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 9

Links to sentences in this chapter:

C9-S1 (Verse 1), C9-S2 (Verse 2), C9-S3 (Verse 3), C9-S4 (Verse 4), C9-S5 (Verse 5), C9-S6 (Verse 6), C9-S7 (Verse 7), C9-S8 (Verse 8), C9-S9 (Verse 9), C9-S10 (Verse 10), C9-S11 (Verse 11), C9-S12 (Verse 12), C9-S13 (Verse 13), C9-S14 (Verse 14), C9-S15 (Verse 15), C9-S16 (Verse 16), C9-S17 (Verse 17-18), C9-S18 (Verse 19), C9-S19 (Verse 19), C9-S20 (Verse 19), C9-S21 (Verse 20), C9-S22 (Verse 21), C9-S23 (Verse 21), C9-S24 (Verse 22), C9-S25 (Verse 23), C9-S26 (Verse 24), C9-S27 (Verse 25), C9-S28 (Verse 26), C9-S29 (Verse 27), C9-S30 (Verse 28), C9-S31 (Verse 29), C9-S32 (Verse 30), C9-S33 (Verse 31), C9-S34 (Verse 32), C9-S35 (Verse 33), C9-S36 (Verse 34), C9-S37 (Verse 35), C9-S38 (Verse 36-37), C9-S39 (Verse 38), C9-S40 (Verse 39), C9-S41 (Verse 40), C9-S42 (Verse 41), C9-S43 (Verse 42), C9-S44 (Verse 43-44), C9-S45 (Verse 45-46), C9-S46 (Verse 47-48), C9-S47 (Verse 49), C9-S48 (Verse 50), C9-S49 (Verse 50)'.

Chapter Summary.

Theme: Lessons in spiritual maturity.

Matthew 17:1-8; Mark 9:1-8 and Luke 9:28-36 tells us about the 'Mount of Transfiguration'.

Matthew 17:10-13 and Mark 9:11-13 have a question from Peter, James and John and the answer Jesus.

Matthew 17:14-18 and Mark 9:14-27 and Luke 9:37-43 tell us about Jesus driving out a devil that the twelve couldn't drive out.

Matthew 17:19-21 and Mark 9:28-29 tell us about the twelve asking Jesus about what happened that they could not cast out the devil.

Matthew 17:22-23; Mark 9:30-32 and Luke 9:43-45 tell us that Jesus, again, told His disciples about His future torture and death and resurrection.

Matthew 18:1-35; Mark 9:33-50 and Luke 9:46-48 tell us that Jesus gives us a lesson on spiritual maturity. We see the same type of lesson in: Matthew 20:25-28; Luke 14:7-11; Luke 18:9-14 and James 4:6.

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.

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What we see in this chapter is Jesus concentrating more on helping His disciples to mature spiritually and less on His dealing with outsiders. This started with Peter declaring Thou art the Christ. The disciples had to prove that they had reached a certain level of spiritual maturity before certain spiritual truths were revealed to them. The same is true today in the lives of all saved. The eleven, minus Judas Iscariot, received eternal rewards that no other man will receive. They saw and did miracles that few other men will see and do. However, they had to mature spiritually first. Likewise, we will not see and do all that God wants for us unless we personally mature spiritually as much as is possible.

The start of our chapter tells us about the 'Mount of Transfiguration'. Jesus only takes Peter, James and John with Him for this experience. One of the things which this shows us is that the people who are closer to Jesus receive blessings that those who are farther away do not receive.

While returning from that experience, Jesus, once again, tells the three that he will die and rise from the dead. Instead of thinking about what they just experienced, and realizing that Jesus must truly die and rise from the dead before what they saw becomes a permanent reality, They refused to think at all about what they did not want to believe. We see this truth when they changed the subject and asked Jesus about Elijah returning. Jesus realized that they, still, were not ready to accept the truth of His prophecy and answered that Elijah's spirit had returned in John the Baptist.

When they got down from the mountain, Jesus had to drive out a devil that the twelve couldn't drive out. After that, our chapter tells us about the twelve asking Jesus about what happened and why they could not drive out the devil. Jesus, answers their question and then, again, tells His disciples about His future torture and death.

Our chapter ends with Jesus giving us a lesson on spiritual maturity.

C9-S1: Jesus prophesies the 'Mount of Transfiguration'.
C9-S2: The 'Mount of Transfiguration'.
C9-S3: heavenly raiment described.
C9-S4: heavenly visitors described.
C9-S5: Peter should have kept silent.
C9-S6: Why Peter spoke foolishly.
C9-S7: They heard from God.
C9-S8: All returned to normal.
C9-S9: Jesus restricted when they could reveal the experience.
C9-S10: They obeyed even with questions.
C9-S11: They asked Jesus about a different question.
C9-S12: The answer from Jesus.
C9-S13: The application of the answer.
C9-S14: What was at the bottom of the mount.
C9-S15: The people ran to Jesus.
C9-S16: Jesus questions the people most likely to be causing trouble.
C9-S17: Jesus is told of a problem.
C9-S18: Jesus expresses His frustration.
C9-S19: Jesus adds further expression of His frustration.
C9-S20: Jesus agrees to solve the problem.
C9-S21: Response from the people and the devil.
C9-S22: Jesus asks a question.
C9-S23: The father answers.
C9-S24: The father explains further.
C9-S25: Jesus answers with the requirement for receiving a miracle.
C9-S26: The father responds honestly.
C9-S27: Jesus drives out the devil
C9-S28: The devil is cast out.
C9-S29: Jesus proves them wrong.
C9-S30: The disciples question Jesus.
C9-S31: Jesus answers them.
C9-S32: They went some other place but others did not know where.
C9-S33: Jesus taught His disciples what is not revealed to most people.
C9-S34: The disciples did not understand.
C9-S35: Jesus questioned the disciples.
C9-S36: The disciples were ashamed.
C9-S37: Jesus answers their dispute.
C9-S38: Jesus explains the answer.
C9-S39: John tells Jesus of an error they made.
C9-S40: Correction from Jesus.
C9-S41: Greater truth.
C9-S42: Explanation of precept.
C9-S43: Explanation of the curse.
C9-S44: Explanation of the curse.
C9-S45: Second example.
C9-S46: Third example.
C9-S47: The spiritual explanation.
C9-S48: The spiritual precept to consider.
C9-S49: The spiritual command.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-10. Jesus is transfigured.
11-13. He instructs his disciples concerning the coming of Elias;
14-29. casts forth a deaf and dumb spirit;
30-32. foretells his death and resurrection;
33-37. exhorts his disciples to humility;
38-50. bidding them not to prohibit such as are not against them, nor to give offence to any of the faithful.'. Home, Start of Web Page, Start of Chapter

C9-S1 (Verse 1) Jesus prophesies the 'Mount of Transfiguration'.

And he said unto them,
Verily I say unto you,
That there be some of them that stand here,
which shall not taste of death,
till they have seen the kingdom of God come with power.

Mark 9:1-18 tells us about the 'Mount of Transfiguration'. Jesus only takes Peter, James and John with Him for this experience. One of the things which this shows us is that the people who are closer to Jesus receive blessings that those who are farther away do not receive. This section, and other places in the Bible, teach us that the closer we get to Jesus, in this physical life, the closer we will be to Him in eternity. In addition, the closer we get to Him the greater will be our blessings in eternity. This event was also prophesied in Matthew 16:28 and Luke 9:27. Please see the general note for the chapter for links that are related accounts of this event.

This sentence is a prophecy which was fulfilled by the 'Transfiguration of Jesus Christ' which is reported in Matthew 17:1-8; Mark 9:2-8 and Luke 9:28-36.

Please be sure to use the link in the sentence outline, above, and see the Study called the kingdom of God. A lot of people misunderstand what this phrase means and many believe that it is the same as the kingdom of heaven. Simply put, the kingdom of God is; 'God's character in you'. The Bible tells us that it is here and now, which is one way that it is different from the kingdom of heaven since we will not experience that until we get there. In addition, while we are to have 'God's character in us' while we live in this physical reality, we will not realize the full development of it until we get to heaven. That is what the 'Transfiguration of Jesus Christ' shows us. It revealed what Jesus Christ would be like after He returned to heaven, which is much more than they saw in this physical reality, even though, as the Son of God, He was the embodiment of 'God's character' in this physical reality.

As anyone who has hear of this passage knows, Jesus took only His 'inner circle' (Peter, James and John) with Him for this experience. (That is what the phrase some of them that stand here means.) What we learn from this is that God gives different blessings, and different levels of blessings, to different saved people. We also see that the closer we get to Jesus, in this life, the more, and better, blessings we can expect to receive as part of the kingdom of God.

The phrase: which shall not taste of death tells us that they would experience the fulfillment of this prophecy before their death. The fact that every Gospel account of this event says that it was fulfilled immediately does not change the fact that it was a prophecy. Yes, people can say what they are planning on doing in the future without it being prophecy. However, the fulfillment of this required to power of God and when someone says what God will do in the future then it is prophecy.

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

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

Please see the notes for 1Corinthians 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 notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study about the phrase The kingdom of God. The true definition for this phrase is: 'The kingdom of God is God's character in the heart of saved people'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 about the phrase kingdom of Christ. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the notes for 1Timothy 6:15-LJC and 1Peter 2:1 about the phrase kingdom of heaven.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That. Mt 16:28; Lu 9:27
taste. Lu 2:26; Joh 8:51-52; Heb 2:9
the kingdom. Mt 24:30; 25:31; Lu 22:18,30; Joh 21:23; Ac 1:6-7'.

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C9-S2 (Verse 2) The 'Mount of Transfiguration'.

Equivalent Section: Jesus took only the inner three.

And after six days Jesus taketh with him Peter,
and James,
and John,
and leadeth them up into an high mountain apart by themselves:

Equivalent Section: What they experienced.

and he was transfigured before them.

Matthew 16:28- 17:13; Mark 9:1-13 and Luke 9:27-36 tell us about Jesus taking James, John and Peter to the 'Mount of Transfiguration'.

Here we see The start of this account and we see that only the 'inner circle' of disciples were allowed to experience this event.

For those people who pay attention to numerology, the number six is 'supposed to symbolically represent man'. Certainly, this account tells us what happened to the physical man named Jesus and indicates, somewhat, what other saved physical people can expect to experience when they receive the fulfillment of the kingdom of God in their life after they get to heaven. Having said that, we need to recognize that the matching sentence in Luke 9:28 about an eight days after these sayings. Yes, after six days can be counted as about an eight days after these sayings, but the point is that six days is not exact and with both of these numbers, it was probably on the seventh day. All of this comes down to showing how easy it is to jump on something that people want to believe symbolizes Bible truth and then be caught with another part of the Bible showing our error. Please , be careful with symbols and numerology which can be very helpful understanding a given passage but are not exact and consistent enough to build a doctrine upon.

Matthew 17:1 also matches this verse.

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

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

Please see the note for Mark 13:11 about the word lead. The functional definition for this word is: 'o guide by the hand'.

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

Please see the note for Mark 6:31 about the word apart. Webster's 1828 defines this word as: '1. Separately; at a distance; in a state of separation, as to place. Jesus departed thence into a desert place apart. Math. 14. 2. In a state of distinction, as to purpose, use or character. The Lord hath set apart him that is godly for himself. Ps. 4. 3. Distinctly; separately; as, consider the two propositions apart. 4. Aside; in exclusion of; as, apart from all regard to his morals, he is not qualified, in other respects, for the office he holds.'.

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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C9-S3 (Verse 3) heavenly raiment described.

First Step: heavenly raiment revealed.

And his raiment became shining,
exceeding white as snow;

Second Step: It was better than humans can do.

so as no fuller on earth can white them.

Matthew 17:1 and Luke 9:29 match this sentence. In addition, the account in Luke tells us that this happened as he (Jesus) prayed. Thus we see the importance of prayer when we want the fulfillment of the kingdom of God to happen in our life.

All throughout the New Testament, white is associated with God and godly things. Luke tells us that it not only was the rainment of Jesus white but also that it was glistering ('Shining; sparkling with light.). Matthew's account says that the rainment of Jesus white as the light. The science of physics tells us that white light has all colors in it. Therefore, these three descriptions actually match.

Please see the note for Luke 9:29 about the word raiment. Webster's 1828 defines this word as: 'n. for arrayment. See Array and Ray. 1. Clothing in general; vestments; vesture; garments. Gen. 24. Deut. 8. Living, both food and raiment she supplies. 2. A single garment. In this sense it is rarely used, and indeed is improper'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his raiment. Ps 104:1-2; Da 7:9; Mt 28:3; Ac 10:30
exceeding. Ps 51:7; 68:14; Isa 1:18; Re 7:9,14; 19:18
no. Mal 3:2-3
General references. exp: Lu 9:29.'.

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C9-S4 (Verse 4) heavenly visitors described.

And there appeared unto them Elias with Moses:
and they were talking with Jesus.

Matthew 17:3 and Luke 9:30-31 match this sentence.

As pointed out in the note for this sentence, in the Lord Jesus Christ Study, it is critical that people understand that the real living Moses and Elias appeared and talked to the physical man named Jesus. This is because so many people believe the lie that there is nothing after physical death and that we don't have to worry about any punishment which does not come in this life.

This event is also used by some people to claim that God's two witnesses, in Revelation are Elias with Moses. God deliberately did not identify those two witnesses and our trying to identify them goes beyond what we are to tell people about the Bible, fills us with pride, and leads into doctrinal error. God tells us to not add to His word and such claims add to His word and results in people becoming like the religious leaders who had Jesus crucified.

Once more the account in Luke gives us more details as it says Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. Thus, we have the association with saints in glory, which the fulfillment of the kingdom of God will provide to those saved people who truly internalize it in this life.

We also see that they spake of his decease which he should accomplish at Jerusalem. The true salvation of souls was so important that it was the subject of their conversation. Results of sports events, political events including wars and all other things were not important enough to be discussed. True wisdom would advise the saved to record how much time they truly spend with the word of God, prayer, working for the kingdom of God and time spent on other things. An accurate recording for at least a month would do much to reveal what our true priorities are.

Please see the note for 2Corinthians 5:10 about the word appear. The functional definition for this word is: 'To come or be in sight; to be in view; to be visible'.

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

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'appeared. Mt 11:13; 17:3-4; Lu 9:19,30-31; 24:27,44; Joh 5:39,45-47; Ac 3:21-24; 1Pe 1:10-12; Re 19:10
Elias. Moses was the founder of the Jewish polity, and Elias the most zealous reformer and prophet of the Jewish church; and their presence implied that the ministry of Christ was attested by the law and the prophets. 2Ki 2:11-12 Elijah.
Moses. De 34:5-6
General references. exp: Mt 12:8; Mr 9:11.'.

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C9-S5 (Verse 5) Peter should have kept silent.

Equivalent Section: Peter says a good answer.

And Peter answered and said to Jesus,
Master,
it is good for us to be here:

Equivalent Section: Peter says a foolish answer.

First Step: Peter wants to make three tabernacles.

and let us make three tabernacles;

Second Step: Peter wants a temple to physical men.

one for thee,
and one for Moses,
and one for Elias.

This sentence says the same message as Matthew 17:4 and Luke 9:33. In Matthew, we are told that Peter addressed Jesus as Lord and meant God. As we are told in the gospels, the rest of what Peter said was foolishness. It should be no problem for a reasonable person to believe that Peter addressed Jesus as Lord and as Master, even though they are not the same, since we are told that Peter was (effectively) babbling. One thing that is clear in all accounts is that Peter talked to the physical man next to him that was named Jesus.

We can say that Peter was babbling foolishness because he already confessed that Jesus was God's Christ and the Jewish religion taught that God's Christ would be 'God in human flesh'. Therefore, wanting to make a tabernacle for God's Christ made sense but not making tabernacles for Moses and Elias.

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

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

Please see the note for 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: 'it is. Ex 33:17-23; Ps 62:2-3; 84:10; Joh 14:8-9,21-23; Php 1:23; 1Jo 3:2; Re 22:3-4
General references. exp: Mt 12:8.'.

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C9-S6 (Verse 6) Why Peter spoke foolishly.

For he wist not what to say;
for they were sore afraid.

This sentence explains why what Peter said, in the prior sentence, was foolish babbling.

Please see the note for Luke 2:49 about the words wist / wit. These two (2) words have the same meaning, according to dictionaries. However, the Bible usage of wit is: 'knowledge gained from being a witness' where, the true definition of the word wist is: 'knowledge gained from reasoning'. The American Tract Society Dictionary defines this word as: 'Knew; the past tense, from an obsolete present wis, Ex 16:15. Wot and wotteth, meaning know and knoweth, Ge 21:26; 39:8, and to wit, meaning to know, Ge 24:21, are also from the same Saxon root. "Do you to wit," 2Co 8:1, means, make you to know, or inform you. "To wit," in 2Co 5:19, means, that is to say'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 16:5-8; Da 10:15-19; Re 1:17 exp: Mt 12:8.'.

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C9-S7 (Verse 7) They heard from God.

Equivalent Section: Evidence of God's presence.

And there was a cloud that overshadowed them:

Equivalent Section: Word from God.

and a voice came out of the cloud,
saying,
This is my beloved Son:

Equivalent Section: Command from God.

hear him.

This sentence says the same message as Matthew 17:5 and Luke 9:34-35. It is also quoted in 2Peter 1:17. We also see the phrase This is my beloved Son, in whom I am well pleased; hear ye him in: Matthew 3:17; Mark 1:11; Luke 3:22 and Luke 20:13.

This is reminiscing of the cloud which covered the mount which Moses entered to receive the Mosaic Law. In this sentence, God the Father is doctrinally declaring that the physical man known as Jesus is the Son of God and has higher authority than all of the Old Testament that was represented by Moses and Elijah, who were present when the Father made this declaration.

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

Please see the note for Luke 9:34 about the word cloud. Easton's Bible Dictionary defines this word as: 'The Hebrew so rendered means "a covering," because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex 16:10; 33:9; Nu 11:25; 12:5; Job 22:14; Ps 18:11). A "cloud without rain" is a proverbial saying, denoting a man who does not keep his promise (Pr 16:15; Isa 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Ho 6:4). A bright cloud is the symbolical seat of the Divine presence (Ex 29:42-43; 1Ki 8:10; 2Ch 5:14; Eze 43:4), and was called the Shechinah (q.v.). Jehovah came down upon Sinai in a cloud (Ex 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Ex 40:34-35). At the dedication of the temple also the cloud "filled the house of the Lord" (1Ki 8:10). Thus in like manner when Christ comes the second time he is described as coming "in the clouds" (Mt 17:5; 24:30; Ac 1:9,11). False teachers are likened unto clouds carried about with a tempest (2Pe 2:17). The infirmities of old age, which come one after another, are compared by Solomon to "clouds returning after the rain" (Ec 12:2). The blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isa 44:22). Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (Ex 13:22; 33:9-10). This pillar preceded the people as they marched, resting on the ark (Ex 13:21; 40:36). By night it became a pillar of fire (Nu 9:17-23)'.

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

Please see the note for Luke 9:34 about the word overshadow. Webster's 1828 defines this word as: '1. To throw a shadow over; to overshade. 2. To shelter; to protect; to cover with protecting influence'.

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

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

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition for this word is: ' Perceiving by the ear'. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear. Please also see the note for Mark 7:16 about the phrase let him hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a cloud. Ex 40:34; 1Ki 8:10-12; Ps 97:2; Da 7:13; Mt 17:5-7; 26:64; Lu 9:34-36; Ac 1:9; Re 1:7
This. Mr 1:11; Ps 2:7; Mt 3:17; 26:63; 27:43,54; Joh 1:34,49; 3:16-18; 5:18,22-25,37; 6:69; 9:35; 19:7; 20:31; Ac 8:37; Ro 1:4; 2Pe 1:17; 1Jo 4:9-10; 5:11-12,20 exp: Mt 17:5.
hear. Ex 23:21-22; De 18:15-19; Ac 3:22-23; 7:37; Heb 2:1; 12:25-26 exp: Mr 4:24.
General references. exp: Mt 12:8; Lu 6:5.'.

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C9-S8 (Verse 8) All returned to normal.

And suddenly,
when they had looked round about,
they saw no man any more,
save Jesus only with themselves.

This sentence says the same message as Matthew 17:8 and Luke 9:36. Both Matthew and Luke tell us that the disciples were afraid with Matthew giving more details.

Probably one of the most important doctrinal messages of this account is that, symbolically, we are shown that Jesus is a greater authority than the Old Testament which was represented by Moses (Mosaic Law) and Elias (the prophets). Now that God the Father has delivered his message, there is no more need for Moses and Elias to be there.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Lu 9:36; 24:31; Ac 8:39-40; 10:16'.

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C9-S9 (Verse 9) Jesus restricted when they could reveal the experience.

And as they came down from the mountain,
he charged them that they should tell no man what things they had seen,
till the Son of man were risen from the dead.

This sentence says the same message as Matthew 17:9.

In this sentence Jesus, once again, tells the three that he will die and rise from the dead. The next sentence tells us their reaction to this message.

Please see the Section called Harmony, within the Study called Significant Gospel Events, for links to Bible references which mention the resurrection of Jesus, please also see that document for Bible references about Jesus Christ being betrayed and Bible references about His suffering and Bible references about prophecies of His coming again as the ruling Lord.

What we see here is that the resurrection is a truth for the 'Church Age'. This truth, obviously, is part of the basic Gospel. However, until of became true no one would believe it. In fact, our next sentence tells us that this saying was so hard to accept that these three tried to understand how it could mean anything that what it literally meant because they refused to accept the literal meaning.

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 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 charged. Mr 5:43; 8:29-30; Mt 12:19; 17:9
till. Mr 9:30-31; 8:31; 10:32-34; Mt 12:40; 16:21; 27:63; Lu 24:46
General references. exp: Mr 8:30.'.

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C9-S10 (Verse 10) They obeyed even with questions.

And they kept that saying with themselves,
questioning one with another what the rising from the dead should mean.

This sentence says the same message as Luke 9:36.

If God revealed something to you, how well could you keep silent? If you didn't understand some of what was revealed, how well could you keep from pestering God for answers that He didn't want to reveal? Before you think your answers, remember all of the times that Jesus instructed people to not reveal what He did for them and they did the opposite of what he commanded.

Here we read that these three obeyed the command but, probably, only because they did not understand it and didn't want others pestering them for an answer which they did not have. They were questioning one with another what the rising from the dead should mean because they refused to accept the prophecy of His death. Without death, resurrection made no sense.

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 note for Luke 15:26 about the words mean (singular) / meant. The functional definition for this word is: 'To have in the mind, view or contemplation; to intend. What mean you by this service? Ex.12. 2. To intend; to purpose; to design, with reference to a future act. Ye thought evil against me, but God meant it for good. Gen.1. 3. To signify; to indicate. What mean these seven ewe lambs? Gen.21. What meaneth the noise of this great shout in the camp of the Hebrews? 1 Sam.4. Go ye, and learn what that meaneth-- Matt.9.
MEAN, v.i. To have thought or ideas; or to have meaning'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Ge 37:11; Lu 2:50-51; 24:7-8; Joh 16:17-19 exp: Mt 16:7; Mr 9:32; Joh 20:9.
what. Mr 9:32; Mt 16:22; Lu 18:33-34; 24:25-27; Joh 2:19-22; 12:16,33-34; 16:29-30; Ac 17:18 exp: Ac 17:20.
General references. exp: Lu 9:45.'.

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C9-S11 (Verse 11) They asked Jesus about a different question.

And they asked him,
saying,
Why say the scribes that Elias must first come?

This sentence says the same message as Matthew 17:10.

Here we see the three ask this question to change the discussion from the death and resurrection of Jesus, which they refused to believe.

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 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: 'General references. Mr 9:4; Mal 3:1; 4:5; Mt 11:14; 17:10-11'.

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C9-S12 (Verse 12) The answer from Jesus.

First Step: Jesus answers their question from scripture.

And he answered and told them,
Elias verily cometh first,
and restoreth all things;

Second Step: Jesus adds a prophecy from scripture.

and how it is written of the Son of man,
that he must suffer many things,
and be set at nought.

This is reported to be a reference of the prophecy found in Malachi 3:1 and Malachi 4:5. However, I personally believe that Malachi 4:5 still has to happen because the context of Malachi 4 fits the 'Second Coming' better than it fits the Gospel time.

This sentence says the same message as Matthew 17:11.

Here we see Jesus accept their change of topic because He understood that they were not ready to accept the truth which He had prophesied. However, he had told them because, after it came true, they would realize that he had prophesied the truth and accept that as another evidence that he was, in truth, 'God in human flesh'.

The First Step of our sentence is a reference to John the Baptist, as explained in Matthew. John the Baptist came in the spirit of Elias and restoreth all things in that he preached true Biblical repentance and many Jews believe his preaching and actually changed the way that they lived. We see this in the fact that several disciples of Jesus were first disciples of John the Baptist. We also see that, sometimes, even when God fulfills a prophecy, religious people fail to realize the fulfillment because it did not match their erroneous preconceived idea.

The Second Step, of our sentence, references more prophecy that was denied by the Jews. Once more we see that Jesus did not continue with information that His disciples refused to believe, but he mentioned it here so that after it happened, they knew of the prophecy.

Please see the section called Harmony in the Study called Significant Gospel Events for links to other places in the New Testament which speak about the suffering of Jesus Christ. While the Jews loved prophecies of Christ ruling, and Jews being over everyone else, they rejected prophecies about the suffering of Christ. Thus, the disciples knew some prophecies quite well but rejected this message with strong emotion. In this verse, Son of man is used to emphasize the humanity of the Son of God that would be despised, rejected and tormented.

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

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

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

Please see the notes for 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'restoreth. Mr 1:2-8; Isa 40:3-5; Mal 4:6; Mt 3:1-12; 11:2-18; Lu 1:16-17,76; 3:2-6; Joh 1:6-36; 3:27-30
he must. Ps 22; 69; Isa 53; Da 9:24-26; Zec 13:7
set. Ps 22:6-7; 69:12; 74:22; Isa 49:7; 50:6; 52:14; 53:1-3; Zec 11:13; Lu 23:11,39; Php 2:7-8'.

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C9-S13 (Verse 13) The application of the answer.

But I say unto you,
That Elias is indeed come,
and they have done unto him whatsoever they listed,
as it is written of him.

This sentence says the same message as Matthew 17:12-13. In that account we are told that this is a reference to John the Baptist.

This may be a reference to 2Chronicles 24:19-21 where another prophet was treated as John the Baptist was treated. Also, 2Chronicles 36:15-16; Nehemiah 9:26; Jeremiah 2:30; Jeremiah 6:17; Jeremiah 25:4-7 or Jeremiah 35:15 could be what Jesus referred to when He said and they have done unto him whatsoever they listed, as it is written of him.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Elias. Mt 11:14; 17:12-13; Lu 1:17 exp: Mr 8:28.
and they. Mr 6:14-28; Mt 14:3-11; Lu 3:19-20; Ac 7:52 exp: Mt 17:12.
General references. exp: Mr 11:30.'.

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C9-S14 (Verse 14) What was at the bottom of the mount.

And when he came to his disciples,
he saw a great multitude about them,
and the scribes questioning with them.

In Matthew 17:14-21; Mark 9:14-29 and Luke 9:37-42 we read about Jesus casting out a devil that His apostles could not cast out. Please see the Significant Gospel Events for links to where Jesus dealt with devils.

The account in Luke tells us that this was the next day while Matthew and Mark don't specify.

The account in Mark tells us that the scribes (were) questioning the disciples who did not experience 'the Mount of Transfiguration' while Matthew and Luke ignore this detail. In the next few sentences we see that Jesus asked the scribes What question ye with them? in order to protect His disciples from a religious attack. However, when He realized what the real problem was, he dealt with the true problem and ignored the scribes.

In this sentence we see Jesus return to find what appears to be a problem with lots of spectators and he immediately steps in to solve the problem. This is what a leader is supposed to do.

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

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

Please see the note for Mark 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 17:14-21; Lu 9:37
the scribes. Mr 2:6; 11:28; 12:14; Lu 11:53-54; Heb 12:3'.

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C9-S15 (Verse 15) The people ran to Jesus.

And straightway all the people,
when they beheld him,
were greatly amazed,
and running to him saluted him.

Luke 9:37 tells us the same as this sentence.

Obviously, the people were glad to see Jesus. However, the last few times that Jesus saw the religious leaders, including the scribes, they were starting a religious doctrinal fight. In addition, they liked to start a fight with His disciples because they could win those fights, at least sometimes, but they always lost to Jesus. So, it appeared as if the scribes had started a doctrinal fight with the disciples of Jesus, and may have been winning, but now that Jesus showed up, the multitude were hoping for a reversal. All you have to do is watch spectators at a fight, or a sporting event, to see this type of attitude.

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 Colossians C2S3 about the word behold. The functional definition for this word is: 'To fix the eyes upon; to see with attention; to observe with care'. The word beheld is the past-tense form of the word behold.

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

Please see the note for Philippians 4:21 about the word salute. The functional definition for this word is: 'To greet; to hail; to address with expressions of kind wishes'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'were. Mr 9:2-3; Ex 34:30'.

