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 11

Theme: A fruitful religion versus a show religion.

Links to sentences in this chapter:

C11-S1 (Verse 1-2), C11-S2 (Verse 3), C11-S3 (Verse 3), C11-S4 (Verse 4), C11-S5 (Verse 5), C11-S6 (Verse 6), C11-S7 (Verse 7), C11-S8 (Verse 8), C11-S9 (Verse 9-10), C11-S10 (Verse 11), C11-S11 (Verse 12-13), C11-S12 (Verse 14), C11-S13 (Verse 14), C11-S14 (Verse 15-16), C11-S15 (Verse 17), C11-S16 (Verse 17), C11-S17 (Verse 18), C11-S18 (Verse 19), C11-S19 (Verse 20), C11-S20 (Verse 21), C11-S21 (Verse 22), C11-S22 (Verse 23), C11-S23 (Verse 24), C11-S24 (Verse 25), C11-S25 (Verse 26), C11-S26 (Verse 27-28), C11-S27 (Verse 28), C11-S28 (Verse 29), C11-S29 (Verse 30), C11-S30 (Verse 30), C11-S31 (Verse 31), C11-S32 (Verse 32), C11-S33 (Verse 33), C11-S34 (Verse 33)'.

Chapter Outline

Theme: A fruitful religion versus a show religion.

All throughout this Gospel we have seen places where the same, or similar, events were reported in other Gospels, especially in Matthew and Luke. This will be even more significant from this chapter through Chapter 15. Many of the links for related sections can be found in the Study called Significant Gospel Events. In particular, please see the sections called: Harmony, Promises, and Prophecies. Pease also see the Table of Miracles in the Gospels for miracles reported in this chapter. Please see the Gospel Time Sequence Study which puts all events from this chapter through the end of the Gospel, in the strict time sequence along with equivalent reported incidents in the other Gospel accounts. Finally, please also see the Study called What Would Jesus Do?.

Jesus entered Jerusalem for the final conflict as reported in Matthew 21:1-17, Mark 11:1-11, Luke 19:28-44 and John 12:12-16. This is what is commonly celebrated as 'Palm Sunday'. These references tell about about the time that Jesus entered Jerusalem in triumph and the people cried Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest and Jesus was glorified. This is a fulfillment of Zechariah 9:9 and Psalms 148 which show us how they praised Him. In addition, Zechariah 9:9 tells us that He would be riding upon an ass, and upon a colt the foal of an ass.

Matthew 21:18-22; Mark 11:12-14 and Mark 11:20-21 tell us about Jesus cursing the fig tree because it had no fruit.

Jesus cleanses the Temple as reported in Matthew 21:12; Mark 11:15-19; Luke 19:45; and John 2:13-16.

Matthew 21:21-22 and Mark 11:22-26 tell us the lesson which Jesus taught based upon the cursing of the fig tree.

The chief priests and the elders challenged Jesus as He taught in the Temple and this is reported in Matthew 21:23-27, Mark 11:27-33 and Luke 20:1-7.

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As the reader looks at various chapters, they need to consider the context of the chapter within this Gospel. For example, the theme of the prior chapter was 'Eternal spiritual rewards versus temporary physical rewards.'. Now look at the theme of our current chapter. The 'show religion' is all about getting 'temporary physical rewards'. The 'fruitful religion' is all about getting 'eternal spiritual rewards'. Thus, the reader should be able to see the relationship within these chapters. The reader is encouraged to look at all of the themes of these chapters and see the progression which is in Mark's Gospel.

Our religion is how we serve and worship God. Most religions are only a show put on for other men and God (or gods) are only considered as much as is necessary for the show. In addition most religious people and religious activity is mainly concerned with the show. However, as our chapter teaches, God condemns such activity and looks for true spiritual fruit.

Mark's true message, in this chapter, is seen by considering this chapter in total and by considering the four main incidents, which Mark reports, and how they fit together to support his message. Please keep in mind the theme of this chapter, which is given above, as you consider the details of each account.

The first incident, which is reported in our chapter, teaches us the vanity of a false 'show religion'. It is the entrance of Jesus in glory and this parade threatened the leaders of the 'show religion', just like a true religion threatens all 'show religions'. Our second incident, the cursing of the fig tree, teaches us the power of a true relationship with God, which is expressed in a true religion. The third incident teaches us that God demands purity and He will not allow corruption in His house nor allow it in His kingdom. The fourth incident teaches us that only people with a true personal relationship with God have the true authority to represent God. This also shows us whom we should truly be following.

Within this chapter is the account of the last time that Jesus went to Jerusalem and cleansed the Temple before His crucifixion. The accounts of this chapter relate to how He made it clear that 'Show Religion' is condemned by God because God looks for true spiritual fruit. His triumphant entry, and His cleansing of the Temple, are what drove the Jewish leaders to have Him crucified because they realized that His turning the people to God would reduce their religious, and other, authority and power. That authority and power was based upon their religious show, which Jesus condemned with the accounts which are reported in this chapter. We also see these accounts reported in Matthew 21; Luke 19:28-48 and John 2:13 through the end of that chapter.

Now some people claim that the account in John was a similar action which was done at a different time and that Jesus actually cleansed the Temple twice. Since the account in John is at the beginning of his Gospel, there is some basis for that claim. However, John's Gospel is not entirely sequential and John tells different accounts when they are required to support the message of a particular chapter. So, for example, John puts the beginning and the end of the ministry of Jesus in Chapter 2 to provide the outer limits of his message, as was done by several Jewish writers. Therefore, it could be speaking about the same incident, even though it is at the start of John's Gospel. With that said, we must acknowledge that neither opinion can be proved to be more valid.

In another related matter, John 12:12-16 tell about His triumphant entry into Jerusalem, just like our current chapter, without mentioning the cleansing. Further, there are details in the Gospel of Matthew and the Gospel of Luke which are not in Mark's Gospel. Therefore, all of the accounts need to be considered if the reader wants to know all of the details.

Please realize that all of the Gospel writers, have a purpose for writing their Gospel. Each writer only included those details which were required to support the message which he was delivering. Therefore, it is not necessary to have all of the details which other writers might include to support as different purpose. These different purposes, and the need to report the details which support the different purposes, are why different Gospels contain different details even while they include some similar or same details.

Returning to the consideration of only this Gospel, we can see that our first sentence, and our chapter, start with the word and. Remember the general note for this Gospel which mentioned how often Mark uses this word and how that makes it important to keep things in context. Basically, the common practice of looking at a part of a Bible book, without considering the message of the entire book, will lead to error if we use that practice with this Gospel. In particular, not only is it important to consider this chapter within the context where it is found within this Gospel, but it is critical to consider the entire chapter as a single unit and consider how the incidents reported within this chapter relate to each other. Incidents which are reported within this chapter are preached often. And, while there is a lot of good and truthful preaching about what is found here, the common practice of not considering the context, and the relationship with the rest of the chapter, leads to partial truths often being preached.

That said, we need to realize that Mark 1:22 we were told And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. Therefore, at the start of His Gospel Mark tell us about how Jesus became a danger to the authority of the scribes and other religious leaders. Then in the beginning of Chapter 2 we were told how a large crowd gathered at the house where Jesus was and, when He healed a man, there were certain of the scribes sitting there, and reasoning in their hearts (but not asking aloud) Why doth this man thus speak blasphemies? Thus they were already judging Jesus by their religious rules and not by the truth of the Bible. Then in Mark 2:16 we see the Pharisees joining the scribes to vocally challenge Jesus and His doctrine. By the time we get to Mark 3:22 we read that they are accusing Jesus of serving Beelzebub. (Hopefully the reader understands this trend and how it is escalating.) Then in Mark 11:18 the chief priests joined in. In Mark 11:27 the elders joined in. By the time we get to the crucifixion, the high priests and representatives of all groups of people in the Earth have joined in. Thus, we see an escalating fight with more and more people joining to fight Jesus but they all lose because He represented God the Father, Who is more powerful than all created beings combined.

Mark spends several chapters, between Chapter 3, where only the scribes are fighting Him, and Chapter 11 where the chief priests join in, telling us about Jesus dealing with others, and the varied reactions which He received from them. However, no others were as openly hostile and fighting against Jesus as the religious leaders were. Therefore, we can see the differences between the religious leaders, the believers, and all others in their reaction to the doctrine taught by Jesus. The religious leaders pushed the doctrine of a carnal, worldly 'show religion'. The true believers accepted the doctrine of a personal relationship with God, which is the doctrine preached by Jesus. The rest of the people drifted to the political power that seemed to be in charge at the moment.

There is another point to also keep in mind. At the start of all of the Gospels, Jesus. spoke to all of the religious leaders and answered their questions, as evidenced by the response to Nicodemus in John 3. However, by Mark 11:33 we read: Jesus answering saith unto them, Neither do I tell you by what authority I do these things. Part of the doctrinal error, which is pushed by all 'show religions', is the claim that no matter how much you sin nor for how long, God is always ready to forgive you. There are many places in the Bible and in this Gospel, such as the evidence I just pointed out, where we are told that God will tolerate our sinful abuse only to a certain point. After that point, God starts cutting off things which we might get from Him until He removes the possibility of salvation itself as we see in John 9:41 and Hebrews 10:26. This truth is another doctrine which the reader should keep in mind as they study this chapter.

The end of our chapter teaches us that only people with a true personal relationship with God have the true authority to represent God. People who push a 'show religions' do not truly represent God. They truly represent the doctrine of devils. We should not follow such people but should truly follow those who have the God-given evidence that they truly represent God. In the remainder of this Gospel Mark reports how this conflict continues to grow until it ends with the crucifixion and eternal damnation of those who opposed Jesus. Our eternal destiny depends upon whom we choose to follow.

