases He left it at that. Now, He is going to push back and show the general public that their doctrine is wrong. That is what the first account of this chapter is about.

Mark 3:9-21; Matthew 12:15-23 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils.

Mark 3:7-12 tell us in general how Jesus handled His early ministry.

In the middle of the account of Jesus healing, teaching and casting out devils, Mark tells about the twelve being named and ordained in Mark 3:13-19; Matthew 10:2-4 and Luke 6:13-16. However, they were not commissioned and sent out until Matthew 10; Mark 6:7-11 and Luke 9:13-16. Thus, we see a progression in their training.

Mark 3:20-21 tell us that Jesus became so popular and had so many people demanding miracles from Him that He, and the disciples, so that they could not so much as eat bread.

When Jesus healed people and cast out devils, the scribes and Pharisees claimed that Jesus cast out devils by the power of Beelzebub. We read this in Mark 3:22-30; Matthew 12:24-2 and Luke 11:15-26. These are probably different incidents because each Gospel account names a different group making the claim and Matthew 10:25 occurs before Matthew 12:24. Matthew 10:25 indicates that this claim had been done previously, lending support to the belief that this false claim happened multiple times. As a result, Jesus warns them about the 'unforgivable sin'. The account in Matthew has the most details about the disagreement while the account in Luke as the most details about the instructions to the people from Jesus. Please see the note for Matthew 12:25-LJC for more about this dispute. In spite of the harassment, Jesus did not stop His ministry for God.

Mark 3:31-35 and Matthew 12:46-50 tell us about the mother and brethren of Jesus showing up and wanting to interrupt His ministry so that they could to talk to Him.

Our chapter starts with the Pharisees continuing their dispute with Jesus about the Jewish religious rules that went beyond what the Bible says about the sabbath. The religious leaders picked this fight because, just prior to this account in Matthew 12:1-8; Mark 2:23-28 and Luke 6:1-5, Jesus and His disciples had picked corn to eat on a sabbath and Jesus had rejected the claim that they had violated God's Law. However, instead of causing people to leave Jesus, with their criticism, they saw people flock to Him from all over Judaea.

Jesus withdrew but the Pharisees followed because people flocked to Him. However, instead of fighting with them, Jesus healed people and cast out devils. While doing this ministering, Jesus. called and commissioned the twelve with special power and jobs. Mark names all of them at this point, and if people are not paying attention, they might think that they were all called as a single event. However, Mark already told about the first four (Peter, Andrew, James and John) being called and then Matthew being called. In addition, the commissioning happened at a later time from the calling. Therefore, Mark is only telling us what happened and not providing the sequence according to time.

In the accounts of Jesus healing, teaching and casting out devils, we find some differences in the details presented, in the various Gospel accounts, but there are no conflicts. In the account from Matthew, we have a scriptural reference to explain why Jesus withdrew instead of fighting the Pharisees. In Luke, we have Luke's version of the 'Beatitudes'. According to Mark (3:20-21), after naming the twelve, Jesus returned to the town and was so mobbed by people that His friends though He was crazy to put up with it. That was when the Pharisees decided to attack His reputation in order to try and destroy part of His popularity.

As a result of the popularity of Jesus, the scribes claimed that Jesus cast out devils by the power of Beelzebub. As a result of their claim, Jesus warned them about the 'unforgivable sin'. Matthew and Mark telling us the doctrine which Jesus used to teach the Pharisees of their doctrinal error. The account in Matthew has the most details about that teaching. Meanwhile, in Luke, we read instructions on how the righteous are to respond differently from the religious hypocrites. Luke ignores the Pharisees, and teaching given to them, while he concentrates on the teaching given to the common people. What we see here is that, in spite of the harassment, Jesus did not stop His ministry for God.

The end of the chapters in Matthew and Mark tell us about the mother and brethren of Jesus showing up and wanting to talk to Him. He made it clear that His spiritual family were more important than His physical family. In Luke 14:26 and John 12:25 we see Jesus teach that we are to obey the same doctrine.

C3-S1: Jesus sees a need in the synagogue.
C3-S2: The Jews looked for a chance to accuse Jesus.
C3-S3: Jesus deals with the need.
C3-S4: Jesus challenges the basis of wrong religious rules.
C3-S5: Second challenge.
C3-S6: The Jews refuse the challenge.
C3-S7: Jesus was angry at the hardness of their hearts.
C3-S8: Jesus healed the man.
C3-S9: The Jews sought to destroy him over their wrong religious rules.
C3-S10: Jesus took His disciples out of the city.
C3-S11: Jesus wanted a safe place to speak to the people.
C3-S12: Why Jesus needed safety.
C3-S13: Jesus was recognized by devils.
C3-S14: Jesus refused testimony from devils.
C3-S15: Jesus took some disciples aside.
C3-S16: Who Jesus choose as future apostles.
C3-S17: The house was mobbed.
C3-S18: The reaction of friends.
C3-S19: The reaction of the scribes.
C3-S20: Jesus responds to the reactions.
C3-S21: The error in their thinking.
C3-S22: Second example of their error.
C3-S23: Conclusion of their error.
C3-S24: A truth stated.
C3-S25: The application of the prior stated truth.
C3-S26: The physical family of Jesus demanded precedence.
C3-S27: Jesus is told of their demand.
C3-S28: Jesus rejects their demand.
C3-S29: Jesus says that the spiritual family are our true family.
C3-S30: Jesus says how to be part of His spiritual family.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-9. Christ heals the withered hand,
10. and many other infirmities;
11-12. rebukes the unclean spirit;
13-21. chooses his twelve apostles;
22-30. convinces the blasphemy of casting out devils by Beelzebub;
31-35. and shows who are his brother, sister, and mother. '.
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C3-S1 (Verse 1) Jesus sees a need in the synagogue.

First Step: Jesus entered the synagogue.

And he entered again into the synagogue;

Second Step: Jesus saw a need.

and there was a man there which had a withered hand.

Matthew 12:9-21; Mark 3:1-8 and Luke 6:6-11 all tell the same story which follows the criticism that Jesus and His disciples received because they violated the religious rules which were added to God's Law. While many people see this as a fight over the rules about sabbath, it was really fight over who had he ultimate power and authority. This fight continued to escalate until the Jewish leaders had Jesus crucified. At that point they believed that they had won the war. However, Jesus proved them wrong when He rose from the dead and declared I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. (Revelation 1:18). No matter how much power people have in this life, they will all die and face personal judgment by God.

Our sentence starts with the word And, which adds the account starting this chapter to the events of the prior chapter. Parallel accounts in other Gospel accounts let us know that there were some days between the events of the last chapter and the events recorded here. Therefore, this account is not immediately following the prior time-wise but is directly following the prior in the dispute over doctrinal authority. Here, Jesus is going to prove that He has the authority which He claimed in the last sentence of the prior chapter.

The phrase: he entered again into the synagogue lets us know that Jesus deliberately choose a public worship service to prove His authority over the mode and type of worship that God's people are to do.

Our Second Step tells us and there was a man there which had a withered hand. Jesus may or may not have known this exact situation would be there. However, I'm personally sure that He knew that there would be some situation which would allow Him to prove His authority. With this we see that we need to be flexible in the service of God and always ready to take advantage of any situation which God provides whereby we can give glory to God.

In this account we see Jesus perform a miracle which required the power of God. (Please see the Table of Miracles in the Gospels.) Here we see the religious leaders ignoring obvious proof of the authority of Jesus. We need to be careful and not follow religious leaders who ignore the authority of God in order to enhance their own personal authority.

In Mark 11 we have the story of Jesus cursing a fig tree and causing it to wither. Thus we see that Jesus can cause things to be withered or to be restored. This particular miracle is symbolically showing us that Jesus was offering to restore true personal worship to God's people. Unfortunately, they choose to go with the withered worship of following religious rules which come from man instead of the personal worship which gets God to work miracles in and through our personal lives.

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 (synagogue), which means a "congregation," is used in the New Testament to signify a recognized place of worship'.

We find forms of the word withered occurring 44 times in 41 verses of the Bible and the exact word in: Genesis 41:23; Psalms 102:4; Psalms 102:11; Isaiah 15:6; Isaiah 27:11; Lamentations 4:8; Ezekiel 19:12; Joel 1:12; Joel 1:17; Amos 4:7; Jonah 4:7; Matthew 12:10; Matthew 13:6; Matthew 21:19; Matthew 21:20; Mark 3:1; Mark 3:3; Mark 4:6; Mark 11:21; Luke 6:6; Luke 6:8; Luke 8:6; John 5:3; John 15:6. Webster's 1828 defines this word as: 'Faded; dried; shrunk'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he entered. Mr 1:21; Mt 12:9-14; Lu 6:6-11
withered. 1Ki 13:4; Joh 5:3
General references. exp: Joh 9:14.'.

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C3-S2 (Verse 2) The Jews looked for a chance to accuse Jesus.

First Step: The Jews watched Jesus.

And they watched him,
whether he would heal him on the sabbath day;

Second Step: Why.

that they might accuse him.

This sentence starts with the word and, which adds this sentence to the prior sentence. This sentence is part of the account found in Matthew 12:9-21; Mark 3:1-8 and Luke 6:6-11. As seen in the word definitions below (for watch), They were waiting and hoping that they could make an accusation that Jesus violated the Law. They had lost the last three such fights that they started, but they are not giving up on their doctrinal error which came from devils. To do so would require them to submit to His authority and they refused to do that regardless of the consequences. That is the basic attitude of a religious fanatic.

Please also see the Message called Lord of the sabbath for related doctrine.

Please pay attention to what they were watching for. We can know that someone's doctrine is from a devil when they hold to a doctrine even when it requires life-long suffering of another person. Such a doctrine does not display the love of God.

Since they were watching...that they might accuse him, there is a very good chance that the Pharisees set up this situation. Yes, Jesus could have known about the situation before He entered again into the synagogue. It is even possible that he set it up. However, with our further sentence telling us that he reacted in anger and being grieved for the hardness of their hearts, it is far more likely that the Pharisees set up this situation specifically that they might accuse him.

Please see the note for Colossians C4S2 about the word watch. The functional definition for this word is: 'Attention; close observation'.

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 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 John 8:3 about the phrase accuse him (Jesus). The functional definition for this word is: 'To charge with, or declare to have committed a crime, either by plaint, or complaint, information, indictment, or impeachment; to charge with an offense against the laws, judicially or by a public process'. Please also see the note for Titus 2:3 about the word accuser.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 37:32; Isa 29:20-21; Jer 20:10; Da 6:4; Lu 6:7; 11:53-54; 14:1; 20:20; Joh 9:16 exp: Joh 9:14.'.

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C3-S3 (Verse 3) Jesus deals with the need.

And he saith unto the man which had the withered hand,
Stand forth.

The he, of our sentence, is Jesus. Jesus called he man out where everyone could see. He did not hide what He did. He publically showed the hard hearts of the Pharisees.

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

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition for this word is: 'To be upon the feet'. Please also see the note for Galatians C5S1 about the phrase stand fast. Please also see the note for 1Corinthians C14S2 about the word understand. Please also see the note for Philippians 1:18 about the word notwithstanding.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he saith. Isa 42:4; Da 6:10; Lu 6:8; Joh 9:4; 1Co 15:58; Ga 6:9; Php 1:14,28-30; 1Pe 4:1
Stand forth. or, Arise, stand forth in the midst.
General references. exp: Joh 9:14.'.

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C3-S4 (Verse 4) Jesus challenges the basis of wrong religious rules.

And he saith unto them,
Is it lawful to do good on the sabbath days,
or to do evil?

This sentence starts with the word and, which adds it to the sentences prior to this sentence within the chapter. This sentence is part of the account found in Matthew 12:9-21; Mark 3:1-8 and Luke 6:6-11 . In this sentence Jesus is asking the Pharisees what is lawful, since they want to pick a fight over the Mosaic Law. it is interesting that He uses the phrase: to do good...or to do evil. If we pay attention to the Biblical definitions below, this essentially is asking 'if people should do what comes from God or do what comes from a devil'.

In the next sentence, and in the account by Luke, Jesus adds the question to save life, or to destroy it? Thus, He places their attitude at the level of a murderer.

Please note the use of the word saith. This is a question about life-style action. Yes, good people can do evil, but it will not be their life-style. However, the Pharisees made a life-style of evil by lifting their religious rules above the law of God (Mark 7:9).

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.

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

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 Romans 7:19 about the word evil. The functional definition is: 'Both the source and consequence of things which people consider to be really really bad. The source and / or result can be natural or spiritual or any combination thereof. However, even what seems to be a natural source can actually be caused by a devil, especially when the recipient is a child of God. In all cases the result is deliberately intended and caused, which is what separates evil from the accidental'. Please also see the note for 1Peter 4:15 about the word evildoer. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. Please also see the note for Philippians 3:2 about the phrase evil workers. Please also see the note for Hebrews 4:12 about the phrase evil heart. Please also see the note for Romans C1S16 about the phrase inventors of evil thing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is it. Mr 2:27-28; Ho 6:6; Mt 12:10-12; Lu 6:9; 13:13-17; 14:1-5
General references. exp: Mr 2:28; Joh 9:14.'.

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C3-S5 (Verse 4) Second challenge.

to save life,
or to kill?

This question is added to the question of the prior sentence and places their attitude of the Pharisees at the level of a murderer. Please see the note above for more of the doctrine involved in this sentence.

Please see the note for Philippians 1:19-20 for links to every place in that epistle where we find the word salvation along with definitions from three different dictionaries and links from other commentators. In Romans, the word salvation is used in our current sentence; 10:10; 11:11 and 13:11. The functional definition is: 'God's life in you'. As we see in the Bible and in this epistle, our continuing spiritual growth, and our sanctification is part of true Biblical salvation. Please see the note for Main Menu item for Salvation about the word save. Please also see the notes for 2Thessalonians 2:13-LJC and Hebrews 12:2-LJC about the phrase salvation through sanctification. Please also see Verses in the New Testament. Summary on the name / role of Saviour. Please also see the note for James 1:21 about the phrase save your soul.

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

Please see the note for Romans C13S12 about the word kill. The functional definition for this word is: 'end a life'.

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C3-S6 (Verse 4) The Jews refuse the challenge.
But they held their peace.

What we see here is the typical attitude of people who know that they are wrong but who also refuse to do right. This attitude is what causes people's heart to be hardened and brings judgment of God.

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: 'But. Mr 9:34
General references. exp: Mr 2:28; Joh 9:14.'.

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C3-S7 (Verse 5) Jesus was angry at the hardness of their hearts.

And when he had looked round about on them with anger,
being grieved for the hardness of their hearts,
he saith unto the man,
Stretch forth thine hand.

It is interesting that Jesus was angry and grieved. He was angry at them because of their willful attitude while also being grieved because of the judgment which would come upon them. Think of a loving parent who has to punish a child for refusing to correct a wrong attitude and wrong action even after the parent has warned the child of coming judgment several times.

Please see the note for Philippians 2:4 about the word look. The functional definition for this word is: 'To direct the eye towards an object, with the intention of seeing it'. Please also see the note for Galatians C6S6 about the phrase LORD looketh on the heart.

Please see the notes for Ephesians C4S11 and Colossians C3S6 about the word anger. The functional definition for this word is: 'A violent passion of the mind excited by a real or supposed injury; usually accompanied with a propensity to take vengeance, or to obtain satisfaction from the offending party'.

Please see the note for Romans 14:15 about the word grieve. The functional definition for this word is: 'To give pain of mind to; to afflict; to wound the feelings'.

Please see the note for John 6:60 about the word hard. The functional definition for this word is: 'Firm; solid; compact; not easily penetrated, or separated into parts; not yielding to pressure'. Please also see the note for Hebrews 3:13 about the word harden.

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

Please see the note for 2Corinthians 10:14-16 about the word stretch. The functional definition for this word is: 'To draw out to greater length'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with anger. With anger at their desperate malice and wickedness, and with commiseration for the calamities which they would thereby bring on themselves. Lu 6:10; 13:15; Eph 4:26; Re 6:16
grieved. Ge 6:6; Jg 10:16; Ne 13:8; Ps 95:10; Isa 63:9-10; Lu 19:40-44; Eph 4:30; Heb 3:10,17
hardness. or, blindness. Isa 6:9-10; 42:18-20; 44:18-20; Mt 13:14-15; Ro 11:7-10,25; 2Co 3:14; Eph 4:18
Stretch. 1Ki 13:6; Mt 12:13; Lu 6:10; 17:14; Joh 5:8-9; 9:7; Heb 5:9
General references. exp: Ne 5:6; Ps 119:158; Joh 9:14.'.

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C3-S8 (Verse 5) Jesus healed the man.

And he stretched it out:
and his hand was restored whole as the other.

As already mentioned, this miracle is symbolic of what Jesus wanted to do for the nation of Israel. Their worship and service to God had withered to the point of being useless. (The hand is symbolic of what we do.) Just as Jesus restored this hand, so also did He want to do to the nation. However, just like the Pharisees, the nation refused and was judged instead.

Please see the note for 2Corinthians 10:14-16 about the word stretch. The functional definition for this word is: 'To draw out to greater length'.

Please see the note for Galatians 6:1 about the word restore. The functional definition for this word is: ' To return to a person, as a specific thing which he has lost, or which has been taken from him and unjustly detained. To bring back or recover from lapse, degeneracy, declension or ruin to its former state'.

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'.

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C3-S9 (Verse 6) The Jews sought to destroy him over their wrong religious rules.

And the Pharisees went forth,
and straightway took counsel with the Herodians against him,
how they might destroy him.

Here we see people willing to compromise with other people that they have a strong disagreement with in order to accomplish a goal that they are emotionally attached to. The Herodians supported the existing government of Rome and their puppet kings called Herod. The Pharisees wanted to restore Israel to independent rule. However, the two groups put aside their political differences in order to destroy him (Jesus).

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 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 Romans C11S38 about the word counseller. The functional definition for this word is: 'a confidential adviser (Ro 11:34), often being an official adviser'. Please also see the note for Romans C11S38 about the word counselor. Please also see the note for John 11:53 about the word counsel. Please see the note for Mark 13:9 about the word council.

We find forms of the word Herodians only in: Matthew 22:16; Mark 3:6 Mark 12:13. Fausset's Bible Dictionary defines this word as: 'Mt 22:15, etc.; Mr 12:13, etc. Upholders of the Herodian dynasty, regarding it as the safeguard against direct pagan rule which the Jews loathed, and also as the best compromise between the ancient faith and pagan civilization. Hence they were said to look upon Herod the Great, Antipus, and Agrippa successively as Messiah. Thus, the Herod's were forerunners of the coming antichrist, and like the Old Testament antichrist, Antiochus Epiphanes (Daniel 8,11), they paved the way to apostasy by an introduction of Greek refinements, theaters, etc., and a blending of honours to pagan gods along with the recognition of Jehovah and the law. (See HEROD above, and 1Ma 1:10-16). A falsely presumed political necessity was their plea for supporting the Herod's, however unfaithful to God, and even for supporting the Roman government, in so far as the Herodian dynasty leant on it.
Thus on the side of maintaining the Jewish polity they coincided with the Pharisees; on the side of their lax and scarcely orthodox views and means for maintaining it, they had common ground with the Sadducees. Hence what is termed "the leaven of Herod" (Mr 8:15) is "the leaven of the Sadducees" (Mt 16:6). After Christ's miracle on the sabbath "the Pharisees went forth and straightway took counsel with the H. against Him how they might destroy Him" (Mr 3:6). The legal zealots joined with the Jewish politicians, adherents of the ruling dynasty, in getting rid of One who thwarted the views of both alike by setting up a spiritual kingdom adverse both to legalism and to the temporal kingdom of Herodianism.
The same coalition appears at the close of Christ's ministry: "the Pharisees sent unto Him their disciples with the Herod" as "spies, feigning themselves just men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor" (Mt 22:15-16; Mr 12:13; Lu 20:20). With flattering words to Him as "not accepting the person of any" (by which compliment they "tempted" Him to pronounce against Caesar) they asked "Is it lawful for us to give tribute to Caesar?" designing if He said "no" to give Him up to the Roman governor, if "yes" to stir up the people against Him as violating the law (De 17:15). "He perceived their craftiness, and said, Why tempt ye Me? show Me a penny."
Their acceptance of Caesar's currency showed they accepted as a fact Caesar's rule: "Render to Caesar the things that are Caesar's, and to God the things that are God's." Man as made in the image of God owes himself to God (Ge 1:27; 9:6; Ac 17:29; Jas 3:9; Lu 15:8-9). Because Judah had not given herself to (God, she was now under Caesar. "Their question therefore was as if an adulterer were to ask, was it lawful for him to pay the penalty of his adultery" (Claudius).
2Ch 12:8; Jer 27:4-18; Ro 13:1; 1Pe 2:13-14; Joh 19:11. Obedience to Caesar is an application of the higher principle of obedience to God, from whom all power is; Christ's reply unites rather than separates the Christian's political and religious duties. Yet, such is man's perversity, they had the impudence soon after at Jesus' trial before Pilate to say, "We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that He Himself is Christ a king" (Lu 23:2).'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Pharisees. Ps 109:3-4; Mt 12:14; Lu 6:11; 20:19-20; 22:2; Joh 11:53
Herodians. Mr 8:15; 12:13; Mt 22:16
General references. exp: Joh 9:14.'.

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C3-S10 (Verse 7-8) Jesus took His disciples out of the city.

Equivalent Section: Jesus left the city.

But Jesus withdrew himself with his disciples to the sea:

Equivalent Section: Jews from many regions followed Jesus.

First Step: Jews from the near regions followed Jesus.

and a great multitude from Galilee followed him,
and from Judaea,
And from Jerusalem,
and from Idumaea,
and from beyond Jordan;

Second Step: Jews from distant regions followed Jesus.

and they about Tyre and Sidon,
a great multitude,
when they had heard what great things he did,
came unto him.

This sentence starts with the word But, which adds it to the sentences prior to this sentence within the chapter while going in a different direction. The Pharisees sought help in order to continue the fight while Jesus tried to avoid a further fight. This sentence is part of the account found in Matthew 12:9-21; Mark 3:1-12 and Luke 6:6-11.

This sentence names several places but is basically saying that Jews came from all of the areas which were relatively close by. Since they walked, many had to walk for several days. But, they were willing to do so when they had heard what great things he did. That is: they were attracted by the miracles and not by His teaching. This was OK with Jesus because, while they came for the miracles, He was able to teach them God's truth.

Please see the note for Galatians C2-S7 about the word withdrew. The functional definition for this word is: 'To take back; to take from'.

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.

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 Mark 7:24 about the word Tyre. The functional definition for this word is: 'a celebrated commercial city of Phoenicia, on the coast of 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 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 1Corinthians C4S16 about the word follow. The functional definition for this word is: 'to go after or behind; to walk, ride or move behind, but in the same direction'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me.

Please see the note for 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.

