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 5

Links to sentences in this chapter:

C5-S1 (Verse 1), C5-S2 (Verse 2-4), C5-S3 (Verse 5), C5-S4 (Verse 6-7), C5-S5 (Verse 7), C5-S6 (Verse 8), C5-S7 (Verse 9), C5-S8 (Verse 9), C5-S9 (Verse 10), C5-S10 (Verse 11), C5-S11 (Verse 12), C5-S12 (Verse 13), C5-S13 (Verse 13), C5-S14 (Verse 14), C5-S15 (Verse 14), C5-S16 (Verse 15), C5-S17 (Verse 16), C5-S18 (Verse 17), C5-S19 (Verse 18), C5-S20 (Verse 19), C5-S21 (Verse 20), C5-S22 (Verse 21), C5-S23 (Verse 22-23), C5-S24 (Verse 24), C5-S25 (Verse 25-27), C5-S26 (Verse 28), C5-S27 (Verse 29), C5-S28 (Verse 30), C5-S29 (Verse 31), C5-S30 (Verse 32), C5-S31 (Verse 33), C5-S32 (Verse 34), C5-S33 (Verse 35), C5-S34 (Verse 36), C5-S35 (Verse 37), C5-S36 (Verse 38), C5-S37 (Verse 39), C5-S38 (Verse 39), C5-S39 (Verse 40), C5-S40 (Verse 40), C5-S41 (Verse 41), C5-S42 (Verse 42), C5-S43 (Verse 42), C5-S44 (Verse 43)'.

Chapter Summary.

Theme: Our Level of Belief Determines our Level of Blessings.

Please see the Study called Miracles in the Gospels about the second and third account in this chapter. That Table has links to every place in the Gospels where there is a report of Jesus doing a miracle. Please also see the Study called Significant Gospel Events for where the accounts of this chapter are related to accounts of other Gospels, including the Section called Jesus and Devils.

Mark 5:1-20; Matthew 9:28-34 and Luke 8:26-39 tell us about Jesus freeing the mad man of Gadara from many devils. (Matthew tells us that there were two men but the second man was less involved in the ministry. Therefore, he was also less important.)

Mark 5:21-43; Matthew 9:18-26 and Luke 8:40-56 tell us about Jesus healing the daughter of Jairus. Please see the note for each sentence within this account for contextual considerations and links to related Studies.

Mark 5:25-34; Matthew 9:20-22 and Luke 8:43-48 tell us about Jesus healing a woman with an issue of blood while on the way to heal the daughter of Jairus.

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After the mad man of Gadara was freed from the devils, he wanted to go with Jesus but was forbidden and told to be a witness where he was. The people who saw Jesus raise the daughter of Jairus from the dead were told to not tell anyone else. The woman who was healed from an issue of blood was simply told that her faith had made her whole. We do not hear about her telling others and the way that she sneaked up, it is reasonable to believe that she only told a select few friends, which she probably didn't have many of. The ongoing issue of blood would have caused other Jews to avoid her with the thought that she was spiritually tainted as well as having a physical ailment.

In our account from Mark, we are told that Jesus instructed people about witnessing after these miracles. Matthew does not tell us anything about these instructions and Luke only mentions instructions after the raising of the daughter of Jairus. While the gospel accounts do not make it clear why there was this difference, in what Jesus told people to do after each miracle, I will speculate. In Gadara Jesus had just arrived when He was asked to leave. He never really had a chance to do anything much nor to teach. Therefore, He left a witness in case there was anyone interested in salvation who didn't get a chance to receive it because Jesus was asked to leave too quickly. However, the people at the house of Jairus were from His home region. Therefore, they had plenty of witness and did not need more in order to make their own decision about believing in Him. In addition, as told in our prior chapter, Jesus had started preaching in parables because so many, in that area, refused to really believe Him in spite of all of the evidence showing who He was. The main people causing other people to not believe Jesus were the religious rulers. Therefore, by helping one of the rulers of the synagogue, Jesus was causing a division in the ranks of His main religious opposition.

With the woman who had the issue of blood, we are not told that she was instructed to do anything. However, it is doubtful if she was from the same social class as the ruler of the synagogue. In truth, she was probably from the class considered to be publicans and sinners. Since they were the most receptive the teaching of Jesus, I believe He let her decide who to tell with the belief that anyone whom she told would probably believe. Therefore, I conclude that the difference in audience, and their reception to God's truth, determined the difference in further testimonies.

In each of these incidents we see people demonstrate true Biblical faith. Even the mad man had to have true Biblical faith to overcome the legion of devils possessing him and go meet Jesus. In each of these cases, we also see others doubting the true faith. In Gadara, the people did not react like the people in Samaria (John 4). Instead of seeking Jesus and the blessings of God, these people begged Him to leave. With the woman who was healed, the disciples did not know the details but commented how Jesus asked an unreasonable question when He demanded that the woman confess the truth of her healing. And, the people at the home of Jairus laughed him to scorn. Thus we see the pattern of this chapter.

Please note, the account given by Mark might lead people to think that the girl was not dead but only appeared to be so. However, Luke 8:55 says: And her spirit came again. Therefore, since this is the Biblical definition of death, she was actually raised from the dead.

C5-S1: Add the story of another group of Jews who rejected Jesus.
C5-S2: Jesus was met by the mad man.
C5-S3: How the man normally acted.
C5-S4: How the man acted when he saw Jesus.
C5-S5: Request from the devils possessing the man.
C5-S6: How Jesus responded.
C5-S7: What Jesus asked the devils.
C5-S8: How the devils answered.
C5-S9: The devils asked to stay in the same country.
C5-S10: The near-by conditions.
C5-S11: The request from all the devils.
C5-S12: The response from Jesus.
C5-S13: Jesus allowed their request.
C5-S14: The swine herdsmen reacted.
C5-S15: The people reacted to the report from the swine herdsmen.
C5-S16: The people reacted to the results.
C5-S17: Personal witnesses testified to others.
C5-S18: The people asked Jesus to leave.
C5-S19: The mad man wanted to go with Jesus.
C5-S20: Jesus told him to stay and be a witness where he was.
C5-S21: The mad man became a testimony for Jesus.
C5-S22: Jesus returned to His home region.
C5-S23: A desperate father begs for a miracle.
C5-S24: A crowd followed Jesus towards the house of the ruler.
C5-S25: A crowd followed Jesus towards the house of the ruler.
C5-S26: She spoke her faith to herself.
C5-S27: The woman was healed.
C5-S28: Jesus knew all.
C5-S29: The disciples didn't understand His question.
C5-S30: Jesus looked at the healed woman.
C5-S31: The woman confessed the truth.
C5-S32: Jesus honored her faith.
C5-S33: The encouragement to give up on faith.
C5-S34: The encouragement to display true Biblical faith.
C5-S35: Elimination of distracting unbelievers.
C5-S36: The presence of more unbelievers.
C5-S37: Jesus questioned the people in the home of Jairus.
C5-S38: Jesus told them the situation was different from what they believed.
C5-S39: The people insulted Jesus.
C5-S40: Jesus threw out the unbelievers and helped the believers.
C5-S41: Jesus commanded the girl to arise.
C5-S42: She was completely healed.
C5-S43: The people react to the miracle.
C5-S44: Jesus gave final commands.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-12. Christ delivering the possessed of the legion of devils,
13-21. they enter into the swine.
22-24. He is entreated by Jairus to go and heal his daughter.
25-34. He heals the woman of the bloody issue,
35-43. and raises from death Jairus' daughter.'.

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C5-S1 (Verse 1) Add the story of another group of Jews who rejected Jesus.

And they came over unto the other side of the sea,
into the country of the Gadarenes.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). 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.

Our sentence starts with the word And, which adds it to the prior chapter. In that chapter we saw Jesus teaching in parables which He explained to His disciples but refused to explain to the religious leaders who challenged His authority and rejected His teaching. At the end of the chapter He gave a test on faith to His disciples, which they failed and left them asking What manner of man is this, that even the wind and the sea obey him? Now they going to meet some devil-possessed men and see that not only nature, but also devils obey Jesus.

The name of the area used in the account by Matthew is Gergesenes, but that is just another name for the Gadarenes.

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'. 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 12:1 about the word country. The functional definition for this word is: 'The whole territory of a kingdom or state, as opposed to city'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:35; Mt 8:28-34; Lu 8:26-39'.

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C5-S2 (Verse 2-4) Jesus was met by the mad man.

Equivalent Section: Who met Jesus.

First Step: Jesus was met upon leaving the ship.

And when he was come out of the ship,
immediately there met him out of the tombs a man with an unclean spirit,
Who had his dwelling among the tombs;

Second Step: Why he was free.

and no man could bind him,
no,
not with chains:

Equivalent Section: Why he could not be bound.

Because that he had been often bound with fetters and chains,
and the chains had been plucked asunder by him,
and the fetters broken in pieces:

Equivalent Section: Why they wanted to bind him.

neither could any man tame him.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39).

The matching sentence in the account in Matthew tells us that there were two men but provides less details than what we have in this sentence. The fact that only Matthew tells us about the second man is not a conflict. It simply means that Mark and Luke concentrated on the one man. It is possible, and only speculation on my part, that the one man had many devils and the other had only one devil and, rather than go into a complex explanation of their conditions, the Gospel writers choose the simplest way to deliver the account that they were trying to deliver.

The account in Luke tells us that he had been in this condition for a long time. Luke tells us less about his condition but lets us know more about the time factor. While these differences in the accounts are not critical, comparing them provides us with a more rounded account of what happened.

So, here we have the account of a man who had been controlled by devils for a long time and who could do super-natural things through their power such as the chains had been plucked asunder by him, and the fetters broken in piece. We see in our Second Equivalent Section that the devils in him could not be controlled physically and our Third Equivalent Section tells us that no mental or emotional method worked either. Yet he met Jesus, in spite of the fear that the devils had of Jesus, which means that the man had some control over what the devils made him do. This is why God holds us responsible for our attitudes and actions in spite of any influence from our flesh, the world or devils. In the end, we are personally responsible for anything and everything done in our life.

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 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 Romans 1:27 about the word meet. The functional definition for this word is: 'come together and match in every area'.

We find forms of the word tomb in: Job 21:32; Matthew 8:28; Matthew 23:29; Matthew 27:60; Mark 5:2-3; Mark 5:5; Mark 6:29; Luke 8:27. Smith's Bible Dictionary defines this word as: 'From the burial of Sarah in the cave of Machpelah, Ge 23:19 to the funeral rites prepared for Dorcas, Ac 9:37 there is no mention of any sarcophagus, or even coffin, in any Jewish burial. Still less were the rites of the Jews like those of the Pelasgi or Etruscans. They were marked with the same simplicity that characterized all their religious observances. This simplicity of rite led to what may be called the distinguishing characteristic of Jewish sepulchres --the deep loculus --which, so far as is now known, is universal in all purely Jewish rock-cut tombs, but hardly known elsewhere. Its form will be understood by referring to the following diagram, representing the forms of Jewish sepulture. In the apartment marked A there are twelve such loculi about two feet in width by three feet high. On the ground floor these generally open on the level of the door; when in the upper story, as at C, on a ledge or platform, on which the body might be laid to be anointed, and on which the stones might rest which closed the outer end of each loculus. The shallow loculus is shown in chamber B, but was apparently only used when sarcophagi were employed, and therefore, so far as we know, only during the Graeco-Roman period, when foreign customs came to be adopted. The shallow loculus would have been singularly inappropriate and inconvenient where an unembalmed body was laid out to decay, as there would evidently be no means of shutting it off from the rest of the catacomb. The deep loculus, on the other hand, was strictly conformable with Jewish customs, and could easily be closed by a stone fitted to the end and looted into the groove which usually exists there. This fact is especially interesting as it affords a key to much that is otherwise hard to be understood in certain passages in the New Testament; Thus in Joh 11:57 Jesus says, "Take away the stone," and (ver. 40) "they took away the stone" without difficulty, apparently. And in ch. Joh 20:1 the same expression is used "the stone is taken away." There is one catacomb-- that known as the "tomb of the kings" --which is closed by a stone rolled across its entrance; but it is the only one, and the immense amount of contrivance and fitting which it has required is sufficient proof that such an arrangement was not applied to any other of the numerous rock tombs around Jerusalem nor could the traces of it have been obliterated had if anywhere existed. Although, therefore, the Jews were singularly free from the pomps and vanities of funereal magnificence, they were at all stages of their independent existence an eminently burying people. Tombs of the patriarchs. --One of the most striking events in the life of Abraham is the purchase of the field of Ephron the Hittite at Hebron, in which was the cave of Machpelah, in order that he might therein bury Sarah his wife, and that it might be a sepulchre for himself and his children. There he and his immediate descendants were laid 3700 years ago, and there they are believed to rest now, under the great mosque of Hebron; but no one in modern times has seen their remains, or been allowed to enter into the cave where they rest. From the time when Abraham established the burying-place of his family at Hebron till the time when David fixed that of his family in the city which bore his name, the Jewish rulers-had no fixed or favorite place of sepulture. Each was buried on his own property, or where he died, without much caring for either the sanctity or convenience chosen. Tomb of the kings. --Of the twenty-two kings of Judah who reigned at Jerusalem from 1048 to 590 B.C. eleven, or exactly one half, were buried in one hypogeum in the "city of David." Of all these it is merely said that they were buried in "the sepulchres of their fathers" or "of the kings" in the city of David, except of two-- Asa and Hezekiah. Two more of these kings--Jehoram and Joash --were buried also in the city of David "but not in the sepulchres of the kings." The passage in Ne 3:18 and in Ezek 43:7,9 together with the reiterated assertion of the books of Kings and Chronicles that these sepulchres were situated in the city of David, leaves no doubt that they were on Zion, or the Eastern Hill, and in the immediate proximity of the temple. Up to the present time we have not been able to identify one single sepulchral excavation about Jerusalem can be said with certainty to belong to a period anterior to that of the Maccabees, or more correctly, to have been used for burial before the time of the Romans. The only important hypogeum which is wholly Jewish in its arrangement, and may consequently belong to an earlier or to any epoch, is that known as the tombs of the prophets, in the western flank of the Mount of Olives. It has every appearance of having originally been a natural cavern improved by art, and with an external gallery some 140 feet in extent, into which twenty-seven deep or Jewish loculi open. Graeco-Roman tombs. --Besides the tombs above enumerated, there are around Jerusalem, in the valleys of Hinnom and Jehoshaphat and on the plateau to the north, a number of remarkable rock-cut sepulchres, with more or less architectural decoration, sufficient to enable us to ascertain that they are all of nearly the same age, and to assert with very tolerable confidence that the epoch to which they belong must be between the introduction of Roman influence and the destruction of the city by Titus, A.D. 70. In the village of Siloam there is a monolithic cell of singularly Egyptian aspect which De Saulcy assumes to be a chapel of Solomon's Egyptian wife. It is probably of very much more modern date, and is more Assyrian than Egyptian in character. The principal remaining architectural sepulchres may be divided into three groups: first, those existing in the valley of Jehoshaphat, and known popularly as the tombs of Zechariah of St. James and of Absalom. Second those known as the tombs of the Judges, and the so-called Jewish tomb about a mile north of the city. Third, that known as the tomb of the kings, about half a mile north of the Damascus Gate. Of the three first-named tombs the most southern is known as that of Zechariah a popular name which there is not even a shadow of tradition to justify. Tombs of the judges. --The hypogeum known as the tombs of the judges is one of the most remarkable of the catacombs around Jerusalem, containing about sixty deep loculi, arranged in three stories; the upper stories with ledges in front, to give convenient access, and to support the stones that close them; the lower flush with the ground; the whole, consequently, so essentially Jewish that it might be of any age if it were not for its distance from the town and its architectural character. Tombs of Herod. --The last of the great groups enumerated above is that known as the tomb of the kings --Kebur es Sulton --or the Royal Caverns, so called because of their magnificence and also because, that name is applied to them by Josephus. They are twice again mentioned under the title of the "monuments of Herod." There seems no reason for doubting that all the architectural tombs of Jerusalem belong to the age of the Romans. Tomb of Helena of Adiabene. --There was one other very famous tomb at Jerusalem, which cannot he passed over in silence, though not one vestige of it exists --the supposed tomb of Helena. We are told that "she with her brother was buried in the pyramids which she had ordered to be constructed at a distance of three stadia from Jerusalem." Joseph. Ant. xx. 4,3. This is confirmed by Pelusanias. viii. 16. The tomb was situated outside the third wall near a gate between the tower Psephinus and the Royal Caverns. B.J. v. 22 and v. 4,2. The people still cling to their ancient cemeteries in the valley of Jehoshaphat with a tenacity singularly characteristic of the east'.

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

We find forms of the word fetters in: Judges 16:21; 2Sa 3:34; 2Kings 25:7; 2Chronicles 33:11; 2Chronicles 36:6; Job 36:8; Psalms 105:18; Psalms 149:8; Mark 5:4; Luke 8:29. The Morrish Bible Dictionary defines this word as: 'Shackles for the feet. It is said of Joseph that his feet were hurt with fetters. Ps 105:18. They are spoken of as being made of brass and of iron. Jg 16:21; 2Sa 3:34; 2Ki 25:7; Job 36:8; Ps 149:8; Mr 5:4; Lu 8:29'.

We find forms of the word chain occurring 50 times in 47 verses of the Bible and, in the New Testament, in: Mark 5:2-4; Luke 8:29; Acts 12:6-7; Acts 12:6; Acts 12:7; Acts 21:33; Acts 28:20; 2Timothy 1:16; 2Peter 2:4; Jude 1:6; Revelation 20:1 . Easton's Bible Dictionary defines this word as: '(1.) A part of the insignia of office. A chain of gold was placed about Joseph's neck (Ge 41:42); and one was promised to Daniel (Da 5:7). It is used as a symbol of sovereignty (Eze 16:11). The breast-plate of the high-priest was fastened to the ephod by golden chains (Ex 39:17,21).
(2.) It was used as an ornament (Pr 1:9; Song 1:10). The Midianites adorned the necks of their camels with chains (Jg 8:21,26).
(3.) Chains were also used as fetters wherewith prisoners were bound (Jg 16:21; 2Sa 3:34; 2Ki 25:7; Jer 39:7). Paul was in this manner bound to a Roman soldier (Ac 28:20; Eph 6:20; 2Ti 1:16). Sometimes, for the sake of greater security, the prisoner was attached by two chains to two soldiers, as in the case of Peter (Ac 12:6)'.

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 8:29 about the word bound. The functional definition for this word is: 'the past-tense form of the word bind'. Please see the note for Mark 3:27 about the word bind. The functional definition for this word is: 'To tie together, or confine with a cord, or any thing that is flexible; to fasten as with a band, fillet or ligature'.

We find forms of the word pluck occurring 54 times in 53 verses of the Bible and, in the New Testament, in: Matthew 5:29; Matthew 12:1; Matthew 18:9; Mark 2:23; Mark 5:4; Mark 9:47; Luke 6:1; Luke 17:6; John 10:28; John 10:29; Galatians 4:15; Jude 1:12. Webster's 1828 defines this word as: '1. To pull with sudden force or effort, or to pull off, out or from, with a twitch. Thus we say, to pluck feathers from a fowl; to pluck hair or wool from a skin; to pluck grapes or other fruit. They pluck the fatherless from the breast. Job.24. 2. To strip by plucking; as, to pluck a fowl. They that pass by do pluck her. Ps.80. The sense of this verb is modified by particles. To pluck away, to pull away, or to separate by pulling; to tear away. He shall pluck away his crop with his feathers. Lev.1. To pluck down, to pull down; to demolish; or to reduce to a lower state. To pluck off, is to pull or tear off; as, to pluck off the skin. Mic.3. To pluck on, to pull or draw on. pluck up, to tear up by the roots or from the foundation; to eradicate; to exterminate; to destroy; as, to pluck up a plant; to pluck up a nation. Jer.12. To pluck out, to draw out suddenly or to tear out; as, to pluck out the eyes; to pluck out the hand from the bosom. Ps.74. To pluck up, to resume courage; properly, to pluck up the heart. Not elegant.'.

We find forms of the word asunder in: Leviticus 1:17; Leviticus 5:8; Numbers 16:31; 2Kings 2:11; Job 16:12-13; Psalms 2:3; Psalms 129:4; Jeremiah 50:23; Ezekiel 30:16; Habakkuk 3:6; Zechariah 11:10; Zechariah 11:14; Matthew 19:6; Matthew 24:51; Mark 5:2-4; Mark 10:9; Acts 1:18; Acts 15:39; Hebrews 4:12; Hebrews 11:37. Webster's 1828 defines this word as: 'Apart; into parts; separately; in a divided state. The Lord hath cut asunder the cords of the wicked. Ps. 129'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'out. Isa 65:4; Lu 8:27
a man. Matthew gives a brief account of two demoniacs who were dispossessed on this occasion; but Mark and Luke omit the mention of one (who was perhaps not so remarkable). That these wretched men were not merely mad, as some suppose, but really possessed of evil spirits, appears clearly from the language employed, as well as from the narrative itself. Matthew expressly affirms that they were "possessed with devils," or demoniacs, daimonizomai G1139; Mark says he had "an unclean spirit," i.e., a fallen spirit; and Luke asserts, that he "had devils (or demons) a long time," and was called Legion, "because many devils were entered into him." With supernatural strength the demons burst asunder the chains and fetters with which he was bound; they address Christ as the "Son of the most high God;" they beseech him to suffer them to enter into the swine; and when he had given them leave, they "went out and entered into the swine," etc. exp: Mr 1:23.
with. Mr 5:8; 1:23,26; 3:30; 7:25; Lu 9:42
General references. Mr 9:18-22; Isa 65:4; Da 4:32-33; Lu 8:29 exp: Ac 19:16.
tame. Jas 3:7-8
General references. exp: Ac 19:16.'.

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C5-S3 (Verse 5) How the man acted.

And always,
night and day,
he was in the mountains,
and in the tombs,
crying,
and cutting himself with stones.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39).

This sentence has information that is only in this account. When we let devils, or even the addiction of sin, take control of ourselves we will do self-destructive things and can not stop ourselves from doing them.

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.

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 note for Mark 5:2-4 about the word tomb. The functional definition for this word is: 'place for burying the dead'.

Please see the note for Mark 1:3 about the word cry. The functional definition for this word is: 'Uttering a loud voice; proclaiming; etc'.

Please see the note for Luke 12:45-46 about the word cut. The functional definition for this word is: 'To separate the parts of any body by an edged instrument, either by striking, as with an ax, or by sawing or rubbing; to make a gash, incision or notch, which separates the external part of a body, as to cut the flesh'. Please also see the note for Galatians C5-S13 about the phrase cut off. The functional definition for this word is: 'completely separated'.

Please see the note for 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 9:18-22; Isa 65:4; Da 4:32-33; Lu 8:29 exp: Ac 19:16.'.

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C5-S4 (Verse 6-7) How the man acted when he saw Jesus.

But when he saw Jesus afar off,
he ran and worshipped him,
And cried with a loud voice,
and said,
What have I to do with thee,
Jesus,
thou Son of the most high God?

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Matthew 8:29 and Luke 8:28.

Our sentence shows us two different actions by this possessed man. The man himself worshipped Jesus but the devils inside of him objected to the presence of Jesus. Here, we see that even a devil filled man can worship God if he wants to and can take control from the devils, at least long enough for God to make him free (John 8:32).

Here we see the first step that is required if we want to receive anything from God. We most truly worship and recognize that only God can do what needs to be done.

Please also use the links in the sentence outline, above, to see the related notes in other Studies.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he ran. Ps 66:3 (margin) Ps 72:9; Lu 4:41; Ac 16:17; Jas 2:19
What. Mr 1:24; Ho 14:8; Mt 8:29; Lu 4:34
Son. Mr 3:11; 14:61; Mt 16:16; Joh 20:31; Ac 8:37; 16:17'.

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C5-S5 (Verse 7) Request from the devils possessing the man.

I adjure thee by God,
that thou torment me not.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Luke 8:28.

Notice the devils rebelled from obeying God and yet they use God's name to adjure the Son of God in a personal way (thee, thou). The devils recognize the true power of God and that only God the Father has power over the Son of God. In addition, even though they rebelled against God, they recognize that the Son of God has power over them and, therefore, that God the Father also has power over them. Only man is foolish enough to deny God's power over them.

Please notice the definition of the word adjure. They made their request based upon legal power because they had not other valid basis and true legal power is not dependent upon personalities involved.

We find forms of the word adjure in: Joshua 6:26; 1Samuel 14:24; 1Kings 22:16; 2Chronicles 18:15; Matthew 26:63; Mark 5:57; Acts 19:13. Wright's Bible Word-Book defines this word as: 'To bind by oath, solemnly entreat, conjure; from Lat. adjurare'.

Please see the note for Luke 8:28 about the word torment. Webster's 1828 defines this word as: 'Extreme pain; anguish; the utmost degree of misery, either of body or mind. The more I see Pleasure about me, so much I feel Torment within me. Lest they also come into this place of torment. Luke 16. Rev.9. 14. 2. That which gives pain, vexation or misery. They brought to him all sick people that were taken with divers diseases and torments. Matt. 4'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I adjure. 1Ki 22:16; Mt 26:63; Ac 19:13
that. Ge 3:15; Mt 8:29; Lu 8:28; Ro 16:20; Heb 2:14; 2Pe 2:4; 1Jo 3:8; Jude 1:6; Re 12:12; 20:1-3
General references. exp: Mt 8:31; Mr 5:17.'.

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C5-S6 (Verse 8) How Jesus responded.

For he said unto him,
Come out of the man,
thou unclean spirit.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence is not in the other accounts.

Our sentence starts with the word For and tells us why the devils made the request that we read in the prior sentence. Here we see that the devils had no power to refuse to obey Jesus. So, while they had to come out of the man, Jesus had not told them what to do after that and they are trying to get His agreement to not torment then further at this time. They know what will happen to them when they are put into the lake of fire but they are trying to delay that fate.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:25; 9:25-26; Ac 16:18'.

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C5-S7 (Verse 9) What Jesus asked the devils.

And he asked him,
What is thy name?

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Luke 8:30.

Here we can only speculate why Jesus asked this question. It is possible that there were certain devils that Jesus would have refused this request to. It is possible that He wanted to know their power because a name can tell us something about a person's power if they have any significant power. There are other possibilities and our Gospel accounts don't tell us why Jesus asked this question, only that He did.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Lu 8:30; 11:21-26
General references. exp: Ac 19:15.'.

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C5-S8 (Verse 9) How the devils answered.

Equivalent Section: They said their name..

And he answered,
saying,
My name is Legion:

Equivalent Section: They said why that was their name.

for we are many.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Luke 8:30.

We were told earlier that this man had been this way for a long time. Matthew 12:43-45 and Luke 11:24-26 warn us about the possibility of one devil inviting more into a possessed person if they do not have a personal relationship with Jesus. We see this same result with drugs and other highly addictive sins. Yes, some people mess with 'social drugs' and alcohol and do not get into worse. But they also encourage people who end up drunks and addicts of the worst drugs. And, yes, we are held responsible for our influence on others by God. This man probably had friends who introduced him to the sin which led to his initial possession. However, as seen in this account, those so-called 'friends' abandoned him when his behavior became worse.