C11-S1: Preparation for the entrance into Jerusalem.
C11-S2: Added prophecy.
C11-S3: Further prophecy.
C11-S4: The disciples obeyed the prophecy by Jesus.
C11-S5: They were questioned exactly as Jesus prophesied.
C11-S6: Everyone acted exactly as Jesus had prophesied.
C11-S7: The disciples prepared the colt for Jesus to ride it.
C11-S8: The people honored Jesus.
C11-S9: The people in the parade praised.
C11-S10: Where Jesus went following His parade of glory.
C11-S11: Start of the incident of cursing the fig tree.
C11-S12: The curse because of no fruit.
C11-S13: Jesus made sure that the judgment was known.
C11-S14: Jesus cleansed the Temple.
C11-S15: Jesus teaches true worship and prayer.
C11-S16: The result of a 'show religion'.
C11-S17: The religious leaders react violently to the truth.
C11-S18: Jesus taught all day long.
C11-S19: Returning to the account of the cursed fig tree.
C11-S20: Jesus says what is possible with prayer.
C11-S21: Conclusion of the prior requirement for prayer.
C11-S22: The requirement to forgive.
C11-S23: The consequence of not forgiving.
C11-S24: The start of the last incident that is reported in this chapter.
C11-S25: The consequence of not forgiving.
C11-S26: The start of the last incident that is reported in this chapter.
C11-S27: Added question about authority.
C11-S28: The answer from Jesus.
C11-S29: The question from Jesus.
C11-S30: Jesus demands an answer.
C11-S31: The religious leaders reject answering with the truth.
C11-S32: The religious leaders reject answering with a lie.
C11-S33: The religious leaders lie anyway.
C11-S34: The final answer from Jesus.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-11. Christ rides with triumph into Jerusalem;
12-14. curses the fruitless fig-tree;
15-19. purges the temple;
20-26. exhorts his disciples to stedfastness of faith, and to forgive their enemies;
27-33. and defends the lawfulness of his actions by the witness of John, who was a man sent of God.'. Home, Start of Web Page, Start of Chapter

C11-S1 (Verse 1-2) Preparation for the entrance into Jerusalem.

Equivalent Section: Where Jesus gave instructions

And when they came nigh to Jerusalem,
unto Bethphage and Bethany,
at the mount of Olives,
he sendeth forth two of his disciples,
And saith unto them,
Go your way into the village over against you:

Equivalent Section: What instructions He gave.

First Step: What they are to find.

and as soon as ye be entered into it,
ye shall find a colt tied,
whereon never man sat;

Second Step: What they are to do

loose him,
and bring him.

Jesus entered Jerusalem for the final conflict as reported in Matthew 21:1-11, Mark 11:1-11, Luke 19:28-38 and John 12:12-16. In every Gospel account, we are told that Jesus was glorified before this final conflict. This is what is commonly celebrated as 'Palm Sunday'. These references tell about about the time that Jesus entered Jerusalem in triumph and the people cried Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest and Jesus was glorified. This is a fulfillment of Zechariah 9:9 and Psalms 148 which show us how they praised Him. In addition, Zechariah 9:9 tells us that He would be riding upon an ass, and upon a colt the foal of an ass.

His being glorified was, basically, 'the last straw' for the religious leaders. After the incident reported in this account, the religious leaders decided to crucify Jesus because He became too much of a threat to their own power and authority.

The general note for this chapter explains the context this chapter and of our sentence, which starts this chapter. In addition, that note deals with the important considerations of our sentence starting with the word and. Please be sure to read that note as this note continues from the end of that note with the assumption that the reader has just finished that note.

After our sentence starts with the word and, it continues with: when they came nigh to Jerusalem, unto Bethphage and Bethany. John 11:1 tells us: Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. Most commentators agree that, at this time, Jesus was staying with Lazarus, Mary and Martha while walking to Jerusalem to teach in the Temple, other than the one time where He rode in on and ass.

Next, our sentence tells us that this was at the mount of Olives. This is where Jesus gave His last instructions to His disciples, after the 'Last Supper' and where He prayed and was betrayed. Thus, our sentence is also making an indirect reference to the upcoming betrayal with this phrase. Since our sentence continues with the instructions to get the animal that Jesus would ride into Jerusalem when He received glory, and this incident is what cemented the religious leaders determination to crucify Him, and we already saw where the context put this sentence into this conflict, the reader should be able to understand how our sentence is tying all of these events together in order to set the background of this event.

Our sentence continues with he sendeth forth two of his disciples. Two witnesses was what was legally required in order to show that something was true. In addition, two disciples working together would less appear to be thieves than one disciple.

Our sentence continues with and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat. This is another prophecy since His disciples constantly traveled with Jesus and He was not alone except when He prayed. In addition, the equivalency of our sentence makes this command said when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives. Therefore, there was no opportunity for Jesus to have obtained the current condition where the colt (was) tied, whereon never man sat.

In Matthew 21:1-2 we are told that the colt was with its mother, which was an ass. In the note for John 12:14-15 are links to Old Testament sentences which provide prophecy for this event and other related Old Testament sentences. Basically, Godly people rode an ass while worldly and ungodly people rode a horse.

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

We find Bethany in: Matthew 21:17; Matthew 26:6; Mark 11:1; Mark 11:11; Mark 11:12; Mark 14:3; Luke 19:29; Luke 24:50; John 11:1; John 11:18; John 12:1. Fausset's Bible Dictionary defines this word as: '("house of dates".) Bethabara, though dates have long disappeared from the locality, and only olives and figs remain (whence Olivet and Bethphage are named). (See BETHABARA.) Bethany is not mentioned until the New Testament time, which agrees with the Chaldee hinee being the word used for "dates" in the composition of the name, Beth-any. Associated with the closing days of the Lord Jesus, the home of the family whom He loved, Mary, Martha. and Lazarus where He raised Lazarus froth the dead; from whence He made His triumphal entry into Jerusalem; His nightly abode each of the six nights preceding His betrayal; where at the house of Simon the leper He was anointed by Mary (Mr 14:3); and where, most of all, we are introduced to the home circle of His private life. In Joh 11:1 His arrival at Bethany is recorded, namely, in the evening.
The sending of the two disciples for the colt was evidently on the following mourning, to allow time for the many events of the day of His triumphal entry and visiting the temple, after which it was "eventide" (Mr 11:11), which coincides with John's (Joh 12:12) direct assertion, "the next day"; at the eventide of the day of triumphal entry He "went out unto Bethany with the twelve," His second day of lodging there. On the morrow, in coming from Bethany, He cursed the figtree (Mr 11:12-13), cast out the money-changers from the temple, and at "even" "went out of the city" (Mr 11:19), lodging at Bethany for the third time, according to Mark.
"In the mourning" they proceeded by the same route as before (as appears from their seeing the dried up fig tree), and therefore from Bethany to Jerusalem (Mr 11:27; 12:41) and the temple, where He spoke parables and answered cavils, and then "went out of the temple" (Mr 13:1), to return again to Bethany, as appears from His speaking with Peter, James, Jehu, and Andrew privately "upon the mount of Olives" (Mr 13:3), on the S.E. slope of which Bethany lies, 15 stadia or less than two miles from Jerusalem (Joh 11:18), the fourth day, according to Mark, who adds, "after two days was the feast of the Passover" (Mr 14:1). Thus Mark completes the six days, coinciding (with that absence of design which establishes truth) exactly with John, "Jesus six days before the Passover came to Bethany" (Joh 12:1.)
Though John does not directly say that Jesus went in the evenings to Bethany, yet he incidentally implies it, for he says, "they made Him a supper" at Bethany, i.e. an evening meal (Joh 12:2). The anointing by Mary, introduced by Mark, after mention of the chief priests' plot "two days" before the Passover, is not in chronological order, for it was six days before the Passover (John 12), but stands here parenthetically, to account for Judas' spite against Jesus. Judas "promised and sought opportunity to betray Him unto them in the absence of the multitude " (Lu 22:6); Matthew (Mt 26:5) similarly represents the chief priests, in compassing His death, as saying," Not on the feast day, lest there be an uproar among the people." Jesus therefore in the day could clear the temple of the money-changers, but at night He was exposed to stratagem; so the very first night that He did not retire to Bethany, but remained in Jerusalem, He was seized.
It is striking how God's ordering brought about the offering of the true Paschal Lamb on the feast day, though the opposite was intended by the Jewish rulers. From the vicinity of Bethany, on the wooded slopes beyond the ridge of Olivet, He ascended to heaven, still seen to the moment of His being parted from His disciples, and carried up from their "steadfast gaze," blessing them with uplifted hands (Lu 24:50-51; Ac 1:9-12). Bethany was "at" the mount of Olives (Mr 11:1; Lu 19:1-29), near the usual road from Jericho to Jerusalem (Mr 10:46; 11:1), close to Bethphage ("the house of figs"), frequently named with it.
Now el-Azariyeh, named so from Lazarus; on the E. of the mount of Olives, a mile beyond the summit, near the point at which the road to Jericho makes a sudden descent toward the Jordan valley; a hollow, wooded with olives, almonds, pomegranates, oaks, and carobs; lying below a secondary ridge which shuts out the view of the summit of Olivet. The village is a miserable one, of some 20 families of thriftless inhabitants. The house and tomb of Lazarus, and the house of Simon the leper, exhibited here, are of very doubtful genuineness'.

Nave's Topical Bible provides links Bethany as: 'A village on the eastern slope of the Mount of Olives: Joh 11:18. Mary, Martha, and Lazarus dwell at: Lu 10:38-41. Lazarus dies and is raised to life at: Joh 11. Jesus attends a feast in: Mt 26:6-13; Joh 12:1-9. The colt of a donkey upon which Jesus made his triumphal entry into Jerusalem, obtained at: Mr 11:1-11. Jesus sojourns at: Mt 21:17; Mr 11:11-12,19'.

Please see the note for John 8:1 about the phrase Mount of Olives / Mount of Olivet. The functional definition for this word is: 'The mountain range on the east of Jerusalem, separated from the city by the Kidron valley'. Please also see the note for Matthew 17:19-LJC about the phrase Mount of Transfiguration. Please also 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 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 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 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'.

Please see the note for Mark 6:6 about the word village. The functional definition for this word is: 'A small assemblage of houses, less than a town or city, and inhabited chiefly by farmers and other laboring people. In England, it is said that a village is distinguished from a town by the want of a market. In the United States, no such distinction exists, and any small assemblage of houses in the country is called a village'.