We find the word Jordan occurring 197 times in 179 verses of the Bible and, in the New Testament, in: Matthew 3:5-6; Matthew 3:13; Matthew 4:15; Matthew 4:25; Matthew 19:1; Mark 1:5; Mark 1:9; Mark 3:7-8; Mark 10:1; Luke 3:3; Luke 4:1; John 1:28; John 3:26; John 10:40. The Morrish Bible Dictionary defines this word as: 'The river of Palestine is first referred to when Lot choose the plain of Jordan, because it was well watered, as the garden of the Lord. Ge 13:10. The first great event at the river was when the waters from above were driven back, and those below failed and were cut off, and Israel marched over on dry land. They had previously passed through the Red Sea, but the details of the two passages are quite different. At the Red Sea Moses lifted up his rod and the waters divided; but at the Jordan it was when the feet of the priests bearing the ark were dipped in the water that it divided. The ark also remained in the river until all had passed over. Twelve stones were taken out of the river to form a cairn on the land, and twelve stones were placed in the bed of the river to be covered by the water. The waters were piled up at Adam, some twenty miles from where the Israelites crossed; but at the Red Sea the water was as a wall on each side. Jos 3:8-17; 4. (The waters being piled up 'at Adam' Jos 3:16 is according to the Hebrew text see also R.V. and Mr. Darby's Trans.; the reading 'from Adam' is according to the Keri.)
All this was typical: the passage of the Red Sea typified Christ dying for the believer (by which the believer escapes death and judgment); the passage of the Jordan typified the believer dying with Christ, and being raised with Him (the path of death becomes the path of life), according to Col 2:20; Col.3:1. The waters of the river overflowing its banks at that time typified that the full power of death was met, and overcome by the death and resurrection of Christ. The Jordan itself has often been taken as a type of death having to be passed in order to enter heaven; but it is rather a figure of the entrance, while on earth, through death with Christ to the heavenly position of the Christian, where he has to stand for the Lord in conflict with spiritual powers of wickedness (cf. Eph 6:10-18), as Israel had to fight the Canaanites, and so make good the Lord's possession through them of the promised land.
The Jordan may further be regarded as the boundary of the promised land, so that the two and a half tribes who stayed on the east of the Jordan stopped short of their privileges. They are a type of many Christians who do not in faith accept the heavenly portion, through death and resurrection, that God intends for them. They are thus more exposed to the attacks of the enemy, as were the two and a half tribes who were the first to be carried into captivity.
The 'SWELLING' OF JORDAN is alluded to as causing dangers or difficulties. It not only prevented persons crossing at the usual fords, but it disturbed the wild beasts in their lairs on its banks, as is thrice alluded to. Jer 12:5; 49:19; 50:44. Various incidents and conflicts occurred at the river or on its banks which do not call for remark. In the N.T. it was where John baptized.
The Jordan is like no other river in the world. The Hebrew name for it, Yarden, always has the article, and signifies 'the Descender.' It is remarkable for the great fall it has from its source to the Dead Sea. It may be said to have three sources: the highest near Hasbeiya, between Hermon and Lebanon, some 3000 feet above the level of the sea; the second, near the ruins of Banyas, the ancient Caesarea-Philippi; and the third near Tell el Kady, the ancient Dan. The three streams unite with other smaller ones (the Iyon River is now considered to be another source) and entered the lake of Huleh, which was also called 'the waters of Merom.' This is estimated to be seven feet above the level of the sea, this lake was drained in 1957. The Jordan falls from here in a stream about a hundred feet wide, running south. About two miles from the lake is a bridge called Jisr Benat Yakub, 'Bridge of Jacob's Daughters,' where Jacob is supposed to have crossed. Its banks from this point contract, and the stream rushes violently down a rocky bed, but gets more gentle before it reaches the Lake of Gennesaret. The distance from lake to lake is about ten miles, but the windings of the river make its length about thirteen miles. The Lake of Gennesaret is 682 feet below the level of the sea, giving a fall of 689 feet in the thirteen miles.
The river leaves this lake about a hundred feet wide and soon passes the remains of a Roman bridge. Some six miles from the lake is a bridge called Jisr el Mujamia. The river here was deep and rapid but much water is now extracted for irrigation; about fifteen miles farther south an island divides the river and there it is often fordable, as it is also near Jericho, and at low water in many other places. Another bridge is called Jisr ed Damieh, about 32 6' N. The river's greatest width is mentioned as 180 yards and it is about three feet deep in entering the Dead Sea. This is 1292 feet below the level of the sea, being 610 below the Lake of Gennesaret; the distance is about 65 miles, but the water-way has been estimated to be as much as 200 miles: during its course it has 27 rapids. There are several streams that run into the Jordan both on the east and the west. The two principal ones are on the east: the Yarmuk or Wady Hieromax and the Jabbok, now called Wady Zerka. They are both at times called rivers.
The valley in which the Jordan runs is called the Ghor. On the east it is bounded by a high table land and on the west by high hills. In the valley is a terrace of vegetation, and in the middle of this are the true banks of the river, having in places a jungle of willows, reeds, canes, etc. See SAL't SEA.'.

Nave's Topical Bible provides links for Jordan as: '(A river in Palestine) Empties into the Dead Sea: Jos 15:5. Fords of: Ge 32:10; Jos 2:7; Jg 3:28; 7:24; 8:4; 10:9; 12:5-6; 2Sa 2:29; 17:22,24; 19:15,31; 1Ch 19:17. Swelling of, at harvest time: Jos 3:15; Jer 12:5. Swelling of, in the early spring: 1Ch 12:15. The waters of, miraculously separated for the passage: Of the Israelites: Jos 3; 4; 5:1; Ps 114:3. Of Elijah: 2Ki 2:6-8. Of Elisha: 2Ki 2:14. Crossed by a ferry boat: 2Sa 19:18. Naaman washes in, for the healing of his leprosy: 2Ki 5:10-14. John the Baptist immerses in: Mt 3:6; Mr 1:5. John the Baptist immerses Jesus in: Mt 3:13; Mr 1:9. PLAIN OF: Ge 13:10-12. Israelites camped in: Nu 22:1; 26:3,63. Solomon's foundry in: 1Ki 7:46; 2Ch 4:17'.

Thompson Chain Topics provides links for Jordan as: 'River of: Ge 32:10; Nu 32:32; De 4:22; Jos 3:15; 4:3; Jg 8:4; 2Sa 17:22; 2Ki 2:8; 5:10; 6:4; Jer 12:5; Mt 3:6. Plain of: Ge 13:10; Nu 22:1; 26:3; 1Ki 7:46; 2Ch 4:17'.

Please see the note for Luke 10:13 about the words Sidon / Zidon. The functional definition for this word is: 'An ancient mercantile city of Phoenicia near the Holy land'. That note has a lot of information from commentators / dictionaries about this city and area. Please also see the note for Mark 7:24 about Tyre.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 10:23; 12:15; Lu 6:12; Joh 10:39-41; 11:53-54; Ac 14:5-6; 17:10,14
and a. Mt 4:25; Lu 6:17
Galilee. Mr 1:39; Jos 20:7; 21:32; Lu 23:5; Joh 7:41,52
General references. exp: Mr 6:55.
Idumaea. Isa 34:5; Eze 35:15; 36:5; Mal 1:2-4 Edom.
beyond. Nu 32:33-38; Jos 13:8-14
Tyre. Mr 7:24,31; Jos 19:28-29; Ps 45:12; 87:4; Isa 23; Eze 26-28
General references. exp: Mt 14:35; Mr 6:55.'.

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C3-S11 (Verse 9) Jesus wanted a safe place to speak to the people.

And he spake to his disciples,
that a small ship should wait on him because of the multitude,
lest they should throng him.

Jesus withdrew from the dispute, reported earlier in this chapter, and went outside to minister. However, the Pharisees followed because people flocked to Him. Here, we see Jesus dealing with crowd control. When He was on a small ship the people could see and hear Him even though they could not throng him. (Even if they went into the water, they would not get into the ship. Therefore, they could not throng him).

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 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.

Please see the note for Luke 2:25 about the word waiting. The functional definition for this word is: 'Staying in expectation'.

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'.

We find forms of the word throng in: Mark 3:9; Mark 5:24; Mark 5:31; Luke 8:42; Luke 8:45. Webster's 1828 defines this word as: 'THRONG, n. 1. A crowd; a multitude of persons or of living beings pressing or pressed into a close body or assemblage; as a throng of people at a play-house. 2. A great multitude; as the heavenly throng.
THRONG, v.i. To crowd together; to press into a close body, as a multitude of persons; to come in multitudes. I have seen The dumb men throng to see him.
THRONG, v.t. To crowd or press, as persons; to oppress or annoy with a crowd of living beings. Much people followed him, and thronged him. Mark 5.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'because. Mr 5:30; Joh 6:15
General references. exp: Mt 14:35; Mr 6:55.'.

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C3-S12 (Verse 10) Why Jesus needed safety.

First Step: What He did in the past.

For he had healed many;

Second Step: The results.

insomuch that they pressed upon him for to touch him,
as many as had plagues.

Our sentence starts with the word For and tells us why the prior sentence says that Jesus feared being thronged. Desperate people will do anything, even foolish things, to get rid of a severs problem such as a plague.

Here we see that just a touch was enough to cure diseases, even the plague.

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

We find forms of the word plague occurring 128 times in 107 verses of the Bible and, in the New Testament, in: Mark 3:10; Mark 5:29; Mark 5:34; Luke 7:21; Revelation 9:20; Revelation 11:6; Revelation 15:1; Revelation 15:6; Revelation 15:8; Revelation 16:9; Revelation 16:21; Revelation 18:4; Revelation 18:8; Revelation 21:9; Revelation 22:18. Easton's Bible Dictionary defines this word as: 'a "stroke" of affliction, or disease. Sent as a divine chastisement (Nu 11:33; 14:37; 16:46-49; 2Sa 24:21). Painful afflictions or diseases, (Le 13:3,5,30; 1Ki 8:37), or severe calamity (Mr 5:29; Lu 7:21), or the judgment of God, so called (Ex 9:14). Plagues of Egypt were ten in number.
(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Ex 7:14-25).
(2.) The plague of frogs (Ex 8:1-15).
(3.) The plague of lice (Heb kinnim, properly gnats or mosquitoes; comp. Ps 78:45; 105:31), "out of the dust of the land" (Ex 8:16-19).
(4.) The plague of flies (Heb arob, rendered by the LXX. dog-fly), Ex 8:21-24.
(5.) The murrain (Ex 9:1-7), or epidemic pestilence which carried off vast numbers of cattle in the field. Warning was given of its coming.
(6.) The sixth plague, of "boils and blains," like the third, was sent without warning (Ex 9:8-12). It is called (De 28:27) "the botch of Egypt," A.V.; but in R.V., "the boil of Egypt." "The magicians could not stand before Moses" because of it.
(7.) The plague of hail, with fire and thunder (Ex 9:13-33). Warning was given of its coming. (Comp. Ps 18:13; 105:32-33).
(8.) The plague of locusts, which covered the whole face of the earth, so that the land was darkened with them (Ex 10:12-15). The Hebrew name of this insect, arbeh, points to the "multitudinous" character of this visitation. Warning was given before this plague came.
(9.) After a short interval the plague of darkness succeeded that of the locusts; and it came without any special warning (Ex 10:21-29). The darkness covered "all the land of Egypt" to such an extent that "they saw not one another." It did not, however, extend to the land of Goshen.
(10.) The last and most fearful of these plagues was the death of the first-born of man and of beast (Ex 11:4-5; 12:29-30). The exact time of the visitation was announced, "about midnight", which would add to the horror of the infliction. Its extent also is specified, from the first-born of the king to the first-born of the humblest slave, and all the first-born of beasts. But from this plague the Hebrews were completely exempted. The Lord "put a difference" between them and the Egyptians. (See Passover.)'.

Torrey's Topical Textbook provides links for the word plague as: 'Inflicted by God: Eze 14:19; Hab 3:5. One of God's four sore judgments: Eze 14:21. Described as noisome: Ps 91:3. Israel threatened with, as a punishment for disobedience: Le 26:24-25. Desolating effects of: Ps 91:7; Jer 16:6-7. Equally fatal day and night: Ps 91:5-6. Fatal to man and beast: Ps 78:50; Jer 21:6. SEN't UPON: The Egyptians: Ex 12:29-30. Israel for making golden calf: Ex 32:35. Israel for despising manna: Nu 11:33. Israel for murmuring at destruction of Korah: Nu 16:46-50. Israel for worshipping Baal-peor: Nu 25:18. David's subjects for his numbering the people: 2Sa 24:15. Often broke out suddenly: Ps 106:29. Often followed war and famine: Jer 27:13; 28:8; 29:17-18. Egypt often afflicted with: Jer 42:17; Am 4:10. Specially fatal in cities: Le 26:25; Jer 21:6,9. Was attributed to a destroying angel: Ex 12:23; 2Sa 24:16. The Jews sought deliverance from, by prayer: 1Ki 8:37-38; 2Ch 20:9. Predicted to happen before destruction of Jerusalem: Mt 24:7; Lu 21:11. ILLUSTRATIVE OF: . God's judgments upon the apostacy: Re 18:4,8. The diseased state of man's heart: 1Ki 8:38'.

Nave's Topical Bible provides links for the word plague as: 'As a judgment on the Egyptians: Ps 105; 135:8-9; Ac 7:36. The plague of: Blood: Ex 7:14-25. Frogs: Ex 8:1-15. Lice: Ex 8:16-19. Flies: Ex 8:20. On cattle: Ex 9:1-7. Of boils and open sores: Ex 9:8-12. Hail: Ex 9:18-34. Locusts: Ex 10:1-20. Darkness: Ex 10:21-23. Death of the firstborn: Ex 11:4-7; 12:17,29-30. On the Israelites: After eating the quail meat: Nu 11:33. After refusing to enter the promised land: Nu 14:37. After complaining about the destruction of Korah and his family: Nu 16:41-50. Of serpents: Nu 21:6. For the sin of Peor: Jos 22:17. On account of David's sin: 2Sa 24:10-25. On the Philistines: 1Sa 6:4-5. Denounced as a judgment: Le 26:21; De 28:59. Foretold: Re 11:6; 15:1,6-8; 16; 22:18-19'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he had. Mt 12:15; 14:14
pressed. or, rushed.
touch. Mr 5:27-28; 6:56; Mt 14:36; Ac 5:15; 19:11-12
as many. Mr 5:29; Ge 12:17; Nu 11:33; Lu 7:2; Heb 12:6
General references. exp: Mt 14:35; Mr 6:55.'.

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C3-S13 (Verse 11) Jesus was recognized by devils.

And unclean spirits,
when they saw him,
fell down before him,
and cried,
saying,
Thou art the Son of God.

The same message as this verse is said in Psalms 2:7. The difference is that God accepts this testimony from a saved person who is trying to live right and to glorify God. God rejects the same from devils because their testimony taints God's reputation.

Matthew 12:9-21; Mark 3:1-12 and Luke 6:6-11 all tell the same story which follows the criticism that Jesus and His disciples received because they did not follow the rules from the religious leaders which were added to God's Law. These additions were about what could be done on the sabbath. However, that was just the arguing point for a deeper argument over who had ultimate authority. The religious leaders claimed an authority which was greater than God because they replaced God's laws with their own commandments. Jesus rejected their commandments and taught people to obey God's law. By doing the miracles, which the religious leaders could not match, He proved that He had greater authority from God.

Please also see the Study called Table of Miracles in the Gospels about all of the miracles reported in the Gospels, including the times when Jesus healed many people and cast out devils from many people. 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 note under Matthew 4:23-LJC explains how that doing miracles does not prove that Jesus was the Son of God. They only proved that He was a prophet from God. It was the volume of miracles, along with His doctrine, which proved that He was the Son of God. In addition, later in the Gospel accounts, He clearly states this truth about Himself.

When the devils declared that Jesus was the Son of God within the Gospels, He shut their mouths because they were trying to use a truth to set up future support for a lie. That is: since they told the truth about this fact, people should believe their claims about other things. In addition, since they were the ones testifying about the Son of God, He would be associated with them and that would help support the lie that He used the power of Satan to do miracles. Please also see the Study called Jesus used the Power of the Holy Ghost.

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.

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 1Timothy 3:6 about the word fall. The functional definition for this word is: 'To drop from a higher place; to descend by the power of gravity alone'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'unclean. Mr 1:23-24; 5:5-6; Mt 8:31; Lu 4:41; Ac 16:17; 19:13-17; Jas 2:19
the Son. Mr 1:1; Mt 4:3,6; 8:29; 14:33; Lu 8:28
General references. exp: Mr 6:55.'.

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C3-S14 (Verse 12) Jesus refused testimony from devils.
And he straitly charged them that they should not make him known.

The devils were identifying Jesus so that the ministry of Jesus will be associated with devils and, eventually, His reputation and testimony tainted. We should avoid acclaim from the wrong sources.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:25,34; Mt 12:16; Ac 16:18 exp: Mr 1:43; 7:36.'.

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C3-S15 (Verse 13) Jesus took some disciples aside.

Equivalent Section: Jesus took some disciples to a mountain.

And he goeth up into a mountain,
and calleth unto him whom he would:

Equivalent Section: He was obeyed.

and they came unto him.

The twelve apostles of Jesus are named as reported in Matthew 10:2-4; Mark 3:13-19; Luke 6:13-16 and John 1:43-51. 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. They were not commissioned to be sent out until Matthew 10; Mark 6:7-11 and Luke 9:1-6.

The and, which starts this sentence, is adding this sentence, and the next sentence, to the general account of this chapter. It can also be considered to be adding to the prior sentence in that he prior sentence told us the Jesus told the devils to not make Him known and the next sentence is telling us about the twelve that He ordained to do that job.

Our sentence uses the life-style words of goeth .and calleth because Jesus is making life-style decisions. (Romans 11:29 says: For the gifts and calling of God are without repentance..)

Earlier in this Gospel account we read about the calling of the first five (5) disciples who would become apostles (Peter, Andrew, James, John and Matthew). Our next sentence tells us And he ordained twelve, which means that the call of this sentence was a special call which choose from the many disciples which Jesus had. As such, this also indicates that there were many others who were called but whom Mark does not tell us about. This is important because many preachers make a big deal about their call. However, Matthew 20:16 and Matthew 22:14 tell us: For many are called, but few are chosen.. Therefore, it is not the call that is important but being chosen is important.

As a last note, please notice that our sentence says and they came unto him. A critical part of being chosen is quick obedience with the correct attitude even when we do not know why we were called.

Please see the note for John 6:3 about the word mountain. The functional definition for this word is: 'A large mass of earth and rock, rising above the common level of the earth or adjacent land, but of no definite altitude'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 10:1-4; Lu 6:12-16'.

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C3-S16 (Verse 14-19) Who Jesus choose as future apostles.

Equivalent Section: What He ordained them to do.

And he ordained twelve,
that they should be with him,
and that he might send them forth to preach,
And to have power to heal sicknesses,
and to cast out devils:

Equivalent Section: Jesus gives a new name to the inner circle

First Step: Special treatment of Peter.

And Simon he surnamed Peter;

Second Step: The inner circle is selected.

And James the son of Zebedee,
and John the brother of James;

Third Step: They get a new name.

and he surnamed them Boanerges,
which is,
The sons of thunder:

Equivalent Section: The rest are named.

And Andrew,
and Philip,
and Bartholomew,
and Matthew,
and Thomas,
and James the son of Alphaeus,
and Thaddaeus,
and Simon the Canaanite,
And Judas Iscariot,
which also betrayed him:

Equivalent Section: What they did after being selected.

and they went into an house.

At this point in his Gospel, Mark names the twelve whom Jesus. called and commissioned with special power and jobs. While Mark tells it all as a single account, other places make it clear that Peter, Andrew, James, John and Matthew were called before the rest and that the commissioning happened at a later time from the calling. Therefore, ordination happens after a time of testing by Jesus. As pointed out in the note for the prior sentence, the call is not what is important. Being chosen is what is important.

Jesus calling men to be part of the 12 is reported in: John 1:43. The 12 are named in Matthew 10:2-4 and Mark 3:14-19 and Luke 6:12-16 and Acts 1:13. 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 has four (4) Equivalent Sections with the First Equivalent Section telling us why Jesus ordained the twelve; the Second and Third Equivalent Sections naming the twelve and the Fourth Equivalent Section telling us what they did right after being ordained. The phrase and they went into an house shows that being ordained did not change them any significant mount. Receiving power, after that the Holy Ghost is come upon (them) is what made the difference. In the Book of Acts we read about many ordained preachers arguing doctrine with Paul. There, and in his epistles, Paul made it clear that being ordained did not matter so much as having the power of God in your life mattered. Remember, Judas Iscariot, which also betrayed him was also ordained at this time.

Please notice that Mark separates 'the inner circle' from the rest of the disciples and lists Judas Iscariot last. Please also notice that Jesus renamed each of 'the inner circle' and, while everyone remembers Simon's new name, few remember John's new name. The face that he was later changed to become known as 'the disciple of love'.

We see different orders to this list in Matthew 10:2-4 and Luke 6:13-16. Both list Philip and Bartholomew before Matthew, which indicates (not a proven fact) that they were called before Matthew but did not do anything significant enough to be included as a special mention. Remember that Matthew threw a party which resulted in a doctrinal fight between Jesus and the religious leaders. We also see a slight difference in the names used and the order of the last disciples but all three (3) gospel writers put Judas Iscariot last and all mention his betrayal. Beyond these facts, good luck in finding something doctrinally significant in the order of these three lists.

Matthew does not list the twelve until just before they are sent out to preach on their own. Luke, like Mark, tells us about the ordination happening separate from the commissioning and sending out. However, Luke then tells us his version of the 'Beatitudes' and of other things before telling us that Jesus returned to Capernaum. Mark skips these teachings and concentrates on the actions which lead to the next incident which he includes in his Gospel account. Thus, the last phrase of: and they went into an house, may not have happened immediately after the ordination.

Please see the note for John 6:67 about the word twelve disciples / apostles. The functional definition for this word is: 'The chosen disciples of which eleven became apostles and Judas Iscariot was condemned to hell. They are named in Mark 3:14-19'.

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 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 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. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

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 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 Galatians C2-S6 about the name of Peter. The functional definition is: 'the main apostle'.

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 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 note for John 11:16 about Thomas. Easton's Bible Dictionary tells us: 'twin, one of the twelve (Mt 10:3; Mr 3:18, etc.). He was also called Didymus (Joh 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (Joh 11:15-16; 14:4-5; 20:24-25,26-29). From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mr 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers.'.

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 Mark 1:14, Matthew is also identified as the son of Alphaeus. 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.

Please see the note for John 12:4 about Judas Iscariot. The functional definition for this word is: 'the betrayer of Jesus Christ'. In addition, please see the Section called Prophecies, and other Sections, within the Significant Gospel Events Study, for Bible references to Judas Iscariot.

Please see the note for John 6:64 about the word betray. Webster's 1828 dictionary defines this word as: '1. To deliver into the hands of an enemy by treachery or fraud, in violation of trust; as, an officer betrayed the city. The son of man shall be betrayed into the hands of men. Matt.17. 2. To violate by fraud, or unfaithfulness; as, to betray a trust. If the people of America ever betray their trust, their guilt will merit even greater punishment than other nations have suffered, and the indignation of heaven. 3. To violate confidence by disclosing a secret, or that which was intrusted; to expose; followed by the person, or the thing; as, my friend betrayed me, or betrayed the secret. 4. To disclose, or permit to appear, what is intended to be kept secret, or what prudence would conceal. Be swift to hear, but cautions of your tongue, lest you betray your ignorance. Hence, 5. To mislead or expose to inconvenience not foreseen; as, great confidence betrays a man into errors. 6. To show; to discover; to indicate what is not obvious at first view, or would otherwise be concealed. Nor, after length of years, a stone betray The place where once the very ruins lay. This river betrays its original in its name. All the names in the country betray great antiquity. 7. To fail, or deceive. But when I rise, I shall find my legs betraying me'. With the exception of once in the Old Testament and once in the Epistles, 3every use of this word in the Bible is in the Gospels. In addition, all references in the New Teastament are dealing with this event. Further, the Old Testament reference gives us doctrine on the consequence of doing this thing

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he ordained. Joh 15:16; Ac 1:24-25; Ga 1:1,15-20
and. Lu 9:1-6; 10:1-11; 24:47; Ac 1:8
Simon. Mr 1:16; Mt 16:16-18; Joh 1:42; 1Co 1:12; 3:22; 9:5; Ga 2:7-9 Cephas. 2Pe 1:1 exp: Mt 10:2.
James. Mr 1:19-20; 5:37; 9:2; 10:35; 14:33; Joh 21:2,20-25; Ac 12:1 exp: Mt 10:2.
he surnamed. Isa 58:1; Jer 23:29; Heb 4:12; Re 10:11
Andrew. Joh 1:40; 6:8; 12:21-22; Ac 1:13 exp: Mt 10:2.
Philip. Joh 1:43-45; 6:5-7; 14:8-9 exp: Mt 10:3.
Bartholomew. Mt 10:3; Lu 6:14; Ac 1:13
Matthew. Mr 2:14; Mt 9:9; Lu 5:27-29 Levi. Lu 6:15
Thomas. Joh 11:16; 20:24-29; 21:2; Ac 1:13
James. Mr 6:3; Mt 10:3; 13:55; Lu 6:15; Ac 15:13; 21:18; 1Co 9:5; 15:7; Ga 1:19; 2:9; Jas 1:1
Alphaeus. Mr 2:14 exp: Lu 6:15; Ac 1:13.
Thaddaeus. Mt 10:3; Lu 6:16; Joh 14:22; Ac 1:13 Judas the brother of James. Jude 1:1
Simon. Mt 10:4; Lu 6:15; Ac 1:13 Simon Zelotes. exp: Mr 1:16; 6:3.
Canaanite. Kananites G2581, so called, not from being a native of Canaan, Chanaan G5477, which would have been Chananaos, but from the Hebrew Kana, to be zealous, whence he is called in Greek Zelotes G2208, Zelotes, or the Zealot, from Zeloo G2206, to be zealous.
Judas. Mt 26:14-16,47; 27:3-5; Joh 6:64,71; 12:4-6; 13:2,26-30; Ac 1:16-25
into an house. or, home.'.