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C9-S16 (Verse 16) Jesus questions the people most likely to be causing trouble.

And he asked the scribes,
What question ye with them?

Because of their past attitudes and actions, the scribes were the most likely source of problems and Jesus wanted to get to the true source of the problem without wasting a lot of time on distractions.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Mr 8:11; Lu 5:30-32
with them. or, among yourselves.'.

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C9-S17 (Verse 17-18) Jesus is told of a problem.

Equivalent Section: A regular Jew describes the problem.

First Step: A regular Jew answers Jesus.

And one of the multitude answered and said,
Master,
I have brought unto thee my son,
which hath a dumb spirit;

Second Step: The Jew reports the problem.

And wheresoever he taketh him,
he teareth him:

Equivalent Section: Additional source of problems are provided.

and he foameth,
and gnasheth with his teeth,
and pineth away:

Equivalent Section: Jesus is told that the disciples could not solve the problem.

and I spake to thy disciples that they should cast him out;
and they could not.

In Matthew 17:14-16 and Luke 9:38-40 tell us the same as this sentence.

Here we see the evidence that Jesus used to indicate that the scribes, and their religious arguments, were not the true problem. If they had been then many of the people would have hung back to see which way the religious fight went or would have hung around the scribes to show their support of them. Since the true source of the problem was a devil, Jesus proceeds to deal with the devil.

The true source of the problem was a devil possessing a boy that the disciples could not...cast him out, as explained in the Third Equivalent Section of our sentence. In the Second Equivalent Section of our sentence we see what the devil did to the boy and in the First Equivalent Section of our sentence we see how the father tried to get help for the boy.

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

Please see the note for Luke 9:39 about the word teareth. Webster's 1828 defines this word as: 'to rend. Rending; pulling apart; lacerating; violent; raging'.

We find forms of the word foam in: Hosea 10:7; Mark 9:18; Mark 20; Luke 9:39; Jude 1:13. Webster's 1828 defines this word as: 'Froth; spume; the substance which is formed on the surface of liquors by fermentation or violent agitation, consisting of bubbles.
FOAM, v.i. 1. To froth; to gather foam. The billows foam. A horse foams at the mouth when violently heated. 2. To be in a rage; to be violently agitated. He foameth and gnasheth with his teeth. Mark 9.
FOAM, v.t. To throw out with rage or violence; with out. Foaming out their own shame. Jude 13'.

We find forms of the word gnashing in: Job 16:9; Psalms 35:16; Psalms 37:12; Psalms 112:10; Lamentations 2:16; Matthew 8:12; Matthew 13:42; Matthew 13:50; Matthew 22:13; Matthew 24:51; Matthew 25:30; Mark 9:18; Luke 13:28; Acts 7:54. Webster's 1828 defines this word as: 'GNASH, v.t. nash. To strike the teeth together, as in anger or pain; as, to gnash the teeth in rage.
GNASH, v.i. nash. To grind the teeth. He shall gnash with his teeth and melt away. Ps.112. 1. To rage even to collision with the teeth; to growl. They gnashed on me with their teeth. Ps.35'.

We find forms of the word teeth occurring 50 times in 45 verses of the Bible and, in the New Testament, in: Matthew 8:12; Matthew 13:42; Matthew 13:50; Matthew 22:13; Matthew 24:51; Matthew 25:30; Matthew 27:44; Mark 9:18; Luke 13:28; Acts 7:54; Revelation 9:8. Webster's 1828 defines this word as: 'TEETH, plu. of tooth, which see. In the teeth, directly; in direct opposition; in front. Nor strive with all the tempest in my teeth'.

Thompson Chain Topics provides links for the phrase Gnashing of Teeth as: 'In Disappointment: Ps 112:10; Mt 8:12; 13:42; 24:51; 25:30. In Rage against the Righteous: Job 16:9; Ps 35:16; 37:12; La 2:16; Ac 7:54'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I. Mr 5:23; 7:26; 10:13; Mt 17:15; Lu 9:38; Joh 4:47
a dumb. Mr 9:25; Mt 12:22; Lu 11:14
teareth him. or, dasheth him. Mr 9:26; Mt 15:22; Lu 9:39
he foameth. As these symptoms accord very much with those of epileptic persons, some have ventured to assert that it was no real possession; but the evangelist expressly affirms that he had a "dumb spirit" which tare him, that our Lord charged him to "come out of him," etc. Mr 9:20; Jude 1:13
gnasheth. Job 16:9; Ps 112:10; Mt 8:12; Ac 7:54
and they. Mr 9:28-29; 11:23; 2Ki 4:29-31; Mt 17:16,19-21; Lu 9:40
General references. exp: Mr 5:3.'.

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C9-S18 (Verse 19) Jesus expresses His frustration.

He answereth him,
and saith,
O faithless generation,
how long shall I be with you?

In Matthew 17:17 and Luke 9:41 tell us the same as this sentence with the exception that they add the word perverse ('turned aside; hence, distorted from the right') to the description of the generation. In addition, Matthew and Mark treat the next sentence as a separate sentence which is added to this sentence while Luke makes the message of the next sentence part of this sentence. Thus we see that the structure of the sentence is less important than the message of the sentence. In truth, the structure is important only in that it helps us to properly understand the message.

In the prior sentences we see that Jesus thought that the scribes were, again, causing problems with their doctrinal error. Here we see that He says that it is all of them (generation) in that they were faithless and perverse. The only reason that a devil would have been able to poses this boy was because the parents ailed to provide proper spiritual protection for him. (1Corinthians 7:14 says: For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. Because the parents were part of an faithless and perverse generation, they failed to have the true Biblical faith which would have kept their son clean and protected him from this devil.)

This question is interesting in what it implies. When we consider it with the reference from 1Corinthians, we see that the parents refusal to have true Biblical faith, along with their willingness to accept perversion, removed the protection from their children, allow the children to become spiritually unclean, and opened the way for devils to poses the children. For example, how many parents dress their little girls in 'cute' little dressed that end mid-thigh or higher and end up with teen-aged girls who run around mainly naked seeking the pleasures of the flesh and getting pulled into destructive life-styles? How many boys are raised to laugh at faith and then end up with an addition or criminal behavior? How many teens and young adults end up with what are called psychological problems which mimic the behavior of what the Bible calls devil possessed or devil influenced? How many movies make powers and possession by devils appear to be desirable? We should not be shocked if a lot more of future generations, in 'first world countries' end up with a dramatic increase of devil possessed people.

The main doctrine of this sentence is that Jesus said that the possession was due to the generation being faithless and perverse.

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

Please see the note for 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: 'O faithless. Mr 16:14; Nu 14:11,22,27; 32:13-14; De 32:20; Ps 78:6-8,22; 106:21-25; Mt 17:17; Lu 9:41; 24:25; Joh 12:27; 20:27; Heb 3:10-12
General references. exp: Ex 16:28; Mr 5:3.'.

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C9-S19 (Verse 19) Jesus adds further expression of His frustration.
how long shall I suffer you?

In Matthew 17:17 and Luke 9:41 tell us the same as this sentence.

The question in this sentence is really a continuation of what was asked in the prior sentence. The main doctrine of this sentence is dealt with in the prior note. Basically, in this sentence Jesus is asking the then present generation what they were going to do about devils possessing their children after He returned to heaven. The only Biblical answer was for them to get true Biblical faith, which would protect their children. However, so long as they insisted upon remaining faithless and perverse, they were leaving their children open to possession by devils.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ex 16:28; Mr 5:3.'.

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C9-S20 (Verse 19) Jesus agrees to solve the problem.
bring him unto me.

In Matthew 17:17 and Luke 9:41 tell us the same as this sentence.

This sentence is a simple command that anyone can understand. However, even in this we see that people had to do their part, and obey Jesus, or they would not receive the blessing.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ex 16:28; Mr 5:3.'.

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C9-S21 (Verse 20) Response from the people and the devil.

Equivalent Section: The people obey.

And they brought him unto him:

Equivalent Section: The devil responds to Jesus.

First Step: The devil hurts the boy.

and when he saw him,
straightway the spirit tare him;

Second Step: The devil fights being removed.

and he fell on the ground,
and wallowed foaming.

Luke 9:42 tells us the same as this sentence.

As mentioned in the note for this reference within the Study on Spirits, a devil is hateful by nature, and since the devil knew that Jesus would cast him out of the boy, he did hateful things to the boy while he still possessed the boy. Our sentence tells us that the devil did this as soon as he saw Jesus. If we are a true witness for Jesus Christ then we should not be surprised when devil possessed people o hateful things when they see us.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the spirit. Mr 9:18,26; 1:26; 5:3-5; Job 1:10-12; 2:6-8; Lu 4:35; 8:29; 9:42; Joh 8:44; 1Pe 5:8
General references. exp: Mr 5:3.'.

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C9-S22 (Verse 21) Jesus asks a question.

And he asked his father,
How long is it ago since this came unto him?

It might seem like the answer to this question is irrelevant, but our Lord would not have asked it if that were true and God would not have bothered to record it if that were true. What I see here is that Jesus started out saying that the source of the problem was a faithless and perverse generation (9:19). Then, before casting out the devil, Jesus says to the father If thou canst believe, all things are possible to him that believeth (9:23). (Notice that Jesus did not say believe but said believeth because he would have to continue this belief for the rest of his life in order to continue to protect the son.) Therefore, this question was asked to see if the father had lived, long enough, with the consequence of being faithless and perverse, to change his life-style. I personally believe that if the father continued a life-style of being faithless and perverse, then there is a good chance that Jesus would have left this devil alone. People need to learn that there are consequences to our choice of a life of sin and our sin affects those around us, especially our children.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'How. Mr 5:25; Job 5:7; 14:1; Ps 51:5; Lu 8:43; 13:16; Joh 5:5-6; 9:1,20-21; Ac 3:2; 4:22; 9:33; 14:8
General references. exp: Mr 5:3.'.

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C9-S23 (Verse 21) The father answers.

And he said,
Of a child.

Here we see that the child has been afflicted a long time.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 5:3.'.

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C9-S24 (Verse 22) The father explains further.

Equivalent Section: The devil tries to destroy the boy.

And ofttimes it hath cast him into the fire,
and into the waters,
to destroy him:

Equivalent Section: The father begs help.

but if thou canst do any thing,
have compassion on us,
and help us.

Here we see that evils really don't care about anyone but their own desire to destroy anything that God has made.

Please see the note for James 3:6 about the word fire. The functional definition for this word is: 'the effect of combustion. used for baking, cooking, warmth, etc but also used for destruction'. Please also see the note for Romans C12S18 about the phrase coals of fire. Please also see the note for Romans 1:3-LJC about the phrase lake of Fire.

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

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The functional definition for this word is: 'To demolish; to pull down; to separate the parts of an edifice, the union of which is necessary to constitute the thing'. Please also see the note for 1Corinthians 10:10 about the word destroyer.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Mr 1:40-42; Mt 8:2,8-9; 9:28; 14:31 exp: Lu 5:12.
have. Mr 5:19; Mt 15:22-28; 20:34; Lu 7:13 exp: Mt 9:27; 17:15; Lu 17:13.
General references. exp: Mr 5:3.'.

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C9-S25 (Verse 23) Jesus answers with the requirement for receiving a miracle.

Jesus said unto him,
If thou canst believe,
all things are possible to him that believeth.

Here we see Jesus specify the requirement for receiving this blessing from God. A lot of times people refuse to fulfill God's requirement and then complain against God when they do not get the desired blessing. Remember that, earlier, we saw that Jesus said that the basic problem was a faithless generation. So, here we see that Jesus requires this man to personally stop being part of the problem.

Please also notice that Jesus said: all things are possible to him that believeth. The th in the word believeth means that this is a 'life-style belief'. When God gives us a special blessing He expects us to do whatever is required in order to maintain that blessing in our life. (For the gifts and calling of God are without repentance. Romans 11:29).

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

Please see the note for Mark 10:27 about the word possible. Webster's 1828 defines this word as: 'That may be or exist; that may be now, or may happen or come to pass; that may be done; not contrary to the nature of things. It is possible that the Greeks and Turks may now be engaged in battle. It is possible that peace of Europe may continue a century. It is not physically possible that a stream should ascend a mountain, but it is possible that the Supreme Being may suspend a law of nature, that is, his usual course of proceeding. It is not possible that 2 and 3 should be 7, or that the same action should be morally right and morally wrong'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. Mr 11:23; 2Ch 20:20; Mt 17:20; 21:21-22; Lu 17:6; Joh 4:48-50; 11:40; Ac 14:9; Heb 11:6 exp: Mt 8:2; Lu 5:12.
General references. exp: Nu 11:13; Mr 6:5; Lu 7:10.'.

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C9-S26 (Verse 24) The father responds honestly.

First Step: The father answers with what he has.

And straightway the father of the child cried out,
and said with tears,
Lord,
I believe;

Second Step: The father asks for help with what he lacks.

help thou mine unbelief.

Here we see the father saying that he did the best that he could and recognized that his best was not good enough. Sometimes people don't get their request because they believe that their own belief produces the results when, in truth, our belief only gives God permission to work in and through our life without taking away our free will. The truth is that God does all of the true work.

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

Please see the note for 2Corinthians C2S4 about the word tears. Webster's 1828 dictionary define this word as: 'Tears are the limpid fluid secreted by the lacrymal gland, and appearing in the eyes, or flowing from them. A tear, in the singular, is a drop or a small quantity of that fluid. Tears are excited by passions, particularly by grief. This fluid is also called forth by any injury done to the eye. It serves to moisten the cornea and preserve its transparency, and to remove any dust or fine substance that enters the eye and gives pain'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'with. 2Sa 16:12 (margin) 2Ki 20:5; Ps 39:12; 126:5; Jer 14:17; Lu 7:38,44; Ac 10:19,31; 2Co 2:4; 2Ti 1:4; Heb 5:7; 12:17
help. Lu 17:5; Eph 2:8; Php 1:29; 2Th 1:3,11; Heb 12:2'.

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C9-S27 (Verse 25) Jesus drives out the devil.

When Jesus saw that the people came running together,
he rebuked the foul spirit,
saying unto him,
Thou dumb and deaf spirit,
I charge thee,
come out of him,
and enter no more into him.

Here we see that the people were there as spectators. They weren't really interested in what happened to the boy or the father but wanted to be able to say that they personally saw the miracle. Jesus rebuked the foul spirit before the spectators could get there. This is totally different from so-called 'faith healers' of today.

Notice that Jesus said I charge thee. This is a legal term which means that he brought all of the power and authority of God's law to bear on this devil.

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 Mark 7:32 about the word deaf. The functional definition for this word is: 'Used for physical and spiritual inability or refusal to hear'.

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: 'he rebuked. Mr 1:25-27; 5:7-8; Zec 3:2; Mt 17:18; Lu 4:35,41; 9:42; Jude 1:9
thou. If this had been only a natural disease, as some have contended, could our Lord with any propriety have thus addressed it? If the demoniacal possession had been false, or merely a vulgar error, would our Lord, the Revealer of truth, have thus established falsehood, sanctioned error, or encouraged deception, by teaching men to ascribe effects to the malice and power of evil spirits, which they had no agency in producing? Impossible! Such conduct is utterly unworthy the sacred character of the Redeemer. Isa 35:5-6; Mt 9:32-33; 12:22; Lu 11:14
I charge. Lu 8:29; Ac 16:18
General references. exp: Mr 5:8.'.

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C9-S28 (Verse 26) The devil is cast out.

Equivalent Section: The act of the devil when he is cast out.

And the spirit cried,
and rent him sore,
and came out of him:

Equivalent Section: The results after the devil is cast out.

First Step: The condition of the boy.

and he was as one dead;

Step: The belief of the people.

insomuch that many said,
He is dead.

In Matthew 17:18 and Luke 9:42 tell us the same as this sentence. Our current account gives us the most details.

Here we see that the devil did as much damage as he could even while he obeyed Jesus. Devils are liars. They promise people things that they do not deliver in order to get the people to invite them in. For example, people playing with witchcraft often believe that they can tap into a non-thinking power that they can control. After they open themselves to this power, they find out that they have allowed a very intelligent devil to poses themselves and they are no longer in complete control of themselves. However this devil came to poses this boy, it is doubtful if the boy realized the consequences of being possessed when it first happened.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cried. Mr 9:18,20; 1:26; Ex 5:23; Re 12:12
General references. exp: Mr 5:8.'.

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C9-S29 (Verse 27) Jesus proves them wrong.

First Step: Jesus acted.

But Jesus took him by the hand,
and lifted him up;

Second Step: The boy responded.

and he arose.

In Matthew 17:19 and Luke 9:42 we read the end of this event as presented by those Gospels. While the details in those sentences are different from this account, the message of the event is the same in all Gospels.

Our sentence starts with the word But, which connects it to the prior sentence while going in a different direction. While the prior sentence says that the child appeared dead, our current sentence tells us otherwise. We need to be careful about trusting appearances.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:31,41; 5:41; 8:23; Isa 41:13; Ac 3:7; 9:41'.

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C9-S30 (Verse 28) The disciples question Jesus.

And when he was come into the house,
his disciples asked him privately,
Why could not we cast him out?

In Matthew 17:19 tell us the same as this sentence.

Here we see the disciples request understanding. Please keep in mind that they did not have the indwelling Holy Spirit like saved people have today to help their understanding. In this they were like lost people and spiritually immature saved people of today.

The disciples, at this time, were different from lost people in that Jesus had given them power to cast our devils before this incident. Therefore, they had reason to believe they should have been able to do the same again. We also see, from this sentence, that different devils have different levels of power and, therefore, require different levels of power to cast them out.

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

We find the word cast used un the same verse with the word out 160 times in the Bible and 70 times in the New Testament. In the Gospels, we find this combination in: Matthew 5:13; Matthew 5:29; Matthew 7:5; Matthew 7:22; Matthew 8:12; Matthew 8:16; Matthew 8:31; Matthew 9:33; Matthew 9:34; Matthew 10:1; Matthew 10:8; Matthew 12:24; Matthew 12:26; Matthew 12:27; Matthew 12:28; Matthew 15:17; Matthew 17:19; Matthew 18:9; Matthew 21:12; Matthew 21:39; Mark 1:34; Mark 1:39; Mark 3:15; Mark 3:22; Mark 3:23; Mark 6:13; Mark 7:26; Mark 9:18; Mark 9:38; Mark 9:47; Mark 11:15; Mark 12:8; Mark 16:9; Mark 16:17; Luke 4:29; Luke 6:22; Luke 6:42; Luke 9:40; Luke 9:49; Luke 11:14; Luke 11:15; Luke 11:18; Luke 11:19; Luke 11:20; Luke 13:32; Luke 14:35; Luke 19:45; Luke 20:12; Luke 20:15; John 6:37; John 8:59; John 9:34; John 9:35; John 12:31. Please note that the word cast is used without the word out in several more verses within the Gospels When the Bible says that something is cast out, it is not destroyed but is completely removed from the area under consideration and treated as trash. For example, Sarah told Abraham to cast out Ishmael and his mother. The basic definition of the word cast is: 'to throw hard enough to remove from the area that one is in but, usually, this does not include violence in the effort to throw'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'asked. Mr 4:10,34; Mt 13:10,36; 15:15
Why. Mt 17:19-20
General references. exp: 2Ki 20:10; Mt 17:19; Mr 10:10.'.

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C9-S31 (Verse 29) Jesus answers them.

And he said unto them,
This kind can come forth by nothing,
but by prayer and fasting.

Here we read the explanation from Jesus.

We find the phrase prayer and fasting in: Matthew 17:21; Mark 9:29; Luke 2:37; Luke 5:33; Acts 10:30; Acts 13:3; Acts 14:23; 1Corinthians 7:5. The reference in Matthew gives the same message as this sentence.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Mt 12:45; Lu 11:26
by prayer. 1Ki 17:20-22; 2Ki 4:33-34; Mt 17:21; Ac 9:40-41; 2Co 12:8; Eph 6:18; Jas 5:15
fasting. Da 9:3; Ac 14:23; 1Co 9:27; 2Co 6:5; 11:27
General references. exp: 2Ki 20:10.'.

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C9-S32 (Verse 30) They went some other place but others did not know where.

First Step: They left there.

And they departed thence,
and passed through Galilee;

Second Step: Jesus hid where they went.

and he would not that any man should know it.

Our next sentence starts with the word For and tells us why the action of this sentence is true. That is: Jesus and His disciples left where they were and walked a ways (passed through Galilee), in order to get rid of people who were there only to see something new. As our last phrase says; he (Jesus) would not that any man should know it. Jesus didn't want anyone knowing where he was going with His disciples because, as the next sentence says, he (Jesus) taught his disciples doctrine that most people would reject.

This sentence tells us what Jesus and His disciples did and is a transition into the next account of this Gospel.

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

Please see the notes for 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: 'through. Mt 27:22-23
he. Mr 6:31-32'.

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C9-S33 (Verse 31) Jesus taught His disciples what is not revealed to most people.

First Step: Jesus taught His death.

For he taught his disciples,
and said unto them,
The Son of man is delivered into the hands of men,
and they shall kill him;

Second Step: Jesus taught His resurrection.

and after that he is killed,
he shall rise the third day.

Matthew 17:22-23; Mark 9:30-32 and Luke 9:43-45 tell us that Jesus, again, told His disciples about His future torture and death and resurrection. In addition, the Sections called Prophecies and Prophecy Fulfilled, within the Study called Significant Gospel Events, provides several Bible references about the suffering of Jesus Christ including reference within the Gospels where Jesus warned His disciples of His suffering. Please also see the Study called Gospel Time Sequence.

Our sentence starts with the word For and tells us why Jesus took His disciples to a place where they could be alone. He wanted to teach them this doctrine which would be rejected by most people.

Please notice that our sentence uses the word taught and not preached. Too many preachers believe that preaching is all that is needed and that all teaching is done through preaching. The two are different from each other and produce different results. They are each needed just like the Bible teaches that different spiritual gifts, and different people, are needed in the church with the parts of the body used and the example of that teaching.

Please notice that our sentence has the basic message of the Gospel and that it was rejected by the disciples. Our next sentence tells us understood not that saying. We need to be more understanding about people who do not accept the Gospel when it is first presented to them.

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.

We find forms of the word deliver occurring 608 times in 571 verses of the Bible, 107 times in 102 verses of the New Testament, and in the Gospel of Mark, in: Mark 7:13; Mark 9:31; Mark 10:33; Mark 13:9; Mark 13:11; Mark 15:1; Mark 15:10; Mark 15:15. Webster's 1828 defines this word as: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The Son. Mr 9:12; 8:31; Mt 16:21; 20:18-19,28; 21:38-39; 26:2; Lu 9:44; 18:31-33; 24:26,44-46; Joh 2:19; 3:14; 10:18; Ac 2:23-24; 4:27-28; 2Ti 2:12 exp: Mt 17:22; Mr 14:41.
General references. exp: Lu 9:22.'.

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C9-S34 (Verse 32) The disciples did not understand.

But they understood not that saying,
and were afraid to ask him.

Our sentence starts with the word But, which means it is continuing the message of the prior sentence while changing direction. Jesus taught But they understood not. That was bad enough but our sentence adds: and were afraid to ask him.. They were not afraidnot of His reaction but of the possibility that they would understand what they did not want to believe.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mr 9:10; Lu 2:50; 9:45; 18:34; 24:45 exp: Joh 20:9.
were. Mr 7:18; 8:17-18,33; 16:14; Joh 4:27; 16:19
General references. exp: Mt 15:16; Lu 9:45; 18:34.'.

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C9-S35 (Verse 33) Jesus questioned the disciples.

Equivalent Section: Where Jesus went.

And he came to Capernaum:

Equivalent Section: What Jesus asked the disciples.

and being in the house he asked them,
What was it that ye disputed among yourselves by the way?

Matthew 18:1-35; Mark 9:33-50 and Luke 9:46-48 tell us that Jesus gives us a lesson on spiritual maturity. Please see the general note for the chapter for other Bible references to the same type of message.

Our sentence starts with the word And, which means that it is continuing the subject of Jesus teaching. Here we see Him ask a question, even though He knew the answer, in order to get the disciples listening to a subject which they would have been embarrassed to admit that they were disputing over it. We see from their reaction, which is reported in the next sentence, that they were embarrassed when caught in their dispute.

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

We find forms of the word dispute in: Job 23:7; Mark 9:33; Mark 9:34; Acts 6:9; Acts 9:29; Acts 15:2; Acts 15:7; Acts 17:17; Acts 19:8; Acts 19:9; Acts 24:12; Romans 14:1; 1Corinthians 1:20; Philippians 2:14; 1Timothy 6:5; Jude 1:9. Webster's 1828 defines this word as: 'Contested; opposed by words or arguments; litigated'.

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: 'he came. Mt 17:24
What. Mr 2:8; Ps 139:1-4; Joh 2:25; 21:17; Heb 4:13; Re 2:23
General references. exp: Mr 10:10; Lu 9:46.'.

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C9-S36 (Verse 34) The disciples were ashamed.

Equivalent Section: The disciples refused to answer.

But they held their peace:

Equivalent Section: They knew they were arguing about something that they should not have.

for by the way they had disputed among themselves,
who should be the greatest.

Our current account, in the next sentence, says: they held their peace. However, Matthew's account says: At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? Meanwhile, Luke's account says: Then there arose a reasoning among them, which of them should be greatest. And Jesus, perceiving the thought of their heart.... While this might appear to be a conflict, it need not be a conflict. Jesus could quite well have perceiving the thought of their heart but waited until they were in the house to ask them about it because He wanted to see if they would bring their dispute to him. They, being embarrassed, would not have wanted to admit the dispute at first. But, after Jesus made it clear that He really already knew what they disputed, they could have came unto Jesus and asked this question.

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

Please see the note for Mark 9:33 about the word dispute. Webster's 1828 defines this word as: 'Contested; opposed by words or arguments; litigated'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they had. Mt 18:1-5; 20:21-24; Lu 9:46-48; 22:24-30; Ro 12:10; Php 2:3-7; 1Pe 5:3; 3Jo 1:9
General references. exp: Lu 9:46; 22:24.'.

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C9-S37 (Verse 35) Jesus answers their dispute.

And he sat down,
and called the twelve,
and saith unto them,
If any man desire to be first,
the same shall be last of all,
and servant of all.

Here we see the basic command which goes opposite of what the world teaches us. Isaiah 55:9 tells us that God said: For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Therefore, the instruction of this sentence is truth because it is backed by God's word, which is greater than all of the wisdom of this world.

To the best of my knowledge, the only way to obey this command is to keep your eyes on God's commandment and promise in this sentence. Here we are commanded to humble ourselves with the promise of eternal reward of position in God's kingdom. We see here that God wants His leaders to first prove that they are willing to obey His command, no matter what it is, and regardless of their understanding of that command. God refuses to have another leader in His heaven who thinks they know better than God and start questioning His commands instead of obeying immediately.

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

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

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The functional definition for this word is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'If. Mr 10:42-45; Pr 13:10; Jer 45:5; Mt 20:25-28; Lu 14:10-11; 18:14; Jas 4:6
General references. exp: Lu 9:46.'.

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C9-S38 (Verse 36-37) Jesus explains the answer.

Equivalent Section: Jesus uses a child as an illustration.

And he took a child,
and set him in the midst of them:

Equivalent Section: Jesus explains the first level of the principal.

and when he had taken him in his arms,
he said unto them,
Whosoever shall receive one of such children in my name,
receiveth me:

Equivalent Section: Jesus explains the greater level of the principal.

and whosoever shall receive me,
receiveth not me,
but him that sent me.

Our sentence starts with the word And, which adds it to the prior sentence. The prior sentence had the command and this sentence has the object lesson which supports the command.

As seen in the outline, our sentence has three Equivalent Sections with each having a different level of relationship explained in it. While this sentence has been preached on, I believe most preachers miss what is truly being said in it.

The disciples could physically see the child and understand the normal relationship between a child and an adult. Most preaching concentrates on telling people to treat the child like they would treat Jesus. However, that is not what our sentence is saying even though that is what most people claim that it is saying. The true Biblical meaning of phrase in my name is: 'in the full power and authority of my name'. This means that if God sends you a message using a child as His messenger then you are to submit and obey.

Go back to the beginning of our sentence which started with the word And, which adds it to the prior sentence. The prior sentence told us to humble ourselves and become servant of all. A servant submits and obeys. A servant of all submits and obeys even a child if they speak with the power and authority of God. Matthew 21:15-16 tells us: And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased, And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? This is a reference to Psalms 8:2. Our account in Matthew is about church leaders objecting to people not following them in their worship and praise of God. They were jealous of Jesus and the attention which He received and they refused to submit to Him.

Romans 6:16 warns us against doing a sin unto death. I have personally seen God literally kill people four (4) times. I have personally seen God literally kill the spiritual ministry of four (4) pastors. In every case the person swelled up in pride, refused to let the word of God correct their religious belief which was based upon doctrinal error, and claimed that they were justified because the messenger that God choose to use was not good enough to deliver God's message to them. In Numbers 22 God used an ass to tell the prophet of his doctrinal error. God used a cock to tell Peter about his error (Matthew 26; Mark 14; Luke 22 and John 18). In Luke 19:40 we read: And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out.. We already saw where the Bible says that God uses babes and sucklings. With all of these Biblical references which tell us that God can use any messenger that he wants, anyone who claims to be saved and refuses a message from God, because they feel that the messenger isn't up to the standard of their own personal importance, is a Biblical fool.

