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 7

Links to sentences in this chapter:

C7-S1 (Verse 1), C7-S2 (Verse 2), C7-S3 (Verse 3), C7-S4 (Verse 4), C7-S5 (Verse 4), C7-S6 (Verse 5), C7-S7 (Verse 6), C7-S8 (Verse 7), C7-S9 (Verse 8), C7-S10 (Verse 9), C7-S11 (Verse 10-11), C7-S12 (Verse 12-13), C7-S13 (Verse 14-15), C7-S14 (Verse 16), C7-S15 (Verse 17), C7-S16 (Verse 18), C7-S17 (Verse 18-19), C7-S18 (Verse 20), C7-S19 (Verse 21-23), C7-S20 (Verse 24), C7-S21 (Verse 25-26), C7-S22 (Verse 27), C7-S23 (Verse 28), C7-S24 (Verse 29), C7-S25 (Verse 30), C7-S26 (Verse 31), C7-S27 (Verse 32), C7-S28 (Verse 33-34), C7-S29 (Verse 35), C7-S30 (Verse 36-37).

Chapter Summary.

Theme: Searching for rest while in the ministry.

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

Matthew 15 tells us pretty much the same as Mark tells us in this chapter. However, the end of Matthew 15 matches the start of the next chapter in Mark.

Mark 7:1-5 tells us about the Pharisees, and certain of the scribes picking a doctrinal fight with Jesus over their claim that physically washing things like hands prevented spiritual defilement.

Mark 7:6-16 gives us the doctrinal answer from Jesus.

Mark 7:17 tells us that, when they were private, the disciples asked Jesus to give them understanding of the things which He said to the Pharisees, and certain of the scribes.

Mark 7:18-23 give us the explanation from Jesus.

Mark 7:24-30 tells us that Jesus went to another place and tried to hide but could not hide. Instead He cast out a devil plaguing the daughter of a Syrophenician. Then He went to Decapolis where He healed a deaf man.

Mark 7:31-37 tells us that Jesus healed a man that was deaf and dumb. This was the same general area where He cast the devils out of 'the Mad Man of Gadara'. Here we see the effect of that changed man in the changed reception that Jesus received in this area.

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What we see throughout this chapter is that Jesus was searching for rest while He was in the ministry. However, He found no rest but kept finding more people who needed help. Basically, God's ministers can expect to rest after they get to heaven. When they find rest in this life, they need to thank God for it.

Now the theme of this chapter might seem strange in you don't consider the context. In the prior chapter Jesus heard that John the Baptist was murdered. So, He tried to get some time alone, with His disciples, to mourn the death. Several of His disciples had been disciples of John the Baptist before becoming disciples of Jesus. Therefore, the disciples also wanted to mourn the death of John the Baptist.

Earlier, Jesus. had sent His disciples out to preach and do miracles in the villages and towns. When the disciples heard about the beheading of John the Baptist, they went and buried his body then returned to Jesus and told Him. That was the start of the prior chapter when Jesus and His disciples tried to take some time alone to mourn, as our prior chapter told us.

Our prior chapter also told us that Jesus and His disciples were chased to a desert place which they reached by ship privately, which should have prevented their being followed. Jesus ministered to the people who chased them and then tried, once more, to get some private time, but He was mobbed in the new place where they went. That is the starting of our current chapter. Not only does He have selfish worldly people demanding that He take care of their fleshly desires while they refuse to accept His teaching, but not He also is attacked, doctrinally, by the religious leaders. Then, when Jesus and His disciples were alone, they asked Him to explain His teaching. After that, Jesus and His disciples went to the borders of the Jewish area to try and be alone, but he could not be hid. Instead, He cast out a devil hat was in the daughter of a Greek (woman), a Syrophenician by nation. Finally, giving up on finding rest, He returned to His home area where He healed a man that was deaf.

With all of these continuous interruptions to Jesus trying to find rest, I hope the reader can now understand why this chapter has the theme that it does.

C7-S1: The Pharisees and scribes came to pick a doctrinal fight.
C7-S2: They found the excuse to start their doctrinal fight.
C7-S3: The religious practice of the Jews.
C7-S4: A second religious practice.
C7-S5: Further religious practices.
C7-S6: They ask their question to start the fight.
C7-S7: Jesus quotes scripture to start His answer.
C7-S8: Further quote of scripture.
C7-S9: The condemnation from Jesus.
C7-S10: Why they lay aside the commandment of God.
C7-S11: How they lay aside the commandment of God.
C7-S12: They destroy the effect of God.
C7-S13: Jesus publically corrects the doctrine from the Pharisees, and certain of the scribes.
C7-S14: The disciples asked for clarification when in private.
C7-S15: Jesus finds their question to be incredible.
C7-S16: Something entering physically can not cause spiritual defilement.
C7-S17: What cometh out reveals the heart.
C7-S18: Examples of internal corruption which causes defilement.
C7-S19: Jesus tried to hide.
C7-S20: Jesus could not ignore a spiritual need.
C7-S21: Jesus refused her at first.
C7-S22: The woman's answer was humble and full of faith.
C7-S23: The woman's answer was humble and full of faith.
C7-S24: Jesus gave her the request.
C7-S25: She found what Jesus said she would find.
C7-S26: Jesus goes to another place.
C7-S27: People met Him needing healing.
C7-S28: Jesus healed him.
C7-S29: The evidence of true healing.
C7-S30: The people ignored the command to not testify.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-7. The Pharisees find fault with the disciples for eating with unwashed hands.
8-13. They break the commandment of God by the traditions of men.
14-23. Meat defiles not the man.
24-30. He heals the Syrophenician woman's daughter of an unclean spirit;
31-37. and one that was deaf, and stammered in his speech.'.

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C7-S1 (Verse 1) The Pharisees and scribes came to pick a doctrinal fight.

Then came together unto him the Pharisees,
and certain of the scribes,
which came from Jerusalem.

Matthew 15:1-2 tells us pretty much the same as this sentence.

Our chapter opening sentence identifies the people who started the doctrinal fight. They were people who considered themselves to be religiously sophisticated and were going out to educate the 'country bumpkins'.

Please see the note for John 3:1 about the word Pharisee. Webster's 1828 dictionary defines this word as: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews'. Please see the note references for much more information of them.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The Pharisees. Mr 3:22; Mt 15:1; Lu 5:17; 11:53-54'.

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C7-S2 (Verse 2) They found the excuse to start their doctrinal fight.

And when they saw some of his disciples eat bread with defiled,
that is to say,
with unwashen,
hands,
they found fault.

Matthew 15:1-2 tells us pretty much the same as this sentence.

Most people understand from the context, that the Pharisees, and certain of the scribes were wrong in this instance. Not only does the context show this truth, but the words of Jesus also makes it clear that they were wrong. And, while Jesus clearly deals with the heart issue which is a basis of their error, and He teaches the correct doctrine about defilement, He does not deal with the technical source of their error. However, since many people still make this technical error, I will deal with it here in this note and deal with the other issues in later notes for this chapter.

Isaiah 28 is the basis of the Studies called: Basic Rules for Interpretation and God's Method of Teaching Doctrine. That is where we find God's Step-by-Step procedures for interpreting God's word. As explained in the Studies referenced, the procedure for the single interpretation is different from the procedure for the multiple applications. A single interpretation and multiple applications are definitely different things. You can not start from a single source (God's word), and end up at two different destinations following a single procedure. With that in mind, we can recognize that the main job of a preacher is to show people how to apply the word of God to their lives. Preachers are taught the procedures for getting the multiple applications and many are also, mistakenly, taught that the same procedure will get them the single interpretation. As a result, many preachers believe that their application is also the single interpretation. As a further result, when they are shown another application within the Bible, they swell up in pride and claim that the error is in God's perfect word instead of confessing that they used the wrong procedure to get the single interpretation.

That is the technical error that the Pharisees, and certain of the scribes made here. According to Isaiah 28, symbolism and another tongue is part of the procedure for finding multiple applications. And, yes, physically washing is used symbolically for spiritually removing defilement. However, physically washing is not always used symbolically for spiritually removing defilement. Their error was thinking it was. As a result, they claimed that the disciples did eat bread with defiled...hands when their hands were unwashen but they, themselves, were not defiled.

God is always more concerned with the state of our heart than with the actions which result from the state of our heart. If Jesus had dealt with this technical issue, it would have distracted from His dealing with the more important issue of their heart attitude, which was to find fault with Jesus and His disciples. Since this is a very detailed study dealing with everything down to every doctrinally significant word, I can deal with this technical issue in this note and deal with the heart attitude in a later note without one note distracting from the other note.

The main message of our sentence, especially when coupled with the prior sentence, is that the Pharisees, and certain of the scribes deliberately came from Jerusalem with a plan to find fault. The unwashen hands was simply a convenient issue to use for their plan to attack Jesus and His disciples in order to try and discredit them.

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

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

Please see the notes for 1Corinthians 3:17 and James 3:6 about the word defile. The functional definition for this word is: 'o make impure'. Please also see the note for Psalms 119 about the word undefiled.

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

Please see the note for Titus 3:4-7 about the word washing. The functional definition for this word is: 'Cleansing with water; purifying; overflowing; overspreading'. We see in our sentence that the Pharisees, and all the Jews concentrated on 'purifying; overflowing; overspreading', within this definition, and ignored 'Cleansing with water'.

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

Please see the note for James 5:16 about the word fault. The functional definition for this word is: ' Properly, an erring or missing; a failing; hence, an error or mistake; a blunder; a defect; a blemish; whatever impairs excellence; applied to things'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'defiled. or, common. Ac 10:14-15,28
they found. Da 6:4-5; Mt 7:3-5; 23:23-25'.

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C7-S3 (Verse 3) The religious practice of the Jews.

For the Pharisees,
and all the Jews,
except they wash their hands oft,
eat not,
holding the tradition of the elders.

Matthew 15:2 tells us pretty much the same as this sentence.

Our sentence starts with the word For and tells us why the Pharisees, and certain of the scribes made the accusation which we read in the prior sentence. Here we see them making the same mistake that most religious people make today, even the people who claim to be 'Good, godly, fundamental, Bible believing KJV only Baptist preachers'. Look at popular commentators and you will fins that well over 90% will tell you that some Bible reference has the meaning that they specify without showing you how that arrived at their conclusion. (Look at the Hermey tab to see the method which is used through this site). Even those commentators who do tell you how they arrived at their so-called interpretation don't deal with every occurrence within the Bible. Thus, most are doing like the Pharisees, and certain of the scribes did and most commentators deserve the same response as Jesus gave to the Pharisees, and certain of the scribes.

Our sentence tells us that the basis of the beliefs of the Pharisees, and all the Jews was the tradition of the elders and not what the word of God literally said. We see this truth in the response from Jesus which follows this sentence.

The note from he Treasury of Scripture Knowledge, below, explains what history tells us. History tells us that people didn't used to know about, nor understand, germs. God made some rules to avoid sickness from germs. (There is validity to the saying 'cleanliness is next to godliness'.) We can almost guarantee that when some religious person was asked once too often, probably by kids, why they had to wash, he tried to come up with a spiritual reason since this law came from God. Thus we see the claim about an 'evil spirit' in the explanation below. And, as often happens in religion, this reasonable sounding error became the basis of tradition and tradition became better held than God's word.

Please see the note for Galatians 2:14 about the word Jew. The functional definition for this word is: 'A name for God's chosen people who followed the Mosaic Law'. Please also see the note for John 7:3 about the words Jewry / Judaea / Judea / Judah.

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

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

Please see the note for Galatians C1-S11 about the word tradition. The functional definition for this word is: 'The delivery of opinions, doctrines, practices, rites and customs from father to son, or from ancestors to posterity; the transmission of any opinions or practice from forefathers to descendants by oral communication, without written memorials'.

Please see the note for 1Timothy 5:1 about the word elder. The functional definition for this word is: 'Highly influential older people who may not hold a formal office within the church and yet have a lot of power with church members'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'oft. or, diligently. Gr. With the fist. Theophylact, Up to the elbow. Pugme G4435, the fist; which Dr. Lightfoot illustrates by a tradition from the Talmudical tracts, that when they washed their hands, they washed the fist up to the joint of the arm, ad perek. The Jews laid great stress on these washings, or baptisms, baptismos G909, considering eating with unwashen hands no ordinary crime, and feigning that an evil spirit, called Shibta, has a right to sit on the food of him who thus eats, and render it hurtful.
the tradition. Mr 7:7-10,13; Mt 15:2-6; Ga 1:14; Col 2:8,21-23; 1Pe 1:18
General references. exp: Lu 5:30.'.

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C7-S4 (Verse 4) A second religious practice.

And when they come from the market,
except they wash,
they eat not.

This rule was added to the prior rule and is seen by our sentence starting with the word And.

Matthew 15:2 tells us pretty much the same as this sentence.

We find forms of the word market in: Ezekiel 27:13; Ezekiel 27:17; Ezekiel 27:19; Ezekiel 27:25; Matthew 11:16; Matthew 23:7; Mark 7:4; Luke 11:44; Luke 20:46; John 5:2; Acts 17:17. The American Tract Society Dictionary defines this word as: 'In Greek AGORA, in Latin FORUM, a large open area in many ancient cities, especially of Greece and Rome, having the public market on one side only, the other sides of the are being occupied by temples, theatres, colonnades, courts of justice, baths, and other public structures, the whole square often presenting a magnificent appearance. Here was the city exchange, the focus to which converged all the lines of public life. Hither laborers resorted in search of employment, Mt 20:3-7, and children to pursue their sports, Lu 7:32. Here the ordinary assemblies of the people were held; here philosophers and statesmen met and debated; here laws were promulgated and news announced; hither men resorted for pleasure as well as for business. The most notable public men, and indeed all classes of citizens, here congregated; and what was done here was done before the whole city. Hence the proud Pharisees desired "greeting in the market places," Mt 12:38; and Paul resorted to the agora at Athens to meet and convince the philosophers, Ac 17:17; and the masters of the damsel at Philippi exorcised by Paul and Silas, "drew them into the market place unto the rulers," Ac 16:19'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'except. Job 9:30-31; Ps 26:6; Isa 1:16; Jer 4:14; Mt 27:24; Lu 11:38-39; Joh 2:6; 3:25; Heb 9:10; Jas 4:8; 1Jo 1:7
pots. "Gr. Sextarius; about a pint and a half."'.

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C7-S5 (Verse 4) Further religious practices.

And many other things there be,
which they have received to hold,
as the washing of cups,
and pots,
brasen vessels,
and of tables.

As we see in this sentence, there were many other things which were changed from rules to prevent disease to rules which claimed that people would go to Hell for violating them. This effectively changed God's people from being willing to have a personal relationship with a loving God to rules oriented people who were terrified of a vengeful God Who was looking for any excuse to punish them.

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 John 18:11 about the word cup. Easton's Bible Dictionary defines this word is: 'a wine-cup (Ge 40:11,21), various forms of which are found on Assyrian and Egyptian monuments. All Solomon's drinking vessels were of gold (1Ki 10:1; 21). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (Re 17:4).
The art of divining by means of a cup was practiced in Egypt (Ge 44:2-17), and in the East generally.
The "cup of salvation" (Ps 116:13) is the cup of thanksgiving for the great salvation. The "cup of consolation" (Jer 16:7) refers to the custom of friends sending viands and wine to console relatives in mourning (Pr 31:6). In 1Co 10:16, the "cup of blessing" is contrasted with the "cup of devils" (1Co 10:21). The sacramental cup is the "cup of blessing," because of blessing pronounced over it (Mt 26:27; Lu 22:17). The "portion of the cup" (Ps 11:6; 16:5) denotes one's condition of life, prosperous or adverse. A "cup" is also a type of sensual allurement (Jer 51:7; Pr 23:31; Re 17:4). We read also of the "cup of astonishment," the "cup of trembling," and the "cup of God's wrath" (Ps 75:8; Isa 51:17; Jer 25:15; La 4:21; Eze 23:32; Re 16:19; comp. Mt 26:39,42; Joh 18:11). The cup is also the symbol of death (Mt 16:28; Mr 9:1; Heb 2:9)'.

Please see the note for Luke 1:63 about the word table. The functional definition for this word is: 'a surface used for eating, writing and similar functions'.

Please see the note for 2Corinthians 4:7 about the word vessel. The functional definition for this word is: 'A cask or utensil proper for holding liquors and other things'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'tables. or, beds.'.

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C7-S6 (Verse 5) They ask their question to start the fight.

Then the Pharisees and scribes asked him,
Why walk not thy disciples according to the tradition of the elders,
but eat bread with unwashen hands?

Here the Pharisees and scribes reveal their basis for rules of religious laws. The answer from Jesus, starting in the next sentence, reveals their error. First, He quotes scripture which is to be the true basis of all religious law. Then He reveals their error in their relationship with God (in vain do they worship me) which is a result of the error in the basis of their religious law. Then He reveals their religious rules which they wrongfully claim replaces the personal relationship that God's people are supposed to have with God. From those general comments about their error, He applies them to their specific acts starting in C7-S10. Thus, as we look at their complaint, we must also consider the answer from our Lord which the context supplies.

In this sentence and section we see the main thing that the devil uses to turn God's people from a proper relationship with God. That thing is: the tradition of the elders.

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 Philippians 2:1 about the word accord. The functional definition for this word is: 'Agreeing; harmonizing'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 2:16-18; Mt 15:2; Ac 21:21,24; Ro 4:12; 2Th 3:6,11'.

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C7-S7 (Verse 6) Jesus quotes scripture to start His answer.

He answered and said unto them,
Well hath Esaias prophesied of you hypocrites,
as it is written,
This people honoureth me with their lips,
but their heart is far from me.

Matthew 15:7-8 tells us pretty much the same as this sentence.

This sentence, and the next sentence, paraphrase Isaiah 29:13. We see by this example that repeating the true message of scripture is more important than repeating every word exactly.

This reference gives us the basic definition of a hypocrite. If we do not live, from our heart what we claim from our lips, then we are a hypocrite.

In the next two sentences Jesus tells them, and us, exactly what they were doing which proved this charge that Jesus brought against them. In the sentences beyond that Jesus gives the application of what they were doing which proved this charge that Jesus brought against them. The First sentence of that application can also be applied to many religious people today.

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

Please see the 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 1Timothy 4:1 about the word hypocrisy / hypocrite. Easton's Bible Dictionary defines this word as: 'one who puts on a mask and feigns himself to be what he is not; a dissembler in religion. Our Lord severely rebuked the scribes and Pharisees for their hypocrisy (Mt 6:2,5,16). "The hypocrite's hope shall perish" (Job 8:13). The Hebrew word here rendered "hypocrite" rather means the "godless" or "profane," as it is rendered in Jer 23:11, i.e., polluted with crimes.'.

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

Please see the 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.

We find forms of the word lip occurring 122 times in 121 verses of the Bible and, in the New Testament, in: Matthew15:8; Mark 7:7; Romans 3:13; 1Corinthians 14:21; Hebrews 13:15; 1Peter 3:10. Easton's Bible Dictionary defines this word as: 'besides its literal sense (Isa 37:29, etc.), is used in the original (saphah) metaphorically for an edge or border, as of a cup (1Ki 7:26), a garment (Ex 28:32), a curtain (Ex 26:4), the sea (Ge 22:17), the Jordan (2Ki 2:13). To "open the lips" is to begin to speak (Job 11:5); to "refrain the lips" is to keep silence (Ps 40:9; 1Pe 3:10). The "fruit of the lips" (Heb 13:15) is praise, and the "calves of the lips" thank-offerings (Ho 14:2). To "shoot out the lip" is to manifest scorn and defiance (Ps 22:7). Many similar forms of expression are found in Scripture'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Well. Isa 29:13; Mt 15:7-9; Ac 28:25
hypocrites. Mt 23:13-15; Lu 11:39-44
honoureth. Eze 33:31; Ho 8:2-3; Joh 5:42; 8:41-42,54-55; 15:24; 2Ti 3:5; Tit 1:16; Jas 2:14-17'.

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C7-S8 (Verse 7) Further quote of scripture.

Howbeit in vain do they worship me,
teaching for doctrines the commandments of men.

Matthew 15:9 tells us pretty much the same as this sentence.

This is the second, of three, sentences in the answer from Jesus when the Pharisees, and certain of the scribes, which came from Jerusalem accused His disciples of doing wrong because they walk not thy disciples according to the tradition of the elders. After this answer Jesus add an accusation against them.

This sentence is added to the prior sentence and is part of the paraphrase of Isaiah 29:13. We see by this example that repeating the true message of scripture is more important than repeating every word exactly.