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C3-S17 (Verse 20) The house was mobbed.

And the multitude cometh together again,
so that they could not so much as eat bread.

Earlier Mark told us that the multitude was so rude and insistent on their demands that Jesus and His disciples couldn't get a rest. Now they are being even more demanding, self-centered and ignoring the physical needs of Jesus if He can't even eat bread. Not only are they being this demanding and self-centered, but the word cometh means that they 'Keep on keeping on coming'. There is no break in the demanding and self-centered people who want their physical needs met.

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'.

We find the phrase come together in Job 9:32; Job 19:12; Jeremiah 3:18; Mark 3:20; Acts 1:6; Acts 10:27; Acts 19:32; Acts 21:22; Acts 28:17; 1Corinthians 7:5; our current sentence; 1Corinthians 11:18; 11:20; 11:33; 14:20 and 14:33.

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'.

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: 'so that. Mr 3:9; 6:31; Lu 6:17; Joh 4:31-34'.

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C3-S18 (Verse 21) The reaction of friends.

Equivalent Section: What the friends did.

And when his friends heard of it,
they went out to lay hold on him:

Equivalent Section: Why.

for they said,
He is beside himself.

Now there are commentators trying to come up with lots of different stupid explanations for this sentence. We just saw, in the prior sentence, that the multitude were being so demanding and self-centered that they 'kept on keeping on coming' and demanding that Jesus meet their physical desires even to the point that he could not sleep nor eat. At this point, his friends the multitude 'He may be crazy enough to try and meet all of your demands but he needs time to eat and rest the multitude Go away for awhile.'.

Please see the note for John 3:29 about the word friend. The American Tract Society Dictionary defines this word as: 'Abraham is signally honored in being called "the friend of God," Isa 41:8; Jas 2:23. Christ granted a similar honor and blessing to his disciples, Joh 15:15. It is a different word, however, in Greek, by which he addressed Judas, Mt 26:50; the word there translated friend, means simply companion, and appears to have been used as a conversational term not implying friendship. The same word occurs in Mt 20:13; 22:12'.

Please see the note for 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. The functional definition for this word is: 'secure, stop from leaving'. The friends kept Jesus from ministering to the point of endangering His health and life.

Please see the note for 2Corinthians 5:13 about the word beside. The functional definition for this word is: 'At the side of a person or thing; near; as, sit down beside me, or beside the stream'. This is a figure of speech which means: 'He is out of His mind and not acting normal.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Some render, "And they who were with him (in the house, Mr 3:19,) hearing (the noise) went out to restrain, (auto, i.e., ochlos G3793, the multitude,) for they said, It (the mob) is mad." This, however, is contrary to all the versions; and appears an unnatural construction.
friends. or, kinsmen. Mr 3:31; Joh 7:3-10
He is. 2Ki 9:11; Jer 29:26; Ho 9:7; Joh 10:20; Ac 26:24; 2Co 5:13
General references. exp: Eze 3:25; Mr 6:36; Lu 8:19; Joh 7:5.'.

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C3-S19 (Verse 22) The reaction of the scribes.

And the scribes which came down from Jerusalem said,
He hath Beelzebub,
and by the prince of the devils casteth he out devils.

When Jesus healed people and cast out devils, the scribes and Pharisees claimed that Jesus cast out devils by the power of Beelzebub. We read this in Matthew 12:24-2; Mark 3:22-30 and Luke 11:15-26. Please see the Significant Gospe lEvents for links to where Jesue dealt with devils. Please see the Significant Gospe lEvents for links to where Jesue dealt with devils. These are probably different incidents because each Gospel account names a different group making the claim and Matthew 10:25 occurs before Matthew 12:24. Matthew 10:25 indicates that this claim had been done previously, lending support to the belief that this false claim happened multiple times. As a result, Jesus warns them about the 'unforgivable sin'. The account in Matthew has the most details about the disagreement while the account in Luke as the most details about the instructions to the people from Jesus. Please see the note for Matthew 12:25-LJC for more about this dispute. In spite of the harassment, Jesus did not stop His ministry for God.

Our sentence starts with the words And, which means that it is added to prior sentences in the general account of this chapter. Here we see devils sing different people different ways to try to stop the ministry of Jesus. The prior sentence told about people trying to wear Him out by making too many demands. This sentence tells about others trying to destroy His credibility with lies.

In addition to these efforts, we read here that the scribes made this accusation. The account in Matthew said that the Pharisees made this accusation while the account in Luke said that general people made the accusation. Most likely, the same thing happened different times with the devils motivating different people to try the same lie with the hope that some people might believe it because of the repetition.

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.

We find the word Beelzebub in: Matthew 10:25; Matthew 12:24; Matthew 12:27; Mark 3:22; Luke 11:15; Luke 11:18; Luke 11:19. Easton's Bible Dictionary defines this word as: '(Gr. form Beel'zebul), the name given to Satan, and found only in the New Testament (Mt 10:25; 12:24,27; Mr 3:22). It is probably the same as Baalzebub (q.v.), the god of Ekron, meaning "the lord of flies," or, as others think, "the lord of dung," or "the dung-god." '.

Please see the note for 1Corinthians C2S5 about the word prince. The functional definition for this word is: 'a ruler under the rule of a king'.

Please 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 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: 'which. Mr 7:1; Mt 15:1; Lu 5:17
He hath. Ps 22:6; Mt 9:34; 10:25; 12:24; Lu 11:15; Joh 7:20; 8:48,52; 10:22
General references. exp: Mt 9:34; Mr 3:30; 5:10.'.

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C3-S20 (Verse 23) Jesus responds to the reactions.

And he called them unto him,
and said unto them in parables,
How can Satan cast out Satan?

Please see the note for Mark 3:23 about the word parable. The functional definition for this word is: 'A story based in this physical reality that conveys a hidden spiritual truth'. Please also see the Table of Parables in the New Testament for links to this parable and other Parables in the Gospels. That Study also has links to other relevant notes about parables.

This sentence starts with the word And, which adds it to the prior sentence. The them, of this sentence, are the scribes which came down from Jerusalem, as identified in the prior sentence. In addition, the parable started in this sentence goes through C3-S25. Thus, all of these sentences need to be considered together in order to retain contextual considerations.

Prior to this account, within this Gospel account, Jesus answered the disciples of John the Baptist with a parable 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. Other than that time, Jesus has not spoken in parables until now. Now, He answers these religious people in parables because they have closed their minds and refuse to conside3r God's truth. Therefore, Jesus gives them God's truth in a way that they will not be able to understand, because they refuse to understand. At the same time They will face judgment for not obeying and it does not matter if they do not understand. The lesson we find here is that if we don't understand what God's word is teaching us then we had better find out what it is teaching because we will be judged for our level of obedience regardless of our level of understanding.

We find forms of the word parable occurring 66 times in 64 verses of the Bible, 47 times in 45 verses of the New Testament. There are differing and conflicting definitions for this word, but the following definitions are the most reliable for parables found within the Bible. The functional definition for this word is: 'A story based in this physical reality that conveys a hidden spiritual truth'. Fausset's Bible Dictionary defines this word as: 'Hebrew maashaal, Greek parabolee, a placing side by side or comparing earthly truths, expressed, with heavenly truths to be understood. (See FABLE.) The basis of parable is that man is made in the image of God, and that there is a law of continuity of the human with the divine. The force of parable lies in the real analogies impressed by the Creator on His creatures, the physical typifying the higher moral world. "Both kingdoms develop themselves according to the same laws; Jesus' parables are not mere illustrations, but internal analogies, nature becoming a witness for the spiritual world; whatever is found in the earthly exists also in the heavenly kingdom." (Lisco.) The parables, earthly in form heavenly in spirit, answer to the parabolic character of His own manifestation. Jesus' purpose in using parables is judicial, as well as didactic, to discriminate between the careless and the sincere.
In His earlier teaching, as the Sermon on the Mount, He taught plainly and generally without parables; but when His teaching was rejected or misunderstood, He in the latter half of His ministry judicially punished the unbelieving by parabolic veiling of the truth (Mt 13:11-16), "therefore speak I to them in parables, because they seeing see not ... but blessed are your eyes, for they see," etc. Also Mt 13:34-35. The disciples' question (Mt 13:10), "why speakest Thou unto them in parables?" shows that this is the first formal beginning of His parabolic teaching. The parables found earlier are scattered and so plain as to be rather illustrations than judicial veilings of the truth (Mt 7:24-27; 9:16; 12:25; Mr 3:23; Lu 6:39). Not that a merciful aspect is excluded even for the heretofore carnal hearers. The change of mode would awaken attention, and judgment thus end in mercy, when the message of reconciliation addressed to them first after Jesus' resurrection (Ac 3:26) would remind them of parables not understood at the time.
The Holy Spirit would "bring all things to their remembrance" (Joh 14:26). When explained, the parables would be the clearest illustration of truth. The parable, which was to the carnal a veiling, to the receptive was a revealing of the truth, not immediate but progressive (Pr 4:18). They were a penalty era blessing according to the hearer's state: a darkening to those who loved darkness; enshrining the truth (concerning Messiah's spiritual kingdom so different from Jewish expectations) from the jeer of the scoffer, and leaving something to stimulate the careless afterward to think over. On the other hand, enlightening the diligent seeker, who asks what means this parable? and is led so to "understand all parables" (Mr 4:13; Mt 15:17; 16:9,11), and at last to need no longer this mode but to have all truth revealed plainly (Joh 16:25). The truths, when afterward explained first by Jesus, then by His Spirit (Joh 14:26), would be more definitely and indelibly engraven on their memories.
About 50 out of a larger number are preserved in the Gospels (Mr 4:33). Each of the three synoptical Gospels preserves some parable peculiar to itself; John never uses the word parable but "proverb" or rather brief "allegory," parabolic saying (paroimia). Parabolic sayings, like the paroimia) in John (Joh 10:1,6-18; 16:25; 15:1-8), occur also in Mt 15:15; Lu 4:23; 6:39; Mr 3:23, "parable" in the sense "figure" or type, Heb 9:9; 11:19 Greek Fable introduces brutes and transgresses the order of things natural, introducing improbabilities resting on fancy. Parable does not, and has a loftier significance; it rests on the imagination, introducing only things probable. The allegory personifies directly ideas or attributes. The thing signifying and the thing signified are united together, the properties and relations of one being transferred to the other; instead of being kept distinct side by side, as in the parable; it is a prolonged metaphor or extended simile; it never names the object itself; it may be about other than religious truths, but the parable only about religious truth.
The parable is longer carried out than the proverb, and not merely by accident and occasionally, but necessarily, figurative and having a similitude. The parable is often an expanded proverb, and the proverb a condensed parable. The parable expresses some particular fact, which the simile does not. In the fable the end is earthly virtues, skill, prudence, etc., which have their representatives in irrational creation; if men be introduced, they are represented from their mere animal aspect. The rabbis of Christ's time and previously often employed parable, as Hillel, Shammai, the Gemara, Midrash (Lightfoot, Hor. Hebrew, Mt 13:3); the commonness of their use was His first reason for employing them, He consecrated parables to their highest end. A second reason was, the untutored masses relish what is presented in the concrete and under imagery, rather than in the abstract. Even the disciples, through Jewish prejudices, were too weak in faith impartially to hear gospel truths if presented in naked simplicity; the parables secured their assent unawares.
The Pharisees, hating the truth, became judicially hardened by that vehicle which might have taught them it in a guise least unpalatable. As in the prophecies, so in parables, there was light enough to guide the humble, darkness enough to confound the willfully blind (Joh 9:39; Ps 18:26). A third reason was, gospel doctrines could not be understood fully before the historical facts on which they rested had been accomplished, namely, Jesus' death and resurrection. Parables were repositories of truths not then understood, even when plainly told (Lu 18:34), but afterward comprehended in their manifold significance, when the Spirit brought all Jesus' words to their remembrance. The veil was so transparent as to allow the spiritual easily to see the truth underneath; the unspiritual saw only the sacred drapery of the parable in which He wrapped the pearl so as not to cast it before swine. "Apples of gold in pictures (frames) of silver." The seven in Matthew 13 represent the various relations of the kingdom of God. The first, the relations of different classes with regard to God's word.
The second, the position of mankind relatively to Satan's kingdom. The third and fourth, the greatness of the gospel kingdom contrasted with its insignificant beginning. The fifth and sixth, the inestimable value of the kingdom. The seventh, the mingled state of the church on earth continuing to the end. The first four parables have a mutual connection (Mt 13:3,24,31,33), and were spoken to the multitude on the shore; then Mt 13:34 marks a break. On His way to the house He explains the Parable of the Sower to the disciples; then, in the house, the tares (Mt 13:36); the three last parables (Mt 13:44-52), mutually connected by the thrice repeated "again," probably in private. The seven form a connected totality. The mustard and leaven are repeated in a different connection (Lu 13:18-21).
Seven denotes "completeness"; they form a perfect prophetic series: the sower, the seedtime; the tares, the secret growth of corruption; the mustard and leaven, the propagation of the gospel among princes and in the whole world; the treasure, the hidden state of the church (Ps 83:3); the pearl, the kingdom prized above all else; the net, the church's mixed state in the last age and the final separation of bad from good. The second group of parables are less theocratic, and more peculiarly represent Christ's sympathy with all men, and their consequent duties toward Him and their fellow men. The two debtors (Lu 7:41), the merciless servant (Matthew 18), the good Samaritan (Lu 10:30), the friend at midnight (Lu 11:5), the rich fool (Lu 12:16), the figtree (Lu 13:6), the great supper (Lu 14:16), the lost sheep, piece of silver, son (Luke 15; Mt 18:12), the unjust steward (Lu 16:1), Lazarus, etc. (Lu 16:19), unjust judge (Lu 18:2), Pharisee and publican (Lu 18:9), all in Luke, agreeable to his Gospel's aspect of Christ. (See LUKE .)
Thirdly, toward the close of His ministry, the theocratic parables are resumed, dwelling on the final consummation of the kingdom of God. The pound (Lu 19:12), two sons (Mt 21:28), the vineyard (Mt 21:33), marriage (Mt 22:2); the ten virgins, talents, sheep and goats (Matthew 25). Matthew, being evangelist of the kingdom, has the largest number of the first and third group. Mark, the Gospel of Jesus' acts, has (of the three) fewest of the parables, but alone has the parable of the grain's silent growth (Mr 4:26). John, who soars highest, has no parable strictly so-called, having reached that close communion with the Lord wherein parables have no place. For a different reason, namely, incapacity to frame them, the apocryphal Gospels have none.
INTERPRETATION. Jesus' explanation of two parables, the sower and the tares, gives a key for interpreting other parables. There is one leading thought round which as center the subordinate parts must group themselves. As the accessories, the birds, thorns, heat, etc., had each a meaning, so we must in other parables try to find the spiritual significance even of details. The mistakes some have made are no reason why we should not from Scripture seek an explanation of accessories. The fulfillment may be more than single, applying to the church and to the individual at once, both experimental and prophetic. But
(1) The analogies must be real, not imaginary, and subordinate to the main lesson of the parable.
(2) The parable in its mere outward form must be well understood, e.g. the relation of love between the Eastern shepherd and sheep (2Sa 12:3, an Old Testament parable, as the vineyard Isaiah 5 also) to catch the point of the parable of the lost sheep.
(3) The context also introducing the parable, as Lu 15:1-2 is the starting point of the three parables, the lost sheep, etc.; so Lu 16:14-18 (compare Joh 8:9) introduces and gives the key to the parable of the rich man and Lazurus.
(4) Traits which, if literally interpreted, would contradict Scripture, are coloring; e.g. the number of the wise virgins and the foolish being equal; compare Mt 7:13-14. But there may be a true interpretation of a trait, which, if misinterpreted, contradicts Scripture, e.g. the hired laborers all alike getting the penny, not that there are no degrees of rewards (2Jo 1:8) but the gracious gift of salvation is the same to all; the key is Mt 19:27-30; 20:16. So the selling the debtor's wife and children (Mt 18:25) is mere coloring from Eastern usage, for God does not consign wife and children to hell for the husband's and father's sins.'. Smith's Bible Dictionary defines this word as: '(The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another. --McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs,
1Sa 10:12; 24:13; 2Ch 7:20
sometimes to dark prophetic utterances,
Nu 23:7,18; 24:3; Eze 20:49
sometimes to enigmatic maxims,
Ps 78:2; Pr 1:6
or metaphors expanded into a narrative.
Eze 12:22
In the New Testament itself the word is used with a like latitude in
Mt 24:32; Lu 4:23; Heb 9:9
It was often used in a more restricted sense to denote a short narrative under which some important truth is veiled. Of this sort were the parables of Christ. The parable differs from the fable (1) in excluding brute and inanimate creatures passing out of the laws of their nature and speaking or acting like men; (2) in its higher ethical significance. It differs from the allegory in that the latter, with its direct personification of ideas or attributes, and the names which designate them, involves really no comparison. The virtues and vices of mankind appear as in a drama, in their own character and costume. The allegory is self-interpreting; the parable demands attention, insight, sometimes an actual explanation. It differs from a proverb in that it must include a similitude of some kind, while the proverb may assert, without a similitude, some wide generalization of experience.--ED.) For some months Jesus taught in the synagogues and on the seashore of Galilee as he had before taught in Jerusalem, and as yet without a parable. But then there came a change. The direct teaching was met with scorn unbelief hardness, and he seemed for a time to abandon it for that which took the form of parables. The worth of parables as instruments of teaching lies in their being at once a test of character and in their presenting each form of character with that which, as a penalty or blessing, is adapted to it. They withdraw the light from those who love darkness. They protect the truth which they enshrine from the mockery of the scoffer. They leave something even with the careless which may be interpreted and understood afterward. They reveal on the other hand, the seekers after truth. These ask the meaning of the parable, and will not rest until the teacher has explained it. In this way the parable did work, found out the fit hearers and led them on. In most of the parables it is possible to trace something like an order.
1. There is a group which have for their subject the laws of the divine kingdom. Under this head we have the sower,
Mt 13:1,1; Mr 4:1,1; Lu 8:1
... the wheat and the tares
Mt 13:1
... etc.
2. When the next parables meet us they are of a different type and occupy a different position. They are drawn from the life of men rather than from the world of nature. They are such as these --the two debtors,
Lu 7:1
... the merciless servant,
Mt 18:1
... the good Samaritan,
Lu 10:1
... etc.
3. Toward the close of our Lord's ministry the parables are again theocratic but the phase of the divine kingdom on which they chiefly dwell is that of its final consummation. In interpreting parables note-- (1) The analogies must be real, not arbitrary; (2) The parables are to be considered as parts of a whole, and the interpretation of one is not to override or encroach upon the lessons taught by others; (3) The direct teaching of Christ presents the standard to which all our interpretations are to be referred, and by which they are to be measured.'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in parables. Ps 49:4; Mt 13:34
How. Mt 12:25-30; Lu 11:17-23'.

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C3-S21 (Verse 24) The error in their thinking.

And if a kingdom be divided against itself,
that kingdom cannot stand.

Please see the Study called Rightly Dividing. please also see Romans C16S20 about the word division. Division is a Mathematical Function which was established by God at the time of creation. A lot of preachers make a mistake by trying to claim that they are some type of expert just because they are a preacher But God's word does not violate precepts which He established in creation. Therefore, any so-called definition of any Mathematical Function including the word and, which does not match the Mathematical definition is wrong.

With that said, the definition of dividing is: 'separating according to precise rules to provide precise results'. With this definition we can say that the phrase divided against itself means: 'separated into parts which fight against each other'. Such is known as a civil war and Satan will not allow a civil war within His kingdom. Satan is too busy fighting against God to put up with any division within his kingdom.

This sentence starts with the word And, along with two others. The first four sentences tell us why the accusation from scribes which came down from Jerusalem is wrong. C3-S24 gives us the precept involved and tells us why we want this precept applied to our personal life. C3-S25 tells us the consequence of refusing the spiritual lesson given in these sentences.

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 note for 1Corinthians C1S7 about the word divide. The functional definition for this word is: 'Separating pre-defined units according to a precise procedure which produces a precise result'. Please also see the note for Romans C16S20 about the word division. Please also see the Study called Dividing. It provides the definition and how we are to be rightly dividing the Word of truth.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jg 9:23-57; 12:1-6; 2Sa 20:1,6; 1Ki 12:16-20; Isa 9:20-21; 19:2-3; Eze 37:22; Zec 11:14; Joh 17:21; 1Co 1:10-13; Eph 4:3-6'.

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C3-S22 (Verse 25) Second example of their error.

And if a house be divided against itself,
that house cannot stand.

This sentence is like the prior in that the same precept is applied to another example. This second application makes the application of this precept something which everyone is to believe and something which we will be judged for based upon our level of obedience.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 13:7-8; 37:4; Ps 133:1; Ga 5:15; Jas 3:16'.

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C3-S23 (Verse 26) Conclusion of their error.

And if Satan rise up against himself,
and be divided,
he cannot stand,
but hath an end.

if Satan...hath an end then his rebellion against God is over and he will be cast into the lake of fire, as soon as he hath an end. Since Satan is trying to delay that fate as long as he can, he will not allow his kingdom to be divided. This sentence, and the two prior sentences, prove how foolish was the claim by the scribes which came down from Jerusalem.

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.

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C3-S24 (Verse 27) A truth stated.

First Step: You must eliminate the defense first.

No man can enter into a strong man's house,
and spoil his goods,
except he will first bind the strong man;

Second Step: Robbery only afterwards.

and then he will spoil his house.

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

This parable is teaching us a precept which is the general rule that makes the claim by the scribes which came down from Jerusalem foolishness. It also applies the to the similar accusations found in the accounts of the other Gospels. (Please see the general note for this chapter, or the Table of Parables in the New Testament for links to those Gospel accounts.)

The strong man, of this parable, is Satan. Jesus entered into Satan's house when the devils took Him there after His crucifixion and death. He did not force His way in. God is always righteous and He would not be righteous to force His way in. Satan and the devils took Him there planning on torturing Him because he had set aside His own power, as God and Creator, in order to be born and die as a literal physical man and pay for our sins. However, after He was in Hell while remaining righteous in getting there, he took back His own power as God and Creator, bound Satan, spoiled him of the saints in Paradise and led captivity captive by taking the Old Testament saints to heaven.

As with other prophecies of future events, neither the Jews nor the devils understood this prophecy until after it was fulfilled. Jesus was not part of the kingdom of Satan. He did not serve nor help Satan's kingdom. Instead, as this prophecy predicts, He planned upon spoiling Satan's kingdom. Jesus gave this prophecy in response to the accusation from the scribes which came down from Jerusalem in order to tell us that He was exactly opposite of what they claimed that He was.