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'.

We find forms of the word legion in: Matthew 26:53; Mark 5:9; Mark 5:15; Luke 8:30. Fausset's Bible Dictionary defines this word as: 'The largest division of the Roman army, of which it was, in order and armament, the miniature; 6,000 foot, with a body of horse. Mt 26:53, "thinkest thou that I cannot now pray to My Father, and He shall presently give Me more than twelve legions of angels," against this band from the Roman "legion"; not merely My twelve apostles, but twelve "legions," and these "angels?" (compare 2Ki 6:17; Da 7:10.) In Mr 5:9 the demon-possessed says, "my name is legion, for we are many," "because many demons (Greek) were entered into him."'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Legion. Mt 12:45; 26:53 exp: Lu 8:30.
General references. exp: Ac 19:15.'.

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C5-S9 (Verse 10) The devils asked to stay in the same country.
And he besought him much that he would not send them away out of the country.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence does not have a matching sentence in the other accounts.

This sentence uses the singular pronoun of he because, while the devils were many, they acted together as if they were a single being.

When we read ahead to the remainder of this account we see that the people in this region strongly requested that Jesus leave their area. They liked their sinful life-style. What we see here is that devils like to stay in an area where people enjoy a sinful life-style because it is easier for them to poses such people than it is for them to poses even lost people who are sanctified by caring saved people (1Corinthians 7:14).

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

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'The whole territory of a kingdom or state, as opposed to city

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 5:13; 3:22 exp: Ac 19:15.'.

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C5-S10 (Verse 11) The near-by conditions.
Now there was there nigh unto the mountains a great herd of swine feeding.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Matthew 8:30 and Luke 8:32.

The Mosaic Law, which was in effect for the people in this country, forbid eating swine. These people not only were violating God's Law but were blatant in their rebellion and many people in the country were involved in this sinful life-style. The only way to justify having a great herd of swine is to use them for food.

There is an island in the Detroit River called Belle Isle. The historical story is that it used to be filled with poisonous snakes and was called Snake isle. A businessman bought it and put a lot of pigs on it. Swine and snakes are natural enemies and the poison from a snake does not hurt the pig. The swine killed all of the snakes, the businessman offered free hunting to the residents of Detroit and he soon had a beautiful island free from swine and from snakes.

The snake is often used symbolically doe a devil in the Bible. When an animal is immune to the influence of a devil, we need to be careful of it. While the swine are symbolically immune, our account tells us that they were not physically immune and that they choose death over possession. Only fools, such as the people in this country proved to be, prefer possession by a devil over an ongoing personal relationship with Jesus, which is provided with the indwelling Holy Spirit.

We find forms of the word swine in: Leviticus 11:7; Deuteronomy 14:8; Proverbs 11:22; Isaiah 65:4; Isaiah 66:3; Isaiah 66:17; Matthew 7:6; Matthew 8:30; Matthew 8:31; Matthew 8:32; Mark 5:11; Mark 5:12; Mark 5:13; Mark 5:14; Mark 5:16; Luke 8:32; Luke 8:33; Luke 15:15; Luke 15:16. The Morrish Bible Dictionary defines this word as: 'One of the animals classed among the unclean, and which is supposed to have been held in abhorrence as food by the Jews. The prophet Isaiah, however, charges them with eating swine's flesh; and their apostasy was such that he says when they offered an oblation, it was as if they had offered swine's blood: their heartless profession was abhorrent to God. Isa 65:4; 66:3,17. It is not recorded whether the Gadarenes were Jews or Gentiles, who lost their swine by the demons' possession of them. Mt 8:32; Mr 5:13. The swine are typical of the most defiled and degraded, to whom apostates are compared, and before whom holy things should not be cast. Mt 7:6; 2Pe 2:22. The prodigal had reached the lowest point of degradation when he would fain have satisfied his hunger with the swine's food. Lu 15:16'.

Please see the note for John 21:15 about the word feed. The functional definition for this word is: 'to provide with nuriment. This word is often used for spiritual nourishment which comes from the Bible'.

Thompson Chain Topics provides links for the word swine as: 'Le 11:7; Isa 65:4; 66:17; Mt 7:6; 8:30; Lu 15:15; 2Pe 2:22'.

Nave's Topical Bible provides links for the word swine as: '(Pigs) Forbidden as food: Le 11:7; De 14:8. Used for food: Isa 65:4; 66:17. For sacrifice: Isa 66:3. Wild boar: Ps 80:13. Jewels in the nose of: Pr 11:22. Viciousness of: Mt 7:6. Jesus sends demons into the: Mt 8:28-32; Mr 5:11-14; Lu 8:32-33. Feeding of: Lu 15:15-16. sow returns to her wallowing: 2Pe 2:22'.

Torrey's Topical Textbook provides links for the word swine as: 'When wild inhabited the woods: Ps 80:13. Unclean and not to be eaten: Le 11:7-8. DESCRIBED AS: Fierce and ungenerous: Mt 7:6. Filthy in its habits: 2Pe 2:22. Destructive to agriculture: Ps 80:13. Fed upon husks: Lu 15:16. Sacrificing of, and abomination: Isa 66:3. Kept in large herds: Mt 8:30. Herding of, considered as the greatest degradation to a Jew: Lu 15:15. The Gergesenes punished for having: Mt 8:31-32. The ungodly Jews condemned for eating: Isa 65:4; 66:17. ILLUSTRATIVE OF: The wicked: Mt 7:6. ypocrites: 2Pe 2:22'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'herd. Le 11:7-8; De 14:8; Isa 65:4; 66:3; Mt 8:30; Lu 8:32
General references. exp: Ac 19:15.'.

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C5-S11 (Verse 12) The request from all the devils.

And all the devils besought him,
saying,
Send us into the swine,
that we may enter into them.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Matthew 8:31 and Luke 8:32.

Here we see that they didn't want to just wander around in the air but wanted to possess something physical. We also see that an animal can be possessed by a devil.

Please also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils and separates the references according to how He dealt with them. Please note that there are no 'daemons' within the Bible. That word is doctrinal error deliberately taught by devil-motivated men to cause God's children to ignore or think less about the true danger that true devils are. Please see the note for 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 notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness.

Please see the note for Mark 5:11 about the word swine. The Morrish Bible Dictionary defines this word as: 'One of the animals classed among the unclean, and which is supposed to have been held in abhorrence as food by the Jews. The prophet Isaiah, however, charges them with eating swine's flesh; and their apostasy was such that he says when they offered an oblation, it was as if they had offered swine's blood: their heartless profession was abhorrent to God. Isa 65:4; 66:3,17. It is not recorded whether the Gadarenes were Jews or Gentiles, who lost their swine by the demons' possession of them. Mt 8:32; Mr 5:13. The swine are typical of the most defiled and degraded, to whom apostates are compared, and before whom holy things should not be cast. Mt 7:6; 2Pe 2:22. The prodigal had reached the lowest point of degradation when he would fain have satisfied his hunger with the swine's food. Lu 15:16'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Job 1:10-12; 2:5; Lu 22:31-32; 2Co 2:11; 1Pe 5:8 exp: Mt 8:31; Ac 19:15.'.

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C5-S12 (Verse 13) The response from Jesus.
And forthwith Jesus gave them leave.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Matthew 8:32 and Luke 8:32.

Here we see Jesus commanding devils. Later, in this Gospel account and other Gospel accounts, we see Him give this power to His disciples. Saved people of today are also supposed to have this power. Most don't have it because they do not meet the other requirements for exercising this power.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'gave. 1Ki 22:22; Job 1:12; 2:6; Mt 8:32; 1Pe 3:22; Re 13:5-7; 20:7
General references. exp: Mr 5:10; Ac 19:15.'.

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C5-S13 (Verse 13) Jesus allowed their request.

The included section of this sentence is separated below.

Equivalent Section: The devils entered the swine.

And the unclean spirits went out,
and entered into the swine:

Equivalent Section: The swine reacted.

First Step: The swine committed suicide.

and the herd ran violently down a steep place into the sea,
(See Below);

Second Step: The swine died.

and were choked in the sea.

Below is the part of the sentence from the parenthesis.

(they were about two thousand)

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Matthew 8:32 and Luke 8:33.

As already mentioned in an earlier note, the swine preferred death to possession. Only fools, such as the people in this country proved to be, prefer possession by a devil over an ongoing personal relationship with Jesus, which is provided with the indwelling Holy Spirit.

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 violent in: Genesis 21:25; Leviticus 6:4; Deuteronomy 28:31; 2Samuel 22:49; Job 20:19; Job 24:2; Psalms 7:16; Psalms 18:48; Psalms 86:14; Psalms 140:1; Psalms 140:4; Psalms 140:11; Proverbs 16:29; Ecclesiastes 5:8; Isaiah 22:18; Lamentations 2:6; Matthew 8:32; Matthew 11:12; Mark 5:13; Luke 8:33. Webster's 1828 defines this word as: 'With force; forcibly; vehemently; as, the wind blows violently.'.

Please see the note for Mark 4:19 about the word choke. The functional definition for this word is: 'To stop the passage of the breath'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the herd. Joh 8:44; Re 9:11
General references. exp: Mr 5:10; Ac 19:15.'.

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C5-S14 (Verse 14) The swine herdsmen reacted.

And they that fed the swine fled,
and told it in the city,
and in the country.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Matthew 8:33 and Luke 8:34.

The reaction of these people makes it clear that they knew that what they were doing was against the Mosaic Law. They didn't stick around and protest the loss of the herd. The� fled and, when they thought they were safe from being charged for violating the Law, they told others, most likely with excuses why they were not at fault.

Please see the note for Luke 8:34 about the words flee / fled. The word fled is thge past-pense form of the word flee. Webster's 1828 defines the word flee as: '1. To run with rapidity, as from danger; to attempt to escape; to hasten from danger or expected evil. The enemy fled at the first fire. Arise, take the young child and his mother, and flee into Egypt. Matt. 2. 2. To depart; to leave; to hasten away. Resist the devil, and he will flee from you. James 4. 3. To avoid; to keep at a distance from. Flee fornication; flee from idolatry. 1Cor. 6:10. To flee the question or from the question, in legislation, is said of a legislator who, when a question is to be put to the house, leaves his seat to avoid the dilemma of voting against his conscience, or giving an unpopular vote. In the phrases in which this verb appears to be transitive, there is really an ellipsis'.

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

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'The whole territory of a kingdom or state, as opposed to city'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 8:33; Lu 8:34'.

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C5-S15 (Verse 14) The people reacted to the report from the swine herdsmen.
And they went out to see what it was that was done.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Matthew 8:34 and Luke 8:35.

The they are the people from in the city, and in the country, as identified by the prior sentence.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 8:33; Lu 8:34'.

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C5-S16 (Verse 15) The people reacted to the results.

Equivalent Section: The people saw the results.

And they come to Jesus ,
and see him that was possessed with the devil,
and had the legion,
sitting,
and clothed,
and in his right mind:

Equivalent Section: The people were afraid.

and they were afraid.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Matthew 8:34 and Luke 8:35.

There are some important doctrinal points made in the Lord Jesus Christ Study within all of the notes which are related to this account. The reaction by these people show that they saw Jesus as 'just a man' while the mad man accepted Him as Lord God. These people probably died lost while the mad man was saved. They were afraid of the Mosaic law being enforced by religious men but had no fear of God. If the reader will seriously consider the reported reactions by people then these observations should be obvious.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us what the people saw and the Second Equivalent Section telling us their reaction. There is nothing in the First Equivalent Section which would directly justify the reaction found in the Second Equivalent Section. Therefore, this reaction is indirectly due to what is said in the First Equivalent Section. Specifically, they knew that this man was who had the legion and who no man could bind him, no, not with chains and who neither could any man tame him and who was always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. Now, he sitting, and clothed, and in his right mind. Obviously, Jesus had used supernatural power and as on the side of God and they knew that they were caught in their sinful life-style. Fear for their own punishment is what made them afraid.

Notice that these people were not happy for the man who was freed from the devils. Now were they happy that God's representative came to their country. Nor were they thankful that the source of problems had been removed when this man was made free from the devils. Their only concern was for themselves and this is a basic attitude of lost people.

Please see the note for Philippians 2:5-8 for links to every place in the Bible where we see the word mind used in the same sentence with Jesus or with Christ.

Please see the note for Mark 1:32 about the word possess. The functional definition for this word is: 'To have the just and legal title. From this we see that the possessed people had to invite the devil in through some form of sin.'.

Please see the note for Mark 5:9 about the word legion. The functional definition for this word is: 'a great many'.

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

Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition for this word is: 'Intention; purpose; design'. Please also see the note for Philippians 2:5-8 about the phrase mind Jesus. Please also see the note for 1Corinthians 2:16 about the phrase mind of Christ.

Please see the note for John 6:19 about the word afraid. Webster's 1828 dictionary defines this word as: 'Impressed with fear or apprehension; fearful. This word expresses a less degree of fear than terrified or frightened. It is followed by of before the object of fear; as, to be afraid of death. Joseph was afraid to sin against God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'him that. Mr 5:4; Isa 49:24-25; Mt 9:33; 12:29; Lu 8:35-36; 10:39; Col 1:13
and they. 1Sa 6:20-21; 16:4; 1Ch 13:12; 15:13; Job 13:11; Ps 14:5; 2Ti 1:7
General references. exp: Mt 8:33; Ac 19:16.'.

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C5-S17 (Verse 16) Personal witnesses testified to others.

And they that saw it told them how it befell to him that was possessed with the devil,
and also concerning the swine.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Luke 8:36.

Two sentences earlier we read that they that saw it told the other people in the city and country. That's what made those other people come out to see for themselves. Now, while they are looking at the evidence, they are told again what happened. As a result, there was no confusion and the people understood exactly what had happened.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 8:33.'.

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C5-S18 (Verse 17) The people asked Jesus to leave.
And they began to pray him to depart out of their coasts.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Matthew 8:34 and Luke 8:37.

Please notice that they didn't just want Him to go away but wanted Him to leave the country. They knew that most of the people in their country were living this sinful life-style and they didn't want Him changing the actions of the government to have the government start enforcing the Mosaic law.

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

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

We find forms of the word coast occurring 113 times in 101 verses of the Bible and, in the New Testament, in: Matthew 2:16; Matthew 4:13; Matthew 8:34; Matthew 15:21; Matthew 15:22; Matthew 15:39; Matthew 16:13; Matthew 19:1; Mark 5:17; Mark 7:31; Mark 10:1; Luke 6:17; Acts 13:50; Acts 19:1; Acts 26:20; Acts 27:2. The King James Bible Companion defines this word as: 'Border; region/country; land by water. Ex 10:14 '.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 5:7; 1:24; Ge 26:16; De 5:25; 1Ki 17:18; Job 21:14-15; Mt 8:34; Lu 5:8; 8:37; Ac 16:39'.

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C5-S19 (Verse 18) The mad man wanted to go with Jesus.

And when he was come into the ship,
he that had been possessed with the devil prayed him that he might be with him.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence has nothing matching in in the other accounts. This sentence matches Luke 8:38-39.

Here we see a totally different reaction. When we receive blessings from God we should be thankful and want to serve God. That was this man's reaction. Jesus did let this man serve, but not in the way that he first wanted to serve. In our next sentence we see Jesus tell him to do something that He has not told anyone else to do. In our second next sentence we read that this man obeyed. Often God wants us to serve Him in a different way than we think. As we see from this account, God blesses obedience, especially when we are required to do something different from what we want to do.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'prayed. Mr 5:7,17; Ps 116:12; Lu 8:38-39; 17:15-17; 23:42-43; Php 1:23-24'.

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C5-S20 (Verse 19) Jesus told him to stay and be a witness where he was.

Howbeit Jesus suffered him not,
but saith unto him,
Go home to thy friends,
and tell them how great things the Lord hath done for thee,
and hath had compassion on thee.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Luke 8:38-39.

Here we see Jesus telling this man that he can serve but that he must serve in a different way from how he wants to serve. The other main thing that we see here is that he is told to testify how the Lord had compassion. Lots of people will talk about their former sin. Lots will testify about the changes that God brought into their life. But how many testify about God's compassion for the lost sinned enslaved to their sin?

Here we see Jesus has been asked to leave but He is leaving a witness behind. This is the first time that we see Jesus being asked to leave and it is the first time that He instructs a follower to stay and be a witness. God will not take away our free will, neither will He force Himself on someone. However, God will try to provide a witness to everyone.

What we see here is that the greatest need for a witness is in countries which want nothing to do with Jesus.

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

We find forms of the word home occurring 67 times in 61 verses of the Bible and, in the New Testament, in: Matthew 8:6; Mark 5:19; Luke 9:61; Luke 15:6; John 19:27; John 20:10; Acts 21:6; 1Corinthians 11:34; 1Corinthians 14:35; 2Corinthians 5:6; 1Timothy 5:4; Tits 2:5. Webster's 1828 defines this word as: '1. A dwelling house; the house or place in which one resides. He was not at home. Then the disciples went away again to their own home. John 20. Home is the sacred refuge of our life. 2. One's own country. Let affairs at home be well managed by the administration. 3. The place of constant residence; the seat. Flandria, by plenty, made the home of war. 4. The grave; death; or a future state. Man goeth to his long home. Eccles.12. 5. The present state of existence. Whilst we are at home in the body, we are absent from the Lord. 2 Cor.5. HOME, a. Close; severe; poignant; as a home thrust.
1. To one's own habitation; as in the phrases, go home, come home, bring home, carry home. 2. To one's own country. Home is opposed to abroad, or in a foreign country. My brother will return home in the first ship from India. 3. Close; closely; to the point; as, this consideration comes home to our interest, that is, it nearly affects it. Drive the nail home, that is, drive it close. To haul home the top-sail sheets, in seamen's language, is to draw the bottom of the top-sail close to the yard-arm by means of the sheets. An anchor is said to come home, when it loosens from the ground by the violence of the wind or current, etc'.

Thompson Chain Topic provides links for the word home as: 'De 24:5; Ru 1:21; Mr 5:19; Joh 19:27; 1Ti 5:4; Tit 2:5. heavenly Home: Lu 16:9; Joh 14:2 . See heaven. Admonitions concerning Abiding at: Pr 25:17; Hab 2:5; Tit 2:5. Examples of Love of: Jacob: Ge 31:30. Hobab: Nu 10:30. Barzillai: 2Sa 19:37. David: 2Sa 23:15. The Jews in Exile: Ps 137:1-2,3-4,5-6. COURTSHIP: Ge 29:11-20; Jg 14:1-10. BETROTHALS: Jacob and Rachel: Ge 29:18-20. Special Privileges of the Betrothed: De 20:7. David and Merab: 1Sa 18:17. Joseph and Mary: Lu 1:26-27. MARRIAGE: Commended: Pr 18:22; Jer 29:6; 1Ti 3:12; 5:14; Heb 13:4 . Solemn Obligations of: Ge 2:24; Mt 5:32; Mr 10:7,9; Ro 7:2; 1Co 7:10-11. For other references to Marriage: DOWRY given to brides: Ge 30:20; 34:12; Ex 22:17; Jos 15:18. LOVE, FAMILY: Conjugal: Ge 24:67; 29:20,30; Es 2:17; Pr 5:19; Song 8:7; Eph 5:28; Col 3:19. Examples of Mothers' Love: Hagar's Love for her Child: Ge 21:16. The Mother of Moses: Ex 2:3. The Mother of Samuel: 1Sa 2:19. Rizpah's Love for her Sons: 2Sa 21:9-10. The Mother of Solomon's Time: 1Ki 3:26. The Shunammite Mother: 2Ki 4:20. The Mother's Unforgettable Love: Isa 49:15. The Canaanitish Mother: Mt 15:22. The Mother of Jesus: Joh 19:25. Examples of Fathers' Love: Laban: Ge 31:28. Jacob: Ge 37:35; 42:38; 46:30. David: 2Sa 12:16; 13:39; 18:5. Jairus: Mr 5:23; 9:24. Father of the Prodigal: Lu 15:20 . HUSBANDS AND WIVES: Duties of Husbands: Ge 2:23-24; De 24:5; Pr 5:18; Ec 9:9; Mr 10:7; 1Co 7:11; Eph 5:25; 1Pe 3:7 . Duties of Wives: Es 1:20; Pr 31:27; 1Co 7:10; Eph 5:22; Col 3:18; 1Ti 3:11; Tit 2:4; 1Pe 3:1 . Wives' Counsel, examples of: Jg 13:22-23; 2Ki 4:8-10; Da 5:10-12; Mt 27:19. PARENTAL DUTIES: Special Duties Incumbent upon Parents: To Teach: De 6:7,20; 21:19. To Train: Pr 22:6; Isa 38:19; La 2:19. To Provide for: 2Co 12:14. To Nurture: Eph 6:4; Col 3:21. To Control: 1Ti 3:4,12. To Love: Tit 2:4. The Correction of Children: Pr 13:24; 19:18; 22:15; 23:13 . Instruction of Children: De 4:9; 6:7; 11:19; 31:13; Ps 78:5; Pr 22:6; Isa 28:9; Joh 21:15. PARENTAL INFLUENCE AND EXAMPLE: Evil Influence of Parents: 1Ki 22:52; 2Ch 22:3; Jer 9:14; Eze 20:18; Am 2:4; Mt 14:8 . Parental Example, Good: 1Ki 9:4; 2Ch 17:3; 20:32; 26:4; 27:2; 2Ti 1:5. PARENTAL WEAKNESSES AND SINS: Indulgence of Children, examples of: Eli: 1Sa 3:13. Samuel: 1Sa 8:3. David: 1Ki 1:6. Disastrous Results of: Pr 29:15. Father of Prodigal: Lu 15:12-13. Partiality of Parents: Ge 25:28; 33:2; 37:3; 42:4; 48:22; 1Ch 26:10. Parental Pride: Ge 37:3; Es 5:11; Mt 20:21. Sins of Parents Visited upon the Children: Ex 20:5; 34:7; Le 26:39; Nu 14:18,33; Job 21:19; Isa 14:21; Jer 32:18 . PARENTAL FEELINGS AND EMOTIONS: Parental Love: Parental Gifts, an expression of Love for Children: A Patrimony: Ge 24:36. A Beautiful Garment: Ge 37:3. Springs of Water: Jos 15:19. A Home-made Coat: 1Sa 2:19. A Type of God's Bounty: Mt 7:11. Joy: Pr 15:20; 23:24; 27:11; 29:3; Lu 15:23-24. Sorrow: 2Sa 18:33; Pr 10:1; 17:21,25; 19:13,26; 28:7; 29:15. Solicitude: Ge 37:14; 1Sa 10:2; 2Sa 18:29; Es 2:11. CHILDREN: The Gift of God: Ge 33:5; 48:9; Jos 24:3; Ps 113:9; 127:3; Isa 8:18. Esteemed Highly: Ps 127:4-5; 128:3; Pr 17:6; Mt 19:14. Exhortations to: Ps 34:11; 148:12; Pr 10:1; 20:11; 23:22; Ec 12:1; Eze 20:18; Mr 7:10; Eph 6:1-2,3; Col 3:20; 1Ti 5:4 . Present at Religious Worship: Jos 8:35; 2Ch 20:13; Ezr 8:21; Ne 12:43; Mt 21:15. Ungrateful: Ex 21:15; Le 20:9; De 21:18,20-21; Pr 19:26; 28:24; 30:11,17; Eze 22:7; Mic 7:6; Mr 7:11 . Examples of Helpful: The child Samuel assists Eli: 1Sa 2:18. A boy who waited upon David and Jonathan: 1Sa 20:36. A little maid who aided Naaman in securing his health: 2Ki 5:2-3. A child king: 2Ch 24:1. The boy Christ about his Father's business: Lu 2:49. The lad who have his lunch to help feed the multitude: Joh 6:9. Vices of: 2Ki 2:23; Job 19:18; 30:12; Isa 3:5. Special Promises to Children, examples of: Reverent Children: De 5:16. Forsaken Children: Ps 27:10. Early Seekers: Pr 8:17. Obedient Children: Pr 8:32. Lambs of the Flock: Isa 40:11. Little Children: Mr 10:14. Children of Believers: Ac 2:39. The Commandment with Promise: Eph 6:2. Examples of Good Children of good Parentage: Isaac: Ge 22:7. Jephthah's Daughter: Jg 11:36. Samuel: 1Sa 2:26. John the Baptist: Lu 1:80. The Boy Jesus: Lu 2:49; 2Ti 1:5. Timothy: 2Ti 3:15 . Good Children of Wicked Men: 2Ki 12:2; 18:3; 22:2; 2Ch 34:3. Naming of: Ge 4:25; 5:29; 21:3; 30:8; 41:51; Ex 2:10; Ru 4:17; 1Sa 4:21; 1Ch 4:9; 2:9; Ho 1:4; Lu 1:60; 2:21. Adoption of: Ge 15:3; 48:5; Ex 2:10; Es 2:7. Births Foretold: Ge 16:11; 18:10; Jg 13:3; 1Ki 13:2; 2Ki 4:16; Isa 9:6; Mt 1:21; Lu 1:13. Birthright of: Ge 25:31; 43:33; De 21:16; 2Ch 21:3; Heb 12:16 . See First-born. Dishonoring Parents, Different Ways of: By Stubbornness and Sensuality: De 21:20. By Lack of Respect for: De 27:16. By Despising their Mother: Pr 15:20. By Cursing their Father: Pr 30:11. By Strife in the Household: Mic 7:6. By Failure in Providing for: Mr 7:11. By Disobedience: 2Ti 3:2 . FAMILY TROUBLE: Instances of: Sarah and Hagar: Ge 16:5. Rebekah and her daughters-in-law: Ge 26:34-35; 27:46. Jacob and Esau: Ge 27:41. Joseph and his brethren: Ge 37:4. Moses, Aaron and Miriam: Nu 12:11. David and his wife: 2Sa 6:16. David and his household: 2Sa 12:11. Ahasuerus and Vashti: Es 1:12. Hard to bear.: See Family; Strife. Causes of: Hatred: Ge 27:41. Childlessness: Ge 30:1; 1Sa 1:6-7. Envy: Ge 37:11. Ungrateful children: De 21:20; 2Sa 15:6. Unworthy husbands: 1Sa 25:25. Avarice: Pr 15:27. Contentious wives: Pr 21:19. Slothfulness: Ec 10:18. Childlessness regarded as a Misfortune: Ge 11:30; 15:2; Jg 13:2; 1Sa 1:2; 2Sa 6:23; 2Ki 4:14; Lu 1:7; 20:29. Fratricide: Ge 4:8; Jg 9:5; 2Sa 13:28; 1Ki 2:25; 2Ch 21:4; Mt 10:21 : FOES OF THE HOME: Adultery: Ex 20:14; Le 20:10; Job 24:15; Mt 5:27; 19:9; Ro 7:3; 1Co 6:9; 2Pe 2:14 . Polygamy: Examples of: Ge 4:19; 16:3; 26:34; 28:9; 29:28; Jg 8:30; 1Sa 1:2; 2Sa 3:3; 1Ki 11:3; 1Ch 4:5; 2Ch 11:18; 13:21; 24:3; Da 5:2. Forbidden: De 17:17; Mal 2:15; Mt 19:4; 1Ti 3:2; Tit 1:6 . See Marriage: Ge 16:3; 22:24; 30:4; 36:12; Jg 8:31; 2Sa 5:13; 1Ki 11:3; 1Ch 2:46; 7:14; 2Ch 11:21. Divorce: De 24:1; Ezr 10:3; Jer 3:1; Mt 5:31; 19:7; Lu 16:18; 1Co 7:27 . See Marriage. FAMILY JOYS, causes contributing to: Conjugal love: Ge 24:67. Birth of children: Ge 21:6. Presence of children in the home: Job 29:5; Ps 127:4-5. Blessings of wifehood and motherhood: Pr 31:28. Possession of a home: Mic 4:4. Maternal and paternal love.: HOME RELIGION: General References to: Joshua establishes religion in his home: Jos 24:15. Job sanctifies his children: Job 1:5. The healed demoniac told to go home and witness for Christ: Lu 8:39. Mary sits at Jesus' feet in her home: Lu 10:39. Andrew leads his brother to Christ: Joh 1:41. The entire family of the nobleman accept Christ: Joh 4:53. Lydia and her household converted: Ac 16:15. The Philippian jailer and his family are baptized: Ac 16:33. Home, the best place to show piety: 1Ti 5:4. Devout Fathers, examples of: Abraham exerts a spiritual influence upon his family: Ge 18:19. Isaac blesses his son: Ge 27:26-27. Jacob commands his household to put away idols: Ge 35:2. Manoah prays for instruction in regard to his coming child: Jg 13:8. David gives godly advice to his son, Solomon: 1Ki 2:1-4. Zacharias, the godly father of John the Baptist: Lu 1:67. Cornelius, the head of a religious household: Ac 10:2. Devout Mothers: Sarah: Ge 21:6. Hannah: 1Sa 1:22. Elizabeth: Lu 1:41. Mary: Lu 1:46. Eunice: 2Ti 1:5. Parental Prayers: Abraham, for Ishmael: Ge 17:18. David, for the life of his child: 2Sa 12:16. David, for Solomon: 1Ch 29:19. Job, for his children: Job 1:5. The father, for the demoniac: Mt 17:15. The Syrophenician mother: Mr 7:26. Bible Stories for Children: Who Made the World: Ge 1:1-25. The Woman who exchanged her Home and all she had for an Apple: Ge 3:1-6. The voyage of the Big Boat: Ge 6:14-22; 7. The Boy who lost his Home by mocking: Ge 21:9-20. The Young Man whom an Angel Saved: Ge 22:1-13. The Young Man who traded his Inheritance for a dish of Pottage: Ge 25:29-34. The Beautiful Coat: Ge 37:1-34. The Boy Captive who became prime minister: Ge 37:13-36; 39:20-23; 41:1-44. The Baby's Cry that won his way to a palace: Ex 2:1-10. A fit of Anger that cost a good Man his Life: Nu 20:10-12; De 3:23-26. How Snake bites were Healed: Nu 21:4-9. The Woman who used a Red Cord to save her Life: Jos 2; 6:22-24. The Man who could not keep his Hands from Beautiful things: Jos 7:20-26. A Band that captured a City by marching around it thirteen times: Jos 6:1-20. Gideon's Fleece: Jg 6:36-40. The Man who won a Battle with Pitchers and Lights: Jg 7:15-22. The King of the Forest: Jg 9:7-15. The Young Man who became a Slave by having his hair cut: Jg 16. The Boy who could hear God's Voice: 1Sa 3. The Men of curiosity who looked into a Sacred Chest and Lost their Lives: 1Sa 6:19. The Young Farmer who went out seeking Donkeys and found a Crown: 1Sa 9; 10:1. The Anointing of the Young Shepherd: 1Sa 16:1-14. David the Giant Killer: 1Sa 17. Fast Friends: 1Sa 18:1-4. The Boy Helper: 1Sa 20:21-40. The Lame Prince: 2Sa 4:4; 9. The Killing of the Pet Lamb: 2Sa 12:1-6. The Handsome Prince Caught in a Tree: 2Sa 18:9. The Prophet fed by the Birds: 1Ki 17:1-6. The Food that never grew Less: 1Ki 17:10-16. The Chariot of Fire: 2Ki 2:9-11. The Man who used a Cloak to get through a River: 2Ki 2:13-14. The Minister's Boys who were saved from Slavery: 2Ki 4:1-7. A Race for a little Boy's Life: 2Ki 4:18-36. The Captive Girl who returned good for Evil and Saved a Man's Life: 2Ki 5:2-15. The Borrowed Axe that floated: 2Ki 6:1-7. The Boy King who was hid: 2Ki 11:1-12. The Choir that won a battle by Singing: 2Ch 20:20-24. The most Wonderful House in the world: Ec 12:2-7. An Eating and Drinking Contest won by four Temperance Young Men: Da 1:3-15. Three Young Men who would not Bend, Budge, or Burn: Da 3. The Man the Lions would not eat: Da 6:1-22. Three Fish Stories: Jon 1; 2; Lu 5:4-8; Joh 21:4-11. The Star that led to the Baby's Cradle: Mt 2:1-11. The Woman who Prayed with her finger: Mt 9:20-22. Five girls Locked out in the cold: Mt 25:1-13. The Lost Boy who was found in the Church: Lu 2:40-52. Mr. Selfishness, Mr. Curiosity, Mr. Kind-hearted: Lu 10:30-37. The Men who were invited to a Feast: Lu 14:16-24. Nine Men who forgot to say "Thank You": Lu 17:12-19. The Boy who ran away from Home: Lu 15:11-24. Thirty-eight years beside a Pool and never a Chance to get in: Joh 5:1-9. The Boy whose lunch fed 5000 Men: Joh 6:5-13. The Fatal Lie: Ac 5:1-10. The Song that opened the Jail Doors: Ac 16:16-28. Shaking off Vipers: Ac 28:1-6. heavenly: The final dwelling place of the Saints: Re 21; 22; Lu 16:9; Joh 14. A Safe-deposit for Treasures: Mt 6:20. Contains a Register of the Saints: Lu 10:20. Room for all Believers: Joh 14:2. The Glorified Christ Entered into: Ac 7:55-56. Built by the Hand of God: 2Co 5:1; Col 1:5; Heb 11:10. The Redeemed of all Nations Assembled: Re 7:9; 21:1. Obedience, the Condition of Entrance: Re 22:14 . Duties: Mr 5:19; 1Ti 5:4 . Keepers at: (Admonitions concerning Abiding at): Pr 25:17; Hab 2:5; Tit 2:5. Love of: (Examples of): Jacob: Ge 31:30. Hobab: Nu 10:30. Barzillai: 2Sa 19:37. David: 2Sa 23:15. The Jews in Exile: Ps 137:1-2,3-4,5-6. Religion: General References to: Joshua establishes religion in his home: Jos 24:15. Job sanctifies his children: Job 1:5. The healed demoniac told to go home and witness for Christ: Lu 8:39. Mary sits at Jesus' feet in her home: Lu 10:39. Andrew leads his brother to Christ: Joh 1:41. The entire family of the nobleman accept Christ: Joh 4:53. Lydia and her household converted: Ac 16:15. The Philippian jailer and his family are baptized: Ac 16:33. Home, the best place to show piety: 1Ti 5:4. Devout Fathers, examples of: Abraham exerts a spiritual influence upon his family: Ge 18:19. Isaac blesses his son: Ge 27:26-27. Jacob commands his household to put away idols: Ge 35:2. Manoah prays for instruction in regard to his coming child: Jg 13:8. David gives godly advice to his son, Solomon: 1Ki 2:1-4. Zacharias, the godly father of John the Baptist: Lu 1:67. Cornelius, the head of a religious household: Ac 10:2. Devout Mothers: Sarah: Ge 21:6. Hannah: 1Sa 1:22. Elizabeth: Lu 1:41. Mary: Lu 1:46. Eunice: 2Ti 1:5. Parental Prayers: Abraham, for Ishmael: Ge 17:18. David, for the life of his child: 2Sa 12:16. David, for Solomon: 1Ch 29:19. Job, for his children: Job 1:5. The father, for the demoniac: Mt 17:15. The Syrophenician mother: Mr 7:26'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go home. Ps 66:16; Isa 38:9-20; Da 4:1-3,37; 6:25-27; Jon 2; Joh 4:29; Ac 22:1-21; 26:4-29'.