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

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

We find forms of the word colt in: Genesis 32:15; Genesis 49:11; Judges 10:4; Judges 12:14; Job 11:12; Zechariah 9:9; Matthew 21:2; Matthew 21:5; Matthew 21:7; Mark 11:2; Mark 11:4; Mark 11:5; Mark 11:7; Luke 19:30; Luke 19:33; Luke 19:35; John 12:15. Webster's 1828 defines this word as: 'The young of the equine genus of animals or horse kind. In America, colt is equally applied to the male or female, and this is unquestionable correct. The male is called a house-colt, and the female is called a filly'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 21:1-11; Lu 19:29-40; Joh 12:14-19 at the. Mr 13:3; 2Sa 15:30; Zec 14:4; Mt 24:3; 26:30; Joh 8:1; Ac 1:12 he. Mr 6:7; 14:13 General references. exp: Joh 8:1.
General references. Mt 21:2-3; Lu 19:30-31'.

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C11-S2 (Verse 3) Added prophecy.

And if any man say unto you,
Why do ye this?

As explained in the general note for the chapter, the note above, and in the Prophecies Section of the Significant Gospel Events Study, Jesus could not have known that they would get this specific question asked except through the true power of prophecy. Nor could He have known what how the man would respond except through the same power of prophecy and our next sentence adds the prophecy of his response to the prophecy of his question found here.

After the incident reported in this account, the religious leaders decided to crucify Jesus because He became too much of a threat to their own power and authority. This sentence has the same message as Matthew 21:3 and Luke 19:31-32.

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C11-S3 (Verse 3) Further prophecy.

say ye that the Lord hath need of him;
and straightway he will send him hither.

This sentence is a continuation of the prior sentence. In this sentence, Jesus tells His disciples what answer to give to the specific question which is in the prior sentence. As explained in the general note for the chapter, the note for the first sentence in the chapter, the note above, and in the Prophecies Section of the Significant Gospel Events Study, Jesus could not have known that they would get the specific question asked which is in the prior sentence, except through the true power of prophecy. Nor could He have known what how the man would respond except through the same power of prophecy and our next sentence adds the prophecy of his response to the prophecy of his question found here.

This sentence uses Lord for 'God in human flesh' because, obviously, the man who owned the was a disciple. Therefore, he was submitting to the need of his personal Lord when he allowed them to take the colt.

Mark 11:1-11 gives us the account of Jesus entering Jerusalem in triumph on what people call 'Palm Sunday'. All of these sentences, with their related notes, need to be considered together in order to understand this account. Please also see the general note for the chapter about the general contextual considerations which are related to this sentence including links to where the matching accounts are found in other Gospels. After the incident reported in this account, the religious leaders decided to crucify Jesus because He became too much of a threat to their own power and authority. This sentence has the same message as Matthew 21:3 and Luke 19:31-32.

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

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 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: 'that. Ps 24:1; Ac 10:36; 17:25; 2Co 8:9; Heb 2:7-9 and straightway. Mr 14:15; 1Ch 29:12-18; Ps 110:3; Ac 1:24 General references. exp: Mt 21:2'.

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C11-S4 (Verse 4) The disciples obeyed the prophecy by Jesus.

First Step: They found what Jesus prophesied.

And they went their way,
and found the colt tied by the door without in a place where two ways met;

Second Step: They obeyed.

and they loose him.

In this sentence we see things were exactly as Jesus prophesied that they would be. Matthew's account gives us an Old Testament prophecy which this incident fulfills.

Please see the note for Mark 11:1 about the word colt. The functional definition for this word is: 'The young of the equine genus of animals or horse kind. In America, colt is equally applied to the male or female, and this is unquestionable correct. The male is called a house-colt, and the female is called a filly'.

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

We find forms of the word loose occurring 67 times in 62 verses of the Bible, 38 times in 34 verses of the New Testament and, in the Gospel of Mark, in: Mark 7:35; Mark 11:2; Mark 11:4; Mark 11:5. Webster's 1828 defines this word as: '1. To untie or unbind; to free from any fastening. Canst thou loose the bands of Orion? Job 38. Ye shall find an ass tied, and a colt with her; loose them, and bring them to me. Matt. 21. 2. To relax. The joints of his loins were loosed. Dan. 5. 3. To release from imprisonment; to liberate; to set at liberty. The captive exile hasteneth that he may be loosed. Is. 51. 4. To free from obligation. Art thou loosed from a wife? see not a wife. 1Cor. 7. 5. To free from any thing that binds or shackles; as a man loosed from lust and pelf. 6. To relieve; to free from any thing burdensome or afflictive. Woman, thou art loosed from thine infirmity. Luke 42. 7. To disengage; to detach; as, to loose one's hold. 8. To put off. Loose thy shoe from off thy foot. Josh. 5. 9. To open. Who is worthy to open the book, and to loose the seals thereof? Rev. 5. 10. To remit; to absolve. Whatsoever thou shalt loose on earth, shall be loosed in heaven. Matt. 16. LOOSE, v.i. To set sail; to leave a port or harbor. Now when Paul and his company loosed from Paphos, they came to Perga, in Pamphylia. Acts 42.
LOOSE, a. 1. Unbound; untied; unsewed; not fastened or confined; as the loose sheets of a book. 2. Not tight or close; as a loose garment. 3. Not crowded; not close or compact. With horse and chariots rank'd in loose array. 4. Not dense, close or compact; as a cloth or fossil of loose texture. 5. Not close; not concise; lax; as a loose and diffuse style. 6. Not precise or exact; vague; indeterminate; as a loose way of reasoning. 7. Not strict or rigid; as a loose observance of rites. 8. Unconnected; rambling; as a loose indigested play. Vario spends whole mournings in running over loose and unconnected pages. 9. Of lax bowels. 10. Unengaged; not attached or enslaved. Their prevailing principle is, to sit as loose from pleasures, and be as moderate in the use of them as they can. 11. Disengaged; free from obligation; with from or of. Now I stand loose of my vow; but who knows Cato's thought? Little used. 12. Wanton; unrestrained in behavior; dissolute; unchaste; as a loose man or woman. 13. Containing unchaste language; as a loose epistle. To break loose, to escape from confinement; to gain liberty by violence. To let loose, to free from restraint or confinement; to set at liberty.
LOOSE, n. Freedom from restraint; liberty'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and found. Mt 21:6-7; 26:19; Lu 19:32-34; Joh 2:5; Heb 11:8'.

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C11-S5 (Verse 5) They were questioned exactly as Jesus prophesied.

And certain of them that stood there said unto them,
What do ye,
losing the colt?

Please see the Prophecies Fulfilled Section of the Significant Gospel Events Study for this and other prophecies which were fulfilled within the Gospels by Jesus. This question is exactly the same message as Jesus prophesied that they would be asked, even though the words are slightly different. Please understand that the message is what is important and the exact words become significant only when they affect the message, the doctrine behind the message, or the words are proving that God preserved every word of His true Bible.

Here we see the fulfillment of the prophecy, by Jesus, hat these people would ask this question.

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

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C11-S6 (Verse 6) Everyone acted exactly as Jesus had prophesied.

And they said unto them even as Jesus had commanded:
and they let them go.

Please see the note above as this sentence is a continuation of the prior sentence and that note also applies to this sentence.

Think about this for a moment. Matthew tells us that this colt was with its mother, which means it was not yet ready to be ridden. Further, the prophecy said that it had never been ridden, which would be because it was too young. Normally, the mother would protect her young, and anyone who knows the character of an ass knows how that mother would act to protect her young. But she allowed Jesus to ride her colt.

Now think about the men who were already at that place. Surely one was the owner because only the owner could truly allow the disciples to take the colt and the mother. Now think of the possible loss and the possible damage to the colt, especially since the mother was rejected even though she was better qualified to do the job. I would say that it is pretty apparent that this owner knew and trusted Jesus.

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.

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C11-S7 (Verse 7) The disciples prepared the colt for Jesus to ride it.

First Step: Prepare the colt.

And they brought the colt to Jesus,
and cast their garments on him;

Second Step: Jesus used it.

and he sat upon him.

Every other time that Jesus took this trip He walked, including the day after this one. It is the next day when He cursed the fig tree, as He was walking and as is reported later in this chapter. In addition, according to the other Gospels, He had access to the mother ass, which would be better for doing the job of carrying Him than using the colt was. However, Jesus did this exact act in order to fulfill prophecy, as we are told in Matthew 21:4-5. No one else would do this thing in that day and culture. Therefore, only Jesus would do this thing and then only to fulfill prophecy. Please see the Prophecies Fulfilled Section of the Significant Gospel Events Study for this fulfilled prophecy along with other prophecies fulfilled as reported within the Gospels.

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: 'the colt. Zec 9:9; Mt 21:4-5; Lu 19:35 and cast. 2Ki 9:13; Mt 21:7-8; Lu 19:36; Joh 12:12-16'.

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C11-S8 (Verse 8) The people honored Jesus.

Equivalent Section: What some did to honor Jesus.

And many spread their garments in the way:

Equivalent Section: What others did to honor Jesus.

and others cut down branches off the trees,
and strawed them in the way.

This sentence has the same message as Matthew 21:8 and John 12:12-13.

In 2Kings 9:13 the people put their garments under them as a part of recognizing a new king. That is what the Jews were doing now since they expected Jesus to bring in the kingdom of our father David, as their praise (in the next sentence) reveals.

In Leviticus 23:40 God told the Jews to use branches of palm trees to celebrate before God as part of the Festival of Booths. For seven days they lived in temporary houses and celebrated God delivering them from slavery in Egypt. This is symbolic of God's people, then and today, being delivered from the slavery of sin and the corruption of the world (Egypt).

Now, these acts were symbolic of the people expecting Jesus to start the millennial reign right then. More evidence of this is given in the next sentence. The important thing is that what was happening in that day is very similar to what is happening in America today and is symbolic of what we should truly expect to happen today.

Yes, the people honored Jesus, as our sentence says, but only because they expected Him to bring in the kingdom of our father David, as our next sentence says. When He didn't do it in the way that they expected then they turned on Him and crucified Him. They were upset because He didn't do what they expected. The people weren't willing to accept Him as their true King but expected Him to be a puppet king, which He was not, and is not, willing to be. Unfortunately, we see the same attitude today in America, which is why we should expect the same reaction from a God Who never changes.