Look at the definition, below, for the word vain. If God says that our worship is 'Empty; worthless; having no substance, value or importance', then it will get us nothing except punishment for not doing right and for doing wrong. With that in mind, we can see that the second phrase in our sentence tells us exactly what religious men do that makes their worship vain.

The definition of the word doctrine, seen below, is true but it allows people to believe less than what is truly meant by our sentence, if they do not truly understand all that is implied by the definition and all of the Biblical applications of this word. In Isaiah 28 God tells us: Whom shall he teach knowledge? and whom shall he make to understand doctrine?. It takes time to make something. Knowledge is taught quickly. However, several sets of knowledge must be received and retained before we can understand what is the same and what is different between the various doctrines which are taught from God's word.

What is the same, in all of these teachings, is the single interpretation of God's law. What varies is the application of God's law depending upon circumstances. It takes understanding. to know and use this difference. What is meant by the word doctrine, in our sentence, includes the knowledge and understanding that God wants His people to have. This is what our sentence truly means by doctrine. Unfortunately, too many people use a less-than-true definition, of this word, and, therefore, can be led into error of the type that Jesus accused these religious leaders of teaching.

Therefore, what these religious people taught, and what most religious people still teach, is the commandments of men even while they claim that what they teach is the knowledge and understanding that God wants His people to have.

We see, in the Bible, that this accusation was true in Isaiah's day, in the days of the Gospels, and we can see that it is true even today. We can see how these religious people treated Jesus, how they treated the true apostles, and we should expect to be treated the same today if we are truly teaching the knowledge and understanding that God wants His people to have from His word.

Please see the notes for 1Corinthians C15S1 and Galatians C2-S16 about the word vain. The functional definition for this word is: 'Empty; worthless; having no substance, value or importance'.

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

Please see the 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in vain. 1Sa 12:21; Mal 3:14; Mt 6:7; 15:9; 1Co 15:14,58; Tit 3:9; Jas 1:26; 2:20
the commandments. De 12:32; Col 2:22; 1Ti 4:1-3; Re 14:11-12; 22:18'.

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C7-S9 (Verse 8) The condemnation from Jesus.

Equivalent Section: They replace God's commandment with their own commandment.

For laying aside the commandment of God,
ye hold the tradition of men,
as the washing of pots and cups:

Equivalent Section: They do the same for many other things.

and many other such like things ye do.

Matthew 15:3 tells us pretty much the same as this sentence.

This is the third, of three, sentences in the answer from Jesus when the Pharisees, and certain of the scribes, which came from Jerusalem accused His disciples of doing wrong because they walk not thy disciples according to the tradition of the elders. After this answer Jesus add an accusation against them, which starts in the next sentence.

The first two sentences of this answer were a paraphrase of Isaiah 29:13. (Please see the notes for the prior sentences about the paraphrase .) In this sentence, Jesus says why (For) the accusation of the prior two sentences is true. His first phrase includes laying aside the commandment of God because religious people can not teach their own erroneous doctrine until after they first lay aside the commandment of God. One of the main ways that religious people do this is to teach keeping the letter of the law while ignoring the spirit of the law. God is a Spirit and God is more interested in our keeping the spirit of the law than He is in our keeping the letter of the law. Not only do we see this taught in Romans 7:6, but we also see this in the fact that Jesus paraphrased Isaiah 29:13, in this chapter, instead of quoting it exactly.

When He says that 'each and every one of them personally' (ye), hold the tradition of men, He is referencing His prior sentence where He said teaching for doctrines the commandments of men. Then, Jesus identifies exactly what they taught and claimed was God's Law when He says: as the washing of pots and cups. Yes, there is a lot of truth to the saying 'Cleanliness is next to Godliness', but it is not part of God's Law. In addition, you can find places where physical cleansing is used symbolically for spiritual cleansing, but symbolism is only used in the context where it is found and is not used for specifying what is true all throughout the Bible. For example, there are places where water is used symbolically for spiritual cleansing but there are also places, in the Bible, where water is used for the basic liquid of life. Therefore, trying to say that a symbolic meaning is always true leads to doctrinal error.

Returning to the analysis of our sentence, we see that the accusation in this sentence is directly repeating what the religious leaders accused the disciples of doing and claimed that the disciples were doing wrong with the implication that the disciples were violating God's Law. The accusation was that the disciples did not wash properly before eating and the answer from Jesus is that washing is the tradition of men which they used to lay aside the commandment of God.

Our sentence has two Equivalent Sections with the Second Equivalent Section saying and many other such like things ye do. Thus, Jesus is saying that many other such 'similar but slightly different in details' things that they personally did to lay aside the commandment of God (and) hold the tradition of men. Thus, this same accusation can be applied to many other tradition of men which religious people claim that we must follow but which they can not show as clearly commanded (at least twice literally) in the word of God.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'laying. Isa 1:12
the tradition. Mr 7:3-4'.

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C7-S10 (Verse 9) Why they lay aside the commandment of God.

And he said unto them,
Full well ye reject the commandment of God,
that ye may keep your own tradition.

In this sentence, Jesus says why 'each and every one of them personally' (ye), reject the commandment of God. That reason was so that ye ('each and every one of them personally') may keep your own tradition. Thus we see that the decision to keep your own tradition is personal in nature. In addition, since it results in our personally rejecting the commandment of God, it will result in our personally being judged by God fo5r rejecting His Law.

In Genesis 3:5 we read what Satan told Eve, which is For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. Most religious people believe Satan promised something different from what he actually promised. Please notice that the word gods, in our reference, is lower-case and plural. Thus, Satan actually promised that people who got religion (received the fruit of the tree of the knowledge of good and evil) would become like the devils. However, most of those people believed the lie that the would be like the most high God and not only could tell Him that their religious opinion was as valid as God's, they actually believe that their opinion is more powerful than God's. They can't stop the sun from shining nor can they stop God from killing them. Therefore, reality shows how foolish their personal belief is. However, that does not stop them from being fools.

Our sentence, and the next two sentence, are added to the prior three where Jesus paraphrased scripture to tell them that they laid aside the commandment of God. In these three sentences Jesus add an accusation against them that the general sin specified in the prior sentences is applied in life with the accusation of these sentences. That is: the prior sentences contain the accusation f their breaking God's Law and says what Law of God they violated. These sentences contain the specific acts which they did that violated God's law. The prior sentences looked at God's Law while these sentences look at their attitudes and actions which violate that law of God.

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

Please see the note for 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: 'Full. 2Ki 16:10-16; Isa 24:5; 29:13; Jer 44:16-17; Da 7:25; 11:36; Mt 15:3-6; 2Th 2:4
reject. or, frustrate. Mr 7:13; Ps 119:126; Ro 3:31; Ga 2:21
General references. exp: Ge 45:11; Eph 6:2.'.

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C7-S11 (Verse 10-11) How they lay aside the commandment of God.

Equivalent Section: Provide scriptural basis.

First Step: Quote the commandment

For Moses said,
Honour thy father and thy mother;

Second Step: Quote the punishment from God.

and,
Whoso curseth father or mother,
let him die the death:

Equivalent Section: The replacement from men.

First Step: What they replace God's commandment with.

But ye say,
If a man shall say to his father or mother,
It is Corban,
that is to say,
a gift,
by whatsoever thou mightest be profited by me;

Second Step: They remove God's required consequence.

he shall be free.

Matthew 15:4 tells us pretty much the same as this sentence.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but. That makes the two Equivalent Sections polar opposites. That is: Jesus accuses these religious people of commanding people to do the exact opposite of what God commanded them to do.

The First Step of First Equivalent Section, within this sentence (Honour thy father and thy mother), is found in the Old Testament in: Exodus 20:12; Leviticus 19:3; Deuteronomy 5:16; Proverbs 23:22. The Second Step of First Equivalent Section, within this sentence (Whoso curseth father or mother, let him die the death), is found in the Old Testament in: Exodus 21:17; Leviticus 20:9; Deuteronomy 21:18-21; Deuteronomy 27:16; Proverbs 20:20; Proverbs 30:17. Thus, people who claimed to know the Old Testament Law could not deny knowing these commandments which occur so many places.

In our Second Equivalent Section we see how the religious leaders perverted God's law then and how religious still pervert God's Law today. If someone claimed that they were going to give something to the church on their death, such as a piece of land, then this religious judgment said that they could continue to use it until their death. In addition, since they had committed it to the church, even though it was still in their possession, others could not make a claim against the item. This included the parents of the person whom they were legally required to support before they gave anything away. This allowed someone to demand their inheritance, which included what was supposed to be used to support the parents in their old age, and then allowed the children to put out their parents and keep the full inheritance without supporting the parents with the inheritance which came from those parents. This was blatant religious fraud and completely dishonorable.

This type of religious ruling revealed the true (devilish) spirit of the religious leaders.

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

Please see the note for 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 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.'.

Please see the note for Galatians C1-S4 about the word curse. The functional definition for this word is: 'To utter a wish of evil against one; to imprecate evil upon; to call for mischief or injury to fall upon; to execrate'.

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 Romans C5S9 and 1Corinthians C12S4 about the word gift. The functional definition for this word is: 'given from one person to another without compensation; a donation'. Please also see the note for John 4:10 about the phrase gift of God.

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

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition for this word is: ' to proceed forward, to advance'.

Please see the note for 1Corinthians C7S29 about the word free. The functional definition for this word is: 'Being at liberty; not being under necessity or restraint, physical or moral; a word of general application to the body, the will or mind, and to corporations'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Honour. Mr 10:19; Ex 20:12; De 5:16
Whoso. Ex 21:17; Le 20:9; De 27:16; Pr 20:20; 30:17; Mt 15:4
General references. exp: Ge 45:11; Nu 30:5; Eph 6:2.
It is Corban. Rather, "Let it be a corban," a formula common among the Jews on such occasions; by which the Pharisees released a child from supporting his parents; and even deemed it sacrilege if he afterwards gave anything for their use. Mt 15:5; 23:18; 1Ti 5:4-8
General references. exp: Ge 45:11; Nu 30:5; Eph 6:2.'.

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C7-S12 (Verse 12-13) They destroy the effect of God.

Equivalent Section: They destroy God's provision.

First Step: They demand that people disobey God's commandment.

And ye suffer him no more to do ought for his father or his mother;

Second Step: They destroy the effect of God's commandment.

Making the word of God of none effect through your tradition,
which ye have delivered:

Equivalent Section: They do the same in other areas.

and many such like things do ye.

Matthew 15:5- tells us pretty much the same as this sentence.

The last phrase of our sentence, (and many such like things do ye) is the same phrase as Jesus used back in Mark 7:8. That sentence was the end of the accusation by Jesus about the part of God's Law which they violated and this sentence is the end of the accusation by Jesus about the specific things that they did to violate God's law. Thus, we see the parallel of these two accusations which let us know that what Jesus specifies here is not all that they will; be charged with when they face judgment by God.

This is the third of three sentences where Jesus says the specific things that they did to violate God's law. In this sentence we see that they make the word of God of none effect through your tradition. That is: God specified in His Law certain attitudes and actions which would provide for His people in their old age. Their traditions prevented God's people from receiving what God's law specified was to be provided. Likewise, God has made provision for people to receive things like everlasting salvation, sanctification, everlasting rewards for obedience and many other similar things. However, the traditions of many religions, including those religions which claim to believe in obeying the Bible, prevent God's people from receiving the things which God prepare for His people. They do this through their traditions which, like these Jewish religious leaders, the religious leaders claim come from the Bible while actually lead people away from obeying the Bible. A simple example is the religious claim that all saved will have a mansion regardless of how little they work in God's kingdom, including no work, while they are in this life. Such a claim causes people to seek a life of sin and religious duty instead of an ongoing personal relationship with God which includes service to God's kingdom.

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

Please see the note for 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 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 Mark 9:31 about the word delivered. Webster's 1828 defines this word as: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ge 45:11; Nu 30:5; Eph 6:2.
the word. Mr 7:9; Isa 8:20; Jer 8:8-9; Ho 8:12; Mt 5:17-20; 15:6; Tit 1:14
such. Eze 18:14; Ga 5:21
General references. exp: Nu 30:5; Eph 6:2.'.

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C7-S13 (Verse 14-15) Jesus publically corrects the doctrine from the Pharisees, and certain of the scribes.

Equivalent Section: Jesus got the attention of the people.

And when he had called all the people unto him,
he said unto them,
Hearken unto me every one of you,
and understand:

Equivalent Section: Jesus explains the error behind the doctrine from the Pharisees, and certain of the scribes.

There is nothing from without a man,
that entering into him can defile him:

Equivalent Section: Jesus gives the true doctrine.

but the things which come out of him,
those are they that defile the man.

Matthew 15:10-11 tells us pretty much the same as this sentence.

Please pay attention. In his sentence Jesus is speaking about spiritual defilement. Without question, germs, poisons and other things can cause physical defilement. The error from the Pharisees, and certain of the scribes was that they were using physical observations to declare spiritual laws. While God does use the physical to provide an analogy of spiritual things, the physical does not dictate spiritual results.

Our sentence starts with the word And, which means that this is added to what Jesus said to the Pharisees, and certain of the scribes. Since our sentence tells us that Jesus called all the people unto him, the people were already there. This lets us know that the Pharisees, and certain of the scribes did not act right and try to deal, in private, with what they thought was a doctrinal error. No, they deliberately picked a fight in public to cause the greatest amount of embarrassment. Therefore, Jesus corrected them in public and made sure that the public understood what the true source of doctrinal error was.

In our First Equivalent Section Jesus tells us that he is giving understanding. However, in order to receive the understanding, the people must first Hearken unto me ('to attend to what Jesus said with eagerness and curiosity'). A lot of people listen but they don't pay close enough attention, or don't really think about what is said, to truly Hearken. In addition, many of those who truly do Hearken are listening to doctrinal error instead of listening to Jesus. That is what our next sentence tells us.

In our Second Equivalent Section, Jesus explains the source of the doctrinal error. The people understood that the word defile was used to speak about spiritual defilement and not sickness or disease. What is plainly said here is that nothing outside of ourselves, in this physical world, can cause us to have spiritual defilement by it entering into us. Yes, something like a devil entering us can cause spiritual defilement. However, that can not happen unless we first send out an invitation for the devil to enter. In that case, our last Equivalent Section is in effect and not the Second Equivalent Section.

In our Third Equivalent Section, Jesus explains the true source of spiritual defilement. What comes out of a man is the expressions of the true attitudes of our heart. Thus, we see that the Jews had confused the cause and the effect. Our actions are not the cause of the attitude of our heart but are the results. The effect of a defiled heart is wrong actions, not the other way around.

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 notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition for this word is: ' Perceiving by the ear'. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

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

Please see the note for 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: 'when. 1Ki 18:21; 22:28; Ps 49:1-2; 94:8; Mt 15:10; Lu 12:1,54-57; 20:45-47
and understand. Pr 8:5; Isa 6:9; Ac 8:30
General references. exp: Jer 25:2; Mt 13:9; 23:1; Mr 4:9.
There. Though it is very true, says Dr. Doddridge, that a man may bring guilt upon himself by eating to excess, and a Jew, by eating what was forbidden by the Mosaic law; yet still the pollution would arise from the wickedness of the heart, and be just proportionable to it, which is all our Lord asserts.
nothing. Mr 7:18-20; Le 11:42-47; Ac 10:14-16,28; 11:8-10; 15:20-21; Ro 14:17; 1Co 10:25; 1Ti 4:3-5; Tit 1:15; Heb 9:10; 13:9
but. Mr 7:20-23; Pr 4:23; Mt 12:34; 15:16
General references. exp: Le 11:2; Jer 25:2; Mt 13:9; Mr 7:20.'.

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C7-S14 (Verse 16) Pay attention and understand spiritual truth.

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

This is the third of three times when this Gospel uses this saying. The If, of our sentence, lets us know that some people truly do not have spiritual ears to hear. The saying is: 'it goes in one ear and out the other'. If what is said does not lodge in the brain and cause the person to consider and understand, then they truly do not hear in the manner meant by this sentence. In the prior sentence, Jesus told them that they had to Hearken in order to understand. Someone may be capable of understanding, but if they don't truly ponder what was said, and consider all of the implications including how what is said is applied in different circumstances, then they have not obeyed the command in our sentence to let him hear.

The word let is the action verb used in creation. The phrase; let him hear, is a command with the power of creation behind it. If we allow God to work in our lives this way, God will create new understanding in us. Please also see the Study called Find the Knowledge of God which explains how our attitude affects our ability to learn about the things of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:9,23; Mt 11:15; Re 2:7,11,17,29; 3:6,13,22 exp: Le 11:2; Jer 25:2; Mt 13:9.'.

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C7-S15 (Verse 17) The disciples asked for clarification when in private.

And when he was entered into the house from the people,
his disciples asked him concerning the parable.

Matthew 15:15 tells us pretty much the same as this sentence. In addition, Matthew 15:12-4 tells us an event which is not reported in this Gospel.

Please see the Table of Parables in the New Testament for links to this parable and other Parables in the Gospels. That Study also has links to other relevant notes about parables. There are some people who will deny that this is a parable because it does not meet their definition. However, when it comes to disagreeing with what the Bible says, let God be true, but every man a liar (Romans 3:4).

Here we see that the disciples waited until they were alone. They understood that Jesus would explain things to them which he would not explain to the general public and refused to explain to the religious leaders who were trying to destroy His authority with the people.

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

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

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

Please see the note for Mark 3:23 about the word parable. The functional definition for this word is: 'Jesus' parables are not mere illustrations, but internal analogies, nature becoming a witness for the spiritual world; whatever is found in the earthly exists also in the heavenly kingdom." (Lisco.) The parables, earthly in form heavenly in spirit, answer to the parabolic character of His own manifestation'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:10,34; Mt 13:10,36; 15:15 exp: Le 11:2.'.

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C7-S16 (Verse 18) Jesus finds their question to be incredible.

And he saith unto them,
Are ye so without understanding also?

Matthew 15:16 says the same thing as this sentence.

Jesus found it incredible that they did not understand. He had tried to teach them the way to understand when He explained the 'Potable of the Sower' (Matthew 13:3-23; Mark 4:1-20; Luke 8:4-15). However, like many students, they memorized what He told them about that parable but did not consider the way to understand and apply that way to future parables.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:13; Isa 28:9-10; Jer 5:4-5; Mt 15:16-17; 16:11; Lu 24:25; Joh 3:10; 1Co 3:2; Heb 5:11 exp: Le 11:2.'.

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C7-S17 (Verse 18-19) Something entering physically can not cause spiritual defilement.

First Step: Describe the entering.

Do ye not perceive,
that whatsoever thing from without entereth into the man,
it cannot defile him;

Second Step: Explain the restriction on where things can go.

Because it entereth not into his heart,
but into the belly,
and goeth out into the draught,
purging all meats?

Matthew 15:17 says about the same thing as this sentence.

Probably the most important message of this sentence is that what enters our heart affects us spiritually and can defile us. What we eat passes through the plumbing of our body and does not affect our spirit.

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

Please see the note for 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 Philippians 3:18-19 about the word belly. Easton's Bible Dictionary defines this word as: 'the seat of the carnal affections (Tit 1:12; Php 3:19; Ro 16:18). The word is used symbolically for the heart (Pr 18:8; 20:27; 22:18, marg.). The "belly of hell" signifies the grave or underworld (Jon 2:2)'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 15:17; 1Co 6:13; Col 2:21-22 exp: Le 11:2.'.

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C7-S18 (Verse 20) What cometh out reveals the heart.

And he said,
That which cometh out of the man,
that defileth the man.

Matthew 15:18 says about the same thing as this sentence but adds the clarifying phrase of: those things which proceed out of the mouth come forth from the heart.

When we consider this sentence in context with the prior sentence, we see that what defileth is related to the heart and not to the belly. Therefore, this sentence is not talking about what goeth out into the draught but is speaking about what is expressed by our actions which reveal our attitudes of the heart. It is not a sin to have a thought which tempts us but it is sin to dwell on that thought until it affects our attitudes and actions. That is that which cometh out of the man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 7:15; Ps 41:6; Heb 7:6; Mic 2:1; Mt 12:34-37; Jas 1:14-15; 3:6; 4:1 exp: Le 15:25.'.

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C7-S19 (Verse 21-23) Examples of internal corruption which causes defilement.

Equivalent Section: Examples of internal corruption.

For from within,
out of the heart of men,
proceed evil thoughts,
adulteries,
fornications,
murders,
Thefts,
covetousness,
wickedness,
deceit,
lasciviousness,
an evil eye,
blasphemy,
pride,
foolishness:

Equivalent Section: We are defiled when we let these things out.