Returning to the meaning of our sentence, We see that when we receive any messenger that God chooses to use, regardless of the social status of that messenger, and that we receive because they come in my (Jesus Christ's) name, we actually receive Jesus Christ and God the Father.

Please remember that the context of our sentence is that Jesus is dealing with the dispute among the disciples over who should be the greatest in the kingdom of heaven. In addition, Jesus started His answer by telling them that the way in which they become greatest in the kingdom of heaven was to become last of all, and servant of all. Now, in this sentence, He adds to that requirement the requirement to recognize that any messenger from God, regardless of their social standing, is to be treated as if it was God speaking directly to them.

In addition to the message in this account, the account in Matthew tells us that we must also become as little children...and humble himself as this little child. Further, Jesus goes on to warn His disciples about offending God's messengers and that warning matches the results of the sin unto death that I already testified about in this note.

The account in Luke's Gospel has less details than what is found here and less than what is found in Matthew's Gospel.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 10:16; Mt 18:2; 19:14-15 exp: Lu 9:46.
receive one. Mt 10:40-42; 18:3-5,10; 25:40; Lu 9:48
receive me. Lu 10:16; Joh 5:23; 10:30; 12:44-45; 14:21-23; 1Th 4:8
General references. exp: Mt 18:2; Lu 9:46.'.

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C9-S39 (Verse 38) John tells Jesus of an error they made.

Equivalent Section: John tries to change the subject.

And John answered him,
saying,
Master,
we saw one casting out devils in thy name,
and he followeth not us:

Equivalent Section: John says what they did.

and we forbad him,
because he followeth not us.

This miracle is in the Table of Miracles in Gospels.

Our sentence starts with the word And, which adds it to the prior sentence. However, what we see here is that John changed the subject and that Jesus allowed the change of subject. He had said what He needed to say and they needed to think about His message.

While John did change the subject, his new subject was still related to the prior subject in that he was still speaking about the authority people have to represent God. The main application that I have heard given, based upon this sentence, is that 'People don't have to be part of our church, nor even belong to our religion, in order to represent God'. We see this in the answer from Jesus which is in the next sentence. Then Jesus goes on, in the remainder of this chapter, to explain how we are to determine the spiritual nature of others and of our own life. Thus, the remainder of this chapter is detail instructions on how to do proper judgment.

Please see the notes for 1Corinthians C12S28; Matthew 14:16-LJC; Luke 4:41-LJC; Miracles in Gospels; Miracles in NT and miracles in OT about the word miracles. The functional definition for this word is: 'an event or effect contrary to the established constitution and course of things, or a deviation from the known laws of nature; a supernatural event. Miracles can be wrought only by Almighty power, as when Christ healed lepers'.

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

Please see the note for 1Timothy 4:1 about the word forbid. The functional definition for this word is: 'Literally, to bid or command against'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Master. Nu 11:26-29; Lu 9:49-50; 11:19'.

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C9-S40 (Verse 39) Correction from Jesus.

Equivalent Section: Instruction from Jesus.

But Jesus said,
Forbid him not:

Equivalent Section: Why.

for there is no man which shall do a miracle in my name,
that can lightly speak evil of me.

Matthew 18:1-35 and Mark 9:33-50 continue the lesson on spiritual maturity with details that Luke's Gospel does not contain. Please see the general note for the chapter for other Bible references to the same type of message.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. In the prior sentence John said what they had forbid. In our current sentence Jesus says to Forbid him not. Jesus does not say to support the other person but He does say to not interfere with what He is doing.

In our Second Equivalent Section, Jesus tells us why He says this. Please notice that His reason has nothing to do with the doctrine the man preached but everything to do with the spirit demonstrated by him and the power of God behind that spirit. Yes, devils can do miracles, but they can not do them in my (Jesus) name. Yes, they can do fraud, which they claim is a miracle, and can lie about doing the fraud in my (Jesus) name but they can not do a true miracle...in my (Jesus) name. 1John 4:1says: Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. As instructed there, we are not to try ('test repeatedly until quite sure') a person's doctrine but are to try their spirit.

Please see the note for 1Timothy 4:1 about the word forbid. The functional definition for this word is: 'Literally, to bid or command against'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Forbid. Mr 10:13-14; Mt 13:28-29; Php 1:18
there. Mt 7:22-23; Ac 19:13-16; 1Co 9:27; 13:1-2
lightly. 1Co 12:3
General references. exp: 2Co 13:8.'.

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C9-S41 (Verse 40) Greater truth.
For he that is not against us is on our part.

Our sentence starts with the word For, and gives us the first reason why what Jesus said in the prior sentence is true. In addition, our next sentence starts with the word For, and gives us another reason why what Jesus said in the prior sentence is true. Then we have four (4) sentence which start with the word And, which adds them to the reason in our next sentence. After that we have another sentence starts with the word For, and gives us the third reason why what Jesus said in the prior sentence is true. Following it are two sentences which qualify what was said in that sentence. Thus, everything else in this chapter explains why what Jesus said in the prior sentence is true.

Our sentence is telling us a simple truth that many people might miss. There are only two sides in this spiritual war: God's side and Satan's side. Satan tries to split God's people and get them fighting each other over trivial things so that they don't have time to be effective for God. In 1Corinthians 1:11-13 Paul says that the first sign of spiritual immaturity is that there are contentions among you. If we are busy fighting other saved people, we are not doing the job that God saved us to do.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 12:30; Lu 11:23'.

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C9-S42 (Verse 41) Explanation of precept.

For whosoever shall give you a cup of water to drink in my name,
because ye belong to Christ,
verily I say unto you,
he shall not lose his reward.

Please see the note for this verse, in the Lord Jesus Christ Study, for the explanation of why this sentence uses the role of Christ and not some other role of the Son of God.

Please note that this sentence, and the next sentence, use the word whosoever while the three sentences after that use the personal pronouns of thy and thee. Thus, the people addressed, and the way that they are addressed, changes between these sets of sentences.

Please notice that our sentence has two qualifiers for the promise in it. The first qualifier is: in my name. They have to be doing this as part of a ministry. The second qualifier is: because ye belong to Christ. This is not the charities which provide for anyone but this is what most people think of as 'Missions Support'.

Our sentence uses the phrase give you a cup of water to drink to identify the smallest thing that we can do to support missionaries. God is more concerned about our participation, and the motivation of our heart, than He is in amounts which men measure things by.

The promise of our sentence is he shall not lose his reward, which means that Jesus is speaking about everlasting rewards , since any reward in this world is lost at death.

Our sentence starts with the word For, which means this is a second reason why we should obey the command of the second prior sentence. That was telling us to not forbid the work for Christ done by people in a different religion from us. I've had several pastors tell me 'I believe in supporting American missionaries' when they really meant 'I believe in supporting only American missionaries'. In addition, what I've found is that they really mean 'I believe in supporting only American missionaries who are from my clique of Baptist Churches' because they are divisive as the people in Corinth were when Paul wrote his first letter to that church. In addition to being against the doctrine of 1Corinthians, Philippians, and other places in the Bible, such an attitude and practice goes against the intent of this section of this Gospel.

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

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

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

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Mt 10:42; 25:40
because. Joh 19:25-27; Ro 8:9; 14:15; 1Co 3:23; 15:23; 2Co 10:7; Ga 3:29; 5:24'.

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C9-S43 (Verse 42) Explanation of the curse.

And whosoever shall offend one of these little ones that believe in me,
it is better for him that a millstone were hanged about his neck,
and he were cast into the sea.

Please note that our sentence says whosoever and that this message was said to the twelve. Too many people believe that they can ignore warnings in the Bible because they made a profession of believing in Jesus. However, they are not excluded from the warning in this sentence.

Now, the consequence of this sentence would be out of proportion with the common definition of the word offend. However, if we look at the context of the next three sentences, we see that Jesus is speaking about holding onto things of this world which cause us to go into hell. Therefore, the type of offence, which is in proportion to the consequences of our current sentence, and is in context of the next three sentences, is an offence which causes one of these little ones to go into hell or to fail to grow spiritually to serve God. Remember that our section started with John saying that they had forbid someone from doing the work of God because they were not part of John's group. Then Jesus talked about people who helped true missionaries receiving everlasting rewards. Now our current sentence is talking about the severe consequence of causing a spiritual offence, and I personally believe this sentence should be applied to people who interfere with the support of true missionaries.

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

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

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

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

Please see the note for Luke 17:2 about the word neck. The functional definition for this word is: 'The part of an animals body which is between the head and the trunk, and connects them'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'offend. Mt 18:6,10; Lu 17:1-2; Ro 14:13; 15:21; 16:17; 1Co 8:10-13; 10:32-33; 2Co 6:3; Php 1:10; 1Ti 5:14; 2Pe 2:2
it. Mt 25:45-46; Ac 9:4; 26:11-14; 2Th 1:6-9; Re 6:9-10; 16:6-7'.

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C9-S44 (Verse 43-44) Explanation of the curse.

Equivalent Section: Example of extent to go to avoid the curse.

And if thy hand offend thee,
cut it off:

Equivalent Section: Consideration to have.

it is better for thee to enter into life maimed,
than having two hands to go into hell,
into the fire that never shall be quenched:

Equivalent Section: Consequence of ignoring the curse.

Where their worm dieth not,
and the fire is not quenched.

Please note that the prior two sentences used the word whosoever to identify any person at all, this sentence, and the next two sentences, use the personal pronouns of thee and thine. Thus, Jesus has switched from general statements to personal instructions.

This sentence and the next sentences can be difficult to explain if we try to take them literally. The matching sentence about the eye can make sense if someone is so addicted to porn, or any other visual equivalent, that they refuse to get saved because they will have to give up their addiction. However I fail to be able to explain how a hand or a foot could cause someone to not get saved other than their being an example of any body part. The basic message of these three sentences is that no threat to our body should not be enough to keep us from getting saved. Not even the threat of a martyr's death should keep us from being saved. Yes, such a threat, and even lesser threats, keep many people from getting saved. However, the message from Jesus is to not let any threat against our body keep us from getting saved.

In these sentences we have a description of hell that includes the fire that never shall be quenched and Where their worm dieth not.

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

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

Please see the note for 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 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.

We find forms of the word maimed in: Leviticus 22:22; Matthew 15:30-31; Matthew 18:8; Mark 9:43-44; Luke 14:13; Luke 14:21. Webster's 1828 defines this word as: 'Crippled; disabled in limbs; lame'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. De 13:6-8; Mt 5:29-30; 18:8-9; Ro 8:13; 1Co 9:27; Ga 5:24; Col 3:5; Tit 2:12; Heb 12:1; 1Pe 2:1
offend thee. or, cause thee to offend: and so. Mr 9:45,47
maimed. Mt 15:30-31; Lu 14:13,21
General references. exp: Mr 9:45.
their. Mr 9:46,48; Isa 66:24
the fire. Isa 33:14; Mt 3:12; 25:41,46; 2Th 1:9; Re 14:10-11; 20:10,15; 21:8
General references. exp: Mr 9:45,48.'.

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C9-S45 (Verse 45-46) Second example.

Equivalent Section: Treat the foot the same as the hand.

And if thy foot offend thee,
cut it off:

Equivalent Section: Consideration to have.

it is better for thee to enter halt into life,
than having two feet to be cast into hell,
into the fire that never shall be quenched:

Equivalent Section: Consequence of ignoring the curse.

Where their worm dieth not,
and the fire is not quenched.

The doctrine of this sentence was explained in the note for Mark 9:43-44.

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

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

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

We find forms of the word halt in: Genesis 32:31; 1Kings 18:21; Psalms 38:17; Jeremiah 20:10; Micah 4:6-7; Zephaniah 3:19; Matthew 18:8; Mark 9:45-46; Luke 14:21; John 5:3. Easton's Bible Dictionary defines this word as: 'lame on the feet (Ge 32:31; Ps 38:17). To "halt between two opinions" (1Ki 18:21) is supposed by some to be an expression used in "allusion to birds, which hop from spray to spray, forwards and backwards." The LXX. render the expression "How long go ye lame on both knees?" The Hebrew verb rendered "halt" is used of the irregular dance ("leaped upon") around the altar (ver. 26). It indicates a lame, uncertain gait, going now in one direction, now in another, in the frenzy of wild leaping'.

Please see the note for James 3:6 about the word Hell. Easton's Bible Dictionary defines this word as: 'derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered: (1.) Sheol, occurring in the Old Testament sixty-five times. This word sheol is derived from a root-word meaning "to ask," "demand;" hence insatiableness (Pr 30:15-16). It is rendered "grave" thirty-one times (Ge 37:35; 42:38; 44:29,31; 1Sa 2:6, etc.). The Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule. In thirty-one cases in the Authorized Version this word is rendered "hell," the place of disembodied spirits. The inhabitants of sheol are "the congregation of the dead" (Pr 21:16). It is (a) the abode of the wicked (Nu 16:33; Job 24:19; Ps 9:17; 31:17, etc.); (b) of the good (Ps 16:10; 30:3; 49:15; 86:13, etc.). Sheol is described as deep (Job 11:8), dark (Job 10:21-22), with bars (Job 17:16). The dead "go down" to it (Nu 16:30,33; Eze 31:15-16,17). (2.) The Greek word hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison (1Pe 3:19), with gates and bars and locks (Mt 16:18; Re 1:18), and it is downward (Mt 11:23; Lu 10:15). The righteous and the wicked are separated. The blessed dead are in that part of hades called paradise (Lu 23:43). They are also said to be in Abraham's bosom (Lu 16:22). (3.) Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost (Mt 23:33). The fearful nature of their condition there is described in various figurative expressions (Mt 8:12; 13:42; 22:13; 25:30; Lu 16:24, etc.). (See Hinnom.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 9:43-44
General references. Lu 16:24-26 exp: Mr 9:48.'.

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C9-S46 (Verse 47-48) Third example.

Equivalent Section: Treat any body part the same as the hand.

And if thine eye offend thee,
pluck it out:

Equivalent Section: Consideration to have.

it is better for thee to enter into the kingdom of God with one eye,
than having two eyes to be cast into hell fire:

Equivalent Section: Consequence of ignoring the curse.

Where their worm dieth not,
and the fire is not quenched.

The main doctrine of this sentence was explained in the note for Mark 9:43-44. However, while much of the form of this sentence matches the form of the prior two sentences, and while much of the doctrine is the same, there are significant differences in the form and in the doctrine. Please consider closely the rest of this note for those differences.

In addition to the note for Mark 9:43-44, please use the link in the sentence outline, above, to see the doctrine on the kingdom of God. It is; 'God's character in us even in this life'. Where the prior two sentences used the phrase enter into life , to mean: 'enter everlasting life in heaven', our current sentence is speaking about our life here, in the service of God and doing what earns us everlasting rewards. This is an important distinction because the next sentence starts with the word For, which means it is giving a reason why this sentence is true. The last three sentences explain what our personal character is to be like so that we truly have the kingdom of God in us.

Please note that this change is important to understand and a casual reading of this section would make it easy to overlook this change. If the reader really thinks about what is truly written in the last several sentences of this chapter, then the reader should see what I am trying to point out here. However, if these sentences are read like many people read much of their Bible, then his difference is easily overlooked. I personally believe that God does things like this, in His word, so that the casual and spiritually immature will get only surface understanding while those people who truly study God's word get a deeper understanding.

Our current sentence makes the alternative of not entering into the kingdom of God to be: to be cast into hell fire. There is a doctrine from devils which claims that people will go to heaven and have a mansion and live in eternal bliss if they just 'ask Jesus to be their savior' and they can have this eternal result while they spend the rest of their life here pursuing the lusts of the flesh. However, f people truly understand the symbolic meaning of the remaining sentences within our chapter, they will see that that lie is denied by those sentences. In addition, since they start with the word For, that denial explains why our current sentence tells us that the alternative of not entering into the kingdom of God to be: to be cast into hell fire. Please , reject the lie that someone can truly claim Jesus as Lord, and go to heaven, while spending their life promoting the doctrine of devils.

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

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

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: 'thine. Ge 3:6; Job 31:1; Ps 119:37; Mt 5:28-29; 10:37-39; Lu 14:26; Ga 4:15; Php 3:7-8
offend thee. or, cause thee to offend. Mr 9:43 (margin)
General references. exp: Pr 23:31.
General references. Mr 9:44,46'.

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C9-S47 (Verse 49) The spiritual explanation.

For every one shall be salted with fire,
and every sacrifice shall be salted with salt.

Matthew 18:1-35 and Mark 9:33-50 continue the lesson on spiritual maturity with details that Luke's Gospel does not contain. The lesson in these last sentences is also found in Luke 14:34-35. Please see the general note for the chapter for other Bible references to the same type of message.

It should be obvious that this sentence, and the next two sentences are all related in giving one symbolic message with salt being used symbolically. In addition, since our sentence starts with the word For, the symbolic message of these sentences tell us why the doctrine of the prior sentence is true. If the reader has not read the prior note then please do so as what is really said, in that prior sentence, is probably different from what most people believe, especially if they only do a casual reading of it. Please also realize that the themes of this entire chapter is: 'Lessons in spiritual maturity'. These last three sentences are the highlight of the lessons found in our chapter.

Salt has several properties, as seen in the word definitions below. However, the best known properties are that it enhances favor so long as there is not too much, it preserves food and it helps healing by stopping corruption through purification. In the definition below, some of the symbolic meaning is explained.

When our sentence says For every one shall be salted with fire, this obviously has a symbolic meaning. Peter explains the symbols in 1Peter 4:12, which says: Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you:. As already mentioned, salt purifies, removes corruption and enhances flavor. The trials which God puts His people through do the same. The enhanced flavor is symbolic of making us more pleasing to God. Also, those people who come through a spiritual trial are purified and God uses the trial to remove corruption caused by sin which the fiery trial is designed to burn out.

The symbolic meaning of our second phrase is explained by Fausset's Bible Dictionary, below.

We find forms of the word salt in: Genesis 14:3; Genesis 19:26; Leviticus 2:13; Numbers 18:19; Numbers 34:3; Numbers 34:12; Deuteronomy 3:17; Deuteronomy 29:23; Joshua 3:16; Joshua 12:3; Joshua 15:2; Joshua 15:5; Joshua 15:62; Joshua 18:19; Judges 9:45; 2Samuel 8:13; 2Kings 2:20-21; 2Kingsi 14:7; 1Chronicles 18:12; 2Chronicles 13:5; 2Chronicles 25:11; Ezra 6:9; Ezra 7:22; Job 6:6; Psalms 60:1; Jeremiah 17:6; Ezekiel 16:4; Ezekiel 43:24; Ezekiel 47:11; Matthew 5:13; Mark 9:49; Mark 9:50; Luke 14:34; Colossians 4:6; James 3:12. Fausset's Bible Dictionary defines this word as: 'An appetizing seasoning of food to man and beast. In the East the vegetable food especially needs salt (Job 6:6; Isa 30:24, margin). An antidote to the effects of heat on animal food. A necessary accompaniment of the various altar offerings, bloody and unbloody (Le 2:13, "the salt of the covenant of thy God"; Eze 43:24; Mr 9:49-50). It signifies the imperishableness of Jehovah's love for His people; as an antiseptic salt implies durability, fidelity, purity. The opposite of leaven, the symbol of corruption. Covenants were cemented by feasts and hospitality, the viands of which were seasoned, as all foods, with salt. Hence, "a covenant of salt for ever before the Lord" is an indissoluble covenant (Nu 18:19; 2Ch 13:5; Ezr 4:14, margin). An Arab who just before would have robbed and murdered you, once you taste his salt, would die to save you; "faithless to salt" is the Persian term for a traitor.
So Jesus, "have salt in yourselves, and have peace one with another" (Mr 9:50); as no sacrifice to God, and no food to man, is acceptable without salt, so prayers offered without "peace" of heart toward fellow men are savourless; a warning to the disciples who had just been disputing with one another, and judging, fellow men who used Jesus' name though not following the disciples (Mr 9:33-50). Being "salted with the salt of the (heavenly King's) palace," and bound to fidelity to Him, and brought into a covenant of salt with Him, they are called on to have a loving, imperishable savour toward one another and to all men. Col 4:6, "let your speech be alway with grace, seasoned with salt," i.e. the savour of fresh spiritual wisdom excluding all "corrupt communication," and tasteless unprofitableness or insipidity (Mt 5:13; Eph 4:29).
Near Colosse was a salt lake, hence the image. The idea in Mr 9:49, "for every one shall be salted with fire, ,is: the reason why it is better for us to cut off offending members is that the work of every one, believer and unbeliever, shall be tried with fire; to believers "the Refiner's fire" (Mal 3:3; Mt 3:11), symbolizing God's searching purity; a consuming fire (Heb 12:29) to His foes, who nevertheless shall be imperishable in their doom (salt symbolizing preservation from decay), but purging out only the dross from His people (1Co 3:13; 1Pe 1:7; 4:12). The righteous can withstand the fire, for it is part of their present salting as "a living sacrifice" (Isa 33:14-15; Ro 12:1). Every offending member and offense must be removed, to enable us to withstand that testing fire and be found without dross unto glory and honour.
The southern shore of the Salt Sea supplied, salt abundantly; compare "the valley of salt" (2Sa 8:13) near the mountain of fossil salt, five miles long, the chief source of the salt in the sea. The salt pits (a source of revenue; Josephus Ant. 13:4, section 9) were at the S. of the Dead Sea; the marshes here are coated with salt deposited periodically by the spring rising of the waters which in summer evaporate; and here were the pillars of salt traditionally represented as Lot's wife (Josephus Ant. 1:11, section 4; Apocr. Wis 10:7). Inferior salt was used for manure (Mt 5:13; Lu 14:35). Too much salt produced barrenness (De 29:23; Zep 2:9). "Sowing with salt" doomed symbolically to barrenness a destroyed city and depopulated region (Jg 9:45; Ps 107:34 margin). Salt as expressing purity was the outward sign Elisha used in healing the waters (2Ki 2:20-21). The Israelites used to rub infants with salt to make the skin dense and firm, and for purification and dedication of them to God (Eze 16:4)'.

Nave's Topical Bible provides links for the word salt as: 'Lot's wife turned into a pillar of: Ge 19:26. The city of Salt: Jos 15:62. The valley of salt: 2Sa 8:13; 2Ki 14:7. Salt Sea: Ge 14:3; Nu 34:12; De 3:17; Jos 3:16; 12:3; 15:2. Salt pits: Zep 2:9. All animal sacrifices were required to be seasoned with: Le 2:13; Ezr 6:9; Eze 43:24; Mr 9:49. Used in ratifying covenants: Nu 18:19; 2Ch 13:5. Elisha throws, into the pool of Jericho, to purify it: 2Ki 2:20-21. FIGURATIVE: Of the saving efficacy of the ekklesia of Christ: Mt 5:13; Mr 9:49-50; Lu 14:34. Of wise behavior: Col 4:6'.

Torrey's Topical Textbook provides links for the word salt as: 'Characterized as good and useful: Mr 9:50. USED FOR: Seasoning food: Job 6:6. Seasoning sacrifices: Le 2:13; Eze 43:24. Ratifying covenants: Nu 18:19; 2Ch 13:5. Strengthening new-born infants: Eze 16:4. Partaking of another's, a bond of friendship: Ezr 4:14 (marg.). Lost its savor when exposed to the air: Mt 5:13; Mr 9:50. OFTEN FOUND: In pits: Jos 11:8; Zep 2:9. In springs: Jas 3:12. Near the Dead Sea: Nu 34:12; De 3:17. Places where it abounded barren and unfruitful: Jer 17:6; Eze 47:11. The valley of, celebrated for victories: 2Sa 8:13; 2Ki 14:7; 1Ch 18:12. MIRACLES CONNECTED WITH: Lot's wife turned into a pillar of: Ge 19:26. Elisha healed the bad water with: 1Ki 2:21. Places sown with, to denote perpetual desolation: Jg 9:45. Liberally afforded to the Jews after the captivity: Ezr 6:9; 7:22. ILLUSTRATIVE: Of saints: Mt 5:13. Of grace in the heart: Mr 9:50. Of wisdom in speech: Col 4:6. (Without savor,) of graceless professors: Mt 5:13; Mr 9:50. (Pits of,) of desolation: Zep 2:9. (Salted with fire,) of preparation of the wicked for destruction: Mr 9:49'.

Thompson Chain Topics provides links for the word salt as: 'General References to: Ge 19:26; Le 2:13; Nu 18:19; 2Ki 2:20; Ezr 6:9. Pillar of: Pillar of, Lot's wife became: Ge 19:26; Lu 17:32. Sea: (DEAD SEA, also called Salt Sea) Ge 14:3; Nu 34:3; De 3:17; 4:49; Jos 3:16; 15:5; Joe 2:20; Zec 14:8'.

Please see the note for 1Corinthians C10S16 about the word sacrifice. The functional definition for this word is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and every. Le 2:13; Eze 43:24'.

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C9-S48 (Verse 50) The spiritual precept to consider.

Equivalent Section: The spiritual truth.

Salt is good:

Equivalent Section: The consequence of this spiritual loss.

but if the salt have lost his saltness,
wherewith will ye season it?

Basically, if we do not produce the symbolic meaning of salt with our life, then our life is useless to God and He wasted His salvation on us. Luke 14:34-35 says: Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear. That makes the uselessness of a saved person without God's testimony clearer than our account in Mark's Gospel.

Please see the note for Mark 9:49 about the word salt. The functional definition for this word is: 'Salt has several properties, as seen in the word definitions for the note above. The best known properties are that it enhances favor so long as there is not too much, it preserves food and it helps healing by stopping corruption through purification. In this sentence, it is used for a symbolic meaning'.

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: 'is good. Job 6:6; Mt 5:13; Lu 14:34-35
Have salt. Eph 4:29; Col 4:6
General references. exp: Eze 15:3; Ro 12:18.'.

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C9-S49 (Verse 50) The spiritual command.

Have salt in yourselves,
and have peace one with another.

This sentence concludes all of the lessons of this chapter. This is the end result which God wants spiritual maturity to produce in the lives of all saved people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have peace. Ps 34:14; 133:1; Joh 13:34-35; 15:17-18; Ro 12:18; 14:17-19; 2Co 13:11; Ga 5:14-15,22; Eph 4:2-6,31-32; Php 1:27; 2:1-3; Col 3:12; 2Ti 2:22; Heb 12:14; Jas 1:20; 3:14-18; 1Pe 3:8
General references. exp: Eze 15:3; Ro 12:18.'.

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Mark Chapter 10

Links to sentences in this chapter:

C10-S1 (Verse 1), C10-S2 (Verse 2), C10-S3 (Verse 2), C10-S4 (Verse 3), C10-S5 (Verse 4), C10-S6 (Verse 5), C10-S7 (Verse 6), C10-S8 (Verse 7-8), C10-S9 (Verse 9), C10-S10 (Verse 10), C10-S11 (Verse 11), C10-S12 (Verse 12), C10-S13 (Verse 13), C10-S14 (Verse 14), C10-S15 (Verse 15), C10-S16 (Verse 16), C10-S17 (Verse 17), C10-S18 (Verse 18), C10-S19 (Verse 18), C10-S20 (Verse 19), C10-S21 (Verse 20), C10-S22 (Verse 21), C10-S23 (Verse 22), C10-S24 (Verse 23), C10-S25 (Verse 23), C10-S26 (Verse 24), C10-S27 (Verse 25), C10-S28 (Verse 26), C10-S29 (Verse 27), C10-S30 (Verse 28), C10-S31 (Verse 29-30), C10-S32 (Verse 31), C10-S33 (Verse 32), C10-S34 (Verse 32-34), C10-S35 (Verse 35), C10-S36 (Verse 36), C10-S37 (Verse 37), C10-S38 (Verse 38), C10-S39 (Verse 38), C10-S40 (Verse 39), C10-S41 (Verse 39-40), C10-S42 (Verse 41), C10-S43 (Verse 42), C10-S44 (Verse 43-44), C10-S45 (Verse 45), C10-S46 (Verse 46), C10-S47 (Verse 47), C10-S48 (Verse 48), C10-S49 (Verse 49), C10-S50 (Verse 49), C10-S51 (Verse 50), C10-S52 (Verse 51), C10-S53 (Verse 51), C10-S54 (Verse 52), C10-S55 (Verse 52).

Chapter Summary.

Theme: Eternal spiritual rewards versus temporary physical rewards.

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. Matthew 19:1-12 has a matching account.

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

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

That led to Peter asking about our heavenly rewards which Jesus explained in Mark 10:28-31 and Luke 18:28-30. We see doctrine similar to the answer from Jesus in Matthew 19:28-30; Luke 22:28-30 and Hebrews 11:24-26, although the details are different.

In Mark 10:32-34 Jesus, again, explains what will happen to Him when they go to Jerusalem. Matthew 20:17-19 and Luke 18:31-34 tell the same things, and that the telling happened on the same trip, but may actually be different, repeated, messages from Jesus to His disciples.