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C5-S21 (Verse 20) The mad man became a testimony for Jesus.

Equivalent Section: The mad man obeyed Jesus.

And he departed,
and began to publish in Decapolis how great things Jesus had done for him:

Equivalent Section: The people reacted to his testimony.

and all men did marvel.

Mark 5:1-20 tell us about Jesus freeing the mad man of Gadara from many devils. (A matching account is found in Matthew 8:28-34 and Luke 8:26-39). This sentence matches Matthew 9:1 and Luke 8:39.

Here we see 5that this man obeyed the command. Since Decapolis was an area with ten cities, he not only went to his home city but went to cities that were around him.

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

Please see the note for Mark 1:45 about the word publish. The functional definition for this word is: 'To discover or make known to mankind or to people in general what before was private or unknown; to divulge, as a private transaction; to promulgate or proclaim, as a law or edict'.

We find the word Decapolis in: Matthew 4:25; Mark 5:20; Mark 7:31. Morrish Bible Dictionary defines this word as: 'A district embracing ten cities (as its name implies). After the conquest of Palestine by the Romans these cities were rebuilt and partly colonized, having peculiar privileges. Historians are not quite agreed as to which were the ten cities, but they are now generally held to have been Hippos, Gadara, Pella, Philadelphia, Gerasa, Dion, Canatha, Damascus, Raphana, and Scythopolis. All were on the east of the Jordan except Scythopolis: but the name Decapolis seems to have been used for a district on the west of the Jordan as well as on the east. Mt 4:25; Mr 5:20; 7:31. It was to Pella that the Christians fled just before the destruction of Jerusalem'.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'I can't believe it!'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Decapolis. Mr 7:31; Mt 4:25'.

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C5-S22 (Verse 21) Jesus returned to His home region.

Equivalent Section: Jesus returned.

And when Jesus was passed over again by ship unto the other side,
much people gathered unto him:

Equivalent Section: He did not go further.

and he was nigh unto the sea.

5:21 through 5:43 tells us about Jesus healing the daughter of Jairus. (A matching account is found in Matthew 9:18-26 and Luke 8:40-56.) please see the notes for each sentence within this account for contextual considerations and links to related Studies, except the link to the Study called the Miracles in the Gospels, which is here. This sentence matches Luke 8:37.

This sentence gives us the transition from one account to another account within this chapter. What follows happened on the side of the sea where Jesus lived.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:1; Lu 8:40'.

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C5-S23 (Verse 22-23) A desperate father begs for a miracle.

Equivalent Section: A desperate father approached Jesus with the right attitude.

First Step: Jesus was met by a desperate father.

And,
behold,
there cometh one of the rulers of the synagogue,
Jairus by name;

Second Step: The father stated His need.

and when he saw him,
he fell at his feet,
And besought him greatly,
saying,
My little daughter lieth at the point of death:

Equivalent Section: Jesus was asked to do a miracle.

First Step: The father begged for a miracle.

I pray thee,
come and lay thy hands on her,
that she may be healed;

Second Step: The desperate father stated the desired result.

and she shall live.

5:21 through 5:43 tells us about Jesus healing the daughter of Jairus. (A matching account is found in Matthew 9:18-26 and Luke 8:41-56.) This sentence matches Matthew 9:18 and Luke 8:41-42.

There are many other details that could be pointed out but one of the most important is that Jaruis worshipped him (Matthew 9:18). This is less clear in the accounts from Mark (Mark 5:22) and Luke (Luke 8:41), but we see here what we see quite often in the miracles. People who acknowledged that Jesus was in fact ' God in human flesh' received the miracle that they asked for. We see similar worship by others in Mark 7:25;John 11:32 and Revelation 1:17-21.

Yes, it is important that we know this man's name and the fact that he was one of the rulers of the synagogue. With his position, he could greatly influenced the faith of many other Jews. Yes, God wants all people to be saved (1Timothy 2:3-4). As a result, while God will save anyone, God is more interested in people who will produce greater results for His kingdom. However, with that said, the most important aspect reported in this sentence is his attitude. He displayed faith here, he kept his faith while Jesus dealt with the woman who has the issue of blood, he kept his faith while Jesus dealt with the people in his house who derided Jesus and he kept his faith even when he went into the room with Jesus and saw his (apparently) dead daughter on the bed.

In our current account we read: My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. The account in Matthew says My daughter is even now dead: but come and lay thy hand upon her, and she shall live. It is quite reasonable to believe a distraught parent said both things. She was probably alive when he left home but failing fast enough that he was afraid that she had died while he was on the way. Either way, both accounts tell us that he believed lay thy hand upon her, and she shall live. His belief is the important thing and not the difference of words he is reported to have said, especially when he may very well have said both things.

It is important that, while this girl appeared to be dead, we are not told that she was dead. I personally believe that she was, for many reasons, but we an not make a doctrinal stand on this point. There were diseases, especially at that time, which made people appear to be dead when they are not dead. Those diseases are why morticians started removing the blood from a body and replacing it with another fluid. That said, the father was told that she was dead. Further, Jesus said Weep not; she is not dead, but sleepeth, which is the same thing that He said about Lazarus when Lazarus was dead. However, Jesus also said Fear not: believe only, and she shall be made whole, while, about Lazarus, He said I go, that I may awake him out of sleep. It can be argued that this difference in the sayings by Jesus could indicate a different condition. That said, I do not believe that we can be dogmatic about if this girl was dead or only appeared dead. However, we can be sure that her parents believed her dead, which is important for the telling about their level of faith in Jesus.

The prior sentence matched Matthew 9:1. This sentence matches Matthew 9:18. The account in Matthew, that is between those sentences, happened before this sentence in Mark's account but Mark does not report that incident. That account in Matthew is matched by the sentence in Luke 8:40. Therefore, the context of this account is that Jesus left the mad man of Gaderea in a sound mind, came home and had the house He was in mobbed, had the roof tore up, healed a man sick of the palsy, had a doctrinal fight with the religious rulers over authority and then had one of the rulers of the synagogue come and ask for a miracle. In all of the accounts, Jesus agreed to go to his house and all of the people who were already there followed them and mobbed Jesus.

The note for Matthew 9:19, in the Lord Jesus Christ Study, gives a lot of important details about the attitudes that Jesus had to deal with.

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 John 7:26 about the word ruler. The functional definition for this word is: ' One that governs'. Please also see the note for 2Corinthians 10:14-16 about the word rule.

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

Please see the note for 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 Luke 1:76 about the word feet. Fausset's Bible Dictionary defines this word as: 'n. plu of foot. Sandals covered only the soles, so that the feet needed washing when coming from a journey. In Joh 13:10 a distinct Greek word expresses bathing the whole person and washing the feet; "he that is washed (leloumenos) needeth not save to wash (nipsasthai) his feet, but is clean every whit." When one has been, as Peter, once for all wholly forgiven in regeneration, and so received the bathing of the whole man, i.e. justification through faith in Jesus, he needs no repetition of this as Peter requested; all he needs is cleansing from the soils that his feet contract in his daily life walk. Hence we daily pray, "give us this day our daily bread, and forgive us our trespasses as," etc. (1Jo 1:9.) So the priests in entering the house of God (Ex 30:19). It was an act of humble deference to guests to wash the feet (Lu 7:38-44; 1Ti 5:10). Disciples, after Christ's example, were to wash one another's feet, "by love serving one another" (Ga 5:13). The sandals were taken off in entering a house, hence the command to Moses (Ex 3:5) and to Joshua (Jos 5:15); compare Ec 5:1. To put them on was to prepare for active duty (Eze 24:17); whereas mourners went barefoot (2Sa 15:30). To "cover the feet" was the delicate expression for easing oneself, preparatory to which the loose garment was let fall to cover the person (1Sa 24:3; compare margin 2Ki 18:27). Putting the feet on captives' necks, as Joshua did (Jos 10:24), symbolizes complete mastery (Ps 110:1; 1Co 15:25; Isa 60:14).'.

Please see the note for John 12:14-15 about the word daughter. Easton's Bible Dictionary defines this word as: 'This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Ge 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, "the daughters of Zion" (Isa 3:16), "daughters of the Philistines" (2Sa 1:20). (3.) Small towns and villages lying around a city are its "daughters," as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa 23:12). (4.) The people of Jerusalem are spoken of as "the daughters of Zion" (Isa 37:22). (5.) The daughters of a tree are its boughs (Ge 49:22). (6.) The "daughters of music" (Ec 12:4) are singing women'.

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

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

Please see the note for 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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Mt 9:18-19; Lu 8:41-42
rulers. Lu 13:14; Ac 13:15; 18:8,17
he fell. Mr 5:33; Mt 2:11; Lu 5:8; 8:28; Ac 10:25-26; Re 22:8
besought. Mr 7:25-27; 9:21-22; 2Sa 12:15-16; Ps 50:15; 107:19; Lu 4:38; 7:2-3,12; Joh 4:46-47; 11:3 exp: Lu 5:12.
lay thy hands. Mr 6:5-6,13; 16:18; 2Ki 5:11; Mt 8:3; Lu 4:40; 13:13; Ac 28:8; Jas 5:14-15'.

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C5-S24 (Verse 24) A crowd followed Jesus towards the house of the ruler.

First Step: Jesus accepted the request.

And Jesus went with him;

Second Step: Lots of others went also.

and much people followed him,
and thronged him.

5:21 through 5:43 tells us about Jesus healing the daughter of Jairus. (A matching account is found in Matthew 9:18-26 and Luke 8:40-56.) please also see the general note for the chapter for contextual considerations and links to related Studies. Matthew's account only tells us that his disciples followed while Luke's account tells us But as he went the people thronged him. Once more we see that certain details are important enough to be mentioned in one account but considered less important, and not mentioned, in the other accounts.

So, here we are told that Jesus went with this religious leader to heal his daughter and the other accounts tell us about the other people who tagged along. When we really consider what all of the Gospel accounts tell us, we understand that most, but not all, of the people following along did not truly believe that Jesus was 'God in human flesh'. In fact, many questioned and even rejected His doctrine even though He had proven that He was a prophet from God and, therefore, His doctrine came from God. The two miracles in the remainder of this chapter will be used to condemn many of these people because God gave them the required signs and, yet, they still refused to believe.

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 Mark 3:9 about the word throng. The functional definition for this word is: 'To crowd together; to press into a close body, as a multitude of persons; to come in multitudes'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. Lu 7:6; Ac 10:38
and thronged. Mr 5:31; 3:9-10,20; Lu 8:42,45; 12:1; 19:3'.

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C5-S25 (Verse 25-27) Along the way a woman sought healing.

And a certain woman,
which had an issue of blood twelve years,
And had suffered many things of many physicians,
and had spent all that she had,
and was nothing bettered,
but rather grew worse,
When she had heard of Jesus,
came in the press behind,
and touched his garment.

The healing of the woman with an issue of blood (5:25 through 5:34) occurs in the middle of another account about Jesus healing the daughter of Jarius. (A matching account to this miracle is found in Matthew 9:20-22 and Luke 8:43-48.)

This woman was obviously afraid of being refused a healing because she felt unworthy. The fact is that none of us are worthy of receiving anything from God and God respects a correct attitude above all else. We see this in the way that Jesus treated her.

Please see the note for Galatians C4-S2 about the word woman. The functional definition for this word is: 'the glory of the man, his true helpmeet'.

We find forms of the word issue occurring 49 times in 42 verses of the Bible and, in the New Testament, in: Matthew 9:20; Matthew 22:25; Mark 5:25; Luke 8:43-44; Revelation 9:17 Revelation 9:18. The King James Bible Companion defines this word as: 'issue'.

Please see the note for Colossians C1S3 about the word blood. The functional definition for this word is: 'The fluid which circulates through the arteries and veins of the human body, and of other animals, which is essential to the preservation of life'. Please also see the note for 1Peter 4:18 about the phrase blood of Christ. Please also see the note for 1Corinthians 10:16-LJC about the phrase Christ and blood.

Please see the note for 2Corinthians 12:15 about the word spend / spent. The functional definition for this word is: 'To lay out; to dispose of; to part with; as, to spend money for clothing'.

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

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

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 note for Mark 7:16 about the phrase let him hear.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a certain. Mt 9:20-22; Lu 8:43-44
an issue. Le 15:19-20,25-27
twelve. Lu 13:11; Joh 5:5-6; Ac 4:22; 9:33-34
General references. exp: Le 15:25.
had suffered. No person will wonder at this account when he considers the therapeutics of the Jewish physicians, in reference to diseases of this kind (for an account of which, see Drs. Lightfoot and Clarke). She was, therefore, a fit patient for the Great Physician. Job 13:4; Jer 8:22; 30:12-13; 51:8
nothing. Ps 108:12
touched. Mr 6:56; 2Ki 13:21; Mt 14:36; Ac 5:15; 19:12 exp: Lu 8:44.'.

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C5-S26 (Verse 28) She spoke her faith to herself.

For she said,
If I may touch but his clothes,
I shall be whole.

The healing of the woman with an issue of blood (5:25 through 5:34) occurs in the middle of another account. (A matching account to this miracle is found in Matthew 9:20-22 and Luke 8:43-48.)

Here we see her plan to receive healing without actually talking to Jesus. That was the level of her fear and feeling unworthy that she feared talking to Jesus and asking for a healing. It also shows her level of faith. In 5:34 we see Jesus tell her Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. We also see, in the sentences between here and there, that Jesus deals with her fear. No one should be afraid of Jesus if they are not in sin. In addition, we see that Jesus acted differently from other religious leaders in that her fear was based upon behavior of most of the religious leaders.

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'.

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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C5-S27 (Verse 29) The woman was healed.

First Step: She was healed immediately.

And straightway the fountain of her blood was dried up;

Second Step: She knew about her healing.

and she felt in her body that she was healed of that plague.

The healing of the woman with an issue of blood (5:25 through 5:34) occurs in the middle of another account. (A matching account to this miracle is found in Matthew 9:20-22 and Luke 8:43-48.)

Mark tells us more about her condition than Matthew or Luke tell us. If the reader looks at the word definitions, below, and really considers what we read here, the reader should get an idea of how much she suffered. This, obviously, was not normal. Look up Ulcerative Colitis and Chrone's Disease for a better understanding of what she probably had to deal with.

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.

We find forms of the word felt in: Genesis 27:22; Exodus 10:21; Proverbs 23:35; Mark 5:29; Acts 28:5. We find forms of the word feel in: Genesis 27:12; Genesis 27:21; Judges 16:26; Job 20:20; Psalms 58:9; Ecclesiastes 8:5; Acts 17:27; Ephesians 4:19; Hebrews 4:15. Webster's 1828 defines this word as: '1. To perceive by the touch; to have sensation excited by contact of a thing with the body or limbs. Suffer me that I may feel the pillars. Judges 16. Come near, I pray thee, that I may feel thee, my son. Gen. 27. 2. To have the sense of; to suffer or enjoy; as, to feel pain; to feel pleasure. 3. To experience; to suffer. Whoso keepeth the commandments shall feel no evil thing. Eccles. 8. 4. To be affected by; to perceive mentally; as, to feel grief or woe. Would I had never trod this English earth, or felt the flatteies that grow upon it. 5. To know; to be acquainted with; to have a real and just view of. For then, and not till then, he felt himself. 6. To touch; to handle; with or without of. Feel this piece of silk, or feel of it. To feel, or to feel out, is to try; to sound; to search for; to explore; as, to feel or feel out one's opinions or designs. To feel after, to search for; to seek to find; to seek as a person groping in the dark. If haply they might feel after him, and find him. Acts 18. FEEL, v.i. 1. To have perception by the touch, or by the contact of any substance with the body. 2. To have the sensibility or the passions moved or excited. The good man feels for the woes of others. 3. To give perception; to excite sensation. Blind men say black feels rough, and white feels smooth. So, we say, a thing feels soft or hard, or it feels hot or cold. 4. To have perception mentally; as, to feel hurt; to feel grieved; to feel unwilling'.

Please see the notes for Romans C7S30; 1Corinthians C6S20; Ephesians 4:5-LJC and Colossians C1S4 about the word body. The functional definition for this word is: 'The frame of an animal; the material substance of an animal, in distinction from the living principle of beasts, and the soul of man'. Please also see the notes for Ephesians C3S1 and Colossians C1S6 about the phrase body of Christ. Please also see the note for 1Peter 4:15 about the word busybody.

Please see the note for Mark 3:10 about the word plague. The functional definition for this word is: 'Painful afflictions or diseases'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'straightway. Ex 15:26; Job 33:24-25; Ps 30:2; 103:3; 107:20; 147:3
fountain. Le 20:18
plague. Mr 5:34; 3:10; 1Ki 8:37; Lu 7:21'.

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C5-S28 (Verse 30) Jesus knew all.

And Jesus,
immediately knowing in himself that virtue had gone out of him,
turned him about in the press,
and said,
Who touched my clothes?

The healing of the woman with an issue of blood (5:25 through 5:34) occurs in the middle of another account. (A matching account to this miracle is found in Matthew 9:20-22 and Luke 8:43-48.) This sentence matches Luke 8:45.

Some people argue that Jesus knew exactly who the woman was and some argue that He didn't. Either way, He probably could tell as soon as He saw her. Imagine that you had suffered a painful plague for twelve years. You would not be able to hide the relief from your face and even from your entire body. No, the purpose of this question is not if Jesus knew or didn't know, but He asked it to have her confess the truth. When we receive a miracle from God wants us to testify of it so that others will go to God with their needs.

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 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.

Please see the note for Philippians 4:8 about the word virtue. The functional definition for this word is: 'Strength; that substance or quality of physical bodies, by which they act and produce effects on other bodies. In this literal and proper sense, we speak of the virtue or virtues of plants in medicine, and the virtues of drugs'.