All these evil things come from within,
and defile the man.

Matthew 15:19-20 says about the same thing as this sentence but this sentence actually lists more sins than are listed in Matthew.

Every sin mentioned in this sentence is a wrong attitude or an action which comes from a wrong attitude.

In Hebrews 3:12 we were warned Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. Thus, we see that unbelief causes us to have an evil heart. We see links to verses which use evil with heart in Hebrews 4:12.

Please see the note for John 15:26-7 about the word proceed. The functional definition for this word is: 'To move, pass or go forward from one place to another; applied to persons or things'.

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

Please see the note for 2Corinthians 10:3-6 about the word thought. The functional definition for this word is: 'that which the mind thinks'.

Please see the notes for 1Corinthians C5S1; Galatians C5S20 and Ephesians C5S2 about the word fornication. The functional definition for this word is: 'A violation of a sanctified relationship. It includes all wrongful sex which includes the emotional and mental aspects. However, it also goes beyond sex since giving worship to anyone other than God is spiritual fornication Thus, while all sexual sin is fornication, fornication is not limited to sexual sin but also includes other violations of a sanctified relationship'.

Please see the notes for John 8:44; Romans C1S16 and Galatians C5S20 about the word murder. The functional definition for this word is: 'The act of unlawfully killing a human being with premeditated malice, by a person of sound mind. To constitute murder in law, the person killing another must be of sound mind or in possession of his reason, and the act must be done with malice pretense, aforethought or premeditated; but malice may be implied, as well as express'.

Please see the note for 1Peter 4:15 about the word thief. The functional definition for this word is: 'One who secretly, unlawfully and feloniously takes the goods or personal property of another'.

Please see the note for Romans C1S16 about the word covetousness. The functional definition for this word is: 'A strong or inordinate desire of obtaining and possessing some supposed good; usually in a bad sense, and applied to an inordinate desire of wealth or avarice'.

Please see the notes for Romans C1S16; 1Corinthians 5:8; Colossians 1:9-17 and Ephesians 6:12 about the word wicked. The functional definition for this word is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices'. Please also see the note for Ephesians C4S8 about the phrase wicked heart.

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

Please see the note for Galatians C5S20 about the word lasciviousness. The functional definition for this word is: '1. Looseness; irregular indulgence of animal desires; wantonness; lustfulness. 2. Tendency to excite lust, and promote irregular indulgences'.

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

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

We find forms of the word pride occurring 49 times in 46 verses of the Bible and, in the New Testament, in: Mark 7:21-23; 1Timothy 3:6; 1John 2:16. Webster's 1828 defines this word as: '1. Inordinate self-esteem; an unreasonable conceit of one's own superiority in talents, beauty, wealth, accomplishments, rank or elevation in office, which manifests itself in lofty airs, distance, reserve, and often in contempt of others. Martial pride looks down on industry. Pride goeth before destruction. Prov.16. Pride that dines on vanity, sups on contempt. All pride is abject and mean. Those that walk in pride he is able to abase. Dan.4. 2. Insolence; rude treatment of others; insolent exultation. That hardly we escap'd the pride of France. 3. Generous elation of heart; a noble self-esteem springing from a consciousness of worth. The honest pride of conscious virtue. 4. Elevation; loftiness. A falcon tow'ring in her pride of place. 5. Decoration; ornament; beauty displayed. Whose lofty trees, clad with summer's pride. Be his this sword Whose ivory sheath, inwrought with curious pride, Adds graceful terror to the wearer's side. 6. Splendid show; ostentation. Is this array, the war of either side Through Athens pass'd with military pride. 7. That of which men are proud; that which excites boasting. I will cut off the pride of the Philistines. Zech.9. Zeph.3. 8. Excitement of the sexual appetite in a female beast. 9. Proud persons. Ps.36.
PRIDE, v.t. With the reciprocal pronoun, to pride one's self, to indulge pride; to take pride; to value one's self; to gratify self-esteem. They pride themselves in their wealth, dress or equipage. He prides himself in his achievements'.

Nave's Topical Bible provides links for the word pride as: 'General scriptures concerning: Ex 18:10-11; Le 26:19; De 8:11-14,17-20; Jg 9:14-15; 1Sa 2:3-5; 1Ki 20:11; 2Ki 14:9-10; 2Ch 25:18-19; Job 11:12; 12:2-3; 13:2,5; 15:1-13; 18:3; 21:31-32; 32:9-13; 37:24; Ps 9:20; 10:2-6,11; 12:4; 18:27; 31:23; 49:11; 52:7; 73:6,8-9; 75:4-6; 101:5; 119:21,69-70,78; 138:6; Pr 3:34; 6:16-17; 8:13; 10:17; 11:2,12; 12:9,15; 13:10; 14:21; 15:5,10,12,25,32; 16:5,18-19; 17:19; 18:11-12; 20:6; 21:4,24; 25:14,27; 26:5,12,16; 27:2; 28:11,25; 29:8,23; 30:12-13; Isa 2:11-17; 3:16-26; 5:8,15; 9:9-10; 10:5-16; 13:11; 14:12-16; 16:6-7; 22:16,19; 23:7,9; 24:4,21; 26:5; 28:3; 47:4-10; Jer 9:23-24; 13:9,15,17; 48:7,14-15,29; 49:4,16; 50:31-32; Eze 16:56; 28:2-9,17; 30:6; 31:10-14; Da 4:37; 11:45; Ho 5:5; 7:10; 10:11; Ob 1:3-4; Na 3:19; Hab 2:4-5,9; Zep 2:10,15; 3:11; Mal 4:1; Mt 20:26-27; 23:6-8,10-12; Mr 7:21; 10:43; 12:38-39; Lu 1:51-52; 9:46; 11:43; 14:8-9; 18:14; 20:45-47; Ro 1:22,29-30; 11:17-21,25; 12:3,16; 1Co 1:29; 3:18; 4:6-8,10; 5:2,6; 8:1-2; 10:12; 13:4; 14:38; 2Co 10:5,12,18; 12:7; Ga 6:3; Eph 4:17; Php 2:3; 1Ti 2:9; 3:6; 6:3-4,17; 2Ti 3:2,4; Jas 3:1; 4:6; 1Pe 5:3,5; 1Jo 2:16; Re 3:17-18; 18:7-8. INSTANCES OF: Ahithophel: 2Sa 17:23. Naaman, refusing to wash in the Jordan River: 2Ki 5:11-13. Hezekiah, in displaying his resources: 2Ki 20:13; 2Ch 32:31; Isa 39:2. Uzziah: 2Ch 26:16-19. Haman: Es 3:5; 5:11,13; 6:6; 7:10. Kings of Tyre: Eze 28:2. Nebuchadnezzar: Da 4:30-34; 5:20'.

Thompson Chain Topics provides links for the word pride as: 'Warnings Against: Ps 10:2; 73:6; 119:21; Pr 6:17; 11:2; 13:10; 16:18; 21:4; 28:25; Ho 7:10; Hab 2:4; 1Jo 2:16. Examples of: Pharaoh: Ex 5:2. Naaman: 2Ki 5:11. Uzziah: 2Ch 26:16. Hezekiah: 2Ch 32:25. Haman: Es 3:5; Isa 10:13; 14:13; 47:10; Eze 28:2; 31:10. Nebuchadnezzar: Da 4:30. Belshazzar: Da 5:23; Ob 1:3. General References to the Humbling of the Proud: Job 9:13; 24:24; 26:12; Ps 18:27; 20:8; 106:43; Isa 10:12; 14:11; 23:9; 26:5; 60:14; Mt 11:23. Jewish pride, as the chosen nation: Lu 3:8; Joh 8:33,39; 9:28; Ro 2:19 . Spiritual, examples of: Job 33:9; Lu 18:11; Joh 9:41; 1Co 4:18; Re 3:17'.

Torrey's Topical Textbook provides links for the word pride as: 'Is sin: Pr 21:4. Hateful to God: Pr 6:16; 16:5. Hateful to Christ: Pr 8:12-13. OFTEN ORIGINATES IN: Self-righteousness: Lu 18:11-12. Religious privileges: Zep 3:11. Unsanctified knowledge: 1Co 8:1. Inexperience: 1Ti 3:6. Possession of power: Le 26:19; Eze 30:6. Possession of wealth: 2Ki 20:13. Forbidden: 1Sa 2:3; Ro 12:3,16. Defiles a man: Mr 7:20,22. Hardens the mind: Da 5:20. SAINTS: Give not way to: Ps 131:1. Respect not, in others: Ps 40:4. Mourn over, in others: Jer 13:17. Hate, in others: Ps 101:5. A hindrance to seeking God: Ps 10:4; Ho 7:10. A hindrance to improvement: Pr 26:12. A CHARACTERISTIC OF: The devil: 1Ti 3:6. The world: 1Jo 2:16. False teachers: 1Ti 6:3-4. The wicked: Hab 2:4-5. Comes from the heart: Mr 7:21-23. The wicked encompassed with: Ps 73:6. LEADS MEN TO: Contempt and rejection of God's word and ministers: Jer 43:2. A persecuting spirit: Ps 10:2. Wrath: Pr 21:24. Contention: Pr 13:10; 28:25. Self-deception: Jer 49:16; Ob 1:3. Exhortation against: Jer 13:15. IS FOLLOWED BY: Shame: Pr 11:2. Debasement: Pr 29:23; Isa 28:3. Destruction: Pr 16:18; 18:12. Shall abound in the last days: 2Ti 3:2. Woe to: Isa 28:1,3. THEY WHO ARE GUILTY OF, SHALL BE: Resisted: Jas 4:6. Brought into contempt: Isa 23:9. Recompensed: Ps 31:23. Marred: Jer 13:9. Subdued: Ex 18:11; Isa 13:11. Brought low: Ps 18:27; Isa 2:12. Abased: Da 4:37; Mt 23:12. Scattered: Lu 1:51. Punished: Zep 2:10-11. Exemplified: Ahithophel, 2Sa 17:23. Hezekiah, 2Ch 32:25. Pharaoh, Ne 9:10. Haman, Es 3:5. Moab, Isa 16:6. Tyre, Isa 23:9. Israel, Isa 28:1; Ho 5:5,9. Judah, Jer 13:9. Babylon, Jer 50:29,32. Assyria, Eze 31:3,10. Nebuchadnezzar, Da 4:30; 5:20. Belshazzar, Da 5:22-23. Edom, Ob 1:3. Scribes, Mr 12:38-39. Herod, Ac 12:21-23. Laodiceans, Re 3:17'.

Please see the note for Titus 3:3 about the word foolish. Webster's 1828 Dictionary defines this word as: 'Void of understanding or sound judgment; weak in intellect; applied to general character. 2. Unwise; imprudent; acting without judgment or discretion in particular things. 3. Proceeding from folly, or marked with folly; silly; vain; trifling. But foolish questions avoid. 2Tim. 2. 4. Ridiculous; despicable. A foolish figure he must make. 5. In scripture, wicked; sinful; acting without regard to the divine law and glory, or to one's own eternal happiness. of foolish Galatians - Ga. 3. 6. Proceeding from depravity; sinful; as foolish lusts. 1Tim. 6'. Please also see the note for 2Corinthians 11:16 about the word fool. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'out. Ge 6:5; 8:21; Job 14:4; 15:14-16; 25:4; Ps 14:1,3; 53:1,3; 58:2-3; Pr 4:23; Jer 4:14; 17:9; Mt 15:19; 23:25-28; Lu 16:15; Ac 5:4; 8:22; Ro 7:5,8; 8:7-8; Ga 5:19-21; Tit 3:3; Jas 1:14-15; 4:1-3; 1Pe 4:2-3
evil. Pr 15:25; Isa 59:7; Eze 38:10; Mt 9:4; Jas 2:4 exp: Jer 16:12.
General references. exp: Le 15:25; Jer 17:9.
covetousness, wickedness. Gr. covetousnesses, wickednesses. an evil. De 15:9; 28:54,56; 1Sa 18:8-9; Pr 23:6; 28:22; Mt 20:15
pride. 2Ch 32:25-26,31; Ps 10:4; Ob 1:3-4; 2Co 10:5; 1Pe 5:5
foolishness. Pr 12:23; 22:15; 24:9; 27:22; Ec 7:25; 1Pe 2:15
General references. exp: Le 15:25; Jer 17:9.
defile. Mr 7:15,18; 1Co 3:17; Tit 1:15; Jude 1:8
General references. exp: Le 15:25.'.

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C7-S20 (Verse 24) Jesus tried to hide.

Equivalent Section: How He tried to hide.

And from thence he arose,
and went into the borders of Tyre and Sidon,
and entered into an house,
and would have no man know it:

Equivalent Section: Jesus failed to hide.

but he could not be hid.

Matthew 15:21-30 and Mark 7:24-30 tell the story about the Greek woman that had a devil cast out of her daughter after Jesus called her a female dog and she agreed.

The map that I have shows Tyre to be on the Mediterranean coast of Phoenicia. If it is correct, then Jesus left the country claimed by the Jews in order to find rest, and even then he could not be hid. Since Matthew 15:22 says: a woman of Canaan came out of the same coast, It is reasonable to believe that the map is correct.

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.

We find forms of the word border occurring 201 times in 169 verses of the Bible and, n the New Testament, in: Matthew 4:13; Matthew 23:5; Mark 6:56; Mark 7:24; Luke 8:44. Webster's 1828 defines this word as: 'BORD'ER, n. The outer edge of any thing; the extreme part or surrounding line; the confine or exterior limit of a country, or of any region or tract of land; the exterior part or edge of a garment, or of the corol of plants; the rim or brim of a vessel, but not often applied to vessels; the exterior part of a garden, and hence a bank raised at the side of a garden, for the cultivation of flowers, and a row of plants; in short, the outer part or edge of things too numerous to be specified.
BORD'ER, v.i. To confine; to touch at the edge, side or end; to be contiguous or adjacent; with on or upon; as, Connecticut on the north borders on or upon Massachusetts. 1. To approach near to. Wit, which borders upon profaneness, deserves to be branded as folly.
BORD'ER, v.t. To make a border; to adorn with a border of ornaments; as, to border a garment or a garden. 1. To reach to; to touch at the edge or end; to confine upon; to be contiguous to.'.

We find Tyre occurring 37 times in 36 verses of the Bible and, in the New Testament, in: Matthew 11:21; Matthew 11:22; Matthew 15:21; Mark 3:8; Mark 7:24; Mark 7:31; Luke 6:17; Luke 10:13; Luke 10:14; Acts 12:20; Acts 21:3; Acts 21:7. Smith's Bible Dictionary defines this word as: '(a rock), a celebrated commercial city of Phoenicia, on the coast of the Mediterranean. Its Hebrew name, Tzor, signifies a rock; which well agrees with the site of Sur, the modern town, on a rocky peninsula, formerly an island. There is no doubt that, previous to the siege of the city by Alexander the Great, Tyre was situated on an island; but, according to the tradition of the inhabitants, there was a city on the mainland before there was a city on the island; and the tradition receives some color from the name of Palaetyrus, or Old Tyre, which was borne in Greek times by a city on the continent, thirty stadia to the south. Notices in the Bible. --In the Bible Tyre is named for the first time in the of Joshua, Jos 19:29 where it is adverted to as a fortified city (in the Authorized Version "the strong city") in reference to the boundaries of the tribe of Asher, But the first passages in the Hebrew historical writings, or in ancient history generally, which actual glimpses of the actual condition of Tyre are in the book of Samuel, 2Sa 6:11 in connection with Hiram king of Tyre sending cedar wood and workmen to David, for building him a palace; and subsequently in the book of Kings, in connection with the building of Solomon's temple. It is evident that under Solomon there was a close alliance between the Hebrews and the Tyrians. Hiram supplied Solomon with cedar wood, precious metals and workmen, and gave him sailors for the voyage to Ophir and India, while on the other hand Solomon gave Hiram supplies of corn and oil, ceded to him some cities, and permitted him to make use of some havens on the Red Sea. 1Ki 9:11-14,26-28; 10:22 These friendly relations survived for a time the disastrous secession of the ten tribes, and a century later Ahab married a daughter of Ethbaal king of the Sidonians, 1Ki 16:31 who, according to Menander, was daughter of Ithobal king of Tyre. When mercantile cupidity induced the Tyrians and the neighboring Phoenicians to buy Hebrew captives from their enemies, and to sell them as slaves to the Greeks and Edomites, there commenced denunciations, and at first threats of retaliation. Joe 3:4-8; Am 1:9-10 When Shalmaneser, king of Assyria, had taken the city of Samaria, had conquered the kingdom of Israel, and carried its inhabitants into captivity, he laid siege to Tyre, which, however, successfully resisted his arms. It is in reference to this siege that the prophecy against Tyre in Isaiah, Isa 23:1 ... was uttered. After the siege of Tyre by Shalmaneser (which must have taken place not long after 721 B.C.). Tyre remained a powerful state, with its own kings, Jer 25:22; 27:3; Eze 28:2-12 remarkable for its wealth, with territory on the mainland, and protected by strong fortifications. Eze 26:4,6,8,10,12; 27:11; 28:5; Zec 9:3 Our knowledge of its condition thenceforward until the siege by Nebuchadnezzar depends entirely on various notices of it by the Hebrew prophets; but some of these notices are singularly full, and especially the twenty-seventh chapter of Ezekiel furnishes us, on some points, with details such as have scarcely come down to us respecting any one city of antiquity excepting Rome and Athens. Siege by Nebuchadnezzar. --In the midst of great prosperity and wealth, which was the natural result of extensive trade, Eze 28:4 Nebuchadnezzar, at the head of an army of the Chaldees, invaded Judea and captured Jerusalem. As Tyre was so near to Jerusalem, and as the conquerors were a fierce and formidable race, Hab 1:6 It would naturally he supposed that this event would have excited alarm and terror amongst the Tyrians. Instead of this, we may infer from Ezekiel's statement, Eze 26:2 that their predominant feeling was one of exultation. At first sight this appears strange and almost inconceivable; but it is rendered intelligible by some previous events in Jewish history. Only 34 years before the destruction of Jerusalem commenced the celebrated reformation of Josiah, B.C. 622. This momentous religious revolution, 2Ki 22:1,1,1 ... fully explains the exultation and malevolence of the Tyrians. In that reformation Josiah had heaped insults on the gods who were the objects of Tyrian veneration and love. Indeed, he seemed to have endeavored to exterminate their religion. 2Ki 23:20 These acts must have been regarded by the Tyrians as a series of sacrilegious and abominable outrages; and we can scarcely doubt that the death in battle of Josiah at Megiddo and the subsequent destruction of the city and temple of Jerusalem, were hailed by them with triumph and retribution in human affairs. This joy, as instances of divine retribution in human affairs. This joy, however, must soon have given way to other feelings, when Nebuchadnezzar invaded Phoenicia and laid siege to Tyre. That siege lasted thirteen years, and it is still a disputed point whether Tyre was actually taken by Nebuchadnezzar on this occasion. However this may be, it is probable that, on some terms or other, Tyre submitted to the Chaldees. The rule of Nebuchadnezzar over Tyre, though real, may have been light, and in the nature of an alliance. Attack by the Persians; Capture by Alexander. --During the Persian domination the Tyrians were subject in name to the Persian king and may have given him tribute. With the rest of Phoenicia they had submitted to the Persians without striking a blow. Toward the close of the following century, B.C. 332, Tyre was assailed for the third time by a great conqueror. At that time Tyre was situated on an island nearly half a mile from the mainland; it was completely surrounded by prodigious walls, the loftiest portion of which on the side fronting the mainland reached a height of not less than 150 feet; and notwithstanding the persevering efforts of Alexander, he could not have succeeded in his attempt if the harbor of Tyre to the north had not been blockaded by the Cyprians and that to the south by the Phoenicians, thus affording an opportunity to Alexander for uniting the Island to the mainland by an; enormous artificial mole. (The materials for this he obtained from the remains of old Tyre scraping the very dust from her rocks into the sea, as prophesied by Ezekiel, Eze 26:3-4,12,21 more than 250 years before.) The immediate results of the capture by Alexander were most disastrous to Tyre, as its brave defenders were put to death; and in accordance with the barbarous policy of ancient times, 30,000 of its inhabitants, including slaves, free females and free children, were sold as slaves. It gradually, how ever, recovered its prosperity through the immigration of fresh settlers, though its trade is said to have suffered by the vicinity and rivalry of Alexandria. Under the Macedonian successors of Alexander it shared the fortunes of the Seleucidae. Under the Romans, at first it enjoyed a kind of freedom. Subsequently, however, on the arrival of Augustus in the East, he is said to have deprived both Tyre and Sidon of their liberties for seditious conduct. Still the prosperity of Tyre in the time of Augustus was undeniably great. Strabo gives an account of it at that period, speaks of the great wealth which it derived from the dyes of the celebrated Tyrian purple which, as is well known were extracted from shell-fish found on the coast, belonging to a species of the genus Murex. Tyre in the time of Christ and since. --When visited by Christ, Mt 15:21; Mr 7:24 Tyre was perhaps more populous than Jerusalem, and if so, it was undoubtedly the largest city which the saviour is known to have visited. At the time of the crusades it was still a flourishing; city, when if surrendered to the Christians on the 27th of June 1144. It continued more than a century and a half in the hands of Christians, but was deserted by its inhabitants in A.D. 1291 upon the conquest of Acre (Ptolemais) by the sultan of Egypt and Damascus. This was the turning-point in the history of Tyre, which has never recovered from the blow. Its present condition is a fulfillment of Ezekiel's prophecy Eze 28:5 It contains, according to Volney, 50 or 60 poor families, who live in part by fishing; and is, as Bruce describes it, "rock whereon fishers dry their nets."'.