Jesus explained how to get the greatest position in His kingdom in Mark 10:42-45 and Luke 22:25-30. Related lessons are found in Matthew 5:12-19 and Luke 6:2. In addition, the lesson on little children, which started in Matthew 18:1, is tied into this lesson. Therefore, we see the tie-back to an earlier lesson of this chapter.

We read about Jesus healing two blind men Matthew 20:29-43; Mark 10:46-52 and Luke 18:35-43.

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Matthew 19; Mark 10 and Luke 18 are all similar in that they tell stories which compare the fruit of a truly saved person, who has a changed life, to the false hope in works of fleshly religion. In Matthew 19:23-26; Mark 10:24-27 and Luke 18:24-27, we have answers from Jesus on the same doctrine. All three gospels give almost identical accounts of these answers. Please see the note under Mark 10:18 for the details on the first. Please see the note under Mark 10:23 for the details on the second. Please see the note under Mark 10:28 for the details on the third.

With the question about divorce, people wanted the right to eliminate physical suffering instead of accepting the suffering for eternal spiritual rewards. Then with the little children, Jesus is explaining the attitude that we need to have in order to receive eternal spiritual rewards. After that we have two segments which contrast working for temporary physical rewards versus working for eternal spiritual rewards. We also have a section speaking about how to get eternal spiritual positions, which are part of the rewards offered by God. Our chapter ends with the healed blind man following Jesus. Symbolically, Jesus wants to heal all of our spiritual blindness. This is the response that God wants all people to have.

When Jesus explained God's opinion about little children, it shocked His disciples because this was opposite of much of the thinking which they were raised with. Children were not considered valuable until they could work and help the family. Now, Jesus is telling them to change their attitude about the value of little children. In addition to what our chapter says, in Matthew 18:3 Jesus said: Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Also, in John 13:13, Jesus said: Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Then, in John 13:33, Jesus said: Little children, yet a little while I am with you, which shows that the eleven had done what was required in order to enter into the kingdom of heaven.

When Jesus explained about inheriting eternal life, we see it reported in Mark and two places in Luke. Apparently, one explanation was not sufficient because His explanation went so much against what the religious Jews taught. Following up on those lessons, Jesus explained about riches in this world, in this chapter and Luke 18:18-27. However, in Luke 10:38-42, Jesus explained how Mary hath chosen that good part because she concentrated on learning about eternity while Martha concentrated on serving the Lord in this world. While being a different lesson, it also taught the difference in relative value between the spiritual and the physical.

After the lesson on riches, which went totally against what the disciples had learned previously, Peter asked about their reward for serving God's kingdom. The Jews taught that our heavenly rewards were based upon out present Earthly rewards and Jesus just totally changed the perspective about Earthly rewards. Therefore, the heavenly rewards, which were supposed to be based upon out present Earthly rewards, must also have a different basis for earning them. This question from Peter was reasonable and Jesus answered it in Mark 10:28-31.

After these lessons, we read about Jesus taking the twelve to Jerusalem and, on the way, telling them, again, that he will die and rise from the dead. He is trying to get them to see that even the price of death in this physical world is worth paying in order to inherit the kingdom of God. However, once more, this doctrine was too hard for them to accept so they didn't even try to understand what Jesus taught.

As a result of their nonbelief, the disciples did not try to understand and, instead, James and John tried to change the subject and tried to secure their position in the kingdom of Christ and Jesus questions them about their paying the price and then explains that it is not His decision to make. That caused the others to be upset with James and John. Therefore, Jesus explained how to get the greatest position in 10:42-45.

After this, we are told that they went to Jericho, on the way to Jerusalem, where Jesus healed two blind men but only Bartimaeus is mentioned by Mark because he followed Jesus.

Hopefully, with this explanation, the reader sees how all of the incidents, reported in this chapter, support the theme given above.

C10-S1: Where Jesus went next.
C10-S2: The Pharisees came to pick another doctrinal fight.
C10-S3: The Pharisees tempted Jesus.
C10-S4: Jesus asked them a question based in the law.
C10-S5: What is in the law of Moses.
C10-S6: Why Moses allowed something different from God's plan.
C10-S7: The difference of God's plan.
C10-S8: Quote scripture.
C10-S9: Specify God's conclusion.
C10-S10: The disciples asked for clarification.
C10-S11: The answer from Jesus about divorce and remarriage.
C10-S12: No difference if a woman or man do it.
C10-S13: The disciples made a mistake about children.
C10-S14: The reaction by Jesus.
C10-S15: Precept stated.
C10-S16: Jesus blessed the children.
C10-S17: Jesus is asked a doctrinal question.
C10-S18: Jesus responds with a question to make the man think.
C10-S19: Jesus explains the doctrine behind the question.
C10-S20: Jesus quotes scripture.
C10-S21: The man claims to have never sinned.
C10-S22: Jesus loves the man with the truth.
C10-S23: The man left lost.
C10-S24: Jesus explains his problem.
C10-S25: The reaction by the disciples.
C10-S26: Jesus explains the basis of the doctrine.
C10-S27: An analogy to explain the truth.
C10-S28: The reaction by the disciples.
C10-S29: Trust God, not men.
C10-S30: Peter asks about their eternal reward.
C10-S31: Rewards promised.
C10-S32: God's order is often opposite of man's order.
C10-S33: Jesus led while the disciples dealt with their reactions.
C10-S34: Jesus will be killed and rise from the dead.
C10-S35: James and John change the subject.
C10-S36: Jesus asks what they want.
C10-S37: James and John make their request.
C10-S38: Jesus responds to the request.
C10-S39: Jesus adds to His question of their resolve.
C10-S40: They answer Jesus.
C10-S41: Jesus answers them.
C10-S42: The other disciples were upset with James and John.
C10-S43: Jesus says the common practice in the world.
C10-S44: Jesus says that it will be different for saved people.
C10-S45: Jesus explains that He is our example.
C10-S46: The incident in Jericho.
C10-S47: Blind Bartimaeus begged for mercy.
C10-S48: Blind Bartimaeus refused to be dissuaded.
C10-S49: Jesus called for him.
C10-S50: People told blind Bartimaeus the good news.
C10-S51: Blind Bartimaeus went to Jesus.
C10-S52: Jesus made him voice his request publically.
C10-S53: He voiced his request.
C10-S54: Jesus fulfills his request.
C10-S55: The results.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-12. Christ disputes with the Pharisees touching divorcement:
13-16. blesses the children that are brought unto him;
17-22. resolves a rich man how he may inherit life everlasting;
23-27. tells his disciples of the danger of riches;
28-31. promises rewards to them that forsake any thing for the gospel;
32-34. foretells his death and resurrection;
35-45. bids the two ambitious suitors to think rather of suffering with him;
46-52. and restores to Bartimaeus his sight.'.

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C10-S1 (Verse 1) Where Jesus went next.

Equivalent Section: He switched to the side of the Jordan where Jericho was.

And he arose from thence,
and cometh into the coasts of Judaea by the farther side of Jordan:

Equivalent Section: Jesus taught the people who came to Him.

First Step: People came to Him again.

and the people resort unto him again;

Second Step: Jesus taught them.

and,
as he was wont,
he taught them again.

Back in C9-S35 we were told that Jesus came to Capernaum: and being in the house He taught the twelve separate from other people. Our current chapter adds to that account by stating with: And he arose from thence, and cometh into the coasts of Judaea by the farther side of Jordan. Thus, our sentence and chapter start by telling us where these events happened.

In our Second Equivalent Section, we are told what he did there. The people came to Him and as His habit was (wont), he taught them again. Please pay attention to how often the Gospel accounts tell us that Jesus taught. This is a different process than preaching and it accomplishes different results. People have to have knowledge before God can use that knowledge to give them understanding and, as Psalms 119:34 says: Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.. Preachers preach their heart out, but are against teaching, and wonder why their people don't live righteously.

We find forms of the word arose occurring 173 times in 169 verses of the Bible, 53 times in 52 verses of the New Testament and, in the Gospel of Mark: Mark 2:12; Mark 2:14; Mark 4:37; Mark 4:39; Mark 5:42; Mark 7:24; Mark 9:27; Mark 10:1; Mark 14:57. Webster's 1828 defines this word as: 'The past or preterit tense of the verb, to arise'. We find forms of the word arise occurring 161 times in 159 verses of the Bible, 33 times in the New Testament and, in the Gospel of Mark: Mark 2:9; Mark 2:11; Mark 4:17; Mark 5:41. Webster's 1828 defines this word as: '1. To ascend, mount up or move to a higher place; as, vapors arise from humid places. 2. To emerge from below the horizon; as, the sun or a star arises or rises. 3. To get out of bed; to leave the place or state of rest; or to leave a sitting or lying posture. The king arose early and went to the den. Dan. 6. 4. To begin; to spring up; to originate. A persecution arose about Stephen. Act. 11. 5. To revive from death; to leave the grave. Many bodies of saints arose. Math. 27. Figuratively, to wake from a state of sin and stupidity; to repent. Arise from the dead, and Christ shall give thee life. Eph. 5. 6. To begin to act; to exert power; to move from a state of inaction. 7. To appear, or become known; to become visible, sensible or operative. To you shall the sun of righteousness arise. Math. 4. 8. To be put in motion; to swell or be agitated; as, the waves arose. 9. To be excited or provoked; as, the wrath of the king shall arise. 10. To emerge from poverty, depression or distress. By whom shall Jacob arise? for he is small. Amos 7. 11. To appear in a particular character; to enter upon an office. There arose a new king who knew not Joseph. Ex. 1. 12. To begin sedition, insurrection, or mutiny; as, the men arose, or rose upon their officers. 13. To invade, assault or begin hostility; followed by against. When he arose against me, I caught him by the beard. 1Sam. 17. In this sense, the word against really belongs to the verb, and is necessary to give it this meaning. See Rise, another form of this verb, which has the same signification, and is more generally used in popular language.'.

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

Please see the note for Mark 3:7-8 about the word Jordan. The functional definition for this word is: 'The main river in the Holy Land'.

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

We find forms of the word wont only in: Exodus 21:29; Numbers 22:30; 1Samuel 30:31; 2Samuel 20:18; Daniel 3:19; Matthew 27:15; Mark 10:1; Luke 22:39; Acts 16:13. Webster's 1828 defines this word as: 'WONT, n. Custom; habit; use.
WONT, v.i. To be accustomed or habituated; to be used. A yearly solemn feast she wont to make. Wherewith he wont to soar s high.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A.M. 4033. A.D. 29.
he arose. Mt 19:1-12
by. Joh 10:40; 11:7
he taught. Ec 12:9; Jer 32:33; Joh 18:20'.

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C10-S2 (Verse 2) The Pharisees came to pick another doctrinal fight.

And the Pharisees came to him,
and asked him,
Is it lawful for a man to put away his wife?

Matthew 5:31-32; Matthew 19:1-12 and Mark 10:1-12 deal with a subject that has caused great controversy for almost as long as man has existed. It still causes great controversy and very many books and opinions are written on this subject. I can not cover it fully in this study, and if I could I would skip it altogether. However, since I can't do either, I will only lightly touch on it. Please also note that this subject can not be properly considered without including the instructions of 1Corinthians 7. Please be sure to also look at what is written in that Book Study.

In addition, this subject can not be Biblically considered without also considering the true Biblical meaning of adultery (Adultery) and fornication (1Corinthians C5S1; Galatians C5S20; Ephesians C5S2). I have yet to meet a preacher who uses the true definition for these words that was not taught the truth by me. Most use the definition of adultery which comes from the Pharisees when they picked a doctrinal fight with Jesus over this subject. That alone should make it obvious that popular the definition is wrong. In addition, most people use a definition for fornication which leaves out part of the true Biblical definition. Again, this definition comes from using the method of Satan to define words within God's word.

We have two questions from the Pharisees in this section. The most critical thing about these questions is found in Matthew 19:3 and Mark 10:5 which say The Pharisees also came unto him, tempting him. Please note that in our current chapter the verse combines the current sentence with the next sentence in order to provide the quote just given.

Taking the second part (next sentence) first, we see that they were tempting him. This is what Satan did in Matthew 4:1-11 and Luke 4:1-13. So, we can see that anyone who agrees with their position is doing the work of Satan and can expect to reap the same reward as Satan will reap. No matter what your flesh may want, you can not be right with God and agree with Satan's position on any matter.
The first part is that this was The Pharisees who tempted Jesus. As we have seen all through the gospels, The Pharisees represent fleshly / physical religious righteousness that wars with spiritual righteousness and tried to replace the spiritual with the fleshly / physical religious point of view. No matter what your flesh may want, you can not be right with God and agree with the fleshly / physical religious point of view on any matter.

The two questions that they asked Jesus were:

Is it lawful for a man to put away his wife for every cause? Matthew 19:1-3 and Mark 10:2. It should be obvious from the context and our own culture that they are asking if divorce is lawful and under what conditions does God allow divorce. The answer from Jesus is given below, but look at this question in the light of what they were trying to do.

They were trying to tempting him. They figured that if Jesus said it was lawful, He would offend those that said it was wrong. If He said it was wrong, then He would offend those that wanted divorce. If He said that it was some times right and some times wrong, then they could entangle Him in a religious argument where they could continue to argue about nit-picky details and where he would be sure to offend many people. They weren't interested in knowing the truth, just in destroying His following. However, Jesus used this event to correct religious error.
The fleshly / physical religious point of view, from Satan, says that marriage is a physical thing and that only the physical point of view is to be considered. The answer from Jesus shows the error of that point of view.

Why did Moses then command to give a writing of divorcement, and to put her away? Matthew 19:7 and Mark 10:4. This question resulted from Jesus giving an answer that they didn't expect to their first question.

Since they couldn't get Jesus to offend anyone with His answer, they hoped to claim that Jesus said that Moses was wrong. Since the Jews reverenced Moses so much, such an answer from Jesus was sure to offend Jews.
Satan was again getting his point of view in here because he was pitting the religious point of view against the spiritual point of view. However, we see with Peter and others that when we choose the religious over the word of God, we are following Satan. When we choose the word of God over the religious, we are following God.

The answer from Jesus to their first question has several points to it.

Have ye not read Matthew 19:4. Jesus pointed them to the written word of God. When it comes to marriage and divorce, most people turn to their favorite religious answer and get upset when they are told that what God put into writing is greater. As said above, choosing the religious answer that disagrees with the written word of God is following Satan.
he which made them at the beginning made them male and female

Matthew 19:4 and Mark 10:6. It is God who made us and has the right to tell us how to act. See Jeremiah and the lesson of the potter's wheel and many other places in the Bible that teach this. In this answer, Jesus is pointing people back to God's original purpose. There are lots of religious people that point to this and say that God's primary purpose was sex or reproducing. However, Genesis 2:18 says And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. This is not about sex or reproducing, that came later. Woman was made to be a help meet and so that man should [not] be alone. God created man for fellowship with God and to serve God. So, the woman was made to help the man have fellowship with God and to serve God. Look at what the Bible teaches about companions helping us when we stumble. The primary purpose of woman, according to Genesis 2:18, is so that a man is not alone in serving God and so that he has a help to serve God. Additionally, this verse says that she is a help meet. That means that she is suppose to meet him in every way. Think of cups with handles on the side stacked inside one another. The inside cup does not meet the outside cup all the way around. Now take two plastic pails, remove any label or anything else inside or outside either of them. Now put a little water inside one and then press the other pain inside of the one with water. (The water represents the Holy Ghost.) Now increase heat on the outside and pressure that pushes the two together, like life is supposed to do to a marriage. Now put a single pail next to the combined pails and do the same things to break them. The single pail will break a lot sooner than the combined pails. That is an illustration of what God means by a help meet.
Genesis 5:2 says Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. . Notice that God initially called them both Adam. Yes there were differences in the body (outside and inside), but God called them the same name because God saw them as the same spiritually and He saw them as one flesh (Genesis 2:24; Matthew 19:5-6; Mark 10:8; 1Corinthians 6:16; Ephesians 5:31). Over and over in the Bible, especially in the gospels, we see that man looks on the outside and God looks on the inside. Yes, because of man's sin God put the man over the woman and told her to submit. That only means that the problems we have are due to our own sin. The point is that God sees things from the inside, from a spiritual point of view. God intended us to look at marriage from a spiritual point of view where we see similarities in serving God. Satan and the religious fleshly point of view looks on the outside and magnifies the differences.

For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh.

a. There is a lot said about this and a lot I could say but I will keep it to one simple statement. One flesh does not mean one body. The flesh is more than the body. It includes our emotions, our thinking, our way of life and more. All of these things can be influenced and controlled by the lusts of this world or by God. Marriage is a picture of the relationship between Jesus Christ and the church (Ephesians 5:32). God intended that there be one way of thinking, feeling and everything else involved in the flesh when it comes to a married couple. God intended all of these things to be united in one purpose of serving God. sin divides and goes against God's plan. so long as people seek a religious or physical point of view to their marriage, they will reap the corruption of sin. Simply put, how many marriages have problems about the lust of the flesh (sex and money) and how many have problems about how to serve God while we are in this world?

What therefore God hath joined together, let not man put asunder.

This is the greatest point of misunderstanding. True Biblical marriage has two different contracts enforced by two different courts. Jesus is plainly saying don't let man's court have any say in what you believe is God's decision. When Christians get married, they sign a marriage contract that is enforced by man's court and laws and they swear a spiritual contract before God that is enforced by God's court and God's Law. Just because someone gets a divorce in man's court under man's laws, that doesn't mean that they are divorced under God's laws and in God's court. Look at Mark 10:10-12.
Satan and the religious flesh want to reduce every marriage to a whore's contract (the woman provides sex in exchange for the man providing the equivalent of money) by ignoring the oath and contract enforced by God. Supposedly, most marriage problems in marriages are over sex and money. Those are involved in a whore's contract. The difference between a true marriage and a whore's contract is the oath. When most people are fighting over sex and money, that's pretty strong evidence that that is the main, if not only, basis of their marriage. Matthew 6:33 says But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. . Most fights in marriages are based upon the things in Matthew 6 that Jesus said to put after the kingdom of God, and his righteousness. The kingdom of God, and his righteousness in a marriage are best defined by keeping the spirit of that oath as God would have people keep it. Basically, those that concentrate on serving God by keeping the spirit of their oath should be able to expect God to take care of the other parts of their marriage. Those that follow Satan and concentrate on the parts of marriage that match a whore's agreement should expect trouble and a divorce of one kind or another.

Mark 10:10-12 clearly teach that someone who is divorced under man's laws (put away) and gets remarried commits adultery. However, unlike what most religious people claim, a person who gets divorced in man's court, but does not violate their oath before God, does not commit adultery. Satan and fleshly religion want to reduce marriage to a whore's agreement, and therefore redefine adultery to another form of fornication. I have a whole separate study on Adultery in the Bible and the popular religious definition does not work for many places, especially James 4:4. However, I guarantee that you can replace adultery with 'breaking a spiritual contract (covenant)' and you will retain the same Biblical meaning for every occurrence in the Bible. In Mark 10:10-12, these people commit adultery because their divorce in man's court does not set aside their spiritual contract. Please notice that Jesus said and marry another. Jesus did not say that divorce, by itself, constituted adultery but added the second requirement before divorce, became adultery. The phrase: and marry another constitutes a violation of the marriage vow to keep yourself only to that one person 'till death do you part'.

By the way, the same fleshly religious people who claim that you can end a spiritual marriage because of breaking a fleshly religious rule also claim that you can end eternal salvation by breaking a fleshly religious rule. God equates Biblical marriage to our ongoing personal relationship with Christ, which is true Biblical salvation. The mentioned doctrinal error forces an equating between divorce and losing salvation.

Going back to the original two questions, the second question was in Matthew 19:7 and Mark 10:4. Jesus answered Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so (Mark 19:8 and Matthew 10:5).

The first thing that should be obvious is that Jesus said but from the beginning it was not so. Divorce is not in God's plan. However, after sin and the hardness of your hearts entered, God allowed divorce but restricted the conditions under which it is allowed. People who claim that divorce is never allowed, even in cases of years of felony abuse where one partner is causing permanent physical damage to the other partner, are like the Pharisees who places their religious rules above the love of God. However, I'd like someone to show me how allowing divorce, without remarriage and only in this extreme case, goes against what the Bible truly says when everything in the Bible, on this subject, is considered together. Many people say that God is always against divorce, but this statement from Jesus says that God allowed it. In addition, Isaiah 50:1 and Jeremiah 3:8 say that God Himself divorced Israel. Therefore, those that say that God is always against divorce are Biblically wrong.
Jesus said that divorce was allowed because of the hardness of your hearts. If you read Isaiah 50:1 and Jeremiah 3:8, you will see that this is why God divorced Israel. I believe that any true study of the Bible for why God allows divorce will find a long term, spiritual level hardness of your hearts involved in any reason found.
When God divorced Israel, He cut them off from physical blessings but, according to Romans, kept His spiritual commitment in that they are still God's people. A whole lot of religious writing about marriage and divorce is not Biblical because it does not consider the differences between spiritual and the physical / religious.
When we look at Isaiah and Jeremiah we see that the Jews abused their spiritual relationship with God the Father for several generations with their idolatry (spiritual adultery). However, God did not replace His wife Israel with the Church (bride of the Son). And, God the Father will take His wife back when she finally agrees to remain faithful. Hosea did not divorce his wife until after years of her abusing their marriage relationship with her whoredoms. Again, he remained unmarried and took her back after she agreed to remain faithful. So tell me you hard-hearted religious people, how do your rules explain these Biblical examples when you deny the right of a felony abuse victim to get divorced from their abuser until that abuse changes, especially when the victim remains unmarried. I would remind you that 1John 3:15 says: Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. So, if your religious rules would condemn a brother, or sister, in Christ to a life of torture and, possibly, death, How do you claim that does not constitute Biblical hate? Also, how do you plan on telling God that this verse does not fit you?

With this background, we can consider this verse. Here, Jesus is used because the physical man spoke. However, Jesus is also used because it is in this role that God the Son experiences and understands the weakness of the flesh. Jesus understands and has compassion on our fleshly weaknesses but condemns using them to create a religious excuse for sin.

In Matthew 19:11-12 we have an additional statement that I will comment upon. Those verses say But he said unto them, All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

Some people cannot receive this saying. That is, they cannot understand it or cannot accept the truth of it. So, some will reject what I am going to say next.
A eunuch can not reproduce. However, that does not mean that he can not marry. Remember, the primary purpose of a wife is to have someone who is a help and support in serving God. Many young people can't imagine staying married if something happened to their mate that kept them alive but made sex impossible. However, the truth is that true intimacy is not sex but getting to know how the other person feels and thinks. We do not have sex with God, but when Jesus said that He will profess unto them, I never knew you (Matthew 7:23) Jesus was saying that he never had a personal intimate relationship with the religious person. So the truth is that a spiritual eunuch can be intimate with their mate, which may or may not include sex, even while they cannot reproduce. This is a very important consideration. Many divorces among middle-aged people and older people are due to physical problems causing problems with the ability to satisfy their partner physically. This is not a Biblically allowed reason for divorce and does not prevent a truly intimate relationship.
God added reproduction to the commands of marriage, but they were not part of the initial purpose of marriage according to Genesis. The truth is that most people know married couples who can not produce children. These verses in Matthew say that God made people this way so that they can serve Him in a way that couples with children can't. Childless couples can go to many foreign mission fields that couples with children should not take their children to. A lot of these fields are better served by a couple who can support and comfort each other where a single missionary will probably fail for lack of support. Remember that Jesus sent out people by twos and threes, not as single preachers.
Where the church should be encouraging these couples to serve God in unique situations that they can handle, many of the church are following Satan and the fleshly religious doctrine of the Pharisees. They condemned childless couples like happened to the parents of John the Baptist. Yet the record found in the Bible is that they served God and pleased Him. Preachers and churches that push having and raising children so much that childless couples either leave or go to extreme measures to have children don't understand this truth. If God made them eunuchs, then they are out of the will of God to insist upon having children. If they really want to raise children, there are many orphans who need to be raised in the love of God. Churches and preachers who pressure these God-made eunuch couples are pressuring them to disobey God's will for their personal lives and interfering with their doing the job God actually planned for them to do.

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.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the Pharisees. Mr 8:15; Mt 9:34; 15:12; 23:13; Lu 5:30; 6:7; 7:30; 11:39,53-54; 16:14; Joh 7:32,48; 11:47,57
Is it. Mal 2:16; Mt 5:31-32; 19:3; 1Co 7:10-11'.

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C10-S3 (Verse 2) The Pharisees tempted Jesus.
tempting him.

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. Matthew 19:1-12 has a matching account.

This sentence is added to the prior sentence and explains the motivation of the Pharisees. Please see the note above for more details on how they tried to do this.

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: 'tempting. Mr 8:11; Mt 16:1; 22:35; Joh 8:6; 1Co 10:9 exp: Mt 19:3.'.

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C10-S4 (Verse 3) Jesus asked them a question based in the law.

And he answered and said unto them,
What did Moses command you?

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. Matthew 19:1-12 has a matching account.

Please notice that Jesus turned their question about morals and righteousness to what the Bible literally says. Lots of people want to argue their religious opinion and they have just as much right to their erroneous opinion as you have to your opinion, regardless of how right your opinion might be. However, they do not have a right to disagree with God's word and their doing so, especially if they are a leader of men, directly challenges God to bring judgment upon them and their followers.

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: 'What. Isa 8:20; Lu 10:25; Joh 5:39; Ga 4:21'.

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C10-S5 (Verse 4) What is in the law of Moses.

And they said,
Moses suffered to write a bill of divorcement,
and to put her away.

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. Matthew 19:1-12 has a matching account.

It is interesting that they used the verb suffered in their answer.

The references from the Treasury of Scripture Knowledge, below, should be looked at. In particular, Deuteronomy 24:1-4 contains the phrase because he hath found some uncleanness in her. Back in Mark 7:1-23 we read about the disagreement between the Pharisees, and certain of the scribes and Jesus over defilement with the Pharisees, and certain of the scribes pushing the doctrinal error of religion and Jesus correcting them with the Biblical truth. True Biblical uncleanness was actually worse than true Biblical defilement. However, the Jews added many physical things, such as a failure to do ceremonial washing, to what they called uncleanness and defilement. By doing so, they excused divorce for many things which actually were not allowed by that ruling from Moses that is recorded in Deuteronomy 24:1-4.

Supposedly, there were two different doctrinal camps within the Jewish religious leaders which contended how strictly or loosely the ruling by Moses was to be interpreted. We need to be very careful about trusting historical records kept by men, especially when it affects the doctrine which is supposed to come from only the Word of God as interpreted by the Spirit of God. If we were to truly study and find the true Biblical meaning of uncleanness, we would find that God stresses spiritual things and did not include many of the physical things which the Jews added in order to justify divorce when the true motivation was that the woman no longer stirred the man's fleshly lusts.

Now, look back on their original question in Mark 10:2 and the matching question in Matthew 19:3, which adds the phrase for every cause. If we read what Moses actually wrote in Deuteronomy 24:1-4, then there can be no honest debate with a resounding answer of NO!. However, Jesus realized what their true motivation was. Therefore he gives the answer which we read in the rest of this account. This answer gives the original Biblical reference for marriage and the Biblically recorded motivation of God when He provided a wife. With that said, there is a difference in the order of the sentences between Mark's account and Matthew's account, but both accounts provide the same message. Thus, we see that the order of sentences is not critical when it has no effect upon the message delivered and the doctrine taught.

We find forms of the word bill in: Deuteronomy 24:1; Deuteronomy 24:3; Isaiah 50:1; Jeremiah 3:8; Mark 10:4; Luke 16:6; Luke 16:7. None of the dictionaries, which I have, defines this word. The Biblical definition is: 'a hand written legal document'.

The link for the reference to the word divorce was given at the beginning of this note.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 24:1-4; Isa 50:1; Jer 3:1; Mt 1:19; 5:31-32; 19:7'.

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C10-S6 (Verse 5) Why Moses allowed something different from God's plan.

And Jesus answered and said unto them,
For the hardness of your heart he wrote you this precept.

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. Matthew 19:1-12 has a matching account. Matthew 19:8 matches this sentence.

Here we see Jesus state the motivation for all divorce. I do not say that all divorced people have this motivation because it takes two people to agree to get married but only one to force a divorce. Therefore, we need to be careful to avoid the common practice of judging all divorced people before we know what truly happened in their marriage. Remember that Matthew 7:1-2 told us: Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

An interesting thing to consider is that Jesus tells us that Moses wrote this into the Law and God allowed it to stay. I will leave the reader to consider the implications while I move on.

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

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

Please see the note for Psalms 119 about the word precept. The functional definition for this word is: 'A general concept of right and wrong that never changes for any reason or circumstance, but which also has many applications with the particular application changing depending upon circumstances'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For. De 9:6; 31:27; Ne 9:16-17,26; Mt 19:8; Ac 7:51; Heb 3:7-10'.

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C10-S7 (Verse 6) The difference of God's plan.
But from the beginning of the creation God made them male and female.

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. Matthew 19:1-12 has a matching account. Matthew 19:8 matches this sentence.

This sentence quotes Genesis 1:27.