Our sentence has two Steps which tell us that Jesus first bound Satan and then spoiled his house. In addition, Hebrews 2:14 tells us that Jesus first through death he might destroy him that had the power of death, that is, the devil. Before the crucifixion, the devil (Satan) had the power of death. After the Resurrection, Jesus said I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. (Revelation 1:18). Thus, as well as leading captivity captive, Jesus took the keys of hell and of death from Satan when He spoiled Satan's house.

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 10:3-6 about the word strong. The functional definition for this word is: 'Having physical active power, or great physical power; having the power of exerting great bodily force; vigorous'.

Please see the note for Colossians 2S5 about the word spoil. The functional definition for this word is: 'To plunder; to strip by violence; to rob'.

Please see the note for John 6:44 about the word except. The functional definition for this word is: 'To take or leave out any particular or particulars, from a general description'.

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.

We find forms of the word bind occurring 63 times in the Bible and, in the New Testament, in: Matthew 12:29; Matthew 13:30; Matthew 16:19; Matthew 18:18; Matthew 22:13; Matthew 23:4; Mark 3:27; Mark 5:3; Acts 9:14; Acts 12:8; Acts 21:11; Acts 22:4. Webster's 1828 defines this word as: '1. To tie together, or confine with a cord, or any thing that is flexible; to fasten as with a band, fillet or ligature. 2. To gird, inwrap or involve; to confine by a wrapper, cover or bandage; sometimes with up; as, to bind up a wound. 3. To confine or restrain, as with a chain, fetters or cord; as, bind him hand and foot. 4. To restrain in any manner. He bindeth the floods from overflowing. Job.28. 5. To oblige by a promise, vow, stipulation, covenant, law, duty or any other moral tie; to engage. If a man shall swear an oath to bind his soul with a bond. Numbers 30. We are bound by the laws of kindness, of nature, of a state, etc. 6. To confirm or ratify. Whatsoever thou shalt bind on earth, shall be bound in heaven. Matt.16. 7. To distress, trouble, or confine by infirmity. Whom Satan hath bound these eighteen years. Luke 13. 8. To constrain by a powerful influence or persuasion. I go bound in the spirit to Jerusalem. Acts.20. 9. To restrain the natural discharges of the bowels; to make costive; as, certain kinds of food bind the body or bowels. 10. To form a border; to fasten with a band, ribin, or any thing that strengthens the edges; as, to bind a garment or carpet. 11. To cover with leather or anything firm; to sew together and cover; as, to bind a book. 12. To cover or secure by a band; as, to bind a wheel with tire. 13. To oblige to serve, by contract; as, to bind an apprentice; often with out; as, to bind out a servant. 14. To make hard or firm; as, certain substances bind the earth. To bind to is to contract; as, to bind one's self to a wife. To bind over is to oblige by bond to appear at a court. '.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 3:15; Isa 27:1; 49:24-26; 53:12; 61:1; Mt 12:29; Lu 10:17-20; 11:21-23; Joh 12:31; Ro 16:20; Eph 6:10-13; Col 2:15; Heb 2:14; 1Jo 3:8; 4:4; Re 12:7-9; 20:1-3'.

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C3-S25 (Verse 28-30) The application of the prior stated truth.

Equivalent Section: God the Holy Ghost will defeat Satan for some people.

Verily I say unto you,
All sins shall be forgiven unto the sons of men,
and blasphemies wherewith soever they shall blaspheme:

Equivalent Section: God the Holy Ghost will not defeat Satan for some people.

But he that shall blaspheme against the Holy Ghost hath never forgiveness,
but is in danger of eternal damnation:

Equivalent Section: God the Holy Ghost will not accept being called a devil.

Because they said,
He hath an unclean spirit.

Matthew 12:31-32 and Mark 3:28-29 and Luke 12:10 tell us what is the Biblically true 'Unforgivable Sin'. While people will not admit the truth, many teach a doctrine which makes other sins, such as divorce, the 'Unforgivable Sin'.

The doctrine of this sentence is clearly laid out in the notes for this sentence within the Word Studies on the Holy Ghost and on Spirit. (Please use the links in the sentence outline above.) Basically, we can still do this sin today, regardless of what some people claim..

The phrase sons of men means that the doctrine of this sentence is to be applied to all people. Basically, this sin is saying that the Holy Ghost, is a devil and His work is the work of a devil. Even if we are saved, and do not receive eternal damnation, we can permanently cut ourselves off from the help from the Holy Ghost, In addition, we can do this by giving credit to men for the work done by the Holy Ghost. Therefore, we want to be very careful about who we credit for spiritual work done in this physical world.

Please see the note for Romans C15S21 about the word Verily. The functional definition for this word is: 'In truth; in fact; certainly'. Please also see the note for John 12:24 about the phrase Verily, verily.

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.

Please see the notes for Mark 2:6-7; Colossians C3S6 about the word blasphemy. The functional definition for this word is: 'speaking evil of God'.

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 1John 2:20 about the phrase Holy One. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling.

Please see the note for 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 see the note for Romans C13S3 about the word damn / damnation. The functional definition for this word is: 'Sentence or condemnation to everlasting punishment in the future state; or the state of eternal torments'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 12:31-32; Lu 12:10; Heb 6:4-8; 10:26-31; 1Jo 5:16
but is. Mr 12:40; Mt 25:46; 2Th 1:9; Jude 1:7,13
General references. exp: Lu 12:10.
General references. Mr 3:22; Joh 10:20
'.

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C3-S26 (Verse 31) The physical family of Jesus demanded precedence.

There came then his brethren and his mother,
and,
standing without,
sent unto him,
calling him.

The religious leaders have not been able to convince Jesus to give up on His ministry. So, now the devils will try to use His physical family. Other than His mother, they all remained lost until after His resurrection. They probably didn't realize that they were being used by devils to try and discourage Jesus from doing God's will. Most likely, they thought they were trying to save Him from some religious insanity. And His mother, like most mothers, could not stand against the united desire of most of her children. Now, whether my speculation is right or not, the context makes it clear that Jesus refused to go with them and, instead, stayed with the people who accepted the doctrine which came from God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 12:46-48; Lu 8:19-21'.

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C3-S27 (Verse 32) Jesus is told of their demand.

And the multitude sat about him,
and they said unto him,
Behold,
thy mother and thy brethren without seek for thee.

Stop and think about this sentence. It says that the multitude told Jesus bout His physical family being outside to the group and calling for Him. Most people, in such a situation, would send a messenger and, when one messenger didn't get a response, they would send another or go themselves. Apparently, they didn't go personally because they didn't want to chance being embarrassed by being publically rejected. Further, when one or two messengers didn't work, they, apparently, tried telling lots of people so that Jesus would have to respond or appear rude to lots of people. However, the context makes it clear that He really wasn't worried about appearing rude if it required Him stopping doing the will of God.

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 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 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: 'General references. exp: Lu 8:19.'.

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C3-S28 (Verse 33) Jesus rejects their demand.

And he answered them,
saying,
Who is my mother,
or my brethren?

In this sentence and the next two sentences we have the answer from Jesus to the multitude and, through them, to His physical family. Basically, our spiritual family are to be more important to us than our physical family.

In this sentence we have a question from Jesus to make people question their assumptions. Before these sentences people would have thought that the physical family is all that exists. By asking this question first, and making people think about their assumptions, Jesus was able to introduce a new thought into the thinking of many people.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who. De 33:9; Lu 2:49; Joh 2:4; 2Co 5:16
or. Mr 3:21; 6:3; Joh 7:3-5
General references. exp: Lu 8:19.'.

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C3-S29 (Verse 34) Jesus says that the spiritual family are our true family.

And he looked round about on them which sat about him,
and said,
Behold my mother and my brethren!

Our sentence starts with the word And, which adds it to the prior sentence. In the last three sentences of this chapter Jesus declares that our spiritual family is more important than our physical family.

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 Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Ps 22:22; Song 4:9-10; 5:1-2; Mt 12:49-50; 25:40-45; 28:10; Lu 11:27-28; Joh 20:17; Ro 8:29; Heb 2:11-12 exp: Joh 19:27.
General references. exp: Lu 8:19.'.

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C3-S30 (Verse 35) Jesus says how to be part of His spiritual family.

For whosoever shall do the will of God,
the same is my brother,
and my sister,
and mother.

Please see the Message called The Will of God for the application of this sentence.

Our sentence starts with the word For and tells us why Jesus declared that our spiritual family is more important than our physical family. Our spiritual family we will have for eternity while our physical family will only matter for the short time that we are in this physical life. Our spiritual family consists of whosoever shall do the will of God.

Please see the note for Romans C16S1 about the word sister. The functional definition for this word is: 'a saved woman or a female child of the same parent as another identified person'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'do. Mt 7:21; Joh 7:17; Jas 1:25; 1Jo 2:17; 3:22-23 exp: Mt 12:50.
General references. exp: Lu 8:19.'.

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Mark Chapter 4

Links to sentences in this chapter:

C4-S1 (Verse 1), C4-S2 (Verse 2-4), C4-S3 (Verse 5-6), C4-S4 (Verse 7), C4-S5 (Verse 8), C4-S6 (Verse 9), C4-S7 (Verse 10), C4-S8 (Verse 11-12), C4-S9 (Verse 13), C4-S10 (Verse 13), C4-S11 (Verse 14), C4-S12 (Verse 15), C4-S13 (Verse 16-17), C4-S14 (Verse 18-19), C4-S15 (Verse 20), C4-S16 (Verse 21), C4-S17 (Verse 21), C4-S18 (Verse 22), C4-S19 (Verse 23), C4-S20 (Verse 24), C4-S21 (Verse 25), C4-S22 (Verse 26-27), C4-S23 (Verse 28), C4-S24 (Verse 29), C4-S25 (Verse 30), C4-S26 (Verse 30), C4-S27 (Verse 31-32), C4-S28 (Verse 33), C4-S29 (Verse 34), C4-S30 (Verse 35), C4-S31 (Verse 36), C4-S32 (Verse 36), C4-S33 (Verse 37), C4-S34 (Verse 38), C4-S35 (Verse 39), C4-S36 (Verse 39), C4-S37 (Verse 40), C4-S38 (Verse 40), C4-S39 (Verse 41).

Chapter Summary.

Theme: Produce a profit for your Lord.

In this chapter we see Jesus teaching with several parables. Please see the Table of Parables in the New Testament for links to this parable and other Parables in the Gospels. Please see the paragraphs below for how these parables go together to deliver the message of this chapter.

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.

Mark 4:1-20; Matthew 13:3-23 and Luke 8:2-15 tell us the 'Parable of the Sower'.

Mark 4:21-23; Matthew 5:14-16; Luke 8:16-18 and Luke 11:33-36 tell us the 'Parable of the Candlestick'.

Mark 4:24-25;Matthew 7:2 and Luke 8:18 tells us to take heed how you measure along with a parable to teach that lesson.

4:26-29 give us the 'Parable of the Seed Growing in Secret'. This is a parable which teaches us about the kingdom of God.

4:30-32; Matthew 13:31-32 and Luke 13:18-19 give us the 'Parable of the Mustard Seed'. This is the second parable, within our chapter, which teaches us about the kingdom of God.

4:33-34 tells us that Jesus only taught the people in parables. Please see the notes for those sentences to understand why He did this.

4:35-41 and Luke 8:22-25 tells us that Jesus was asleep in the boat when a storm came up and the disciples woke Him to calm the storm. This was a test to see if they would apply the teaching that He just finished giving to them. A similar, but different, incident is also reported in: Mark 6:45-56. In addition, Matthew 8:23-27 is another similar, but different, incident. That trip was to the country of the Gergesenes and this trip is from the country of the Gadarenes, Therefore, these reports are three different incidents. We need to pay close attention to the context in order to avoid doctrinal error.

All throughout this chapter Jesus has been teaching the general people in parables and then explaining the parables to His disciples in private. He was trying to make them think about the spiritual application of everything. Then when he let them experience a physical storm, they were afraid instead of thinking about the spiritual application of faith. They said to Him: Master, carest thou not that we perish? However, they could not perish because it was not the time for Jesus to die and he was with them.

By starting out with the Parable of the Sower, Jesus is letting people know that different people will receive His teaching different ways and the way that people receive the teaching determines the effect of that teaching on their personal life. Then he gives the parable of the candlestick, which should have instructed His disciples to let the light, which they receive from Him, shine through their life to bring spiritual light to all who are around them. Then Jesus warns His disciples to Take heed what ye hear. If we listen to the wrong thing then we will be led into doctrinal error, sin and worse consequences. Following that is the teaching on the kingdom of God, which is the main thing that true disciples are supposed to hear. By the way, Jesus says He that hath ears to hear, let him hear in 4:8; 4:23; and 7:16. Out of the three times that Mark reports Jesus saying this phrase, two of the times are in this chapter. When we consider the rest of this chapter, that is a critical warning.

With all teaching from the word of God, true believers are supposed to meditate on the truth and see how it applies to their own personal life. In the last section of this chapter we see that the disciples failed to do that. This account is included in this chapter as a warning to us to properly meditate and apply the truths which we are taught by the word of God if we want to hear well done, thou good and faithful servant and not be rebuked by Jesus, like these disciples were.

There is an eternal precept given within this chapter which is easily missed. I can't remember ever hearing it preached on. At the start of the teaching on the kingdom of God, we are told For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he hath. This warning is also given in the parables of the pounds (Luke 19) and of the talents (Matthew 25). In those parables the person who did not return a profit to their lord, after their lord told them to work for a profit in His kingdom, lost the single pound / talent that they had. (Obviously, especially with the context, these parables are warning to the saved about how we will be judged by our Lord.) The pound / talent was given to the person who produced the greatest profit for their Lord. Therefore, those parables should also be considered with what it taught in this chapter in order to fully understand the message of this chapter.

The single theme that runs throughout this chapter is that we need to do our best to produce the greatest profit for our Lord that we can before we face His judgment of our life. Every parable in this chapter can be applied to this theme.

C4-S1: Jesus continues His teaching.
C4-S2: Jesus started the Parable of the Sower.
C4-S3: The results of stony ground.
C4-S4: The results of thorns.
C4-S5: The results of good ground.
C4-S6: The warning to be careful to hear spiritually.
C4-S7: The disciples ask for clarification.
C4-S8: Jesus explains why He teaches in parables.
C4-S9: Jesus questions their understanding.
C4-S10: Jesus questions their ability understand more.
C4-S11: Jesus starts the explanation.
C4-S12: Jesus explains the first condition.
C4-S13: Jesus explains the second condition.
C4-S14: Jesus explains the third condition.
C4-S15: Jesus explains the last condition.
C4-S16: Jesus poses a rhetorical question.
C4-S17: Jesus adds to His rhetorical question.
C4-S18: Jesus explains the meaning of His question.
C4-S19: Second warning given.
C4-S20: The blessings of hearing spiritual things.
C4-S21: An eternal precept.
C4-S22: The kingdom of God is related to the Parable of the Sower.
C4-S23: The earth does its part.
C4-S24: The man reaps the reward.
C4-S25: Jesus poses another question.
C4-S26: Jesus states the question another way.
C4-S27: Jesus answers His question.
C4-S28: Jesus continued to use this method to teach.
C4-S29: Jesus refused to teach with another method.
C4-S30: Jesus tests their understanding.
C4-S31: Jesus separates the disciples for the test.
C4-S32: Some disciples had a harder test than other disciples.
C4-S33: The test starts.
C4-S34: The test is given.
C4-S35: Jesus stops the test.
C4-S36: Conditions after the test ended.
C4-S37: Jesus questions them about their reaction to the test.
C4-S38: Jesus questions them about their failing the test.
C4-S39: The disciples wonder at the reaction of Jesus to the test.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-13. the Parable of the Sower,
14-20. and the meaning thereof.
21-25. We must communicate the light of our knowledge to others.
26-29. The parable of the seed growing secretly;
30-34. and of the mustard seed.
35-41. Christ stilleth the tempest on the sea.'.

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C4-S1 (Verse 1) Jesus continues His teaching.

Equivalent Section: He moved to the sea side for more room.

And he began again to teach by the sea side:

Equivalent Section: The people went to where Jesus was.

First Step: The people came to Jesus.

and there was gathered unto him a great multitude,
so that he entered into a ship,
and sat in the sea;

Second Step: They didn't worry about the accommodations.

and the whole multitude was by the sea on the land.

4:1 through 4:20 is about the Parable of the Sower with the teaching from Jesus included so that we know how to understand parables. Please note that Jesus gave the explanation to His disciples but did not give it to the multitude. Thus we see that God makes a distinction between the saved and lost when it comes to providing understanding of spiritual things. Please see the general note for the chapter to find where this account is also in other Gospels. Please consider all of these sentences, and their associated notes, as a single unit in order to meet contextual considerations.

In this first sentence we are told that Jesus set up the physical environment so that all of the multitude had an equal chance to hear His teaching. God will provide the Gospel, and His teaching, to anyone. However, only those people who commit their lives to Him receive understanding. In addition, there are other places in the Bible where we are taught that the more we are willing to sacrifice in order to serve God, the greater understanding that he gives us. That truth is part of the reason why the different types of ground,. in the first parable, produce different amounts of fruit.

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.

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 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 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 10:1 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 6:16-17 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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he began. Mr 2:13; Mt 13:1-9; Lu 8:4-8
so that. Lu 5:1-3
General references. exp: Lu 8:4.'.

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C4-S2 (Verse 2-4) Jesus started the Parable of the Sower.

Equivalent Section: Jesus got their attention before He taught.

First Step: How Jesus taught.

And he taught them many things by parables,
and said unto them in his doctrine,
Hearken;

Second Step: Jesus told them to pay attention.

Behold,
there went out a sower to sow:

Equivalent Section: Jesus used a symbolic analogy.

And it came to pass,
as he sowed,
some fell by the way side,
and the fowls of the air came and devoured it up.

4:1 through 4:20 is all about the Parable of the Sower with the explanation of it in the note for 4:11-12. Please also see the Study called Godly Financial Principals.

The wording of this sentence indicates that there were many more parables which Jesus taught but which are not given in the four Gospel accounts.

Obviously, all of the sentences within this parable must be considered together as a single unit. With the Gospel account including the explanation further on in this chapter, the relevant notes are also given later in this chapter.

In the explanation from Jesus (see the note for C4-S12), sower is someone spreading the word of God. The seed is symbolic for the word of God. Also, the ground is symbolic for someone's heart. Further, the wayside is symbolic for a hard heart that rejects God's word. Finally, the fowls of the air are symbolic for Satan.

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

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'To drop from a higher place; to descend by the power of gravity alone'.

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'.

We find forms of the word fowl occurring 90 times in 88 verses of the Bible and, in the New Testament, in: Matthew 6:26; Matthew 13:4; Mark 4:4; Mark 4:32; Luke 8:5; Luke 12:24; Luke 13:19; Acts 10:12; Acts 11:6; Revelation 19:17; Revelation 19:21. Morrish Bible Dictionary defines this word as: 'This term is used for every description of bird described as of the heaven and of the air, including those that feed on carrion, as in Ge 15:11; Re 19:17,21; and those for the table. 1Ki 4:23; Ne 5:18'.

Please see the note for Galatians 5:15 about the word devour. The functional definition for this word is: 'To eat up; to eat with greediness; to eat ravenously, as a beast of prey, or as a hungry man'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by parables. Mr 4:11,34; 3:23; Ps 49:4; 78:2; Mt 13:3,10,34-35
in his. Mr 12:38; Mt 7:28; Joh 7:16-17; 18:19
Hearken. Mr 4:9,23; 7:14,16; De 4:1; Ps 34:11; 45:10; Pr 7:24; 8:32; Isa 46:3,12; 55:1-2; Ac 2:14; Heb 2:1-3; Jas 2:5; Re 2:7,11,29
there. Mr 4:14,26-29; Ec 11:6; Isa 28:23-26; Mt 13:3,24,26; Lu 8:5-8; Joh 4:35-38; 1Co 3:6-9
General references. exp: Mr 4:9.
General references. Mr 4:15; Ge 15:11; Mt 13:4,19; Lu 8:5,12'.

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C4-S3 (Verse 5-6) The results of stony ground.

Equivalent Section: The short-term results

First Step: Where the seed fell.

And some fell on stony ground,
where it had not much earth;

Second Step: What happened immediately.

and immediately it sprang up,
because it had no depth of earth:

Equivalent Section: The long-term results.

first Step: What happened over time.

But when the sun was up,
it was scorched;

Second Step: What happened eventually.

and because it had no root,
it withered away.

4:1 through 4:20 is about the Parable of the Sower with the teaching from Jesus included so that we know how to understand parables. Please see the general note for the chapter to find where this account is also in other Gospels. Please consider all of these sentences, and their associated notes, as a single unit in order to meet contextual considerations.

In the explanation from Jesus (see the note for C4-S13), the stony ground is symbolic for a heart with no root. (Think of someone who considers themselves to be an intellectual who listens with their mind but refuses to let God's word affect their heart.) Also, the sprang up is symbolic for someone immediately receiving God's word with gladness. Further, the scorched is symbolic for affliction or persecution. Finally, withered away is symbolic for offended.

The account in Luke 8:6 tells us: it withered away, because it lacked moisture. The word moisture is used symbolically for the work of the Holy Ghost. Those people who rely upon their own intellectual ability, instead of revelation from God, do not receive the help of the Holy Ghost in their understanding.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'To drop from a higher place; to descend by the power of gravity alone'.

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

Please see the note for Colossians C1S6 about the word ground. The functional definition for this word is: 'he surface of land or upper part of the earth, without reference to the materials which compose it'.

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 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 sprang in: Mark 4:5; Mark 4:8; Luke 8:7; Luke 8:8; Acts 16:29; Hebrews 7:14; Hebrews 11:12; . Webster's 1828 defines this word as: 'pret. of spring; but sprung is more generally used'. Please also see the note for Mark 4:26-27 about the word spring. The functional definition for this word is: 'To vegetate and rise out of the ground; to begin to appear; as vegetables'. Please also see the note for Mark 4:26-27 about the word spring. The functional definition for this word is: 'To vegetate and rise out of the ground; to begin to appear; as vegetables'. Please also see the note for Luke 8:6 about the word sprung. The functional definition for this word is: ''pret. and pp. of spring. The man sprung over the ditch; the mast is sprung; a hero sprung from a race of kings'.

We find forms of the word scorch in: Matthew 13:6; Mark 4:6; Revelation 16:8; Revelation 16:9. Webster's 1828 defines this word as: 'SCORCH, v.t. 1. To burn superficially; to subject to a degree of heat that changes the color of a thing, or both the color and texture of the surface. Fire will scorch linen or cotton very speedily in extremely cold weather. 2. To burn; to affect painfully with heat. Scorched with the burning sun or burning sands of Africa.
SCORCH, v.i. To be burnt on the surface; to be parched; to be dried up. Scatter a little mungy straw and fern among your seedlings, to prevent the roots from scorching.'.

Please see the notes for Romans C11S22; Romans C14S27 and 1Timothy 6:10 about the word root. The functional definition for this word is: ' That part of a plant which enters and fixes itself in the earth, and serves to support the plant in an erect position, while by means of its fibrils it imbibes nutriment for the stem, branches and fruit'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:16-17; Eze 11:19; 36:26; Ho 10:12; Am 6:12; Mt 13:5-6,20; Lu 8:6,13
the sun. Song 1:6; Isa 25:4; Jon 4:8; Jas 1:11; Re 7:16
no root. Ps 1:3-4; 92:13-15; Jer 17:5-8; Eph 3:17; Col 2:7; 2Th 2:10; Jude 1:12
General references. exp: Lu 8:6.'.

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C4-S4 (Verse 7) The results of thorns.

And some fell among thorns,
and the thorns grew up,
and choked it,
and it yielded no fruit.