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

Please 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 notes for Romans C10S25; 1Corinthians C1S11; 2Corinthians C1S5; Galatians C3-S9; Colossians C1S3 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience' . Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans 6:3 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. Please see the note for Romans C11S4 about the word foreknow.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'from. Mt 15:21-28 exp: Mr 7:31.
Tyre. Mr 3:8; Ge 10:15,19; 49:13; Jos 19:28-29; Isa 23:1-4,12; Eze 28:2,21-22
and would. Mr 2:1; 3:7; 6:31-32; Isa 42:2; Mt 9:28; 1Ti 5:25'.

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C7-S21 (Verse 25-26) Jesus could not ignore a spiritual need.

Equivalent Section: Why Jesus could not hide.

For a certain woman,
whose young daughter had an unclean spirit,
heard of him,
and came and fell at his feet:

Equivalent Section: The woman was not qualified to ask for a favor.

First Step: Her nationality was important.

The woman was a Greek,
a Syrophenician by nation;

Second Step: She asked anyway.

and she besought him that he would cast forth the devil out of her daughter.

Matthew 15:21-30 and Mark 7:24-30 tell the story about the Greek woman that had a devil cast out of her daughter after Jesus called her a female dog and she agreed. Please see section called Jesus and Devils in the Doctrinal Study called Significant Gospel Events for similar references within the Gospels.

Jesus, as the Prince of Love, did not treat her like He did to be mean but wanted witnesses to see her attitude and see why she received her request while many of them did not. Mark tells us more about her background and what was going on at that time while Matthew tells us more about her conversation with Jesus. In Matthew, we are told that she called Him Lord three times and Son of David (Christ) once. So, she obviously, she knew and understood many things of the Jewish religion and probably was a Jew by belief even if not by birth. Jesus told her O woman, great is thy faith: be it unto thee even as thou wilt. (Matthew 15:28 and Mark 7:29). The basic lesson of this story is that while men emphasize religious things like physical birth, God looks on the heart and honors a correct attitude that is shown by faith and obedience. She showed her attitude by calling the man named Jesus Lord. She recognized Him as ' God in human flesh'. We see similar worship by others in Mark 5:22;John 11:32 and Revelation 1:17-21.

In the account from Matthew we read that she kept crying after Jesus while He ignored her. It kept up until it irritated the disciples and they asked Jesus to send her away. When He did answer her, He called her a female dog, which any woman takes as an insult. However, she accepted it and accepted the need to keep begging and becomes an example of receiving an answer to prayer from God.

Our sentence starts with the word For, and explains why the prior sentence told us that Jesus could not be hid. Apparently, He went into the house without answering her and she stayed outside but kept crying after Jesus so that everybody around knew who He was and where He was. In addition, our sentence says that she came and fell at his feet. Obviously, she tried asking while He was out and about and when that failed and He went into the house, she kept on asking. So, the question is how many of us are willing to follow her example in order to get something from God?

Our sentence clearly tells us that the unclean spirit was a devil.

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 note for Luke 15:11-12 about the word young. The functional definition for this word is: 'Not having been long born; being in the first part of life; not old'.

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

Please see the note for Colossians 3:9-11 about the word Greek. Easton's Bible Dictionary defines this word as: 'Found only in the New Testament, where a distinction is observed between "Greek" and "Grecian" (q.v.). The former is (1) a Greek by race (Ac 16:1-3; 18:17; Ro 1:14), or (2) a Gentile as opposed to a Jew (Ro 2:9-10). The latter, meaning properly "one who speaks Greek," is a foreign Jew opposed to a home Jew who dwelt in Palestine.'. While this name is often used for Jews who speak the Greek language, in this case it is used for a non-Jew.

Please see the note for Romans 1:5 about the word nation. The functional definition for this word is: 'A body of people inhabiting the same country, or united under the same sovereign or government'.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a. Mt 15:22
whose. Mr 9:17-23
at. Mr 1:40; 5:22-23,33; Lu 17:16; Ac 10:25-26; Re 22:8-9
Greek. or, Gentile. Isa 49:12; Ga 3:28; Col 3:11
a Syrophenician. Mt 15:22'.

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C7-S22 (Verse 27) Jesus refused her at first.

Equivalent Section: Why Jesus first refused her request.

But Jesus said unto her,
Let the children first be filled:

Equivalent Section: Jesus spoke the basis of His refusal.

for it is not meet to take the children's bread,
and to cast it unto the dogs.

Matthew 15:24-26 use slightly different words to tell us the same part of this account. The note for Mark 7:25-26 explains the account as a whole.

There are differing opinions on this answer. Some people claim that Jesus was stating the truth of that time. They claim that, before the church was born, God, mainly, limited Himself to working with and through the Jews. Others state that Jesus did this in order to display her faith. I see no reason why he could not be doing both. Certainly, other Gentiles, such as the centurion, received an answer from Jesus after they asked in true Biblical faith. Yes, God had restricted Himself, but it was not an absolute restriction. God always responds to a contrite heart / spirit regardless of who has it (Psalms 34:18; Psalms 51:17; Isaiah 57:15; Isaiah 66:2).

Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Colossians 3:8 about the phrase children of disobedience. Please also see the notes for Romans C8S14; God in Romans: Romans C4S12; 1Peter 2:3-LJC and with the kingdom of heaven in 1Peter 2:1 about the phrase children of God. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children. Please also see the note for Galatians C4-S1 about the word child.

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

Please see the note for Philippians 3:2 about the word dog. The American Tract Society Dictionary defines this word as: 'Were held in great contempt by the Jews, but were worshipped, as well as cats, by the Egyptians. Among the Jews, to compare a person to a dog was the most degrading expression possible, 1Sa 17:43; 24:14; 2Sa 9:8. The state of dogs among the Jews was the same that now prevails in the East, where, having no owners, they run about the streets in troops, and are fed by charity or caprice, or live on such offal as they can pick up. As they are often on the point of starvation, they devour corpses, and in the night even attack living men, Ps 59:6,14-15; 1Ki 14:11. In various places in Scripture the epithet "dogs" is given to certain classes of men, as expressing their insolent rapacity, Mt 7:6; Ps 22:16; Php 3:2, and their beastly vices, De 23:18; 2Pe 2:22; Re 22:15'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Let. Mt 7:6; 10:5; 15:23-28; Ac 22:21; Ro 15:8; Eph 2:12
General references. exp: Lu 15:31.'.

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C7-S23 (Verse 28) The woman's answer was humble and full of faith.

Equivalent Section: She agreed with Him.

And she answered and said unto him,
Yes,
Lord:

Equivalent Section: She stated the basis of her hope.

yet the dogs under the table eat of the children's crumbs.

Matthew 15:27 use slightly different words to tell us the same part of this account. The note for Mark 7:25-26 explains the account as a whole.

In this sentence we see this woman address Jesus as Lord in response to His calling her an insulting name. She recognized Him as 'God in human flesh' and acknowledged His right to call her anything that he choose to call her. She was begging for a blessing that could only come from the power of God. Since she was begging Jesus for that blessing, she had to recognize that He had the power of God.

This woman in only one of, I believe, two Gentiles to have Jesus exercise the power of God for them as reported in Gospel accounts. Here we see her agree with Jesus that she was considered to be a dog by Jews. She was willing to humble herself and accept any insult in order to get God to grant her request for another (her daughter). I believe this account is included in two of the Gospels as an example of the right attitude that we are to have.

Please see the note for Luke 1:63 about the word table. The functional definition for this word is: 'a surface used for eating, writing and similar functions'.

We find forms of the word crumb only in: Matthew 15:27; Mark 7:28; Luke 16:21. The International Standard Bible Encyclopedia defines this word as: 'krum (psichion, "a little bit"): Occurs only in the New Testament, of remnants of food, scraps. Lazarus desired "to be fed with the crumbs that fell from the rich man's table" (Lu 16:21). "Even the (little) dogs eat of the crumbs" (Mt 15:27; Mr 7:28), "possibly the fragments of bread on which the guests wiped their hands (after thrusting them into the common dish), and flung to the dogs" (Farrar, Life of Christ, I, 476'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'yet. Ps 145:16; Isa 45:22; 49:6; Mt 5:45; Lu 7:6-8; 15:30-32; Ac 11:17-18; Ro 3:29; 10:12; 15:8-9; Eph 2:12-14; 3:8
General references. exp: Lu 15:31.'.

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C7-S24 (Verse 29) Jesus gave her the request.

First Step: Jesus told her what to do.

And he said unto her,
For this saying go thy way;

Second Step: Jesus told her why.

the devil is gone out of thy daughter.

Matthew 15:28 use different words to tell us the same part of this account. There we read: O woman, great is thy faith: be it unto thee even as thou wilt. The note for Mark 7:25-26 explains the account as a whole.

When we consider the two slightly different sayings, we see that her faith was proven by what she said. Many people will claim great faith but God only honors faith which is demonstrated by what we do.

The difference in the words reported by the two Gospel writers are not a conflict. In all probability, Jesus said both things and one Gospel writer reported one while the other Gospel writer reported the other. It is the height of foolishness to assume that every action and every word of Jesus is reported in the Gospel Accounts. In fact, John tells us otherwise at the end of his Gospel. I believe that God deliberately had the Gospel writers do things like this two similar but slightly different reported sayings, in our example. These things reveal the heart and faith of people reading the Bible. Unbelievers look for reasons to claim an error while believers look for how things fit together without there being any error.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 57:15-16; 66:2; Mt 5:3; 8:9-13; 1Jo 3:8'.

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C7-S25 (Verse 30) She found what Jesus said she would find.

And when she was come to her house,
she found the devil gone out,
and her daughter laid upon the bed.

Matthew 15:28 use slightly different words to tell us the same part of this account. The note for Mark 7:25-26 explains the account as a whole.

Matthew tells us: her daughter was made whole from that very hour. Our current account tells us what she found...when she was come to her house. Since the daughter laid upon the bed, we can assume that it took a little longer for the daughter to recover physically, but with the devil gone out, physical healing was now possible.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'she was. Joh 4:50-52
she found. 1Jo 3:8'.

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C7-S26 (Verse 31) Jesus goes to another place.

And again,
departing from the coasts of Tyre and Sidon,
he came unto the sea of Galilee,
through the midst of the coasts of Decapolis.

In this sentence we see where Jesus and His disciples went next. They ended up on the opposite side of the sea of Galilee from where their home was.

Matthew 15:29 use slightly different words to tell us the same part of this account. Both this account and Matthew's account tell us about His healing the sick and dumb and lame. Matthew's account also includes His feeding 4,000 with seven loaves and a few little fishes. Matthew's account also tells us where Jesus and His disciples went after that.

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 5:17 about the word coast. The King James Bible Companion defines this word as: 'Border; region/country; land by water. Ex 10:14'.

Please see the note for Mark 7:24 about the word Tyre. The functional definition for this word is: 'a celebrated commercial city of Phoenicia, on the coast of the Mediterranean'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'from. Mr 7:24; Mt 15:29-31
Decapolis. Mr 5:20; Mt 4:25'.

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C7-S27 (Verse 32) People met Him needing healing.

First Step: Define the need.

And they bring unto him one that was deaf,
and had an impediment in his speech;

Second Step: Request healing.

and they beseech him to put his hand upon him.

Matthew 15:30-31 tells us the same message but adds many more details. Both this account and Matthew's account tell us about His healing the sick and dumb and lame.

This sentence through the end of the chapter tell us about Jesus healing this man. The main importance of this section is that these people were beyond measure astonished, saying, He hath done all things well. The people in His home region saw the same miracles and refused to recognize that Jesus used the power of God, which meant that His doctrine was also from God. Please see the Study called Miracles in the Gospels about the miracles recorded in this chapter.

We find forms of the word deaf occurring in the Bible in: Exodus 4:11; Leviticus 19:14; Psalms 38:13; Psalms 58:4; Isaiah 29:18; Isaiah 35:5; Isaiah 42:18-19; Isaiah 43:8; Micah 7:16; Matthew 11:5; Mark 7:32; Mark 7:37; Mark 9:25; Luke 7:22. The International Standard Bible Encyclopedia defines this word as: 'def (cheresh; kophos): Used either in the physical sense, or figuratively as expressing unwillingness to hear the Divine message (Ps 58:4), or incapacity to understand it for want of spirituality (Ps 38:13). The prophetic utterances were sufficiently forcible to compel even such to hear (Isa 42:18; 43:8) and thereby to receive the Divine mercy (Isa 29:18; 35:5). The expression "deaf adder that stoppeth her car" (Ps 58:4) alludes to a curious notion that the adder, to avoid hearing the voice of the charmer, laid its head with one car on the ground and stopped the other with the tip of its tail (Diary of John Manninghan, 1602). The adder is called deaf by Shakespeare (2 Hen VI, iii, 2, 76; Troilus and Cressida, ii, 2, 172). The erroneous idea probably arose from the absence of external ears. Physical deafness was regarded as a judgment from God (Ex 4:11; Mic 7:16), and it was consequently impious to curse the deaf (Le 19:14). In New Testament times deafness and kindred defects were attributed to evil spirits (Mr 9:18'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:32-33; Lu 11:14'.

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C7-S28 (Verse 33-34) Jesus healed him.

First Step: Jesus took him to the side.

And he took him aside from the multitude,
and put his fingers into his ears,
and he spit,
and touched his tongue;

Second Step: Jesus prayed for healing.

And looking up to heaven,
he sighed,
and saith unto him,
Ephphatha,
that is,
Be opened.

Matthew 15:30-31 tells us the same message as the end of this chapter but adds many more details. Both this account and Matthew's account tell us about His healing the sick and dumb and lame.

Our sentence starts with the word And, which adds it to the prior. Mark 7:31 through the end of the chapter tell us about Jesus healing this man. The main importance of this section is that these people were beyond measure astonished, saying, He hath done all things well. The people in His home region saw the same miracles and refused to recognize that Jesus used the power of God, which meant that His doctrine was also from God. Please see the Study called Miracles in the Gospels about the miracles recorded in this chapter.

Please note that the way that Jesus healed this man is different from what is reported in almost every other reported account of His doing a miracle. We see Jesus also use His spit to heal in Mark 7:33. However, there it is for a blind man to see. From this we can see that it is not what He did physically, in spite of what the deniers claim. It was not any physical act but the power of God's Holy Spirit over the physical. The various physical acts (probably) had some symbolic meaning, but I can not explain the symbolism in this instance.

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

Please see the note for John 8:6 about the word finger. The functional definition for this word is: 'One of the extreme parts of the hand, a small member shooting to a point'.

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

Please see the note for 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 notes for 1Corinthians C12S8; 1Corinthians C14 and Philippians 2:9-11 about the word tongue. The functional definition for this word is: 'In most cases this word is used for a human language. In this case, it is used for the part of the body which produces language'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he took. Mr 5:40; 8:23; 1Ki 17:19-22; 2Ki 4:4-6,33-34; Joh 9:6-7
put. This was clearly a symbolical action; for these remedies evidently could not, by their natural efficacy, avail to produce so wonderful an effect. As the ears of the deaf appear closed, he applies his fingers to intimate that he would open them; and as the tongue of the dumb seems to be tied, or to cleave to the palate, he touches it, to intimate he would give loose and free motion to it. He accommodated himself to the weakness of those who might not indeed doubt his power, but fancy some external sign was requisite to healing. It was also thus made manifest, that this salutiferous power came from Himself, and that He who by one word, ephphatha G2188, had healed the man, must be Divine.
General references. exp: Lu 11:14.
looking. Mr 6:41; Joh 11:41; 17:1 exp: Mt 14:19.
he sighed. Mr 8:12; Isa 53:3; Eze 21:6-7; Lu 19:41; Joh 11:33,35,38; Heb 4:15
Ephphatha. Mr 5:41; 15:34
Be opened. Mr 1:41; Lu 7:14; 18:42; Joh 11:43; Ac 9:34,40
General references. exp: Lu 11:14.'.

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C7-S29 (Verse 35) The evidence of true healing.

And straightway his ears were opened,
and the string of his tongue was loosed,
and he spake plain.

Matthew 15:30-31 tells us the same message as the end of this chapter but adds many more details. Both this account and Matthew's account tell us about His healing the sick and dumb and lame.

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

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

Please see the note for Mark 11:4 about the word loose. The functional definition for this word is: 'To untie or unbind; to free from any fastening'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 2:12; Ps 33:9; Isa 32:3-4; 35:5-6; Mt 11:5 exp: Lu 11:14.'.

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C7-S30 (Verse 36-37) The people ignored the command to not testify.

Equivalent Section: Jesus told them to keep quiet.

And he charged them that they should tell no man:

Equivalent Section: The people ignored His command.

First Step: They did the opposite of His command.

but the more he charged them,
so much the more a great deal they published it;

Second Step: They reacted to His healing.

And were beyond measure astonished,
saying,
He hath done all things well:

Equivalent Section: The people testified of what Jesus did.

he maketh both the deaf to hear,
and the dumb to speak.

Matthew 15:30-31 tells us the same message as the end of this chapter but adds many more details. Both this account and Matthew's account tell us about His healing the sick and dumb and lame.

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 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'.

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 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.'.

Please see the note for 1Corinthians C12S2 about the word dumb. The functional definition for this word is: 'Mute; silent; not speaking'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:44-45; 3:12; 5:43; 8:26 exp: Mt 12:16; Mr 1:43; 8:30; Lu 11:14.
were. Mr 1:27; 2:12; 4:41; 5:42; 6:51; Ps 139:14; Ac 2:7-12; 3:10-13; 14:11
He hath. Ge 1:31; Lu 23:41
he maketh. Ex 4:10-11
General references. exp: Isa 32:3; Mt 8:27; Mr 5:42; Lu 11:14.'.

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Mark Chapter 8

Links to sentences in this chapter:

C8-S1 (Verse 1-3), C8-S2 (Verse 4), C8-S3 (Verse 5), C8-S4 (Verse 5), C8-S5 (Verse 6), C8-S6 (Verse 7), C8-S7 (Verse 8), C8-S8 (Verse 9), C8-S9 (Verse 10), C8-S10 (Verse 11), C8-S11 (Verse 12), C8-S12 (Verse 12), C8-S13 (Verse 13), C8-S14 (Verse 14), C8-S15 (Verse 15), C8-S16 (Verse 16), C8-S17 (Verse 17), C8-S18 (Verse 17), C8-S19 (Verse 17), C8-S20 (Verse 18), C8-S21 (Verse 18), C8-S22 (Verse 18), C8-S23 (Verse 19), C8-S24 (Verse 19), C8-S25 (Verse 20), C8-S26 (Verse 20), C8-S27 (Verse 21), C8-S28 (Verse 22), C8-S29 (Verse 23), C8-S30 (Verse 24), C8-S31 (Verse 25), C8-S32 (Verse 26), C8-S33 (Verse 27), C8-S34 (Verse 28), C8-S35 (Verse 29), C8-S36 (Verse 29), C8-S37 (Verse 30), C8-S38 (Verse 31), C8-S39 (Verse 32), C8-S40 (Verse 32), C8-S41 (Verse 33), C8-S42 (Verse 34), C8-S43 (Verse 35), C8-S44 (Verse 36), C8-S45 (Verse 37), C8-S46 (Verse 38)'.

Chapter Summary.

Theme: Starting the show-down.

Matthew 16 tells the same thing as this chapter with the exception that the start of this chapter matches the end of Matthew 15.