Our sentence starts with the word But, which connects it to the prior sentence while changing direction. (In Matthew's account these two sentences are presented as a single sentence, a single thought.) Our sentence tells us that God made them male and female, which means that God designed marriage so that each person would have different abilities and different jobs to do even while both are supposed to work together to achieve the same goals within this world. (That is what is meant by one flesh.)

What we see here is that Jesus tells us to look at God's design and plan and to try to follow God's design and plan. What we see is a sinful world where people are going far from God's design and plan with things like 'same-sex marriage'. If we truly look at the results of these sinful life-styles we see that people demand to have their own way, thinking that their demands will being them happiness, even while they drug themselves into oblivion because of their unhappiness. Look at the violence and subside rates of these 'alternate life-styles' and see the true results of demanding that God accept our sinful life-styles.

By choosing to quote the verse which uses the terms male and female, Jesus is emphasizing the fact that neither of them can do the job without the other. That is, it is not about what the lusts of our flesh desires but it is about accomplishing the job which God created us to be able to do. Since precreation requires male and female, and divorce is mainly about fulfilling the lusts of the flesh, Jesus is emphasizing their wrong motivation in this doctrinal argument.

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

Please see the note for Colossians 1:9-17 about the word created. The functional definition for this word is: 'Formed from nothing; caused to exist; produced; generated; invested with a new character; formed into new combinations, with a peculiar shape, constitution and properties; renewed'. Please also see the note for Colossians C1S3 about the word creature.

We find forms of the word male occurring 78 times in 77 verses of the Bible and, in the New Testament, in: Matthew 19:4; Mark 10:6; Luke 2:23; Galatians 3:28. Webster's 1828 defines this word as: 'Among animals, one of the sex whose office is to beget young; a he-animal. 1. In botany, a plant of flower which produces stamens only, without pistils. 2. In mechanics, the screw whose threads enter the grooves or channels of the corresponding part or female screw'.

We find forms of the word female in: Genesis 1:27; Genesis 5:2; Genesis 6:19; Genesis 7:2; Genesis 7:3; Genesis 7:9; Genesis 7:16; Leviticus 3:1; Leviticus 3:6; Leviticus 4:28; Leviticus 4:32; Leviticus 5:6; Leviticus 12:7; Leviticus 27:4-7; Numbers 5:3; Deuteronomy 4:16; Deuteronomy 7:14; Matthew 19:4; Mark 10:6; Galatians 3:28. Webster's 1828 defines this word as: '1. Among animals, one of that sex which conceives and brings forth young. 2. Among plants, that which produces fruit; that which bears the pistil and receives the pollen of the male flowers '.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the beginning. Ge 1:1; 2Pe 3:4
God. Ge 1:27; 2:20-23; 5:2; Mal 2:14-16'.

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C10-S8 (Verse 7-8) Quote scripture.

Equivalent Section: Quote what Adam said.

First Step: Quote scriptural cause.

For this cause shall a man leave his father and mother,
and cleave to his wife;

Second Step: Quote short-term scriptural result.

And they twain shall be one flesh:

Equivalent Section: Quote what God said.

so then they are no more twain,
but one flesh.

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. Matthew 19:1-12 has a matching account. Matthew 19:4-5 matches this sentence.

This sentence quotes Genesis 2:24. That verse is also quoted in Matthew 19:4-5 and Ephesians 5:31. It is especially important to consider the context of this quote in Ephesians as that chapter has direct commandments for saved people concerning the related doctrine.

The emphasis of this sentence is the phrase one flesh. (We see it in both Equivalent Sections.) That phrase, obviously, does not mean one body but is emphasizing that the two are to have a single goal in this life, the same desires for this life, the agreed upon single plan for achieving the goals of this life.

Our Second Equivalent Section (so then they are no more twain, but one flesh) makes it clear that God considers the married couple to be one unit. Therefore, God will do what He can to increase that unity if they both truly seek God's help in their marriage. In addition, there are spiritual considerations such as 1Corinthians 7:14 (For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.) Thus, because God considers a married couple to be one flesh, God extends the blessings of the saved person to the lost mate and to the children. Thus, there is more than sex and procreation involved here, especially from God's perspective.

Since the one flesh involves our mind, our will, our emotions and everything else involved in dealing with this world, there is more than sex and procreation involved. Indeed, God did not make woman for sex and procreation, but to be an help meet (Genesis 2:18). Yes, sex and procreation involved, but they were not the primary reason for God to create woman. Therefore, while very important, sex and procreation are not the primary reason for marriage. I personally believe that there would be far less divorce if married couples put their worship and service to God, as a single unit, above sex and procreation involved. That said, I know a lot of people will disagree with me even while they can not say how to lower the percentage of divorce among couples who claim to be saved.

The prior sentence made it clear that this was God's plan from the beginning of the creation. The next sentence carries an implied judgment from God upon anyone who works against God's plan from the beginning of the creation. Those sentences provide the context of this sentence and are required to be considered in order to properly interpret this sentence. In addition, the use of the phrase: from the beginning of the creation, along with the quote used, brings into context all of God's plan as found within Genesis. With that said, I will leave it to preachers to provide all of the various applications which can be found within those contextual references.

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 Romans C12S7 about the word cleave. The functional definition for this word is: 'To stick; to adhere; to hold to'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. The functional definition for this word is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 2:24; Mt 19:5-6; Eph 5:31
one flesh. 1Co 6:16; Eph 5:28
General references. exp: Eph 5:31.'.

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C10-S9 (Verse 9) Specify God's conclusion.

What therefore God hath joined together,
let not man put asunder.

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. Matthew 19:1-12 has a matching account. Matthew 19:6 matches this sentence.

This verse is quoted at most marriages which are even influenced by 'Christian' beliefs. From the divorce rate for people who claim to be saved and from all others, the meaning, and implied warning, are totally ignored.

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

Please see the note for 1Corinthians 6:26 about the word join. The functional definition for this word is: 'To set or bring one thing in contiguity with another'.

Please see the note for Mark 5:2-4 about the word asunder. Webster's 1828 defines this word as: 'Apart; into parts; separately; in a divided state. The Lord hath cut asunder the cords of the wicked. Ps. 129'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 7:1-3; 1Ch 7:10-13'.

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C10-S10 (Verse 10) The disciples asked for clarification.
And in the house his disciples asked him again of the same matter.

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. Matthew 19:1-12 has a matching account. Matthew 19:10 matches this sentence but does not tell us that they waited until they were in the house.

Jesus spoke clearly enough and quoted scripture which they could read and pray about. His disciples asked him again of the same matter because His doctrine went against the traditional religious teaching that they had heard all of their life. The major difference between his disciples and the other Jews is that they asked him about the difference in doctrines and accepted His teaching. The majority of the Jews did what most religious people do today and rejected His doctrine without searching the scripture to see what God's word truly says. And, just like those Jews, most religious people bring God's curse upon themselves and their children because of their refusal to verify the doctrine which they accept as God's true doctrine.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 4:10; 9:28,33'.

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C10-S11 (Verse 11) The answer from Jesus about divorce and remarriage.

And he saith unto them,
Whosoever shall put away his wife,
and marry another,
committeth adultery against her.

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. This sentence uses the phrase shall put away his wife to mean divorce. Matthew 19:1-12 has a matching account. Matthew 19:9 and Luke 16:18 match this sentence.

Please use the link in the sentence outline, above, to look at the note for this sentence in the Word Study on Adultery. The true Biblical meaning is different from what most people believe and that difference leads many people into doctrinal error. Please also look at the definition and the more general notes at the beginning of that Word Study. Basically, as proven there, adultery is a spiritual sin of the heart. The claim that it is a sexual sin was the basis of religious people picking a doctrinal fight with Jesus (John 8:4). That fact alone should be enough to prove that it is a wrong definition.

While most people concentrate on the phrase put away (divorce) or the phrase committeth adultery, the phrase and marry another is just as critical for avoiding doctrinal error.

Many people judge anyone divorced as if they had married another even when they haven't. Many people assume that any divorced person who is not remarried must be guilty of fornication. Many people assume that any divorced person must have done something to cause the divorce even if that person is the victim of abuse which caused permanent physical damage. The people who judge other saved people wrongly then wonder why God is not blessing their life.

We find forms of the word marry occurring 58 times in 50 verses of the Bible and, in the New Testament, in: Matthew 5:32; Matthew 19:9; Matthew 19:10; Matthew 22:24; Matthew 22:25; Matthew 22:30; Matthew 24:38; Mark 2:22; Mark 6:17; Mark 10:11; Mark 10:12; Mark 12:25; Luke 14:20; Luke 16:18; Luke 17:27; Luke 20:34-35; Romans 7:3; Romans 7:4; 1Corinthians 7:8 1Corinthians 7:9; 1Corinthians 7:10; 1Corinthians 7:28; 1Corinthians 7:33; 1Corinthians 7:34; 1Corinthians 7:36; 1Corinthians 7:38; 1Corinthians 7:39; 1Timothy 4:3; 1Timothy 5:11; 1Timothy 5:14. Webster's 1828 defines this word as: '1. To unite in wedlock or matrimony; to join a man and woman for life, and constitute them man and wife according to the laws or customs of a nation. By the laws, ordained clergymen have a right to marry persons within certain limits prescribed. Tell him he shall marry the couple himself. 2. To dispose of in wedlock. Mecaenas told Augustus he must either marry his daughter Julia to Agrippa, or take away his life. In this sense, it is properly applicable to females only. 3. To take for husband or wife. We say, a man marries a woman; or a woman marries a man. The first was the original sense,but both are now well authorized. 4. In Scripture, to unite in covenant, or in the closest connection. Turn, O backsliding children, saith Jehovah, for I am married to you. Jer.3.
MAR'RY, v.i. To enter into the conjugal state; to unite as husband and wife; to take a husband or a wife. If the case of the man be so with his wife, it is not good to marry. Matt.19. I will therefore that the younger women marry. 1 Tim.5'.

We find forms of the word marriage occurring 22 times in 21 verses of the Bible and, in the New Testament, in: Matthew 22:2; Matthew 22:4; Matthew 22:9; Matthew 22:30; Matthew 24:38; Matthew 25:10; Mark 12:25; Luke 17:27; Luke 20:34-35; John 2:1-2; 1Corinthians 7:38; Hebrews 13:4; Revelation 19:7; Revelation 19:9. Easton's Bible Dictionary defines this word as: 'was instituted in Paradise when man was in innocence (Ge 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Mt 19:4-5). It is evident that monogamy was the original law of marriage (Mt 19:5; 1Co 6:16). This law was violated in after times, when corrupt usages began to be introduced (Ge 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Ge 16:1-4; 22:21-24; 28:8-9; 29:23-30, etc.). Polygamy was acknowledged in the Mosaic law and made the basis of legislation, and continued to be practised all down through the period of Jewish histroy to the Captivity, after which there is no instance of it on record.
It seems to have been the practice from the beginning for fathers to select wives for their sons (Ge 24:3; 38:6). Sometimes also proposals were initiated by the father of the maiden (Ex 2:21). The brothers of the maiden were also sometimes consulted (Ge 24:51; 34:11), but her own consent was not required. The young man was bound to give a price to the father of the maiden (Ge 31:15; 34:12; Ex 22:16-17; 1Sa 18:23,25; Ru 4:10; Ho 3:2) On these patriarchal customs the Mosaic law made no change.
In the pre-Mosaic times, when the proposals were accepted and the marriage price given, the bridegroom could come at once and take away his bride to his own house (Ge 24:63-67). But in general the marriage was celebrated by a feast in the house of the bride's parents, to which all friends were invited (Ge 29:22,27); and on the day of the marriage the bride, concealed under a thick veil, was conducted to her future husband's home.
Our Lord corrected many false notions then existing on the subject of marriage (Mt 22:23-30), and placed it as a divine institution on the highest grounds. The apostles state clearly and enforce the nuptial duties of husband and wife (Eph 5:22-33; Col 3:18-19; 1Pe 3:1-7). Marriage is said to be "honourable" (Heb 13:4), and the prohibition of it is noted as one of the marks of degenerate times (1Ti 4:3).
The marriage relation is used to represent the union between God and his people (Isa 54:5; Jer 3:1-14; Ho 2:9,20). In the New Testament the same figure is employed in representing the love of Christ to his saints (Eph 5:25-27). The Church of the redeemed is the "Bride, the Lamb's wife" (Re 19:7-9)'.

Nave's Topical Bible provides links for the word marriage as: 'Consanguinous, Abraham and Sarah: Ge 11:29; 12:13; 20:3,9-16. Isaac and Rebekah: Ge 24:3-4,67; 28:2. Jacob and his wives: Ge 29:15-30. See below, in the elaborated text Levirate (the brother required to marry a brother's widow): Ge 38:8,11; De 25:5-10; Ru 4:5; Mt 22:24; Mr 12:19-23; Lu 20:28. Parents contract for their children: Hagar selects a wife for Ishmael: Ge 21:21. Abraham for Isaac: Ge 24 Laban arranges for his daughters' marriage: Ge 29 Samson asks his parents to procure him a wife: Jg 14:2. Parents' consent requires in the Mosaic law: Ex 22:17. Presents given to parents to secure their favor: Ge 24:53; 34:12; De 22:29; 1Sa 18:25; Ho 3:2. Nuptial feasts: Ge 29:22; Jg 14:12; Es 2:18; Mt 22:11-12. Jesus present at: Joh 2:1-5. Ceremony attested by witnesses: Ru 4:1-11; Isa 8:1-3. The groom exempt one year from military duty: De 24:5. Bridal ornaments: Isa 49:18; Jer 2:32. Bridal presents: Ge 24:53; Ps 45:12. A herald preceded the bridegroom: Mt 25:6. Wedding robes adorned with jewels: Isa 61:10. Wives obtained: By purchase: Ge 29:20; Ru 4:10; Ho 3:2; 12:12: . By kidnapping: Jg 21:21-23. Given by Kings: 1Sa 17:25; 18:17,21. Daughters given in, as rewards of valor: Jg 1:12; 1Sa 17:25; 18:27. Wives taken by edict: Es 2:2-4,8-14. David gave one hundred Philistine foreskins for a wife: 2Sa 3:14. Wives among the Israelites must be Israelites: Ex 34:16; De 7:3-4; 1Ch 23:22; Ezr 9:1-2,12; Ne 10:30; 13:26-27; Mal 2:11; 1Co 7:39; 2Co 6:14. Betrothal a quasi-marriage: Mt 1:18; Lu 1:27. Betrothal made with the spirit: Eze 16:8. Celibacy deplored: Jg 11:38; Isa 4:1; Jer 16:9. Advised: 1Co 7:7-8,24-40. Obligations under, inferior to duty to God: De 13:6-10; Mt 19:29; Lu 14:26. Not binding after death: Mt 22:29-30; Mr 12:24-25. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 2:23-24; Ex 22:16-17; Le 18:6-18; 20:14,17,19-21; 21:1,7,13-15; Nu 36:8; De 21:10-14; 24:1-5; Pr 18:22; 21:9,19; Jer 29:6; Ho 2:19-20; Mal 2:13-16; Mt 5:31-32; Mr 6:17-18; 10:2-12; Mt 19:2-9; Lu 16:18; Ro 7:1-3; 1Co 6:16; 7; 9:5; 11:11-12; 1Ti 3:2,12; 4:1,3; 5:14; Heb 13:4. FIGURATIVE: Isa 54:5; 62:4-5; Jer 3:14; 31:32; Ho 1:2; 2:19-20; Eph 5:30-32; Re 19:7-9. Parables from: Mt 22:2; 25:1-10'.

Torrey's Topical Textbook provides links for the word marriage as: 'Divinely instituted: Ge 2:24. A covenant relationship: Mal 2:4. DESIGNED FOR: The happiness of man: Ge 2:18. Increasing the species: Ge 1:28; 9:1. Raising up godly seed: Mal 2:15. Preventing fornication: 1Co 7:2. The expectation of the promised seed of the woman an incentive to, in the early age: Ge 3:15; 4:1 (marg.). Lawful in all: 1Co 7:2,28; 1Ti 5:14. Honorable for all: Heb 13:4. Should be only in the Lord: 1Co 7:39. EXPRESSED BY: Joining together: Mt 19:6. Making affinity: 1Ki 3:1. Taking to wife: Ex 2:1. Giving daughters to sons, and sons to daughters: De 7:3; Ezr 9:12. Indissoluble during the joint lives of the parties: Mt 19:6; Ro 7:2-3; 1Co 7:39. Early introduction of polygamy: Ge 4:19. Contracted in patriarchal age with near relations: Ge 20:12; 24:24; 28:2. Often contracted by parents for children: Ge 24:49-51; 34:6,8. Should be with consent of parents: Ge 28:8; Jg 14:2-3. Consent of the parties necessary to: Ge 24:57-58; 1Sa 18:20; 25:41. Parents might refuse to give their children in: Ex 22:17; De 7:3. THE JEWS: Forbidden to contract, with their near relations: Le 18:6. Forbidden to contract with idolaters: De 7:3-4. Often contracted with foreigners: 1Ki 11:1; Ne 13:23. Sometimes guilty of polygamy: 1Ki 11:1,3. Careful in contracting for their children: Ge 24:2; 28:1-2. Betrothed themselves some time before: De 20:7; Jg 14:5,7-8. Contracted when young: Pr 2:17; Joe 1:8. Often contracted, in their own tribe: Ex 2:1; Nu 36:6-13; Lu 1:5,27. Obliged to contract with a brother's wife who died without seed: De 25:5; Mt 22:24. Considered being debarred from, a reproach: Isa 4:1. Considered being debarred from, a cause of grief: Jg 11:38. Often punished by being debarred from: Jer 7:34; 16:9; 25:10. Were allowed divorce from, because of hardness of their hearts: De 24:1; Mt 19:7-8. Exempted from going to war immediately after: De 20:7. Priest not to contract, with divorced or improper person: Le 21:7. The high priest not to contract, with a widow or a divorced or profane person: Le 21:14. Contracted at the gate and before witnesses: Ru 4:1,10-11. Modes of demanding women in: Ge 24:3; 34:6,8; 1Sa 25:39-40. Elder daughters usually given in, before the younger: Ge 29:26. A dowry given to the woman's parents before: Ge 29:18; 34:12; 1Sa 18:27-28. CELEBRATED: With great rejoicing: Jer 33:11; Joh 3:29. With feasting: Ge 29:22; Jg 14:10; Mt 22:2-3. For seven days: Jg 14:12. A benediction pronounced after: Ge 24:60; Ru 4:11-12. THE BRIDE. Received presents before: Ge 24:53. Given a handmaid at: Ge 24:59; 29:24,29. Adorned with jewels for: Isa 49:18; 61:10. Gorgeously apparelled: Ps 45:13-14. Attended by bridesmaids: Ps 45:9. Stood on the right of bridegroom: Ps 45:9. Called to forget her father's house: Ps 45:10. THE BRIDEGROOM: Adorned with ornaments: Isa 61:10. Attended by many friends: Jg 14:11; Joh 3:29. Presented with gifts: Ps 45:12. Crowned with garlands: Song 3:11. Rejoiced over the bride: Isa 62:5. Returned with the bride to his house at night: Mt 25:1-6. Garments provided for guests at: Mt 22:12. Infidelity of those contracted in, punished as if married: De 22:23-24. ILLUSTRATIVE OF: God's union with the Jewish nation: Isa 54:5; Jer 3:14; Ho 2:19-20. Christ's union with His church: Eph 5:23-24,32'.

Thompson Chain Topics provides links for the word marriage as: 'Commended: Pr 18:22; Jer 29:6; 1Ti 3:12; 5:14; Heb 13:4. Solemn Obligations of: Ge 2:24; Mt 5:32; Mr 10:7,9; Ro 7:2; 1Co 7:10-11. With the Heathen Forbidden: Ge 24:3; 28:1; De 7:3; Jos 23:12; Ezr 9:12; Ne 13:25. Figurative of God's Union with the Church: Isa 54:5; 62:5; Jer 3:14; Ho 2:19; Mt 22:2; 25:10; Re 19:7. Of Kinsman's Widow: De 25:5; Ru 3:9; 4:10; Mt 22:24 Sacred: Ge 2:24; Mt 5:32; Mr 10:7,9; Ro 7:2; 1Co 7:10-11'.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition for this word is: 'To give in trust; to put into the hands or power of another; to entrust'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Whosoever. Mt 5:31-32; 19:9; Lu 16:18; Ro 7:3; 1Co 7:4,10-11; Heb 13:4
General references. exp: Ex 20:14; Lu 16:18; 1Co 7:4.'.

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C10-S12 (Verse 12) No difference if a woman or man do it.

And if a woman shall put away her husband,
and be married to another,
she committeth adultery.

In Mark 10:1-12 Jesus answers questions about divorce. Please see the note for Mark 10:2 about the word divorce. Matthew 19:1-12 has a matching account.

This sentence is the same as the prior sentence except that the roles of the man and woman are reversed. This lets us know that God makes no difference between the man and the woman in this matter. Please see the note above for more details.

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 1Corinthians C9S26 about the word commit. The functional definition for this word is: 'To give in trust; to put into the hands or power of another; to entrust'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Ex 20:14; Lu 16:18; 1Co 7:4.'.

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C10-S13 (Verse 13) The disciples made a mistake about children.

Equivalent Section: People brought their children to Jesus.

And they brought young children to him,
that he should touch them:

Equivalent Section: The disciples rebuked the parents.

and his disciples rebuked those that brought them.

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

Our sentence starts with the word And, which means it is added to the prior sentences. Unfortunately, the immediately prior sentences told us about Jesus being in the house with only His disciples where He, apparently, went to end a disagreement with he Pharisees. Therefore, it appears as if he Pharisees and Jesus went back out of the house and our account picks up back where it was before Jesus went into the house.

Here we see that the disciples thought that Jesus was too busy and too important to bother with children. However, He informed them that He, and God the Father, thought that children were very important and that He was not too busy to deal with children.

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

Please see the note for 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: 'they. Mt 19:13-15; Lu 18:15-16
disciples. Mr 10:48; 9:38; Ex 10:9-11; De 31:12-13; Joe 2:16'.

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C10-S14 (Verse 14) The reaction by Jesus.

Equivalent Section: Jesus was much displeased

But when Jesus saw it,
he was much displeased,
and said unto them,
Suffer the little children to come unto me,
and forbid them not:

Equivalent Section: Why.

for of such is the kingdom of God.

In Matthew 18:1-6; Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 Jesus explained God's opinion about little children. In addition to those references, please use the links in the sentence outline, above, to access additional doctrine about this sentence which is in other Studies.

Matthew 19:13-15; Mark 10:13-16 and Luke 18:15-17 are almost identical in their wording and tell us to let little children come to Jesus and that it is required for us to receive the kingdom of God as little children. The Bible makes a difference between the kingdom of God and the kingdom of heaven and men's kingdom and other kingdoms. That is dealt with in the Study accessed with the link above. I will not go into those differences here, but remind the reader to not confuse various kingdoms and what is said about each.

We are told in these verses to receive the kingdom of God as children or as babes. One of the illustrations of being saved is called being born again (John 3). 1Peter 2:2-3 tells us As newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious. A baby may fuss about what it is fed, but it takes it and uses it to grow. These verses are all found after several times that the Pharisees and other religious rulers argued with the word of God. They refused to accept the word of God as newborn babes and did not enter into the kingdom of God.

In our sentence we are told to ace the opposite of the religious leaders.

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

Please see the note for 1Timothy 4:1 about the word forbid. The functional definition for this word is: 'Literally, to bid or command against'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he was. Mr 3:5; 8:33; Lu 9:54-56; Eph 4:26
Suffer. Ge 17:7,10-14; Nu 14:31; De 4:37; 29:11-12; 1Sa 1:11,22,27-28; Ps 78:4; 115:14-15; Isa 65:23; Jer 32:39-40; Lu 18:15-16; Ac 2:39; 3:25; Ro 11:16,28; 1Co 7:14; 2Ti 1:5; 3:15 exp: Mt 19:14.
for. Ps 131:1-2; Mt 18:4,10; 19:14; 1Co 14:20; 1Pe 2:2; Re 14:5 exp: Mt 5:3.
General references. exp: Nu 3:15.'.

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C10-S15 (Verse 15) Precept stated.

Verily I say unto you,
Whosoever shall not receive the kingdom of God as a little child,
he shall not enter therein.

Basically, as the Study proves, the kingdom of God is God's character in us. We are to receive it here in this world. Just as a child learns to act like their parent, we are to learn to act like God.

As has often been preached, we must approach God with the same trust and dependence that a little child has towards their parents. They don't worry about anything beyond the immediate because their parents take care of that. When they are told to do something, most of the time, they obey and look towards their parents for approval. Basically, this sentence is commanding us to have the attitude of heart that a little child has.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 18:3; Lu 18:17; Joh 3:3-6'.

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C10-S16 (Verse 16) Jesus blessed the children.

And he took them up in his arms,
put his hands upon them,
and blessed them.

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

Here we see Jesus demonstrate God's attitude towards little children.

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: 'General references. Ge 48:14-16; De 28:3; Isa 40:11; Lu 2:28-34; 24:50-51; Joh 21:15-17 exp: Mt 19:15; Mr 9:36.'.

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C10-S17 (Verse 17) Jesus is asked a doctrinal question.

And when he was gone forth into the way,
there came one running,
and kneeled to him,
and asked him,
Good Master,
what shall I do that I may inherit eternal life?

In all three Gospels, the account of this incident immediately follows the account of Jesus said we have to receive the kingdom of God as little children. Little children can't do 'good things' and we can't do anything to earn salvation. This is the question that soul winners run into all of the time because false fleshly religion says that we earn salvation.

The first answer from Jesus was Why callest thou me good? there is none good but one, that is, God. See, this person saw Jesus as a Good Master, which is: 'a teacher of God's word'. (In all three Gospel accounts he addresses Jesus as Good Master.) He did not see Jesus as 'God in human flesh', because he did not dispute the answer from Jesus. Someone who believed that Jesus is 'God in human flesh' probably would have answered Jesus with 'Yes, God is good and You are God. Therefore, I called you good.' However, this person didn't do that.

Like many people, he saw Jesus only as one of several voices for God and felt that he could choose which 'voice' he wanted to follow and that all would lead to God. Jesus told him the same thing as 1Samuel 2:2 says. (There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God.) The soul winner needs to show this person that other people who claim to speak for God do not represent the God of the Bible and other gods can't match the power and authority of the God of the Bible.

Notice that the answer from Jesus continued with but if thou wilt enter into life, keep the commandments. The second sentence of Matthew 19:17 is divided into two Equivalent Sections with a colon separating keep the commandments from the description of God. Essentially, Jesus is saying that only the Bible has God's commandments and if you are obeying any other commandments, you are not obeying the God of the Bible and will not enter into the kingdom of the God of the Bible. Lost people can obey different commandments, but they will spend eternity with their god in the Lake of Fire.

After Jesus eliminated other 'authorities' and limited salvation to the God of the Bible and the Bible of God, this man gave an objection that many soul winners hear. Mark 10:20 says And he answered and said unto him, Master, all these have I observed from my youth. . Many times a soul winner will go through the plan of salvation, only to hear someone who is obviously living in sin say 'Oh, I've already done that'. What many soul winners (myself included in the past) miss is the next answer from Jesus. Notice that Jesus said One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. (Mark 10:21). Mark 10:22 tells us why Jesus said this. He identified the specific sin that kept this person from the truth and told them to stop that sin and to take up the cross, and follow me. That is: be willing to suffer in the flesh for God and live a true Christ centered, Christ obeying life.

Lots of people have fallen for 'easy believism'. They are trusting to go to heaven based upon their 'saying a prayer and putting their faith in Jesus'. However, their so-called faith is only 'intellectual agreement'. It is not true Biblical faith. True Biblical faith is an action verb that results in a changed life and the person obeying the Spirit of God and the word of God. One of the biggest problems in the so-called Christian churches of today is that they believe someone is a Christian and going to heaven because they did what their church says gets people saved. However, true Biblical salvation is everlasting life and life grows and changes things.

We are told to judge fruit, not religious works (prayer of salvation, etc). Essentially, this second answer from Jesus was 'You have no true living spiritual fruit. You do not show evidence of God's life in you. Stop your sinning, get rid of everything that prevents you from following Christ and get some evidence of salvation in your life'.

We can argue about whether these people are saved or not, but one thing is certain. Anyone who spends their whole life living for Hell will be very uncomfortable in heaven, if they actually get there. The Bible teaches we do not change after dying and going to heaven. The more we become like Christ while in this life (where we can still change), the more comfortable we will be in heaven.

Please see the note for Mark 1:40 about the word kneeling. The functional definition for this word is: 'Falling on the knees'. Please also see the note for Philippians 2:9-11 about the word knee.