We find forms of the word press in: Genesis 19:3; Genesis 19:9; Genesis 40:11; Judges 16:16; 2Samuel 13:25; 2Samuel 13:27; Nehemiah 13:15; Esther 8:14; Psalms 38:2; Proverbs 3:10; Isaiah 16:10; Ezekiel 23:3; Joel 3:13; Amos 2:13; Haggai 2:16; Mark 2:4; Mark 3:10; ; Mark 5:27; Mark 5:30; Luke 5:1; Luke 6:38; Luke 8:19; Luke 8:45; Luke 16:16; Luke 19:3; Acts 18:5; 2Corinthians 1:8; Philippians 3:14. Webster's 1828 defines this word as: '1. 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. We press the ground with the feet when we walk; we press the couch on which we repose; we press substances with the hands, fingers or arms; the smith presses iron with his vise; we are pressed with the weight of arguments or of cares, troubles and business. 2. To squeeze; to crush; as, to press grapes. Gen.40. 3. To drive with violence; to hurry; as, to press a horse in motion, or in a race. 4. To urge; to enforce; to inculcate with earnestness; as, to press divine truth on an audience. 5. To embrace closely; to hug. Leucothoe shook And press'd Palemon closer in her arms. 6. To force into service, particularly into naval service; to impress. 7. To straiten; to distress; as, to be pressed with want or with difficulties. 8. To constrain; to compel; to urge by authority or necessity. The posts that rode on mules and camels went out, being hastened and pressed on by the king's commandment. Esth.8. 9. To urge; to impose by importunity. He pressed a letter upon me, within this hour, to deliver to you. 10. To urge or solicit with earnestness or importunity. He pressed me to accept of his offer. 11. To urge; to constrain. Paul was pressed in spirit, and testified to the Jews that Jesus was Christ. Acts.18. Wickedness pressed with conscience, forecasteth grievous things. 12. To squeeze for making smooth; as cloth or paper. Press differs from drive and strike, in usually denoting a slow or continued application of force; whereas drive and strike denote a sudden impulse of force.
PRESS, v.i. To urge or strain in motion; to urge forward with force. I press towards the mark for the prize of the high calling of God in Christ Jesus. Phil.3. Th' insulting victor presses on the more. 1. To bear on with force; to encroach. On superior powers Were we to press, inferior might on ours. 2. To bear on with force; to crowd; to throng. Thronging crowds press on you as you pass. 3. To approach unseasonably or importunately. Nor press too near the throne. 4. To urge with vehemence and importunity. He pressed upon them greatly, and they turned in to him. Gen.19. 5. To urge by influence or moral force. When arguments press equally in matters indifferent, the safest method is to give up ourselves to neither. 6. To push with force; as, to press against the door.
PRESS, n. 1. An instrument or machine by which any body is squeezed, crushed or forced into a more compact form; as a wine-press, cider-press or cheese-press. 2. A machine for printing; a printing-press. Great improvements have been lately made in the construction of presses. 3. The art or business of printing and publishing. A free press is a great blessing to a free people; a licentious press is a curse to society. 4. A crowd; a throng; a multitude of individuals crowded together. And when they could not come nigh to him for the press--Mark 2. 5. The act of urging or pushing forward. Which in their throng and press to the last hold, Confound themselves. 6. A wine-vat or cistern. Hag.2. 7. A case of closet for the safe keeping of garments. 8. Urgency; urgent demands of affairs; as a press of business. 9. A commission to force men into public service, particularly into the navy; for impress. Press of sail, in navigation, is as much sail as the state of the wind will permit. Liberty of the press, in civil policy, is the free right of publishing books, pamphlets or papers without previous restraint; or the unrestrained right which every citizen enjoys of publishing his thoughts and opinions, subject only to punishment for publishing what is pernicious to morals or to the peace of the state'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'virtue. Lu 6:19; 8:46; 1Pe 2:9 (margin)'.

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C5-S29 (Verse 31) The disciples didn't understand His question.

And his disciples said unto him,
Thou seest the multitude thronging thee,
and sayest thou,
Who touched me?

Here we see that the disciples did not understand what happened. They thought that Jesus was talking about just a brushing touch and did not know that He spoke of a healing touch. However, as our account relates, the woman understood the difference. There will be times that God does something special for one of His children and even other saved people will not understand unless the blessed person explains what really happened. It is easy to see a miracle that happens on the outside of the body but an interior miracle is far less obvious.

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

Please see the note for Mark 3:9 about the word throng. The functional definition for this word is: 'To crowd together; to press into a close body, as a multitude of persons; to come in multitudes'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou seest. Lu 8:45; 9:12
General references. exp: Mr 6:36.'.

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C5-S30 (Verse 32) Jesus looked at the healed woman.
And he looked round about to see her that had done this thing.

The healing of the woman with an issue of blood (5:25 through 5:34) occurs in the middle of another account. (A matching account to this miracle is found in Matthew 9:20-22 and Luke 8:43-48.)

Again, the argument about if Jesus knew exactly who was healed or not is a distraction from the truth. He could have felt where the touch was made just like we can tell where someone behind us touches us. The point is that He looked at her to encourage her to confess the truth and testify what God had done for her. Many people want a miracle from God but do not receive it because they are not willing to testify to others about what God does. When we receive something special from God we need to testify so that others will go to God with their problems.

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.

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C5-S31 (Verse 33) The woman confessed the truth.

But the woman fearing and trembling,
knowing what was done in her,
came and fell down before him,
and told him all the truth.

Here we see that she was not sure what would happen to her. I believe that she was fearing and trembling because she was worried that her healing would be taken away because she approached Jesus the wrong way. However, God does not take away His gifts and, as we read in the next sentence, she approached Jesus in the exact right way because she cane with true Biblical faith and with a humble attitude. Jesus just wanted her to publically testify of her miracle. This reasoning can be easier understood from the account in Luke.

Please see the note for Galatians C4-S2 about the word woman. The functional definition for this word is: 'the glory of the man, his true helpmeet'.

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.

We find forms of the word tremble occurring 80 times in 76 verses of the Bible and, in the New Testament, in: Mark 5:33; Mark 16:8; Luke 8:47; Acts 7:32; Acts 9:6; Acts 16:29; Acts 24:25; 1Corinthians 2:3; 2Corinthians 7:15; Ephesians 6:5; Philippians 2:12; James 2:19. Webster's 1828 defines this word as: '1. To shake involuntarily, as with fear, cold or weakness; to quake; to quiver; to shiver; to shudder. Frighted Turnus trembled as he spoke. 2. To shake; to quiver; to totter. Sinai's gray top shall tremble. 3. To quaver; to shake, as sound; as when we say, the voice trembles'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the woman. Mr 4:41; Lu 1:12,29; 8:47
and told. Ps 30:2; 66:16; 103:2-5; 116:12-14'.

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C5-S32 (Verse 34) Jesus honored her faith.

First Step: Jesus explained her healing.

And he said unto her,
Daughter,
thy faith hath made thee whole;

Second Step: Jesus told the results of her healing.

go in peace,
and be whole of thy plague.

Matthew and Luke adds the phrase: be of good comfort. Matthew does not include the Second Step of Mark's account while Luke's account only has the phrase go in peace. Thus, between the three accounts we have all that is reported of what Jesus told her with each of the Gospel writers leaving out some of the total. Thus, the specific phrases are not individually as important as the over-all message which is the same in all of the accounts even though the exact phrases are not the same. Therefore, we should not get hug up on minor details but concentrate on the message. The details only become important when they make a doctrinal difference.

The message is one of peace and comfort and assurance of God's love and provision. This is what we are to key on in our life and are to hank God for.

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

Please see the 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.

Please see the note for Mark 3:10 about the word plague. The functional definition for this word is: 'Painful afflictions or diseases'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Daughter. Mt 9:2,22; Lu 8:48
thy faith. Mr 10:52; Lu 7:50; 8:48; 17:19; 18:42; Ac 14:9
go. 1Sa 1:17; 20:42; 2Ki 5:19; Ec 9:7'.

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C5-S33 (Verse 35) The encouragement to give up on faith.

Equivalent Section: The bad news from home.

While he yet spake,
there came from the ruler of the synagogue's house certain which said,
Thy daughter is dead:

Equivalent Section: Encouragement to give up.

why troublest thou the Master any further?

5:21 through 5:43 tells us about Jesus healing the daughter of Jairus. (A matching account is found in Matthew 9:18-26 and Luke 8:40-56.) please also see the general note for the chapter for contextual considerations and links to related Studies. The account of Jesus healing the women of her blood problem is complete and Mark is returning to the account of Jarius, which he started before the account of the woman interrupted. This sentence matches Luke 8:49.

Here we see the test that God often allows. Devils do things to try and get us to give up on our faith such as having the daughter die and sending a person to tell Jarius to give up on his faith.

Please notice that these messengers called Jesus Master while Jarius treated Him as Lord. We know this because the beginning of this account tells us that Jarius worshiped Him. These messengers believed that Jesus was 'a prophet and good teacher' while Jarius treated Him as 'God in human flesh'. This is why Jarius received his miracle while the servants and messengers weren't even allowed to see the miracle.

The equivalency of our sentence lets us know that these messengers viewed death as final. However, the Old Testament has three times that people were raised from the dead. Therefore, there was a Biblical basis for the faith of Jarius and a valid reason why he did not have the same belief as these messengers had, and as most people have. Here we see the importance of holding onto true faith, which is based upon the Bible. We also have the encouragement from Jesus in our next sentence.

Please see the note for John 7:26 about the word ruler. The functional definition for this word is: ' One that governs'. Please also see the note for 2Corinthians 10:14-16 about the word rule.

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

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

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

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there came. Lu 8:49
thy daughter. Joh 5:25; 11:25
why. Lu 7:6-7; Joh 11:21,32,39
the Master. Mr 10:17; Mt 26:18; Joh 11:28'.

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C5-S34 (Verse 36) The encouragement to display true Biblical faith.

As soon as Jesus heard the word that was spoken,
he saith unto the ruler of the synagogue,
Be not afraid,
only believe.

Matthew's account doesn't tell us about this discouragement from home but Luke's account does. In addition, Luke adds the phrase and she shall be made whole. Here Jarius had a promise that it did not matter what the circumstances were, he could have faith in the final outcome. This is the type of faith that God honors.

Here we see that Jesus spoke As soon as Jesus heard the word that was spoken. Sometimes God gives us encouragement immediately when the test comes and sometimes we get encouragement later and sometimes we never get the encouragement. It is all dependent upon our need with us only receiving encouragement when, and only as much as, we need. When we don't receive the encouragement, God has determined that our faith is strong enough to sustain us even without additional help.

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.

Please see the note for John 7:26 about the word ruler. The functional definition for this word is: ' One that governs'. Please also see the note for 2Corinthians 10:14-16 about the word rule.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'only. Mr 5:34; 9:23; 2Ch 20:20; Mt 9:28-29; 17:20; Lu 8:50; Joh 4:48-50; 11:40; Ro 4:18-24'.

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C5-S35 (Verse 37) Elimination of distracting unbelievers.

And he suffered no man to follow him,
save Peter,
and James,
and John the brother of James.

This sentence appears to be the same action as is reported in Luke's account but they are actually two different actions. In this sentence we are told that Jesus made the multitude that was following Him to stay back while He proceeded to the house with only these three and Jarius. Our next sentence says And he cometh to the house of the ruler of the synagogue, and see the tumult, and them that wept and wailed greatly. The account in Luke says: when he (Jesus) came into the house. Therefore, we have a second, but similar, action where Jesus is getting rid of the unbelievers. We read in Mark 6:5: And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. As hard as it is to believe, our unbelief limits the work of God. Therefore, Jesus eliminated the source of unbelief before raising this girl from the dead.

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

Please see the note for Mark 1:19 about James. The functional definition for this word is: 'There are several James in the Bible. This sentence speaks about "the son of Zebedee"'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he suffered. Lu 8:51; Ac 9:40
save. Mr 9:2; 14:33; 2Co 13:1 exp: Lu 8:51.'.

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C5-S36 (Verse 38) The presence of more unbelievers.

And he cometh to the house of the ruler of the synagogue,
and seeth the tumult,
and them that wept and wailed greatly.

Supposedly, some Jews hired people to wept and wailed greatly for a funeral. We know that they used to tear their clothes when clothes were far more expensive than they are today. Therefore, expressions of sorrow were commonly greater than is common today.

Please see the note for John 7:26 about the word ruler. The functional definition for this word is: ' One that governs'. Please also see the note for 2Corinthians 10:14-16 about the word rule.

Please see the note for 2Corinthians 6:3 about the word tumult. The functional definition for this word is: 'The commotion, disturbance or agitation of a multitude, usually accompanied with great noise, uproar and confusion of voice'.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry'.

We find forms of the word wail in: Esther 4:3; Jeremiah 9:10; Jeremiah 9:18-20; Ezekiel 7:11; Ezekiel 27:31-32; Ezekiel 32:18; Amos 5:16-17; Micah 1:8; Matthew 13:42; Matthew 13:50; Mark 5:38; Revelation 1:7; Revelation 18:15; Revelation 18:19. Webster's 1828 defines this word as: 'WAIL, v.t. To lament; to moan; to bewail. Or if no more her absent lord she wails--
WAIL, v.i. To weep; to express sorrow audibly. Therefore I will wail and howl. Micah 1.
WAIL, n. Loud weeping; violent lamentation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and seeth. Jer 9:17-20; Mt 9:23-24; 11:17; Lu 8:52-53; Ac 9:39'.

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C5-S37 (Verse 39) Jesus questioned the people in the home of Jairus.

And when he was come in,
he saith unto them,
Why make ye this ado,
and weep?

Here we see that Jesus knew that some of these people did not really feel like their show indicated. In the account from Luke we see a gentler statement which would have been made to those who truly felt sorrow. The account in Matthew is gentler than this statement but still made to people who did not really feel sorrow. Thus we see different statements made to different people based upon their true feelings.

We find forms of the word ado only in our current sentence. Webster's 1828 defines this word as: 'Bustle; trouble; labor; difficulty; as, to make a great ado about trifles; to persuade one with much ado'.

Please see the note for John 20:11-12 about the word weep. The functional definition for this word is: 'To express sorrow, grief or anguish by outcry'.

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C5-S38 (Verse 39) Jesus told them the situation was different from what they believed.

the damsel is not dead,
but sleepeth.

Here we see Jesus say that she is not dead, but sleepeth. He also said that Lazarus slept when he was so dead that he stinketh. This sentence, and the matching sentences in the other accounts can be used to argue that Jesus really did not raise her from the dead because she was not truly dead. However, if the reader will study the noted related to death, in the word definitions below, the reader will see that the Biblical definition of death is not the definition used by most people. In addition, id the laws for what constitutes death re looked at, people will see that there really is no commonly accepted way for men to declare someone to be dead. Therefore, while these sentences can be used to make that argument, such an argument ignores the true 8incongrunity of the definition of death. The girl could have very well been dead, as most people define dead and as these people defined it according to Luke 8:53. While her condition matches the definition commonly used by people, her condition might not have met the definition used by Jesus. Thus, it is possible that these sentences declare her not dead, according to the definition used by Jesus, even while she was truly dead using the common definition.

Now, I realize that the prior paragraph probably makes some people think that I am just making an excuse to support my doctrine but i really am not. There really is a serious difference between the definition of death used by most people and that used within the Bible. Among other differences, the true Biblical definition includes an ongoing process of corruption within it. Therefore, for your own education, please truly study the Biblical definition of death.

Please see the note for Mark 5:40 about the word damsel. Webster's 1828 defines this word as: 'A young woman. Formerly, a young man or woman of noble or genteel extraction; as Damsel Pepin; Damsel Richard, prince of Wales. It is now used only of young women, and is applied to any class of young unmarried women, unless to the most vulgar, and sometimes to country girls. With her train of damsels she was gone. Dryden. Then Boaz said, whose damsel is this? Ruth ii. This word is rarely used in conversation, or even in prose writings of the present day; but it occurs frequently in the scriptures, and in poetry'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'not dead. Da 12:2; Joh 11:11-13; Ac 20:10; 1Co 11:30; 1Th 4:13-14; 5:10'.

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C5-S39 (Verse 40) The people insulted Jesus.
And they laughed him to scorn.

Here we see people expressing their refusal to believe. People treated Him this way before His resurrection but no one will do so to His face since then.

Imagine being one of these people and then seeing her walk out of the house alive. Imagine the shame these people felt every time that they saw her after this and remembered how they treated Jesus. Because of these very feelings, we are told, in the gospel of John, that the religious leaders tried to kill Lazarus a second time.

We find forms of the word laugh in: Genesis 17:17; Genesis 18:12-13; Genesis 18:15; Genesis 21:6; 2Kings 19:21; 2Chronicles 30:10; Nehemiah 2:19; Job 5:22; Job 8:21; Job 9:23; Job 12:4; Job 22:19; Job 29:24; Job 41:29; Psalms 2:4; Psalms 22:7; Psalms 37:13; Psalms 52:6; Psalms 59:8; Psalms 80:6; Proverbs 1:26; Proverbs 29:9; Ecclesiastes 3:4; Isaiah 37:22; Ezekiel 23:32; Matthew 9:24; Mark 5:40; Luke 6:21; Luke 6:25; Luke 8:53. Webster's 1828 defines this word as: '1. To make the noise and exhibit the features which are characteristic of mirth in the human species. Violent laughter is accompanied with a shaking of the sides, and all laughter expels breath from the lungs. 2. In poetry, to be gay; to appear gay, cheerful, pleasant, lively or brilliant. Then laughs the childish year with flow'rets crown'd. And o'er the foaming bowl, the laughing wine. To laugh at, to ridicule; to treat with some degree of contempt. No fool to laugh at, which he valued more. To laugh to scorn, to deride; to treat with mockery, contempt and scorn. Neh. 2.
LAUGH, n. l'aff. An expression of mirth peculiar to the human species. But feigns a laugh, to see me search around, and by that laugh the willing fair is found'.

Please see the note for 2Peter 3:1 about the word scorn. The functional definition for this word is: 'Extreme contempt; that disdain which springs from a person's opinion of the meanness of an object, and a consciousness or belief of his own superiority or worth. Scorn is strongly related to scoffers. However, where the one is an internal attitude, the other is an outward expression of that attitude'.

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C5-S40 (Verse 40) Jesus threw out the unbelievers and helped the believers.

But when he had put them all out,
he taketh the father and the mother of the damsel,
and them that were with him,
and entereth in where the damsel was lying.

Here we see Jesus limit the witnesses to the parents and His inner circle, all of whom had the greatest true Biblical faith.

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

Please see the note for Mark 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.'.

We find forms of the word damsel occurring 51 times in 45 verses of the Bible and, in the New Testament, in: Matthew 14:11; Matthew 26:69; Mark 5:39; Mark 5:40; Mark 5:41; Mark 5:42; Mark 6:22; Mark 6:28; John 18:17; Acts 12:13; Acts 16:16. Webster's 1828 defines this word as: 'A young woman. Formerly, a young man or woman of noble or genteel extraction; as Damsel Pepin; Damsel Richard, prince of Wales. It is now used only of young women, and is applied to any class of young unmarried women, unless to the most vulgar, and sometimes to country girls. With her train of damsels she was gone. Dryden. Then Boaz said, whose damsel is this? Ruth ii. This word is rarely used in conversation, or even in prose writings of the present day; but it occurs frequently in the scriptures, and in poetry'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ge 19:14; Ne 2:19; Job 12:4; Ps 22:7; 123:3-4; Lu 16:14; Ac 17:32
when. 2Ki 4:33; Mt 7:6; 9:24-25; Lu 8:53-54
he taketh. He took just so many as prudence required, and as were sufficient to prove the reality of the cure; to have permitted the presence of more, might have savoured of ostentation.'.

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C5-S41 (Verse 41) Jesus commanded the girl to arise.

First Step: Jesus spoke to the girl.

And he took the damsel by the hand,
and said unto her,
Talitha cumi;

Second Step: We are given the interpretation.

which is,
being interpreted,
Damsel,
I say unto thee,
arise.

Here we see Jesus command the dead just like He did with Lazarus.

Please see the note for 1Corinthians C12S8 about the word interpret. The functional definition for this word is: 'To explain the meaning or words to a person who does not understand them; to expound; to translate unintelligible words into intelligible ones; as, to interpret the Hebrew language to an Englishman'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'took. Mr 1:31; Ac 9:40-41 exp: Lu 8:54.
Talitha cumi. Talitha cumi; which is pure Syriac, the same as in the Syriac version, the proper translation of which is given by the evangelist.
Damsel. Mr 1:41; Ge 1:3; Ps 33:9; Lu 7:14-15; 8:54-55; Joh 5:28-29; 11:43-44; Ro 4:17; Php 3:21
General references. exp: Mr 9:27; Ac 3:7.'.

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C5-S42 (Verse 42) She was completely healed.

First Step: She obeyed Jesus.

And straightway the damsel arose,
and walked;

Second Step: Why.

for she was of the age of twelve years.

The number twelve is seen as having symbolic significance by some people. Be careful about relying too much on numerology as those symbolic meanings are not always true.

The important thing in this sentence is that the damsel arose, and walked and that she did it straightway. I've had at least 24 operations and many other medical conditions to deal with. Anyone who has had a significant medical condition can agree with me that no one gets up and walks straightway unless they get a miracle from God. people can twist the wording of some sentences to try and deny that she was actually dead but there is no denying the miracle contained within this sentence.

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

Please see the note for John 9:20-21 about the word age (singular). The functional definition for this word is: 'used to denote the period of a man's life (Ge 47:28), the maturity of life (Joh 9:21)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:27; 4:41; 6:51; 7:37; Ac 3:10-13'.

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C5-S43 (Verse 42) People react to the miracle.
And they were astonished with a great astonishment.

In this account the word they is speaking about the people in the room, who were the parents, Peter, James and John. In the matching account by Luke, we are told he (Jesus) commanded to give her meat before we are told And her parents were astonished. (The and gives us the order of events.) In our current account, the order, of the telling, is reversed. The order of the telling is not important but the combination of the two accounts lets us know that these two events happened in the room with only Jesus, Peter, James, John, the parents and the girl. That said, I'm sure that there was a similar reaction by the many people when she walked out using her own power and not requiring any support. I also imagine that the people who scorned Jesus shut their mouth and stopped their scorning.

Please see the note for Mark 1:22 about the word astonished. That note also has further explanation of the use of this word which should be considered. Webster's 1828 defines this word as: 'Amazed; confounded with fear, surprise, or admiration.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:27; 4:41; 6:51; 7:37; Ac 3:10-13'.

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C5-S44 (Verse 43) Jesus gave final commands.

First Step: Jesus gave command about witnessing.

And he charged them straitly that no man should know it;

Second Step: Jesus gave command about her need to eat.

and commanded that something should be given her to eat.

Please notice that Jesus charged them straitly that no man should know it yet the account in Matthew tells us And the fame hereof went abroad into all that land. With all of the people outside of the house, the matter could not be hid. This is especially true since some people scorned Jesus and those people would have personal enemies who would tell everyone how they scorned and then were proven wrong.

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

Please see the 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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he charged. Mr 1:43; 3:12; 7:36; Mt 8:4; 9:30; 12:16-18; 17:9; Lu 5:14; 8:56; Joh 5:41 exp: Mr 9:9.
and commanded. This was to shew that she had not only returned to life, but was also restored to perfect health; and to intimate, that though raised to life by extraordinary power, she must be continued in existence, as before, by the use of ordinary means. The advice of a heathen, on another subject, is quite applicable: Nec Deus intersit, nisi dignus vindice nodus inciderit. "When the miraculous power of God is necessary, let it be resorted to; when not necessary, let the ordinary means be used." To act otherwise would be to tempt God.
Given. Lu 24:30,42-43; Ac 10:41
General references. exp: Mr 1:43; 7:36.'.

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Mark Chapter 6

Links to sentences in this chapter:

C6-S1 (Verse 1), C6-S2 (Verse 2), C6-S3 (Verse 2), C6-S4 (Verse 3), C6-S5 (Verse 3), C6-S6 (Verse 3), C6-S7 (Verse 4), C6-S8 (Verse 5), C6-S9 (Verse 6), C6-S10 (Verse 6), C6-S11 (Verse 7-9), C6-S12 (Verse 10), C6-S13 (Verse 11), C6-S14 (Verse 11), C6-S15 (Verse 12), C6-S16 (Verse 13), C6-S17 (Verse 14), C6-S18 (Verse 15), C6-S19 (Verse 15), C6-S20 (Verse 16), C6-S21 (Verse 17), C6-S22 (Verse 18), C6-S23 (Verse 19-20), C6-S24 (Verse 21-22), C6-S25 (Verse 23), C6-S26 (Verse 24), C6-S27 (Verse 24), C6-S28 (Verse 25), C6-S29 (Verse 26), C6-S30 (Verse 27-28), C6-S31 (Verse 29), C6-S32 (Verse 30), C6-S33 (Verse 31), C6-S34 (Verse 32), C6-S35 (Verse 33), C6-S36 (Verse 34), C6-S37 (Verse 35-36), C6-S38 (Verse 37), C6-S39 (Verse 37), C6-S40 (Verse 38), C6-S41 (Verse 38), C6-S42 (Verse 38), C6-S43 (Verse 39), C6-S44 (Verse 40), C6-S45 (Verse 41), C6-S46 (Verse 42), C6-S47 (Verse 43), C6-S48 (Verse 44), C6-S49 (Verse 45), C6-S50 (Verse 46), C6-S51 (Verse 47), C6-S52 (Verse 48), C6-S53 (Verse 49-50), C6-S54 (Verse 50), C6-S55 (Verse 51), C6-S56 (Verse 52), C6-S57 (Verse 53), C6-S58 (Verse 54-55), C6-S59 (Verse 56)'.

Chapter Summary.

Theme: Keep doing the ministry in spite of discouragement.

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. More than one of the events reported in this chapter are referenced in those two documents.

Mark 6:1-6 and Matthew 13:54-58 tell us about Jesus teaching near His home and the people refusing to believe. Their unbelief restricted the works He could do there.

Mark 6:6-13 gives an account which of the twelve being commissioned to be sent out to preach. We read about their return in Mark 6:30-31. We also have the account of the twelve being commissioned to be sent out as reported in Matthew 10; Mark 3:14-19 and Luke 9:1-6. However, only Mark 6:6-13 tell us about them being sent out before the crucifixion. Here we see Jesus giving power to the twelve and sending them out to heal the sick, cast out devils and to preach repentance. 6:30-31 has their report after they returned and is the only place in the Gospel of Mark where they are called apostles. A similar account is found in the Gospel of Luke in Luke 10:1-24. There, Jesus sent out seventy.

Mark 6:14-28; Matthew 14:1-12 and Luke 9:7-9 report the beheading of the John the Baptist. Please use the link provided to see the full Study on John the Baptist, including links to notes which deal with every place in the Bible where he is named. Several references in this account mention king Herod. in these references we see a lower-case king used for the role of Herod Because the Bible reserves the upper-case King for Jesus Christ. In all of these references we see king Herod. using his power and position in this Earth to do his own will, which was sinful. Herod is contrasted to a Spirit led man, with no earthly power, named Jesus who did God's will instead of his own will.

Mark 6:29-33; Matthew 14:13 and Luke 9:19 all tell us that Jesus tried to take His disciples to a private place to mourn the death of John the Baptist, but the people followed them and refused to give them time to mourn his death.

Mark 6:35-44; Matthew 14:15-21 and Luke 9:12-17 and John 6:1-14 report the feeding of five thousand men, beside women and children with five (5) loaves and two (2) fishes. This event is one of the few accounts that is in all four Gospels. Therefore, it is very important to understand. The details reported by each Gospel writer are slightly different even while they report the same event. Please see the detail notes for each sentence in order to see the places where the various accounts and similar and where they are different. In Mark 8:14-21 and Matthew 16:8-11 Jesus makes reference to this miracle and asks His disciples How is it that ye do not understand? .

Mark 6:45-53; Matthew 14:23-34 and John 6:15-21 report the testing of the disciples after the feeding of five thousand men, beside women and children.