Mark 8:1-9 tell about Jesus feeding 4,000. This account is also found in Matthew 15:32-39. He then went to another place on the west of the sea of Gennesaret and the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him (Mark 8:11-13 and Matthew 16:1-5). Rather than continuing the fight with the Pharisees also with the Sadducees, Jesus crossed the lakeby boat but then slowly returned to the West side of the lake traveling by land. In the boat trip across the lake, Jesus warns them about the leaven of the Pharisees. This discussion is presented in Mark 8:13-21 and Matthew 16:4-12 and in Luke 12:1-12. The leaven of the Pharisees, is religious hypocrisy.

Both Mark and Matthew continue their accounts and let us know that Jesus returned to the east side of the lake by boat. Mark 8:22-26 tells us about Jesus healing a blind man in Bethsaida, which , reportedly, is a different town from the Bethsaida which was reported earlier in Mark's gospel account. This account is not in Matthew. Then Mark 8:27 and Matthew 16:13 tell us that they came into the coasts of Caesarea Philippi where Jesus asks the disciples who do people say that He is. This is when Peter says that He is the Christ (Mark 8:29 and Matthew 16:16 and Luke 9:18-20. In addition, John 6:69 and John 11:27 are also related in that the same confession is made but those confessions are by different people than our current reference.) {Please also see the Study called Significant Gospel Events and do a search for the word Christ for links to places in all of the Bible where we are told about Christ. .} Luke does not say where Jesus, and His disciples, were but does tell us that He was praying when He asked who do people say that He is. Thus, we see that Jesus consulted with God the Father before starting the next level of training for His disciples.

Peter confesses that Jesus is the Christ as reported in Matthew 16:13-20; and Mark 8:27-30 and Luke 9:18-20. Following this declaration, he (Jesus) began to teach them that He would suffer and be crucified and rise again after three days. (Mark 8:30 and Matthew 16:21-23 and Luke 9:21-22).

After Jesus tells His disciples that He will suffer and die, He then tells them that they also will have to suffer. This is when He says: Whosoever will come after me, let him deny himself, and take up his cross, and follow me. (Mark 8:34 and Matthew 16:24-26 and Luke 9:23-26).

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In the prior chapter Jesus was trying to get alone and rest. Not any more. In this chapter He is starting to prepare His disciples for the end, which He knows is coming. However, He is not going to let it be a complete surprise and shock to His disciples if He can help it. In this chapter He starts preparing them for the shocking future. Please notice that he is not trying to avoid His own future but is concerned about how His disciples will react. He is also starting the warning about what is in their own future. We should all be prepared for a similar future if we truly serve the Lord Jesus Christ.

C8-S1: The start of feeding 4,000.
C8-S2: The physically impossible situation.
C8-S3: Jesus asks what there is to work with.
C8-S4: The answer.
C8-S5: Jesus and the disciples fed the people.
C8-S6: The use of additional provision.
C8-S7: The results.
C8-S8: The number of people fed.
C8-S9: Moving on.
C8-S10: The attack.
C8-S11: The response from Jesus.
C8-S12: The response from God.
C8-S13: Jesus leaves without answering their attack.
C8-S14: The circumstances of the trip.
C8-S15: The teaching from Jesus.
C8-S16: The misunderstanding by the disciples.
C8-S17: The correction from Jesus.
C8-S18: The question to make them think.
C8-S19: The question about their heart.
C8-S20: The question about their spiritual perception.
C8-S21: Second question about their spiritual perception.
C8-S22: Question about their memory.
C8-S23: Question about a prior miracle.
C8-S24: The answer.
C8-S25: Second question about the prior miracle.
C8-S26: The second answer.
C8-S27: The question about their understanding.
C8-S28: The greeting upon arrival.
C8-S29: The start of the miracle.
C8-S30: The answer from the man.
C8-S31: Jesus produced a better result.
C8-S32: Jesus instructed the man who was healed.
C8-S33: Jesus asked a leading question when He was private with His disciples.
C8-S34: The answer.
C8-S35: The main question.
C8-S36: The answer from Peter.
C8-S37: Jesus told them to keep the answer private, for now.
C8-S38: Jesus starts lessons which require spiritual maturity to receive.
C8-S39: Jesus stopped hiding things from them.
C8-S40: Peter has a wrong understanding and a wrong reaction.
C8-S41: Jesus responds to Peter's error.
C8-S42: Jesus gives an open invitation.
C8-S43: Why people should accept the invitation from Jesus.
C8-S44: An additional consideration.
C8-S45: Another perspective on the prior consideration.
C8-S46: Jesus explains the consequence of an error.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-9. Christ feeds the people miraculously;
10-13. refuses to give a sign to the Pharisees;
14-21. admonishes his disciples to beware of the leaven of the Pharisees, and of the leaven of Herod;
22-26. gives a blind man his sight;
27-33. acknowledges that he is the Christ who should suffer and rise again;
34-38. and exhorts to patience in persecution for the profession of the gospel.'.

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C8-S1 (Verse 1-3) The start of feeding 4,000.

Equivalent Section: The circumstances leading to the miracle.

In those days the multitude being very great,
and having nothing to eat,
Jesus called his disciples unto him,
and saith unto them,
I have compassion on the multitude,
because they have now been with me three days,
and have nothing to eat:

Equivalent Section: The concern of Jesus.

And if I send them away fasting to their own houses,
they will faint by the way:

Equivalent Section: The condition of some people.

for divers of them came from far.

Matthew 15:32-39 and Mark 8:1-10 tell the story about Jesus feeding 4 thousand men plus women and children. Matthew 15:32 tells us the same message as the end of this chapter but adds many more details. Both this account and Matthew's account tell us about His healing the sick and dumb and lame. Matthew 15:32 says the same as this sentence.

Our sentence has three Equivalent Sections giving us three different reasons why Jesus was concerned about the people.

Our First Equivalent Section tells us that the multitude...have nothing to eat and they have now been with me three days. A lot of people probably read this without thinking about being in church / Bible School for three days with nothing to eat.

Our Second Equivalent Section tells us that they had been fasting and doing it long enough that many would be weak from hunger.

Our Third Equivalent Section tells us that many of them came from far. Imagine trying to get people to walk a far way today in order to hear preaching.

Probably one of the main messages of our opening sentence is the difference between people then and people now. Today, most people have so much in this world that their things distract from any consideration of spiritual matters.

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

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

Please see the note for 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 Philippians 1:27-28 about the word fast. The functional definition for this word is: 'Literally, set, stopped, fixed In the case of eating, it means to abstain from food (stop eating), beyond the usual time; to omit to take the usual meals, for a time; as, to fast a day or a week'. Please also see the note for Galatians C5S1 about the phrase stand fast. Please also see the note for 1Corinthians C15S54 about the word stedfast.

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: 'General references. Mt 15:32-39
compassion. Mr 1:41; 5:19; 6:34; 9:22; Ps 103:13; 145:8,15; Mic 7:19; Mt 9:36; 14:14; 20:34; Lu 7:13; 15:20; Heb 2:17; 4:15; 5:2
and have. Mt 4:2-4; 6:32-33; Joh 4:6-8,30-34
General references. exp: Ps 107:5.
General references. Jg 8:4-6; 1Sa 14:28-31; 30:10-12; Isa 40:31 exp: Ps 107:5.'.

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C8-S2 (Verse 4) The physically impossible situation.

And his disciples answered him,
From whence can a man satisfy these men with bread here in the wilderness?

Matthew 15:33 says the same as this sentence.

Since this is the second time that Jesus fed people in the wilderness, people might think that the disciples should have remembered the first time. However, there wee many things happening and many miracles had happened. If anyone has taught for any length of time, they know that students often forget earlier lessons as time goes on. Therefore, it really is not unreasonable for the disciples to have forgotten the first time without some prompting. That said, Jesus rebuked them when they forgot, or at least failed to consider, the next time.

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'.

We find forms of the word satisfy 59 times in the Bible but only in Colossians 2:23 and our current sentence within the New Testament. Webster's 1828 Dictionary defines satisfying as: 'Giving content; feeding or supplying to the full extent of desire; convincing; paying.'

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'From. Mr 6:36-37,52; Nu 11:21-23; 2Ki 4:42-44; 7:2; Ps 78:19-20; Mt 15:33; Joh 6:7-9
General references. exp: Nu 11:13; Mt 14:17.'.

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C8-S3 (Verse 5) Jesus asks what there is to work with.

And he asked them,
How many loaves have ye?

Jesus asked this same question in Mark 6:38, the last time that He fed thousands in the wilderness.

Matthew 15:34 says the same as this sentence.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. Mr 6:38; Mt 14:15-17; 15:34; Lu 9:13
General references. exp: Mt 14:17; 16:10; Mr 6:38.'.

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C8-S4 (Verse 5) The answer.

And they said,
Seven.

Notice that this is a different number than the last time. God works with whatever is available.

Matthew 15:34 says the same as this sentence only Matthew's account adds and a few little fishes.

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C8-S5 (Verse 6) Jesus and the disciples fed the people.

Equivalent Section: Jesus prepared the people to eat.

And he commanded the people to sit down on the ground:

Equivalent Section: Jesus and the disciples fed the people.

First Step: Jesus prepared the food.

and he took the seven loaves,
and gave thanks,
and brake,
and gave to his disciples to set before them;

Second Step: The disciples distributed the food.

and they did set them before the people.

Matthew 15:35-36 says, essentially, the same as this sentence.

Just as when Jesus fed the 5,000 men, plus women and children, He gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. Here we see the necessity to give thanks for all of God's provisions. We also see that God uses men for what they can do while God does what men can't do.

Here we see that Jesus fed the people but He first made them sit down in an orderly fashion.

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

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

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The functional definition for this word is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to sit. Mr 6:39-40; Mt 14:18-19; 15:35-36; Lu 9:14-15; 12:37; Joh 2:5; 6:10
gave thanks. Mr 6:41-44; 1Sa 9:13; Mt 15:36; 26:26; Lu 24:30; Joh 6:11,23; Ro 14:6; 1Co 10:30-31; Col 3:17; 1Ti 4:3-5
General references. exp: Mt 16:10.'.

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C8-S6 (Verse 7) The use of additional provision.

Equivalent Section: There was more food.

And they had a few small fishes:

Equivalent Section: Jesus used the fish also.

and he blessed,
and commanded to set them also before them.

Matthew 15:34 told us about a few little fishes.

Notice that God didn't waste nor neglect any offering no matter how small it was.

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'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'fishes. Lu 24:41-42; Joh 21:5,8-9
he blessed. Lu 6:41; Mt 14:19
General references. exp: Mt 16:10.'.

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C8-S7 (Verse 8) The results.

Equivalent Section: The people were filled.

So they did eat,
and were filled:

Equivalent Section: The left-overs.

and they took up of the broken meat that was left seven baskets.

Some people will preach about the symbolic meaning of the word seven. I am not disputing anything that I have heard but remind people that the symbolic meaning of numbers is often, but not always, applicable. Therefore, be careful about 'taking a stand' on the symbolic meaning of numbers.

As with the amount started with, the amount of left-overs is different from the other time that Jesus fed thousands in the wilderness. God often does miracles different between times when he does miracles. The important thing is not the numbers not any other minor fact but the care we see with God providing for the needs of His people. Yes, they had to go through the test of three days of preaching while fasting. No doubt some people left before the end and missed out on the miracle. However, if we keep faith with God through the test, we will see God work in and through our life.

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

Please see the note for 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")'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and were. This was another incontestable miraclefour thousand men, besides women and children, (Mt 15:28,) fed with seven loaves (or rather cakes) and a few small fishes! Here there must have been a manifest creation of substancefor, they all ate, and were filled. Mr 8:19-20; Ps 107:8-9; 145:16; Mt 16:10; Lu 1:53; Joh 6:11-13,27,32-35,47-58; Re 7:16-17
they took. 1Ki 17:14-16; 2Ki 4:2-7,42-44
General references. exp: Mt 16:10; Mr 6:42.'.

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C8-S8 (Verse 9) The number of people fed.

And they that had eaten were about four thousand:
and he sent them away.

Matthew 15:32-39 and Mark 8:1-10 tell the story about Jesus feeding 4 thousand men plus women and children. Matthew 15:38-39 tells us the same message as this sentence but adds that the four thousand was just the number of men. Matthew's account adds: beside women and children. Thus we need to realize that the Bible way of counting is not necessarily the same as our way of counting and we need to use the Bible way when dealing with Bible truths.

Once more I will acknowledge that some people apply symbolism to numbers, but that those symbols are not always true. Therefore, that symbolism is not presented in this Study even though others may preach it.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 16:10; Mr 6:42.'.

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C8-S9 (Verse 10) Moving on.

And straightway he entered into a ship with his disciples,
and came into the parts of Dalmanutha.

Matthew 15:32-39 and Mark 8:1-10 tell the story about Jesus feeding 4 thousand men plus women and children. Matthew 15:39 tells us the same message as this sentence.

This is the only place in the Bible where we find the word Dalmanutha. Easton's Bible Dictionary tells us: 'a place on the west of the Sea of Galilee, mentioned only in Mr 8:10. In the parallel passage it is said that Christ came "into the borders of Magdala" (Mt 15:39). It is plain, then, that Dalmanutha was near Magdala, which was probably the Greek name of one of the many Migdols (i.e., watch-towers) on the western side of the lake of Gennesaret. It has been identified in the ruins of a village about a mile from Magdala, in the little open valley of 'Ain-el-Barideh, "the cold fountain," called el-Mejdel, possibly the "Migdal-el" of Jos 19:38'.

Here we see that Jesus and His disciples crossed to the other side of the lake, just like they did after he fed the 7,000 men. Both times He fed people on the East side of the lake and then went to the West side of the lake but came ashore at different locations on the West side of the lake.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'straightway. Mt 15:39
Dalmanutha. Dalmanutha is supposed to have been a town west of the sea of Gennesaret, in the district of Magdala, and not far from the city of that name.'.

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C8-S10 (Verse 11) The attack.

And the Pharisees came forth,
and began to question with him,
seeking of him a sign from heaven,
tempting him.

Please see the Message called Don't Fleece God for the application of this sentence.

Matthew 15:32-39 and Mark 8:1-10 tell the story about Jesus feeding 4 thousand men plus women and children. After that, Jesus and His disciples crossed to the West side of the lake where Jesus was attacked doctrinally by the Pharisees also with the Sadducees. The same thing happened after He fed the 7,000 men plus women and children (Matthew 14:15-21; Mark 6:35-7:5; Luke 9:12-17 and John 6:1-14). Thus we see that Satan attacks after a spiritual victory. Matthew 16:1-5 tells us the same message as this sentence and the next two sentences.

The real clue about what is happening in this sentence is the ending phrase of: tempting him.

In the doctrinal argument already mentioned, the Pharisees, and certain of the scribes, which came from Jerusalem criticized the disciples for not keeping the religious rules which they added to the Mosaic Law. Jesus explained their doctrinal error in that instance. So now, they are trying a different attack. Now they are seeking of him a sign from heaven. The sign from heaven was evidence that He was a prophet speaking for God. Jesus had already given many signs from heaven with all of the miracles that He had done, including the 4,000 men plus women and children that he just fed. They did not truly need a sign from heaven to recognize His authority to speak for God and dictate true doctrine. They were trying to establish that they had greater authority than he had and, as a result, He had to do miracles when they demanded that He do so. Obviously, Jesus understood what they were really trying to do and we see this in the answer which is reported in the next sentence.

Another thing which some people might not be aware of is that a common teaching method used in that day and in that society was having the teacher ask questions of students. Thus, by questioning Jesus the Pharisees were trying to establish themselves as the greater authority.

Please see the note for Mark 1:27 about the word question. The functional definition for this word is: 'The act of asking; an interrogatory; as, to examine by question and answer'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Pharisees. Mr 2:16; 7:1-2; Mt 12:38; 16:1-4; 19:3; 21:23; 22:15,18,23,34-35; Lu 11:53-54; Joh 7:48
seeking. Lu 11:16; 12:54-57; Joh 4:48; 6:30; 1Co 1:22-23
tempting. Mr 12:15; Ex 17:2,7; De 6:16; Mal 3:15; Lu 10:25; Ac 5:9; 1Co 10:9 exp: Mr 10:2.
General references. exp: Lu 11:16.'.

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C8-S11 (Verse 12) The response from Jesus.

And he sighed deeply in his spirit,
and saith,
Why doth this generation seek after a sign?

Please notice that this sentence uses a lower-case spirit. That means that this sentence is speaking about the human spirit of Jesus and not God's Holy Spirit.

We can imagine Jesus being discussed, upset or having some similar emotion. Imagine how a parent feels when they have to repeatedly correct a child for the same error and the repetition has proven that understanding is not beyond them but they just have a belligerent attitude in pretending to not learn and not understand. That, I believe, is why our sentence says he sighed deeply in his spirit.

Jesus might just as well asked: 'Why do these people insist upon holding onto a attitude which is guaranteed to send them to an eternity in the lake of fire?' As already explained in the prior note, they really did not want, nor need, a sign from heaven. They were trying to establish themselves as His master. The account in Matthew 16:2-4 tells us more about the answer from Jesus.

Please see the note for Colossians C1S6 about the word generations. Easton's Bible Dictionary defines this word as: 'Ge 2:4, "These are the generations," means the "history." Ge 5:1, "The book of the generations," means a family register, or history of Adam. Ge 37:2, "The generations of Jacob" = the history of Jacob and his descendants. Ge 7:1, "In this generation" = in this age. Ps 49:19, "The generation of his fathers" = the dwelling of his fathers, i.e., the grave. Ps 73:15, "The generation of thy children" = the contemporary race. Isa 53:8, "Who shall declare his generation?" = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it. In Mt 1:17, the word means a succession or series of persons from the same stock. Mt 3:7, "Generation of vipers" = brood of vipers. Mt 24:34, "This generation" = the persons then living contemporary with Christ. 1Pe 2:9, "A chosen generation" = a chosen people. The Hebrews seem to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Ge 15:16, "In the fourth generation" = in four hundred years (comp. Ge 15:13; Ex 12:40). In De 1:35; 2:14 a generation is a period of thirty-eight years'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he sighed. Mr 3:5; 7:34; 9:19; Isa 53:3; Lu 19:41; Joh 11:33-38
Why. Mr 6:6; Lu 16:29-31; 22:67-70; Joh 12:37-43
General references. exp: Lu 11:16.'.

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C8-S12 (Verse 12) The response from God.

verily I say unto you,
There shall no sign be given unto this generation.

The account in Matthew 16:2-4 tells us more about the answer from Jesus. There we are told that the only sign would be the sign of the prophet Jonas. They would not understand that sign. Therefore, it would be the same as if no sign were given.

This sentence must be understood within the context of the prior two sentences. Please see the notes for the prior two sentences in order to completely understand what is going on here.

What we see here is the same as when God said My spirit shall not always strive with man in Genesis 6:3. God reaches a point where he determines that man deliberately refuses to understand about his sinful attitude and truly Biblically repent. When that happens, God lets them go on living but they never again have a chance to get saved. We all need to be careful about refusing to confess sin and truly repent because we probably will not like the consequences of such an attitude.

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

Please see the notes for 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
There. Mt 12:39-40; 16:4; Lu 11:29-30
General references. exp: Lu 11:16.'.

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C8-S13 (Verse 13) Jesus leaves without answering their attack.

And he left them,
and entering into the ship again departed to the other side.

Matthew 16:4-12; Mark 8:13-21 and Luke 12:1-12 all tell of Jesus warning His disciples of the leaven of the Pharisees, which is religious hypocrisy, although the account in Luke may be the same lesson given at a different time. This sentence is the start of this section within this Gospel account.

Back in Mark 7, the Pharisees criticized the disciples of Jesus for eating with unwashed hands. Jesus told them that it wasn't what you did on the outside that mattered but the condition of your heart on the inside that mattered. Jesus then told them a parable to make His point and had to explain the parable to His disciples. Before He could teach them more, the demands of the ministry interfered. Jesus and His disciples were busy with preaching and healing and feeding 4,000 men (Matthew 15:32-39; Mark 8:1-10 and Luke 9:12-19). Then, before Jesus and His disciples could move on, here come the Pharisees looking for another fight, and this time they bring the Sadducees (Matthew 16:1-4). Jesus gave them a quick answer and left and went to the other side of the Sea of Galilee.

Once there, Jesus started teaching His disciples again. He picked up with the last lesson on true righteousness, and His comparing the false righteousness of the religious Pharisees to true righteousness. In Matthew 16:6 and Mark 8:15 Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. They thought He was talking about physical bread, which they had forgotten to bring, when He was talking about spiritual corruption. This is a major source of error even today.