The next incident, in our chapter, is about Jesus cursing the fig tree which had leaves but no fruit. This is symbolic of Israel then and of America today. Both countries had most of the people involved in churches which have lots of 'show religion' with no true spiritual fruit. Both had people expecting God to bring in the kingdom, (which, today, we know starts with the rapture). Both expected a never-changing God to change from what He has always done and set aside the 'law of sowing and reaping'. That is: when they were suffering from the loss of God's influence and blessings and reaping the results of their own sinful life-styles, they expected God to deliver them from the harvest of their own sin and reward them by making them rulers of the world while they retained wrong attitudes and those attitudes would bring destruction to Christ's kingdom just like it brought destruction then and now.

This has never happened in history. It has never happened in our individual lives. God has always demanded true repentance, which includes turning towards God with a humble willingness to obey. Yet, that is exactly what the people refused then and what people refuse to do today.

Look at the account in Luke 19:37-44 where the religious leaders demanded that Jesus rebuke thy disciples for true spiritual worship. Look at how Jesus then wept over the city and pronounced destruction instead of rulership which the people expected. Realize that in both of the accounts, by Matthew and Luke, we read how the next thing which Jesus did was cleanse the Temple. According to this Gospel, He did the cleansing the next day in-between cursing the fig tree and the disciples seeing the result of the curse.

With these reported acts, Jesus is symbolically delivering the message of: 'You claim that you want God's kingdom. Fine, let's clean up the mess caused by sin, which is disobeying God's law. Let's start by cleaning up the most important place, which is God's house.'. Of course, as we all know, the people were not willing to truly give up their sin. They rejected their true King and crucified Him instead.

Now we look at the people of America and see the same attitudes and the same refusal to give up sin and the same refusal to let the Bible correct their doctrine. Just like in that day, we see God's people expecting God to reward them with the kingdom while they demand the right to retain their sinful life-styles and refuse to truly submit to God's true King. This is what the Bible calls foolishness. This is the true symbolic meaning of this section in these Gospels and the true application of these lessons for today.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'cut. Le 23:40'.

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C11-S9 (Verse 9-10) The people in the parade praised.

Equivalent Section: The people in the parade praised their providers.

First Step: The people in the parade praised God the Father.

And they that went before,
and they that followed,
cried,
saying,
Hosanna;

Second Step: The people in the parade praised Jesus.

Blessed is he that cometh in the name of the Lord:

Equivalent Section: The people in the parade praised the coming kingdom.

Blessed be the kingdom of our father David,
that cometh in the name of the Lord:

Equivalent Section: The people in the parade gave praise in general.

Hosanna in the highest.

The message of this sentence can also be found in Matthew 21:9; Luke 19:37-38 and John 12:12-13. In addition, as mentioned in the Lord Jesus Christ Study, this sentence uses Lord for God the Father. Further, this sentence fulfills Psalms 148:1

After the incident reported in this account, the religious leaders decided to crucify Jesus because He became too much of a threat to their own power and authority. The note for the prior sentence explains what is going on in these specific sentences which might not be obvious. The note for the prior sentence also explains why the people are giving praise while the religious leaders are planning the crucifixion. In addition to providing the interpretation, that note also gives an application for today.

In this sentence we see the details of the praise which the people gave. Here we see that people were caught up in group praise, which often happens. Individually, many, if not most, of these people would not give this praise. The evidence of this is how easily they were led into crying crucify Him.

Next, please notice that, while they did praise God the Father and Jesus, it was basically because they expected to receive the kingdom of our father David, in spite of their sin and in spite of their refusal to give up their sinful life-styles. (Please notice and understand what they were really saying in the Second Equivalent Section. Yes, they did praise God the Father and Jesus, but that was only because they provided the kingdom of our father David, which was the real cause of their praise and because it provided them great personal advantages. They had been taught that they personally would rule the world under God's Christ, Whom they planned to make a puppet while they personally truly ruled the world.) We see evidence of this in their praise, as reported in this sentence, along with their refusal to accept Jesus cleansing the Temple as reported in this and other Gospels.

If they had truly been willing to accept Him as their King, then they would have been willing to submit to His decisions. A king puts his character on his kingdom and expects his subjects to accept, and display, his character. Satan's kingdom is evil because Satan is evil. The true doctrinal meaning of the kingdom of God is: 'God's holiness and righteousness in us today'. These people were not willing to become holy and righteous, just like people of today are not willing to become holy and righteous. So, while they praised the coming of the kingdom which God had promised to provide, they rejected God's King, and the character which all of the subjects were expected to accept personally and display in their personal lives.

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

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

Please see the note for Luke 13:35 about the phrase name of the Lord. The functional definition for this word is: 'In the power and authority represented by the name of the Lord God'. That note has links to every Bible usage of this phrase. Please also see the note for 1Corinthians 1:10 for links which use the phrase the name of to indicate authority of a person. Please also see the note for 1Peter 4:14-LJC about the phrase name of Christ. please also see the note for this sentence within the Lord Jesus Christ Study.

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 sentences documents about the use of this word for the Son of God.

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 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: 'Hosanna. Ps 118:25-26; Mt 21:9; 23:39; Lu 19:37-38; Joh 12:13; 19:15
the kingdom. Isa 9:6-7; Jer 33:15-17,26; Eze 34:23-24; 37:24-25; Ho 3:5; Am 9:11-12; Lu 1:31-33 in the. Ps 148:1; Lu 2:14; 19:38-40'.

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C11-S10 (Verse 11) Where Jesus went following His parade of glory.

Equivalent Section: Where Jesus went next.

And Jesus entered into Jerusalem,
and into the temple:

Equivalent Section: Where Jesus went at the end of the day.

and when he had looked round about upon all things,
and now the eventide was come,
he went out unto Bethany with the twelve.

If the reader has been paying attention to the notes for prior sentences within this chapter, then they know that other Gospels report Jesus cleansing the Temple at this time along with doing other things like teaching. However, Mark does not report some of these things and, it should be understood, that this neglect is deliberate. Those incidents do not support the message which Mark is giving and can be a distraction from his true message.

In addition, Mark reports the cleansing happening the next day with the cursing of the fig tree happening at the start of the day and the disciples realizing the result at the end of the day. The other Gospel writers were less concerned with the sequence of events and were more concerned with a clear report of each incident. Therefore, they reported the cleansing of the Temple as totally separate from reporting the cursing of the fig tree. With this different purpose, it can appear as if the cleansing happened the same day as the parade, which might be thought of as a conflict between the Gospels. There is no conflict, only different methods of reporting and different purposes of reporting these incidents.

Mark's true message is seen by considering this chapter in total and considering the four main incidents, which Mark reports, and how they fit together to support his message. As reported in the general note, the theme of this chapter is: 'A fruitful religion versus a show religion'. The incident, which our current sentence is part of, teaches us the vanity of a false 'show religion'. Our second incident is the cursing of the fig tree and it teaches us the power of a true relationship with God, which is expressed in a true religion. The third incident teaches us that God demands purity and He will not allow corruption in His house nor allow it in His kingdom. The fourth incident teaches us that only people with a true personal relationship with God have the true authority to represent God. This also shows us whom we should truly be following.

While Mark reports the third incident happening in the middle of the second incident, the other Gospel writers report these two incidents separately. Mark reports them as he does because he wants us to see the relationship between the two incidents. The cleansing is the act of a King correcting the actions of His subjects when they are acting like His enemy. It is also an act of a King demanding that His subjects show proper respect for the authority within His kingdom. The cursing of the fig tree is a symbolic act of the King punishing those subjects who refused to change their character from the character of His enemy to the character of the true King. Therefore, these incidents are related and Mark is showing this relationship by reporting one incident within the other incident. However, this relationship is not required in order to support the message of other Gospel writers. Therefore, they report the two incidents separately and avoid possible confusion created by reporting one incident within the other incident.

So, with what was just said in mind, it should be obvious that this sentence, which finishes the first incident, is intended as a transition to the second incident. That is: our sentence is adding to the prior sentences because it starts with the word and. The prior sentences told us that Jesus had a parade in which He was glorified. The parade ended when he entered into Jerusalem, and into the temple, as our First Equivalent Section tells us. Then our Second Equivalent Section tells us that He had looked round about upon all things, but doesn't say what He did after looking. Looking only takes a small amount of time, but the next phrase, in our Second Equivalent Section, says and now the eventide was come. Therefore, Mark is not concerned with what Jesus did after looking but wants to get to his third phrase, which tells us: he went out unto Bethany with the twelve. That is, Mark is having his story tell us that Jesus physically went to the place where the second incident starts from. By Mark saying that the eventide was come, we get the idea that Jesus was done with what He wanted to do that day and was returning to where He was staying for dinner and prayer and sleep. Thus, the main purpose of this sentence is to transition into the next incident without people wondering how Jesus got to His starting place on the next day.

With the prior statement in mind, I will speculate. Jesus looked round about upon all things, as reported in our sentence, but deliberately did not act immediately. Mark does not report Him doing anything until the next day. I personally believe that He went back to where He spent the night so that he could pray about the cleansing before acting on His righteous anger. With that said, others are free to disagree with me.

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

Please see the note for 1Corinthians 3:16 about the word temple. The functional definition for this word is: 'first used of the tabernacle, which is called "the temple of the Lord" (1Sa 1:9). In the New Testament the word is used figuratively of Christ's human body (Joh 2:19,21). Believers are called "the temple of God" (1Co 3:16-17). The Church is designated "an holy temple in the Lord" (Eph 2:21). heaven is also called a temple (Re 7:5)'.

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.

We find forms of the word eventide in: Genesis 24:63; Joshua 7:6; Joshua 8:29; Mark 11:11; Acts 4:3. The International Standard Bible Encyclopedia defines this word as: 'e'-v'-n, ev'-ning, ev-'-n-tid' ("even," "evening," 'erebh; opsia, opse; see Thayer under the word): The words are used in slightly different meanings: (1) The time of sunset, the beginning of the Hebrew day, as in Le 15, where directions are given for the removal of uncleanness, which took place at sunset. (2) Twilight, the time of approaching darkness when lamps are lighted; Ex 30:8 (literally, "between the two evenings"); Jer 6:4 ("the shadows of the evening"). (3) The early part of the night (Pr 7:9; Eze 12:7). The Greek opse is literally, "late" (Mr 11:19). The Greek hespera, refers evidently to sunset, in Lu 24:29. "Eventide," `eth `erebh, "time of evening" (2Sa 11:2; Isa 17:14). "Evening," used in connection with wolves (Jer 5:6; Zep 3:3), is from the Hebrew [`arabhah], which may mean "darkness" or "dark cloud," but more probably "plain" or "desert." H. Porter'. Please also see Mark 4:35 about the phrase the even. Please also see John 20:19 about the word evening. z

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 note for Mark 11:1 about Bethany. The functional definition for this word is: 'A village on the eastern slope of the Mount of Olives: Joh 11:18. Mary, Martha, and Lazarus dwell at'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mal 3:1; Mt 21:10-16; Lu 19:41-45 when. Eze 8:9; Zep 1:12 he went. Mt 21:17; Lu 21:37-38; Joh 8:1-2 General references. exp: Mr 11:19'.