Mark 6:53-56; Matthew 14:34-36 and John 6:22-71 report Jesus returning to His home region after feeding the 5,000 men and walking on the water. However, the account in John's Gospel includes many details and teachings not reported in other Gospel accounts. This Gospel also reports the people of Gennesaret seeking Jesus for healing, even while they rejected His teaching.

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In this chapter we see Jesus going through a time of discouragement. The people near His home reject His teaching. His closest human friend is murdered because if the ministry. He feeds 5,000 knowing that this will cause people to seek Him for the miracles even while ignoring His teaching. His closest disciples fail their test of faith. And, when He goes to another place the people mob Him for miracles even while ignoring His teaching which could help them to not need the miracles. The general attitude is: 'Let us continue in our life of sin and you keep removing the consequences of our sin'.

One lesson of this chapter is that everyone, including Jesus, who serves God and deals with sinful people will go through times of deep discouragement during their ministry. The example of Jesus is that we must 'keep on keeping on' regardless of circumstances. In this chapter we see Jesus praying, as He also did at other times. I imagine that God the Father was giving Him encouragement because both knew that the disciples would fail their test, and yet He had to continue with the ministry given to Him.

C6-S1: Jesus, and His disciples, returned home.
C6-S2: The people were astonished at the demonstrated knowledge and wisdom of Jesus.
C6-S3: The people questioned His demonstrated power of God.
C6-S4: The people looked at His known physical family.
C6-S5: They knew His sisters.
C6-S6: The people reacted wrongly.
C6-S7: Jesus explained their wrong reaction.
C6-S8: Their wrong reaction restricted what Jesus could do.
C6-S9: Their reaction made Jesus marvel.
C6-S10: Jesus continued to do what He could.
C6-S11: Jesus sent the twelve to preach and live by faith.
C6-S12: Jesus told them how to depend for shelter.
C6-S13: Jesus told them how to deal with rejection.
C6-S14: Jesus told them the consequences of rejection.
C6-S15: The twelve did as commanded.
C6-S16: The twelve experienced the power of God.
C6-S17: How Herod reacted to the stories about Jesus.
C6-S18: Others believed a different error.
C6-S19: Still more believed a third error.
C6-S20: What Herod said.
C6-S21: Herod's fear made him adamant.
C6-S22: What John the Baptist said to make them mad.
C6-S23: The reaction of Herod and the woman.
C6-S24: How the problem happened.
C6-S25: The error.
C6-S26: The girl asked her mother for advice.
C6-S27: The mother sought vengeance.
C6-S28: The girl obeyed her mother.
C6-S29: The follow-up on the error.
C6-S30: The short-term results.
C6-S31: The reaction by the disciples of John.
C6-S32: The twelve report back to Jesus.
C6-S33: Jesus takes them apart for a rest.
C6-S34: They obeyed.
C6-S35: The people refused to let them have a rest.
C6-S36: How Jesus reacted.
C6-S37: How the twelve reacted.
C6-S38: The response from Jesus.
C6-S39: Their response to the demand by Jesus
C6-S40: Jesus asks them what they have to work with.
C6-S41: Jesus tells them to verify their answer.
C6-S42: The twelve report their answer.
C6-S43: Jesus commands the people.
C6-S44: How they were to sit.
C6-S45: Jesus prepares for the miracle.
C6-S46: The people were fed.
C6-S47: The residue was collected.
C6-S48: The people were counted.
C6-S49: Jesus starts the test of the disciples.
C6-S50: Jesus prayed for them and their test.
C6-S51: The conditions of the test.
C6-S52: Jesus observed them in their test.
C6-S53: The disciples reacted when they saw Jesus.
C6-S54: Jesus calmed their fears.
C6-S55: The results of the presence of Jesus.
C6-S56: How the disciples failed the test.
C6-S57: The end of the test.
C6-S58: The people on shore react to the presence of Jesus.
C6-S59: Jesus healed all who sought healing.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-6. Christ is contemned of his countrymen.
7-13. He gives the twelve power over unclean spirits.
14-15. Divers opinions of Christ.
16-29. John the Baptist is imprisoned, beheaded, and buried.
30-33. The apostles return from preaching.
34-44. The miracle of five loaves and two fishes.
45-52. Christ walks on the sea;
53-56. and heals all that touch him.'.

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C6-S1 (Verse 1) Jesus, and His disciples, returned home.

First Step: Jesus returned home.

And he went out from thence,
and came into his own country;

Second Step: His disciples went also.

and his disciples follow him.

6:1 through 6:6 is a single unit telling us about Jesus teaching near His home and the people refusing to believe. Their unbelief restricted the works He could do there. Matthew 13:54-58; Mark 6:1-8; Luke 4:14-31 and John 4:43-45 all tell about Jesus making the same statement due to the rejection at home. These other references may be different (but similar) incidents. We see Jesus react to this by sending the twelve to other towns to preach, heal and cast our devils.

. Our sentence is giving us the transition from one place to another and from one account to another. In the prior chapter Jesus had cast out devils rom the two mad men of Gadarenes. The local people responded by asking Him to leave their country. After he traveled across the Lake to the side where He lived, Jaius met Him and asked Jesus to come to his home and heal his daughter, who had died. The people in the house reacted by laughing him to scorn. Now our sentence gives us the transition to His home, where the people, again, refuse to have true Biblical faith. As already mentioned, Jesus reacts to the lack of faith by going to people who do have true Biblical faith.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'The whole territory of a kingdom or state, as opposed to city

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and came. Mt 13:4-54; Lu 4:16-30'.

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C6-S2 (Verse 2) The people were astonished at the demonstrated knowledge and wisdom of Jesus.

Equivalent Section: Jesus taught.

And when the sabbath day was come,
he began to teach in the synagogue:

Equivalent Section: The people were astonished at His knowledge and wisdom.

and many hearing him were astonished,
saying,
From whence hath this man these things?

Our sentence starts with the word And, which adds it to the prior sentence where Jesus transitioned from traveling to His home. So, on the sabbath day...he began to teach in the synagogue, just like our Gospel account related that He had done before. This was not the first time that He taught but, apparently, this is the first time that he receives this reaction. Thus, either the people were not paying attention when He taught before or His teaching was not different enough from traditional teaching to be remarkable to most people or both. For whatever reason, this time the people paid attention and reacted to what they considered to be unusual teaching.

In our Second Equivalent Section we see people react like people often do. They are taught something new which is far enough from their traditional teaching that they were astonished. Instead of trying to verify what they are taught, they try to verify His credentials. However, quite often people have the credentials but that only means that they are qualified to teach traditional errors. This is especially true when it comes to the things of God. When it comes to the things of God, we are not to look at traditional credentials but are to look for evidence of the power of God in the person's life and ministry. Traditional credentials show the approval from men but it takes demonstrations of the power of God for someone to claim the approval of God. We see this truth in the next few of sentences. In our current sentence we see that the people were astonished because they were using the wrong way to evaluate the teaching of Jesus and His right to give a message from God.

These people asked From whence hath this man these things? because they knew that He had not gone to the religious schools which would have taught such things. With their knowing and recognizing that truth, and with their recognizing that Jesus had these things, they should have recognized that He received them from another source than the traditional religious schools. That would mean that Jesus had provided undeniable proof that her was a prophet and received His wisdom directly from God. However, they were not willing to submit to Him. Therefore, they rejected even undeniable evidence which would have required them to change their attitude about Him. We still see people today who are highly intelligent, well educated and yet who choose to believe an obvious lie rather that honor Jesus as 'God in human flesh'.

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 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 Luke 13:25-26 about the word whence. Webster's 1828 defines this word as: 'adv. 1. From what place. Whence and what art thou? 2. From what source. Whence shall we derive hope? Whence comes this honor? Whence hath this man this wisdom? Matthew 13. 3. From which premises, principles or facts. These facts or principles are admitted, whence it follows, that judgment must be entered for the plaintiff. 4. How; by what way or means. Mark 12. 5. In general, from which person, cause, place, principle or circumstance. From whence may be considered as tautological, from being implied in whence; but the use is well authorized, and in some cases the use of it seems to give force or beauty to the phrase. We ascended the mountain, from whence we took a view of the beautiful plains below'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he began. Mr 1:21-22,39; Lu 4:15,31-32
From. Joh 6:42; 7:15; Ac 4:13-14'.

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C6-S3 (Verse 2) The people questioned His demonstrated power of God.

and what wisdom is this which is given unto him,
that even such mighty works are wrought by his hands?

It should be obvious that Jesus had displayed wisdom which could not be denied. Jesus had taught in the synagogue on occasions before this, according to our Gospel account. However, there was something different this time where the people could no longer ignore what he taught.

Our sentence starts with the word and, which adds it to the prior sentence. (Please see the note above for related information provided by context.) The prior sentence recognized that He had knowledge and understanding which could only come from God or from a religious education which they knew that he did not have. Then the first phrase of our sentence adds wisdom to the other attributes. Now our second phrase adds mighty works, which their religious traditions told them were evidence that someone was a prophet who spoke messages directly from God. All together, these sentences tell us that these people admitted that they had undeniable evidence, which they understood, and which showed them exactly who Jesus was. However, they choose to ignore all evidence no matter how undeniable it was.

Our next three sentences tell us why they choose to react this way. 6:4 gives us the true reason as spoke by Jesus. After that we see how Jesus choose to respond. He went elsewhere and, with the exception of His immediate physical family, these people pretty much lost their chance to truly repent and be saved. Despite what many preach, God does not give unlimited chances to truly repent and be saved.

Please see the note for 1Corinthians C1S12 about the word wisdom. The functional definition for this word is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the notes for Romans C16S23and 1Corinthians C1S12 about the word wise.

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

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

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C6-S4 (Verse 3) The people looked at His known physical family.

Is not this the carpenter,
the son of Mary,
the brother of James,
and Joses,
and of Juda,
and Simon?

We read the same question in Matthew 13:55 and Luke 4:22. In John 7:27, people had a similar problem because they were sure that Jesus was born in Nazareth, and many claimed that He was the Christ, but they had been taught that when Christ cometh, no man knoweth whence he is.

The note for this sentence, in the Lord Jesus Christ Study, provides links to other places in Gospel accounts where this same doctrinal error was recorded.

The half brothers and sisters are also named in Matthew 13:55 and they are mentioned in Luke 4:22 and John 7:3.

There is a doctrinal error, pushed by the Roman Catholic Church, which claims that the word brother, in this and matching verses, and the word sisters, in the next sentence, actually means 'cousins'. They do this in order to try and eliminate the Biblical evidence that their claim of an 'ever-virgin Mary', whom they claim is greater than Jesus, is a doctrine from a lying devil. The fact that they make such a blatant lie, and have so many people believe it, shows the power of the devil and of religion over the minds of the lost. It also shows that we can not trust any doctrine from that source.

John 7:1-5 tells us For neither did his brethren believe in him. Therefore, these physical siblings were not saved until after the resurrection of Jesus. There is very strong evidence that the James and Juda, of our sentence, ended up writing the two epistles which carry their names.

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 not talking about Simon Peter.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Mt 13:55-56; Lu 4:22; Joh 6:42
carpenter. Isa 49:7; 53:2-3; 1Pe 2:4
James. Mr 15:40; Mt 12:46; 1Co 9:4; Ga 1:19 exp: Mr 3:18.
Juda. Joh 14:22; Jude 1:1
Simon. Mr 3:18; Ac 1:13'.

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C6-S5 (Verse 3) They knew His sisters.
and are not his sisters here with us?

The doctrine of this sentence is dealt with in the note above.

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'.

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C6-S6 (Verse 3) The people reacted wrongly.
And they were offended at him.

Here we see the standard fleshly reaction to learning a truth which goes against what a person strongly and emotionally believes. For many people real truth doesn't matter. hey want to world to confirm that their personal desires are always right. Of course, when such beliefs conflict with the beliefs of others we get fights and wars. 4:1 tells us: From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?. So, we see that their reaction was due to fleshly lusts.

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: 'offended. Mt 11:6; 13:57; Lu 2:34; 4:23-29; 7:23; Joh 6:60-61; 1Co 1:23'.

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C6-S7 (Verse 4) Jesus explained their wrong reaction.

But Jesus said unto them,
A prophet is not without honour,
but in his own country,
and among his own kin,
and in his own house.

Please see the note for this sentence in the Lord Jesus Christ Study for links to verses which are related to this sentence.

There is a saying of: 'Familiarity Breeds Contempt'. They were familiar with Jesus s a literal physical man and refused to accept that He was anything more, especially when that recognition would require them to submit to His teachings. Unfortunately, 'The Law of Sowing and Reaping' still is in effect. Reaping the results of rejecting truth, especial when it comes to our eternal salvation, can be the worst thing to ever happen to someone.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 about the word prophet. The functional definition for this word is: 'One that foretells future events; a predicter; a foreteller. 2. In Scripture, a person illuminated, inspired or instructed by God to announce God's word; as Moses, Elijah, David, Isaiah, etc. 3. An interpreter; one that explains or communicates sentiments. Ex.7. 4'. Please also see the Study called Jude; false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the word prophecy. The functional definition for this word is: 'A foretelling; prediction; a declaration of something to come. As God only knows future events with certainty, no being but God or some person informed by him, can utter a real prophecy. The prophecies recorded in Scripture, when fulfilled, afford most convincing evidence of the divine original of the Scriptures, as those who uttered the prophecies could not have foreknown the events predicted without supernatural instruction.'. Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection.

Please see the note for Romans C12S8 about the word honour. The functional definition for this word is: ' The esteem due or paid to worth; high estimation'. Please also see the note for Romans C12S8 about the word dishonour.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'The whole territory of a kingdom or state, as opposed to city

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jer 11:21; 12:6; Mt 13:57; Lu 4:24; Joh 4:44'.

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C6-S8 (Verse 5) Their wrong reaction restricted what Jesus could do.

And he could there do no mighty work,
save that he laid his hands upon a few sick folk,
and healed them.

6:1 through 6:6 is a single unit telling us about Jesus teaching near His home and the people refusing to believe. Their unbelief restricted the works He could do there. Matthew 13:58 tells us the same thing as this particular sentence. Matthew 13:54-58; Mark 6:1-8; Luke 4:14-31 and John 4:43-45 all tell about Jesus making the same statement due to the rejection at home. These other references may be different (but similar) incidents.

Our sentence starts with the word And, which adds this sentence to the prior. The prior sentence started with the word But, which connected it to the sentence before it while changing directions. Every sentence so far, except one, has started with these connecting words and that single sentence included words which made it clear that it also was connected. Furthermore, almost every sentence in this chapter starts with the word And which lets us know that the entire chapter is connected into a single account which must consider all points in it in order to fulfill contextual requirements. Therefore, it should be obvious that he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them because of their unbelief.

James 5:14-15 says: Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. There is an argument about who must have the right faith because most often when people 'claim' this verse the person remains sick. So, people want to know who to blame and they try to assign blame based upon someone lacking faith. However, our current context lets us know that the person receiving the healing and the people administering the oil must both have sufficient true Biblical faith. In our context, there can be no question about Jesus having sufficient true Biblical faith, but the recipients were lacking and, therefore, limited what He could do.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 9:23; Ge 19:22; 32:25; Isa 59:1-2; Mt 13:58; Heb 4:2'.

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C6-S9 (Verse 6) Their reaction made Jesus marvel.
And he marveled because of their unbelief.

Please look at the word definitions, below, for the definition of the word marvel and think about it being applied to 'God in human flesh'. Now consider all of the miracles already mentioned in this account and of all of them which were surely done but not mentioned. Think of all of the devils cast out and the evidence that He was more powerful than devils. Think of the doctrinal fights started by the religious leaders and how Jesus had proven that His doctrine was greater and that her knew the Bible better. Think of their culture telling them of prophets having greater authority to speak for God than the priests had and how Jesus had provided uncountable evidences that He was a prophet sent from God. Yet, in spite of all of this evidence, they still had unbelief.

Please see the note for Galatians C1-S3 about the word marvel. The functional definition for this word is: 'I can't believe it!'.

Please also see the notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief. The definition from Webster's 1828 is: '1. Incredulity; the withholding of belief; as, unbelief is blind. 2. Infidelity; disbelief of divine revelation. 3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, etc. Matt. 13. Mark 16. Heb. 3. Rom. 4. 4. Weak faith. Mark 9'. Please see the notes for Romans C10S15; 1Corinthians C14S25 and Galatians C3-S8 about the word believe. The functional definition for this word is: 'To credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge'. Please also see the notes for Romans 3:26-LJC; John 20:31-LJC about the phrase believe in Jesus / Christ. Please also see the notes for John 6:42 and John 12:40 about the phrase believe on / believe in. Please also see the note for John 8:30 about the phrase belief, non-saving. Please also see the note for Romans C10S15 about the phrase belief (true) changes life. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'marvelled. Isa 59:16; Jer 2:11; Mt 8:10; Joh 9:30
General references. exp: Mt 9:35; 13:58.'.

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C6-S10 (Verse 6) Jesus continued to do what He could.

And he went round about the villages,
teaching.

Please notice that our sentence says that He was only teaching. Earlier, before the people decided to reject Him and hold to their unbelief (prior sentence which this sentence is added to by starting with the word and), He was casting out devils, raising the dead, healing and doing other miracles. Our second prior sentence tells us exactly why this was but our current sentence adds a second witness to the doctrine of that prior sentence. Basically, we restrict God's work in and through our life by our unbelief.

We find forms of the word village occurring 85 times in 78 verses of the Bible, ? times in ? verses of the New Testament, in: Matthew 9:35; Matthew 14:15; Matthew 21:2; Mark 6:6; Mark 6:36; Mark 6:56; Mark 11:2; Luke 8:1; Luke 9:52; Luke 9:56; Luke 10:38; Luke 13:22; Luke 17:12; Luke 19:30; Luke 24:13; Luke 24:28; Acts 8:25. Webster's 1828 defines this word as: 'A small assemblage of houses, less than a town or city, and inhabited chiefly by farmers and other laboring people. In England, it is said that a village is distinguished from a town by the want of a market. In the United States, no such distinction exists, and any small assemblage of houses in the country is called a village.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
And he went. Mt 4:23; 9:35; Lu 4:31,44; 13:22; Ac 10:38
General references. exp: Mt 9:35; 13:58.'.

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C6-S11 (Verse 7-9) Jesus sent the twelve to preach and live by faith.

Equivalent Section: The details of His command.

First Step: Jesus sent out the twelve to preach.

And he called unto him the twelve,
and began to send them forth by two and two;

Second Step: Jesus gave them power to back their preaching.

and gave them power over unclean spirits;

Third Step: Jesus commanded them to live by faith.

And commanded them that they should take nothing for their journey,
save a staff only;

Fourth Step: Jesus commanded them to depend on the people that they preached to.

no scrip,
no bread,
no money in their purse:

Equivalent Section: The summary of His command.

But be shod with sandals;
and not put on two coats.

The twelve were commissioned to be sent out as reported in Matthew 10 and Mark 3:14-19 and Mark 6:7-11 and Luke 9:1-6 Only 6:6-13; 6:30-31 report them going before the crucifixion. Luke 10:1-17 reports a similar, but different, account for seventy disciples.

It should be obvious that they were sent out depending on God to move people's hearts to provide for their physical needs. Our Third Step and Fourth Step, of the First Equivalent Section, makes it clear that the only provision that they were to take was a staff to help with walking across rough ground. In particular, if you consider the word definitions below, they were going to get hungry quickly and would be fasting whenever God did not provide their meal through other people who would be strangers to them. Yes, there is an argument that the culture of that time and place were different than what most people experience today. Yes, prophets of that day could expect people to feed them when they visited a village. But they could also expect people to stone them if they upset the people's religious beliefs too much. Therefore, obeying this command took a lot of faith.

Our First Step tells us that Jesus called unto him the twelve, and began to send them forth by two and two. In Luke 10:1 we read After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. Therefore, this is just a step in the expanding training that He is giving to His disciples.

The main thing that He gave to them, to show that they truly represented God, was power over unclean spirits. However, even that was not to convince some people as they had accused Jesus of using the power of Satan to do that back in Mark 3:22.

Our First Equivalent Section tells us that he told them to make no provision for food. Our Second Equivalent Section tells us that he told them to make no provision for shelter. Between the two we have a command to make themselves completely dependent upon God. However, we need to be careful about trying to make a doctrine from this for today. Today we are told to support the missionaries and preachers that we send out. This is an application which applied to that time and circumstance and not something for all times and all circumstances.

Please see the notes for Romans C1S1; 1Corinthians C1S3 and 1Timothy 6:12 about the word call. The functional definition for this word is: 'A person who has a position where they are expected to performs tasks that are stated, implied or desired by another person'. Please also see the note for Romans 10:13; 2Thessalonians 3:1-LJC; Ephesians 5:8-LJC and 1John 4:14-LJC about the phrase call upon the Lord.

Please see the note for 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 Matthew 10:1-2'.

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

We find forms of the word staff occurring 44 times in 43 verses of the Bible and, in the New Testament, in: Mark 6:7-9; Hebrews 11:21. Webster's 1828 defines this word as: '1. A stick carried in the hand for support or defense by a person walking; hence, a support; that which props or upholds. Bread is the proverbially called the staff of life. The boy was the very staff of my age. Thy rod and thy staff, they comfort me. Psalm 23. 2. A stick or club used as a weapon. With forks and staves the felon they pursue. 3. A long piece of wood; a stick; the long handle of an instrument; a pole or stick, used for many purposes. 4. The five lines and the spaces on which music is written. 5. An ensign of authority; a badge of office; as a constables staff. 6. The round of a ladder. 7. A pole erected in a ship to hoist and display a flag; called a flag-staff. There is also a jack-staff, and an ensign-staff. 8. In military affairs, an establishment of officers in various departments, attached to an army. The staff includes officers not of the line, as adjutants, quarter-masters, chaplain, surgeon, etc. The staff is the medium of communication from the commander in chief to every department of an army. 9. A stanza; a series of verses so disposed that when it is concluded, the same order begins again. Cowley found out that no kind of staff is proper for a heroic poem, as being all too lyrical. 10. Stave and staves, plu. of staff. See Stave.'.

We find forms of the word scrip 1Samuel 17:40; Matthew 10:10; Mark 6:7-9; Luke 9:3; Luke 10:4; Luke 22:35; Luke 22:36. Smith's Bible Dictionary defines this word as: 'The Hebrew word thus translated appears in 1Sa 17:40 as a synonym for the bag in which the shepherds of Palestine carried their food or other necessities. The scrip of the Galilean peasants was of leather, used especially to carry their food on a journey, and slung over their shoulders.
Mt 10:10; Mr 6:8; Lu 9:3; 22:35: The English word "scrip" is probably connected with scrape, scrap, and was used in like manner for articles of food.'.

Please see the note for 2Corinthians 9:8-11 about the word bread. Easton's Bible Dictionary defines this word as: 'Food in general.'. Please also see the note for John 6:48 about the symbolic usage of this word.

We find forms of the word money occurring 140 times in 123 verses of the Bible and, in New Testament, in: Matthew 17:24; Matthew 17:27; Matthew 21:12; Matthew 22:19; Matthew 25:18; Matthew 25:27; Matthew 28:12; Matthew 28:15; Mark 6:7-9; Mark 11:15; Mark 12:41; Mark 14:11; Luke 9:3; Luke 19:15; Luke 19:23; Luke 22:5; John 2:14-15; Acts 4:37; Acts 7:16; Acts 8:18; Acts 8:20; Acts 24:26; 1Timothy 6:10. The Morrish Bible Dictionary defines this word as: 'Mention is made of money as early as Ge 17:12-13, where persons are said to be 'bought with money;' and from Genesis to Zechariah it is spoken of as being not counted, but weighed, which would give the true value of the precious metals in the form of rings or in odd pieces of gold or silver. The names Gerah, Bekah, Shekel, Maneh, and Talent, being used for weights as well as money, the two are better considered together.
On the return of the Jews, B.C. 536, Persian money was used by them. This would be followed by Greek money when they were under the dominion of the Greeks. Antiochus VII about B.C. 140, granted permission to Simon Maccabeus to coin Jewish money. Shekels were coined bearing a pot of manna and an almond rod. Under the Romans, Roman money was used.'.

Nave's Topical Bible provides links for the word money as: 'Silver used as: Ge 17:12-13,23,27; 20:16; 23:9,13; 31:15; 37:28; 42:25-35; 43:12-23; 44:1-8; 47:14-18; Ex 12:44; 21:11,21,34-35; 22:7,17,25; 30:16; Le 22:11; 25:37,51; 27:15,18; Nu 3:48-51; 18:16; De 2:6,28; 14:25-26; 21:14; 23:19; Jg 5:19; 16:18; 17:4; 1Ki 21:2,6,15; 2Ki 5:26; 12:4,7-16; 15:20; 22:7,9; 23:35; 2Ch 24:5,11,14; 34:9,14,17; Ezr 3:7; 7:17; Ne 5:4,10-11; Es 4:7; Job 31:39; Ps 15:5; Pr 7:20; Ec 7:12; 10:19; Isa 43:24; 52:3; 55:1-2; Jer 32:9-10,25,44; La 5:4; Mic 3:11; Mt 25:18,27; 28:12,15; Mr 14:11; Lu 9:3; 19:15,23; 22:5; Ac 7:16; 8:20. Gold used as: Ge 13:2; 24:35; 44:8,1; 1Ch 21:25; Ezr 8:25-27; Isa 13:17; 46:6; 60:9; Eze 7:19; 28:4; Mt 2:11; 10:9; Ac 3:6; 20:33; 1Pe 1:18. Copper used as: Mr 6:8; 12:41. Weighed: Ge 23:16; 43:21; Job 28:15; Jer 32:9-10; Zec 11:12. Image on: Mt 22:20-21. Conscience: Jg 17:2; Mt 27:3,5. Atonement: Ex 30:12-16; Le 5:15-16. Sin: 2Ki 12:16. Value of, varied corruptly: Am 8:5. Love of, the root of evil: 1Ti 6:10'.

Torrey's Topical Textbook provides links for the word money as: 'Gold and silver used as: Ge 13:2; Nu 22:18. Brass introduced as, by the Romans: Mt 10:9. Originally stamped with the image of a lamb: Ge 23:15; 33:19 (marg.). Of the Romans, stamped with the image of Caesar: Mt 22:20-21. Usually taken by weight: Ge 23:16; Jer 32:10. PIECES OF MENTIONED: Talent of gold: 1Ki 9:14; 2Ki 23:23. Talent of silver: 1Ki 16:24; 2Ki 5:22-23. Shekel of silver: Jg 17:10; 2Ki 15:20. Half shekel or bekah: Ex 30:15. Third of a shekel: Ne 10:32. Fourth of a shekel: 1Sa 9:8. Gerah the twentieth of a shekel: Nu 3:47. Pound: Lu 19:13. Penny: Mt 20:2; Mr 6:37. Farthing: Mt 5:26; Lu 12:6. Mite: Mr 12:42; Lu 21:2. Of the Jews regulated by the standard of sanctuary: Le 5:15; Nu 3:47. Was current with the merchants: Ge 23:16. Jews forbidden to take usury for: Le 25:37. Changing of, a trade: Mt 21:12; Joh 2:15. WAS GIVEN: For lands: Ge 23:9; Ac 4:37. For slaves: Ge 37:28; Ex 21:21. For merchandise: Ge 43:12; De 2:6. For tribute: 2Ki 23:33; Mt 22:19. As wages: Ezr 3:7; Mt 20:2; Jas 5:4. As offerings: 2Ki 12:7-9; Ne 10:32. As alms: 1Sa 2:36; Ac 3:3,6. Custom of presenting a piece of: Job 42:11. Power and usefulness of: Ec 7:12; 10:19. Love of, the root of all evil: 1Ti 6:10'.