Trying to take something that is said about the spiritual world and applying it to the physical world can lead to doctrinal error. Trying to take something that is said about the physical world and applying it to the spiritually world lead to doctrinal error. The same is true about legal or non-legal sayings in the Bible. People also fall into error by trying to 'claim' promises that God gives to someone else in the Bible. I could go on and on, but the simple lesson here is that error comes from not paying enough attention to the context. Often, people miss the context because they are looking too much at chapter and verse numbers. As I hope you can see throughout this entire study, I try to bring in the context before interpreting any sentence in the Bible. You should also see that I do not interpret verses but sentences, even though I reference them by the popularly used verse number.

In both of these accounts, after Jesus told them to beware, they misunderstood because Jesus was speaking of the spiritual and they tried to interpret His saying in the physical. Then Jesus reminded them of the two miracles where he fed thousands of people. He obviously wasn't worried about not having enough bread. Also, these miracles were done by spiritual power.

In both cases, they had made an error by looking at the physical, where the need could not be met, when Jesus wanted them to see things from the spiritual point of view. That's why Matthew 16:12 says Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. That is when they finally understood the true message.

In Matthew 16:8 Jesus said O ye of little faith and in Mark 8:17-18 He said Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? This was exactly the charge against the Jewish religious leaders that God brought when He condemned them. When we insist upon seeing the spiritual in a physical religious sense, God condemns us. The main lesson of this whole section is that we need to learn to understand the things of God, especially the word of God, according to a spiritual point of view.

Within this context, Jesus is used for the physical man who knew their hearts and taught them to see things spiritually. From a spiritual point of view, and by the power to know our hearts, we can see that this verse actually uses Jesus for 'God in human flesh'. in Mark 6:52, the disciples had made the same mistake but were not upbraided. This is the second time, and Jesus gets irritated and short with them for not learning the lesson when they Had God Himself teach them. Then in Mark16:14, we read: Afterward he appeared. . . and upbraided them with their unbelief and hardness of heart, because they believed not. When God's children refuse to learn and remember important spiritual lessons, God takes stronger measures to be sure that they learn and remember. When the lost take the same attitude, God may give them another chance and he may leave them in their lost condition. That is, essentially, what Jesus did in this sentence.

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

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

Please see the note for 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. Ps 81:12; Jer 23:33; Ho 4:17; 9:12; Zec 11:8-9; Mt 7:6; 15:14; Lu 8:37; Joh 8:21; 12:36; Ac 13:45-46; 18:6 exp: Mt 16:5.'.

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C8-S14 (Verse 14) The circumstances of the trip.

Now the disciples had forgotten to take bread,
neither had they in the ship with them more than one loaf.

Here we see the physical condition which caused confusion. Jesus is about to give a spiritual lesson using symbolism and the disciples misunderstand because they do not realize He is speaking about spiritual matters using symbolism. Therefore, they look at their physical condition and try to make His saying fit the physical. This type of error still happens today and we need to be careful to avoid it.

Please see the note for Psalms 119:16 about the word forget. The functional definition for this word is: 'To lose the remembrance of; to let go from the memory'.

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

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

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C8-S15 (Verse 15) The teaching from Jesus.

And he charged them,
saying,
Take heed,
beware of the leaven of the Pharisees,
and of the leaven of Herod.

In this account Jesus says the leaven of the Pharisees, and of the leaven of Herod. In Matthew 16:6 Jesus says the leaven of the Pharisees and of the Sadducees. In Luke 12:1 Jesus says the leaven of the Pharisees, which is hypocrisy. He probably mentioned all three with each having a slightly different form of hypocrisy.

The main message is that this is a charge (see the definition below) to beware of hypocrisy. Thus, the child of God will face judgment by God or any hypocrisy.

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

Please see the note for Colossians 2S5 about the word beware. The functional definition for this word is: 'to restrain or guard one's self from'.

Please see the note for 1Corinthians C5S5 about the word leaven. The functional definition for this word is: 'A mass of sour dough, which, mixed with a larger quantity of dough or paste, produces fermentation in it and renders it light. This word is used symbolically for sin.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he charged. Nu 27:19-23; 1Ch 28:9-10,20; 1Ti 5:21; 6:13; 2Ti 2:14
Take. Pr 19:27; Mt 16:6,11-12; Lu 12:1-2,15
the leaven of the. Ex 12:18-20; Le 2:11; 1Co 5:6-8
of Herod. Mr 12:13; Mt 22:15-18
General references. exp: Ga 5:9.'.

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C8-S16 (Verse 16) The misunderstanding by the disciples.

And they reasoned among themselves,
saying,
It is because we have no bread.

Matthew 16:7 provides the same message as this sentence.

Here we see the disciples arrive at a wrong conclusion. This often happens when people who are not sure about an answer, such as teens, reason among themselves instead of asking for an answer from someone who knows the correct answer.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 16:7-8; Lu 9:46; 20:5 exp: Lu 9:45.'.

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C8-S17 (Verse 17) The correction from Jesus.

And when Jesus knew it,
he saith unto them,
Why reason ye,
because ye have no bread?

Matthew 16:8 provides the same message as this sentence.

Here we see Jesus ask them why they were trying to figure out what Jesus meant, when none of them knew the answer. They should have asked Him for a clarification. Instead, they were too proud to admit that they didn't understand.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'knew. Mr 2:8; Joh 2:24-25; 16:30; 21:17; Heb 4:12-13; Re 2:23
General references. exp: Mt 13:13; 15:16; 16:10; Lu 9:45.'.

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C8-S18 (Verse 17) The question to make them think.

perceive ye not yet,
neither understand?

Matthew 16:9 provides the same message as this sentence.

Here Jesus identifies the real source of the problem that the disciples had.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
perceive. Mr 3:5; 6:52; 16:14; Isa 63:17; Mt 15:17; 16:8-9; Lu 24:25; Heb 5:11-12
General references. exp: Mt 13:13; 15:16; 16:10; Lu 9:45.'.

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C8-S19 (Verse 17) The question about their heart.
have ye your heart yet hardened?

Matthew 16:8 provides the same message as this sentence.

This question would seem to not fit with their lack of understanding and yet it deals with the true source of their problem. In order to truly understand this, we need to consider the next few questions and base our understanding on that context.

The questions of: Having eyes, see ye not? and having ears, hear ye not? are directly related to using spiritual senses and to when Jesus, or God said eyes to see, and ears to hear. (Please see Mark 4:9 about this phrase). The Bible always uses these phrases for spiritual perception.

Jesus asked this question because they had been with Him long enough to know that He always provided for their needs. Further on, in our chapter, he directly asks them if they remember the two times that He fed thousands. Therefore, they should have understood that he was not worried about physical bread and have, then, reasoned out that he was speaking symbolically about a spiritual truth.

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.

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C8-S20 (Verse 18) The question about their spiritual perception.

Having eyes,
see ye not?

Matthew 16:8 provides the same message as this sentence.

The explanation of this sentence is in the note for 8:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'see. Mr 4:12; De 29:4; Ps 69:23; 115:5-8; Isa 6:9-10; 42:18-20; 44:18; Jer 5:21; Mt 13:14-15; Joh 12:40; Ac 28:26-27; Ro 11:8
General references. exp: Mt 13:13; 15:16; 16:10; Lu 9:45.'.

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C8-S21 (Verse 18) Second question about their spiritual perception.

and having ears,
hear ye not?

The explanation of this sentence is in the note for 8:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 13:13; 15:16; 16:10; Lu 9:45.'.

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C8-S22 (Verse 18) Question about their memory.
and do ye not remember?

Matthew 16:9 provides the same message as this sentence.

The explanation of this sentence is in the note for 8:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'do. 2Pe 1:12
General references. exp: Mt 13:13; 15:16; 16:10; Lu 9:45.'.

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C8-S23 (Verse 19) Question about a prior miracle.

When I brake the five loaves among five thousand,
how many baskets full of fragments took ye up?

Matthew 16:9 provides the same message as this sentence. This is a reference to Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17 and John 6:5-13, which tell us that Jesus feeds five thousand with 5 loaves and 2 fish. Please see the Table of Miracles in the Gospels for links to similar miracles.

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 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.

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: 'the five. Mr 6:38-44; Mt 14:17-21; Lu 9:12-17; Joh 6:5-13
General references. exp: Mt 16:10; Mr 6:43.'.

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C8-S24 (Verse 19) The answer.

They say unto him,
Twelve.

The explanation of this sentence is in the note for 8:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 16:10; Mr 6:43.'.

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C8-S25 (Verse 20) Second question about the prior miracle.

And when the seven among four thousand,
how many baskets full of fragments took ye up?

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 8:1-9; Mt 15:34-38 exp: Mt 16:10; Mr 6:43.'.

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C8-S26 (Verse 20) The second answer.

And they said,
Seven.

The explanation of this sentence is in the note for 8:17.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 8:1-9; Mt 15:34-38 exp: Mt 16:10; Mr 6:43.'.

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C8-S27 (Verse 21) The question about their understanding.

And he said unto them,
How is it that ye do not understand?

Matthew 16:11 provides the same message as this sentence. Simply put, they had not thought about all that they had seen. Before anyone judges them, we are all guilty of the same failure at times in our life. Probably, we have this section in the Gospel accounts to warn us to not do this failure.

Ii should be obvious by now that Jesus expected them to meditate on these things. He, obviously, was not limited by any physical laws which, normally, would interfere with His provision for people following Him. He was constantly teaching about spiritual matters and showing that the spiritual could overcome limits of the physical. Therefore, if they had thought about all of this, they should have realized that His opening remark, about the leaven of the Pharisees, was a spiritual teaching and not a remark on the lack of physical provision on their part.

God gave us each a brain and God expects us to use it. Having God call us a fool is probably one of the worst insults he can bring. Refusal to use our brains to consider the evidence that God provides and all that God gave us in His word is what sends most people to hell and causes God's people to lose the everlasting rewards that God wants to give to His children.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. Mr 8:12,17; 6:52; 9:19; Ps 94:8; Mt 16:11-12; Joh 14:9; 1Co 6:5; 15:34
General references. exp: Mt 16:10-11.'.

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C8-S28 (Verse 22) The greeting upon arrival.

First Step: They came to land.

And he cometh to Bethsaida;

Second Step: People met Jesus with the need of a miracle.

and they bring a blind man unto him,
and besought him to touch him.

This account found in Mark 8:22-26 is found only in this Gospel. Here we see Jesus heal a blind man, but it takes Him two steps. Thus, we do not have instant healing like other reports of healing.

I have had miraculous healing that even lost doctors could not deny. I have had medical problems which have lasted over 15 years with no healing. I've had over 20 operations. I've been healed with prescription medicine and with non-prescription medicine. What I am writing, and what we see in scripture, is that healing is the result of God dealing with someone on a personal basis. What is done varies each time from other times. These people who claim to have a 'healing ministry' where everybody lines up and, supposedly, everyone is healed by a touch made the same way by the 'healer' are usually a scam. Those cases which may show some true results may well be the result of a devil stopping affecting the person. The truth is that we need to be Leary of anyone who claims to 'heal' by doing the same thing every time.

Please see the note for Mark 6:45 about Bethsaida and the definition which explains that there are actually two towns with the same name. While the prior reference was to the Western town with this name, this reference seems to be to the Eastern town with the same name. From Here Jesus and His disciples went to Caesarea Philippi (see 8:27), which is further north and, apparently, on the Eastern side of the Jordan.

Please see the note for 2Corinthians 3:12-14 about the word blind. Easton's Bible Dictionary defines this word as: 'Blind beggars are frequently mentioned (Mt 9:27; 12:22; 20:30; Joh 5:3). The blind are to be treated with compassion (Le 19:14; De 27:18). Blindness was sometimes a punishment for disobedience (1Sa 11:2; Jer 39:7), sometimes the effect of old age (Ge 27:1; 1Ki 14:4; 1Sa 4:15). Conquerors sometimes blinded their captives (2Ki 25:7; 1Sa 11:2). Blindness denotes ignorance as to spiritual things (Isa 6:10; 42:18-19; Mt 15:14; Eph 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isa 29:18). Elymas was smitten with blindness at Paul's word (Ac 13:11)'.

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: 'Bethsaida. Mr 6:45; Mt 11:21; Lu 9:10; 10:13; Joh 1:44; 12:21
they bring. Mr 2:3; 6:55-56
to touch. Mr 5:27-29; Mt 8:3,15; 9:29
General references. exp: Isa 32:3.'.

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C8-S29 (Verse 23) The start of the miracle.

First Step: Jesus took the man aside.

And he took the blind man by the hand,
and led him out of the town;

Second Step: Jesus acted.

and when he had spit on his eyes,
and put his hands upon him,
he asked him if he saw ought.

Here we see Jesus first leading this blind man away from the people who brought him to Jesus then we see Jesus do something to heal him that we only saw Him do in Mark 7:33. At that time Jesus used His spit to heal a man with a tongue that was bound.

This is not something to 'take a stand on', but something to consider. Spitting is someone's face shows contempt. It may very well be that Jesus was showing contempt for the spiritually blind Jews because, as God's people, they should have understood God's truth.

Please notice that our sentence reports that Jesus asked him if he saw ought. Apparently, at least this time, Jesus was not positive about the results of His healing. Why this is so is one of the things which we do not have enough information to answer and it is foolish to speculate. Such speculation, when we really can't know for sure, often leads to doctrinal error being taught as the word of God.

We find forms of the word town occurring 58 times in 37 verses of the Bible and, in the New Testament, in: Matthew 10:11; Mark 1:38; Mark 8:23; Mark 8:26; Mark 8:27; Luke 5:17; Luke 9:6; Luke 9:12; John 7:42; John 11:1; John 11:30. Webster's 1828 defines this word as: '1. Originally, a walled or fortified place; a collection of houses inclosed with walls, hedges or pickets for safety. Rahab's house was on the town wall. Josh. 2. A town that hath gates and bars. 1 Sam. 23. 2. Any collection of houses, larger than a village. In this use the word is very indefinite, and a town may consist of twenty houses, or of twenty thousand. 3. In England, any number of houses to which belongs a regular market, and which is not a city or the see of a bishop. A town, in modern times, is generally without walls, which is the circumstance that usually distinguishes it from a city. In the United States, the circumstance that distinguishes a town from a city, is generally that a city is incorporated with special privileges, and a town is not. But a city is often called a town. 4. The inhabitants of a town. The town voted to send two representatives to the legislature, or they voted to lay a tax for repairing the highways. 5. In popular usage, in America, a township; the whole territory within certain limits. 6. In England, the court end of London. 7. The inhabitants of the metropolis. 8. The metropolis. The gentleman lives in town in winter; in summer he lives in the country. The same form of expression is used in regard to other populous towns.'.

We find forms of the word spit in: Leviticus 15:8; Numbers 12:14; Deuteronomy 25:9; Job 30:10; Isaiah 50:6; Matthew 26:67; Matthew 27:30; Mark 7:33; Mark 8:23; Mark 10:34; Mark 14:65; Mark 15:19; Luke 18:32. The International Standard Bible Encyclopedia defines this word as: 'spit, spit'-l (yaraq, roq; (em)ptuo): Spitting in a person's face indicated gross contempt (Nu 12:14; De 25:9; Job 30:10; Isa 50:6; Mt 26:67; 27:30, etc.); when performed by an unclean person it produced defilement (Le 15:8) which necessitated washing the clothes and a bath. When David allowed his spittle (rir) to run down over his beard, it was his purpose to behave like a lunatic (1Sa 21:13). "Till I swallow down my spittle" (Job 7:19) has the same import as the English "in the twinkling of an eye" (1Co 15:52). Spittle was used by our Lord in restoring sight and speech (Mr 7:33; Joh 9:6) as signifying His will to cure. It was a widespread belief that spittle, accompanied with magical formulas, possessed medicinal qualities. "Oil" possessed a similar virtue. (Mr 6:13; Jas 5:14)'.

Please see the 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: 'by the. Isa 51:18; Jer 31:32; Ac 9:8; Heb 8:9
out. Mr 7:33; Isa 44:2
spit. Joh 9:6-7; Re 3:18
General references. exp: Isa 32:3; Mr 9:27.'.

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C8-S30 (Verse 24) The answer from the man.

And he looked up,
and said,
I see men as trees,
walking.

I doubt if anyone can doctrinally say why this man was not healed completely the first time, although there probably people who will try in order to claim greater spiritual authority. If we accept the spiritual significance of the prior sentence, then we can see, in this sentence, that it takes God time to restore spiritual sight to someone who has truly become spiritually blind. As Reformers Unanimous teaches, Christ makes us free (), not sets us free. It takes time to make something. Therefore, if we accept the possible symbolic lesson of this account, it will take time for God to remove our spiritual blindness.

Please keep in mind that just before this incident, in 8:18, we read that Jesus said: Having eyes, see ye not? and having ears, hear ye not? Therefore, the context would support the claim that this was an object lesson to His disciples.

Please see the note for Mark 11:13 about the word tree. The functional definition for this word is: 'The general name of the largest of the vegetable kind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I see. Jg 9:36; Isa 29:18; 32:3; 1Co 13:9-12
General references. exp: Isa 32:3.'.

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C8-S31 (Verse 25) Jesus produced a better result.

Equivalent Section: Jesus acted a second time.

After that he put his hands again upon his eyes,
and made him look up:

Equivalent Section: The better outcome.

and he was restored,
and saw every man clearly.

It should be obvious that Jesus did not completely heal this man the first time, like He did in almost all other occasions reported within this Gospel. Now, it is easy to question why. However, based upon multiple personal experiences, our receiving any type of healing is part of our personal relationship with God. When a parent helps their child, they don't always do it the same way. God is the same.

Sometimes He completely miraculously heals instantly. Sometimes He says no. Sometimes He says wait. Other times He will do something in-between the extremes. What God does is completely up to Him and we are to not question Him but be thankful for whatever He provides. Like with Paul and his thorn in the flesh (2Corinthians 12:7), there are times when God has a better spiritual result with no or partial healing. Just as the disciples had a problem understanding, as told to us earlier in this chapter, so also do we often have problems with spiritual understanding. Therefore, when God doesn't provide for His child who is serving God, we need to remember that God loves His children and only denies them when there is a better result planned by God.

If we continue the symbolic application started in earlier notes of this account, we see that Jesus put his hands again upon his eyes before he saw every man clearly. Symbolically, this speaks of Jesus having direct personal control of our spiritual sight. First, Jesus had to separate this man from his neighbors who doubted the word of God. They were religious and wanted the miracles, but rejected the right of Jesus to teach them doctrine and tell them how to have their relationship with God. Also, when Jesus led him out of the town, Jesus first took the blind man by the hand. Thus, the blind man had to trust the personal leading of Jesus. Next, he had to accept Jesus leading him away from all of is friends and neighbors and their false beliefs. Next, he had to respond to Jesus personally and accept a partial work before receiving the final work. Next, the man said I see men as trees, walking, which meant that he had some spiritual sight but it was incomplete. Next, we read that Jesus...put his hands again upon his eyes, and made him look up. This speaks of being led to personal spiritual worship and trust in God no matter what is happening around you. It also speaks of a deeper personal spiritual walk with God that a person had earlier in their life. Finally, Jesus commanded him to Neither go into the town, nor tell it to any in the town. There are times that we need to actively avoid people who doubt the working of God in our life and who will try to cause us to doubt the working of God in our life.