Please see the note for Luke 10:25 about the word inherit. Webster's 1828 defines this word as: '1. To take by descent from an ancestor; to take by succession, as the representative of the former possessor; to receive, as a right or title descendible by law from an ancestor at his decease. The heir inherits the lands or real estate of his father; the eldest son of the nobleman inherits his father's title, and the eldest son of a king inherits the crown. 2. To receive by nature from a progenitor. The son inherits the virtues of his father; the daughter inherits the temper of her mother, and children often inherit the constitutional infirmities of their parents. 3. To possess; to enjoy; to take as a possession, by gift or divine appropriation; as, to inherit everlasting life; to inherit the promises. --That thou mayest live, and inherit the land which Jehovah thy God giveth thee. Deut. 16. The meek shall inherit the earth. Matt.5.
INHER'IT, v.i. To take or have possession or property. --Thou shall not inherit in our father's house. Judges 11.'. Please also see the note for Galatians C3-S20 about the word inheritance. Please also see the note for Romans C8S16 about the word heir.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 19:16-30; Lu 18:18-30
running. Mr 9:25; Mt 28:8; Joh 20:2-4
kneeled. Mr 1:40; Da 6:10; Mt 17:14
Good. Mr 12:14; Joh 3:2
what. Joh 6:28; Ac 2:37; 9:6; 16:30; Ro 10:2-4
eternal. Joh 5:39; 6:27,40; Ro 2:7; 6:23; 1Jo 2:25 exp: Tit 1:2; Heb 9:15.'.

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C10-S18 (Verse 18) Jesus responds with a question to make the man think.

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

The next sentence must be considered with this sentence as it provides a qualifier to the question in this sentence. Between the two we have a Biblical definition for the word good, which is: 'what comes from God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Mt 19:17; Lu 18:19; Joh 5:41-44; Ro 3:12'.

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C10-S19 (Verse 18) Jesus explains the doctrine behind the question.

there is none good but one,
that is,
God.

This sentence must be considered with the prior sentence as it provides a qualifier to the question in the prior sentence. Between the two we have a Biblical definition for the word good, which is: 'what comes from God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that is. 1Sa 2:2; Ps 36:7-8; 86:5; 119:68; Jas 1:17; 1Jo 4:8,16'.

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C10-S20 (Verse 19) Jesus quotes scripture.

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

In Matthew 19:16-30; Mark 10:17-22 and Luke 18:18-27 give the same account about Jesus answering a question of: what shall I do that I may inherit eternal life? The accounts in Matthew and Luke do not specify defraud not and the accounts in Matthew adds in and, Thou shalt love thy neighbour as thyself. However, the fact that some Gospel accounts only include part of what was said is not a conflict and is something that we see often when comparing Gospel accounts.

Luke 10:25-37 provides a similar, but apparently different, account.

Please see the section called Jesus and the Ten Commandments in the Study called Significant Gospel Events for links to other places in the Gospels where Jesus dealt with the Ten Commandments.

Here Jesus names six (6) of the ten (10) commandments. All of them have to do with how we are to treat other people. Please see the definitions, and notes at the links provided, below for more details.

Please see the note for 1Corinthians C9S26 about the word commit. The functional definition for this word is: 'To give in trust; to put into the hands or power of another; to entrust'.

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 Romans 13:9 about the word steal. The functional definition for this word is: 'To take and carry away feloniously, as the personal goods of another'.

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

Please see the note for Luke 3:14 about the word false. The functional definition for this word is: 'Not true; not conformable to fact; expressing what is contrary to that which exists, is done, said or thought'. Please also see the Study called False things according to the Bible.

Please see the note for Hebrews 11:4 about the word witness. The functional definition for this word is: 'Testimony; legal attestation of a fact or event'. Please also see the notes for John 8:17; 2Corinthians 13:1 and Colossians C3S13 about the phrase witnesses, two or three. Please also see the note for John 5:1 about the phrase witnesses given by Jesus to show that He is God.

We find forms of the word defraud in: Leviticus 19:13; 1Samuel 12:3-4; Mark 10:19; 1Corinthians 6:7; 1Corinthians 6:8; 1Corinthians 7:5; 2Corinthians 7:2; 1Thessalonians 4:6. Webster's 1828 defines this word as: '1. To deprive of right, either by obtaining something by deception or artifice, or by taking something wrongfully without the knowledge or consent of the owner; to cheat; to cozen; followed by of before the thing taken; as, to defraud; a man of his right. We have corrupted no man, we have defrauded no man. 2 Cor. 7. The agent who embezzles public property, defrauds the state. The man who by deception obtains a price for a commodity above its value, defrauds the purchaser. 2. To withhold wrongfully from another what is due to him. Defraud not the hireling of his wages. 3. To prevent one wrongfully from obtaining what he may justly claim. A man of fortune who permits his son to consume the season of education in hunting, shooting, or in frequenting horse-races, assemblies, etc., defrauds the community of a benefactor, and bequeaths them a nuissance. 4. To defeat or frustrate wrongfully. By the duties deserted-by the claims defrauded'. Please also see the note for 1Corinthians C6S13 about the word fraud.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'knowest. Mr 12:28-34; Isa 8:20; Mt 5:17-20; 19:17-19; Lu 10:26-28; 18:20; Ro 3:20; Ga 4:21
commit. Ex 20:12-17; De 5:16-24; Ro 13:9; Ga 5:14; Jas 2:11
Defraud. 1Co 6:7-9; 1Th 4:6
General references. exp: 1Co 6:8.'.

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C10-S21 (Verse 20) The man claims to have never sinned.

And he answered and said unto him,
Master,
all these have I observed from my youth.

There are lots of problems with this claim. However, the first thing to notice is that Jesus did not argue, and did not correct how this man obviously deceived himself. Instead, He told the man to do what he refused to do and, obviously, showed the man that his failure to be saved was due to his own choice. In addition to this thought, the next sentence has another thought along this line.

Next, his claim of: all these have I observed from my youth does not make him innocent of guilt for sins done as a child after he understood right from wrong.

Next, if the reader uses the links found in the section called Jesus and the Ten Commandments, within the Study called Significant Gospel Events, they will find where the Bible tells us that Jesus taught that God demanded that we keep the spirit of the Law and not just the letter of the law, which is what the Jews believed in keeping and which would also be the basis of his claim. Obviously, he failed to meet God's demands, which is the true basis of our personal judgment by God.

Next, this claim denies the truth of God's word found in Romans 3:23, which says: For all have sinned, and come short of the glory of God;.

There are other problems with this claim which could be made, but I will leave those for the reader while I move on.

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

We find forms of the word youth occurring 75 times in 69 verses of the Bible and, in the New Testament, in: Matthew 19:20; Mark 10:20; Luke 18:21; Acts 26:4; 1Timothy 4:12; 2Timothy 2:22. Webster's 1828 defines this word as: '1. The part of life that succeeds to childhood. In a general sense, youth denotes the whole early part of life, from infancy to manhood; but it is not unusual to divide the stages of life into infancy, childhood, youth, and manhood. In this sense the word can have no plural. Those who pass their youth in vice, are justly condemned to spend their age in folly. 2. A young man. In this sense it has a plural. Seven youths from Athens yearly sent-- 3. A young person, male or female. 4. Young persons, collectively. It is fit to youth to read the best authors first'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 58:2; Eze 5:14; 33:31-32; Mal 3:8; Mt 19:20; Lu 10:29; 18:11-12; Ro 7:9; Php 3:6; 2Ti 3:5 exp: Lu 18:21.'.

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C10-S22 (Verse 21) Jesus loves the man with the truth.

Equivalent Section: Jesus explains ongoing his lack.

Then Jesus beholding him loved him,
and said unto him,
One thing thou lackest:

Equivalent Section: Jesus tells him what to do to correct his lack.

go thy way,
sell whatsoever thou hast,
and give to the poor,
and thou shalt have treasure in heaven:

Equivalent Section: Jesus tells him how to gain eternal rewards.

and come,
take up the cross,
and follow me.

In Matthew 19:16-30; Mark 10:17-22 and Luke 18:18-27 give the same account about Jesus answering a question of: what shall I do that I may inherit eternal life? Luke 10:25-37 provides a similar, but apparently different, account. Matthew 19:21 and Luke 18:22 say the same thing as this sentence. Please also see the Study called Godly Financial Principals. Please also see the Message called Reward According to His Own Labour for a related application of this sentence.

Please notice that our sentence says: Then Jesus beholding him loved him. Yet, our next sentence says that he went away lost. Many religious people say that if you truly love the lost you will do anything to get them to make a profession. However, that goes against what we read here. Jesus showed His love by not taking away his free will and making him make a false profession. Jesus also showed His love by not forcing him to trust in a false profession. When we go soul winning we need to follow the example of Jesus.

Our sentence has three Equivalent Sections. The First Equivalent Section tells him that he lackest what is required to get into heaven. The Second Equivalent Section tells him what he must give up in order to receive what he needs for heaven. The Third Equivalent Section tells him what he must do to reach heaven.

In the First Equivalent Section, the word lackest means that he 'keeps on keeping on lacking'. His life-style produces an ongoing lack of what is required in order to get to heaven. Many people want to go to heaven but are not willing to give up their life-style. We are not told that his life-style included things which we would consider to be sin. However, our sentence makes it clear that his life-style lacked true Biblical faith in God. He was truly trusting in his riches and possessions instead of trusting in God and in an ongoing personal relationship with God. A life-style like this; regardless of how many riches or how much of a ruler the person is; lackest the basic requirement of true Biblical salvation which is true Biblical faith in Jesus Christ.

In the Second Equivalent Section, we see Jesus tell him to sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven. God believes in proving ('Put Up or Shut Up') our claim to having true Biblical faith. That is why God always puts His true children through a test. Like the test of Job, God proves to us, to devils and to the world what our true faith consists of. People who fail the basic test of faith, like this man apparently did, do not go to heaven. But, even after receiving true Biblical salvation, the life of the saved is full of more tests with the results being receiving or losing everlasting treasure in heaven. One of the lies from devils, which is believed by many people who claim to be saved, is that they will have a mansion and treasure in heaven even when they consistently fail God's ongoing tests of true Biblical faith. Our Second Equivalent Section has an and in it which means that the treasure in heaven is added to the person's heavenly account only after they pass God's test of faith. Please see the Message called Treasure In heaven for more details on this Bible doctrine which many people do no know about or believe doctrinal error about.

In the Third Equivalent Section, we are told to take up the cross, and follow me. This is very much related to what we already read in Mark 8:34-38; Matthew 16:24-26 and Luke 9:23-26. (Please see the note for Mark 8:34-38 for more details, and a message outline, on this phrase.) In addition, the Treasury of Scripture Knowledge, below, provides other links where this subject in taught in the Bible only with different words than we find in this phrase.

The phrase take up the cross is unambiguous. The only way that people can believe the 'Health and Welfare' message is to completely ignore every place where the Bible uses this phrase. In addition, he phrase follow me is unambiguous. The only way that people can believe the 'We're all getting a mansion while we live in sin and Jesus pays for future sins message is to completely ignore every place where the Bible uses this phrase.

1Corinthians 1:17-18 says: For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.. Part of the requirement for us to take up the cross is to be willing to suffer in this world while we trust in the power of God for our needs in this world and the next. We are to follow the example of Paul (1Corinthians 4:16; 1Corinthians 11:1; Philippians 3:17) and be willing to suffer anything which God requires in order to bring God's truth to others.

Galatians 5:11 says: And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased. The cross is offensive to religious people and has caused religious people to hold a funeral and declare someone dead when they truly trust in it. Part of the requirement for us to take up the cross is to be willing to be cut off from our physical family if they reject God's truth. Paul continues this thought in Galatians 6:14 which says: But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. Part of the requirement for us to take up the cross is to be willing to be cut off from everything that brings pleasure in this world in order to serve God and lay up treasure in heaven.

Philippians 2:5-9 tells us that we are to Let this mind be in you, which was also in Christ Jesus because of the cross. Part of the requirement for us to take up the cross is to have our mind so focused on everlasting spiritual things that we are obedient unto death, even the death of the cross. Our reference in Philippians goes on to say Wherefore God also hath highly exalted him, and given him a name which is above every name. Likewise, our God's promise of everlasting spiritual rewards is to be our motivation for being willing to take up the cross.

Philippians 3:18-20 says: (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:. The word conversation means: 'way of life'. People who claim to be saved but are focused on the pleasures of this world (whose God is their belly, and whose glory is in their shame, who mind earthly things) are the enemies of the cross of Christ. Part of the requirement for us to take up the cross is to have our conversation in heaven, which means that our whole way of life is focused on heavenly things and that we are ignoring the pleasures of this world.

Colossians 1:20 says: Jesus Christ made peace through the blood of his cross, by him to reconcile all things unto himself. Part of the requirement for us to take up the cross is to do those things which maintain our peace with God.

Colossians 2:13-14 says: And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross. Part of the requirement for us to take up the cross is to 'stop our sinning' so that we are not adding to the trespasses which He nailed it to his cross.

Hebrews 12:2-3 says: Looking unto Jesus the author and finiShe of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Part of the requirement for us to take up the cross is to keep in mind all that Jesus Christ paid to give us peace with God and to change the way that we think so that we are no longer a contradiction of sinners against him and so that we are not wearied and faint in our mind as we try to figure out to get the blessings of God while living in a contradictory life-style.

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

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

We find forms of the word sell occurring 43 times in 42 verses of the Bible and, in the New Testament, in: Matthew 13:44; Matthew 19:21; Matthew 25:9; Mark 10:21; Luke 12:33; Luke 18:22; Luke 22:36; James 4:13; Revelation 13:17. Webster's 1828 defines this word as: '1. To transfer property or the exclusive right of possession to another for an equivalent in money. It is correlative to buy, as one party buys what the other sells. It is distinguished from exchange or barter, in which one commodity is given for another; whereas in selling the consideration is money, or its representative in current notes. To this distinction there may be certain exceptions. "Esau sold his birthright to Jacob for a mess of pottage." But this is unusual. "Let us sell Joseph to the Ishmaelites- And they sold him for twenty pieces of silver." Gen. 37. Among the Hebrews, parents had power to sell their children. 2. To betray; to deliver or surrender for money or reward; as, to sell one's country. 3. To yield or give for a certain consideration. the troops fought like lions, and sold their lives dearly. that is, they yielded their lives, but first destroyed many, which made it a dear purchase for their enemies. 4. In Scripture, to give up to be harassed and made slaves. He sold them into the hands of their enemies. Judg. 2. 5. To part with; to renounce or forsake. Buy the truth and sell it not. Prov. 23'.

Please see the notes for Mark 12:42 and 2Corinthians 6:10 about the word poor. The functional definition for this word is: 'Those who have few worldly assets'.

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 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'loved. Ge 34:19; Isa 63:8-10; Lu 19:41; 2Co 12:15
One thing. Lu 10:42; 18:22; Jas 2:10; Re 2:4,14,20
sell. Pr 23:23; Mt 13:44-46; 19:21; Lu 12:33; Ac 2:45; 4:34-37
treasure. Mt 6:19-21; Lu 16:9; 1Ti 6:17-19; Heb 10:34; 1Pe 1:4-5
take. Mr 8:34; Mt 16:24; Lu 9:23; Joh 12:26; 16:33; Ro 8:17-18; 2Ti 3:12
General references. exp: Mt 10:38; Lu 18:21.'.

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C10-S23 (Verse 22) The man left lost.

Equivalent Section: The man refused to obey.

And he was sad at that saying,
and went away grieved:

Equivalent Section: Why.

for he had great possessions.

Here we see the consequence of concentrating on the things of this life. He knew that he must die some day and leave everything behind (1Timothy 6:7). Yet, because he had great possessions, and likes how they satisfied the lusts of the flesh (security), he was not willing to give them up. He is like how Africans supposedly catch a monkey. They tie a jar to a tree with a rope. They put a fruit, or something else to catch the monkey's eye, in the jar and make sure that the neck of the jar is too small for the monkey to remove his had while he holds onto the prize. Most monkeys are not smart enough to shake the prize out of the jar and they are not willing to let it go so that they can get free. This is exactly how Satan uses the things of this world to trap people into Hell.

The account in Luke says for he was very rich in place of for he had great possessions. In addition, both Matthew and Luke use the phrase he was very sorrowful in place of he was sad at that saying, and went away grieved. So, while Mark provides more details, all three Gospels provide the same message.

We find forms of the word sad in: Genesis 40:6; 1Samuel 1:18; 1Kings 21:5; Nehemiah 2:1-3; Ezekiel 13:22; Matthew 6:16; Mark 10:22; Luke 24:17. Webster's 1828 defines this word as: '1. Sorrowful; affected with grief; cast down with affliction. Th' angelic guards ascended, mute and sad. Sad for their loss, but joyful of our life. 2. Habitually melancholy; gloomy; not gay or cheerful. See in her cell sad Eloisa spread. 3. Downcast; gloomy; having the external appearance of sorrow; as a sad countenance. Matt. 6. 4. Serious; grave; not gay, light or volatile. Lady Catherine, a sad and religious woman. 5. Afflictive; calamitous; causing sorrow; as a sad accident; a sad misfortune'.

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

Please see the note for Mark 1:32 about the word possess. The functional definition for this word is: 'To have the just and legal title'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sad. Mr 6:20,26; Mt 19:22; 27:3,24-26; Lu 18:23; 2Co 7:10; 2Ti 4:10
for. Ge 13:5-11; De 6:10-12; 8:11-14; Job 21:7-15; Eze 33:31; Mt 13:22; Lu 12:15; Eph 5:5; 1Ti 6:9-10; 1Jo 2:15-16'.

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C10-S24 (Verse 23) Jesus explains his problem.

And Jesus looked round about,
and saith unto his disciples,
How hardly shall they that have riches enter into the kingdom of God!

Matthew 19:23-26; Mark 10:23-27 and Luke 18:24-27 tell us the teaching on riches which is based upon the prior accounts about the rich young ruler who, apparently, choose to go to Hell rather than give up Earthly riches.

Our sentence starts with the word And, which means that it is added to the prior account about the rich young ruler rejecting salvation because it required his giving up his riches and his trust in his riches. That should be simple to see when we think about what Jesus says in this sentence.

Next, we see that the account in Matthew 19:23 uses the phrase kingdom of heaven while this Gospel and Luke's use the phrase kingdom of God. No, that does not make the two mean the same thing nor is it a conflict. Matthew is telling us that it is almost impossible to get saved (enter into the kingdom of heaven) while someone trusts in the riches of this world. Mark and Luke are telling us that it is almost impossible to receive God's character (enter into the kingdom of God) while someone trusts in the riches of this world. God saves people to change them and make them like Him (John 1:12). So, yes, both results are dependent upon our trusting God more than we trust anything else. However, our next sentence, along with the matching sentence in the accounts in Matthew's Gospel and in Luke's Gospel, all use the phrase kingdom of God. There we see that, even after salvation, riches in this world interfere with a person truly putting his trust in God enough to truly receive the character of God.

Where the prior account dealt with an apparently lost person, the lesson starting in this sentence is directed to the disciples of Jesus. Psalms 52 (especially Psalms 52:7) teaches the same thing as Jesus is teaching here. This lesson was not given to the general crowd which was full of lost people because some spiritual lessons require the indwelling Holy Spirit to truly understand. Indeed, in a few more sentences we see that even the disciples had trouble understanding and accepting what Jesus says here because they did not yet have the indwelling Holy Spirit to help them understand. However, as we see many places in the Gospels, Jesus gave them a lesson even though He knew that they would have trouble understanding and accepting it. However, He knew that they would understand the lesson after they received the indwelling Holy Spirit. Therefore, He put the lesson in their mind so that it was there when they received the required help to truly understand it.

If we take Jesus literally, and match it to Psalms 52 and other places, we find that the rich man is trusting in his own riches instead of trusting in God. Earlier in these chapters, Jesus said Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. (Mark 10:15; Luke 18:17). A little child does not have the money, power or even the trust in money that a rich man has. A little child does not even comprehend anything about money but understands complete trust in the authority figure. so many people come to God for salvation then try to serve Him in their own strengths and abilities. However, a child has no strength or ability and Ephesians 2:10 says For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Notice that it says his workmanship, not our works.

There is more to entering the kingdom of God than just making a profession. This whole chapter is about the difference between fleshly religious works versus spiritual fruit which is the result of God working in a saved persons life after profession. In Roman's and so many other places we are taught to not trust the flesh. When we are ready to say 'I can't do good works even as a saved person' and ask God to do the impossible through us, we are in position to receive the active works of the kingdom of God. Look at the answer from Jesus in the second next sentence (Mark 10:24) if you still have trouble with what I am saying.

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

Please see the 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: 'looked. Mr 3:5; 5:32
How. Mt 19:23-26; Lu 18:24; 1Co 1:26; Jas 2:5; 4:4
enter. Mr 10:15; Mt 18:3; Joh 3:5; 2Pe 1:11'.

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C10-S25 (Verse 24) The reaction by the disciples.
And the disciples were astonished at his words.

Our sentence tells us the reaction by the disciples because the doctrine from Jesus was opposite f what they had been taught all of their life. The Jews taught, and believed, that Earthly riches showed favor of God and that your eternal power and position and riches were determined by what you had here on Earth. We see this by their reaction found in in 10:26.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'astonished. Mt 19:25; Lu 18:26-27; Joh 6:60
General references. exp: Job 31:24.'.

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C10-S26 (Verse 24) Jesus explains the basis of the doctrine.

But Jesus answereth again,
and saith unto them,
Children,
how hard is it for them that trust in riches to enter into the kingdom of God!

Here Jesus calls them children because their thinking, on spiritual matters, was as immature as that of children. They believed what the religious people taught them and didn't look at God's word to see what was truly written there. (The note for the next sentence gives some of the references available to them from Psalms.).

When people trust in riches, their whole way of thinking, and of looking at this world, is based upon riches. Those who have riches have a form of power in this world that the poor do not have. James 2:5 says: Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? When people have riches in this world, and the related power, they have a hard time seeing the need for any other type of power. However, when they are poor then it is easier for them to look to God and trust in His power. The riches of this world are probably the main thing which competes with true Biblical faith in God.

While Matthew used the kingdom of heaven, for the sentence matching the prior sentence4 of this account, all three Gospels (Matthew, Mark and Luke) use the kingdom of God for this sentence. remember that the kingdom of God is to be within you (Luke 17:21). That means while we are still in this world. In addition, that phrase means 'God's character in you'. Therefore, our sentence is telling us that the people who trust in riches have a very hard time receiving God's character and allowing God's character to control their life here and now.

In addition to the prior considerations, we need to realize that Jesus identified them that trust in riches, which is different from them that have riches. here are many poor people who trust in riches and believe that, if they obtained riches, then they would have true power. That is one of the lies from the devil and it is very effective in keeping people, even saved people, from having true faith in God.

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

Please see the 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: '
Children. Joh 13:33; 21:5; Ga 4:19; 1Jo 2:1; 4:4; 5:21
trust. Job 31:24-25; Ps 17:14; 49:6-7; 52:7; 62:10; Pr 11:28; 18:11; 23:5; Jer 9:23; Eze 28:4-5; Hab 2:9; Zep 1:18; Lu 12:16-21; 16:14; 1Ti 6:17; Jas 5:1-3; Re 3:17
General references. exp: Job 31:24.'.

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C10-S27 (Verse 25) An analogy to explain the truth.

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

Matthew 19:24 and Luke 18:25 give us equivalent sentences to this sentence. As with other sentence in this incident, there are minor differences in wording but no differences in the message. The minor differences in wording only enhance understanding.

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

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

With all of that said, we must acknowledge that Jesus did not say that it was impossible for a rich man to enter into the kingdom of God, just extremely difficult. As Jesus also says, in two more sentences, With men it is impossible, but not with God: for with God all things are possible. If the rich man truly puts his trust in God and puts no trust in his riches then the highly unlikely is possible.

We find forms of the word camel occurring 62 times in 59 verses of the Bible and, in the New Testament, in: Matthew 3:4; Matthew 19:24; Matthew 23:24; Mark 1:6; Mark 10:25; Luke 18:25. The Morrish Bible Dictionary defines this word as: 'The well-known domestic animal of the East was the gamal with one hump; the word 'bunches' in Isa 30:6 seems to refer to the humps. Camels are very suited in their construction for the country in which they are used, their feet being especially fitted for the deserts, and their powers of endurance enabling them to travel without frequently drinking. They need as much water as other animals, but God has given them receptacles in which they stow away the water they drink, and use it as they need it. Cases have been known of a camel being killed for the sake of the water that could be found in it when its owner was dying of thirst. They feed upon the coarse and prickly shrubs of the desert.
They form an important item in Eastern riches. Job had 3,000 camels. They are used for riding as well as for beasts of burden, a lighter breed being used for riding and for carrying the mails. Ge 24:10-64. In Isa 21:7 we read of a 'chariot of camels.' Camels were not thus used in Palestine, but the prophecy refers to messengers coming from Babylon and there another species of camel was common, called the Bactrian Camel, with two humps; these were at times linked in pairs to rude chariots. Perhaps the same species is alluded to in Es 8:10-14, that occurrence being also in the far East: the Hebrew word there is achashteranim. The camel was by the Levitical law an unclean animal.
The DROMEDARY may be said to be the same animal as the camel, the former name being applied to those of a lighter and more valuable breed. They are used for the same purposes as the camel. 1Ki 4:28; Es 8:10; Isa 60:6; Jer 2:23.
The proverb of a camel being swallowed when a gnat was scrupulously strained out, Mt 23:24, is to show how the weightier precepts of God may be neglected along with great attention to trivial things. Another proverb is that "it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God." Mt 19:24. This has been thought to refer to the camel squeezing through a small gate, which it could do with difficulty; but the Lord's explanation refers it to what was impossible in the nature of things, yet was possible with God. In grace the new creation overcomes all difficulties'.

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

We find forms of the word needle only in: Matthew 19:24; Mark 10:27; Luke 18:25. Easton's Bible Dictionary defines this word as: 'used only in the proverb, "to pass through a needle's eye" (Mt 19:24; Mr 10:25; Lu 18:25). Some interpret the expression as referring to the side gate, close to the principal gate, usually called the "eye of a needle" in the East; but it is rather to be taken literally. The Hebrew females were skilled in the use of the needle (Ex 28:39; 26:36; Jg 5:30)'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jer 13:23; Mt 7:3-5; 19:24-25; 23:24; Lu 18:25'.

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C10-S28 (Verse 26) The reaction by the disciples.

And they were astonished out of measure,
saying among themselves,
Who then can be saved?

Their reaction is totally due to their being taught doctrinal error in the past. The Jewish religion taught that riches were a sign of blessing from God and poverty was due to a curse from God. Since they believed, as they had been taught, that the rich were going to heaven and that the poor were going to Hell; and since Jesus had just told them that most rich people were going to Hell, they responded as it is written in this sentence. However, as Jesus said in Luke 12:15, for a man's life consisteth not in the abundance of the things which he possesseth. Therefore, their worry was strictly due to believing doctrinal error. We are not saved by anything in this world but by accepting Jesus Christ as our personal Lord. Unfortunately, many people believe doctrinal error that is just as damning as what the disciples believed when they reacted as described in this sentence.

The main difference between the disciples, and many people today, is that the disciples allowed their religious beliefs to be corrected by God while many people refuse that correction.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'out. Mr 6:51; 7:37; 2Co 11:23
Who. Lu 13:23; 18:26; Ac 16:31; Ro 10:9-13'.

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C10-S29 (Verse 27) Trust God, not men.

Equivalent Section: God does not have the limits of men.

And Jesus looking upon them saith,
With men it is impossible,
but not with God:

Equivalent Section: God can do all good things.

for with God all things are possible.

Our sentence starts with the word And, which adds it to the prior sentence and provides an answer to the question in that sentence. With that said, any preachers treat this sentence as a precept which can stand alone and be applied to many things. That is a correct usage of what is said here.

Other than foolish questions, such as; 'Can God make a rock so big that He can't lift it?', most of the preaching based upon this sentence tends to be good. Generally speaking, preachers use this sentence to encourage God's people to trust God, which is the basic message of this answer.

Please notice that the prior question was How? Now notice that Jesus did not answer the How? question, but basically answered: 'Don't worry about how God does things, just trust that God can do anything that He wants'. That is the true message of this answer and that is the true basis of good preaching based upon this answer.

We find forms of the word impossible in: Matthew 17:20; Matthew 19:26; Mark 10:27; Luke 1:37; Luke 17:1; Luke 18:27; Hebrews 6:4; Hebrews 6:18; Hebrews 11:6. Webster's 1828 defines this word as: 'That cannot be. It is impossible that two and two should make five, or that a circle and a square make five, or that a circle and a square should be the same thing, or that a thing should be, and not be at the same time. There are two kinds of impossibilities; physical and moral. That is a physical impossibility, which is contrary to the law of nature. A thing is said to be morally impossible, when in itself it is possible, but attended with difficulties or circumstances which give it the appearance of being impossible'.

We find forms of the word possible in: Matthew 19:26; Matthew 24:24; Matthew 26:39; Mark 9:23; Mark 10:27; Mark 13:22; Mark 14:35; Mark 14:36; Luke 18:27; Acts 2:24; Acts 20:16; Acts 27:39; Romans 12:18; Galatians 4:15; Hebrews 10:4. Webster's 1828 defines this word as: 'That may be or exist; that may be now, or may happen or come to pass; that may be done; not contrary to the nature of things. It is possible that the Greeks and Turks may now be engaged in battle. It is possible that peace of Europe may continue a century. It is not physically possible that a stream should ascend a mountain, but it is possible that the Supreme Being may suspend a law of nature, that is, his usual course of proceeding. It is not possible that 2 and 3 should be 7, or that the same action should be morally right and morally wrong'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'With men. Ge 18:13-14; Nu 11:21-23; 2Ki 7:2; Zec 8:6; Mt 19:26; Lu 18:27
for. Job 42:2; Jer 32:17,27; Lu 1:37; Php 3:21; Heb 7:25; 11:19'.