We find forms of the word purse in: Proverbs 1:14; Matthew 10:9; Mark 6:7-9; Luke 10:4; Luke 22:35; Luke 22:36. Easton's Bible Dictionary defines this word as: '(1.) Gr. balantion, a bag (Lu 10:4; 22:35-36).
(2.) Gr. zone, properly a girdle (Mt 10:9; Mr 6:8), a money-belt. As to our Lord's sending forth his disciples without money in their purses, the remark has been made that in this "there was no departure from the simple manners of the country. At this day the farmer sets out on excursions quite as extensive without a para in his purse; and a modern Moslem prophet of Tarshisha thus sends forth his apostles over this identical region. No traveller in the East would hestitate to throw himself on the hospitality of any village." Thomson's Land and the Book'.

Please see the note for Luke 3:11 about the word coat. Easton's Bible Dictionary defines this word as: 'the tunic worn like the shirt next the skin (Le 16:4; Song 5:3; 2Sa 15:32; Ex 28:4; 29:5). The "coats of skins" prepared by God for Adam and Eve were probably nothing more than aprons (Ge 3:21). This tunic was sometimes woven entire without a seam (Joh 19:23); it was also sometimes of "many colours" (Ge 37:3; R.V. marg., "a long garment with sleeves"). The "fisher's coat" of Joh 21:7 was obviously an outer garment or cloak, as was also the "coat" made by Hannah for Samuel (1Sa 2:19). (See Dress.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the twelve. Mr 3:13-14; Mt 10:1-4; Lu 6:13-16; 9:1-6; 10:3-12
two and. Ex 4:14-15; Ec 4:9-10; Re 11:3
power. Mr 16:17; Lu 10:17-20
take. Mt 10:9-10; Lu 10:4; 22:35 exp: Lu 9:3.
save. Matthew says that they were to take "neither two coats, neither shoes, nor yet staves;" but this precept plainly means, "Go just as you are; take no other coat, shoes, or staff than what you already have."
money. "The word signifieth a piece of brass money in value something less than a farthing. Mt 10:9: but here it is taken in general for money." Lu 9:3'.

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C6-S12 (Verse 10) Jesus told them how to depend for shelter.

And he said unto them,
In what place soever ye enter into an house,
there abide till ye depart from that place.

This instruction is adding to the prior about how the disciples were to act at this time and culture while going out to preach. Here we see that they are to be grateful for the provision provided and to not waste time looking for better. Instead, their time is to be spent on preaching and healing.

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 1Corinthians C7S9 about the word abide. The functional definition for this word is: 'o dwell, rest, continue, stand firm, or be stationary for anytime indefinitely'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 10:11-13; Lu 9:4; 10:7-8; Ac 16:15; 17:5-7'.

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C6-S13 (Verse 11) Jesus told them how to deal with rejection.

And whosoever shall not receive you,
nor hear you,
when ye depart thence,
shake off the dust under your feet for a testimony against them.

This instruction is adding to the prior about how the disciples were to act at this time and culture while going out to preach. Here they are told how to react to rejection. Many people believe that God must spend a life-time begging them to accept His salvation. God records our rejection and uses it when we face judgment. At the same time He tells His messengers to acknowledge that God will deal with them, by shaking off the dust under your feet for a testimony against them, and move on.

There are a lot of things that God's people get upset at which they should not be upset about. instead, they should follow the advice of this sentence. They should just acknowledge that God will judge the people who do wrong and move on.

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

Please see the note for Luke 6:47-48 about the word shake. Webster's 1828 defines this word as: '1. To cause to move with quick vibrations; to move rapidly one way and the other; to agitate; as, the wind shakes a tree; an earthquake shakes the hills or the earth. I shook my lap, and said, so God shake out every man from his house- Neh. 5. He shook the sacred honors of his head. Dryden. -As a fig casteth her untimely fruit, when it is shaken of a mighty wind. Rev. 6. 2. To make to totter or tremble. The rapid wheels shake the heav'n's basis. Milton. 3. To cause to shiver; as, an ague shakes the whole frame. 4. To throw down by a violent motion. Macbeth is ripe for shaking. Shak. But see shake off, which is generally used. 5. To throw away; to drive off. 'Tis our first intent To shake all cares and business from our age. See Shake off. Shak. 6. To move from firmness; to weaken the stability of; to endanger; to threaten to overthrow. Nothing should shake our belief in the being and perfections of God, and in our own accountableness. 7. To cause to waver or doubt; to impair the resolution of; to depress the courage of. That ye be not soon shaken in mind. 2 Thess. 2. 8. To trill; as, to shake a note in music.'.

Please see the note for Luke 9:5 about the word dust. Fausset's Bible Dictionary defines this word as: 'To "shake off dust from one's feet against a city or person" implied a solemn refusal to take anything away, even the very dust of their ground, but to leave it to witness against them (Mr 6:11); shaking off all connection with them, and all responsibility for their guilt and consequent punishment for rejecting the gospel'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Ne 5:13; Mt 10:14; Lu 9:5; 10:10-11; Ac 13:50-51; 18:6
It shall. Eze 16:48-51; Mt 10:15; 11:20-24; Lu 10:12-15; Joh 15:22-24; Heb 6:4-8; 10:26-31; 2Pe 2:6; Jude 1:7
and. Gr. or.
General references. exp: Eze 16:48.'.

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C6-S14 (Verse 11) Jesus told them the consequences of rejection.

Verily I say unto you,
It shall be more tolerable for Sodom and Gomorrha in the day of judgment,
than for that city.

This instruction is adding to the prior about how the disciples were to act at this time and culture while going out to preach. Here they are told the consequence of rejecting the message from God. People think they are rejecting the messenger when God says that they are really rejecting Him (1Samuel 8:7). Another part of this is the doctrinal error that God will always give people another chance (And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3).

We also read about this region in Matthew 11:23, which says And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

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.

We find the word tolerable Matthew 10:15; Matthew 11:22; Matthew 11:24; Mark 6:11; Luke 10:12; Luke 10:14. Webster's 1828 defines this word as: '. That may be borne or endured; supportable, either physically or mentally. The cold in Canada is severe, but tolerable. The insults and indignities of our enemies are not tolerable.
It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. Matt. 10.2. Moderately good or agreeable; not contemptible; not very excellent or pleasing, but such as can be borne or received without disgust, resentment or opposition; as a tolerable translation; a tolerable entertainment; a tolerable administration'.

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

We find forms of the word Gomorrha only in connection with Sodom and only in Matthew 10:15; Mark 6:11; Romans 9:29; 2Peter 2:6 and Jude 1:7.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
in the day. Mt 12:36; Ro 2:5,16; 2Pe 2:9; 3:7; 1Jo 4:17'.

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C6-S15 (Verse 12) The twelve did as commanded.

And they went out,
and preached that men should repent.

This is the same as John the Baptist preached and Jesus preached and what we are commanded to preach. The problem is that many people claim to preach this while using the wrong definition of repent. They leave out the most important part of the true Biblical definition which is: 'turning towards God and accepting His attitudes and actions about sin'. If this change in attitude is not seen in a life then the person has not truly repented regardless of what they claim.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'preached. Mr 1:3,15; Eze 18:30; Mt 3:2,8; 4:17; 9:13; 11:20; Lu 11:32; 13:3,5; 15:7,10; 24:47; Ac 2:38; 3:19; 11:18; 20:21; 26:20; 2Co 7:9-10; 2Ti 2:25-26
General references. exp: Lu 9:2,6.'.

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C6-S16 (Verse 13) The twelve experienced the power of God.

And they cast out many devils,
and anointed with oil many that were sick,
and healed them.

Our sentence starts with the word And, which adds it to the prior sentence. That sentence and this sentence tell of the twelve doing what Jesus sent them to do according to 6:7-9. This is the only account in any of the Gospels where we are told that the twelve did miracles before they received the indwelling Holy Spirit. Luke 10:1-17 gives us a similar account for seventy disciples. As reported in the note for 6:5, the people receiving the healing had to have true Biblical faith, along with the twelve, in order for them to receive these miracles.

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 also see the section called Jesus and Devils, in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils.

Please see the note for 2Corinthians C1S15 about the word anoint. The functional definition for this word is: ' To pour oil upon; to smear or rub over with oil or unctuous substances; also to spread over, as oil'.

Please see the note for Luke 10:33-34 about the word oil. The functional definition for this word is: 'Its three principal uses among the Hebrew were: (1) To anoint the body so as to mollify the skin, heal injuries, and strengthen muscles (Ps 104:15; 109:18; 141:5; Isa 1:6; Lu 10:34; 2Ch 28:15; Mr 6:13; Jas 5:14) (See ANOINT.) (2) As we use butter, as food (Nu 11:8; 1Ki 17:12; 1Ch 12:40; Eze 16:13,19; Ho 2:5). (3) To burn in lamps (Ex 25:6; Mt 25:3).'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cast. Mr 6:7; Lu 10:17
anointed. Jas 5:14-15
General references. exp: Lu 9:6.'.

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C6-S17 (Verse 14) The included section of this sentence is separated below.

How Herod reacted to the stories about Jesus.

Equivalent Section: Herod heard about Jesus

First Step: Herod.

And king Herod heard of him;

Second Step: Why Herod heard.

(See Below):

Equivalent Section: Herod reacted.

and he said,
That John the Baptist was risen from the dead,
and therefore mighty works do shew forth themselves in him.

Below is the part of the sentence from the parenthesis.

(for his name was spread abroad)

Matthew 14:1-12, Mark 6:14-29 and Luke 9:7-9 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

This sentence starts one of the two longer Gospel accounts about the beheading of John the Baptist. Our current sentence tells us what king Herod said because his conscience was bothering him. In this account we see that God allows evil men to mistreat His people so that God is justified in condemning the evil people when God judges them. While God allows this, He also uses their conscience to bother them for acting against His people.

Our sentence also tells us that king Herod acted foolishly in that he made up his mind who he had heard about before he received all of the facts and verified what he believed. We see many people make this type of foolish error. Then when they learn of their error, most swell up with pride and refuse to admit their error. As our account goes on, we learn that earlier king Herod had made a foolish promise and refused to admit his foolishness because of pride. As a result, he was maneuvered into murdering John the Baptist and ended up with the result we see in this sentence. When we act foolishly or sin, and try to preserve our pride instead of confessing our error or sin, it always results in further problems in the future such as we see in this sentence.

In addition to other errors, we see the basis for religious worship of ancestors expressed by king Herod. When he concludes that therefore mighty works do shew forth themselves in him, on the basis of his belief that John the Baptist was risen from the dead, he is expressing the belief that the spirits of dead people remain in this physical reality but gain supernatural powers. Such a belief is the basis of ancestor worship religions.

In our sentence we have two Equivalent Sections with king Herod hearing something in the First Equivalent Section and his drawing a conclusion in the Second Equivalent Section without ever researching the validity of the rumors nor the validity of his own beliefs. These are the actions of a fool.

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

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

Please see the note for 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: 'king Herod. Mr 6:22,26-27; Mt 14:1-2; Lu 3:1; 9:7-9; 13:31; 23:7-12
his name. Mr 1:28,45; 2Ch 26:8,15; Mt 9:31; 1Th 1:8
General references. exp: Lu 7:17.'.

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C6-S18 (Verse 15) Others believed a different error.

Others said,
That it is Elias.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Here we read that some people confused Jesus with Elias, who is Elijah of the Old Testament. He is only called Elias in the New Testament, which gives us the difference between the Hebrew and Greek forms of his name. Malachi 4:5-6 promised: Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. This reference is one of the reasons why some people argue that one of the two witnesses of Revelation 11:3 must be Elijah.

In Mark 9:12-13 Jesus tells us that John the Baptist came in the spirit of Elijah and that God would use John the Baptist to fulfill the prophecy if they accepted Jesus as their King and allowed Him to bring in the 'Kingdom Age'. They, of course, rejected Jesus as their King. This is why people say that the prophecy of Malachi must still be fulfilled in Revelation.

We find Elias referenced in: Matthew 11:14; Matthew 16:14; Matthew 17:3; Matthew 17:4; Matthew 17:10; Matthew 17:11; Matthew 17:12; Matthew 27:47; Matthew 27:49; Mark 6:15; Mark 8:28; Mark 9:4; Mark 9:5; Mark 9:11; Mark 9:12; Mark 9:13; Mark 15:35; Mark 15:36; Luke 1:17; Luke 4:25-26; Luke 9:8; Luke 9:19; Luke 9:30; Luke 9:33; Luke 9:54; John 1:21; John 1:25; Romans 11:2; James 5:17.

Elijah is found in:1Kings 17-21 and 2Kings 1-3 and 2Kings 9:36 and 2Kings 10:10 and Ezra 10:-21 and Malachi 4:5-6.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is Elias. Mr 8:28; 9:12-13; 15:35-36; Mal 4:5 Elijah. Mt 16:14; 17:10-11; Lu 1:17; 9:8,19; Joh 1:21,25
General references. exp: Lu 9:8.'.

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C6-S19 (Verse 15) Still more believed a third error.

And others said,
That it is a prophet,
or as one of the prophets.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Here we read that people thought Jesus was a prophet but were not willing to claim that He was Elias. They recognized that His miracles and teaching at least made Him a prophet.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
a prophet. Mt 21:11; Lu 7:16,39; Joh 6:14; 7:40; 9:17; Ac 3:22-23
General references. exp: Lu 9:8.'.

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C6-S20 (Verse 16) What Herod said.

Equivalent Section: How Herod reacted.

But when Herod heard thereof,
he said,
It is John,
whom I beheaded:

Equivalent Section: Why.

he is risen from the dead.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Here we read that his conscience bothered Herod so much that he insisted that Jesus was John the Baptist without even bothering to verify his suspicion.

Please see the note for Mark 3:6 about the word Herodians.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is. Ge 40:10-11; Ps 53:5; Mt 14:2; 27:4; Lu 9:9; Re 11:10-13'.

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C6-S21 (Verse 17) Herod's fear made him adamant.

Equivalent Section: Why Herod feared.

For Herod himself had sent forth and laid hold upon John,
and bound him in prison for Herodias' sake,
his brother Philip's wife:

Equivalent Section: Why Herod did wrong.

for he had married her.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Here we read why Herod beheaded John the Baptist. This ended up sending Herod to Hell. Only foolish men ignore the influence of women. Here we see a woman who was willing to do anything to advance her own fleshly and worldly lusts including destroying whatever relationship these two brothers had.

Please see the note for Mark 3:6 about the word Herodians.

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'. Herod tried to keep John the Baptist from saying the truth.

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 6:5 about Philip.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A.M. 4032. A.D. 28.
Herod. Mt 4:12; 11:2; 14:3-12; Lu 3:19-20
Philip's. Lu 3:1
General references. exp: Le 18:16; Lu 3:19; Joh 3:24.'.

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C6-S22 (Verse 18) What John the Baptist said to make them mad.

For John had said unto Herod,
It is not lawful for thee to have thy brother's wife.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Here we read about John the Baptist publically calling out the sin of Herod. John the Baptist did it publically because the sin was public and God tells us to publically condemn sin that is dome publically so that others know to not do the same sin.

Please see the note for Mark 3:6 about the word Herodians.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is. Le 18:16; 20:21; 1Ki 22:14; Eze 3:18-19; Mt 14:3-4; Ac 20:26-27; 24:24-26
General references. exp: Mt 14:4; Lu 3:19.'.

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C6-S23 (Verse 19-20) The reaction of Herod and the woman.

Equivalent Section: How the woman reacted.

First Step: How she felt.

Therefore Herodias had a quarrel against him,
and would have killed him;

Second Step: How she was limited.

but she could not:

Equivalent Section: Why she could not kill John the Baptist.

First Step: Why Herod feared.

For Herod feared John,
knowing that he was a just man and an holy,
and observed him;

Second Step: Herod listened to John the Baptist.

and when he heard him,
he did many things,
and heard him gladly.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Here we see how petty and vindictive Herodias was. Instead of just ignoring John the Baptist, or getting right with God, she decided to have him killed for telling the truth. However, as our sentence says, she could not directly order his death. Therefore, as our account tells us, she plotted and waited until she could get her petty vengeance.

Our sentence clearly tells us the conflicting motivations of these two people. We see the foolishness and weakness of Herod in this account since he let this woman lead him into a foolish decision just to satisfy her petty vengeance.

Please see the note for Mark 3:6 about the word Herodians.

We find forms of the word quarrel in: Leviticus 26:25; 2Kings 5:7; Mark 6:19-20; Colossians 3:13. Webster's 1828 defines this word as: '1. A brawl; a petty fight or scuffle; from its noise and uproar. 2. A dispute; a contest. On open seas their quarrels they debate. 3. A breach of friendship or concord; open variance between parties. 4. Cause of dispute. The king's quarrel is honorable. 5. Something that gives a right to mischief, reprisal or action. He thought he had a good quarrel to attack him. Not used. 6. Objection; ill will, or reason to complain; ground of objection or dispute. Herodias had a quarrel against him. Mark 6. 7. Something peevish, malicious, or disposed to make trouble. Not used.
QUAR'REL, n. 1. An arrow with a square head. Not used unless in poetry. 2. A pane of glass; a square. See Quarry and Square.
QUAR'REL, v.i. 1. To dispute violently or with loud and angry words; to wrangle; to scold. How odious to see husband and wife quarrel! 2. To fight; to scuffle; to contend; to squabble; used of two persons or of a small number. It is never used of armies and navies in combat. Children and servants often quarrel about trifles. Tavern-haunters sometimes quarrel over their cups. 3. To fall into variance. Our people quarrel with obedience. 4. To find fault; to cavil. I will not quarrel with a slight mistake. Men at enmity with their God, quarreling with his attributes - quarreling with the being that made them, and who is constantly doing them good. 5. To disagree; to be at variance; not to be in accordance in form or essence. Some things arise of strange and quarr'ling kind, the forepart lion, and a snake behind.
QUAR'REL, v.t. 1. To quarrel with. 2. To compel by a quarrel; as, to quarrel a man out of his estate or rights.'.

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

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The functional definition for this word is: 'Exactly proportioned; proper.'. Please also see the note for 2Peter 2:9-LJC about the word unjust. Please also see the note for Romans 3:20 about the word justify. 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 see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The functional definition for this word is: 'pure in heart, temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, godly'. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. Please see the Word Study on Spirit for links to every place in the Bible where we find the phrase Holy Ghost. Please also see the note for 1John 2:20 about the phrase Holy One. Please also see the note for John 7:39 about the phrase Holy Spirit, indwelling.

Please see the note for 1Timothy 5:21 about the word observe. The functional definition for this word is: 'to hold in view, or to keep the eyes on'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Herodias. Ge 39:17-20; 1Ki 21:20
a quarrel. or, an inward grudge. Ec 7:9; Eph 4:26-27
feared. Mr 11:18; Ex 11:3; 1Ki 21:20; 2Ki 3:12-13; 6:21; 13:14; 2Ch 24:2,15-22; 26:5; Eze 2:5-7; Da 4:18,27; 5:17; Mt 14:5; 21:26
observed him. or, kept him, or saved him.
and heard. Mr 4:16; Ps 106:12-13; Eze 33:32; Joh 5:35'.

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C6-S24 (Verse 21-22) How the problem happened.

First Step: The circumstance.

And when a convenient day was come,
that Herod on his birthday made a supper to his lords,
high captains,
and chief estates of Galilee;

Second Step: The action.

And when the daughter of the said Herodias came in,
and danced,
and pleased Herod and them that sat with him,
the king said unto the damsel,
Ask of me whatsoever thou wilt,
and I will give it thee.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Here we see king Herod doing foolishly and it resulted from his fulfilling the lusts of his flesh. Thus we are warned against acting to fulfill the lusts of our flesh.

First we see that he made a supper to his lords, high captains, and chief estates of Galilee. That is: he made a supper for all of the people who were important in this world, at that time and in that place, so that they could all tell him how he was even more important than they were. Thus, the true purpose was to inflate his own pride.

Next we see that the daughter of his stolen wife danced, and pleased Herod and them that sat with him. We can be pretty sure that it was a sensual dance. We already know that he had taken his brother's wife. Therefore, normal moral standards were not at work in him.

Next we see that Herodias could not get king Herod to do what she wanted so she used her daughter to get him to do her will. Any woman who would use her own daughter this way is vile.

Please see the note for Philemon 1:8 about the word convenient. The functional definition for this word is: 'Fit; suitable; proper; adapted to use or to wants; commodious'.

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

Please see the note for Mark 3:6 about the word Herodians.

Please see the note for John 12:2 about the word supper. The Morrish Bible Dictionary defines this word as: 'In the East this is the chief meal of the day; it is enjoyed in the evening when the labours of the day are over and the partakers have only rest before them. Mr 6:21; Joh 12:2. It is typical of the fulness of grace set forth in our Lord Jesus Christ, to enjoy which Israel were first invited, and afterwards the poor and outcast were compelled to come and taste in God's house. Lu 14:16-24. See LORD'S SUPPER. The destruction of the two beasts and their armies is spoken of as providing a supper for the birds that fly in mid-heaven. Re 19:17.'. Please also see the note for 1Corinthians C11S28 about the phrase Lord's Supper. Also see 1Corinthians 11:25 about the word sup.

Please see the note for Luke 22:4 about the word captain. The functional definition for this word is: 'the man who goes with a military or police force and is in charge of them'.

Please see the note for 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ge 27:41; 2Sa 13:23-29; Es 3:7; Ps 37:12-13; Ac 12:2-4 exp: 1Co 16:12.
his birthday. Ge 40:20; Es 1:3-7; 2:18; Pr 31:4-5; Da 5:1-4; Ho 7:5; 1Pe 4:3; Re 11:10
General references. Es 1:10-12; Isa 3:16-26; Da 5:2; Mt 14:6'.

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C6-S25 (Verse 23) The error.

And he sware unto her,
Whatsoever thou shalt ask of me,
I will give it thee,
unto the half of my kingdom.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

He was quite probably drunk out of his mind to make such a foolish promise. None of God's promises are foolish.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he. 1Sa 28:10; 2Ki 6:31; Mt 5:34-37; 14:7
Whatsoever. Es 5:3,6; 7:2; Pr 6:2; Mt 4:9'.

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C6-S26 (Verse 24) The girl asked her mother for advice.

And she went forth,
and said unto her mother,
What shall I ask?

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Here we see the girl was completely controlled by her mother. Why else would a (probably teen-age girl) not know what to ask for?

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C6-S27 (Verse 24) The mother sought vengeance.

And she said,
The head of John the Baptist.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Here we see the woman get her petty vengeance. We see that she didn't care what influence she had on her daughter nor did she care what God would do as a result. A life of sin makes people completely self-centered and short-sighted.

Please see the note for Colossians C1S4 about the word head. The functional definition for this word is: 'This part of the human body contains the organs of hearing, seeing, tasting and smelling; it contains also the brain, which is supposed to be the seat of the intellectual powers, and of sensation'. Please also see the note for 1Corinthians 11:3-LJC about the phrase Christ: the head of.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'said. Ge 27:8-11; 2Ch 22:3-4; Eze 19:2-3; Mt 14:8
The head. Job 31:31; Ps 27:2; 37:12,14; Pr 27:3-4; Ac 23:12-13'.

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C6-S28 (Verse 25) The girl obeyed her mother.

And she came in straightway with haste unto the king,
and asked,
saying,
I will that thou give me by and by in a charger the head of John the Baptist.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Here we see the evidence that she was completely controlled by her mother because she asked for nothing of her own desires but asked for her mother's petty vengeance.

Please see the note for John 11:31 about the word haste / hastily. The functional definition for this word is: 'Celerity of motion; speed; swiftness; dispatch; expedition'.

We find the word charger in: Numbers 7:13, Numbers 7:19, Numbers 7:25, Numbers 7:31, Numbers 7:37, Numbers 7:43, Numbers 7:49, Numbers 7:55, Numbers 7:61, Numbers 7:67, Numbers 7:73, Numbers 7:79, Numbers 7:84-85, Ezra 1:9; Matthew 14:8; Matthew 14:11; Mark 6:25; Mark 6:28. Easton's Bible Dictionary defines this word as: 'a bowl or deep dish. The silver vessels given by the heads of the tribes for the services of the tabernacle are so named (Nu 7:13, etc.). The "charger" in which the Baptist's head was presented was a platter or flat wooden trencher (Mt 14:8,11; Mr 6:25,28). The chargers of gold and silver of Ezr 1:9 were probably basins for receiving the blood of sacrifices'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with haste. Pr 1:16; Ro 3:15
a charger. Nu 7:13,19-89'.

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C6-S29 (Verse 26) The follow-up on the error.

First Step: How Herod felt.

And the king was exceeding sorry;

Second Step: What Herod did.

yet for his oath's sake,
and for their sakes which sat with him,
he would not reject her.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Now we see that Herod realizes that he made a mistake. However, instead of swallowing his pride and admitting his mistake, he keeps the oath. There are many who will argue that no matter what we should keep an oath. However, there is also the consideration of miscarriage of justice. Here we see that Herod proved that he could be tricked into doing wrong, even doing murder, if someone got him to swear a foolish oath.

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

We find forms of the word sorry in: 1Samuel 22:8, Nehemiah 8:10, Psalms 38:18, Isaiah 51:19, Matthew 14:9, Matthew 17:23, Matthew 18:31; Mark 6:26, 2Corinthians 2:2; 2Corinthians 7:8; 2Corinthians 7:9. Webster's 1828 defines this word as: '1. Grieved for the loss of some good; pained for some evil that has happened to one's self or friends or country. It does not ordinarily imply severe grief, but rather slight or transient regret. It may be however, and often is used to express deep grief. We are sorry to lose the company of those we love; we are sorry to lose friends or property; we are sorry for the misfortunes of our friends or of out country. And the king was sorry. Matt 14. 2. Melancholy; dismal. 3. Poor; mean; vile; worthless; as a sorry slave; a sorry excuse. Coarse complexions, and cheeks of sorry grain-'. Please also see the note for Philippians 2:27 about the word sorrow.

We find forms of the word oath occurring 64 times in 59 verses of the Bible and, in the New Testament, in: Matthew 5:33; Matthew 14:7; Matthew 14:9; Matthew 26:72; Mark 6:26; Luke 1:73; Acts 2:30; Acts 23:21; Hebrews 6:16; Hebrews 6:17; Hebrews 7:20-21; Hebrews 7:28; James 5:12. Easton's Bible Dictionary defines this word as: 'a solemn appeal to God, permitted on fitting occasions (De 6:13; Jer 4:2), in various forms (Ge 16:5; 2Sa 12:5; Ru 1:17; Ho 4:15; Ro 1:9), and taken in different ways (Ge 14:22; 24:2; 2Ch 6:22). God is represented as taking an oath (Heb 6:16-18), so also Christ (Mt 26:64), and Paul (Ro 9:1; Ga 1:20; Php 1:8). The precept, "Swear not at all," refers probably to ordinary conversation between man and man (Mt 5:34,37). But if the words are taken as referring to oaths, then their intention may have been to show "that the proper state of Christians is to require no oaths; that when evil is expelled from among them every yea and nay will be as decisive as an oath, every promise as binding as a vow."'.