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C11-S11 (Verse 12-13) Start of the incident of cursing the fig tree.

Equivalent Section: The cause of His approaching the tree.

And on the morrow,
when they were come from Bethany,
he was hungry:

Equivalent Section: The act of approaching the tree.

And seeing a fig tree afar off having leaves,
he came,
if haply he might find any thing thereon:

Equivalent Section: What He found.

First Step: .He did not find what He looked for.

and when he came to it,
he found nothing but leaves;

Second Step: Why.

for the time of figs was not yet.

This account in also found in Matthew 21:18-22. This account continues, in Mark, through Mark 11:14 and then goes into Jesus cleansing the Temple before returning to this incident with the sentences of Mark 11:19-21. In Mark 11:22-26 we have a teaching from Jesus based upon this action by Jesus. Matthew 21:19 matches this sentence.

In these accounts, Mark is giving us these incidents sequentially and, since part of this incident happens in the mourning and part in the evening, he separates the reporting of this incident. Mark also reports the incident which happens between mourning and evening since the relationship between the two incidents is important to Mark's message. (This was explained in a prior note within this chapter.)

The other gospels also report both incidents but do not report them sequentially. For example, Matthew tells us Now in the mourning as he returned into the city, and continues with the tale of the cursing of the fig tree. Matthew does this after he reports on the cleansing, which makes it seem like they were two different days. However, in the Bible, the word now means 'after you understood what was just said' and is used in the Bible to specify the sequential reporting of events. Those events often are also in a time sequence but do not have to be in time sequence in order to stay with the Biblical usage of the word now. Therefore, the now, used by Matthew, is specifying a switch in the incident being reported and not a sequential time event. Yes, Matthew does say Now in the mourning as he returned into the city, but it was actually the mourning of the same day as when the Temple cleansing happened and not the next day.

With that in mind, we can see that the other Gospel writers report all of this incident as one account and all of the cleansing of the Temple as one account, and do not report the cleansing happening in the middle of this incident in order to avoid possible confusion by intermixing the two incidents. We must keep in mind that the best way to report an event is not always sequentially. Therefore, different Gospel writers report the same events different ways without anyone being dishonest. There is also a related parable found in Luke 13:6-9.

Based upon the context, and also matching what many commentators write, what happened to the fig tree is symbolic of what would happen to the Jewish nation. Unfortunately, most people in America of today fail to see the parallel between the attitude to the Jews in the days of the Gospels and the attitude of people in America who claim to be saved. Yes, there are some saved people today who don't have the attitude of the majority, but that was true in the time of the Gospels also.

Symbolically, the tree represented the Jewish nation at that time and also represents the church of today. The application to today is one reason why this incident is reported in the Gospels. Symbolically, the physical fruit represents the spiritual fruit That God expects to be produced by Israel and by the church of today. Symbolically, the judgment on the tree was a prophecy on the judgment which would come upon the Jewish nation and that we should expect to come upon the church of today. Lots of people of today, who claimed to be saved, expect to be raptured out instead of facing judgment and the destruction of America. They expect no punishment at the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10), even though the Bible clearly teaches otherwise. We are told: 'Insanity is defined as doing the same thing and expecting different results'. The people who claim to be saved and live in America expect a different result from a God who never changes even though the majority are doing the same thing as the Jewish nation did in the time of Jesus.

Different commentators report different details while explaining this incident. Some of those details are more relevantly and some of which are less relevant. (Your opinion of relevancy may be different from mine.) Different commentator give more information about this incident than I have provided. In my opinion, the comments from Mathew-Henry are the best. They are: 'Here is, Christ's cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the mourning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (Mr 11:12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, Mr 11:14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Jg 9:11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Lu 13:6-7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befel them (Ro 11:8,25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ's mouth are to be observed and kept in mind, as well as blessings.'.

Different commentators speculate different reasons why Jesus was hungry. Some commentators ignore this fact. One speculated that He was in such a hurry to get to Jerusalem, and teach, that He forgot to eat before He left in the mourning. I disagree and, to a large extent, because the way that Mark reports this incident and the cleansing of the Temple, Mark wants us to see the relationship between the two incidents. I believe that Jesus deliberately made the sacrifice of skipping breakfast so that He could legitimately approach this tree and curse it for having no fruit. I believe that He was deliberately providing a symbolic warning of coming judgment. God does not 'just happen to stumble across us' and provide judgment. The Bible clearly teaches that each of us have an appointed time of judgment. Likewise, I personally doubt that Jesus 'just happen to stumble across a fig tree when He forgot breakfast'. No, I believe that this was deliberately appointed incident just like our personal judgment, and the judgment of our nation, are deliberately appointed by God.

Mark reports for the time of figs was not yet. Like all fruit plants, there is a considerable time span between the first appearance of fruit and the time that the fruit is ripe. It was in the time when there should have been unripe fruit which Mark reports. Likewise, symbolically God expects us to have spiritual fruit (souls saved) in our life before we are producing spiritually mature (ripe fruit) converts.

The tree full of leaves is symbolic of a nation (Israel of then and America of today) which has beautiful religious buildings and ceremonies and dress and customs. As is shown symbolically by this incident, God is more interested in fruit (souls saved and brought to full spiritual maturity) than He is interested in all of these outward appearances. John 15:2 reports: Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.. That verse literally explains why Jesus cursed this tree with no fruit and why God cursed Israel and why we should expect God to curse America. When a farmer purges a plant he cuts away all of the beautiful branches full of leaves, but with no fruit, so that the plant will put more energy into fruit production and less energy into branch and leaf production. According to what Jesus said in the Gospel of John, at the very minimum America should expect a purging.

We find forms of the word morrow occurring 103 times in 101 verses of the Bible and, in the New Testament, in: Matthew 6:30; Matthew 6:34; Mark 11:12; Luke 10:35; Luke 12:28; Luke 13:32; Luke 13:33; Acts 4:5; Acts 10:9; Acts 10:23; Acts 10:24; Acts 20:7; Acts 22:30; Acts 23:15; Acts 23:20; Acts 23:32; Acts 25:17; Acts 25:22; Acts 25:23; 1Corinthians 15:32; James 4:13-14. Webster's 1828 defines this word as: '1. The day next after the present. Till this stormy night is gone, And th' eternal morrow dawn. This word is often preceded by on or to. The Lord did that thing on the morrow. Ex.9. To morrow shall this sign be. Ex.8. So we say, to night, to day. To morrow is equivalent to on the morrow. 2. The next day subsequent to any day specified. But if the sacrifice of his offering shall be a vow or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice; and on the morrow also the remainder of it shall be eaten. Lev.7. Good morrow, a term of salutation; good mourning'.

Please see the note for Mark 11:1 about Bethany. The functional definition for this word is: 'A village on the eastern slope of the Mount of Olives: Joh 11:18. Mary, Martha, and Lazarus dwell at'.

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

Please see the note for James 3:13 about the word fig. The functional definition for this word is: 'used symbolically for our religious activity'.

We find forms of the word tree occurring 201 times in ?169 verses of the Bible, 50 times in 40 verses of the New Testament and, in the Gospel of Mark, in: Mark 11:13 Mark 11:20 Mark 11:21; Mark 13:28. Webster's 1828 defines this word as: 'n. 1. The general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves. A tree differs from a shrub principally in size, many species of trees growing to the eighth of fifty or sixty feet, and some species to seventy or eighty, and a few, particularly the pine, to a much greater eighth. Trees are of various kinds; as nuciferous, or nut-bearing trees; bacciferous, or berry-bearing; coniferous, or cone-bearing, etc. Some are forest-trees, and useful for timber or fuel; others are fruit trees, and cultivated in gardens and orchards; others are used chiefly for shade and ornament. 2. Something resembling a tree, consisting of a stem or stalk and branches; as a genealogical tree. 3. In ship-building, pieces of timber are called chess-trees, cross-trees, roof-trees, tressel-trees, etc. 4. In Scripture, a cross. --Jesus, whom they slew and hanged on a tree. Act.10'.

Nave's Topical Bible provides links for the word tree as: 'Of life: Ge 2:9; 3:22,24; Re 22:14. Of knowledge : Ge 2:9,17; 3:3-6,11-12,17. FIGURATIVE: Ps 1:3; Jer 17:8. SYMBOLICAL: Da 4:10-12'.