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C10-S30 (Verse 28) Peter asks about their eternal reward.

Then Peter began to say unto him,
Lo,
we have left all,
and have followed thee.

It is important to keep this sentence within the context where it is found. The Jews taught, and believed, that riches were the evidence of God's favor and that rich Jews would go to heaven and have preferred places and that poor Jews would go to Hell or, at least, be servants in heaven. Jesus taught a totally different doctrine with rewards in heaven being based upon how much a saved person served God while in this physical life. Just before this is where Jesus said It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. So, based upon that doctrine we have this statement from Peter and the implied question of: 'What can we expect as eternal rewards for following you?' We can see this in the answer from Jesus which is in our next sentence.

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: 'Lo. Mr 1:16-20; Mt 19:27-30; Lu 14:33; 18:28-30; Php 3:7-9
General references. exp: Ge 22:3; Mt 4:20; Lu 18:28.'.

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C10-S31 (Verse 29-30) Rewards promised.

First Step: Rewards in this life.

And Jesus answered and said,
Verily I say unto you,
There is no man that hath left house,
or brethren,
or sisters,
or father,
or mother,
or wife,
or children,
or lands,
for my sake,
and the gospel's,
But he shall receive an hundredfold now in this time,
houses,
and brethren,
and sisters,
and mothers,
and children,
and lands,
with persecutions;

Second Step: Eternal rewards.

and in the world to come eternal life.

This sentence is the answer to the implied question from Peter in the prior sentence. Please see the note above about that question and the contextual considerations.

One thing to pay attention to in this answer is that Jesus links service, and promised reward, to His sake, and the gospel's. What we see here is that these two can not be separated. People who claim to be 'Christian', and claim rewards in heaven for their followers, while they deny anything of the power, position, authority, character or anything else about Jesus are liars and their followers will not receive the promised rewards. Likewise, people who claim to be 'Christian', and claim rewards in heaven for their followers, while they make excuses for their followers not personally taking the gospel to the world are also liars and their followers will not receive the promised rewards.

Matthew 19:28-30; Mark 10:28-31 and Luke 18:28-30 all have the promises of blessings for following Jesus. There are slight differences in these accounts, which I believe show that rewards vary based upon what is given up for the service of God.

First of all, all three accounts list people and things that have to be left behind. All three accounts promise the reward of life everlasting. So, the differences in rewards isn't being saved or not saved. Going on, Luke lists the least number of things and promises the least amount of reward. Luke lists parents, or brethren while Matthew and Mark say brethren, or sisters, or father, or mother. This isn't a significant difference. However, notice that Matthew and Mark include the phrase of or lands in the things left behind. In Luke, people are promised manifold more in this present time. In Matthew and Mark, we are promised an hundredfold, which is more specific and, I believe, a greater promise. In addition, Mark includes and the gospel's in the reason to leave things behind.

Mark lists rewards of an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, which is more specific than the rewards listed by Matthew or Luke. However, notice that Mark includes with persecutions in the list of rewards. Yes, you get a greater reward but you also pay a greater price. This teaching exactly matches the teaching on the parables of Pounds (Luke 19:11-27) and the parable of talents (Matthew 25:14-30). Please see the notes for those references for more details on this subject.

One more thing needs to be noted in the account by Matthew. Matthew 19:28 has a specific reward for Apostles that is not given to anyone else. No one can admit that Jesus made a specific reward to these men that is based upon special service and also claim that there is not significant differences in the rewards that Christians can and will earn based upon their service while in the flesh. Please see the note on Matthew 19:28, in the Lord Jesus Christ Study, for more details on this unique reward.

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

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

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'.

We find forms of the word land occurring 1766 times in 1528 verses of the Bible, 57 times in 54 verses of the New Testament and, in the Gospel of Mark, in: Mark 1:5; Mark 4:1; Mark 6:47; Mark 6:53; Mark 10:29-30; Mark 15:33. Webster's 1828 defines this word as: 'LAND, n. 1. Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part. Hence we say, the globe is terraqueous, consisting of land and water. The seaman in a long voyage longs to see land. 2. Any portion of the solid, superficial part of the globe, whether a kingdom or country, or a particular region. The United States is denominated the land of freedom. Go, view the land, even Jericho. Josh. 2. 3. Any small portion of the superficial part of the earth or ground. We speak of the quantity of land in a manor. Five hundred acres of land is a large farm. 4. Ground; soil, or the superficial part of the earth in respect to its nature or quality; as good land; poor land; moist or dry land. 5. Real Estate. A traitor forfeits all his lands and tenements. 6. The inhabitants of a country or region; a nation or people. These answers in the silent night received, the king himself divulged, the land believed. 7. The ground left unplowed between furrows, is by some of our farmers called a land. To make the land, To make land, In seaman's language, is to discover land from sea, as the ship approaches it. To shut in the land, to lose sight of the land left, by the intervention of a point or promontory. To set the land, to see by the compass how it bears from the ship.
LAND, v.t. to set on shore; to disembark; to debark; as, to land troops from a ship or boat; to land goods.
LAND, v.i. To go on shore from a ship or boat; to disembark.'.

Nave's Topical Bible provides links for the word land as: 'Appeared on the third creative day: Ge 1:9. Original title to, from God: Ge 13:14-17; 15:7; Ex 23:31; Le 25:23. Bought and sold: Ge 23:3-18; 33:19; Ac 4:34; 5:1-8. Sale and redemption of, laws concerning: Le 25:15-16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18. Conveyance of, by written deeds and other forms: Ge 23:3-20; Ru 4:3-8,11; Jer 32:9-14. Witnessed: Ge 23:10-11; Ru 4:9-11; Jer 32:9-14. Sold for debt: Ne 5:3-5. Rights in, alienated: 2Ki 8:1-6. Leased: Lu 20:9-16; Mt 21:33-41. Priests' part in: Ge 47:22; Eze 48:10. King's part in: Eze 48:21. Widow's dower in: Ru 4:3-9. Unmarried woman's rights in: Nu 27:1-11; 36:1-11. To rest every seventh year for the benefit of the poor people: Ex 23:11. Products of, for all: Ec 5:9. Monopoly of: Ge 47:20-26; Isa 5:8; Mic 2:1-2. Rules for apportioning Canaan among the tribes See: Eze 47:22'.

Thompson Chain Topics provides links for the word land as: 'Belongs to God: Ex 19:5; Le 25:23; 1Ch 29:14; Ps 24:1; 50:10; 60:7; 89:11; Hag 2:8. Leased: Mt 21:33-41; Mr 12:1-9. Laws of Inheritance: Nu 27:8; 33:54; 36:7; De 21:16; Eze 46:16 . Measure: Land Measure: A cubit = 1.824 ft.: 2000 cubits = 0.5 miles = 1 Sabbath day's journey: 24 miles = 1 day's journey: In consulting these tables it must be remembered that authorities differ as to exact figures.: Of Promise, Canaan: Promised to Abraham: Ge 12:7; 13:15; 15:7,18; 17:8; 50:24; Ex 6:8; Le 20:24; Nu 14:8; De 6:10; 31:20; Jos 5:6; Jg 2:1 . Polluted, by sin: Le 18:25; Nu 35:34; Ps 106:38; Isa 24:5; Jer 2:7; 3:2; 16:18; Mic 2:10 . Priests had None: Nu 18:20; 26:62; De 10:9; 12:12; 14:27; 18:2; Jos 13:14; 14:3; 18:7; Eze 44:28; 45:4. Purchased: Ge 33:19; Pr 31:16; Jer 32:9; Mt 27:7; Lu 14:18; Ac 1:18. To Rest: (one year in seven, year of release): Ex 23:11; Le 25:4; De 15:1; 31:10; Jer 34:14. Sold: Ge 23:15; 47:20; Ru 4:3; 2Sa 24:24'.

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

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

Please see the notes for Romans 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'There. Ge 12:1-3; 45:20; De 33:9-11; Lu 22:28-30; Heb 11:24-26 exp: Lu 18:29.
for. Mr 8:35; Mt 5:10-11; 10:18; 1Co 9:23; Re 2:3
General references. exp: Ge 22:3; Mt 4:20.
an hundredfold. 2Ch 25:9; Ps 84:11; Pr 3:9-10; 16:16; Mal 3:10; Mt 13:44-46; Lu 18:30; 2Co 6:10; 9:8-11; Php 3:8; 2Th 2:16; 1Ti 6:6; 1Jo 3:1; Re 2:9; 3:18
with persecutions. Mt 5:11-12; Joh 16:22-23; Ac 5:41; 16:25; Ro 5:3; Jas 1:2-4,12; 5:11; 1Pe 4:12-16
eternal. Joh 10:23; Ro 6:23; 1Jo 2:25 exp: Tit 1:2.
General references. exp: Ge 22:3; Mt 4:20.'.

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C10-S32 (Verse 31) God's order is often opposite of man's order.

First Step: Man's best are not God's best.

But many that are first shall be last;

Second Step: Man's worst are not God's worst.

and the last first.

In Matthew 19:28-30; Mark 10:28-31 and Luke 18:28-30 Jesus explains the heavenly rewards which saved people will receive if they suffer loss in this world in order to serve Him and the gospel. We see doctrine similar to the answer from Jesus, about receiving eternal rewards, in Luke 22:28-30 and Hebrews 11:24-26. Matthew 19:30 says the same thing as this sentence and Mark 9:37 tells us that Jesus said this same thing as a private message to His disciples. Luke 13:30 also says the same as this message but in a different context.

Our sentence starts with the word But, which means that it is continuing the subject of the prior sentence while going in a different direction. That is: it is still telling us about rewards that the save can expect to receive for serving God. Where the prior sentence told us about what the saved can expect to receive rewards for doing, this sentence tells us that the proportion of eternal rewards is the opposite of apparent rewards in this life. That is: the people who seem to be in charge of the largest churches here on Earth will probably have the least eternal reward, if they are even saved. In addition, the faithful person who continues to serve in spite of seeming to never be recognized will probably have the greatest reward in eternity.

This sentence is rightly preached as a precept ('a truth that never changes regardless of circumstances'). Where the prior sentence made specific promises, this sentence gives the general rule which is the basis of those specific promises. For more references, within the Bible, where this principal is presented, please see the links provided by the Treasury of Scripture Knowledge, below.

Basically, there are lots of preachers who want to take over a large work started, or built up, by another man. However, the precept in our sentence, along with what the Bible teaches elsewhere, tells us that the person who goes to where the Gospel has not been heard and starts a work which produces true Biblical Christians, who are trained and willing to take the Gospel to the regions beyond, can expect a greater eternal reward than the man who takes over a large work that someone else built.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 8:11-12; 19:30; 20:16; 21:31; Lu 7:29-30,40-47; 13:30; 18:11-14; Ac 13:46-48; Ro 9:30-33 exp: Ge 22:3; Mt 4:20.'.

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C10-S33 (Verse 32) Jesus led while the disciples dealt with their reactions.

Equivalent Section: Jesus led on the way.

And they were in the way going up to Jerusalem;
and Jesus went before them:

Equivalent Section: The reaction of the disciples.

First Step: The first reaction of the disciples.

and they were amazed;

Second Step: The second reaction of the disciples.

and as they followed,
they were afraid.

Jesus went to Jerusalem for the final confrontation as reported in Matthew 20:17-19 and Mark 10:32 and Luke 18:31. On the way, He prophesied His own betrayal, death and resurrection. These accounts appear to tell the same things and happened on the same trip, but may actually be different, repeated, messages from Jesus to His disciples. In Luke 18:31, Jesus says Behold, we go up to Jerusalem, which may indicate that this occurred before they started, but this statement could also be made on the way as an opening to say what would happen there. Mark 10:32 says And they were in the way, which is after they started. Matthew 20:17 says And Jesus going up, which means that it was probably at the same time as Marks account. Thus, Marks statement that they were amazed; and as they followed, they were afraid is probably because they were in shock from what Jesus was telling them.

Today, we would say that the disciples were in shock. Have you ever experienced anything, not just Bible truth, that was so strange, and seemingly unreal, that your mind had trouble processing it? When that happens, your mind keeps going in circles. Your mind keeps thinking about the evidence presented to it and how the only conclusion is that you have seen a truth. Yet, because of your background, your mind insists that you must rejects this truth. Only, you don't want to suffer the consequences of being a fool. So you go back over the evidence trying to find a fault in it. So, you conclude that this must be true, but your background gets your mind to try to reject the truth and try, once more, to find a fault in the logic which supports the truth. Your mind keeps going in these circles until you either reject the truth, and risk receiving the consequence of being a fool, or you accept the truth regardless of what your background tells you to do.

What they had trouble processing was the prior sentence where Jesus said But many that are first shall be last; and the last first. The Jewish religious leaders kept beating into the minds of the Jews that the religious leaders in this world would also be the leaders in eternity and in God's kingdom on Earth. They had accepted and believed this all of their life. Now, Jesus .had just turned that belief upside down. They had already confessed that they believed that Jesus was the Christ, the Son of the living God (Matthew 16:16; Mark 8:29; John 6:69 ). Therefore, He could not be wrong. However, they had been told, and accepted, that the religious leaders were inerrant in doctrine. So, now they must resolve how two different sources of doctrine, each of which claim to speak for God without error, can tell them directly opposite doctrines. Simply put, they must reject the claims of one or the other and that is not simple to do.

They were amazed at His doctrine and were afraid that they might accept the wrong one and damn themselves. Think about how this doctrine was applied to money, and used to justify the expensive ointment that Mary Magdalene broke to anoint Jesus for His death and burial. That waste of the ointment (money) (Mark 14:4-5) was what led Judas Iscariot to betray Jesus. Think about this truth and you should understand. It took them a while to process what they were just told and it was not simple.

Now, consider how many religious people believe doctrinal error. Think about how hard it is to get them to reject their religious heritage and accept Bible truth. If you really consider these things, you should be able to understand the reaction by the disciples.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they were in. Mt 20:17-19; Lu 18:31-34
they were amazed. This probably refers to a sort of indefinable awe which the apostles began to feel for Jesus, which the mighty miracles he wrought, and the air of majesty and authority he now assumed, were calculated to inspire. Zec 3:8; Lu 9:51; Joh 11:8,16'.

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C10-S34 (Verse 32-34) Jesus will be killed and rise from the dead.

Equivalent Section: Jesus will be condemned by His own people.

First Step: Jesus instructed the twelve.

And he took again the twelve,
and began to tell them what things should happen unto him,
Saying,
Behold,
we go up to Jerusalem;

Second Step: Jesus will be betrayed.

and the Son of man shall be delivered unto the chief priests,
and unto the scribes;

Third Step: Jesus will be condemned to die.

and they shall condemn him to death,
and shall deliver him to the Gentiles:

Equivalent Section: Jesus will be killed.

And they shall mock him,
and shall scourge him,
and shall spit upon him,
and shall kill him:

Equivalent Section: Jesus will rise from the grave.

and the third day he shall rise again.

Our sentence starts with the word And, which means that it is added to the prior where we were told that they were in the way going up to Jerusalem and that their mental state was they were amazed; and as they followed, they were afraid. Jesus had just given them a doctrine which went against what they had been taught all of their life and that was a basic doctrine of their entire society. Now, in this sentence, Jesus is giving them another doctrine which goes against what they had been taught all of their life and that was a basic doctrine of their hope for the future. Jesus is not being mean. He knows that His time left is short and that He must teach them these things even if they are not ready to receive them. He also knows that after they experience what he is prophesying, and receive the indwelling Holy Ghost, they will be ready to receive these things and that the Holy Ghost can help them to remember these things if Jesus puts them in their minds first.

In this sentence, Jesus, again, explain what will happen to Him when they go to Jerusalem. Once more the disciples refuse to believe and, therefore, do not understand. Look at the word again in the first phrase. In Mark 8:31 and Mark 9:31 we read that Jesus prophesied His own future. Therefore, according to this Gospel, this is at least the third time that they are being told this truth. That doesn't mean that there were not more times, only that Mark only reported these times. With this, we need to consider how often we, ourselves, rejected a hard saying (John 6:60). (Please see the Study called Significant Gospel Events for links to other places in the Gospels where Jesus made this type of prophecy and for where it was fulfilled.)

As many times as Jesus told them and as much as it was in the scriptures, they didn't understand it. Luke 18:31 tells us And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. So, we can't blame them for not understanding this prophecy. However, what we see here is how God does all prophecy in the Bible. God has prophets say what he will do and openly challenges Satan and all evil beings to stop Him. However, God also hides exactly how He will fulfill the prophecy until after it is completed. Prophecy is not there to let someone claim that they know the future. In fact, such of a claim proves that they are not following God. Prophecy is there to prove, after it is fulfilled, that God is the most powerful being in existence. All of God's enemies together have not been able to stop the God of the Bible from fulfilling one prophecy. In addition, the Bible is the only book, in the entire world and throughout all history that had 100% accurate detail prophecy. This proves that the God of the Bible is the most powerful being in all of existence.

Another thing that this sentence disproves is the 'Health and Welfare Gospel'. If God the Father would do this to His only begotten Son, for the salvation of others, what limit is there on what he will do with His other servants when something is required for the salvation of others?

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

Please see the note for 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.'.

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 C8S1 about the word condemn. The functional definition for this word is: 'To pronounce to be utterly wrong; to utter a sentence of disapprobation against; to censure; to blame'. Please also see the note for Romans C9S28 about the phrase condemnation of fools.

Please see the notes for Romans C15S13 and Galatians C2-S4 about the word Gentile. The functional definition for this word is: 'in the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen'.

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

Please see the note for Hebrews 12:5-6 about the word scourge. The functional definition for this word is: 'Under the Roman method the culprit was stripped, stretched with cords or thongs on a frame and beaten with rods'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And he. Mr 4:34; Mt 11:25; 13:11; Lu 10:23
we go. Ac 20:22
and the Son. Mr 8:31; 9:31; Mt 16:21; 17:22-23; 20:17-19; Lu 9:22; 18:31-33; 24:6-7
condemn. Mr 14:64; Mt 26:66; Ac 13:27; Jas 5:6
deliver. Mr 15:1; Mt 27:2; Lu 23:1-2,21; Joh 18:28; 19:11; Ac 3:13-14
General references. exp: Lu 9:22.
mock. Mr 14:65; 15:17-20,29-31; Ps 22:6-8,13; Isa 53:3; Mt 27:27-44; Lu 22:63-65; 23:11,35-39; Joh 19:2-3
spit. Mr 14:63; Job 30:10; Isa 50:6; Mt 26:67 exp: De 25:9.
and the. Ps 16:10; Ho 6:2; Joh 1:17; 2:10; Mt 12:39-40; 1Co 15:4
General references. exp: Lu 9:22.'.

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C10-S35 (Verse 35) James and John change the subject.

And James and John,
the sons of Zebedee,
come unto him,
saying,
Master,
we would that thou shouldest do for us whatsoever we shall desire.

Matthew 20:20-28 and Mark 10:35-45 tell us about James, John and their mother coming to Jesus and asking to sit on His right hand and left hand in the kingdom. Luke 22:23-30 also tells us the same thing as part of this account. Jesus explains that it is not His decision to make and then questions them about their resolve in this matter.

Our sentence starts with the word And, which means that this sentence is added to the prior. There we saw that Jesus gave them a prophecy that they refused to consider or believe. The sentences before that told us that the disciples were amazed and afraid because of a doctrine which Jesus told them and that doctrine went against what they had been taught all of their life. Therefore, instead of thinking about those upsetting things, James and John thought about what they are going to ask for.

The other ten were moved with indignation against the two brethren, but Jesus was not upset with this request. He told them 'here's the cost. Can you pay it?'. The more I study my Bible, the more I find that the God of the Bible believes in 'put up or shut up'. God tells us the just shall live by his faith (Habakkuk 2:4; Romans 1:17; Galatians 2:20; 3:11; Hebrews 10:38) And James tells us that Biblical faith isn't running your mouth but it is an action verb that is proved by fruit.

Religious people may get jealous and discourage you for seeking a greater reward from God than they are getting, but God isn't upset. In fact, God encourages His people to strive for the greatest rewards which He will limit to a few. We see just that attitude in this answer from Jesus. He asked them can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? This was just before Jesus suffered and died for our sins. Both James and John would suffer and die a martyrs death, just like Jesus said they would. (People argue that John didn't suffer a martyr's death. You get boiled alive in oil and then sent to a prison where people are literally worked and starved to death and then tell me what John didn't suffer.) This section is not about who gets what rewards from God. The lesson is that even in the face of discouragement from those in our own church, we should still strive the serve God the best we can in faithful expectation of reward based upon service rendered.

There are several James in the New Testament and there is doctrinal error when it comes to specifying which particular James is identified in a given Bible reference. I have been told, but have not personally studied it out, that this James was the first apostle to be martyred and that his being martyred is what Jesus is talking about in this account. If you disagree, that's fine. This is not something to pick a fight over.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'James. Matthew says that this request was made by Salome their mother; but though she made the request as from herself, yet it is evident that they had set her upon the business; and therefore Jesus, knowing whence it came, immediately addressed the sons. Mr 1:19-20; 5:37; 9:2; 14:33 exp: Mr 3:17; Ac 12:2.
come. Mt 20:20-28
we would. 2Sa 14:4-11; 1Ki 2:16,20'.

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C10-S36 (Verse 36) Jesus asks what they want.

And he said unto them,
What would ye that I should do for you?

Matthew 20:20-28 and Mark 10:35-41 tell us about James, John and their mother coming to Jesus and asking to sit on His right hand and left hand in the kingdom of Christ. Luke 22:23-30 also tells us the same thing as part of this account. Jesus explains that it is not His decision to make. This led the other disciples to be upset with James and John. As a result, Jesus explains what any saved person must do in order to become great in His kingdom.

This is the response to a to a request to grant an unspecified favor.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Mr 10:51; 1Ki 3:5-15; Joh 15:7 exp: Mt 20:21.'.

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C10-S37 (Verse 37) James and John make their request.

They said unto him,
Grant unto us that we may sit,
one on thy right hand,
and the other on thy left hand,
in thy glory.

Here they specify what their request is.

We find forms of the word grant occurring 37 times in 36 verses of the Bible and, in the New Testament, in: Matthew 20:21; Mark 10:37; Luke 1:74; Acts 3:14; Acts 4:29; Acts 11:18; Acts 14:3; Romans 15:5; Ephesians 3:16; 2Timothy 1:18; Revelation 3:21; Revelation 19:8. Webster's 1828 defines this word as: '1. To admit as true what is not proved; to allow; to yield; to concede. We take that for granted which is supposed to be true. Grant that the fates have firmed, by their decree-- 2. To give; to bestow or confer on without compensation, particularly in answer to prayer or request. Thou hast granted me life and favor. Job.10. God granted him that which he requested. 1. Chron.4. 3. To transfer the title of a thing to another, for a good or valuable consideration; to convey by deed or writing. The legislature have granted all the new land. Grant me the place of this threshing floor. 1 Chron.21.
GR`ANT, n. The act of granting; a bestowing or confering. 1. The thing granted or bestowed; a gift; a boon. 2. In law, a conveyance in writing, of such things as cannot pass or be transferred by word only, as land, rents, reversions, tithes, etc. A grant is an executed contract. 3. Concession; admission of something as true. 4. The thing conveyed by deed or patent'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sit. Mr 16:19; 1Ki 22:19; Ps 45:9; 110:1
in. Mr 8:38; Mt 25:31; Lu 24:26; 1Pe 1:11
General references. exp: Lu 22:24.'.

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C10-S38 (Verse 38) Jesus responds to the request.

Equivalent Section: Jesus corrected their thinking.

But Jesus said unto them,
Ye know not what ye ask:

Equivalent Section: Jesus questioned their resolve.

can ye drink of the cup that I drink of?

Jesus asked them if they could drink from His cup. I don't have time for a study on that symbolism, but in Revelation cup is used to symbolize reaping rewards of a life lived as determined by God. Jesus reaped suffering in the flesh and great spiritual rewards. This is a principal taught in the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye know not. 1Ki 2:22; Jer 45:5; Mt 20:21-22; Ro 8:26; Jas 4:3
drink of the. Mr 14:36; Ps 75:8; Isa 51:22; Jer 25:15; Mt 26:39; Lu 22:42; Joh 18:11
General references. exp: Lu 22:24.'.

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C10-S39 (Verse 38) Jesus adds to His question of their resolve.
and be baptized with the baptism that I am baptized with?

Our sentence starts with the word And, which means it is added to the prior sentence. As mentioned for that sentence, Jesus is asking them if they can pass the required test. In this sentence, baptize is added unto (extended beyond) the symbolism of the cup. Baptize means 'identified with'. Please see the Word Study called Basic doctrine of Baptism for the true Biblical doctrine on this subject.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'baptized with the. Lu 12:50
General references. exp: Lu 22:24.'.

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C10-S40 (Verse 39) They answer Jesus.

And they said unto him,
We can.

Here they claim that they can fulfill the requirement even though they do not know what it is. Later they will learn that they can do it only with the help of Jesus Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'We. Mr 14:31; Joh 13:37
General references. exp: Lu 22:24.'.

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C10-S41 (Verse 39-40) Jesus answers them.

Equivalent Section: Jesus prophesies their future.

First Step: Jesus prophesies the first thing they will suffer.

And Jesus said unto them,
Ye shall indeed drink of the cup that I drink of;

Second Step: Jesus prophesies the first thing they will suffer.

and with the baptism that I am baptized withal shall ye be baptized:

Equivalent Section: Jesus tells them that He can not give their request.

But to sit on my right hand and on my left hand is not mine to give;
but it shall be given to them for whom it is prepared.

Here we see Jesus, prophesied the future suffering of James and John. However, even that did not guarantee a particular place in the kingdom of Christ, especially not the two top places under Jesus Christ. Here we see Him say, indirectly, that God the Father determines positions in His kingdom. With this we also see that the Son of God is still under the authority of God the Father.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
Ye. Mr 14:36; Mt 10:25; Joh 15:20; 17:14; Ac 12:2; Col 1:24; Re 1:9
General references. exp: Lu 22:24.
General references. Mt 20:23; 25:34; Joh 17:2,24; Heb 11:16 exp: Lu 22:24.'.

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C10-S42 (Verse 41) The other disciples were upset with James and John.

And when the ten heard it,
they began to be much displeased with James and John.

In most cases like this, the people won't admit it but they are upset because they did not think of the request first.

Our next sentence starts with the word But, which means that it is continuing the subject of this sentence while going in another direction. Here we are told that the ten (were) much displeased while our next sentence tells us that Jesus was not. Now, the first thing that we have to remember is that God says For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. in Isaiah 55:8. God does not want us competing with each other but God wants us seeking the best we can get and doing the best we can to achieve it. Our standard for this life is Jesus Christ (Hebrews 12:2).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mr 9:33-36; Pr 13:10; Mt 20:24; Lu 22:24; Ro 12:10; Php 2:3; Jas 4:5
General references. exp: Lu 22:24-25.'.

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C10-S43 (Verse 42) Jesus says the common practice in the world.

First Step: Jesus says the first common practice.

But Jesus called them to him,
and saith unto them,
Ye know that they which are accounted to rule over the Gentiles exercise lordship over them;

Second Step: Jesus says the second common practice.

and their great ones exercise authority upon them.

In 10:42 through 10:45 Jesus explains how to get the greatest position in His kingdom. Please see the general note at the start of the chapter for references to related places in the Bible where this doctrine is taught.

As mentioned in the note for the prior sentence, our sentence starts with the word But, which means that it is continuing the subject of the prior sentence while going in another direction. There we were told that the ten (were) much displeased while our current sentence, and next couple of sentences, tells us that Jesus was not displeased. They were displeased because they were comparing the possible rewards that they might receive to what James and John would have if they received their request. In this answer, Jesus first brings their attention to what is common among men. Then He tells them that the way that God The Father makes such decisions is different and tells them how to get the greatest reward and the greatest position from God the Father. He ends His example with what He Himself was doing.

Please see the note for 1Corinthians C4S1 about the word account. The functional definition for this word is: 'An assignment of reasons; explanation by a recital of particular transactions, given by a person in an employment, or to a superior, often implying responsibility'.

Please also see the note for 2Corinthians 10:14-16 about the word rule. The functional definition for this word is: 'Government; sway; empire; control; supreme command or authority'. Please also see the note for John 7:26 about the word ruler. The functional definition for this word is: ' One that governs'.