In the explanation from Jesus (see the note for C4-S14), the among thorns is symbolic for the cares of this world, and the deceitfulness of riches, and the lusts of other things . Also, the choked is symbolic for God's word being choked.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'To drop from a higher place; to descend by the power of gravity alone'.

Please see the note for Mark 4:26-27 about the word grow. The functional definition for this word is: 'To proceed, as from the seed or cause'.

Please see the note for John 19:2 about the word thorn. Webster's 1828 defines this word as: 'THORN, n. 1. A tree or shrub armed with spines or sharp ligneous shoots; as the black thorn; white thorn, etc. The word is sometimes applied to a bush with prickles; as a rose on a thorn. 2. A sharp ligneous or woody shoot from the stem of a tree or shrub; a sharp process from the woody part of a plant; a spine. Thorn differs from prickle; the latter being applied to the sharp points issuing from the bark of a plant and not attached to the wood, as in the rose and bramble. But in common usage, thorn is applied to the prickle of the rose, and in fact the two words are used promiscuously. 3. Any thing troublesome. St. Paul had a thorn in the flesh. 2 Cor.12. Num.33. 4. In Scripture, great difficulties and impediments. I will hedge up thy way with thorns. Hos.2. 5. Worldly cares; things which prevent the growth of good principles. Matt.13.'. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh.

Please see the note for Romans C6S18 about the word yield. The functional definition for this word is: 'To produce, as land, stock or funds; to give in return for labor, or as profit'.

Please see the notes for Romans C1S5 and 1Corinthians C9S10 about the word fruit. The functional definition for this word is: 'a word as used in Scripture denoting produce in general, whether vegetable or animal. Used symbolically for any form of new life including new spiritual life'. Please also see the note for Romans C8S21 about the word firstfruits. Please also see the notes for Philippians 1:9-11 and James 3:18 about the phrase fruit of righteousness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:18-19; Ge 3:17-18; Jer 4:3; Mt 13:7,22; Lu 8:7,14; 12:15; 21:34; 1Ti 6:9-10; 1Jo 2:15-16'.

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C4-S5 (Verse 8) The results of good ground.

First Step: The short-term results.

And other fell on good ground,
and did yield fruit that sprang up and increased;

Second Step: The long-term results.

and brought forth,
some thirty,
and some sixty,
and some an hundred.

In the explanation from Jesus (see the note for C4-S15), the good ground is symbolic for such as hear the word, and receive it. Also, the fruit is symbolic for new spiritual life in others.

Please see the note for 1Timothy 3:6 about the word fall. The functional definition for this word is: 'To drop from a higher place; to descend by the power of gravity alone'.

Please see the note for Colossians C1S6 about the word ground. The functional definition for this word is: ' The surface of land or upper part of the earth, without reference to the materials which compose it'.

Please see the note for Romans C6S18 about the word yield. The functional definition for this word is: 'To produce, as land, stock or funds; to give in return for labor, or as profit'.

Please see the note for Colossians 2S10 about the word increase. The functional definition for this word is: 'To become greater in bulk or quantity; to grow; to augment'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fell. Mr 4:20; Isa 58:1; Jer 23:29; Mt 13:8,23; Lu 8:8,15; Joh 1:12-13; 3:19-21; 7:17; 15:5; Ac 17:11; Col 1:6; Heb 4:1-2; Jas 1:19-22; 1Pe 2:1-3
an hundred. Ge 26:12; Php 1:11'.

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C4-S6 (Verse 9) The warning to be careful to hear spiritually.

And he said unto them,
He that hath ears to hear,
let him hear.

The phrase: ears to hear is found in: Deuteronomy 29:4; Ezekiel 12:2; Matthew 11:15; Matthew 13:9; Matthew 13:43; Mark 4:9; Mark 4:23; Mark 7:16; Luke 8:8; Luke 14:35. We find the phrase hath an ear in: Revelation 2:7; Revelation 2:11; Revelation 2:17; Revelation 2:29; Revelation 3:6; Revelation 3:13; Revelation 3:22.Revelation 13:9 uses the phrase have an ear.

We find the exact phrase let him hear in: Jeremiah 20:16; Ezekiel 3:27; Matthew 11:15; Matthew 13:9; Matthew 13:43; Mark 4:9; Mark 4:23; Mark 7:16; Luke 8:8; Luke 14:35; Revelation 2:7; Revelation 2:11; Revelation 2:17; Revelation 2:29; Revelation 3:6; Revelation 3:13; Revelation 3:22; Revelation 13:9.

There are slight differences in these lists within the Old Testament but they pretty well match up in the New Testament. What we learn, in the Old Testament, is that God says that people did not hear because they had a rebellious heart. Thus we can say that various ways of saying He that hath ears to hear, let him hear means: 'If you are willing to obey God then receive this instruction and wisdom. Use it to motivate you to obey'. Please also see the Study called Find the Knowledge of God which explains how our attitude affects our ability to learn about the things of God.

People who refuse to obey the instruction given do not hath ears to hear. he word hath means: 'keep on keeping on hearing and obeying'. Someone might hear and obey for a little while, but unless they make it their life-style then, after a time, a devil will get them to stop obeying. Thus, we see that these instructions are for the life-style that God wants us to have.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:3,23-24; 7:14,16; Mt 11:15; 13:9; 15:10; Lu 8:18; Re 3:6,13,22'.

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C4-S7 (Verse 10) The disciples ask for clarification.

And when he was alone,
they that were about him with the twelve asked of him the parable.

This parable has two groups of commentators who insist upon two (2) different (partially) wrong interpretations of it. In the explanation of this parable, Jesus said: Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. (Luke 8:10). Again, 1Corinthians 2:14 tells us: the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Thus, we have people who do not truly understand parables, and can not properly understand them, trying to explain the parables. And, instead of rejecting the wrong interpretations from lost people, commentators try to accommodate their erroneous doctrine and it affects what people believe about this parable.

The problem is that most people believe the doctrinal error that there are only two types of people, in this world, when the Bible actually identifies three (3) types of people. In addition, the majority of people, who claim to be saved, actually fall into the third group. As a result, one group of commentators is trying to put the majority into one wrong category and the other group of commentators is trying to put the same majority into the other wrong category.

The majority of commentators believe that all people can be divided into two (2) groups: 'saved and lost'. While this is true for eternity, it is not true for people still alive in this world. The third group is divided into the other two groups by God when they die and God deliberately makes it impossible for us to divide them before their death. So, not only do we have people trying to do the impossible, but God warns us that he may punish us for sticking our nose into a judgment that He reserves for Himself.

The three (3) groups, which the Bible actually identifies are: 'the saved, the lost, and those we can not be sure about'. The truth is that the majority of people, who claim to be saved, live a life that makes it impossible to determine if they are actually saved or lost. So, when commentators try to put this large third group into the category of saved or the category of lost, they will have a lot of Biblical evidence which they claim supports their claim about the third group. However, there is also lots of Biblical evidence to prove their claim is wrong. Pretty much universally, the commentators lift up the evidence which they claim supports their doctrine and hide the evidence against their doctrine and declare anyone who disagrees with their position to be in error or worse.

In Revelation 3:16 we see the hot, the cold, and the lukewarm. In 1Peter and 2Peter we see the Godly, the ungodly, and the unjust. People identified as hot / godly are obviously saved. People identified as cold / ungodly are obviously lost. However, God prevents us from accurately classifying the third group. In these references, we see that the lukewarm / the unjust claim to be saved but live like they are lost. Lots of people can find lots of indirect references within the Bible to claim that this group is lost or saved, but neither group of commentators can prove their claim conclusively. That is because the main problem is explained in the 'Parable of the wheat and tares' found in Matthew 13. In that parable, the wheat and the tares were allowed to grow together until the harvest when the two were separated by the reapers. In the explanation from Jesus the reapers are angels. Therefore, men (workers) are not qualified to separate the tares from the wheat and the field (world of today) has both together while both claim to be wheat.

With this understanding, the reader should be able to understand that, in the world of today, we have true wheat / hot / Godly; true tares / cold / ungodly; and unknowable wheat or tare / lukewarm / unjust. The true wheat / hot / Godly; are the people who produce fruit. The true tares / cold / ungodly; are the people represented by the seed that fell by the way side, and the fowls of the air came and devoured it up. The unknowable wheat or tare / lukewarm / unjust are represented by the seed that fell on stony ground and the seed that fell among thorns, both groups having some signs of life but producing no fruit. With these three groups in mind, the notes for the following sentences should be easier to understand.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:34; 7:17; Pr 13:20; Mt 13:10-17,36; Lu 8:9-15 exp: Pr 28:5; Mt 17:19; Mr 10:10.'.

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C4-S8 (Verse 11-12) Jesus explains why He teaches in parables.

Equivalent Section: True believers are given help with understanding.

And he said unto them,
Unto you it is given to know the mystery of the kingdom of God:

Equivalent Section: Unbelievers are not given help with understanding.

but unto them that are without,
all these things are done in parables:

Equivalent Section: The result.

First Step: Their refusal to see spiritual things condemns them.

That seeing they may see,
and not perceive;

Second Step: Their refusal to hear spiritual things condemns them.

and hearing they may hear,
and not understand;

Third Step: The results of refusing to understand spiritual things.

lest at any time they should be converted,
and their sins should be forgiven them.

In our sentence we see Jesus telling us that God makes a difference in how he treats people see and perceive and who hear and understand; from those who see but do not perceive and who hear but do not understand. Isaiah tells us that God the Father brought judgment upon rebellious people in Isaiah 6:9-10; Isaiah 42:17-19; Isaiah 44:18-10. Isaiah tells us that God had this judgment because: this is a rebellious people, lying children, children that will not hear the law of the LORD: (Isaiah 30:12). Isaiah 28 tells us that God refused to use the priests, who were thought to be the best, because they were drunkards who refused to stop their sin. God adds: And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. (Isaiah 28:18). However, those people who were willing to obey were told And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. (Isaiah 32:3-4). Again, Isaiah 29 starts our condemning the understanding of the rebellious but ends promising understanding to those who turn to God. We also see this clearly in Isaiah 43:1-11 where God promises to save the spiritually blinded and spiritually deaf Jews and God says Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no saviour.

The Third Step of our Third Equivalent Section references Isaiah 6:10.

Isaiah 11 is accepted as a prophecy of the 1,000 years reign of Christ. However, we have at least a partial fulfillment of the first five (5) verses at the time of this Gospel account.

Thus we see that God is willing to give knowledge and understanding to those people who are willing to obey and glorify God for what God does. However, God will lessen the understanding of rebellious people who claim to belong to God.

What we see here is that Jesus is quoting the Old Testament and giving the same judgment as God the Father did in the Old Testament. God separated those willing to truly listen, understand and obey from those people who only pretended to listen and were rebellious. The same judgment should be expected today. What we see here is that the primary requirement for truly understanding spiritual matters is to have a heart that is willing to obey and let God remove sin, especially rebellious sin, from their life.

Our sentence starts with the word And, which means that it is added to the prior sentence. This sentence through C4-S15 contains the explanation of the parable as given by Jesus.

Our sentence has three Equivalent Sections with the First Equivalent Section telling us what God will reveal to believers, the Second Equivalent Section telling us that God will tell unbelievers things which they can not understand and our Third Equivalent Section telling us the result of unbelievers not understanding. Unbelievers are given the chance to believe and understand, but they refuse to believe. By refusing, they choose the result that they must live with in this world and in eternity.

First, notice the phrase kingdom of God in the First Equivalent Section. Next, notice that Jesus calls it a mystery. The true definition is given below, in the section with word definitions. To many of God's people it is still a mystery, even though God gives us the ability to find and understand the truth. This is because many of God's people are using the same methods to understand the Bible as unbelievers use. That is: they listen to, and believe, what some Bible commentator tells them instead of becoming a true disciple ('disciplined student of what the Bible truly says'). In many ways saved people lie about themselves, and to themselves, by claiming to be a disciple and a Biblical Christian while they live like the unbelievers.

Jesus starts this sentence with this phrase about knowing the mystery of the kingdom of God so that we will act upon this knowledge and become someone whose heart is called good ground and so that we produce the fruit ('new spiritual life') that God is looking for.

Our Second Equivalent Section should be understandable without further explanation. However, our Third Equivalent Section is something we should think about. In particular, we should consider, and understand, the differences between see and perceive; and between hear and understand. The true difference between these sets of words is how they react or do not react. Essentially, the lost do not react properly and the saved who claim to perceive and understand; but do not react properly, are lying to themselves. Simply put: anyone who does not produce the results of the good ground is lost or is acting like the lost.

In the Third Step on the Third Equivalent Section we see the results of someone starting to truly perceive and understand. First, we are told that they are converted ('To change or turn into another substance or form') The evidence of this is their producing the results of the good ground because the way side, the stony ground, and the thorny ground all fail to yield fruit. The next thing that the Third Step on the Third Equivalent Section tells us is that their sins should be forgiven them. This does not say that they should be saved. Saved people, especially unproductive saved people, sin regularly. However, when saved people truly seek to win the lost and to be spiritually productive for God, they stop the most obvious sins in their life and that is evidence that those sins have been forgiven and cleansed (1John 1:9).

Please see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. The functional definition is: 'ppr. Bestowing; confering; imparting; granting; delivering. GIV'ING, n. The act of confering'. Please see the note for 2Corinthians 9:8-11 about the word given. Please see the note for 2Corinthians 9:7 about the word giver.

Please see the note for Romans C11S29 about the word mystery. The functional definition for this word is: 'This word describes a hidden or secret thing, known only to the initiated. In scripture it stands in contrast to the manifest or public dealings of God'.

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

Please see the note for 1Corinthians C14S2 about the word understand. The functional definition for this word is: 'To have just and adequate ideas of; to comprehend; to know; as, to understand a problem in Euclid; to understand a proposition or a declaration'.

Please see the note for James 5:19-20 about the word convert. The functional definition for this word is: 'To change or turn into another substance or form. In this case, it means to change from being lost or unproductive to being saved and producing spiritual fruit'.

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: 'Unto you. Mt 11:25; 13:11-12,16; 16:17; Lu 8:10; 10:21-24; 1Co 4:7; 2Co 4:6; Eph 1:9; 2:4-10; Tit 3:3-7; Jas 1:16-18; 1Jo 5:20
them. 1Co 5:12-13; Col 4:5; 1Th 4:12; 1Ti 3:7
all these. Mt 13:13
General references. exp: Pr 28:5.
That seeing. Rather, as hina G2443 frequently denotes, "So that seeing they see, and do not perceive, and hearing they hear, and do not understand," etc. The expression appears to be proverbial; and relates to those who might see what they now overlook through inattention and folly. See the parallel texts. De 29:4; Isa 6:9-10; 44:18; Jer 5:21; Mt 13:14-15; Lu 8:10; Joh 12:37-41; Ac 28:25-27; Ro 11:8-10
be converted. Jer 31:18-20; Eze 18:27-32; Ac 3:19; 2Ti 2:25; Heb 6:6
General references. exp: Pr 28:5.'.

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C4-S9 (Verse 13) Jesus questions their understanding.

And he said unto them,
Know ye not this parable?

This question may seem unnecessary since two sentences prior we read they that were about him with the twelve asked of him the parable. Therefore, they just admitted that they didn't know about it and wanted it explained. However, there they had asked as a group and the question in our sentence uses the word ye, which means; 'each and every one of you personally'. We must personally seek true understanding from God or He will not give anything more than surface understanding.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Know. Mr 7:17-18; Mt 13:51-52; 15:15-17; 16:8-9; Lu 24:25; 1Co 3:1-2; Heb 5:11-14; Re 3:19 exp: Eze 17:12; Joh 13:12.
General references. exp: Pr 28:5; Mr 7:18.'.

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C4-S10 (Verse 13) Jesus questions their ability understand more.
and how then will ye know all parables?

Our sentence starts with the word And, which means it is added to the prior sentence. When the two sentences are considered together we get the message that Jesus is not just explaining this parable but is giving us the way to understand all parables.

In the explanation given below, Jesus tells us the symbolic meaning of elements of the parable given in the prior sentences. One major mistake that many people make is that they see something used symbolically one place and assume that it is always used that way. However, that thinking leads to doctrinal error. For example, water is used, symbolically, for spiritual cleansing, physical birth, our personal religious activates and even used non-symbolically for the basic liquid of life. Therefore, the symbolic meaning of one place does not always carry over to other places within the Bible. The true symbolic meaning must always come from the context in which the symbol is found.

Another error which comes from symbols is that people can get their thinking locked into what they are told is a symbolic meaning and miss other, and possibly greater truths. For example, in Revelation 2 and 3 we have the letters to the churches mentioned there. People have been told that those represent great church ages and have heard it for so long that their thinking is locked into believing that is the only true meaning of those chapters. I've met many people who claim 'We're in the Laodicean Age and people are lukewarm. therefore, it's not our fault that we can't get anyone to come to church and respond to the preaching. We're just waiting to be raptured out and get our reward for being saved'. I try to tell them 'Just because you get a lukewarm response to your feeble efforts doesn't mean that it is the Laodicean Age for the entire world. The fact is that there are many places in the world where the response is totally different. The fact is that when John wrote Revelation all of those churches existed at the same time. Therefore, the application of those verses to great periods of time is only one application and not even the true interpretation.' However, many people reject this simple truth because their mind is so locked into that symbolic application that they refuse to consider anything else.

The couple of examples that I just gave are only part of the possible problems which can arise from people teaching about parables, prophecy, and other uses of symbols within the Bible. Therefore, we need to be very careful.

The first thing to keep in mind when dealing with any part of the Bible which uses symbols is that if the passage can be interpreted literally and it make sense then that meaning must be taken as the basic meaning. Any symbolic application after that can not go against the basic meaning.

Secondly, the true meaning of any Bible reference which uses symbols will never go against basic precepts of the Bible such as the facts that God always hates sin and God always rewards according to our level of sacrifice and service.

Thirdly, any true symbolic meaning must come from the context.

While there are other rules for interpreting symbols, we will move on with just these for now.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Pr 28:5; Mr 7:18.'.

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C4-S11 (Verse 14) Jesus starts the explanation.
The sower soweth the word.

This sentence is so simple that it is easy to overlook some truths involved in it. For example, the sentence says The sower soweth the word with the implication that the word is the word of God. The word of means 'belongs to', which makes the word of God. to means 'the word that belongs to God'. However, lots of churches today sow 'the word that belongs to a group of men' because they are preaching a man-written bible instead of the KJV-1611. The KJV-1611 has evidence of approval which can only come from God while these man-written bibles do not have that God-provided evidence.

The next thing to consider is that our sentence uses the word soweth, which is a life-style sowing. However, these churches which use man-written bibles keep switching and what they are spreading is not consistent enough to be called a life-style spreading of one message.

The next thing to consider is that a true sower would not sow dead seed because it would be wasted effort. We do have 'the parable of the wheat and tares' where an enemy deliberately sowed the wrong kind of seed. Therefore, anyone who is sowing anything but what produces true Godly life, as described by the true Bible, is actually helping an enemy to destroy the work of God.

A true sower sows with the expectation of receiving a living crop. That means that there is ax expectation of further work to do such as: watering, weeding, protection, harvesting and more. Many churches want to spread out tracts, or do something similar, and feel that they have completed their job.

Next, a true sower sows in a field, not in his house. Too many churches meet, pray, and expect God to bring the lost into their meetings while they have no outreach programs.

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: 'sower. Mr 4:3; Isa 32:20; Mt 13:19,37; Lu 8:11
the word. Mr 2:2; Col 1:5-6; 1Pe 1:23-25'.

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C4-S12 (Verse 15) Jesus explains the first condition.

First Step: Jesus says the first condition.

And these are they by the way side,
where the word is sown;

Second Step: Jesus gives the symbolic meaning.

but when they have heard,
Satan cometh immediately,
and taketh away the word that was sown in their hearts.

The matching sentence in the parable, and this sentence of explanation cause very little controversy. Very few people would disagree that there are lost people who refuse to respond when you give them the true Gospel. There are some such people, but in my experience they want to claim that everyone will be saved no matter how the people live. There are few people who are openly that foolish even if many more live a life which proclaims that they truly believe such foolishness.

The phrase these are they identifies the people who are symbolically identified by the condition of their heart. Symbolically, the term way side identifies people who 'completely reject the word of God and refuse to even consider what they hear'.

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: 'these. Mr 4:4; Ge 19:14; Isa 53:1; Mt 22:5; Lu 8:12; 14:18-19; Ac 17:18-20,32; 18:14-17; 25:19-20; 26:31-32; Heb 2:1; 12:16
Satan. Job 1:6-12; Zec 3:1; Mt 13:19; Ac 5:3; 2Co 2:11; 4:3-4; 2Th 2:9; 1Pe 5:8; Re 12:9; 20:2-3,7,10
General references. exp: Mr 4:4.'.

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C4-S13 (Verse 16-17) Jesus explains the second condition.

Equivalent Section: Jesus explains their short-term response.

First Step: Jesus explains the condition.

And these are they likewise which are sown on stony ground;

Second Step: Jesus explains their immediate response.

who,
when they have heard the word,
immediately receive it with gladness;

Third Step: Jesus explains their short-term endurance..

And have no root in themselves,
and so endure but for a time:

Equivalent Section: Jesus explains their long-term response.

afterward,
when affliction or persecution ariseth for the word's sake,
immediately they are offended.

The phrase these are they identifies the people who are symbolically identified by the condition of their heart. Symbolically, the term sown on stony ground identifies people who have a 'partially hard heart that only partially responds to Biblical truth'.

This sentence, and the matching one in the parable above, cause controversy because people are trying to force all people into two types of people when the Bible says that there are actually three types of people. This was explained in the note for 4:10. These people actually fit in the Biblical categories of lukewarm and unjust God deliberately made it impossible, while we are in this world, for us to figure out if they are wheat or tares. The Bible says that the angels will separate the wheat from the tares at the judgment when it is too late for these people to change their fate. These are probably part of the group who will hear: But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. (Luke 13:27).

As already mentioned, stony ground symbolically represents a partially hard heart. This group includes 'Church Hoppers' and the people who confuse spirituality with emotionalism. When people are concentrating on their (fleshly) emotions then immediately they are offended any time that anyone dares to not concentrate on making them happy. Yes, some are a little thick-skinned than others but in general, they come to church expecting to be blessed instead of coming expecting to be a blessing because they met with their personal Lord, before church, and made sure that he could work through their life at church.

Please notice the Second Step which tells us who, when they have heard the word, immediately receive it with gladness. Wise pastors are leery of such. Acts 17:10-11 says: (the men of) Berea...were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. The more noble will verify (searched the scriptures daily, whether those things were so) what is preached before getting very emotional about it. Yes, they will receive the word with all readiness of mind, but they will not commit to what they hear, emotionally, until after they have verified the preaching with God's Holy Spirit and God's word. The people who react emotionally, too quickly, show that they have no root in themselves.

A simple example of the prior truth is that oak trees take a long time to reach a significant height because they are growing a tap-root into the ground as far as they grow branches above ground. And, oak trees endure through many strong storms. However, trees, such as a soft maple, which grow quickly, are also quickly broken and uprooted in storms. Therefore, the very emotional, 'quick-growing' people usually are part of the group described in this sentence.

There are a couple of things which will cause people to quickly abandon a church. One is the loss of the pastor, especially when it is sudden and unexpected and most expectedly if there is any question about his behavior before he left. The second major cause of people abandoning a church is here in this sentence where we read: when affliction or persecution ariseth for the word's sake. When this happens, the people who stick are the truly saved who can then concentrate on pleasing their Lord instead of catering to the emotions of spiritual lost and spiritual children.

We find forms of the word likewise occurring 107 times in the Bible and 61 times in the New Testament. Webster's 1828 defines this word as: 'adv. like and wise. In like manner; also; moreover; too. For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. Ps. 49.'. Please also see the note for Philippians 2:5-8 about the word likeness. Webster's 1828 dictionary defines this word as: 'Resemblance in form; similitude. The picture is a good likeness of the original. 2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend. 3. One that resembles another; a copy; a counterpart. I took you for your likeness, Chloe. 4. An image, picture or statue, resembling a person or thing. Ex. 20'.