Torrey's Topical Textbook provides links for the word tree as: 'Originally created by God: Ge 1:11; 2:9. Made for the glory of God: Ps 148:9. DIFFEREN't KINDS OF MENTIONED: Of the wood: Song 2:3. Of the forest: Isa 10:19. Bearing fruit: Ne 9:25; Ec 2:5; Eze 47:12. Evergreen: Ps 37:35; Jer 17:2. Deciduous or casting the leaves: Isa 6:13. Of various sizes: Eze 17:24. Given as food to the animal creation: Ge 1:29-30. Designed to beautify the earth: Ge 2:9. PARTS OF MENTIONED: The roots: Jer 17:8. The stem or trunk: Isa 11:1; 44:19. The branches: Le 23:40; Da 4:14. The tender shoots: Lu 21:29-30. The leaves: Isa 6:13; Da 4:12; Mt 21:19. The fruit or seeds: Le 27:30; Eze 36:30. Each kind has its own seed for propagating its species: Ge 1:11-12. Often propagated by birds who carry the seeds along with them: Eze 17:3,5. Planted by man: Le 19:23. Each kind of, known by its fruit: Mt 12:33. NOURISHED: By the earth: Ge 1:12; 2:9. By the rain from heaven: Isa 44:14. Through their own sap: Ps 104:16. Specially flourished beside the rivers and streams of water: Eze 47:12. When cut down often sprouted from their roots again: Job 14:7. Were sold with the land on which they grew: Ge 23:17. OFTEN SUFFERED FROM: Locusts: Ex 10:5,15. Hail and frost: Ex 9:25; Ps 78:47. Fire: Joe 1:19. Desolating armies: 2Ki 19:23; Isa 10:34. Afford an agreeable shade in eastern countries during the heat of the day: Ge 18:4; Job 40:21. WERE CU't DOWN: With axes: De 19:5; Ps 74:5; Mt 3:10. For building: 2Ki 6:2; 2Ch 2:8,10. By besieging armies for erecting forts: De 20:20; Jer 6:6. For making idols: Isa 40:20; 44:14,17. For fuel: Isa 44:14-16; Mt 3:10. God increases and multiplies the fruit of, for His people: Le 26:4; Eze 34:27; Joe 2:22. God often renders, barren as a punishment: Le 26:20. Early custom of planting, in consecrated grounds: Ge 21:33 (marg.). THE JEWS: Prohibited from planting in consecrated places: De 16:21. Prohibited from cutting down fruit-bearing, for sieges: De 20:19. Often pitched their tents under: Ge 18:1,4. Often buried under: Ge 35:8; 1Sa 21:13. Often executed criminals on: De 21:22-23. Considered trees on which criminals were executed abominable: Isa 14:19. MENTIONED IN SCRIPTURE: Almond: Ge 43:11; Ec 12:5; Jer 1:11. Almug or algum: 1Ki 10:11-12; 2Ch 9:10-11. Apple: Song 2:3; 8:5; Joe 1:12. Ash: Isa 44:14. Bay: Ps 37:35. Box: Isa 41:19. Cedar: 1Ki 10:27. Chestnut: Eze 31:8. Cyprus: Isa 44:14. Fig: De 8:8. Fir: 1Ki 5:10; 2Ki 19:23; Ps 104:17. Juniper: 1Ki 19:4-5. Lign-aloes: Nu 24:6. Mulberry: 2Sa 5:23-24. Myrtle: Isa 41:19; 55:13; Zec 1:8. Mustard: Mt 13:32. Oak: Isa 1:30. Oil-tree: Isa 41:19. Olive: De 6:11. Palm: Ex 15:27. Pine: Isa 41:19. Pomegranate: De 8:8; Joe 1:12. Shittah or shittim: Ex 36:20; Isa 41:19. Sycamore: 1Ki 10:27; Ps 78:47; Am 7:14; Lu 19:4. Teil: Isa 6:13. Vine: Nu 6:4; Eze 15:2. Willow: Isa 44:4; Eze 17:5. Solomon wrote the history of: 1Ki 4:33. ILLUSTRATIVE: Of Christ: Ro 11:24; Re 2:7; 22:2,14. Of wisdom: Pr 3:18. Of kings, etc: Isa 10:34; Eze 17:24; 31:7-10; Da 4:10-14. Of the life and conversation of the righteous: Pr 11:30; 15:4. (Green,) of the innocence of Christ: Lu 23:31. (Good and fruitful,) of saints: Nu 24:6; Ps 1:3; Isa 61:3; Jer 17:8; Mt 7:17-18. (Evergreen,) of saints: Ps 1:1-3. (Duration of,) of continued prosperity of saints: Isa 65:22. (Casting their leaves yet retaining their substance,) of the elect remnant in the church: Isa 6:13. (Barren,) of the wicked: Ho 9:16. (Shaking of the leaves off,) of the terror of the wicked: Isa 7:2. (Producing evil fruit,) of the wicked: Mt 7:17-19. (Dry,) of useless persons: Isa 56:3. (Dry,) of the wicked ripe for judgment: Lu 23:31'.

Thompson Chain Topics provides links for the word tree as: 'Laws Concerning: Le 19:23; 27:30; De 16:21; 20:19. Evil, Sinners Compared to: Ps 37:35; Mt 7:18; Lu 3:9 . Jude 1:25: Saints as: Nu 24:6; Ps 1:3; 52:8; 92:12; Isa 61:3; Jer 17:8; Eze 47:7; Ho 14:6. Varieties Mentioned: Almond: Nu 17:8; Ec 12:5; Jer 1:11. Aloes: Ps 45:8; Pr 7:17; Song 4:14; Joh 19:39. Apple: Song 2:3; 8:5; Isa 44:14. Bay: Ps 37:35. Box: Isa 41:19. Cedars: 1Ki 4:33; 2Ki 14:9; Ps 29:5; 80:10; 104:16; Isa 2:13. Cedars of Lebanon: 2Ki 14:9; 2Ch 2:8; Ps 92:12; Isa 40:16; Ho 14:5. Chestnut: Eze 31:8. Cypress: Isa 44:14. Fig: Jg 9:10; 1Ki 4:25; Pr 27:18; Hab 3:17; Mt 21:19; Lu 13:6; 21:29; Joh 1:48; Jas 3:12; Re 6:13. Fir: Isa 14:8; 41:19; 55:13; 60:13; Ho 14:8. Juniper: 1Ki 19:4. Mulberry: 2Sa 5:23. Myrtle: Ne 8:15; Isa 41:19; 55:13; Zec 1:8. Oaks: Ge 35:4; Jos 24:26; Jg 6:11; 2Sa 18:9; 1Ki 13:14; Isa 1:29; 6:13. Oil: Isa 41:19. Olive: Jg 9:9; Ps 52:8; Zec 4:3; Ro 11:17; Re 11:4. Palm: Ex 15:27; De 34:3; Song 7:7; Jer 10:5; Joe 1:12. Pine: Isa 41:19. Pomegranate: 1Sa 14:2. Shittah: Ex 36:20. Sycamore: 1Ki 10:27; 1Ch 27:28; Ps 78:47; Isa 9:10; Am 7:14; Lu 19:4. Teil: Isa 6:13. Willows: Le 23:40; Job 40:22; Ps 137:2; Isa 15:7; 44:4; Eze 17:5'.

Please see the note for Mark 13:28-29 about the word leaves. The functional definition for this word is: ' In botany, leaves are organs of perspiration and inhalation in plants. They usually shoot from the sides of the stems and branches, but sometimes from the root; sometimes they are sessile; more generally supported by petioles'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'on. Mt 21:18-22 he was. Mt 4:2; Lu 4:2; Joh 4:6-7,31-33; 19:28; Heb 2:17
seeing. Mt 21:19; Lu 13:6-9 a fig-tree. The fig-tree, sake G4808, is a genus of the polygamia triaecia class of plants, seldom rising above twelve feet, but sending off from the bottom many spreading branches. The leaves are of a dark green colour, nearly a span long, smooth, and irregularly divided into from three to five deep rounded lobes; and the fruit grows on short and thick stalks, of a purplish colour, and contains a soft, sweet, and fragrant pulp, intermixed with numerous small seeds. haply. Ru 2:3; 1Sa 6:9; Lu 10:31; 12:6-7 he found. Isa 5:7 for. Dr. Campbell observes, that the declaration, "for the time of ripe, Ed. figs was not yet," is not the reason why our Lord did not find any fruit on the tree, because the fig is of that class of vegetables in which the fruit is formed in its immature state before the leaves are seen. But as the fruit is of a pulpy nature, the broad, thick leaves come out in profusion to protect it from the rays of the sun during the time it is ripening. If the words, "for the time," etc. however, are read as a parenthesis, they then become a reason why Jesus Christ should look for fruit, because the season for gathering not having fully come, it would remove all suspicion that the fruit had been gathered: while the presence of the leaves incontestably proved the advance of the tree to the state in which fruit is found.'.

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C11-S12 (Verse 14) The curse because of no fruit

And Jesus answered and said unto it,
No man eat fruit of thee hereafter for ever.

The use of the word answered, in our sentence, is interesting. He is answering the lack of fruit on the tree. Apparently, He is answering the question that many people will ask when God brings judgment upon them. In Matthew 7:22-23 and Luke 13:27 we read Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. It is important to realize that the word know includes 'a personal intimate knowledge'. The single true definition of any Bible word must match every usage and Genesis 4:1 and Genesis 4:25 tell us Adam knew Eve his wife; and she conceived. Thus we see the included meaning of 'a personal intimate knowledge', which a 'show religion', which is represented by this tree, does not have.

After considering who this answer was directed to, we need to consider the answer itself. There are many preachers in America today who preach 'God will always forgive you so long as you are still breathing', or the same message said another way. However, in Genesis 6:3 we read: And the LORD said, My spirit shall not always strive with man. If we are honest, we must admit that America is very close, spiritually, the condition of England in the late 1800s. Before then England sent missionaries around the world and it had a kingdom that literally went around the world. However, in the late 1800s England pretty much stopped sending out missionaries and they lost their kingdom and were almost conquered by Germany. They also had switched from a religion which preached a personal relationship with God to a 'show religion'. Now, America has almost done the same thing and will very soon match England spiritually. Therefore, this answer of No man eat fruit of thee hereafter for ever was directed towards Israel, England and is now a warning to America.

The symbolic message is that if any country, church, family or person; who claims to be 'Christian', or any other type of child of God; stops producing fruit in a personal relationship with God; and only has a 'Show Religion' (leaves with no fruit); God will curse them and kill them or their ministry.

For further references, please consider those provided by the Treasury of Scripture Knowledge, below.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'No. Mr 11:20-21; Isa 5:5-6; Mt 3:10; 7:19; 12:33-35; 21:19,33,44; Joh 15:6; De 6:4-8; 11:26-31; 2Pe 2:20; Re 22:11'.

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C11-S13 (Verse 14) Jesus made sure that the judgment was known.
And his disciples heard it.

The next sentence starts the next incident and this incident is continued in 11:20. The reason for this interruption was already explained in the notes for earlier sentences within this chapter. his sentence is here to let us know that Jesus. deliberately put His answer into the minds of His disciples so that, later in the account and chapter, when they saw that results of the answer, from Jesus, they would understand the source of the curse and the cause of the curse.