Nave's Topical Bible provides links for the word oath as: '(A solemn qualification) Used in solemnizing covenants: Between Abraham and the king of Sodom: Ge 14:22-23. Between Abraham and Abimelech: Ge 21:22-23. Between Isaac and Abimelech: Ge 26:26-29,31. Abraham requires oath of his servant Eliezer: Ge 24:2-3,9. Esau confirms the sale of his birthright by: Ge 25:33. Jacob confirms the covenant between him and Laban by: Ge 31:53. Requires Joseph to swear that he would bury him with his forefathers: Ge 47:28-31. Joseph requires a similar oath: Ge 50:25. Rahab requires an oath from the spies: Jos 2:12-14; 6:22. The Israelites confirm the covenant with the Hivites: Jos 9:3-20. Moses covenants with Caleb by: Jos 14:9. The elders of Gilead confirm their pledge to Jephthah by: Jg 11:10. The Israelites swear in Mizpeh: Jg 21:5. Ruth swears to Naomi: Ru 1:17. Boaz swears to Ruth: Ru 3:13. Saul swears to Jonathan: 1Sa 19:6. Jonathan and David confirm a covenant by: 1Sa 20:3,13-17. David swears to Saul: 1Sa 24:21-22; 2Sa 21:7. Saul swears to the witch of En-dor: 1Sa 28:10. David swears not to eat until the sun goes down: 2Sa 3:35. Joab confirms his word by: 2Sa 19:7. David swears to Bath-sheba that Solomon will be king: 1Ki 1:28-29. Solomon confirms his word by: 1Ki 2:23. So does Shimei: 1Ki 2:42. Elisha seals his vow to follow Elijah by: 2Ki 2:2. King of Samaria confirms his word with an: 2Ki 6:31. Gehazi confirms his lie by: 2Ki 5:20. Jehoida requires an oath from the rulers: 2Ki 11:4. Zedekiah violates: 2Ch 36:13. Ezra requires, of the Priests and Levites: Ezr 10:5,19. So does Nehemiah: Ne 5:12-13. Zedekiah swears to Jeremiah: Jer 38:16. Gedaliah confirms his word by: Jer 40:9. Peter confirms his denial of Jesus by: Mr 14:71. ATTRIBUTED TO GOD: Ge 22:16; Ps 89:35; 95:11; 105:9; 132:11; Isa 14:24; 45:23; Jer 11:5; 22:5; 49:13; 51:14; Lu 1:73; Heb 3:11,18; 4:3; 6:13-14,17; 7:21,28; Re 10:6. UNCLASSIFIED SCRIPTURES RELATING TO: Ex 20:7; 22:10-11; 23:1; Le 6:2-5; 19:12; Nu 5:19-24; De 5:11; 6:13; 10:20; 1Ki 8:31-32; Ps 15:1-2,4; Ec 8:2; Isa 48:1; Jer 4:2; 5:2,7; 7:8-9; 12:16; Da 9:11; 12:7; Ho 4:15; Mt 5:33-37; 14:3-12; 23:18-22; 26:63; Mr 6:26; Ac 23:12-14; 2Co 1:23; Ga 1:20; Heb 6:16; Jas 5:12; Re 10:5-6'.

Please see the note for John 12:48 about the word reject. The functional definition for this word is: ' To throw away, as any thing useless or vile. 2. To cast off'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 14:9; 27:3-5,24-25'.

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C6-S30 (Verse 27-28) The short-term results.

Equivalent Section: How Herod acted.

And immediately the king sent an executioner,
and commanded his head to be brought:

Equivalent Section: The servant obeyed.

and he went and beheaded him in the prison,
And brought his head in a charger,
and gave it to the damsel:

Equivalent Section: The woman had her vengeance.

and the damsel gave it to her mother.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

The note for the prior sentence dealt with his foolishness in this act. The equivalency of this sentence shows us that the entire thing was manipulated by the mother.

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

Please see the note for Mark 6:25 about the word charger. Easton's Bible Dictionary defines this word as: 'a bowl or deep dish. The silver vessels given by the heads of the tribes for the services of the tabernacle are so named (Nu 7:13, etc.). The "charger" in which the Baptist's head was presented was a platter or flat wooden trencher (Mt 14:8,11; Mr 6:25,28). The chargers of gold and silver of Ezr 1:9 were probably basins for receiving the blood of sacrifices'.

Please see the note for Mark 5:40 about the word damsel. The functional definition for this word is: 'A young woman'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the king. Mt 14:10-11 exp: Da 6:16.
an executioner. or, one of his guard. Spekoulator G4688, in Latin, speculator, from speculor, to look about, spy, properly denotes a sentinel; and as these sentinels kept guard at the palaces of kings, and the residences of Roman governors, so they were employed in other offices besides guarding, and usually performed that of executioners. As, however, we learn from Josephus, that Herod was at this very time engaged in war with Aretas, king of Arabia, in consequence of Herod's having divorced his daughter in order to marry Herodias, his brother Philip's wife; and as this event occurred at an entertainment given at the castle of Machaerus, while his army was on its march against his father-in-law; we are furnished with an additional reason why a speculator, or sentinel, should have been employed as an executioner; and are thus enabled to discover such a latent and undesigned coincidence as clearly evinces the truth of the evangelical narrative.'.

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C6-S31 (Verse 29) The reaction by the disciples of John.

And when his disciples heard of it,
they came and took up his corpse,
and laid it in a tomb.

Mark 6:14 through Mark 6:29 report the beheading of the John the Baptist. Please see the general note for the chapter for links that are related accounts of this event.

Matthew 14:13 and Mark 6:29-33 and Luke 9:10 all tell us that Jesus tried to take His disciples to a private place to mourn the death of John the Baptist, but the people followed them and refused to give them time to mourn his death.

Here we see that his disciples took care of his body and honored his death. The woman who caused the death didn't even have him buried. Our next sentence tells us that his disciples turned to Jesus, which is what God and John the Baptist had wanted. Thus, we see that even events of our sorrow arte in God's will if we truly try to serve God.

Please see the note for Mark 5:2-4 about the word tomb. The functional definition for this word is: 'place for burying the dead'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they came. 1Ki 13:29-30; 2Ch 24:16; Mt 14:12; 27:57-60; Ac 8:2'.

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C6-S32 (Verse 30) The twelve report back to Jesus.

And the apostles gathered themselves together unto Jesus,
and told him all things,
both what they had done,
and what they had taught.

Please see the note for John 6:67 about the twelve disciples / apostles. As seen in that note, they were not yet acting within the role of apostle. However, Mark uses this term to identify the exact disciples of John the Baptist who did this thing.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the apostles. Mr 6:7-13; Lu 9:10; 10:17
both. Ac 1:1; 20:18-21; 1Ti 4:12-16; Tit 2:6-7; 1Pe 5:2-3
General references. exp: Ge 24:66; Mt 14:13.'.

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C6-S33 (Verse 31) Jesus takes them apart for a rest.

Equivalent Section: Jesus tells them to take a rest.

And he said unto them,
Come ye yourselves apart into a desert place,
and rest a while:

Equivalent Section: Why.

for there were many coming and going,
and they had no leisure so much as to eat.

We see a similar account in Matthew 14:13 and Luke 9:19 and John 6:5-14. Jesus tried to take His disciples to a private place to mourn the death of John the Baptist, but the people followed them and refused to give them time to mourn his death. The account in Luke also lets us know that this was after Jesus had sent the twelve out to preach without Him. Apparently, John the Baptist was beheaded while they were separate from Jesus and doing the work of God. That is when the devil likes to attack God's people and try to stop their work for God. Remember, many of the twelve were first disciples of John the Baptist.

The account in John does not mention anything about the death of John the Baptist. We see these different accounts brought together by the feeding of the 5,000. Thus, some events which are very important to one Gospel writer are not even worth mention to another Gospel writer.

Here we see that they were tired from ministering to others and from the emotional shock of the murder of John the Baptist. Jesus and the twelve tried to take a break, but, as our account tells us, they were not allowed to have a break. Instead of getting upset, Jesus had compassion and ministered to the people.

Consider that our sentence says that they had no leisure so much as to eat. People can be very inconsiderate and selfish. However, that is the nature of lost people. As saved people, we are to rely upon the power of God to act different from the natural man when people are inconsiderate to us.

We find forms of the word apart in: Exodus 13:12; Leviticus 15:19; Leviticus 18:19; Psalms 4:3; Ezekiel 22:10; Zechariah 12:12-14; Matthew 14:13; Matthew 14:23; Matthew 17:1; Matthew 17:19; Matthew 20:17; Mark 6:31; Mark 9:2; James 1:21. Webster's 1828 defines this word as: '1. Separately; at a distance; in a state of separation, as to place. Jesus departed thence into a desert place apart. Math. 14. 2. In a state of distinction, as to purpose, use or character. The Lord hath set apart him that is godly for himself. Ps. 4. 3. Distinctly; separately; as, consider the two propositions apart. 4. Aside; in exclusion of; as, apart from all regard to his morals, he is not qualified, in other respects, for the office he holds.'.

We find forms of the word desert occurring 48 times in 47 verses of the Bible and, in the New Testament, in: Matthew 14:13; Matthew 14:15; Matthew 24:26; Mark 1:45; Mark 6:31; Mark 6:32; Mark 6:35; Luke 1:80; Luke 4:42; Luke 9:10; Luke 9:12; John 6:31; Acts 8:26; Hebrews 11:38. Easton's Bible Dictionary defines this word as: '(1.) Heb. midbar, "pasture-ground;" an open tract for pasturage; a common (Joe 2:22). The "backside of the desert" (Ex 3:1) is the west of the desert, the region behind a man, as the east is the region in front. The same Hebrew word is rendered "wildernes," and is used of the country lying between Egypt and Palestine (Ge 21:14,21; Ex 4:27; 19:2; Jos 1:4), the wilderness of the wanderings. It was a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land. The same Hebrew word is used also to denote the wilderness of Arabia, which in winter and early spring supplies good pasturage to the flocks of the nomad tribes than roam over it (1Ki 9:18). The wilderness of Judah is the mountainous region along the western shore of the Dead Sea, where David fed his father's flocks (1Sa 17:28; 26:2). Thus in both of these instances the word denotes a country without settled inhabitants and without streams of water, but having good pasturage for cattle; a country of wandering tribes, as distinguished from that of a settled people (Isa 35:1; 50:2; Jer 4:11). Such, also, is the meaning of the word "wilderness" in Mt 3:3; 15:33; Lu 15:4. (2.) The translation of the Hebrew Aribah', "an arid tract" (Isa 35:1,6; 40:3; 41:19; 51:3, etc.). The name Arabah is specially applied to the deep valley of the Jordan (the Ghor of the Arabs), which extends from the lake of Tiberias to the Elanitic gulf. While midbar denotes properly a pastoral region, arabah denotes a wilderness. It is also translated "plains;" as "the plains of Jericho" (Jos 5:10; 2Ki 25:5), "the plains of Moab" (Nu 22:1; De 34:1,8), "the plains of the wilderness" (2Sa 17:16). (3.) In the Revised Version of Nu 21:20 the Hebrew word jeshimon is properly rendered "desert," meaning the waste tracts on both shores of the Dead Sea. This word is also rendered "desert" in Ps 78:40; 106:14; Isa 43:19-20. It denotes a greater extent of uncultivated country than the other words so rendered. It is especially applied to the desert of the peninsula of Arabia (Nu 21:20; 23:28), the most terrible of all the deserts with which the Israelites were acquainted. It is called "the desert" in Ex 23:31; De 11:24. (See Jeshimon.) (4.) A dry place; hence a desolation (Ps 9:6), desolate (Le 26:34); the rendering of the Hebrew word horbah'. It is rendered "desert" only in Ps 102:6; Isa 48:21; Eze 13:4, where it means the wilderness of Sinai. (5.) This word is the symbol of the Jewish church when they had forsaken God (Isa 40:3). Nations destitute of the knowledge of God are called a "wilderness" (Isa 32:15, midbar). It is a symbol of temptation, solitude, and persecution (Isa 27:10, midbar; Isa 33:9, arabah).'.

Please see the note for 2Corinthians 2:12-13 about the word rest. The functional definition for this word is: ' Cessation of motion or action of any kind, and applicable to any body or being; as rest from labor; rest from mental exertion; rest of body or mind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they came. 1Ki 13:29-30; 2Ch 24:16; Mt 14:12; 27:57-60; Ac 8:2'.

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C6-S34 (Verse 32) They obeyed.
And they departed into a desert place by ship privately.

Basically, they tried to sneak off and went by ship privately, so that people wouldn't know where they were going. However, as our account relates, the people figured out where they went and deliberately ignored their desire to be alone for awhile. . If you will look at the definition of the word desert, and combine that with the fact that they went privately, and by ship, it should be obvious that they were not prepared to minister to a crowd and that they wanted some time alone. Now, you take their attitude and add to it the fact that no one, except one little boy, brought anything for their need to survive in a desert place, and you pretty much get a bunch of people who were not thinking. They were just reacting to the desire to be a spectator of the latest thing to happen. Yet, in spire of this, Jesus used it to minister to people.

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

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

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 13:3-4 about the word privately. Webster's 1828 defines this word as: 'In a secret manner; not openly or publicly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 14:13'.

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C6-S35 (Verse 33) The people refused to let them have a rest.

And the people saw them departing,
and many knew him,
and ran afoot thither out of all cities,
and outwent them,
and came together unto him.

Now, I'll admit that if it was me and I tried to be alone and saw all of these people waiting in what should have been a desert place, I would have probably told the sailors to take us somewhere else. However, Jesus had compassion on these selfish, self-centered people who deliberately abused the ministering of Jesus even while refusing, for the most part, to let their own heart be changed.

Now, before the reader gets upset with my comments, remember that these people lived in the region that Jesus condemned in Matthew 11 and Luke 10 because of their unbelief. He did all of those miracles in their region and they acted like He was just the latest magic show. They refused to accept the evidence that His miracles were from God and, therefore, His message and doctrine was also from God. With that, people might wonder why He put up with their attitude until they consider Matthew 3:15 where Jesus said: And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 6:54-55; Mt 15:29-31; Joh 6:2; Jas 1:19 exp: Mt 14:13.'.

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C6-S36 (Verse 34) How Jesus reacted.

Equivalent Section: How Jesus felt.

And Jesus,
when he came out,
saw much people,
and was moved with compassion toward them,
because they were as sheep not having a shepherd:

Equivalent Section: What Jesus did.

and he began to teach them many things.

Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13 tell us that Jesus feeds five thousand with 5 loaves and 2 fish, or references it. Jesus references that miracle for another teaching on the same subject in Matthew 16:9 and Mark 8:19. Please see the Table of Miracles in the Gospels for links to similar miracles.

Matthew 14:13-14 tells us the same details as we read in this account by Mark. The Gospel by Luke gives some details but not exactly the same as we read here. The Gospel by John makes no mention of these details.

The Gospel of John tells us: that Jesus went over the sea of Galilee And a great multitude followed him and Jesus went up into a mountain, and there he sat with his disciples. John's gospel does not tell us about His sending the disciples out to preach nor does it mention the death of John the Baptist but does tell us that Jesus went to Jerusalem and healed the impotent man who lay by the sheep market pool These are not conflicting events but different Gospels tell us different details which happened at different times. We are not given enough details to say exactly when every thing happened in the exact time sequence. Therefore, we should ignore what God choose to not tell us about and concentrate on what God did choose to tell us about. Here we see that this feeding of the 5,ooo happened after Jesus was attacked by the religious leaders in Jerusalem because he did miracles which they couldn't match and people were starting to listen to Jesus more than the religious leaders. We also see that it happened after He sent the twelve out to preach and do miracles and right after He was told about the beheading of John the Baptist.

The Gospel accounts also tells us that these people were very selfish and self-centered and insensitive in the fact that Jesus, and His disciples had lost a close personal friend in the beheading of John the Baptist. Further, when it as obvious that they went to a desert place to be alone for a time in order to mourn, these people deliberately intruded upon them and actually called people out of near-by cities to also intrude. What more, as told in other places of the Gospels, these people came from the region that sought Jesus for the miracles and free food and religious show, but refused to personally believe on Him. Yet, in spite of all of this, our sentence tells us that Jesus..was moved with compassion toward them. In this, we see His divine nature.

Please look at the definitions of sheep and shepherd, below. Now realize that when Jesus was moved with compassion toward them, He did not preach but did teach. The Bible clearly commands both of these actions and they are not the same. While I have never heard Bible teachers criticize preaching, I have heard many preachers criticize Bible teaching and some even claim that there is no need for Bible teaching because preaching accomplishes what needs to be done. Such claims criticizes the action of Jesus which is reported in this Bible reference.

Please see the note for John 5:2 about the word sheep. The functional definition for this word is: 'Identified a domesticated animal which is often used symbolically for: 'sacrifice', 'God's people', 'the Son of God' and probably more'. The care of a shepherd over his flock is referred to as illustrating God's care over his people '.

Please see the note for 1Peter 2:25 about the word shepherd. The functional definition for this word is: 'Sometimes the word "pastor" is used instead (Jer 2:8; 3:15; 10:21; 12:10; 17:16). This word is used figuratively to represent the relation of rulers to their subjects and of God to his people'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'saw. Mt 14:14; 15:32; Lu 9:11; Ro 15:2-3; Heb 2:17; 4:15 exp: Joh 6:5.
because. Nu 27:17; 1Ki 22:17; 2Ch 18:16; Jer 50:6; Zec 10:2; Mt 9:36
and he. Isa 61:1-3 exp: Mr 2:2.'.

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C6-S37 (Verse 35-36) How the twelve reacted.

Equivalent Section: When they reacted.

And when the day was now far spent,
his disciples came unto him,
and said,
This is a desert place,
and now the time is far passed:

Equivalent Section: What they said.

Send them away,
that they may go into the country round about,
and into the villages,
and buy themselves bread:

Equivalent Section: Their reason.

for they have nothing to eat.

Please keep the context in consideration when thinking about these disciples. They had been traveling and doing miracles and casting our devils when they heard about the beheading of John the Baptist, who was their master before Jesus. They had to go and get the body of John the Baptist and burry his body because Herod did not after beheading John. Then they had to deliver the news to his friend and cousin, Jesus. Therefore, they must have been worn out, tired, and emotionally spent. Jesus told them to go to a desert place where they could be alone to mourn and these people out-ran them and were waiting at the desert place. Instead of going someplace else, Jesus had compassion on the people and ministered to them, which meant that the disciples also had to minister to them. Now, after all of that, it is the end of the day. Anyone who doesn't understand their attitude of 'Enough Already!' can not be using their brain.

In addition to how they must have been feeling, because of what they had just endured according to the context, there was a very real physical problem. It was time to eat, they didn't have food, there was no place near by to get food, they didn't have enough money to buy food if it was available and they didn't have any way to carry enough food even if all of the other problems were taken care of. In addition, if that wasn't enough, it wasn't their problem. So, all things considered, they probably thought they were being reasonable when they came to Jesus. However, when we have honestly done all that we can and there is an impossible need, that is when God does the impossible to prove that He is God and that He works through His people. As you read this account, realize that Jesus could have done this miracle directly or many other ways besides working through the disciples. However, He choose to work through them just like God chooses to work through His people today.

We have a lesson for us of today. When we have done all that we can and there is still a need, that is when we should look for God to do the impossible and for God to do it through us.

In John 6:5 we read: When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? This probably happened before our current sentence and prompted .what we read in our current account I imagine that, after everything that preceded this current situation, the disciples probably weren't thinking a lot about the needs of these selfish, self-centered people. They probably only wanted the people to leave so that they could be alone for awhile. However, Jesus asked the question to Philip and they went out looking for an answer. After searching and finding no answer, we get the second phrase of our current sentence (his disciples came unto him).

The other Gospel accounts use slightly different words but give the same message as we read here in Mark's Gospel.

Please see the note for 2Corinthians 12:15 about the word spend / spent. The functional definition for this word is: 'To lay out; to dispose of; to part with; as, to spend money for clothing'.

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'The whole territory of a kingdom or state, as opposed to city

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

Please see the note for 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: 'General references. Mt 14:15-21; Lu 9:12-17; Joh 6:5-15
General references. Mr 3:21; 5:31; Mt 15:23; 16:22'.

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C6-S38 (Verse 37) The response from Jesus.

He answered and said unto them,
Give ye them to eat.

Hopefully the reader has read the note above about the contextual considerations. If not, that note should be read. Our current sentence starts with He (Jesus) answered (the disciples). Since this is an answer, we need to understand what was answered in order to completely understand the answer.

In the prior sentence we saw why they could not do what He demanded that they do. In addition, when we honestly consider what they just went through just prior to this, it is quite understandable that they weren't thinking about Bible truths and how God does the impossible after we have done all that we can. In addition, the disciples were, basically, Bible School students, not full-time preachers like some people who might consider criticizing them. Finally, they did not get mad and denounce Jesus for demanding that they do the impossible. They basically said what they had to work with, what they were capable of doing and asked Him how He expected them to do the impossible.

He really didn't want them the do the impossible. He wanted them to seriously consider the situation and their own limitations so that when He acted there would be no question about His doing it with the power of God. I truly believe that many of God's people miss out on God working in and through their lives because they never truly consider their own limitations which would let them realize that what is dome required the power of God. As a result, they fail to give God the glory for what God does. Therefore, God has no reason to work through their life because they do not give God the glory and use that glory to draw lost people to God.

John 6:5-9 explains why Jesus made the demand that we read here. It was And this he said to prove him: for he himself knew what he would do. It is important to keep this reason in mind as we look at the details of this miracle. There are times that God demands that we do the impossible so that we recognize that we can't and so that we will give Him the glory when He does the impossible through our life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'give. Mr 8:2-3; 2Ki 4:42-44; Mt 14:16; 15:32; Lu 9:13; Joh 6:4-10
General references. exp: Mt 14:17.'.

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C6-S39 (Verse 37) Their response to the demand by Jesus

And they say unto him,
Shall we go and buy two hundred pennyworth of bread,
and give them to eat?

Our sentence starts with the word And, which means it is added to the prior sentence where Jesus said unto them, Give ye them to eat.. In this sentence we see their acknowledging their inability to meet the demand from Jesus. As the note for our prior sentence pointed out, John 6:5-9 explains why Jesus made the demand that He did. It was And this he said to prove him: for he himself knew what he would do. Just like someone must admit that they are lost before they can get saved, so also must the child of God acknowledge their own inability before they can see God do the impossible in and through their life. In all of the reports of this account we see that Jesus did the miracle but the disciples had to do their part including first acknowledging their own ability to meet the demand.

John 6:7 tells us the same thing as this sentence in our account from Mark (that two hundred pennyworth of bread would have to be bought to meet the need). Luke's account mentions the need to buy bread but not the cost.

Please see the note for John 6:7 about the word penny. Easton's Bible Dictionary defines this word as: '(Gr. denarion), a silver coin of the value of about 7 1/2d. or 8d. of our present money. It is thus rendered in the New Testament, and is more frequently mentioned than any other coin (Mt 18:28; 20:2,9,13; Mr 6:37; 14:5, etc.). It was the daily pay of a Roman soldier in the time of Christ. In the reign of Edward III. an English penny was a labourer's day's wages. This was the "tribute money" with reference to which our Lord said, "Whose image and superscription is this?" When they answered, "Caesar's," he replied, "Render therefore to Caesar the things that are Caesar's; and to God the things that are God's" (Mt 22:19; Mr 12:15)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
Shall. Nu 11:13,21-23; 2Ki 7:2; Mt 15:33; Joh 6:7
penny-worth. "The Roman penny is sevenpence halfpenny; as Mt 18:28, marg."
General references. exp: Mt 14:17.'.

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C6-S40 (Verse 38) Jesus asks them what they have to work with.

He saith unto them,
How many loaves have ye?

We need to keep everything in context to fully understand this account. In addition, notes for different sentences tell us where the accounts in the other Gospels match or differ from this account. The next sentence, in this account, is also part of this sentence.

Mark 6:38 tells us that Jesus commanded them to see How many loaves have ye? John's account does not tell us this detail but tells us that Andrew answered the question about what they had while our current account leaves out that fact.

Matthew's account and Luke's account only tells us the answer from the disciples. John's account and Luke's account tell us about the disciples saying that they did not have enough money to buy food for all of the people while Matthew's account and Mark's account don't mention that fact. Thus, we see different details reported in each account but there are no conflicts.

We find forms of the word loaf in: Exodus 29:23; 1Chronicles 16:3; Mark 8:14. We find forms of the word loaves in: Leviticus 23:17; Judges 8:5; 1Samuel 10:3-4; 1Samuel 17:17; 1Samuel 21:3; 1Samuel 25:18; 2Samuel 16:1; 1Kings 14:3; 2Kings 4:42; Matthew 14:17; Matthew 14:19; Matthew 15:34; Matthew 15:36; Matthew 16:9; Matthew 16:10; Mark 6:38; Mark 6:41; Mark 6:44; Mark 6:52; Mark 8:5; Mark 8:6; Mark 8:19; Luke 9:13; Luke 9:16; Luke 11:5; John 6:9; John 6:11; John 6:13; John 6:26. The functional definition for this word is: 'bread'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 8:5; Mt 14:17-18; 15:34; Lu 9:13; Joh 6:9'.

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C6-S41 (Verse 38) Jesus tells them to verify their answer.
go and see.

Please see the note for the prior sentence about this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 8:5; Mt 14:17-18; 15:34; Lu 9:13; Joh 6:9'.

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C6-S42 (Verse 38) The twelve report their answer.

And when they knew,
they say,
Five,
and two fishes.

Matthew 14:17; Luke 9:13 and John 6:9 all say the same thing as this sentence. In John's account Andrew adds but what are they among so many?. This is the basis for our song of' 'Little is Much When God is in it'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 8:5; Mt 14:17-18; 15:34; Lu 9:13; Joh 6:9'.

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C6-S43 (Verse 39) Jesus commands the people.
And he commanded them to make all sit down by companies upon the green grass.

Matthew tells us: He said, Bring them hither to me. 14:19 And he commanded the multitude to sit down on the grass. Luke tells us: Make them sit down by fifties in a company. John tells us: Make the men sit down.. Our current sentence uses different words but all tell the same account with minor differences in the details which are told. These sorts of differences are the basis upon which some people tell us that we can't trust our Bible because of conflicts between accounts.

Another source of doctrinal error is from people using non-Biblical definitions for Bible words then claiming an error from the differences between what the Bible says and their non-Biblical definition. An example is that the Gospel accounts tell us that they were in a desert place. Our current sentence tells us that there was green grass and John 6:10 tells us: Now there was much grass in the place. his does not match the non-Biblical definition for a desert place, which is a place of only sand. However, it does match the Biblical definition. So once more we see that the source of claimed 'Bible problems' is actually a lie coming from people using wrong methods to interpret the Bible.