Please see the note for 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 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 Hebrews 1:9 about the word glad. The functional definition for this word is: 'pleased; affected with pleasure or moderate joy; moderately happy'.

Please see the note for Hebrews 6:15 about the word endure. The functional definition for this word is: 'To last; to continue in the same state without perishing; to remain; to abide'.

Please see the notes for 2Timothy C4S3 and Philippians 1:15-17 about the word affliction. The functional definition for this word is: 'The cause of continued pain of body or mind, as sickness, losses, calamity, adversity, persecution'.

Please see the note for Romans C8S37 about the word persecution. The functional definition for this word is: 'The act or practice of persecuting; the infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles'.

Please see the notes for Romans C15S25; 1Corinthians C9S16 and 2Corinthians 2:10-11 about the word sake. The functional definition for this word is: 'to press or oppress. The primary sense is to strain, urge, press or drive forward, and this is from the same root as seek'.

Please see the note for John 6:61 about the word offend. The functional definition for this word is: 'To displease ; to make angry; to affront'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Mr 6:20; 10:17-22; Eze 33:31-32; Mt 8:19-20; 13:20-21; Lu 8:13; Joh 5:35; Ac 8:13,18-21; 24:25-26; 26:28
General references. exp: Mr 4:5; Lu 8:6.
have. Mr 4:5-6; Job 19:28; 27:8-10; Mt 12:31; Lu 12:10; Joh 8:31; 15:2-7; 2Ti 1:15; 2:17-18; 4:10; 1Jo 2:19
when. Mt 11:6; 13:21; 24:9-10; 1Co 10:12-13; Ga 6:12; 1Th 3:3-5; 2Ti 4:16; Heb 10:29; Re 2:10,13
General references. exp: Mr 4:5; Lu 8:6.'.

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C4-S14 (Verse 18-19) Jesus explains the third condition.

First Step: Their condition.

And these are they which are sown among thorns;

Second Step: Their results.

such as hear the word,
And the cares of this world,
and the deceitfulness of riches,
and the lusts of other things entering in,
choke the word,
and it becometh unfruitful.

The phrase these are they identifies the people who are symbolically identified by the condition of their heart. Symbolically, the term sown among thorns identifies people who 'let things of this world tear and rip at a true response to God's word'.

Our sentence has two Steps with the First Step identifying the type of person and the Second Step identifying their response with the associated results. Many people try to separate results from the process which produces them but that is never possible. Therefore, the results can be used to identify the cause. That is: there are people who appear to be Godly and holy but they don't produce spiritual fruit. Our sentence says that such people have something of this world interfering with their sacrifice and service to God, even if it is not obvious.

Please notice out first phrase of our Second Step which is: such as hear the word. These people are usually in church or listen to radio or tapes. However, hearing and listening are two totally different actions. Ever ask someone what the sermon was about at lunch? How about the special music or other songs sung? Ever heard the saying: 'The lights are on but nobody's at home'? If we find this to be true about ourselves it is a God-given sign that we need to correct things and pay more attention to what we hear from God's word.

The Second Step identifies three things of this world which can interfere with God's people producing spiritual fruit. Please notice that I say can, not will. All three of these are often portrayed as always bad but, while they can cause problems, they are not necessarily bad in themselves but become a source of problems when used the wrong way or they are given improper precedence in life.

The phrase the cares of this world speaks about pride, power and popularity in this world which compete with our service to our Lord. For example, many saved people come to a point where they have to choose between advancement in their career and service to God. Which choice they make determines how fruitful they will be.

The phrase the deceitfulness of riches lets us know that even saved people can be deceived by riches of this world. Paul gives different warnings to they that will be rich (1Timothy 6:9) and to them that are rich in this world (1Timothy 6:17). Further, in 1Corinthians 4:8 we see Paul use the phrase now ye are rich, ye have reigned as kings without us sarcastically to let the church members know that they have been deceived and led into error. Please also see the Doctrinal Study called Godly Financial Principals.

For example, the third item is the lusts of other things. Now many people always condemn lust. However, Galatians 5:17 and James 4:5 tell us that God's Holy Spirit lusteth. Also, Proverbs 5:18-19 tells us be thou ravished always with (your wife's) love. Therefore, it is not lust which is the problem but the problem comes when it is misplaced or given too much control so that it can interfere with our service to God.

Please look at the phrase entering in, choke the word. We don't think about breathing until we choke. Then, the next breath makes us feel alive. Thus, the real danger isn't these three items in themselves but the danger comes when they suppress the effect of God's word in our life to the point that it can not longer make us feel spiritually alive. We need to recognize that there is a danger from one of these three sources when church and personal Bible study are no longer exciting.

Please notice out last phrase of: and it becometh unfruitful. The it in our phrase, is the word from just before this last phrase. Thus, the results of unfruitful are added (a direct result) of the actions which choke the word. As already mentioned, when our life becomes spiritually unfruitful, we need to look at these three sources of problems and see which is choking the word.

Lastly, we need to consider the word becometh, which is a 'life-style becoming'. All plants and animals have a dormant season. Our failing to produce spiritual fruit, for a little while is not necessarily a problem. The problem is when it starts becoming a life-style.

Please see the note for Philippians 2:28 about the word care. The functional definition for this word is: 'Concern; anxiety; solicitude; nothing some degree of pain in the mind, from apprehension of evil'.

Please see the notes for Romans C16S33; 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The functional definition for this word is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please also see the note for John 9:5 about the phrase light of the world.

Please see the note for Romans C1S16 about the word deceit. The functional definition for this word is: 'fraudulent'.

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

Please see the notes for Romans C13S17 and Galatians C5-S18 about the word lust. The functional definition for this word is: 'Longing desire; eagerness to possess or enjoy; Concupiscence; carnal appetite; unlawful desire of carnal pleasure.'.

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'.

We find forms of the word choke in: Matthew 13:7; Matthew 13:22; Mark 4:7; Mark 4:19; Mark 5:13; Luke 8:7; Luke 8:14; Luke 8:33. Webster's 1828 defines this word as: '1. To stop the passage of the breath, by filling the windpipe or compressing the neck. The word is used to express a temporary or partial stoppage, as to choke with dirt or smoke; or an entire stoppage that causes death; to suffocate; to strangle. Mark 5. 2. To stop by filling; to obstruct; to block up; as, to choke the entrance of a harbor, or any passage. 3. To hinder by obstruction or impediments; to hinder or check growth, expansion, or progress; as, to choke plants; to choke the spreading of the fruit. Thorns choke them. Matt 13. Luke 8. 4. To smother or suffocate, as fire. 5. To suppress or stifle; as, to choke the strong conception. 6. To offend; to cause to take an exception; as, I was choked at this word. We observe that this word generally implies crowding, stuffing or covering. A channel is choked by stones and sand, but not by a boom.
CHOKE, v.i. 1. To have the wind-pipe stopped; as, cattle are apt to choke when eating potatoes. 2. To be offended; to take exceptions.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:7; Jer 4:3; Mt 13:22; Lu 8:14 exp: Mt 13:7.
the cares. Lu 10:41; 12:17-21,29-30; 14:18-20; 21:34; Php 4:6; 2Ti 4:10
the deceitfulness. Pr 23:5; Ec 4:8; 5:10-16; 1Ti 6:9-10,17 exp: Mt 13:22.
and the lusts. 1Pe 4:2-3; 1Jo 2:15-17
unfruitful. Isa 5:2,4; Mt 3:10; Joh 15:2; Heb 6:7-8; 2Pe 1:8; Jude 1:12
General references. exp: Mt 13:7; Mr 4:7.'.

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C4-S15 (Verse 20) Jesus explains the last condition.

First Step: The condition.

And these are they which are sown on good ground;

Second Step: The results.

such as hear the word,
and receive it,
and bring forth fruit,
some thirtyfold,
some sixty,
and some an hundred.

The phrase these are they identifies the people who are symbolically identified by the condition of their heart. Symbolically, the term sown on good ground identifies 'people who are spiritually productive'. These people act as described in our Second Step and, at some point, have the results described in our Second Step.

In this parable, Jesus was only dealing with the condition of people's heart. However, there are several other factors which are not mentioned in this parable but which also must exist in order for the good ground to produce fruit. The first is that good ground must be prepared. Jeremiah 4:3 and Hosea 10:12 tell us to Break up your fallow ground and continue with how we should / should not sow. In addition to that weeds (type of sin) need to be removed and, sometimes, things like sand or fertilizer needs to be added in so that the type of soil is matched to the type of seed planted. (All of this can have symbolic meaning to preparing our heart to becoming useful to the Lord).

The seed which is sown needs to be the right type, all the same type, and living. Much of this about the seed was covered in an earlier note for a sentence within this chapter.

Continuing on, a sower sows seed with the expectation of receiving a crop. That means that he, or someone else sent by the land owner, must weed, water and protect the crop and do other things, as necessary, to assure that there is a good harvest. Again, all of these things can be used symbolically to relate to the work required to produce spiritual fruit. but probably the most important additional thing is that the desired fruit is: 'small new life of the same type as the parent'. God is looking for new spiritual life to be produced through His work using our life and God expects that new spiritual life to be like Him. Producing people who claim to be saved, while they live like the prior two types of people, in this parable, is not what God is looking for from good ground. Yes, God wants much fruit from His work in our lives but, just as importantly, God wants it to be the right type of fruit.

The last three phrases of our sentence tell us that God knows that some people will be more spiritually productive than others. Other places in the Bible, such as the 'Parable of the Pounds' and the 'Parable of the Talents', let us know that our amount of eternal reward is proportional to the amount of profit that we produce for God's kingdom. Therefore, we should each strive to be a hundred fold producer.

The account in Luke 8:15 tells us: having heard the word, keep it, and bring forth fruit with patience. Probably one of the most important requirements for being a greater spiritual producer is this word patience.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Mr 4:8; Mt 13:23; Lu 8:15; Joh 15:4-5; Ro 7:4; Ga 5:22-23; Php 1:11; Col 1:10; 1Th 4:1; 2Pe 1:8
an hundred. Ge 26:12'.

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C4-S16 (Verse 21) Jesus poses a rhetorical question.

And he said unto them,
Is a candle brought to be put under a bushel,
or under a bed?

4:21 through 4:23 is about a second parable, which uses a candlestick for the example. Please see the general note for the chapter to find where this account is also in other Gospels. Please consider all of these sentences, and their associated notes, as a single unit in order to meet contextual considerations. Please see the Table of Parables in the New Testament for links to this parable and other Parables in the Gospels.

There are a couple of applications that can be applied to the first two sentences of this parable. The single interpretation is, obviously, that no one buys a candlestick with this purpose in mind. The obvious purpose of a candlestick is to bring light into a dark place. With that in mind, the first application is God sending His Son to bring spiritual light to this sin darkened world. The second application is God sending saved people to bring light to this sin darkened world. This second application is especially important since this parable directly follows the explanation of the 'parable of the sower' which was given only to the disciples of Jesus.

While the above mentioned applications are valid and good to give, there is a third application which is explained in the note for C4-S18. Please be sure to consider it as the sentence following it is the second time that Jesus says If any man have ears to hear, let him hear. This means that we are supposed to pay especial attention to what He said just before that saying.

Please see the note for Luke 8:16 about the word candle. Easton's Bible Dictionary defines this word as: ''Heb. ner, Job 18:6; 29:3; Ps 18:28; Pr 24:20, in all which places the Revised Version and margin of Authorized Version have "lamp," by which the word is elsewhere frequently rendered. The Hebrew word denotes properly any kind of candle or lamp or torch. It is used as a figure of conscience (Pr 20:27), of a Christian example (Mt 5:14-15), and of prosperity (Job 21:17; Pr 13:9)'.

We find forms of the word bushel only in our parable, which is in: Matthew 5:14-16; Mark 4:21-23; Luke 8:16 and Luke 11:33-36. Webster's 1828 defines this word as: 'BUSH'EL, n. A dry measure, containing eight gallons, or four pecks. The standard English bushel, by Stat.12 . Henry VII., contains eight gallons of wheat, each gallon eight pounds of wheat, troy weight, the pound, twelve ounces troy, the ounce, twenty sterlings, and the sterling, thirty two grains of wheat growing in the middle of the ear. The contents are 2145.6 solid inches, equivalent to 1131 ounces and 14 pennyweights troy. The English bushel is used also in the U. States. However, Bible dictionaries claim that the Roman measure was only about one peck'.

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: 'Is a. Isa 60:1-3; Mt 5:15; Lu 8:16; 11:33; 1Co 12:7; Eph 5:3-15; Php 2:15-16
bushel. "The word in the original signifieth a less measure, as Mt 5:15, marg."'.

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C4-S17 (Verse 21) Jesus adds to His rhetorical question.
and not to be set on a candlestick?

Our sentence starts with the word And, which adds it to the prior sentence. Most of the doctrine for these two sentences was covered in the note above. Please be sure to read it.

Neither of these sentences use the word light. However, this is a parable which, symbolically, speaks about bringing light, and understanding to what surrounds us. In particular, it is speaking about bringing spiritual light to those around us, which is what is required in order for us to be considered to be the good ground of the prior parable. Please see the note for Romans C13S15; 2Corinthians 4:3-4 and Ephesians C5S6 about the word light. Please also see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness. Please also see the note for Hebrews 6:4 about the word enlightened. Please also see the notes for John 1:9; John 8:12 and John 11:9-LJC about the phrase Jesus is our light. Please also see the note for John 9:5 about the phrase light of the world.

Hopefully the reader can see that there is quite a bit of doctrine, within the Bible, about this subject.

In the matching account of Matthew 5:14-16, we are first told Ye are the light of the world. (Please see the sentences and notes of that account for more details.) Therefore, we have a Bible reference to support my writing that this parable is about our bringing spiritual light, and understanding to other people who are around us. In addition, the account in Luke 11:33-36 goes on to compare light to darkness and warn us against having the influence of darkness. This doctrine is also covered in the notes reached with the links already provided in this note.

We find forms of the word candlestick occurring 53 times in 43 verses of the Bible and, in the New Testament, in: Matthew 5:15; Mark 4:21; Luke 8:16; Luke 11:33; Luke 11:36; Luke 15:8; Hebrews 9:2; Revelation 1:12; Revelation 1:13; Revelation 1:20; Revelation 2:1; Revelation 2:5; Revelation 11:4; Revelation 18:23; Revelation 22:5. Since a candlestick is part of the Tabernacle furniture, and is also mentioned in Revelation, it should be obvious that it has important symbolic meaning. Easton's Bible Dictionary defines this word as: 'the lamp-stand, "candelabrum," which Moses was commanded to make for the tabernacle, according to the pattern shown him. Its form is described in Ex 25:31-40; 37:17-24, and may be seen represented on the Arch of Titus at Rome. It was among the spoils taken by the Romans from the temple of Jerusalem (A.D. 70). It was made of fine gold, and with the utensils belonging to it was a talent in weight. The tabernacle was a tent without windows, and thus artificial light was needed. This was supplied by the candlestick, which, however, served also as a symbol of the church or people of God, who are "the light of the world." The light which "symbolizes the knowledge of God is not the sun or any natural light, but an artificial light supplied with a specially prepared oil; for the knowledge of God is in truth not natural nor common to all men, but furnished over and above nature." This candlestick was placed on the south side of the Holy Place, opposite the table of shewbread (Ex 27:21; 30:7-8; Le 24:3; 1Sa 3:3). It was lighted every evening, and was extinguished in the mourning. In the mourning the priests trimmed the seven lamps, borne by the seven branches, with golden snuffers, carrying away the ashes in golden dishes (Ex 25:38), and supplying the lamps at the same time with fresh oil. What ultimately became of the candlestick is unknown. In Solomon's temple there were ten separate candlesticks of pure gold, five on the right and five on the left of the Holy Place (1Ki 7:49; 2Ch 4:7). Their structure is not mentioned. They were carried away to Babylon (Jer 52:19). In the temple erected after the Exile there was again but one candlestick, and like the first, with seven branches. It was this which was afterwards carried away by Titus to Rome, where it was deposited in the Temple of Peace. When Genseric plundered Rome, he is said to have carried it to Carthage (A.D. 455). It was recaptured by Belisarius (A.D. 533), and carried to Constantinople and thence to Jerusalem, where it finally disappeared.'.

Thompson Chain Topics provides links for the word candlestick as: 'Ex 25:31; 26:35; 27:20; Nu 8:2; Re 1:12; 2:5'.

Nave's Topical Bible provides links for the word candlestick as: 'OF THE TABERNACLE: Made after divine pattern: Ex 25:31-40; 37:17-24; Nu 8:4. Place of: Ex 26:35; 40:24-25; Heb 9:2. Furniture of: Ex 25:38; 37:23; Nu 4:9-10. Burned every night: Ex 27:20-21. Trimmed every mourning: Ex 30:7. Carried by Kohathites: Nu 4:4,15. Called THE LAMP OF GOD: 1Sa 3:3. OF THE TEMPLE. Ten branches of: 1Ki 7:49-50. Of gold: 1Ch 28:15; 2Ch 4:20. Taken with other spoils to Babylon: Jer 52:19. SYMBOLICAL: Zec 4:2,11; Re 1:12-13,20; 2:5; 11:4'.

Torrey's Topical Textbook provides links for the word candlestick as: 'A part of household furniture: 2Ki 4:10. USED FOR HOLDING: Candles or torches: Mt 5:15. Lamps: Ex 25:31,37. FOR THE TABERNACLE: Form, etc. of: Ex 25:31-36; 37:17-22. Held seven golden lamps: Ex 25:37; 37:23. Had snuffers, etc. of gold: Ex 25:38; 37:23. Weighed a talent of gold: Ex 25:39. After a divine pattern: Ex 25:40; Nu 8:4. Called the lamp of God: 1Sa 3:3. Called the pure candlestick: Le 24:4. Placed in the outer sanctuary over against the table: Ex 40:24; Heb 9:2. Lighted with olive oil: Ex 27:20; Le 24:2. Lighted etc. by priests: Ex 27:21; Le 24:3-4. Directions for removing: Nu 4:9-10. ILLUSTRATIVE OF: Christ: Zec 4:2; Joh 8:12; Heb 9:2. The church: Re 1:13,20. Ministers: Mt 5:14-16'.

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C4-S18 (Verse 22)

First Step: Every hidden thing will be revealed.

For there is nothing hid,
which shall not be manifested;

Second Step: Every secret thing will be revealed.

neither was any thing kept secret,
but that it should come abroad.

Matthew 5:14-16; Mark 4:21-23; Luke 8:16-18 and Luke 11:33-36, we read 'the parable of candlestick'. Luke 8:17 matches this sentence. Luke has this parable following 'the Parable of the Sower', just like Mark's Gospel does. However, Mathew's Gospel presents this parable in a totally different chapter from where Matthew presents 'the Parable of the Sower' and uses it to support a different point. The same is true for Luke 11:33-36. Therefore, other than the first sentence, what is in Matthew's Gospel is not related to what is found here but what is found in Mark's Gospel is related.

In addition to where we find this parable, we see a similar warning in Matthew 6:4; Matthew 6:6; Matthew 6:18; Matthew 10:26; Luke 12:2 and John 3:21. Simply put, as Godly parents warn their children, God is constantly watching them.

This is one of those type of sentences which is easy to read over and think: 'Yes, I understand what is said', but to only have a surface understanding and to miss the true lesson of the sentence.

Our next sentence is the second time when we read If any man have ears to hear, let him hear. That should clue us in that there is a significant spiritual lesson in our current sentence.

Our current sentence starts with the word For, which means that it is telling us why Jesus gave us the parable that is in the prior two sentences. The account in Luke also follows the parable sentence that starts with the word For and gives a reason similar to our current sentence. Then the account in Luke adds Take heed therefore how ye hear, which means that it is also adding important information to the parable. In addition, our second-next sentence, in this account from Mark, says Take heed what ye hear. Therefore, we can hear the wrong thing and / or the way and miss the true message. More details on the doctrinal meaning of those sentences will be given in the notes for the further sentences. However, the important thing is to not take these few sentences as a parable which can be dealt with outside of the contest where it is found. With parables, the context is critical to understanding the spiritual message that is conveyed by the parable. With this particular parable, he wording in the sentences which follow it make it clear that the messages in those sentences are critical to fully understand this particular parable. Please be sure to read and consider the identified sentences and related notes in this account and in Luke 8:16-18.

Our current sentence warns us that God will reveal everything. That will happen at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10).

The account in Luke has the same information but adds a warning about the results of that judgment. It says for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Our third-next sentence, of this account, gives the same warning with slightly different words. Therefore, the application of this light from the candlestick is not just the spiritual light that Jesus brings into the world. Nor is it just that plus the spiritual light which the saved are to bring into the world. No, the application also includes the spiritual light which will shine ate the judgment seat of Christ to reveal who truly brought a profit to God's kingdom and how much profit each person brought. God is going to reveal why some people receive greater rewards than we expected and why some people receive less rewards than we expected. Our parable has attached to it the warnings Take heed therefore how ye hear, and Take heed what ye hear; because what and how we hear will affect how much profit we bring to God's kingdom and, therefore, will affect how much eternal reward that we receive.

Please see the notes for Romans C3S20; Romans C16S33 and 1John-Manifest about the word manifest. The functional definition for this word is: 'revealed in every possible way'.

Please see the note for Romans C16S33 about the word secret. The functional definition for this word is: 'Properly, separate; hence, hid; concealed from the notice or knowledge of all persons except the individual or individuals concerned'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 40:9-10; 78:2-4; Ec 12:14; Mt 10:26-27; Lu 8:17; 12:2-3; Ac 4:20; 20:27; 1Co 4:5; 1Jo 1:1-3'.

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C4-S19 (Verse 23) Second warning given.

If any man have ears to hear,
let him hear.

This is the second time that this warning is found in this chapter. As with the prior time, this sentence is here to let us know that what was said in the immediately prior sentences are critical and need to be spiritually understood in order to receive the message in them. Please see the notes for the prior sentences for the detailed explanation.

This is loosely related to places where we read about eyes to see, and see not and have ears to hear, and hear not (Deuteronomy 29:4; Psalms 10:17; Isaiah 50:4; Jeremiah 25:4; Ezekiel 12:2; Matthew 11:15; Matthew 13:9; Matthew 13:43; Mark 4:9; Mark 4:23; Mark 7:16; Luke 8:8 and Luke 14:35).

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 also see the Study called Find the Knowledge of God which explains how our attitude affects our ability to learn about the things of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:9; Mt 11:15; Re 2:7,11,17,29 exp: Mt 13:9; Mr 7:16.'.

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C4-S20 (Verse 24) The blessings of hearing spiritual things.

Equivalent Section: The warning.

And he said unto them,
Take heed what ye hear:

Equivalent Section: The results.

with what measure ye mete,
it shall be measured to you:

Equivalent Section: The blessings.

and unto you that hear shall more be given.

This sentence and the next sentence give us the second general teaching based upon these parables. That is: this teaching is applied to both parables which came before this teaching and the teaching of these sentences is also related to what follows them. After these two sentences are two parables about the kingdom of God. Having the kingdom of God in our life today is the desired end result of properly applying the lesson of these sentences.

Please also see the message called The Character of God in You, which is based upon this sentence and the related sentence in the account of Luke.

This teaching is also found in Matthew 7:2 and Luke 8:18. Please consider all of these sentences, and their associated notes, as a single unit in order to meet contextual considerations.

These sentences, and the matching account in Luke, teach us the proper attitude to have in order to understand all parables. Take a look at our sentence and consider the various Equivalent Sections. How does and unto you that hear shall more be given deliver the same message as Take heed what ye hear and both deliver the same message as with what measure ye mete, it shall be measured to you? Try to answer the question for yourself before reading more of this note. Then, try to fit your answer into the context and explain how your answer matches the context of where this sentence is found.