God always makes sure to warn men of coming judgment. Men falsely accuse God of failing to do so when they refuse to listen and consider. It would be many years before God's curse happened to Israel, but His disciples remembered it and, according to history, those who were still alive at the time avoided the judgment by being elsewhere to preach the Gospel. Likewise, I warn Filipinos that America is riding on the blessings of past generations serving God but that Americans are currently turning their back to God and bringing a curse on future generations. As a result, it would be foolish to try and move to America while expecting blessings on future generations.

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.

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C11-S14 (Verse 15-16) Jesus cleansed the Temple.

Equivalent Section: Where the incident happened.

And they come to Jerusalem:

Equivalent Section: What happened.

First Step: Jesus stopped ongoing sin.

and Jesus went into the temple,
and began to cast out them that sold and bought in the temple,
and overthrew the tables of the moneychangers,
and the seats of them that sold doves;

Second Step: Jesus would not allow further sin.

And would not suffer that any man should carry any vessel through the temple.

Jesus cleanses the Temple as reported in Matthew 21:12; Mark 11:15-19; Luke 19:45; and John 2:13-16. As already explained in the notes for earlier sentences within this chapter, this sentence starts an incident which is presented, in this Gospel, within the account of Jesus cursing the fig tree. As was also already explained, the two incidents are related spiritually and Mark's account gives us the true sequential occurrences where the other Gospels ignore the sequence to relate each incident as a separate account.

Mark's telling of this incident goes from this sentence through 11:19. in the remainder of this section Mark tells what Jesus did after the cleansing and on the same day and Mark tells the reaction of the general people along with the reaction by the religious leaders.

In all of the gospels we are told the reason that Jesus gave when He said It is written, My house shall be called the house of prayer; but ye have made it a den of thieves / It is written, My house is the house of prayer: but ye have made it a den of thieves Take these things hence; make not my Father's house an house of merchandise. (Please notice that while the wording is slightly different, the message is the same. In addition, since the Gospels report more than one merchant, Jesus probably said all of these sayings with each Gospel writer choosing to report a different one so that we had all of them from the Holy Ghost.)

While Mark also tells us this message, he puts the message in separate sentences which occur after this sentence. In this sentence, Mark concentrates on the actions by different people. As has already been explained, Mark wants us the see the spiritual similarities between all of the incidents reported in this chapter, and the spiritual similarities are seen in the actions. As has already been explained in earlier notes, Mark emphasizes the doctrine that God demands purity and He will not allow corruption in His house nor allow it in His kingdom. The selling of these animals for sacrifice, and the work of the money changers, were not sin in themselves, if we put aside consideration of the few that made the Temple a den of thieves. However, all of that activity was a distraction from the atmosphere needed for quite prayer and consideration of the things of God.

Consider John 4:24 where we were told God is a Spirit: and they that worship him must worship him in spirit and in truth. How much can anyone truly worship in spirit in the middle of an animal market where the animals are upset by the near-by smell of death? No, these activities were not sin in and of themselves. However, they belonged outside of the Temple and not mingled in with worship where they kept most people from true spiritual prayer and worship.

In other places the Gospels report Jesus dealing with Pharisees and other hypocrites, who are still found today in 'High-Church religions'. He is not dealing with that type of corruption here but is dealing with the corruption found in 'Low-church religions' and which is becoming more prevalent every day. That is: they were mixing worldly activities with their religious worship of God. This is were we see being emotional being confused with being spiritual. This is where we find worldly music claiming to be 'Christian Rock' and other forms of worldly music with 'Christian' words thrown in. This is where we see a long time for the 'praise and worship team' and very little time given to the preacherette for his sermonette. This leads to women preachers and Sodomite preachers and other blatant sinful acts mixed with a 'Show Religion' to claim that blatant sin is worship of God. All of these things, and more, are the result of not keeping our religion pure and bringing in the ways of the world in order to make the sinner and carnal person feel comfortable with their ongoing sin while claiming to meet their obligation to worship God.

The word sold is the past-tense form of the word sell. Please see the note for Mark 10:21 about the word sell. The functional definition for this word is: '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'.

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

Please see the note for 1Corinthians C10S2 about the words overthrown / overthrew. The functional definition for this word is: 'To turn upside down'.

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

Please see the note for Mark 6:7-9 about the word money. The functional definition for this word is: 'Precious mettles which were sometimes made into coins. Used as transportable, exchangeable wealth'.

Please see the note for Mark 1:10-11 about the word dove. The functional definition for this word is: 'Emblem of peace (Ge 8:7-12). After God's wrath for sin had been executed upon the earth, the dove was thrice sent forth; at the first sending she found no rest for the sole of her foot until she put herself in Noah's (or "comforter") hand, and was drawn into the ark; on the second trip, she brought back the olive leaf, the earnest of the restored earth; on the third trip, she was able to roam at large, no longer needing the ark's shelter'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and Jesus. Mt 21:12-16; Lu 19:45; Joh 2:13-17 the tables. De 14:25-26 General references. exp: Joh 2:14'.

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C11-S15 (Verse 17) Jesus teaches true worship and prayer.

And he taught,
saying unto them,
Is it not written,
My house shall be called of all nations the house of prayer?

This sentence directly quotes Isaiah 56:7. It also, indirectly, references 2Samuel 7:27; 1Kings 8:29; 1Kings 8:38; 1Kings 9:3; 2Kings 20:5; 2Chronicles 6:20; 2Chronicles 6:29; 2Chronicles 7:12. With all of these references, the scribes and chief priests had no excuse for not knowing this truth since it was their job to teach God's word to the people. However, in two more sentences, we see that they not only were not doing their job but were actually teaching and leading the people in doctrinal error.

Mark's telling of this incident goes from 11:15 through 11:19. Please see the note for 11:15 about where the same incident is reported in other Gospels and for other contextual considerations. The message of this particular sentence is also found in Matthew 21:13 and Luke 19:46.

It is interesting that Matthew and Luke report that Jesus said while Mark reports Jesus taught. Yes, Luke does continue with And he taught daily in the temple, but that appears to be for other things and not for this particular doctrine. When we teach we are giving more than just saying something. While many preachers like to claim 'all preaching is teaching', that claim is a lie. Teaching and preaching are two different methods and they produce different results. All preaching, with no teaching, produces very zealous ignoramuses, such as the people willing to kill someone else over what their preacher said which is not in the Bible. (In my experience, such people are usually not willing to die themselves but send others to die or they do the killing themselves instead of showing God's love.)

Isaiah 28:9 tells us that God uses teaching (not preaching) to give His people knowledge and understanding. Teaching is how God gives His people the basis for true Spirit led prayer and worship. And, as has already been mentioned, Jesus wants to teach us to have a true relationship with God and not settle for a 'show religion'. In our account, we see Jesus teaching after he gets rid of the distractions.

With that in mind, we find that what Jesus taught. about was prayer. Prayer is all about our personal talking to God. Yes, there is corporate prayer where a group is praying together or a person is praying for the group, but they are praying about what the people in the group have in common and all need. The emphasis of prayer is personal involvement and our personal relationship with God even if some religious people have turned it into something formalized in order to remove the personal aspect.

Please notice that while Jesus emphasized that there should be prayer, in the temple, He drove out the people who were supplying the means of sacrifice. He didn't say that their actions were wrong, only that they belonged outside of the temple. Sacrifice is not personal like prayer is when the sacrifice is actually done by the priest. Thus, the religious leaders had de-emphasized the personal relationship with God and emphasized the ceremonial dealing with God, which required their participation. This increased their personal status. By bringing the buying and selling into the temple, they further emphasized their own participation at the same time as they decreased the emphasis on a personal relationship with God. They were replacing the prayer aspect of our relationship with God by the sacrifice, which is less personal and requires the participation of the priest.

Prayer is the main thing which is required to get the power of God working in and through our life. Please notice the phrase of all nations in our sentence. God intended His people to get so much of God's power, through prayer at the temple, that the reputation would go to other nations. Instead, by emphasizing the sacrifice and de-emphasizing prayer, the priests had made the reputation of the temple to be no better than a temple to false gods (devils) and if the temple to the devil was fancier then the world thought that the devil was a greater god. We do not bring glory to the true God by using the methods of the world and trying to compete with the world. We bring glory to the true God by letting His power work in and through us.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is it. 1Ki 8:41-48; Isa 56:7; 60:7; Lu 19:46 of all nations the house of prayer. or, an house of prayer for all nations. a den. Jer 7:11; Ho 12:7; Joh 2:16'.

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C11-S16 (Verse 17) The result of a 'show religion'.
but ye have made it a den of thieves.

Please notice that our sentence starts with the word But, which means that this sentence is continuing the subject of the prior sentence while going in a different direction. hat is: a den of thieves is being contrasted to the house of prayer.

Here is a very simple way to test your doctrine. If you take the doctrine to the farthest extreme it can go without any human intervention, does it excuse sin? People who teach doctrinal error, when presented with this test, claim 'I would never go that far', just like Peter claimed before his denial and the crucifixion.

The Temple ended up being a den of thieves because the religious leaders didn't keep their doctrine pure but let the teaching of favorite preachers / teachers to be considered as valid as scripture. In the very beginning, there was probably no doctrinal error included. However, once the way was made for claiming that the teaching of men had the same weight as scripture, the way was open for Satan to slowly insert corruption of all types.

It is interesting that Mark 15:27 says: And with him they crucify two thieves; the one on his right hand, and the other on his left. Apparently, under Roman law, this crime was punishable by death. The only other place here any form of this word is used in Mark's Gospel is Mark 14:48, which says: And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?

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

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C11-S17 (Verse 18) The religious leaders react violently to the truth.

Equivalent Section: The religious leaders start planning the crucifixion.

And the scribes and chief priests heard it,
and sought how they might destroy him:

Equivalent Section: Why.

for they feared him,
because all the people was astonished at his doctrine.

The sentences just before this one tell us that Jesus was teaching in the Temple, which is a proper activity to do in the Temple.. In addition, He was teaching people to do what the Temple was designed for: prayer. Further, before His teaching, He had ended improper use of the Temple and was teaching the people to not do improper activities in the Temple. All of this should have pleased the scribes and chief priests because He was doing what was their main function. However, instead of being pleased, our sentence tells us that they were displeased and sought how they might destroy him because they were the main people who had ended the proper use of the Temple and brought in the improper use of the Temple.