Please see the note for John 6:5 about the word company. The functional definition for this word is: 'Any assemblage of persons; a collection of men, or other animals, in a very indefinite sense'.

We find forms of the word green occurring 42 times in the Bible and, in the New Testament, in: Mark 6:39; Luke 23:31; Revelation 8:7; Revelation 9:4. Webster's 1828 defines this word as: '1. Properly, growing, flourishing, as plants; hence, of the color of herbage and plants when growing, a color composed of blue and yellow rays, one of blue and yellow rays, one of the original prismatic colors; verdant. 2. New; fresh; recent; as a green wound. The greenest usurpation. 3. Fresh; flourishing; undecayed; as green old age. 4. Containing its natural juices; not dry; not seasoned; as green wood; green timber. 5. Not roasted; half raw. We say the meat is green, when half-roasted. Rarely, if ever used in America. 6. Unripe; immature; not arrived to perfection; as green fruit. Hence, 7. Immature in age; young; as green in age or judgment. 8. Pale; sickly; wan; of a greenish pale color.
GREEN, n. The color of growing plants; a color composed of blue and yellow rays, which, mixed in different proportions, exhibit a variety of shades; as apple green, meadow green, leek green, etc. 1. A grassy plain or plat; a piece of ground covered with verdant herbage. O'er the smooth enameled green. 2. Fresh leaves or branches of trees or other plants; wreaths; usually in the plural. The fragrant greens I seek, my brows to bind. 3. The leaves and stems of young plants used in cookery or dressed for food in the spring; in the plural.
GREEN, v.t. To make green. This is used by Thomson and by Barlow, but is not an elegant word, nor indeed hardly legitimate, in the sense in which these writers use it. "Spring greens the year." "God greens the groves." The only legitimate sense of this verb, if used, would be, to dye green, or to change to a green color. A plant growing in a dark room is yellow; let this plant be carried into the open air, and the rays of the sun will green it. This use would correspond with the use of whiten, blacken, redden.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Ki 10:5; Es 1:5-6; Mt 15:35; 1Co 14:33,40'.

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C6-S44 (Verse 40) How they were to sit.

And they sat down in ranks,
by hundreds,
and by fifties.

In the notes for prior sentences we saw the references where Jesus commanded them to sit down by fifties in a company. Here we see that they obeyed because they wanted to see the 'magic show' of a miracle and they wanted to eat. Later, in one of the Gospel accounts, we are told that they chased Jesus back to the other side of the lake and He rebuked them for following Him only for the miracles ('magic show') and the free food.

We find forms of the word rank in: Genesis 41:5; Genesis 41:7; Numbers 2:16; Numbers 2:24; 1Kings 7:4; 1Kings 7:5; 1Chronicles 12:33; 1Chronicles 12:38;; Joel 2:7; Mark 6:40. The International Standard Bible Encyclopedia defines this word as: 'rank: (1) 'orach, used in Joe 2:7 of the advance of the locust army which marched in perfect order and in straight lines, none crossing the other's track. (2) ma`arakhah, "battle array" (1Ch 12:38 the King James Version; compare 1Sa 4:16; 17:22,48)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by hundreds. It is generally supposed that they were so arranged as to be a hundred in rank, or depth, and fifty in front, or file; which would make the number just five thousand, and will reconcile this account with Luke's, who only speaks of their sitting down by fifties. Lu 9:14-15'.

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C6-S45 (Verse 41) Jesus prepares for the miracle.

First Step: Jesus prepares the bread for the miracle.

And when he had taken the five loaves and the two fishes,
he looked up to heaven,
and blessed,
and brake the loaves,
and gave them to his disciples to set before them;

Second Step: Jesus prepares the fishes for the miracle.

and the two fishes divided he among them all.

Here we see Jesus calling on the power of God the Father to do this miracle. People need to realize that the Son of God set aside His own authority and power as Creator to be born and die as 'a literal physical man named Jesus'. Until He was in Hell He used the Power of the Holy Ghost and is 'our example of how to live in this flesh using the Power of the Holy Ghost'. Here we see Him first pray for God to work through His physical life. Then He acted believing the promise of the Father and God did this miracle through 'the literal physical man named Jesus'. Here, He shows us how to let God do miracles through our lives. It should be obvious that there is more involved, such as not sinning and devoting His entire life to the service of God. However, what we see here is that He first prayed for the power of God then He acted in faith on the promises of God. We must know the promises of God before we can act upon them but we must also know what God requires before we can 'claim the promise of God'.

Our sentence has two Steps because there were two types of physical items involved in this miracle. I will leave it to preachers to try and apply whatever symbolic meaning that they wish while I move on.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bread'.

Please see the note for Philippians 2:9-11 about the word heaven. The functional definition for this word is: 'According to the Jewish notion there were three heavens, (a) The firmament, as "fowls of the heaven" (Ge 2:19; 7:3,23; Ps 8:8, etc.), "the eagles of heaven" (La 4:19), etc. (b) The starry heavens (De 17:3; Jer 8:2; Mt 24:29). (c) "The heaven of heavens," or "the third heaven" (De 10:14; 1Ki 8:27; Ps 115:16; 148:4; 2Co 12:2).'. Please also see the notes for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase the kingdom of heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in. Please also see the note for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven.

Please see the notes for Romans C12S9; 1Corinthians C10S13 and Galatians C3-S10 about the word bless. The functional definition for this word is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

Please see the note for 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: 'looked. Mr 7:34; Mt 14:19; Lu 9:16; Joh 11:41; 17:1
blessed. Mr 8:6-7; 14:22; De 8:10; 1Sa 9:13; Mt 15:36; 26:26; Lu 24:30; Joh 6:11,23; Ac 27:35; Ro 14:6; 1Co 10:31; Col 3:17; 1Ti 4:4-5'.

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C6-S46 (Verse 42) The people were fed.

And they did all eat,
and were filled.

The main usage of this sentence is symbolic. John 6:35 says: And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.. The phrase were filled is symbolic of never hunger. Our body is composed of what we eat. Having Jesus feed us is symbolic of cometh to me and obey His commands for how to live and act in our body. The only way to truly have a full life is to live in obedience to he commands of Jesus.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 8:8-9; De 8:3; 2Ki 4:42-44; Ps 145:15-16; Mt 14:20-21; 15:37-38; Lu 9:17; Joh 6:12'.

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C6-S47 (Verse 43) The residue was collected.

And they took up twelve baskets full of the fragments,
and of the fishes.

The Morrish Bible Dictionary says about 'Numbers as Symbols': 'There can be little doubt that numerals are used in scripture as symbols; and by comparing the instances in which any numeral is employed the idea hidden in it may often be arrived at. The signification of some numbers is too obvious to be mistaken; that of others is less apparent.
TWELVE. Completeness administratively, that is, in what is set forth or displayed manward. (The first most divisible of the earlier numbers.) There were twelve patriarchs, ancestors of the twelve tribes, who are commemorated in the twelve loaves on the table, the twelve stones in the breastplate and twelve names on the shoulders of the high priest; the twelve stones taken out of Jordan, and the twelve stones placed in the bed of the river; also in the woman with a crown of twelve stars. Re 12:1. Through the twelve apostles the Lord fed the hungry multitudes. The twelve apostles will sit upon twelve thrones, judging the twelve tribes. Mt 19:28. The new Jerusalem will have twelve foundations for its walls with the names of the twelve apostles; it will have twelve gates, consisting of twelve pearls, with the names of the twelve tribes inscribed, the gates will be attended by twelve angels. Re 21:12-21. There are twelve hours in the day, in which the children of light may walk. Joh 11:9'. That acknowledged, we need to be very careful about the symbolic meaning of numbers because those meanings are not always correct and we can be led into the error of applying some meaning that God did not intend. In addition, symbols are correctly used to increase our understanding of the application within a given context but are never used for the single interpretation which is used in every occurrence within the Bible. Now, with that caution, this symbolism can be applied to this sentence is someone is looking for symbolic applications of the account of this miracle.

Matthew 14:20; Luke 9:17 and John 6:13 all tell us that there were twelve baskets of fragments left over.

Please see the note for Luke 9:17 about the word basket. Easton's Bible Dictionary defines this word as: 'There are five different Hebrew words so rendered in the Authorized Version: (1.) A basket (Heb. sal, a twig or osier) for holding bread (Ge 40:16; Ex 29:3,23; Le 8:2,26,31; Nu 6:15,17,19). Sometimes baskets were made of twigs peeled; their manufacture was a recognized trade among the Hebrews. (2.) That used (Heb. salsilloth') in gathering grapes (Jer 6:9). (3.) That in which the first fruits of the harvest were presented, Heb. tene, (De 26:2,4). It was also used for household purposes. In form it tapered downwards like that called corbis by the Romans. (4.) A basket (Heb. kelub) having a lid, resembling a bird-cage. It was made of leaves or rushes. The name is also applied to fruit-baskets (Am 8:1-2). (5.) A basket (Heb. dud) for carrying figs (Jer 24:2), also clay to the brick-yard (R.V., Ps 81:6), and bulky articles (2Ki 10:7). This word is also rendered in the Authorized Version "kettle" (1Sa 2:14), "caldron" (2Ch 35:13), "seething-pot" (Job 41:20). In the New Testament mention is made of the basket (Gr. kophinos, small "wicker-basket") for the "fragments" in the miracle recorded Mr 6:43, and in that recorded Mt 15:37 (Gr. spuris, large "rope-basket"); also of the basket in which Paul escaped (Ac 9:25, Gr. spuris; 2Co 11:33, Gr. sargane, "basket of plaited cords")'.

Please see the note for John 6:12 about the word fragment. Webster's 1828 dictionary defines this word as: '1. A part broken off; a piece separated from any thing by breaking. Gather up the fragments that remain, that nothing is lost. John 6. 2. A part separated from the rest; an imperfect part; as fragments of ancient writings. 3. A small detached portion; as fragments of time'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 8:19-20'.

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C6-S48 (Verse 44) The people were counted.
And they that did eat of the loaves were about five thousand men.

One preacher said: 'Imagine that you were that little boy who had the lunch. He had to go home and tell his mom that he brought some friends when his helpers carried in the twelve baskets of fragments. Now imagine his trying to explain how he received all of that from the lunch that she insisted that he tale when he left early that mourning or the prior mourning, depending on when he went home.'

Matthew 14:21; Luke 9:14 and John 6:10 all tell us that there were about five thousand men. In Mark 8:14-21 and Matthew 16:8-11 Jesus makes reference to this miracle and asks His disciples How is it that ye do not understand? .

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bread'.

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C6-S49 (Verse 45) Jesus starts the test of the disciples.

And straightway he constrained his disciples to get into the ship,
and to go to the other side before unto Bethsaida,
while he sent away the people.

Mark 6:45 through Mark 6:53 report the testing of the disciples after the feeding of five thousand men, beside women and children. Matthew 14:23-34 and John 6:15-21 also reports this event.

This sentence is the start of the next account and the important thing in this account is the test which occurs in the middle of the lake, not which side of the lake they were on. If the reader has been following the accounts in this Gospel, they are being sent from the East side of the lake to the West side of the lake and Jesus lived on the West side. Thus, they are being sent back to their own home region.

Please see the note for Galatians C6-S12 about the word constrain. The functional definition for this word is: 'Compel with irresistible force. (2Ki 4:8)'.

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

We find Bethsaida in: Matthew 11:21; Mark 6:45; Mark 8:22; Luke 9:10; Luke 10:13; John 1:44; John 12:21. The Morrish Bible Dictionary defines this word as: 'This name signifies 'house of fish.'
1. BETHSAIDA OF GALILEE, a town from whence came Philip, Andrew, and Peter, Joh 1:44; 12:21; and against which the Lord pronounced a 'woe' because it had not repented at His mighty works. Mt 11:21; Lu 10:13. After the Lord had fed the 5,000 on the east of Jordan He sent His disciples to Bethsaida on the western shore. Mr 6:45. It was near the shore on the west of the Sea of Galilee, in the same locality as Capernaum and Chorazin: there are ruins in the district, but its exact situation cannot be identified.
2. BETHSAIDA JULIAS, a town near the N.E. corner of the same lake. A blind man was cured there, Mr 8:22; and near to it the 5,000 were fed, Lu 9:10-17: also related in Mt 14:13-21; Mr 6:31-44; Joh 6:1-14. It was called 'Julias,' because Philip the tetrarch enlarged the town, giving it the above name in honour of Julia, daughter of Augustus. It is identified by some with et Tell, 32 54' N, 35 37' E. A few rude houses and heaps of stones are all that mark the spot. (The context of the above passages shows that the events recorded could not have taken place at or near the Bethsaida on the west of the lake.)'. This can not be the place on the East of the lake, despite what so-called scholars claim, because, as our reference says, Jesus...constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida. A place on the same side of the lake would not have required them to get into the ship and to go to the other side. In addition, a place which was 'near the N.E. corner of the same lake', but up a river, would not require them to get into the ship, and to go to the other side. When we look at what the so-called scholars claim about these places, we see that they are actually guessing about the location of places which no longer exist. Therefore, we need to be very careful bout making and doctrinal claims based upon the locations of cities which can no longer be properly located, especially if people are using those unknown locations to claim that there are errors in the Gospels.

In addition to the other references, John 6:15-17 tells us that Jesus departed again into a mountain himself alone while His disciples went down unto the sea, And entered into a ship, and went over the sea toward Capernaum. The account in John's Gospel continues with the testing of the disciples which we see as the next event in this Gospel account. Therefore, it appears that the Bethsaida of our current Gospel account is over the sea toward Capernaum.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'straightway. Mt 14:22-33; Joh 6:15-21
unto Bethsaida. or, over against Bethsaida. Bethsaida, according to Josephus, was situated on the sea of Gennesaret, in the lower Gaulonitis, (consequently on the east of the lake, as Pliny states,) and at the beginning of the mountainous country; and it was raised from a village to the honour of a city by Philip, and called Julias in honour of the emperor's daughter. Some learned men, however, are of opinion that the Bethsaida mentioned in the gospels was a different place; and that it was situated on the western shore of the sea of Tiberias, in Galilee, near Chorazin and Capernaum, with which it is associated, (Mt 11:21,23. Joh 12:21;) and Bishop Pococke mentions the ruins of a town or large village in the plain of Huttin, about two miles west of the lake, still bearing the name of Baitsida, which he thinks occupies its site. Mr 8:22; Lu 10:13'.

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C6-S50 (Verse 46) Jesus prayed for them and their test.

And when he had sent them away,
he departed into a mountain to pray.

Mark 6:45 through Mark 6:53 report the testing of the disciples after the feeding of five thousand men, beside women and children. Matthew 14:23-34 and John 6:15-21 also reports this event.

Matthew reports: straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. John reports: when even was now come, his disciples went down unto the sea, And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. So, all accounts agree that Jesus was up on the mountain praying while His disciples were in the ship without Him. Thus, we see the set-up for the test with the disciples facing the test without the presence of Jesus. Also, if the reader has been following the account before this, along with the notes provided, the disciples have been through a lot physically and emotionally without a break. Therefore, this is definitely a 'stress test'. Jesus is praying for them but they feel like they are alone.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:35; Mt 6:6; 14:23; Lu 6:12; 1Pe 2:21 exp: Lu 5:16.'.

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C6-S51 (Verse 47) The conditions of the test.

And when even was come,
the ship was in the midst of the sea,
and he alone on the land.

Mark 6:45 through Mark 6:53 report the testing of the disciples after the feeding of five thousand men, beside women and children. Matthew 14:23-34 and John 6:15-21 also reports this event.

Our sentence simply tells us where all of the players in this account are at this time.

The message of this sentence is also in Matthew 14:23 and John 6:15.

Please see the note for Mark 4:35 about the word even. The functional definition for this word is: 'sunset'. Please also see the note for John 20:19 about the word evening.

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

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

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: 'General references. Mt 14:23; Joh 6:16-17 exp: Mr 1:35.'.

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C6-S52 (Verse 48) Jesus observed them in their test.

Equivalent Section: What Jesus saw.

And he saw them toiling in rowing;
for the wind was contrary unto them:

Equivalent Section: What Jesus did.

and about the fourth watch of the night he cometh unto them,
walking upon the sea,
and would have passed by them.

Mark 6:45 through Mark 6:53 report the testing of the disciples after the feeding of five thousand men, beside women and children. Matthew 14:23-34 and John 6:15-21 also reports this event.

This is the type of circumstance when believers question God's love and care. I believe that the most interesting phrase of this sentence is that Jesus would have passed by them. This shows us that no matter what circumstances we are in, we need to be aware of what is around us.

The message of this sentence is also in Matthew 14:24-25 and John 6:19.

We find forms of the word toil in: Genesis 5:29; Genesis 41:51; Matthew 6:28; Mark 6:8; Luke 5:5; Luke 12:27. Webster's 1828 defines this word as: 'TOIL, v.i. To labor; to work; to exert strength with pain and fatigue of body or mind, particularly of the body, with efforts of some continuance or duration. Master, we have toiled all night and caught nothing. Luke 5.
TOIL, v.t. To toil out, to labor; to work out. Toil'd out my uncouth passage-- 1. To weary; to overlabor; as toil'd with works of war. Not in use nor proper.
TOIL, n. Labor with pain and fatigue; labor that oppresses the body or mind. Toil may be the labor of the field or the workshop, or of the camp. What toils men endure for the acquisition of wealth, power and honor! Gen.5.
TOIL, n. L. tela, a web; from spreading, extending or laying. A net or snare; any thread, web or string spread for taking prey. A fly falls into the toils of a spider.'.

Please see the note for Galatians 5:17 about the word contrary. The functional definition for this word is: 'Opposite; contradictory; not merely different, but inconsistent or repugnant.'.

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 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he saw. Isa 54:11; Joh 1:13; Mt 14:24
the fourth. Ex 14:24; 1Sa 11:11; Lu 12:38
he cometh. Job 9:8; Ps 93:4; 104:3
would. Ge 19:2; 32:26; Lu 24:28
General references. exp: Mr 1:35.'.

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C6-S53 (Verse 49-50) The disciples reacted when they saw Jesus.

Equivalent Section: The reaction of the disciples.

But when they saw him walking upon the sea,
they supposed it had been a spirit,
and cried out:

Equivalent Section: Why.

For they all saw him,
and were troubled.

Mark 6:45 through Mark 6:53 report the testing of the disciples after the feeding of five thousand men, beside women and children. Matthew 14:23-34 and John 6:15-21 also reports this event.

As explained in the Word Study on Spirit, they believed that they were seeing a devil. That is why they cried out in fear.

The message of this sentence is also in Matthew 14:26 and John 6:19.

Please see the note for Luke 24:37 about the word suppose. Webster's 1828 defines this word as: '1. To lay down or state as a proposition or fact that may exist or be true, though not known or believed to be true or to exist; or to imagine or admit to exist, for the sake of argument or illustration. Let us suppose the earth to be the center of the system, what would be the consequence? When we have as great assurance that a thing is, as we could possibly, supposing it were, we ought not to doubt of its existence. 2. To imagine; to believe; to receive as true. Let not my lord suppose that they have slain all young men, the king's sons; for Ammon only is dead. 2 Sam.13. 3. To imagine; to think. I suppose, If our proposals once again were heard-- 4. To require to exist or be true. The existence of things supposes the existence of a cause of the things. One falsehood supposes another, and renders all you say suspected. 5. To put one thing by fraud in the place of another. Not in use'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they saw. Job 9:8
supposed. Job 4:14-16; Mt 14:25-26; Lu 24:37
General references. exp: Lu 24:37.'.

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C6-S54 (Verse 50) Jesus calmed their fears.

Equivalent Section: Jesus acted immediately.

And immediately he talked with them,
and saith unto them,
Be of good cheer:

Equivalent Section: Jesus gave them a calming message.

it is I;
be not afraid.

Mark 6:45 through Mark 6:53 report the testing of the disciples after the feeding of five thousand men, beside women and children. Matthew 14:23-34 and John 6:15-21 also reports this event.

Here we see that God always wants to calm the fears of His children. However, they need to call out to Him before he does that.

The message of this sentence is also in Matthew 14:27 and John 6:20.

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 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.

Please see the note for Romans C12S5 about the word cheer. The functional definition for this word is: 'To dispel gloom, sorrow, silence or apathy; to cause to rejoice; to gladden; to make cheerful'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is I. Isa 43:2; Mt 14:27; Lu 24:38-41; Joh 6:19-20; 20:19-20
General references. exp: Lu 24:37.'.

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C6-S55 (Verse 51) The results of the presence of Jesus.

Equivalent Section: Jesus calmed the sea.

First Step: What Jesus did.

And he went up unto them into the ship;

Second Step: The reaction of nature.

and the wind ceased:

Equivalent Section: The reaction of the disciples.

and they were sore amazed in themselves beyond measure,
and wondered.

Mark 6:45 through Mark 6:53 report the testing of the disciples after the feeding of five thousand men, beside women and children. Matthew 14:23-34 and John 6:15-21 also reports this event.

This account about Jesus calming the sea is similar to the accounts found in Matthew 8:23-28; Mark 4:36-41 and Luke 8:22-26. The earlier account in Mark reported that they said: What manner of man is this, that even the wind and the sea obey him? This account does not report the same but it probably because they remembered Jesus doing the same earlier, but only after He repeated His miracle.

Only the account in Matthew tells about Peter walking on the water.

The message of this sentence is also in Matthew 14:32.

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and the. Mr 4:39; Ps 93:3-4; 107:28-30; Mt 8:26-27; 14:28-32; Lu 8:24-25; Joh 6:21
and they. Mr 1:27; 2:12; 4:41; 5:42; 7:37
General references. exp: Mt 8:27; Mr 5:42.'.

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C6-S56 (Verse 52) How the disciples failed the test.

Equivalent Section: The failure of the disciples.

For they considered not the miracle of the loaves:

Equivalent Section: Why.

for their heart was hardened.

Mark 6:45 through Mark 6:53 report the testing of the disciples after the feeding of five thousand men, beside women and children. Matthew 14:23-34 and John 6:15-21 also reports this event.

This sentence tells us why the prior sentence reported they were sore amazed in themselves beyond measure, and wondered. Yes, they had experienced a similar event back in Chapter 4, but the miracle of the loaves was just before they got into the boat. It should have still been fresh in their minds and was part of how God prepared them for this test.

Our sentence also tells us: for their heart was hardened. Yes, they had been through a lot of stress. When we experience a lot of stress we need to be careful that our heart is not hardened. In addition, they had also just experienced the power of God in he miracle of the loaves. When we experience the power of God we should expect a test to follow. They didn't have this expectation which is why their heart was hardened by the other things which they had experienced.

Please see the note for Mark 6:38 about the word loaves. The functional definition for this word is: 'bread'.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mr 7:18; 8:17-18,21; Mt 16:9-11; Lu 24:25
their. Mr 3:5; 16:14; Isa 63:17
General references. exp: Mt 15:16.'.

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C6-S57 (Verse 53) The end of the test.

And when they had passed over,
they came into the land of Gennesaret,
and drew to the shore.

Mark 6:53-56 reports Jesus returning to His home region after feeding the 5,000 men and walking on the water. Matthew 14:34-36 and John 6:22-71 also report this return although the account in John's Gospel includes many details and teachings not reported in other Gospel accounts.

We find Gennesaret only in: Matthew 14:34; Mark 6:53; Luke 5:1. The American Tract Society Dictionary defines this word as: 'Supposed to be a corruption of Chinnereth, which see. "The land of Gennesaret," Mt 14:34; Mr 6:53, was a tract of land some three of four; miles long on the western border of the Sea of Galilee. It was a lovely and exceedingly fertile region; in it probably lay Capernaum and Bethsaida of Galilee, places often visited by our Lord.'. Our reference in Luke is when Jesus called His first disciples.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the land. Mt 14:34-36; Lu 5:1; Joh 6:24'.

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C6-S58 (Verse 54-55) The people on shore react to the presence of Jesus.

And when they were come out of the ship,
straightway they knew him,
And ran through that whole region round about,
and began to carry about in beds those that were sick,
where they heard he was.

Mark 6:54 through Mark 6:56 report the people of Gennesaret seeking Jesus for healing after the testing of the disciples. Matthew 14:35-36 also reports this event.

This section can be easily misunderstood if people don't know about what is reported later in the various Gospel accounts. This section report the people of Gennesaret seeking Jesus for healing, which would lead people to think that they also listened to His teaching. However, that was not true and later in the Gospel accounts we read that they rejected His teaching, which led to His cursing the people of this area.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'knew. Ps 9:10; Php 3:10
General references. exp: Mr 6:33.
General references. Mr 2:1-3; 3:7-11; Mt 4:24 exp: Mt 14:35; 19:2; Mr 6:33.'.

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C6-S59 (Verse 56) Jesus healed all who sought healing.

Equivalent Section: The people sought healing everywhere.

And whithersoever he entered,
into villages,
or cities,
or country,
they laid the sick in the streets,
and besought him that they might touch if it were but the border of his garment:

Equivalent Section: The people were healed.

and as many as touched him were made whole.

Mark 6:54 through Mark 6:56 report the people of Gennesaret seeking Jesus for healing after the testing of the disciples. Matthew 14:35-36 also reports this event.

Here we see the love and mercy of God displayed. Jesus knew that they rejected His teaching and that Her would end up cursing them. Yet, He still healed them.

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

Please see the note for Mark 12:1 about the word country. The functional definition for this word is: 'The whole territory of a kingdom or state, as opposed to city

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 10:10-11 about the word street. Easton's Bible Dictionary defines this word as: 'The street called "Straight" at Damascus (Ac 9:11) is "a long broad street, running from east to west, about a mile in length, and forming the principal thoroughfare in the city." In Oriental towns streets are usually narrow and irregular and filthy (Ps 18:42; Isa 10:6). "It is remarkable," says Porter, "that all the important cities of Palestine and Syria Samaria, Caesarea, Gerasa, Bozrah, Damascus, Palmyra, had their 'straight streets' running through the centre of the city, and lined with stately rows of columns. The most perfect now remaining are those of Palmyra and Gerasa, where long ranges of the columns still stand.", Through Samaria, etc.'.

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'.

Please see the note for Mark 7:24 about the word border. The functional definition for this word is: 'The outer edge of any thing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they laid. Ac 5:15
touch. Mr 3:10; 5:27-28; 2Ki 13:21; Lu 6:19; 22:51; Ac 4:9,12
the border. Nu 15:38-39; De 22:12; Mt 9:20; Lu 8:44
him. or, it.
General references. exp: Mt 9:35; 19:2.'.

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Interpretive Study of Mark's Gospel

Mark Chapter 5

Links to sentences in this chapter:

Chapter Summary.

Theme: Our Level of Belief Determines our Level of Blessings.

The Treasury of Scripture Knowledge provides a chapter outline as:

Mark Chapter 6

Links to sentences in this chapter:

Chapter Summary.

Theme: Keep doing the ministry in spite of discouragement.

The Treasury of Scripture Knowledge provides a chapter outline as:

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