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

We find forms of the word clear in: Genesis 24:8; Genesis 24:41; Genesis 44:16; Ex 24:10; Exodus 34:7; Numbers 14:18; 2Samuel 23:4; Psalms 51:4; Song 6:10; Isaiah 18:4; Amos 8:9; Zechariah 14:6; 2Corinthians 7:11; Revelation 21:11; Revelation 21:18; Revelation 22:1. Webster's 1828 defines this word as: '1. Open; free from obstruction; as a clear plat of ground; the way is clear. 2. Free from clouds, or fog; serene; as a clear day. 3. Free from foreign matter; unmixed; pure; as clear water; clear sand; clear air; clear glass. 4. Free from any thing that creates doubt or uncertainty; apparent; evident; manifest; not obscure; conspicuous; that is, open to the mind; as, the reason is clear. 5. Unclouded; luminous; not obscured; as a clear sun; a clear shining after a rain. 2 Sam. 23. 6. Unobstructed; unobscured; as a clear view. 7. Perspicacious; sharp; as a clear sight. 8. Not clouded with care, or ruffled by passion; cheerful; serene; as a clear aspect. 9. Evident; undeniable; indisputable; as the victory was clear. 10. Quick to understand; prompt; acute. Mother of science, now I feel thy power within me clear. 11. Free from guilt or blame; innocent; unspotted; irreproachable. 2 Cor. 7. In action faithful, and in honor clear. 12. Free from bias; unprepossessed; not preoccupied; impartial; as a clear judgment. 13. Free from debt, or obligation; not liable to prosecution; as, to be clear of debt or responsibility. 14. Free from deductions, or charges; as clear gain or profit. 15. Not entangled; unembarrassed; free; as, the cable is clear. A ship is clear, when she is so remote from shore or other object, as to be out of danger of striking, or to have sea room sufficient. 16. Open; distinct; not jarring, or harsh; as a clear sound; a clear voice. 17. Liberated; freed; acquitted of charges; as, a man has been tried and got clear. 18. Free from spots or any thing that disfigures; as a clear skin. Clear is followed by from or by of. Thou shalt be clear from this my oath. Gen. 24. The air is clear of damp exhalations.
CLEAR, adv. 1. Plainly; not obscurely; manifestly. 2. Clean; quite; entirely; wholly; indicating entire separation; as, to cut a piece clear off; to go clear away; but in this sense its use is not elegant. Clear or in the clear, among joiners and carpenters, denotes the space within walls, or length and breadth clear or exclusive of the thickness of the wall.
CLEAR, v.t. 1. To make clear; to fine; to remove any thing foreign; to separate from any foul matter; to purify; to clarify; as, to clear liquors. 2. To free from obstructions; as, to clear the road. 3. To free from any thing noxious or injurious; as, to clear the ocean of pirates; to clear the land of enemies. 4. To remove any incumbrance, or embarrassment; often followed by off or away; as, to clear off debts; to clear away rubbish. 5. To free; to liberate, or disengage; to exonerate; as, to clear a man from debt, obligation, or duty. 6. To cleanse; as, to clear the hands from filth; to clear the bowels. 7. To remove any thing that obscures, as clouds or fog; to make bright; as, to clear the sky; sometimes followed by up. 8. To free from obscurity, perplexity or ambiguity; as, to clear a question or theory; to clear up a case or point. 9. To urge from the imputation of guilt; to justify or vindicate. How shall we clear ourselves? Gen. 44. That will by no means clear the guilty. Ex. 34. 10. In a legal sense, to acquit on trial, by verdict; as, the prisoner has been tried and cleared. 11. To make gain or profit, beyond all expenses and charges; as, to clear ten percent by a sale of goods, or by a voyage. 12. To remove wood from land. To cut down trees, remove or burn them, and prepare land for tillage or pasture; as, to clear land for wheat.
CLEAR, v.i. 1. To become free from clouds or fog; to become fair; often followed by up, off, or away; as, the sky clears; the weather clears up; it clears away; it clears off. 2. To be disengaged from incumbrances, distress or entanglements; to become free or disengaged. He that clears at once will relapse.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and saw. Pr 4:18; Mt 13:12; Php 1:6; 1Pe 2:9; 2Pe 3:18
General references. exp: Isa 32:3.'.

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C8-S32 (Verse 26) Jesus instructed the man who was healed.

And he sent him away to his house,
saying,
Neither go into the town,
nor tell it to any in the town.

The possible symbolic application of this sentence was covered in the note for the prior sentence. Basically, the people in that region wanted the miracles that Jesus did but they refused to accept His doctrine and refused to accept His right to tell them how to deal with God. After restoring this man's sight, including the symbolic restoration of his spiritual sight, Jesus wanted him to avoid the corruption from unbelievers.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Neither. Mr 5:43; 7:36; Mt 8:4; 9:30; 12:16
General references. exp: Mr 7:36; 8:30.'.

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C8-S33 (Verse 27) Jesus asked a leading question when He was private with His disciples.

Equivalent Section: Jesus moved on with His disciples.

And Jesus went out,
and his disciples,
into the towns of Caesarea Philippi:

Equivalent Section: Jesus asked a leading question.

and by the way he asked his disciples,
saying unto them,
Whom do men say that I am?

Peter confesses that Jesus is the Christ as reported in Matthew 16:13-20; and Mark 8:27-30 and Luke 9:18-20. In addition, John 6:69 and John 11:27 are also related in that the same confession is made but those confessions are by different people than our current reference.

The various Gospel accounts give us different detains but there is no conflict. Comparing the various will be done within the notes of this section.

This verse tells us where Jesus was, who was with Him and gives us the question that He asked to start this discussion. This is a test of their spiritual maturity which they had to pass before Jesus could teach them more of a meat doctrine.

At this time, Jesus is heading North on the East side of the Jordan River.

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

We find Caesarea Philippi only in: Matthew 16:13 and Mark 8:27. We find Caesarea, named by itself, in: Matthew 16:13 and Mark 8:27; Acts 8:40; Acts 9:30; Acts 10:1; Acts 10:24; Acts 11:11; Acts 12:19; Acts 18:22; Acts 21:8; Acts 21:16; Acts 23:23; Acts 23:33; Acts 25:1; Acts 25:4; Acts 25:6; Acts 25:13. American Tract Society Dictionary defines Caesarea Philippi as: 'A city three or four miles east of Dan, near the eastern source of the Jordan; anciently called Paneas, now Banias, from an adjacent grotto dedicated to Pan, from which one of the sources of the Jordan flowed. It stood where the mountains south-west of Hermon join the plain above lake Huleh, on an elevated plateau surrounded by ravines and water-courses; and its walls were thick and strong. It was enlarged and embellished by Philip the tetrarch of Trachonitis, and called Caesarea in honor of Tiberius Caesar; and the name Philippi was added to distinguish it from Caesarea on the Mediterranean. Our Savior visited this place shortly before his transfiguration, Mt 16:13-28; Mr 8:27-38; Lu 9:18,27. After the destruction of Jerusalem, Titus here made the captive Jews fight and kill each other in gladiatorial shows. In the time of the crusades it underwent many changes, and is not a paltry village amid extensive ruins.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the towns. Mt 16:13-20
and by. Lu 9:18-20'.

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C8-S34 (Verse 28) The answer.

Equivalent Section: The first answer.

And they answered,
John the Baptist:

Equivalent Section: Additional answers.

First Step: Elijah.

but some say,
Elias;

Second Step: Another prophet.

and others,
One of the prophets.

Please use the link above to access the Study on John the Baptist.

Peter confesses that Jesus is the Christ as reported in Peter confesses that Jesus is the Christ as reported in Matthew 16:13-20; Mark 8:27-30 and Luke 9:18-20. {Please also see the Study called Significant Gospel Events and do a search for the word Christ for links to places in all of the Bible where we are told about Christ.}. The prior sentence and the account in Matthew tell us where Jesus was when He asked this question. Luke does not say where Jesus, and His disciples, were but does tell us that He was praying when He asked who do people say that He is. Thus, we see that Jesus consulted with God the Father before starting the next level of training for His disciples.

This answer is almost word-for-word in all Gospel accounts.

What we see in this question is a way to get the disciples thinking about subject which the next question asks about. Jesus approaches the question indirectly because directly asking it, without preparing their thinking, would have caused problems in their ability to answer like Peter does.

Please see the note for Mark 6:15 about Elias. The functional definition for this word is: 'Elijah of the Old Testament'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Neither. Mr 5:43; 7:36; Mt 8:4; 9:30; 12:16
General references. exp: Mr 7:36; 8:30.'.

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C8-S35 (Verse 29) The main question.

And he saith unto them,
But whom say ye that I am?

This question is word-for-word in all Gospel accounts.

Please keep in mind the context. Earlier in this chapter, Jesus spent a lot of time berating them for their failure to consider things spiritually. They had a physical, worldly view of events which prevented them from truly understanding things which could only be understood from a spiritual perspective. Now, after getting them to consider the spiritual perspective, Jesus asks this question. What I don't remember ever hearing anyone preach is that this was a test. Yes, Jesus wanted to know if they were, finally, looking at things from a spiritual perspective. However, what was more important, was the fact that He wanted them to realize that they could actually figure things out for themselves, if they used the spiritual perspective. They did not have to be spoon-fed like a spiritual infant.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. Mr 4:11; Mt 16:15; Lu 9:20; 1Pe 2:7'.

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C8-S36 (Verse 29) The answer from Peter.

And Peter answereth and saith unto him,
Thou art the Christ.

Peter confesses that Jesus is the Christ as reported in Peter confesses that Jesus is the Christ as reported in Matthew 16:13-20; Mark 8:27-30 and Luke 9:18-20. {Please also see the Study called Significant Gospel Events and do a search for the word Christ for links to places in all of the Bible where we are told about Christ.}. Please use the link to see the note in the Lord Jesus Christ Study with the consideration of this statement from the perspective of the meaning of Christ.

Please see the section for Christ in the Verses part of the Lord Jesus Christ Study. It gives references to every place in the New Testament, and also several Old Testament references, where we are told about this role of the Son of God. It also separates the references according to the different attributes of Christ.

Luke reports Peter saying The Christ of God. Matthew reports Peter saying Thou art the Christ, the Son of the living God. Thus we see the same basic message with slightly different words. The account by Matthew has the most complete answer with the accounts by Mark and Luke not disagreeing but reporting less of the words. In addition, Matthew includes three sentences that Jesus says to Peter which Mark and Luke do not report. After those sentences, all three accounts report the charge from Jesus with very little differences in the words. Thus, all three Gospel accounts tell us the same basic thing with Matthew reporting a little more than Mark or Luke. {Please also see the Study called Significant Gospel Events and do a search for the word Christ for links to places in all of the Bible where we are told about Christ..}

As pointed out in other notes, Jesus did not start teaching His discip0les about His future death until after this declaration. He did not ask this question just to stroke His ego. This question was asked as a test to see if they were spiritually mature enough to receive the next level of doctrine.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Mt 16:16; Joh 1:41-49; 4:42; 6:69; 11:27; Ac 8:37; 9:20; 1Jo 4:15; 5:1'.

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C8-S37 (Verse 30) Jesus told them to keep the answer private, for now.
And he charged them that they should tell no man of him.

Peter confesses that Jesus is the Christ as reported in Matthew 16:13-20; Mark 8:27-30 and Luke 9:18-20. {Please also see the Study called Significant Gospel Events and do a search for the word Christ for links to places in all of the Bible where we are told about Christ.}

This sentence is essentially the same in all three Gospel accounts. What is in the next sentence is also essentially the same in all three Gospel accounts. However, after that we see some differences between the Gospel accounts.

After the resurrection this charge would change. Right now Jesus told them to keep it hid. Many people claim that they have the right to know anything that they want to know about but this sentence tells us differently.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 8:26; 7:36; 9:9; Mt 16:20; Lu 9:21'.

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C8-S38 (Verse 31) Jesus starts lessons which require spiritual maturity to receive.

And he began to teach them,
that the Son of man must suffer many things,
and be rejected of the elders,
and of the chief priests,
and scribes,
and be killed,
and after three days rise again.

Jesus predicted His own suffering and death as reported in Matthew 16:21 and Mark 8:31 and Luke 9:21-22. (Please see the Section called Prophecy Fulfilled in the Doctrinal Study called Significant Gospel Events for links to this prophecy in the Old Testament and to where the New Testament tells us about the fulfillment.) He did not reveal this truth until after Peter confessed that Jesus was God's Christ The disciples had to pass the test of spiritual maturity before Jesus told them deeper doctrine.

This sentence is a prophecy and the note for this sentence, in the Lord Jesus Christ Study, has links to several other Studies which deal with prophecies and the subject matter of this sentence. Please see that note for access to a lot more reference material.

Please note that Jesus uses the phrase Son of man in this sentence. A lot of people ignore the doctrine of His humanity. In particular, we need to realize that He had to suffer and die as a literal physical man. When God and death meet, death loses. Therefore, He could not die as God. In addition, since His resurrection, He does not allow anyone to get away with insulting Him and making Him suffer like He did before His death as a man. He set aside His personal power and authority as God to be conceived in Mary as a literal physical man. He lived and died as the Son of man. However, after Satan had Him brought into Hell he took back His own personal power as God, defeated all of the devils by Himself, took the keys of hell and of death (Revelation 1:18) from Satan and rose to always be acknowledged as Lord Jesus Christ. While all of that is true, and we can know it after the fact, at the time of this sentence this was a new prophecy to these disciples and it went directly against all that they had ever been taught by the religious leaders.

Please pay attention to all of the people that Jesus said would reject Him. He did not name the general Jews, even though many of them would also reject Him. They would follow the religious leaders, which is one reason why God called them sheep. In spite of that fact, any would not reject Him. I personally believe that he did not include the general Jew because of those who would not reject Him and he didn't want to give devils an opening to accuse people who were personally innocent even if the majority of their group were guilty.

Next, please notice that, beyond rejection, He would suffer many things...and be killed. This is far worse than what most people want to think that someone would go over a difference of opinion unless one or more of the people are fanatics and no one thinks that they, or the people they know, are fanatics.

With all of that said, probably the most fantastic message of this sentence is that after three days (He would) rise again. Yet, as fantastic as this message was, the disciples could not get past the first part of this message. That limit is why Peter took him, and began to rebuke him, as our next sentence reports and as Matthew's account reports. Luke's account skips this reaction by Peter but contains the instructions and promises from Jesus which follow His revealing these things.

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

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

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. Please also see the note for 1Peter C1S2 about the word resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection. Please also see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he began. Mr 9:31-32; 10:33-34; Mt 16:21; 17:22; 20:17-19; Lu 9:22; 18:31-34; 24:6-7,26,44
rejected. Mr 12:10; 1Sa 8:7; 10:19; Ps 118:22; Isa 53:3; Mt 21:42; Lu 17:25; Joh 12:48; Ac 3:13-15; 7:35,51-52
and after. Ho 6:2; Jon 1:17; Mt 12:40; Joh 2:19; 1Co 15:4
General references. exp: Lu 9:21-22.'.

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C8-S39 (Verse 32) Jesus stopped hiding things from them.
And he spake that saying openly.

The message of this sentence is not in any of the other Gospel accounts but it explains the reaction by Peter. I can imagine that Peter kept his mouth shut the first time that Jesus told them this message. He would do it out of shock if not for other reasons. However, with Jesus repeating the message, as our current sentence indicates, people should be able to understand why Peter would protest and try to claim that there must be another way.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'openly. Joh 16:25,29
General references. exp: Lu 9:45.'.

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C8-S40 (Verse 32) Peter has a wrong understanding and a wrong reaction.

And Peter took him,
and began to rebuke him.

The account in Matthew tells us that Peter called Jesus Lord even while rebuking Him. The note for that verse, in the Lord Jesus Christ Study, explains an important doctrinal consideration which is related to this incident. We still see Peter saying Not so, Lord in Acts 10:14.

As explained in the prior note, this probable didn't happen the first time that Jesus prophesied the future but repeated sayings by Jesus provoked this response. While some people might criticize Peter, there are many people who would have reacted the same way and this truth should be obvious if people truly consider the circumstances as reported in the various Gospel accounts.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peter. Mr 4:38; Mt 16:22; Lu 10:40; Joh 13:6-8
General references. exp: Lu 9:45.'.

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C8-S41 (Verse 33) Jesus responds to Peter's error.

Equivalent Section: Jesus responds to the spirit behind Peter's error.

But when he had turned about and looked on his disciples,
he rebuked Peter,
saying,
Get thee behind me,
Satan:

Equivalent Section: Jesus explains the source of the error.

for thou savourest not the things that be of God,
but the things that be of men.

The sentence in Matthew 16:23 is almost identical to this with only a couple minor phrases different. Our sentence tells us that Jesus turned about and looked on his disciples because, while it was Peter who spoke, all of them were in agreement with him. The sentence in Matthew doesn't have that phrase but it has another phrase which, can carry an important message, yet which does not significantly change the major message from what we read here.

The Second Equivalent Section, in our sentence, says what was the source of their error. As one preacher said to me: 'It can be hard to keep our eyes on the spiritual when the physical gets in our face so much!' This reaction is understandable if we truly consider Peter's perspective. None of the Jews understood the prophecies of Christ suffering and dying. Luke 24:13-31 tells us that Jesus had to explain this truth after His resurrection because, even then, the believers didn't understand. If we honestly consider all of the reports of their amazement and other reactions after the resurrection we also see this truth. The fact is that this prophecy went directly against all of the religious training that all Jews received, at this time. Therefore, if we honestly consider the truth, this reaction by Peter is quite reasonable even while being wrong.

The First Equivalent Section tells us that the true source of (most) doctrinal error is Satan. He uses the lusts of our flesh and the wisdom of this world ('the teaching of our culture and religion') to get us to want to believe doctrinal error. While they provide the motivation to believe, they do not provide the actual doctrinal error. Satan uses men, even God's preachers, to come up with doctrinal error which will justify our satisfying the desires of our flesh and culture and religion. We see this truth in our sentence with Satan using Peter. All people tend to believe that their own religious authority is always correct and can't teach doctrinal error. Our sentence tells us otherwise.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'turned. Mr 3:5,34; Lu 22:61
he rebuked. Le 19:17; 2Sa 19:22; Ps 141:5; Pr 9:8-9; Mt 15:23; Lu 9:55; 1Ti 5:20; Tit 1:13; Re 3:19
Get. Ge 3:4-6; Job 2:10; Mt 4:10; Lu 4:8; 1Co 5:5 exp: Mt 16:23.
savourest. Mt 6:31-32; Ro 8:5-8; Php 3:19 (Gr) Jas 3:15-18; 1Pe 4:1; 1Jo 2:15
General references. exp: Lu 9:45.'.

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C8-S42 (Verse 34) Jesus gives an open invitation.

And when he had called the people unto him with his disciples also,
he said unto them,
Whosoever will come after me,
let him deny himself,
and take up his cross,
and follow me.

Mark 8:34-38; Matthew 16:24-26 and Luke 9:23-26 all give us the same instructions on following Christ and all need to be considered together. There are minor differences between these Gospel accounts and those differences are covered in the notes for the various sentences.

The sentences in Matthew 16:24 and Luke 9:23 are almost identical to this with only a couple minor phrases different. Only someone who is trying to be unreasonably critical would try to claim that there is a difference in meaning between the word whosoever and the phrase If any man. Matthew tells us Then said Jesus unto his disciples while Mark says: Jesus when he (Jesus) had called the people unto him with his disciples also, he said unto them, and Luke says: he (Jesus) said to them all. So, Matthew doesn't tell us about other people hearing the message but he also does not deny what Mark and Luke tell us. Next, the message is: Whosoever will come after me, let him deny himself, and take up his cross, and follow me with Luke adding in the word daily, for how often we are to do this and Matthew and Luke using the phrase If any man in place of where Mark uses the word whosoever. Thus, we see that critics who try to claim critical differences and disagreements between Gospel accounts are liars since the messages are in complete agreement with minor, non-consequential changes in words and with some Gospel writers not including some details that other Gospel writers included.

1John 2:15 goes even further than this sentence when it says: If any man love the world, the love of the Father is not in him. One of the main reasons why people who claim to be saved still refuse to deny himself, and take up his cross, and follow me is because they have the love the world. Such people try to work up religious emotion which they believe is the love of the Father, but they do not experience the true Biblical love of the Father. In addition, John tells us how to Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. in 1John 3:16.

This sentence makes a good basis or a message. Here we see a true invitation from Jesus.