We find forms of the word exercise in: Psalms 131:1; Ecclesiastes 1:13; Ecclesiastes 3:10; Jeremiah 9:24; Ezekiel 22:29; Matthew 20:25; Mark 10:42; Luke 22:25; Acts 24:16; 1Timothy 4:7; 1Timothy 4:8; Hebrews 5:14; Hebrews 12:11; 2Peter 2:14; Revelation 13:12. Webster's 1828 defines this word as: 'In a general sense, any kind of work, labor or exertion of body. Hence, 1. Use; practice; the exertions and movements customary in the performance of business; as the exercise of an art, trade, occupation, or profession. 2. Practice; performance; as the exercise of religion. 3. Use; employment; exertion; as the exercise of the eyes or of the senses, or of any power of body or mind. 4. Exertion of the body, as conducive to health; action; motion, by labor, walking, riding, or other exertion. The wise for cure on exercise depend. 5. Exertion of the body for amusement, or for instruction; the habitual use of the limbs for acquiring an art, dexterity, or grace, as in fencing, dancing, riding; or the exertion of the muscles for invigorating the body. 6. Exertion of the body and mind or faculties for improvement, as in oratory, in painting or statuary. 7. Use or practice to acquire skill; preparatory practice. Military exercises consist in using arms, in motions, marches and evolutions. Naval exercise consists in the use or management of artillery, and in the evolutions of fleets. 8. Exertion of the mind; application of the mental powers. 9. Task; that which is appointed for one to perform. 10. Act of divine worship. 11. A lesson or example for practice.
EX'ERCISE, v.t. L. exerceo. 1. In a general sense, to move; to exert; to cause to act, in any manner; as, to exercise the body or the hands; to exercise the mind, the powers of the mind, the reason or judgment. 2. To use; to exert; as, to exercise authority or power. 3. To use for improvement in skill; as, to exercise arms. 4. To exert one's powers or strength; to practice habitually; as, to exercise one's self in speaking or music. 5. To practice; to perform the duties of; as, to exercise an office. 6. To train to use; to discipline; to cause to perform certain acts, as preparatory to service; as, to exercise troops. 7. To task; to keep employed; to use efforts. Herein do I exercise myself, to have always a conscience void of offense towards God and men. Acts.24. 8. To use; to employ. 9. To busy; to keep busy in action, exertion or employment. 10. To pain or afflict; to give anxiety to; to make uneasy.
EX'ERCISE, v.i. To use action or exertion; as, to exercise for health or amusement'.

We find forms of the word lordship only in: Mark 10:42; Luke 22:25. Webster's 1828 defines this word as: '1. The state of quality of being a lord; hence, a title of honor given to noblemen, except to dukes, who have the title of grace. 2. A titulary compellation of judges and certain other persons in authority and office. 3. Dominion; power; authority. They who are accounted to rule over the Gentiles, exercise lordship over them. Mark 10. 4. Seigniory; domain; the territory of a lord over which he holds jurisdiction; a manor.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Ye know. Mt 20:25; Lu 22:25; 1Pe 5:3
are accounted. or, think good.
General references. exp: Lu 22:25.'.

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C10-S44 (Verse 43-44) Jesus says that it will be different for saved people.

Equivalent Section: Jesus says that the world's way will not be used.

But so shall it not be among you:

Equivalent Section: Jesus says how greatness will be determined.

but whosoever will be great among you,
shall be your minister:

Equivalent Section: Jesus says how they will achieve greatness.

And whosoever of you will be the chiefest,
shall be servant of all.

Here we see that Jesus did not rebuke James and John because their desire was not wrong. In fact, it was a correct desire which was required in order to motivate them through the hard times which would come in their lives. Instead of a rebuke, Jesus tells all of the God's way to achieve greatness. Now, they can each do their best to achieve greatness and not be in competition with each other. After all, there will be more opportunities to serve than people who are willing to serve. Therefore, each can serve as much as they are willing to serve and there will still be opportunities not fulfilled. This sentence is the second of three in this answer.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. In the prior sentence Jesus said how men become great in this world. Now, he is telling His disciples, and us, how to become great in the kingdom of God. The two methods are totally opposite just like Paul writes in the first three chapters of 1Corinthians and tells us that the wisdom of this world, our flesh and of devils tell us to go in the opposite direction from what the wisdom of God tells us.

This sentence needs to be seriously meditated upon for what it literally says and for how it affects all aspects of our life.

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

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'so. Joh 18:36; Ro 12:2 exp: Pr 27:18.
whosoever. Mr 9:35; Mt 20:26-27; 23:8-12; Lu 9:48; 14:11; 18:14; Joh 13:13-18; 1Co 9:19-23; Ga 5:13; 1Pe 5:5-6
General references. exp: Mt 23:11; Lu 22:25.
General references. exp: Mt 23:11; Lu 22:25.'.

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C10-S45 (Verse 45) Jesus explains that He is our example.

For even the Son of man came not to be ministered unto,
but to minister,
and to give his life a ransom for many.

Below are the Bible references for the word ransom. In every case the context makes this word to be 'the payment for a life' with that payment accepted or rejected. In some references this was a literal payment and in some cases it is spiritual and in (almost?) every case the reference can be directly or indirectly applied as a symbolic reference for the payment made by Jesus Christ to save people from an eternity in the lake of fire. Every New Testament reference tells us this truth exactly.

Our sentence starts with the word For, which means it is telling us why the prior two sentences were true. Jesus continues with the title Son of man to make this part of the doctrine of His humanity and to tell us that He is being a literal example for us to follow in our human flesh. Reread the prior two sentences and this sentence and this truth should be obvious from the reading.

Jesus will be the chiefest but He is telling us to follow His example to be chiefest under Him.

Next, our sentences tells us that Jesus did two different things and that we4 are to follow His example if we want to be chiefest under Him. The first thing is to become a minister and servant of all. The second thing is to be willing to give (our) life a ransom for many. Yes, this does include a willingness to be a martyr. However, in most cases this is talking about spending our live being God's servant wherever He chooses to send us and to whomever he chooses to have us serve.

We find forms of the word ransom in: Exodus 21:30; Exodus 30:12; Job 33:24; Job 36:18; Psalms 49:7; Proverbs 6:35; Proverbs 13:8; Proverbs 21:18; Isaiah 35:10; Isaiah 43:3; Isaiah 51:10; Jeremiah 31:11; Hosea 13:14; Matthew 20:28; Mark 10:45; 1Timothy 2:6. Easton's Bible Dictionary defines this word as: 'the price or payment made for our redemption, as when it is said that the Son of man "gave his life a ransom for many" (Mt 20:28; comp. Ac 20:28; Ro 3:23-24; 1Co 6:19-20; Ga 3:13; 4:4-5; Eph 1:7; Col 1:14; 1Ti 2:6; Tit 2:14; 1Pe 1:18-19. In all these passages the same idea is expressed). This word is derived from the Fr. rancon; Lat. redemptio. The debt is represented not as cancelled but as fully paid. The slave or captive is not liberated by a mere gratuitous favour, but a ransom price has been paid, in consideration of which he is set free. The original owner receives back his alienated and lost possession because he has bought it back "with a price." This price or ransom (Gr. lutron) is always said to be Christ, his blood, his death. He secures our redemption by the payment of a ransom'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Mt 20:28; Lu 22:26-27; Joh 13:14; Php 2:5-8; Heb 5:8
and to. Isa 53:10-12; Da 9:24,26; 2Co 5:21; Ga 3:13; 1Ti 3:4-6; Tit 2:14; 1Pe 1:19
General references. exp: Lu 22:25.'.

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C10-S46 (Verse 46) The incident in Jericho.

Equivalent Section: Where they went next.

And they came to Jericho:

Equivalent Section: They met blind Bartimaeus.

and as he went out of Jericho with his disciples and a great number of people,
blind Bartimaeus,
the son of Timaeus,
sat by the highway side begging.

From 10:46 through the end of the chapter we are told that they went to Jericho, on the way to Jerusalem, where Jesus healed a blind man, named Bartimaeus, and Bartimaeus then followed Jesus. His story is in Matthew 20:29-43; Mark 10:46-52 and Luke 18:35-43. Bartimaeus is not named in Matthew's nor Luke's accounts. In addition, Matthew's account tells us about a second man. Please also see the Study called Miracles in the Gospels about this miracle.

Every sentence from this one through the end of the chapter start with the word And, which means they are all added together to form a single account. In addition, most of the sentences in this chapter start with the word And, which means the entire chapter is giving us a single message about: 'Eternal spiritual rewards versus temporary physical rewards'. Our chapter started with the Pharisees trying to use religious rules to justify a man divorcing his wife when she did not satisfy the lusts of his flesh. The chapter ends with Jesus healing a blind man and that man following Jesus. This is symbolic of people having their spiritual blindness removed, through salvation, and their following Jesus as a result. In between we see Jesus removing the spiritual blindness of doctrinal error which came from people believing religious doctrine over the truth of the word of God. In the process we saw the rich young ruler reject receiving spiritual truth and true spiritual sight. We also saw the disciples receive the spiritual truth but with difficulty and delay in accepting some of the truth.

I can not positively say why Mark names this man and Luke and Matthew do not. In addition, I can not positively say why Matthew says that there were two but neither Mark nor Luke tell about the second man. However, I can give a sequence which fits all accounts. My speculation follows.

In Mark's account, we read that just Jesus and His disciples were going to Jericho. In Mark's account, we also read that blind Bartimaeus, the son of Timaeus, sat by the highway side begging and they noticed him on the way there. However, our sentence also tells us that this happened as he went out of Jericho with his disciples and a great number of people. Therefore, we have two different times mentioned in our current sentence.

Then Matthew 20:29 says: And as they departed from Jericho, a great multitude followed him. Therefore, this is the same time as the Second Equivalent Section of our current sentence. In these accounts, we see that Jesus and His disciples had gained a multitude while in Jericho. In addition, it appears as if blind Bartimaeus, the son of Timaeus had gained another blind beggar who was not there when they went into the city.

Now, when we consider Luke 18:35-36, we see two Equivalent Sections. The First Equivalent Section says: as he was come nigh unto Jericho. Therefore, it matches the time of the First Equivalent Section in our current sentence. In addition, it says: a certain blind man sat by the way side begging, which indicates that blind Bartimaeus, the son of Timaeus was there as they entered the city. Then, the Second Equivalent Section, of the sentence in Luke's account, says: And hearing the multitude pass by. The multitude matches the Second Equivalent Section of our current sentence, which was when Jesus and His disciples were leaving Jericho with a multitude following them. Therefore, if we consider that blind Bartimaeus, the son of Timaeus, sat by the highway side begging as Jesus and His disciples entered the city; and that blind Bartimaeus, and another blind beggar, were on the side of the highway as they left with a multitude following them, then we have no conflict between the various accounts. And, we have Jesus doing the miracle as He left and as He had the multitude as a witnesses.

We find Jericho occurring 64 times in 59 verses of the Bible and, in the New Testament, in: Matthew 20:29; Mark 10:46; Luke 10:30; Luke 18:35; Luke 19:1; Hebrews 11:30. Easton's Bible Dictionary defines this word as: 'place of fragrance, a fenced city in the midst of a vast grove of palm trees, in the plain of Jordan, over against the place where that river was crossed by the Israelites (Jos 3:16). Its site was near the 'Ain es-Sultan, Elisha's Fountain (2Ki 2:19-22), about 5 miles west of Jordan. It was the most important city in the Jordan valley (Nu 22:1; 34:15), and the strongest fortress in all the land of Canaan. It was the key to Western Palestine.
This city was taken in a very remarkable manner by the Israelites (Jos 6). God gave it into their hands. The city was "accursed" (Heb herem, "devoted" to Jehovah), and accordingly (Jos 6:17; comp. Le 27:28-29; De 13:16) all the inhabitants and all the spoil of the city were to be destroyed, "only the silver, and the gold, and the vessels of brass and of iron" were reserved and "put into the treasury of the house of Jehovah" (Jos 6:24; comp. Nu 31:22-23,50-54). Only Rahab "and her father's household, and all that she had," were preserved from destruction, according to the promise of the spies (Jos 2:14). In one of the Amarna tablets Adoni-zedec (q.v.) writes to the king of Egypt informing him that the 'Abiri (Hebrews) had prevailed, and had taken the fortress of Jericho, and were plundering "all the king's lands." It would seem that the Egyptian troops had before this been withdrawn from Palestine.
This city was given to the tribe of Benjamin (Jos 18:21), and it was inhabited in the time of the Judges (Jg 3:13; 2Sa 10:5). It is not again mentioned till the time of David (2Sa 10:5). "Children of Jericho" were among the captives who returned under Zerubbabel Ezr 2:34; Ne 7:36). Hiel (q.v.) the Bethelite attempted to make it once more a fortified city (1Ki 16:34). Between the beginning and the end of his undertaking all his children were cut off.
In New Testament times Jericho stood some distance to the south-east of the ancient one, and near the opening of the valley of Achor. It was a rich and flourishing town, having a considerable trade, and celebrated for the palm trees which adorned the plain around. It was visited by our Lord on his last journey to Jerusalem. Here he gave sight to two blind men (Mt 20:29-34; Mr 10:46-52), and brought salvation to the house of Zacchaeus the publican (Lu 19:2-10).
The poor hamlet of er-Riha, the representative of modern Jericho (Illustration: Er-Riha), is situated some two miles farther to the east. It is in a ruinous condition, having been destroyed by the Turks in 1840. "The soil of the plain," about the middle of which the ancient city stood, "is unsurpassed in fertility; there is abundance of water for irrigation, and many of the old aqueducts are almost perfect; yet nearly the whole plain is waste and desolate...The climate of Jericho is exceedingly hot and unhealthy. This is accounted for by the depression of the plain, which is about 1,200 feet below the level of the sea."
There were three different Jerichos, on three different sites, the Jericho of Joshua, the Jericho of Herod, and the Jericho of the Crusades. Er-Riha, the modern Jericho, dates from the time of the Crusades. Dr. Bliss has found in a hollow scooped out for some purpose or other near the foot of the biggest mound above the Sultan's Spring specimens of Amorite or pre-Israelitish pottery precisely identical with what he had discovered on the site of ancient Lachish. He also traced in this place for a short distance a mud brick wall in situ, which he supposes to be the very wall that fell before the trumpets of Joshua. The wall is not far from the foot of the great precipice of Quarantania and its numerous caverns, and the spies of Joshua could easily have fled from the city and been speedily hidden in these fastnesses'.

Nave's Topical Bible provides links for Jericho as: '. A city east of Jerusalem and near the Jordan River: Nu 22:1; 26:3; De 34:1. Called THE CITY OF PALM TREES: De 34:3. Location of, pleasant: 2Ki 2:19. Rahab the harlot lived in: Jos 2; Heb 11:31. Joshua sees the "captain of the host" of the Lord near: Jos 5:13-15. Besieged by Joshua for seven days; fall and destruction of: Jos 6; 24:11. Situated within the territory allotted to Benjamin: Jos 18:12,21. The Kenites lived at: Jg 1:16. King of Moab makes conquest of, and establishes his capital at: Jg 3:13. Rebuilt by Hiel: 1Ki 16:34. Company of "the sons of the prophets," lived at: 2Ki 2:4-5,15,18. Captives of Judah, taken by the king of Israel, released at, on account of the denunciation of the prophet Oded: 2Ch 28:7-15. Inhabitants of, taken captive to Babylon, return to, with Ezra and Nehemiah: Ezr 2:34; Ne 7:36. Assist in repairing the walls of Jerusalem: Ne 3:2. Blind men healed at, by Jesus: Mt 20:29-34; Mr 10:46; Lu 18:35. Zacchaeus lived at: Lu 19:1-10. 2. Plain of: 2Ki 25:5; Jer 52:8. 3. Waters of: Jos 16:1. Purified by Elisha: 2Ki 2:18-22'.

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)'.

We find forms of the word highway in: Matthew 22:9; Matthew 22:10; Mark 10:46; Luke 14:23. Smith's Bible Dictionary defines this word as: 'Though during the sway of the Romans over Palestine they made a few substantial roads for their carts and chariots, yet for the most of the time, as today, the Jews had nothing such as we call roads, but only footpaths through which animals walk in single file. These are never cared for, no repairs are made or obstacles removed. This fact brings into striking prominence the figure of repairing a highway for the return Of the captives, or the coming of the great King. On special occasions kings had roads prepared for the progress of their armies, or their own going from place to place. --ED'.

We find forms of the word beg in: Psalms 37:25; Psalms 109:10; Proverbs 20:4; Matthew 27:58; Mark 10:46; Luke 16:3; Luke 18:35; Luke 23:52; John 9:8. Easton's Bible Dictionary defines this word as: 'That the poor existed among the Hebrews we have abundant evidence (Ex 23:11; De 15:11), but there is no mention of beggars properly so called in the Old Testament. The poor were provided for by the law of Moses (Le 19:10; De 12:12; 14:29). It is predicted of the seed of the wicked that they shall be beggars (Ps 37:25; 109:10).
In the New Testament we find not seldom mention made of beggars (Mr 10:46; Lu 16:20-21; Ac 3:2), yet there is no mention of such a class as vagrant beggars, so numerous in the East. "Beggarly," in Ga 4:9, means worthless'.

We find forms of the word beggar in: 1Samuel 2:8; Luke 16:20; Luke 16:22. Smith's Bible Dictionary defines this word as: 'The poor among the Hebrews were much favored. They were allowed to glean in the fields, and to gather whatever the land produced in the year in which it was not tilled: Le 19:10; 25:5-6; De 24:19. They were also invited to feasts: De 14:29. and Deut 26:12 The Israelite could not be an absolute pauper. His land was in alienable, except for a certain term, when it reverted to him or his posterity. And if this resource were insufficient, he could pledge the services of himself and family or a valuable sum. Those who were indigent through bodily infirmities were usually taken care of by their kindred. A beggar was sometimes seen, however, and was regarded and abhorred as a vagabond: Ps 109:10. In later times beggars were accustomed, it would seem, to have a fixed place at the corners of the streets: Mr 10:46. or at the gates of the temple: Ac 3:2. or of private houses: Lu 16:20'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they came. Mt 20:29-34; Lu 18:35-43
as he went. Luke says that this took place "as he was come nigh unto Jericho," and afterwards records an event which took place in that city. But the words en G1722 to G3588 engizo autou G847 eis G1519 lericho, may be rendered, "When he was nigh Jericho," which is equally true of him who is gone a little way from it, as of him who is come near it; and as it is probable that Jesus stayed some days in the neighbourhood, this might occur as he went out of the city during that time, and he might afterwards re-enter it.
begging. Lu 16:20,22; Joh 9:8; Ac 3:2-3'.

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C10-S47 (Verse 47) Blind Bartimaeus begged for mercy.

And when he heard that it was Jesus of Nazareth,
he began to cry out,
and say,
Jesus,
thou Son of David,
have mercy on me.

This sentence is the same as Matthew 20:30 and Luke 18:37-38. Please note that all three accounts tell us that Jesus was addressed as Son of David. However, Matthew's account also adds Lord to the way that Jesus was addressed.

Please be sure to use the links in the sentience outline, above, to read the notes for this sentence in the Lord Jesus Christ Study. Those notes explain the attitude of blind Bartimaeus, the son of Timaeus and how his attitude was different from the typical Jew in that day. We also see his attitude in 10:50 where we read: And he, casting away his garment, rose, and came to Jesus. his action, before he was cured, displays his faith that Jesus would cure his blindness.

He may have cried have mercy on me as a standard way of asking for help or he may have asked in recognition that his blindness was due to a sin he did. We are not given enough information to know which was true.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 2:23; 21:11; 26:71; Lu 4:16; 18:36-37; Joh 1:46; 7:41,52; 19:19; Ac 6:14 exp: Mr 14:67.
thou. Isa 9:6-7; 11:1; Jer 23:5-6; Mt 1:1; 9:27; 12:23; 15:22; 20:30; 21:9; 22:42-45; Ac 13:22-23; Ro 1:3-4; Re 22:16'.

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C10-S48 (Verse 48) Blind Bartimaeus refused to be dissuaded.

Equivalent Section: People tried to shush him.

And many charged him that he should hold his peace:

Equivalent Section: Blind Bartimaeus refused to be quiet.

but he cried the more a great deal,
Thou Son of David,
have mercy on me.

This sentence is the same as Matthew 20:31 and Luke 18:39.

This is a strange thing for them to do. At this time, most of the Jews rejected the teaching of Jesus and followed Him because He was the best show that was around. That is, they hoped to see Him do a miracle so that they could tell others that they saw it. Now, instead of encouraging him so that they can see a miracle, they charged him that he should hold his peace. The best I can figure is that they were used to seeing him there and, human nature being what it is, somehow having a miracle done to someone they knew didn't count as much when it came to gossip.

Of course, the prior paragraph is speculation on my part. I don't think anyone can say exactly why they acted like they did, only that they did act this way.

The important thing about this sentence is that blind Bartimaeus didn't let anyone stop him from seeking what he needed from God. This is the attitude that people need when seeking what only God can do, especially when it comes to spiritual blindness and our seeking to know and understand spiritual things like God's word. Remember that Hebrews 11:6 tells us: But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. Most people concentrate on the beginning of that verse and many would profit from concentrating on the last part of the verse.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'many. Mr 5:35; Mt 19:13; 20:31; Lu 18:39
but. Mr 7:26-29; Ge 32:24-28; Jer 29:13; Mt 15:23-28; Lu 11:5-10; 18:1-8; Eph 6:18; Heb 5:7
have. Ps 62:12
General references. exp: Lu 18:40.'.

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C10-S49 (Verse 49) Jesus called for him.

And Jesus stood still,
and commanded him to be called.

This sentence is the same as Matthew 20:32 and Luke 18:40-41.

Here we that Jesus commanded him to be called. One of the main jobs of saved people is to bring people in need to Jesus. Notice that this not only brought blind Bartimaeus to Jesus but it also, effectively, caused the others to stop interfering with someone who was seeking Jesus for help.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'stood. Ps 86:15; 145:8; Mt 20:32-34; Lu 18:40; Heb 2:17; 4:15
General references. exp: Lu 18:40.'.

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C10-S50 (Verse 49) People told blind Bartimaeus the good news.

First Step: People told blind Bartimaeus that to be quiet and get up.

And they call the blind man,
saying unto him,
Be of good comfort,
rise;

Second Step: People told blind Bartimaeus that Jesus called for him.

he calleth thee.

This is the proper attitude for a soul winner. When we meet people in need we should tell them Be of good comfort and that he (Jesus) calleth thee. Now, most people are looking at their immediate physical need but often that is a result of making wrong decisions and they need help from God to make right decisions. So, while they are concentrating on the immediate physical need, we need to help them see the long term spiritual need.

We also see that this sentence uses the word calleth , which means that Jesus 'keeps on keeping on calling'. We do not seek Him but He seeks and calls the lost. And, yes, there can come a time when God stops calling someone but as long as they are interested in hearing spiritual truth then we can be assured that God still calleth.

Please see the notes for Philippians 2:1 and 2Corinthians C1S2 about the word comfort. The functional definition for this word is: 'To strengthen; to invigorate; to cheer or enliven'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Be. Joh 11:28
General references. exp: Lu 18:40.'.

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C10-S51 (Verse 50) Blind Bartimaeus went to Jesus.

And he,
casting away his garment,
rose,
and came to Jesus.

Many preachers have preached about blind Bartimaeus. It is commonly preached that he cast away his garment in an act of faith. Beggars wore certain garments so that people would know that they were beggars. he cast away his garment because he expected to receive his sight and to be able to go to work. He expected to no longer be a beggar. This is different from many beggars who choose to be so even though they can do work. (2Thessalonians 3:10 says: For even when we were with you, this we commanded you, that if any would not work, neither should he eat.)

Please see the note for 10:1 about the word arise / arose. The functional definition for this word is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please also see the note for Colossians C2-S7 about the word rise. 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: 'General references. Php 3:7-9; Heb 12:1 exp: Lu 18:40.'.

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C10-S52 (Verse 51) Jesus made him voice his request publically.

And Jesus answered and said unto him,
What wilt thou that I should do unto thee?

From 10:46 through the end of the chapter we are told that they went to Jericho, on the way to Jerusalem, where Jesus healed a blind man, named Bartimaeus, and another blind man, being given sight by Jesus. His story is in Matthew 20:29-43; Mark 10:46-52 and Luke 18:35-43. Bartimaeus followed Jesus after receiving his sight. Bartimaeus is not named in Matthew's nor Luke's accounts and those accounts tell us about a second man.

Think about this. Jesus did not allow him to hide and make his request with a 'silent prayer'. How many preachers allow this practice and then the people never do anything for the kingdom of God and many doubt their salvation? When we refuse to follow the example of Jesus, we need to consider the possible consequences which includes many people not being sure of their salvation. When we look at what the bible says about assurance, we do not see that it comes from screaming 'I Know!' multiple times, as many preaches claim, but it comes from Jesus as we maintain our personal relationship with Him through obedience. Here we see that Jesus asked him a question in front of many people and required him to make a public profession of his need.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'What. Mr 10:36; 2Ch 1:7; Mt 6:8; 7:7; Lu 18:41-43; Php 4:6 exp: Mt 20:21; Ac 10:21; 23:19.
General references. exp: Lu 18:40.'.

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C10-S53 (Verse 51) He voiced his request.

The blind man said unto him,
Lord,
that I might receive my sight.

This verse is the same as Matthew 20:32 and Luke 18:41.

here we see him clearly answer and state his need. We also see him use the title of Lord, which acknowledges Jesus as: 'God in human flesh' because the miracle that he wanted could only be done through the power of God. In addition, he had earlier called Jesus Thou Son of David, which recognizes that He personally (thou) was Christ (Son of David), which the Jews were taught would be 'God in human flesh'.

Here we see the request of blind Bartimaeus. This chapter is dealing with people who were spiritually blind. This sentence is symbolic of what Jesus wants all saved to request about their spiritual blindness.

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 third 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 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'.

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C10-S54 (Verse 52) Jesus fulfills his request.

First Step: Jesus tells him what to do.

And Jesus said unto him,
Go thy way;

Second Step: Jesus tells him why.

thy faith hath made thee whole.

Please notice that Jesus said he had this result because of his faith. Many times we fail to get miracles from God because we lack true Biblical faith. As already mentioned, his casting away his garment, before he came to Jesus proved his true Biblical faith.

We find forms of the word whole occurring 250 times in 240 verses of the Bible, 93 times in 89 verses of the New Testament and, in the Gospel of Mark, in: Mark 2:17; Mark 3:5; Mark 4:1; Mark 5:28; Mark 5:34; Mark 6:55; Mark 6:56; Mark 8:36; Mark 10:52; Mark 12:33; Mark 14:9; Mark 15:1; Mark 15:16; Mark 15:33. Webster's 1828 defines this word as: '1. 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. 2. Complete; entire; not defective or imperfect; as a whole orange; the egg is whole; the vessel is whole. 3. Unimpaired; unbroken; uninjured. My life is yet whole in me. 2 Samuel 1. 4. Sound; not hurt or sick. They that are whole need not a physician. Matthew 9. 5. Restored to health and soundness; sound; well. Thy faith hath made thee whole. Mark 5. His hand was restored whole. Mark 3.
WHOLE, n. 1. The entire thing; the entire or total assemblage of parts. The whole of religion is contained in the short precept, Love God with all your heart, and your neighbor as yourself. Fear God and keep his commandments, for this is the whole duty of man. Ecclesiastes 12. 2. A system; a regular combination of parts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thy faith. Mr 5:34; Mt 9:22,28-30; 15:28; Lu 7:50; 9:48 exp: Lu 17:19.
made thee whole. or, saved thee.
General references. exp: Lu 18:40.'.

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C10-S55 (Verse 52) The results.

And immediately he received his sight,
and followed Jesus in the way.

Here we see, in this miracle, what should happen if people truly receive spiritual sight. As a result, they should follow Jesus in the way. This entire chapter is about Jesus trying to give people true spiritual sight when they had been, spiritually, blinded by following doctrinal error from religious leaders who put their religious traditions above the truth of the Bible. Our ending miracle is symbolic of what God wants to do for all believers. However, one lessons that we see throughout this chapter is that people who clung to their traditions did not receive spiritual sight, and were eventually condemned by God. However, even though the disciples did not outright reject what Jesus taught they were slow to believe and suffered much mental and emotional pain because of their unbelief. (Unbelief is not a refusal to believe but is: 'a failure to believe'. Such people remain undecided about what they believe.)

In our sentence we see this man immediately received his sight. He had suffered the consequence of blindness long enough. People who refuse to receive spiritual sight testify, by their life, that they have not suffered enough to give up their unbelief. If they die this way, they will receive eternal consequences of their unbelief.

Our second phrase starts with the word and, which means it is added to the first phrase. If people receive true spiritual sight then they will follow Jesus in the way. If the reader will consider the word definitions, below, they will see that this phrase means: 'they will follow Jesus with ongoing consideration of the results which they will receive at the judgment seat of Christ'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
he received. Mr 8:25; Ps 33:9; 146:8; Isa 29:18-19; 35:5; 42:16-18; Mt 11:5; 12:22; 21:14; Joh 9:5-7,32,39; Ac 26:18
followed. Mr 1:31; Lu 8:2-3
General references. exp: Lu 18:40.'.

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Interpretive Study of Mark's Gospel

Mark Chapter 9

Links to sentences in this chapter:

Chapter Summary.

Theme: Lessons in spiritual maturity.

The Treasury of Scripture Knowledge provides a chapter outline as:

Mark Chapter 10

Links to sentences in this chapter:

Chapter Summary.

Theme: Eternal spiritual rewards versus temporary physical rewards.

The Treasury of Scripture Knowledge provides a chapter outline as:

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