Simply put, this sentence and the next sentence are still (continuing this type of lesson from earlier in this chapter) giving us general rules for how to understand any parable. The sentence just before this one told us that we had to hear, and understand, these things from a spiritual perspective and not from a physical perspective. Yes, the physical perspective guides us for learning the lesson but the spiritual lesson, which is derived from the physical lesson, is what is truly important in a parable.

Now consider that the second-prior sentence warned us that God will reveal all of our secrets at the judgment seat of Christ. Add these facts to the fact that following these sentences are two lessons on the kingdom of God. The kingdom of God is to become part of our character while we are in this life. (See the notes ahead for that truth.) In addition, how well the kingdom of God changes our character is directly proportional to the rewards which we can expect to receive at the judgment seat of Christ. Therefore, the lesson of this sentence and the next sentence is surrounded by lessons on the judgment seat of Christ. The only possible conclusion is that the lesson of these two sentences is to help us have a better result at the judgment seat of Christ.

In our First Equivalent Section we are told Take heed what ye hear. This means: 'pay close attention to what you allow to affect your thinking and understanding. Be careful that you don't let wrong thoughts turn your thinking and understanding to doctrinal error'. The matching phrase, from the account in Luke, tells us Take heed therefore how ye hear. That phrase means: 'pay close attention to the way that you think about things and how you understand what is important. Be careful that you don't wast your time on things which will not last past death. Listen only to things which encourage you to make the eternal spiritual rewards your top priority'. Between these two phrases, we are told the attitude we are to have concerning life and all that is truly important.

In our Second Equivalent Section we are told with what measure ye mete, it shall be measured to you. If you put the greatest priority (measure) on things of this world, then you will be rewarded in this world. 1Timothy 6:7 says For we brought nothing into this world, and it is certain we can carry nothing out.. Therefore, if our priority is the things of this world them we will lose most, if not all, that we gain when we die. However, if our priority is in earning eternal spiritual rewards then we will retain our rewards (Matthew 6:19-20).

In our Third Equivalent Section we are told and unto you that hear shall more be given. Now this can be applied to this physical world in claiming that if we truly hear the message from Jesus then we will be blessed in this world. While that is sometimes true, it is not always true and that interpretation supports the doctrinal error called 'the Health and Welfare gospel'. In addition, the entire context of our sentence is emphasizing the spiritual understanding. So, when this Equivalent Section is applied to the spiritual interpretation, we get an understanding that if we truly hear the message from Jesus then we will be blessed in eternity. Now when we look at the matching sentence in the account from Luke, we read: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. This matches the teaching given in the parables of the pounds (Luke 19) and of the talents (Matthew 25). Those parables also taught about what saved people would receive at the judgment seat of Christ. Therefore, all of these references are matching the time of reward spoken of in our current sentence.

What we end up with, from our Third Equivalent Section, is the promise from God that if we concentrate on our eternal spiritual rewards, and are willing to devote our life to bringing God a spiritual profit, then we will get even more rewards when we get to the judgment seat of Christ. This is made more explicate in the next sentence, which starts with the word For, and tells us why the doctrine of this sentence is true.

Please see the note for 1Timothy 4:16 about the word heed. The King James Bible Companion defines this word as: 'Pay attention; watch out. Ge 31:24'.

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

We find forms of the word mete in: Exodus 16:18; Leviticus 19:35; Psalms 60:6; Psalms 108:7; Isaiah 18:2; Isaiah 18:7; Isaiah 40:12; Matthew 7:2; Mark 4:24; Luke 6:38. Webster's 1828 defines this word as: 'METE, v.t. L. metior; Heb. to measure. To measure; to ascertain quantity, dimensions or capacity by any rule or standard. Obsolescent.
METE, n. Measure; limit; boundary; used chiefly in the plural, in the phrase, metes and bounds.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. Pr 19:27; Lu 8:18; Ac 17:11; Heb 2:1; 1Jo 4:1; 1Pe 2:2; 2Pe 2:1-3 exp: Jer 17:21.
with. Mt 7:2; Lu 6:37-38; 2Co 9:6
hear. Mr 9:7; Isa 55:3; Joh 5:25; 10:16,27
General references. exp: Pr 19:27; Mt 7:2; Mr 4:9; Joh 10:5.'.

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C4-S21 (Verse 25) An eternal precept.

Equivalent Section: Each phrase below has equal importance.

For he that hath,
to him shall be given:

Equivalent Section: Each phrase below has equal importance.

and he that hath not,
from him shall be taken even that which he hath.

This sentence and the next sentence give us the second general teaching based upon these parables. That is: this teaching is applied to both parables which came before this teaching. After these two sentences are two parables about the kingdom of God. Having the kingdom of God in our life today is the desired end result of properly applying the lesson of these sentences.

This teaching is also found in Matthew 7:2 and Luke 8:18. Please consider all of these sentences, and their associated notes, as a single unit in order to meet contextual considerations.

Our sentence starts with the word For and tells us why the doctrine of the prior sentence is true. The doctrine of this sentence was explained in the note above which also provided references to other places in the Bible where the truth of this sentence is found elsewhere in the Bible.

Please note that our sentence uses the word hath, which means 'keeps on keeping on having, which is an eternal having'. Such can only happen with what we have spiritually since we will lose everything that we have physically when we die (1Timothy 6:7).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 13:12; 25:28-29; Lu 8:18; 16:9-12; 19:24-26; Joh 15:2'.

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C4-S22 (Verse 26-27) The kingdom of God is related to the Parable of the Sower.

First Step: The man does his part.

And he said,
So is the kingdom of God,
as if a man should cast seed into the ground;

Second Step: God produces results.

And should sleep,
and rise night and day,
and the seed should spring and grow up,
he knoweth not how.

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

4:26 through 4:29 give us another parable. This parable is only in this Gospel. The next parable is in this Gospel and in Matthew and Luke. Both teach us about the kingdom of God.

Our sentence has two Steps with the First Step saying that we must do our part first and the Second Step saying that God does His part after that. Further, our Second Step tells us that we have no way of knowing, nor of understanding, how God does His part. We just know that God does His part after we do our part. This is called faith. When we plant a seed we can't be positive that it will grow but we have faith in that because most seeds produce a plant if we do our part properly. Thus, the main lesson of this parable is that the kingdom of God requires us to act in true Biblical faith.

Our parable continues into the next two sentences. Please also see the notes associated with them.

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

We find forms of the word sleep occurring 9 times in 87 verses of the Bible, 31 times in 27 verses of the New Testament and, in the Gospels, in: Matthew 1:24; Matthew 8:24; Matthew 9:24; Matthew 26:40; Matthew 26:43; Matthew 26:45; Mark 4:27; Mark 4:38; Mark 5:39; Mark 13:36; Mark 14:37; Mark 14:40; Mark 14:41; Luke 8:23; Luke 8:52; Luke 9:32; Luke 22:45-46; John 11:11; John 11:12; John 11:13. Webster's 1828 defines this word as: ', v.i. pret. and pp. slept. 1. To take rest by a suspension of the voluntary exercise of the powers of the body and mind. The proper time to sleep in during the darkness of night. 2. To rest; to be unemployed; to be inactive or motionless; as, the sword sleeps in its sheath. 3. To rest; to lie or be still; not to be noticed or agitated. The question sleeps for the present. 4. To live thoughtlessly. We sleep over our happiness. 5. To be dead; to rest in the grave for a time. I Thess. 4. 6. To be careless, inattentive or unconcerned; not be vigilant.
SLEEP, n. That state of an animal in which the voluntary exertion of his mental and corporeal powers is suspended, and he rests unconscious of what passes around him, and not affected by the ordinary impressions of external objects. Sleep is generally attended with a relaxation of the muscles, but the involuntary motions, as respiration and the circulation of the blood, are continued. The mind is often very active in sleep; but its powers not being under the control of reason, its exercises are very irregular. Sleep is the natural rest or repose intended by the Creator to restore the powers of the body and mind, when exhausted or fatigued.'.

Nave's Topical Bible provides links for the word sleep as: 'From God: Ps 127:2. Of the sluggard (very lazy person): Pr 6:9-10. Of Jesus: Mt 8:24; Mr 4:38; Lu 8:23. A symbol of death: Job 14:12; Mt 9:24; Mr 5:39; Lu 8:52; Joh 11:11-12; 1Th 4:14'.

Thompson Chain Topics provides links for the word sleep as: 'Of the Righteous Sweet: Ps 3:5; 4:8; 127:2; Pr 3:24; 6:22; Jer 31:26; Mr 4:38; Ac 12:6. The Love of, a Mark of Indolence: Pr 6:4,9-10; 10:5; 19:15; 20:13; 23:21. Spiritual: Warnings against: Isa 56:10; Mr 13:35-36; Ro 11:8; 13:11; Eph 5:14; 1Th 5:6. Symbol of Death: 2Sa 7:12; 1Ki 2:10; 11:43; 22:50; Job 14:12; Ps 13:3; Mt 9:24; Ac 7:60; 1Co 15:51. General References to Natural: Ge 15:12; 28:11; 1Sa 26:12; 1Ki 19:5; Job 4:13; Da 8:18; Jon 1:5; Mt 8:24; 26:40'.

This sentence uses the phrase night and day to indicate a 24-hour period. Please see the note for John 11:10 about the word night. The functional definition for this word is: 'time of dark. Used symbolically for death and other evil things'. 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.

We find the exact word spring in: Numbers 21:17; Deuteronomy 8:7; Judges 19:25; 1Samuel 9:26; 2Kings 2:21; Job 5:6; Job 38:27; Psalms 85:11; Psalms 92:7; Proverbs 25:26; Song 4:12; Isaiah 42:9; Isaiah 43:19; Isaiah 44:4; Isaiah 45:8; Isaiah 58:8; Isaiah 58:11; Isaiah 61:11; Ezekiel 17:9; Hosea 13:15; Joel 2:22; Mark 4:26-27. Webster's 1828 defines this word as: 'SPRING, v.i. pret. sprung, sprang, not wholly obsolete; pp. sprung. 1. To vegetate and rise out of the ground; to begin to appear; as vegetables. To satisfy the desolate ground, and cause the bud of the tender herb to spring forth. Job 38. 2. To begin to grow. The teeth of the young not sprung-- 3. To proceed, as from the seed or cause. Much more good of sin shall spring. 4. To arise; to appear; to begin to appear or exist. When the day began to spring, they let her go. Judges 21 Do not blast my springing hopes. 5. To break forth; to issue into sight or notice. O spring to light; auspicious babe, be born. 6. To issue or proceed, as from ancestors or from a country. Aaron and Moses sprung from Levi. 7. To proceed, as from a cause, reason, principle, or other original. The noblest title springs from virtue. They found new hope to spring out of despair. 8. To grow; to thrive. What makes all this but Jupiter the king, at whose command we perish and we spring. 9. To proceed or issue, as from a fountain or source. Water springs from reservoirs in the earth. Rivers spring from lakes or ponds. 10. To leap; to bound; to jump. The mountain stag that springs from highth to highth, and bounds along the plains-- 11. To fly back; to start; as, a bow when bent, springs back by its elastic power. 12. To start or rise suddenly from a covert. Watchful as fowlers when their game will spring. 13. To shoot; to issue with speed and violence. And sudden light sprung through the vaulted roof-- 14. To bend or wind from a straight direction or plane surface. Our mechanics say, a piece of timber or a plank springs in seasoning. To spring at, to leap towards; to attempt to reach by a leap. To spring in, to rush in; to enter with a leap or in haste. To spring forth, to leap out; to rush out. To spring on or upon, to leap on; to rush on with haste or violence; to assault.
SPRING, v.t. 1. To start or rouse, as game; to cause to rise from the earth or from a covert; as, to spring a pheasant. 2. To produce quickly or unexpectedly. The nurse, surprisd with fright, starts up and leaves her bed, and springs a light. I have never heard such an expression. 3. To start; to contrive or to produce or propose on a sudden; to produce unexpectedly. The friends to the cause sprang a new project. In lieu of spring, the people int he United States generally use start; to start a new project. 4. To cause to explode; as, to spring a mine. 5. To burst; to cause to open; as, to spring a leak. When it is said, a vessel has sprung a leak, the meaning is, the leak has then commenced. 6. To crack; as, to spring a mast or a yard. 7. To cause to close suddenly, as the parts of a trap; as, to spring a trap. To spring a butt, in seamens language, to loosen the end of a plank in a ships bottom. To spring the luff, when a vessel yields to the helm, and sails nearer to the wind than before. To spring a fence, for to leap a fence, is not a phrase used in this country. To spring an arch, to set off, begin or commence an arch from an abutment or pier.
SPRING, n. 1. A leap; a bound; a jump; as of an animal. The prisner with a spring from prison broke. 2. A flying back; the resilience of a body recovering its former state by its elasticity; as the spring of a bow. 3. Elastic power or force. The soul or the mind requires relaxation, that it may recover its natural spring. Heavns, what a spring was in his arm. 4. An elastic body; a body which, when bent or forced from its natural state, has the power of recovering it; as the spring of a watch or clock. 5. Any active power; that by which action or motion is produced or propagated. --Like nature letting down the springs of life. Our author shuns by vulgar springs to move the heros glory-- 6. A fountain of water; an issue of water from the earth, or the basin of water at the place of its issue. Springs are temporary or perennial. From springs proceed rivulets, and rivulets united form rivers. Lakes and ponds are usually fed by springs. 7. The place where water usually issues from the earth, though no water is there. Thus we say, a spring is dry. 8. A source; that from which supplies are drawn. The real Christian has in his own breast a perpetual and inexhaustible spring of joy. The sacred spring whence right and honor stream. 9. Rise; original; as the spring of the day. 1 Samuel 9. 10. Cause; original. The springs of great events are often concealed from common observation. 11. The season of the year when plants begin to vegetate and rise; the vernal season. This season comprehends the months of March, April and May, in the middle latitudes north of the equator. 132. A rope passed out of a ships stern and attached to a cable proceeding from her bow, when she is at anchor. It is intended to bring her broadside to bear upon some object. A spring is also a rope extending diagonally from the stern of one ship to the head of another, to make on ship sheer off to a greater distance.'.

We find forms of the word grow occurring 77 times in 74 verses of the Bible and, in the New Testament, in: Matthew 6:28; Matthew 13:30; Matthew 13:32; Matthew 21:19; Mark 4:26-27; Mark 4:32; Luke 12:27; Acts 5:24; Ephesians 2:21; Ephesians 4:15; 2Thesallonians 1:3; 1Peter 2:2; 2Peter 3:18. Webster's 1828 defines this word as: 'GROW, v.i. pret. grew; pp. grown. L. cresco. 1. To enlarge in bulk or stature, by a natural, imperceptible addition of matter, through ducts and secreting organs, as animal and vegetable bodies; to vegetate as plants, or to be augmented by natural process, as animals. Thus, a plant grows from a seed to a shrub or tree, and a human being grows from a fetus to a man. He causeth the grass to grow for cattle. Ps.104. 2. To be produced by vegetation; as, wheat grows in most parts of the world; rice grows only in warm climates. 3. To increase; to be augmented; to wax; as, a body grows larger by inflation or distension; intemperance is a growing evil. 4. To advance; to improve; to make progress; as, to grow in grace, in knowledge, in piety. The young man is growing in reputation. 5. To advance; to extend. His reputation is growing. 6. To come by degrees; to become; to reach any state; as, he grows more skillful, or more prudent. Let not vice grow to a habit, or into a habit. 7. To come forward; to advance. Not much used. Winter began to grow fast on. 8. To be changed from one state to another; to become; as, to grow pale; to grow poor; to grow rich. 9. To proceed, as from a cause or reason. Lax morals may grow from errors in opinion. 10. To accrue; to come. Why should damage grow to the hurt of the kings. Ezra.4. 11. To swell; to increase; as, the wind grew to a tempest. To grow out of, to issue from; as plants from the soil, or as a branch from the main stem. These wars have grown out of commercial considerations. To grow up, to arrive at manhood, or to advance to full stature or maturity. To grow up, To grow together, To close and adhere; to become united by growth; as flesh or the bark of a tree severed. Grow, signifies properly to shoot out, to enlarge; but it is often used to denote a passing from one state to another, and from greater to less. Marriages grow less frequent. To grow less, is an abuse of this word; the phrase should be to become less.
GROW, v.t. To produce; to raise; as, a farmer grows large quantities of wheat. This is a modern abusive use of grow, but prevalent in Great Britain, and the British use begins to be imitated in America. Until within a few years, we never heard grow used as a transitive verb in New England, and the ear revolts at the practice.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'So. Mt 3:2; 4:17; 13:11,31,33; Lu 13:18 exp: Joh 3:8.
as. Mr 4:3-4,14-20; Pr 11:18; Ec 11:4,6; Isa 28:24-26; 32:20; Mt 13:3,24; Lu 8:5,11; Joh 4:36-38; 12:24; 1Co 3:6-9; Jas 3:18; 1Pe 1:23-25
General references. exp: Mt 13:26; 1Co 15:38.
and grow. Ec 8:17; 11:5; Joh 3:7-8; 1Co 15:37-38; 2Th 1:3; 2Pe 3:18
General references. exp: Mt 13:26; Joh 9:10; 1Co 15:38.'.

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C4-S23 (Verse 28) The earth does its part.

First Step: The earth has a part.

For the earth bringeth forth fruit of herself;

Second Step: What the earth does.

first the blade,
then the ear,
after that the full corn in the ear.

4:26 through 4:29 give us another parable. This parable is only in this Gospel. The next parable is in this Gospel and in Matthew and Luke. Both teach us about the kingdom of God.

There is symbolism involved in this sentence that I will not fully develop. What we see here is that God has set certain processed in motion (For the earth bringeth forth fruit of herself) that operate without our intervention. We just need to do what is necessary to get the process started. In our sentence we see three stages of life mentioned. The first stage shows life itself (blade). The second stage shows potential for new life but that potential is not fully developed (ear). The third stage has fully developed life (full corn in the ear). This third stage is what God is looking for His good ground to produce.

Please see the note for Philippians 4:18 about the word full. The functional definition for this word is: 'Replete; having within its limits all that it can contain'. Please also see the note for Colossians 2S6 about the word fullness.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the earth. Ge 1:11-12; 2:4-5,9; 4:11-12; Isa 61:11
first. Mr 4:31-32; Ps 1:3; 92:13-14; Pr 4:18; Ec 3:1,11; Ho 6:3; Php 1:6,9-11; Col 1:10; 1Th 3:12-13
blade. Mt 13:26
General references. exp: Mt 13:26; 1Co 15:38.'.

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C4-S24 (Verse 29) The man reaps the reward.

But when the fruit is brought forth,
immediately he putteth in the sickle,
because the harvest is come.

4:26 through 4:29 give us another parable. This parable is only in this Gospel. The next parable is in this Gospel and in Matthew and Luke. Both teach us about the kingdom of God.

When a harvest is come no farmer leaves it to rot in the field unless he is prevented from gathering the harvest by something beyond his control. This sentence tells us that God wants to harvest fully mature workers from our ministry so that he can use then elsewhere. Sending out missionaries is one of the evidences of a ministry which is functioning like God wants it to function.

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 4:35 about the word harvest. The functional definition for this word is: 'The time of gathering the results of labor. Within the Bible we see several different types of harvest and several different times of harvest'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'brought forth. or, ripe. Job 5:26; 2Ti 4:7-8
he putteth. Isa 57:1-2; Joe 3:13; Mt 13:30,40-43; Re 14:13-17
General references. exp: Mt 13:26; 1Co 15:38.'.

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C4-S25 (Verse 30) Jesus poses another question.

And he said,
Whereunto shall we liken the kingdom of God?

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

4:30 through 4:32 give us the teaching on the kingdom of God. This is the second parable on the kingdom of God within our chapter. This parable is also found in Matthew 13:31-32 and Luke 13:18-19. Please consider all of these sentences, and their associated notes, as a single unit in order to meet contextual considerations.

Our sentence starts with the word And because the doctrine of this parable is added to the doctrine already taught about the kingdom of God. The word liken means: 'made like'. This parable is similar to, but not exactly a description, of the kingdom of God. The remaining sentences of this parable, and their associated notes, give us the details if this parable. (Please read those sentences and notes). Our current sentence only tells us that Jesus will tell us something that is similar, but not exactly the same, so that we can understand the kingdom of God.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. La 2:13; Mt 11:16; Lu 13:18,20-21'.

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C4-S26 (Verse 30) Jesus states the question another way.
or with what comparison shall we compare it?

Our sentence starts with the word Or and gives us another way of saying what the prior sentence said. The next sentence does not give us an exact description of the kingdom of God but gives us something which gives us an idea of what it is like.

We find forms of the words compare / comparison in: Judges 8:2-3; Psalms 89:6; Proverbs 3:15; Proverbs 8:11; Song 1:9; Isaiah 40:18; Isaiah 46:5; Lamentations 4:2; Haggai 2:3; Mark 4:30; Romans 8:18; 1Corinthians 2:13; 2Corinthians 10:12. Webster's 1828 defines this word as: '1. To set or bring things together in fact or in contemplation, and to examine the relations they bear to each other, with a view to ascertain their agreement or disagreement; as, to compare two pieces of cloth, two tables, or coins; to compare reasons and arguments; to compare pleasure with pain. in comparing movable things, it is customary to bring them together, for examination. In comparing thins immovable or remote, and abstract ideas, we bring them together in the mind, as far as we are able, and consider them in connection. Comparison therefore is really collation, or it includes it. 2. To liken; to represent as similar, for the purpose of illustration. Solon compared the people to the sea, and orators and counselors to the winds; for that the sea would be calm and quiet, it the winds did not trouble it. In this sense compare is followed by to. 3. To examine the relations of thins to each other, with a view to discover their relative proportions, quantities or qualities; as, to compare two kingdoms, or two mountains with each other; to compare the number ten with fifteen; to compare ice with crystal; to compare a clown with a dancing master or a dandy. In this sense compare is followed by with. 4. In grammar, to form an adjective in the degrees of comparison; as blackish, black, blacker, blackest. 5. To get; to procure; to obtain; as in Latin.
COMPARE, v.i. 1. To hold comparison; to be like or equal. 2. Simile; similitude; illustration by comparison. This noun is in use, but cannot be considered as elegant.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. La 2:13; Mt 11:16; Lu 13:18,20-21'.

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C4-S27 (Verse 31-32) Jesus answers His question.

Equivalent Section: Jesus gives the comparison.

It is like a grain of mustard seed,
which,
when it is sown in the earth,
is less than all the seeds that be in the earth:

Equivalent Section: Jesus gives the result.

First Step: Work done by God through the earth.

But when it is sown,
it groweth up,
and becometh greater than all herbs,
and shooteth out great branches;

Second Step: How birds respond.

so that the fowls of the air may lodge under the shadow of it.

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

The exact words are slightly different between the three Gospel accounts but the message is the same in all accounts. The only significant difference is that Mark and Luke use the phrase kingdom of God while Matthew uses the phrase kingdom of heaven. This leads many people into the doctrinal error of believing the two are the same thing. They are not but they are related, especially in this parable. In order to understand how the difference fits, we need to understand the different message of each Gospel.

The Gospel of Mark presents Jesus as: 'the example servant'. The Gospel of Luke presents Jesus as: 'a human man'. The Gospel of Matthew presents Jesus as: 'the fulfillment of the law'. While Mark and Luke deal with His example for how we live here, Matthew is more concerned with legal matters including our judgment at the judgment seat of Christ. The word of means: 'belongs to'. The kingdom of heaven is: 'the kingdom that belongs to heaven', which includes our eternal rewards. The Gospel of Matthew says much about our eternal rewards which we will get after we get to heaven and become part of the kingdom of heaven.