When we come after Jesus we are seeking to go to heaven like he did. Our phrase is speaking about the truly Biblically saved ending up where Jesus is.

come is and action verb. People can not go to heaven unless they actively obey God's command to call upon the name of the Lord (Romans 10:12-13. This means to 'trust in His power and authority to make you a child of God'. heaven is God's personal home. He only allows His children to go there when they die. All others are sent to the lake of fire to spend eternity with their spiritual father who is the devil.
after means going the same way that he went and doing the same things that Jesus did in the way that He did them and striving for the same goal as He strove for. That means devoting this life to being God's servant so that we can have eternal rewards after we get to heaven. (John 8:29 says: And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.).
me. Jesus is the only Saviour that there will ever be. Acts 4:12 says: Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved..
Those who truly want to go to heaven, where Jesus went, must obey the Bible like He did. They must call upon the name of the Lord, like the Bible commands, or they will not go to heaven like Jesus did.

let him deny himself: God does not lie like the devil does. God does not tell you that you can spend this life fulfilling the lusts of the flesh and then go to a mansion in heaven and live in eternal bliss. That is a lie of the devil. God tells you that you will have to deny the lusts of your flesh. He will be with you and help you to do this, but it is not optional. The process of doing this denial will actually make you enjoy heaven better by the things that you learn as you trust and obey God.
1. let is the action verb of creation in Genesis 1. This verb does not just mean to give permission with the option of not obeying but is a command from God.
2. deny means: 'to refuse to grant oneself the desires of the flesh'. This means stop seeking comfort and the things which give you status with peers and anything else that will interfere with doing what God wants you to do.
3. himself: Too many people want to deny God and the God given authority in their life like pastor and parents.
and take up his cross: his speaks of hard painful work. Luke tells us that we must do this daily.
1. And means that 'this is added to what came before'. We can not obey this phrase until after we obey the prior phrase.
2. cross speaks of suffering in this world. This makes many people turn back from truly serving Jesus Christ. However, they forget the promise of 1Corinthians 10:13, which is: There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it..
3. take up means that we must willingly step forward and accept this suffering. God will not force it on us. However, neither will we get the eternal rewards without willingly doing this thing.
and follow me
1. and means that this phrase is added to the prior phrase like we take repeated steps up a staircase. This phrase can not be truly done until the prior two steps are truly done and done in the order specified.
2. follow 'means to move in the same direction as the leader'.
3. me means that we follow the example of Jesus for how to act in this flesh. Please see the study called What Would Jesus Do?

In addition to the meaning of this sentence, the next sentence starts with the word For, which means it is telling us why this sentence is true. That is: we musty understand the reasons given by Jesus, in the next sentence, in order to fully understand the true Biblical application of this sentence

The message of this sentence is continued through the end of the chapters in Matthew and Mark. The account in Luke continues with the 'Mount of Transfiguration'. It lets us know that only those who obey these commands can hope to truly see Jesus Christ glorified while still in this life. Yes, other saved people will see him do many wonderful things, just like the other disciples did. However, only those people who get close enough o Jesus, by obeying these commands, will truly experience His glory in this life.

Please see the note for 2Timothy 2:11-13 about the words deny / denial. The functional definition for this word is: 'To contradict; to gainsay; to declare a statement or position not to be true'.

Please see the note for Galatians C5-S12 about the word cross. The functional definition for this word is: 'the symbol of the payment for sin made by Jesus Christ'. Please also see the note for Mark 10:21 about the phrase take up the cross. When applied to saved people it is the evidence of our following Jesus Christ.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'called. Mr 7:14; Lu 9:23; 20:45
Whosoever. Mr 9:43-48; Mt 5:29-30; 7:13-14; 16:24; Lu 13:24; 14:27,33; Ro 15:1-3; 1Co 8:13; 9:19; Php 3:7; Tit 2:12
take. Mr 10:21; Mt 10:38; 27:32; Joh 19:17; Ac 14:22; Ro 6:6; 8:17; 1Co 4:9-13; 15:31; Ga 2:20; 5:24; 6:14; Php 3:10; Col 1:24; 3:5; 2Th 3:11; 1Pe 4:1,13; Re 2:10
follow. Nu 14:24; 1Ki 14:8; Lu 14:26; 18:22; Joh 10:27; 13:36-37; 21:19-20; Heb 13:13; 2Pe 1:14; 1Jo 3:16
General references. exp: Mt 10:38; Lu 20:45.'.

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C8-S43 (Verse 35) Why people should accept the invitation from Jesus.

First Step: The result of a wrong decision.

For whosoever will save his life shall lose it;

Second Step: The result of a right decision.

but whosoever shall lose his life for my sake and the gospel's,
the same shall save it.

Matthew 16:24-26; Mark 8:34-38 and Luke 9:23-26 all give us the same instructions on following Christ. Matthew 10:39 and Luke 17:33 and John 12:25 all tells us almost the same thing as this sentence but use slightly different words and present this precept in different circumstances, which provide a different application. All of these references need to be considered together. This sentence is a precept and there are minor differences between these Gospel accounts, because they are dealing with different circumstances and applications, but the precept is the same in every usage. The differences are covered in the notes for the various sentences.

The sentences in Matthew 16:25 and Luke 9:24 are almost identical to this with only a couple minor phrases different. The main difference is that our current sentence adds the phrase and the gospel's to the Second Step of our sentence. This phrase lets us know that people who claim to serve Jesus Christ but do not serve the gospel, are not truly serving Jesus Christ.

Another minor difference is that where this sentence, and the account from Luke, say shall save it, Matthew's account says say shall find it. I will leave that difference for others to exploit.

In addition to what these three Gospel accounts tell us, John 12:24-26 says a very similar thing. Further, Colossians 3:1-4 tells us If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Finally, 2Corinthians 5:1 tells us: For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. When we combine the messages of these references we see that we will save our life by enjoying it in our new and glorified body when we return with Christ to this earth when He rules and reigns. The notes for those sentences should also be considered for doctrinal purposes.

This sentence and the next sentence both start with the word For, which means that they are giving two reasons why we should do what 8:34 tells us to do. We saw the prior sentence end with the phrase: and follow me. The note for the prior sentence explained that this is a commandment for what saved people are to do after their initial salvation. The prior sentence told us what a true Biblical disciple is and this sentence tells us why we want to be one.

In order to understand this sentence, we need to realize that Jesus is talking about physical life in this sentence. However, He is also comparing our current life in a corrupt and dying body to our life in an incorruptible body.

When Jesus says For whosoever will save his life, He is talking about saving a person's current life in their current corrupt and dying body. He then says, about those people, that they shall lose it, which means that they will lose the life that is planned for them in an incorruptible body.

The most popular application of this sentence is that the lost, who seek to save their current life in their current corrupt and dying body will lose it in the second death (Revelation 2:11; Revelation 20:6; Revelation 2014; Revelation 21:8). While that application is certainly true, it does not match our current context. It especially does not match the third next sentence. That sentence ends with the phrase when he cometh in the glory of his Father with the holy angels. That phrase is speaking about 'the Second Coming of Christ to rule and reign this world'.

Our third next sentence also says that, at that time, of him also shall the Son of man be ashamed. Without going into all of the doctrine here, saved people who return no profit to God, as a result of their salvation, will be eternal paupers and not be allowed to return and 'rule and reign with Christ'. Such saved people return no profit to God because they sought to save their current life in their current corrupt and dying body instead of using this life to serve God. As our last sentence says, such saved people shall be ashamed of me and of my words in this adulterous and sinful generation. .

However, our sentence also says but whosoever shall lose his life for my sake and the gospel's, the same shall save it. The phrase shall lose his life is talking about 'giving up all control of their life to the point that they can't even find the control again' (lose). Paul called himself a servant in Romans 1:1; 1Corinthians 9:19; 2Corinthians 4:5; Galatians 1:10; Philippians 1:1; Titus 1:1. Paul also tells us to become servants in 1Corinthians 7:21-23; Ephesians 6:6; Colossians 4:12; 2Timothy 2:24. He also told us that Jesus Christ is our example of being a servant in Philippians 2:7. With all of these Bible references we see that we are to 'give up all control of our life to the point that we can't even find the control again' if we truly want to save our life in the way that Jesus is speaking about in this sentence. That is: if we want to be more than eternal paupers in eternity and if we want to 'rule and reign with Christ' during His 1,000 years reign, then we need to lose our life for His sake and the Gospel's by becoming true Biblical servants of Jesus Christ and the Gospel.

If we truly want to lose our life for my (Jesus) sake and the gospel's, and receive the rewards for doing so, then we must become true Biblical Christians. The true Biblical Christians were disciples first (Acts 11:26). This means that they had a disciplined life-style which included starting every day with prayer and Bible study. But then they went out and lived a life which caused lost people to say 'I see Christ in your life'. Anyone who has a life-style less than this will have a hard time proving that they really did lose their life for my (Jesus) sake and the gospel's.

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

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

Please see the note for John 12:25 about the word lose. The functional definition for this word is: 'to mislay; to part or be separated from a thing, so as to have no knowledge of the place where it is; as, to lose a book or a paper; to lose a record; to lose a dollar or a ducat'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'will save. Es 4:11-16; Jer 26:20-24; Mt 10:39; 16:25; Lu 9:24; 17:33; Joh 12:25-26; Ac 20:24; 21:13; 2Ti 2:11-13; 4:6-8; Heb 11:35; Re 2:10; 7:14; 12:11
for. Mt 5:10-12; 10:22; 19:29; Lu 6:22-23; Joh 15:20-21; Ac 9:16; 1Co 9:23; 2Co 12:10; 2Ti 1:8; 1Pe 4:12-16 exp: Mt 13:21; Mr 10:29.
General references. exp: Mt 10:39; 16:25; Lu 17:33.'.

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C8-S44 (Verse 36) An additional consideration.

For what shall it profit a man,
if he shall gain the whole world,
and lose his own soul?

This sentence and the prior sentence both start with the word For, which means that they are giving two reasons why we should do what 8:34 tells us to do. While this sentence can, and has, been preached as an independent question, proper methods of interpretation require us to consider the context. This sentence is giving us a reason for accepting ongoing suffering in order to serve Jesus Christ and the gospel in this world. It is also associated with the warning that Jesus Christ will be ashamed of those saved people who refuse to accept ongoing suffering in order to serve Him and the gospel. Further, that shame will be expressed when he cometh in the glory of his Father with the holy angels. Coupled with what we read elsewhere in the New Testament, such shame will prevent those saved people who refuse to suffer and serve now from ruling and reigning with Christ.

With that context in mind, we also need to realize that our next sentence starts with the word Or which means it offers an alternative way to have the same end as this sentence produces. The basic thought behind both sentences is that our soul (Please see the word definitions below.) is worth more than everything that this world has to offer us. Please read this sentence and the next sentence carefully and think about them in order to truly understand what Jesus is asking in them.

Before we go on, we need to realize that this same question in Luke's account is worded as: For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?. (Please see the note for Romans 11:15 which gives every Bible reference for cast away and explains how each is not speaking about a person being lost but is speaking as a saved person being regarded as useless by Jesus Christ.) The phrase lose himself, in Luke's account, is matched with lose his own soul in Matthew's account and in Mark's account. Thus, the phrase be cast away, in Luke's account and elsewhere, is associated with having a soul that God regards as having no value in His kingdom. The parables of the pounds (Luke 19) and of the talents (Matthew 25) warn us that the person who did not return a profit to their Lord, after their Lord told them to work for a profit in His kingdom, lost the single pound / talent that they had. Further, Matthew 25:30 tells us And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.. This is not in Hell but a place in heaven where God puts useless souls until after the great white throne judgment (Revelation 20:11).

All that has been in this note, up to this point, just presents the immediate context and the context of the New Testament which relate to proper interpretation of the questions in this sentence and the next sentence. If we look at the word definitions, below, we see that the true Biblical definition of our soul is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. The Bible teaches us that part of our salvation is our being changed to have the mind of Christ (1Corinthians 2:16) and to have the way we live (our conversation Ephesians 4:22-26) match what God wants and not what this world, the lusts of our flesh and devils tell us is the way to think and live. Saved people who refuse to allow God to make those changes while they are alive in this world, are useless to Him in His kingdom. He can not let them have any influence in His kingdom on Earth because they will try to bring back sin, which He is eliminating on this Earth during His 1,000 year reign. So, yes they do go to heaven but, no, they do not return to rule and reign with Him on this Earth. That is what is meant by the phrase: lose his own soul. Such a person loses the opportunity to make his soul useful to God and, as a result, also loses all resulting rewards.

Please see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition for this word is: ' to proceed forward, to advance'.

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

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

Please see the notes for Romans C13S1 and Psalms 119:20 about the word soul. The functional definition for this word is: 'The long-term result of the short-term actions of our heart in deciding how we will think, how we will act emotionally to circumstances of life and how we will decide the issues of life'. Please also see the note for James 1:21 about the phrase save your soul.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Job 2:4; Ps 49:17; 73:18-20; Mt 4:8-10; 16:26; Lu 9:25; 12:19-20; 16:19-23; Php 3:7-9; Re 18:7-8 exp: Ec 5:16.
profit. Job 22:2; Mal 3:14; Ro 6:21; Heb 11:24-26; Jas 1:9-11 exp: Ec 1:3.
General references. exp: Job 27:8; Mt 10:39; Lu 17:33.'.

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C8-S45 (Verse 37) Another perspective on the prior consideration.
Or what shall a man give in exchange for his soul?

The doctrine of this sentence was covered in the note above. (Please see it.) Since this sentence starts with the word Or, it offers an alternative way to have the same end as the prior sentence produces. The basic thought behind both sentences is that our soul (Please see the word definitions below.) is worth more than everything that this world has to offer us. Please read the prior sentence and this sentence carefully and think about them in order to truly understand what Jesus is asking in them.

The word exchange is dealing with a legal business transaction. The devil wants to give us things of this world, and the lusts of the flesh, in exchange for our soul being developed to be like Jesus Christ and having a value in God's kingdom. That is: the devil offers God's children a business transaction whereby they receive things that they can not keep past death in exchange for allowing him to cause them permanent damage to the spiritual growth of this soul.

We find forms of the word exchange only in: Genesis 47:17; Leviticus 27:10; Job 28:17; Ezekiel 48:14; Matthew 16:26; Matthew 25:27; Mark 8:37. Webster's 1828 defines this word as: '1. In commerce, to give one thing or commodity for another; to alienate or transfer the property of a thing and receive in compensation for it something of supposed equal value; to barter; and in vulgar language, to swap; to truck. It differs from sell, only in the kind of compensation. To sell is to alienate for money; to exchange is to alienate one commodity for another; as, to exchange horses; to exchange oxen for corn. 2. To lay aside, quit or resign one thing, state or condition, and take another in the place of it; as, to exchange a crown for a cowl; to exchange a throne for a cell or a hermitage; to exchange a life of ease for a life of toil. 3. To give and receive reciprocally; to give and receive in compensation the same thing. Exchange forgiveness with me, noble Hamlet. 4. To give and receive the like thing; as to exchange thoughts; to exchange work; to exchange blows; to exchange prisoners. It has with before the person receiving the thing given, and for before the equivalent. Will you exchange horses with me? Will you exchange your horse for mine?
EXCHANGE, n. In commerce, the act of giving one thing or commodity for another; barter; traffic by permutation, in which the thing received is supposed to be equivalent to the thing given. Joseph gave them bread in exchange for horses. Gen 47. 1. The act of giving up or resigning one thing or state for another, without contract. 2. The act of giving and receiving reciprocally; as an exchange of thoughts; an exchange of civilities. 3. The contract by which one commodity is transferred to another for an equivalent commodity. 4. The thing given in return for something received; or the thing received in return for what is given. There's my exchange. In ordinary business, this is called change. 5. The form of exchanging one debt or credit for another; or the receiving or paying of money in one place, for an equal sum in another, by order, draft or bill of exchange. A in London is creditor to B in New York, and C in London owed D in New York a like sum. A in London draws a bill of exchange on B in New York; C in London purchases the bill, by which A receives his debt due from B in New York. C transmits the bill to D in New York, who receives the amount from B. Bills of exchange, drawn on persons in a foreign country, are called foreign bills of exchange; the like bills, drawn on persons in different parts or cities of the same country, are called inland bills of exchange. A bill of exchange is a mercantile contract in which four persons are primarily concerned. 6. In mercantile language, a bill drawn for money is called exchange, instead of a bill of exchange. 7. The course of exchange, is the current price between two places, which is above or below par, or at par. Exchange is at par, when a bill in New York for the payment of one hundred pounds sterling in London, can be purchased for one hundred pounds. If it can be purchased for less, exchange is under par. If the purchases is obliged to give more, exchange is above par. 8. In law, a mutual grant of equal interest, the one in consideration of the other. Estates exchanged must be equal in quantity, as fee simple for fee simple. 9. The place where the merchants, brokers and bankers of a city meet to transact business, at certain hours; often contracted into change.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 49:7-8; 1Pe 1:18-19 exp: Job 27:8; Lu 17:33.'.

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C8-S46 (Verse 38) Jesus explains the consequence of an error.

First Step: Identify everyone who is in spiritual error.

Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation;

Second Step: Tell the consequence.

of him also shall the Son of man be ashamed,
when he cometh in the glory of his Father with the holy angels.

The Gospel of Luke adds: But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. It then continues with the 'Mount of Transfiguration' in the same chapter. Both the Gospel of Mark and the Gospel of Matthew present the same but put that event into the next chapter. So, if we ignore chapter breaks, all three Gospels continue with the same event which follows, and is based upon, the truths of the teaching in the last few sentences.

This sentence is talking about the 'Second Coming of Christ'. Please see Second Coming of our Lord, the Section called Harmony, and other related Sections, within the Study called Significant Gospel Events for references to other places where the Gospels speaks about this event.

In addition, we need to consider what Hebrews 2:11-12 says. There we read: For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren. Notice that we are told that we must let Jesus Christ sanctifieth ('have a life-style of sanctification') us if we are to have Him be not ashamed to call (us) brethren.

One important thing which must be understood in order to properly interpret the First Step of our sentence, is the true Biblical definition of adultery. The popular definition matches the definition used by the religious leaders when they picked a doctrinal fight with Jesus. That alone should tell people that the popular definition is wrong. However, beyond that fact, the Study on the word adultery (use the link in the sentence outline above) deals with every place where the Bible uses this word and applies God's way of finding true Biblical word definitions, which means finding what fits every usage within the Bible, That true definition is: 'A spiritual sin of violating a covenant agreement (spiritual contract) that is enforced by the court of God'. Thus, when Jesus says: this adulterous and sinful generation, He is identifying: 'A generation of people who make a spiritual covenant with God to accept Jesus as their personal Lord and then refuse to obey Him while pursuing sin'. The people who are ashamed of me and of my words in this adulterous and sinful generation are God's people who refuse to loudly and publically rebuke sin. They may do it in private, but they are not willing to suffer the consequences of doing so loudly and publically.

Now, once we realize who is truly identified in the First Step, and realize that it is not the lost people, Then we can properly apply the Second Step to the correct people. And the correct people are saved people who refused to let God use their life to build His kingdom while they were alive in this world.

Matthew 10:32-33 says: Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.. This is the opposite action from what the first sentence (8:34) said to do when it said let him deny himself. In addition, if Jesus Christ denies someone before His return, then they are not coming back with Him.

In addition to what Matthew tells us, Luke 12:8-9 says: Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: But he that denieth me before men shall be denied before the angels of God.. In addition, Peter accused the Jews of denying the Holy One and the Just in Acts 3:14. Those who were truly saved Biblically repented, were baptized, joined the church and lived a different life-style. Therefore, with these references and many more we see that the Bible teaches that someone who claims to be saved, while living like they are lost, may be lost. However, even if they are truly saved, they will not receive any of the promised rewards because they refused to suffer and serve the Lord Jesus Christ and, through Him, God the Father.

We see the words glory and shame used together in Psalms 4:2; Proverbs 3:35; Isaiah 20:5; 22:18; Hosea 4:7; Habakkuk 2:16; Mark 8:38; Luke 9:26 and our current sentence. In all of these, except the gospels, we see people having glory in the things of this world and the flesh and God using that to cause them shame at His judgment. In the Gospels we see that these people will receive shame when the Son of Man receives His glory. So we see that people who glory in the things of this world and of the flesh are acting like the enemies of the cross of Christ.

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 notes for Romans C5S2; 1Corinthians C6S7 and Philippians 1:19-20 about the word ashamed. The functional definition for this word is: 'effected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ashamed. Mt 10:32-33; Lu 19:26; 12:8-9; Ac 5:41; Ro 1:16; Ga 6:14; 2Ti 1:8,12,16; 2:12-13; Heb 11:26; 12:2-3; 13:13; 1Jo 2:23 exp: Ge 2:25.
adulterous. Mt 12:39; 16:4; Jas 4:4
the Son. Mr 14:62; Da 7:13; Mt 16:27; 24:30; 25:31; 26:64; Joh 1:14; 5:27; 12:34
when. De 33:2; Da 7:10; Zec 14:5; Mt 13:41; Joh 1:51; 1Th 1:7-8; Jude 1:14-15 exp: 2Th 1:7; 1Pe 4:13; 1Jo 2:28.
General references. exp: Mr 13:26.'.

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Interpretive Study of Mark's Gospel

Mark Chapter 7

Links to sentences in this chapter:

Chapter Summary.

Theme: Searching for rest while in the ministry.

The Treasury of Scripture Knowledge provides a chapter outline as:

Mark Chapter 8

Links to sentences in this chapter:

Chapter Summary.

Theme: Starting the show-down.

The Treasury of Scripture Knowledge provides a chapter outline as:

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