The kingdom of God is: 'the kingdom that belongs to God'. a king puts his character n his kingdom. The kingdom of Satan is evil because Satan is evil. The kingdom of God is holiness and righteousness because God is holy and righteous. Several places in the Gospel of Luke we are told that that the kingdom of God is nigh and those places were not speaking about people dying and going to heaven. They talk about people receiving the character of God. The kingdom of God is God's character in us that we receive in this life.

So now we that these are two different things. However, our eternal reward is proportional to the amount of sacrifice and service that we do for God. The more that we receive God's character in us, the more we will do for God's kingdom. Therefore, the eternal rewards that we receive are given in proportion to how much of God's character we receive. As a result, the eternal reward, that we receive in the kingdom of heaven is proportional to the amount of kingdom of God that we accept in this life. Therefore, while the two are different, they are related and proportional in us.

Now that we are done with comparisons, across gospel accounts, required for contextual considerations, we can look at the details of our sentence.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but following the colon. That makes the two Equivalent Sections polar opposites with the First Equivalent Section telling us about the seed before it starts to grow and the Second Equivalent Section telling us about the plant after it is fully grown. Since this is a parable the physical is used as a type to deliver a spiritual message. Since the prior two sentences saw that this sentence is to be likened / compared to liken the kingdom of God, the seed and the full grown plant are symbolic of the kingdom of God. Since earlier in our chapter ground was used as a type of our heart, the seed becomes a type of the kingdom of God when it is first planted in a heart. Since our sentence has the plant growing, the particular heart, of this sentence, must be a type of good ground. Here we see the kingdom of God growing from something that can barely be seen into the greater than all herbs. The parable that immediately preceded this parable, and that was also about the kingdom of God, let us know that this growth is done by God and is not something that we can fully understand. However, even while not understanding it, we are supposed to be able to see the results.

The Second Step of our Second Equivalent Section tells us that the growth is to be so much that the fowls of the air may lodge under the shadow of it. Many people try to make the fowls of the air into a type of devils but a dove is never a type of a devil. The fact is that God wants His children to mature spiritually to the point that all types of people seek shelter within the ministry of the saved person. For example, we see saved and lost coming to the same Godly church. Therefore, our last phrase is speaking about providing God's love and protection to all people in the effort to turn all towards God.

With the above written, it must be acknowledged that the one time prior to this, within this chapter, the phrase fowls of the air was used for a type of Satan. So, while I personally do not believe that this phrase is limited in the same way in this parable, I recognize the right of others to make that limitation. The problem that I have with it is in the application, within this parable, if we limit this type to devils.

The last important thing that I will deal with is the comparison of the phrase is less than all the seeds that be in the earth, in the First Equivalent Section, to the phrase and becometh greater than all herbs, and shooteth out great branches, in the Second Equivalent Section. The First Equivalent Section is speaking about when a person is first saved. Our sentence tells us that the kingdom of God is the smallest thing competing for the heart (ground) of the person. However, once they become fully spiritually mature (it groweth up) it becomes greater than all herbs (more important than anything else in the person's life), and shooteth out great branches (receives more effort and resources than anything else until it is obviously the most important thing in their life). While this does not happen with many of God's people, this is God's plan for all of His people when he saves them.

We find forms of the word grain in: Amos 9:9; Matthew 13:31; Matthew 17:20; Mark 4:31; Luke 13:19; Luke 17:6; 1Corinthians 15:37. Easton's Bible Dictionary defines this word as: 'used, in Am 9:9, of a small stone or kernel; in Mt 13:31, of an individual seed of mustard; in Joh 12:24; 1Co 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture'.

We find forms of the word mustard in: Matthew 13:31; Matthew 17:20; Mark 4:31; Luke 13:19; Luke 17:6. Fausset's Bible Dictionary defines this word as: 'Mt 13:31; 17:20; Mr 4:31; Lu 13:19. Its "seed" is proverbial for smallness, therefore not the Salvador Persica (Arabic: khardal, mustard), which moreover none would sow in his "garden," and which is not an "herb" but a "tree" strictly so-called. The mustard (Sinapis nigra) is an "herb" (not strictly a tree), but so large that compared with the other "herbs" in the "garden" it is a "great tree." It reached as high as the horses' heads of the travelers Irby and Mangles, and as horse and rider in the rich plain of Akbar according to Dr. Thomson (Land and Book, 414). The words "the least of all seeds" are used comparatively to the increase, not absolutely; Christ used the popular language. "The fowls of the air" are the smaller insessorial birds, linnets and finches, etc., which settle upon (kateskeenosen, not 'lodged in'; 'rest,' Ac 2:26) its branches," seeking the seed as food which they much relish'.

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

Please see the note for Romans C14S2 about the word herb. The functional definition for this word is: 'A plant or vegetable with a soft or succulent stalk or stem, which dies to the root every year, and is thus distinguished from a tree and a shrub, which have ligneous or hard woody stems'.

Please see the note for John 12:12 about the word branch. The functional definition for this word is: 'used symbolically for God's people who are part of Him just like a branch is part of the plant which it is attached to'.

Please see the note for Mark 4:2 about the word fowl. The Morrish Bible Dictionary defines this word as: 'This term is used for every description of bird described as of the heaven and of the air, including those that feed on carrion, as in Ge 15:11; Re 19:17,21; and those for the table. 1Ki 4:23; Ne 5:18'.

We find forms of the word lodge occurring 57 times in 54 verses of the Bible and, in the New Testament, in: Matthew 13:32; Matthew 21:17; Mark 4:32; Luke 9:12; Luke 13:19; Acts 10:6; Acts 10:18; Acts 10:23; Acts 10:32; Acts 21:16; Acts 28:7; Acts 28:23; 1Timothy 5:10; Philemon 1:22. Fausset's Bible Dictionary defines this word as: 'To pass the night (Hebrew luwn). Isa 10:29, the Assyrian invaders "have taken their lodging (their bivouac) at Geba." Song 7:11; Ne 4:22. The "lodge" (Isa 1:8), and "cottage" (Isa 24:20), "the earth shall reel to and fro ... and be removed as a cottage," refer to a temporary hut, or in the latter passage a hammock suspended from trees, to secure from wild beasts the watcher of gardens or lands in the night'.

Please see the note for Colossians 2S9 about the word shadow. The functional definition for this word is: ' Shade within defined limits; obscurity or deprivation of light, apparent on a plane and representing the form of the body which intercepts the rays of light; as the shadow of a man, of a tree or a tower'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'like. Mt 13:31-33; Lu 13:18-19
mustard seed. Mustard, sinapi G4615, is a well-known plant of the tetradynamia siliquosa class, distinguished by its yellow cruciform flowers, with expanding calyx, and its pods smooth, square, and close to the stem. Its seed was probably the smallest known to the Jews; and though its ordinary height does not exceed four feet, yet a species grows to the height of from three to five cubits, with a tapering, ligneous stalk, and spreading branches.
is less than. Ge 22:17-18; Ps 72:16-19; Isa 2:2-3; 9:7; 49:6-7; 53:2,12; 54:1-3; 60:22; Eze 17:22-24; Da 2:34-35,44-45; Am 9:11-15; Mic 4:1-2; Zec 2:11; 8:20-23; 12:8; 14:6-9; Mal 1:11; Ac 2:41; 4:4; 5:14; 19:20; 21:20; Re 11:15; 20:1-6
and becometh. Pr 4:18; Isa 11:9
shooteth. Ps 80:9-11; Eze 31:3-10; Da 4:10-14,20-22
lodge. Ps 91:1; Song 2:3; Isa 32:2; La 4:20'.

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C4-S28 (Verse 33) Jesus continued to use this method to teach.

And with many such parables spake he the word unto them,
as they were able to hear it.

Our next sentence starts with the word But, which means it is continuing the subject of this sentence while going in a different direction. Please consider it with this sentence in order to fulfill the requirements of context. In these sentences we are told how Jesus taught. We read the same thing in Matthew 13:34-35. Please consider all of these sentences, and their associated notes, as a single unit in order to meet contextual considerations.

n addition to what is said in the account from Matthew, we are told that this action by Jesus is a fulfillment of the prophecy found in Psalms 49:4 and in .Psalms 78:2. Part of these prophecies say I will utter things which have been kept secret from the foundation of the world. Thus, part of the reason why Jesus spoke in parables is that he was teaching new things and He was willing to reveal these new things to people with a heart willing to obey God even while He hid their true meaning from people who kept their minds and hearts closed by clinging to religious traditions. For example, in order for people to be part of the good ground they would have to take God's message to the Gentile nations. However, Jewish traditions required them to have nothing to do with the Gentiles. Therefore, the teaching of parables required them to give up their traditions in order to truly do the will of God and reach the world.

One thing which might be overlooked ad obvious is that what Jesus spoke in parables was the word. That means that the true interpretation of any parable is going to match precepts already established in the Bible. So, for example, Jesus using 'the Parable of the Sower' to say that God wanted His people to bring many others to salvation (yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred) is within the established precepts of the Bible even while being a new teaching to the Jews because their religious traditions had taught them to avoid Gentiles. With this in mind, we can see the error of the doctrine which claims that the new Testament replaces everything in the Old Testament (Genesis through Malachi) and nothing in those books, such as tithing, applies to us today. We can also show that claim to be doctrinal error by pointing out the many quotes from the Old Testament which are in the New Testament. However, the lesson of our current sentences teaches the same truth by a different method.

One last thing to do is to look at the phrase as they were able to hear it. The they, of our phrase, were the disciples. The other people were not able to hear anything from the parables because they rejected the truth being taught. Therefore, this phrase only applies to the disciples. In addition, Paul told the Corinthians that they could not handle strong meat. we see the same concept in the book of Hebrews. We also see in the Gospels that Jesus did not start telling His disciples about His future suffering and crucifixion until after Peter declared that he believed that Jesus was God's Christ. Thus we see a principal that is literally stated in this phrase. The teacher is responsible to make sure that people are ready for the lesson that he is to give or he is to change the lesson to be something that they can handle.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with. Mt 13:34-35
as. Joh 16:12; 1Co 3:1-2; Heb 5:11-14
General references. exp: Eze 17:2; Mt 13:34; 22:1.'.

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C4-S29 (Verse 34) Jesus refused to teach with another method.

Equivalent Section: The refusal.

But without a parable spake he not unto them:

Equivalent Section: The explanation to the disciples.

and when they were alone,
he expounded all things to his disciples.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. Please consider the sentence above, with the associated note, along with this sentence and note, in order to fulfill the requirements of context. In addition to these sentences, the note above has links to other places where the Bible tells us things directly related to what is said in these two sentences. Please consider all of these sentences, and their associated notes, as a single unit in order to meet contextual considerations.

In our current sentence we are told that Jesus spake he not unto them...without a parable. Since the religious leaders, and all people with closed minds, could not understand the parables, they could not argue directly against His doctrine. We see them arguing against His doctrine but it usually follows their creating a situation, or their specifying some ridiculous condition, r following His violating their additions to God's Law such as saying that he sinned by healing on the sabbath. Thus, what we see here, id that Jesus avoided non-stop arguments over doctrine by using parables to teach and then explaining the parables only to His disciples.

Please notice that our Second Equivalent Section says: he expounded all things to his disciples. God wants His true disciples to understand His truth. Unless someone is mentally incapacitated, any saved person should be able to understand Bible truths. Anyone who can't, but has the mental ability, has something spiritually wrong with them such as being lost or being too spiritually immature or having the wrong attitude such as these religious leaders had a bad attitude.

We find forms of the word expound in: Judges 14:14; Judges 14:19; Mark 4:34; Luke 24:27; Acts 11:4; Acts 18:26; Acts 28:23. Webster's 1828 defines this word as: '1. To explain; to lay open the meaning; to clear of obscurity; to interpret; as, to expound a text of scripture; to expound a law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 4:10; 7:17-23; Mt 13:36-43; 15:15-20; Lu 8:9-10; 24:27,44-46
General references. exp: Eze 17:2; Mt 13:34; 22:1; Mr 4:10; 7:17.'.

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C4-S30 (Verse 35) Jesus tests their understanding.

And the same day,
when the even was come,
he saith unto them,
Let us pass over unto the other side.

4:35 through the end of the chapter tells us that Jesus gave His disciples a test to see if they had learned what He taught. All throughout this chapter Jesus has been teaching the general people in parables and then explaining the parables to His disciples in private. He was trying to make them think about the spiritual application of everything. Then when he let them experience a physical storm, they were afraid instead of thinking about the spiritual application of faith. They said to Him: Master, carest thou not that we perish? However, they could not perish because it was not the time for Jesus to die and he was with them.

This last account might be confused with the report found in Matthew 8:23-28; but that trip was to the country of the Gergesenes and this trip is from the country of the Gadarenes, Therefore, they are two different incidents. However, the account Luke 8:22-26 is probable the same as the account given here by Mark.

When our sentence says And the same day, it is probably speaking about the same day as when Jesus gave them the parables on the kingdom of God. It is not very likely, but is possible, that this sentence is speaking about the same day as when Jesus gave them a different parable. However, this possibility is not worth arguing over and anyone who wants to argue this point is looking for an argument to distract you from the truth that they do not, really, understand the main message of this chapter.

Since our sentence says when the even was come, this would be a night passage when it would be harder to see a storm coming. In addition, since our sentence uses the word saith ('keeps on keeping on saying'), Jesus insisted on this and refused to be talked out of it.

This sentence uses the phrase same day to indicate the same 24-hour period as the prior account. 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.

Today, the phrase the even, would be called 'sunset' and would be considered to be a particular part of evening. Please see the note for John 20:19 about the word evening. The functional definition for this word is: 'The period from sunset till night. This was naturally the closing of the day, for God called the light 'day''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the same. Mt 8:23; Lu 8:22
Let. Mr 5:21; 6:45; 8:13; Mt 8:18; 14:22; Joh 6:1,17,25
General references. exp: Mr 5:1.'.

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C4-S31 (Verse 36) Jesus separates the disciples for the test.

And when they had sent away the multitude,
they took him even as he was in the ship.

4:35 through the end of the chapter tells us that Jesus gave His disciples a test to see if they had learned what He taught. Please see the general note for the chapter to find where this account is also in other Gospels. Please consider all of these sentences, and their associated notes, as a single unit in order to meet contextual considerations.

Our sentence says that they had to send away the multitude. We can read in the Gospel accounts where the multitude chased them from one side of the lake to the other side even when they traveled during the night. So, it was not always easy to send away the multitude. Therefore, the command to Let us pass over unto the other side was probably considered to be a way of getting away from the multitude. The disciples probably had no idea that they were entering a time of testing. Therefore, when everything seems to be going wrong and it seems like God doesn't care about our problems, then we are probably in a time of testing like the disciples were entering.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'even. Mr 4:1; 3:9
General references. exp: Mt 8:23.'.

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C4-S32 (Verse 36) Some disciples had a harder test than other disciples. And there were also with him other little ships.

Now when you consider the worry that the disciples had who were in the same ship as Jesus, imagine being in one of the other little ships.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 8:23.'.

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C4-S33 (Verse 37) The test starts.

And there arose a great storm of wind,
and the waves beat into the ship,
so that it was now full.

Think about this sentence. Jesus had to be soaking wet. He either was so exhausted that even the storm and his being wet did not wake Him, or he was deliberately staying asleep. While the first condition may have been true, we know that the second condition was definitely true since the context makes it clear that this was a test.

Please see the note for Luke 8:23 about the word storm. Webster's 1828 defines this word as: ', n. G., to disturb. L. The primary sense of storm is a rushing, raging or violent agitation. 1. A violent wind; a tempest. Thus a storm of wind, is correct language, as the proper sense of the word is rushing, violence. It has primarily no reference to a fall of rain or snow. But as a violent wind is often attended with rain or snow, the word storm has come to be used, most improperly, for a fall of rain or snow without wind. O beat those storms, and roll the seas in vain. 2. A violent assault on a fortified place; a furious attempt of troops to enter ad take a fortified place by scaling the walls, forcing the gates and the like. 3. Violent civil or political commotion; sedition; insurrection; also, clamor; tumult; disturbance of the public peace. I will stir up in England some black storms. Her sister began to scold and raise up such a storm-- 4. Affliction; calamity; distress; adversity. A brave man struggling in the storms of fate. 5. Violence; vehemence; tumultuous force.
STORM, v.t. To assault; to attack and attempt to take by scaling the walls, forcing gates or breaches and the like; as, to storm a fortified town.
STORM, v.i. 1. To raise a tempest. 2. To blow with violence; impersonally; as, it storms. 3. To rage; to be in a violent agitation of passion; to fume. The master storms.'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there arose. Mt 8:23-24; Lu 8:22-23
great storm. Job 1:12,19; Ps 107:23-31; Jon 1:4; Ac 27:14-20,41; 2Co 11:25'.

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C4-S34 (Verse 38) The test is given.

Equivalent Section: Jesus slept during the test.

And he was in the hinder part of the ship,
asleep on a pillow:

Equivalent Section: The disciples failed to realize that it was a test.

and they awake him,
and say unto him,
Master,
carest thou not that we perish?

Now we see what happens when we let our fleshly fears take control. Since they awake him, and say unto him, Master, carest thou not that we perish?, it is obvious that they firmly believed that Jesus could do something about their condition. If they had been thinking, they would have realized that He would have to wake up and do something before He perished. Therefore, they really weren't in as much danger as their fears told them that they were in. In addition, they just had a lot of lessons given in parables where the spiritual meaning was more important than the physical meaning. In addition, the last parables were about the kingdom of God and how the kingdom of God in someone, like Jesus, was supposed to provide protection for others. Therefore, they had the message of the parables but they had not applied that message to their own circumstances and, therefore, failed the test.

Please see the note for Romans C15S17 about the word hinder. The functional definition for this word is: 'That is in a position contrary to that of the head or fore part; designating the part which follows; as the hinder part of a wagon; the hinder part of a ship, or the stern'.

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

Please see the note for 1Corinthians C15S31 about the word awake. The functional definition for this word is: 'To rouse from asleep'.

Please see the note for1Peter 2:18 about the word master. The functional definition for this word is: 'The man who superintends and directs any business, is master, or master workman. Most often used for teacher in the Bible'. Please also see the notes for Romans 14:6-LJC; Galatians C3S28 and Ephesians C6S5 about the word schoolmaster. Please also see the note for John 15:20 about the phrase servant and lord / master. Please also see the note for Ephesians 5:5 about the word whoremaster.

Please see the notes for 2Corinthians 2:15-16 and 2Corinthians 4:16 about the word perish. The functional definition for this word is: 'To die; to lose life in any manner'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in the. Joh 4:6; Heb 2:17; 4:15and they. 1Ki 18:27-29; Job 8:5-6; Ps 44:23-24; Isa 51:9-10; Mt 8:25; Lu 8:24
carest. Ps 10:1-2; 22:1-2; 77:7-10; Isa 40:27-28; 49:14-16; 54:6-8; 63:15; 64:12; La 3:8; 1Pe 5:7'.

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C4-S35 (Verse 39) Jesus stops the test.

And he arose,
and rebuked the wind,
and said unto the sea,
Peace,
be still.

Here we see Jesus end the test before He tells the disciples about their failure.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he arose. Ex 14:16,22,28-29; Job 38:11; Ps 29:10; 93:3-4; 104:7-9; 107:29; 148:8; Pr 8:29; Jer 5:22
rebuked. Mr 9:25; Na 1:4; Lu 4:39
General references. exp: Ps 89:9; 107:29.'.

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C4-S36 (Verse 39) Conditions after the test ended.

And the wind ceased,
and there was a great calm.

Here we see Jesus do a miracle. (Please see the Table of Miracles in the Gospels.) While this is equated with the account in Matthew, they probably are two different events, which means that Jesus did this more than once. You have to see which way Her was crossing the Lake in order to catch the difference.

The application of this miracle is the fact that Jesus can calm any storm in our life but sometimes He wants us to go through the storm, relying on His presence, so that our faith will increase.

Please see the note for Hebrews 10:2 about the word cease. The functional definition for this word is: 'To stop moving, acting or speaking; to leave off'.

We find forms of the word calm in: Psalms 107:29; Jonah 1:11-12; Matthew 8:26; Mark 4:39; Luke 8:24. Webster's 1828 defines this word as: 'a. 1. Still; quiet; being at rest; as the air. Hence not stormy or tempestuous; as a calm day. 2. Undisturbed; not agitated; as a calm sea. 3. Undisturbed by passion; not agitated or excited; quiet; tranquil; as the mind, temper, or attention.
CALM, n. Stillness; tranquillity; quiet; freedom from motion, agitation, or disturbance; applied to the elements, or the mind and passions.
CALM, v.t. To still; to quiet; as the wind, or elements; to still, appease, allay or pacify, as the mind, or passions'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the wind. Ps 89:9; La 3:31
General references. exp: Ps 89:9; 107:29.'.

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C4-S37 (Verse 40) Jesus questions them about their reaction to the test.

And he said unto them,
Why are ye so fearful?

With the exception of the next sentence, all of the sentences in this account start with the word and, which lets us know that they are all one account.

Our next sentence is based upon this sentence and lets us know that being fearful is a direct result of having no faith. Even a little faith would have let them know that he was not ready to perish. Therefore, He would also keep them from perishing. Now it is easy for people of today to criticize these disciples, but He had not yet resurrected and taken away the fear of death. Therefore, they had good reason to fear in a manner that we do not have today.

Having written that, please remember that back in 4:35, Jesus said: Let us pass over unto the other side. .Therefore, they had a statement from 'God in human flesh' that He intended them, and Him, to arrive at the other side. Thus, they had an implied promise that they would make it. Granted, they probably didn't think about the implied promise, nor who spoke it. So, yes, with their not thinking about what He said, it should be understandable that they had fear. However, they failed the test by not thinking about what he said and by failing to understand the implied promise. Abraham had faith in the implied promise that Isaac would, in the future, produce physical children when Abraham was willing to offer Isaac as a sacrifice. We are supposed to have faith like Abraham. That means that we are supposed to think about what God tells us and understand all promises, even the implied ones. Even what we don't know the promises, we are to have faith in the person of ,Jesus Christ. Therefore, God wants us to pass tests like this one and to not follow this example of failure.

Please see the notes for Romans C11S25 and Philippians 1:12-14 about the word fear. The functional definition for this word is: 'an absolute knowledge that I will be hurt'. Please also see the Study called Fear The Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Ps 46:1-3; Isa 42:3; 43:2; Mt 8:26; 14:31; Lu 8:25; Joh 6:19-20
General references. exp: Ps 107:29; Mt 16:11.'.

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C4-S38 (Verse 40) Jesus questions them about their failing the test.
how is it that ye have no faith?

This sentence was dealt with in the note above.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
no faith. Mt 6:30; 16:8
General references. exp: Ps 107:29; Mt 16:11.'.

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C4-S39 (Verse 41) The disciples wonder at the reaction of Jesus to the test.

And they feared exceedingly,
and said one to another,
What manner of man is this,
that even the wind and the sea obey him?

This was before they realized that Jesus was God's Christ and 'God in human flesh'. At this time they thought of Him as a prophet but only a prophet. This particular test is probably one of the things which le them to believe that Jesus was God's Christ and 'God in human flesh'.

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

Please see the note for 1Peter C1S4 about the word manner: (singular). The functional definition for this word is: 'Form; method; way of performing or executing'.

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 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: 'feared. Mr 5:33; 1Sa 12:18-20,24; Ps 89:7; Jon 1:9-10,15-16; Mal 2:5; Heb 12:28; Re 15:4
What. Mr 7:37; Job 38:11; Mt 8:27; 14:32; Lu 4:36; 8:25
General references. exp: Ps 89:9; 107:29; Mr 5:42.'.

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Interpretive Study of Mark's Gospel

Mark Chapter 3

Links to sentences in this chapter:

Chapter Summary.

Theme: Religious traditions versus truth from the Son of God.

The Treasury of Scripture Knowledge provides a chapter outline as:

Mark Chapter 4

Links to sentences in this chapter:

Chapter Summary.

Theme: Produce a profit for your Lord.

The Treasury of Scripture Knowledge provides a chapter outline as:

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