Two sentences back we saw the references to where the Bible said that Jesus claimed Is it not written, My house shall be called of all nations the house of prayer? (In the note for the second prior sentence are several references to Old Testament verses which teach what Jesus said.) With all of those references, the scribes and chief priests had no excuse for not knowing this truth since it was their job to teach God's word to the people. However, in our current sentence, we see that they not only were not doing their job but were actually teaching and leading the people in doctrinal error. Look at where our sentence says all the people was astonished at his doctrine. This should not have been true if the scribes and chief priests were doing their job. Since the people were astonished, and since it was all the people, we must conclude that the scribes and chief priests were, in fact, teaching doctrinal error.

We can also see this truth in Matthew 21:23-46, which gives us many more details about His teaching, at this time. Mathew concludes his account with And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Further, Luke 19:47-48 tells us And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, And could not find what they might do: for all the people were very attentive to hear him.

This truth is further supported by the fact that our sentence (and the references in Matthew and Luke) says that scribes and chief priests feared him. They knew that they could not dispute the teaching by Jesus, since there were so many Bible references to support His teaching. Since He was teaching Bible truth with the backing and power of God; and since their own history taught that teaching Bible truth was how the people received God's blessings while teaching doctrinal error brought God's judgment upon the nation; they could only expect to be thrown out of office, and possibly killed, if they did not stop Jesus from revealing the truth of the Bible.

In this sentence we see two different reactions to the teaching of Bible truth by Jesus. The reaction of the people shows that they were not deliberately sinning but had been taught doctrinal error. The reaction of the scribes and chief priests shows that they were deliberately sinning. Galatians 5:10 tells us that people who do such shall bear his judgment, whosoever he be. With this in mind, the reader should be able to see how the truth of this sentence, and of this incident, supports the theme of this chapter and how it is applicable to America of today.

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 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.

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and. Mr 3:6; 12:12; 14:1-2; Isa 49:7; Mt 21:15,38-39,45-46; 26:3-4; Lu 19:47; Joh 11:53-57 feared. Mr 11:32; 6:20; 1Ki 18:17-18; 21:20; 22:8,18; Mt 21:46; Ac 24:25; Re 11:5-10 exp: Mr 12:12. astonished. Mr 1:22; Mt 7:28; Lu 4:22; Joh 7:46'.

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C11-S18 (Verse 19) Jesus taught all day long.

And when even was come,
he went out of the city.

Mark's telling of this incident goes from 11:15 through 11:19. Please see the note for 11:15 about where the same incident is reported in other Gospels and for other contextual considerations.

Now we see Jesus returning to where He was staying. This leads us back to the outer incident where Mark tells us about the cursing of the tree. The Jews had, not yet, been cursed but would be cursed by God. Our inner incident, which this sentence finishes the telling of, was the cleansing of the Temple. It lets us know why the Jews were symbolized by a fruit tree, in the outer incident, that was cursed because it had lots of showy leaves but no fruit. Hopefully, the reader understands how these two incidents are related and how the truth from that relationship applies to America of today. God's people, in America, are looking for the rapture and receiving God's kingdom, just like the Jews were looking to receive God's kingdom. They received destruction instead because they perverted the true personal relationship with God. Likewise, God's people of today should actually be looking for judgment and destruction because the lack of God's power in their life is evidence of their own perverting the personal relationship with God.

Please see Mark 4:35 about the phrase the even. The functional definition for this word is: 'The period from sunset till night. This was naturally the closing of the day, for God called the light 'day'. Please also see John 20:19 about the word evening. Please also see Mark 11:11 about the word eventide.

We find forms of the word city occurring 870 times in 779 verses of the Bible, 154 times in 144 verses of the New Testament and, in the Gospel of Mark, in: Mark 1:33; Mark 1:45; Mark 5:14; Mark 6:11; Mark 11:19; Mark 14:13; Mark 14:16. Easton's Bible Dictionary defines this word as: 'The earliest mention of city-building is that of Enoch, which was built by Cain (Ge 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (Ge 10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (Ge 10:12,19; 11:3,9; 36:31-39). The earliest description of a city is that of Sodom (Ge 19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Nu 13:22). The Israelites in Egypt were employed in building the "treasure cities" of Pithom and Raamses (Ex 1:11); but it does not seem that they had any cities of their own in Goshen (Ge 46:34; 47:1-11). In the kingdom of Og in Bashan there were sixty "great cities with walls," and twenty-three cities in Gilead partly rebuilt by the tribes on the east of Jordan (Nu 21:21,32-33,35; 32:1-3,34-42; De 3:4-5,14; 1Ki 4:13). On the west of Jordan were thirty-one "royal cities" (Jos 12), besides many others spoken of in the history of Israel.
A fenced city was a city surrounded by fortifications and high walls, with watch-towers upon them (2Ch 11:11; De 3:5). There was also within the city generally a tower to which the citizens might flee when danger threatened them (Jg 9:46-52).
A city with suburbs was a city surrounded with open pasture-grounds, such as the forty-eight cities which were given to the Levites (Nu 35:2-7). There were six cities of refuge, three on each side of Jordan, namely, Kadesh, Shechem, Hebron, on the west of Jordan; and on the east, Bezer, Ramoth-gilead, and Golan. The cities on each side of the river were nearly opposite each other. The regulations concerning these cities are given in Nu 35:9-34; De 19:1-13; Ex 21:12-14.
When David reduced the fortress of the Jebusites which stood on Mount Zion, he built on the site of it a palace and a city, which he called by his own name (1Ch 11:5), the city of David. Bethlehem is also so called as being David's native town (Lu 2:4).
Jerusalem is called the Holy City, the holiness of the temple being regarded as extending in some measure over the whole city (Ne 11:1).
Pithom and Raamses, built by the Israelites as "treasure cities," were not places where royal treasures were kept, but were fortified towns where merchants might store their goods and transact their business in safety, or cities in which munitions of war were stored. (See Pithom.)'.

Thompson Chain Topics provides links for the word city as: 'General References to: Ge 11:4; 18:24; 41:48; Nu 13:28; De 6:10; 2Ki 13:25; Ps 55:9; Mic 5:14. Fenced: Nu 32:17; De 3:5; Jos 10:20; 2Ki 18:13; 2Ch 14:6; 17:2; 19:5; 21:3; 33:14; Jer 5:17. Of Refuge: Ex 21:13; Nu 35:6; De 4:42; 19:3; Jos 20:2,9; 1Ch 6:67'.

Nave's Topical Bible provides links for the word city as: 'Ancient: Ge 4:17; 10:10-12. Fortified: Nu 32:36; De 9:1; Jos 10:20; 14:12; 2Ch 8:5; 11:10-12; 17:2,19; 21:3; Isa 23:11. Gates of: Designated as: Royal: Jos 10:2; 1Sa 27:5; 2Sa 12:26; 1Ch 11:7. Treasure: Ge 41:48; Ex 1:11; 1Ki 9:19; 2Ch 8:4; 16:4; 17:12. Chariot: 2Ch 1:14; 8:6; 9:25. Merchant: Isa 23:11; Eze 17:4; 27:3. Town clerk of: Ac 19:35. Government of, by rulers: Ne 3:9,12,17-18; 7:2. Suburbs of: Nu 35:3-5; Jos 14:4. FIGURATIVE; Heb 11:10,16; 12:22; 13:14. Refuge: From the avenger of blood : Ex 21:13-14; Nu 35:11-32; De 4:41-43; 19:2-13; Jos 20:1-6. List of: Jos 20:7-9'.

Torrey's Topical Textbook provides links for the word city as: 'First mention of: Ge 4:17. Designed for habitations: Ps 107:7,36. Often built to perpetuate a name: Ge 11:4. Often founded and enlarged by blood and rapine: Mic 3:10; Hab 2:12. BUILT: Of brick and slime: Ge 11:3. Of stone and wood: Ps 102:14; Eze 26:12. Of brick and mortar: Ex 1:11,14. On solid foundations: Ezr 6:3; Re 21:14. With compactness: Ps 122:3. Often of a square form: Re 21:16. Beside rivers: Ps 46:4; 137:1. On hills: Mt 5:14; Lu 4:29; Re 17:9. In plains: Ge 11:2; 13:12. In desert places: 2Ch 8:4; Ps 107:35-36. In pleasant situations: 2Ki 2:19; Ps 48:2. Arranged in streets and lanes: Nu 22:39; Zec 8:5; Lu 14:21. Entered through gates: Ge 34:24; Ne 13:19,22. Surrounded with walls: De 1:28; 3:5. Often fortified by nature: Ps 125:2; Isa 33:16. Often fortified by art: 2Ch 11:5-10,23. Sometimes had suburbs: Nu 35:2; Jos 21:3. WERE CALLED AFTER: The family of the founder: Ge 4:17; Jg 18:29. The proprietor of the land: 1Ki 16:24. The country in which built: Da 4:29-30. Numerous: Jos 15:21; 1Ch 2:22; Jer 2:28. Densely inhabited: Jon 4:11; Na 3:8. Often great and goodly: Ge 10:12; De 6:10; Da 4:30; Jon 3:3. Often of great antiquity: Ge 10:11-12. Often insignificant: Ge 19:20; Ec 9:14. DIFFEREN't KINDS OF: Royal: Nu 21:26; Jos 10:2; 2Sa 12:26. Fenced: Jos 10:20; Isa 36:1. Treasure: Ex 1:11. Commercial: Isa 23:11; Eze 27:3. Chariot: 2Ch 1:14; 9:25. Store: 2Ch 8:4,6. Levitical: Le 25:32-33. Refuge: Nu 35:6. Inhabitants of, called citizens: Ac 21:39. Prosperity of, increased by commerce: Ge 49:13; De 33:18-19. Artificial mode of supplying water to: 2Ki 18:17; 20:20. Infested by dogs: 1Ki 14:11; Ps 59:6,14. Under governors: 2Ch 33:14; 2Co 11:32. Provided with judges: De 16:18; 2Ch 19:5. Protected at night by watchmen: Ps 127:1; Song 5:7; Isa 21:11. Furnished with stores: 2Ch 11:11-12. Garrisoned in war: 2Ch 17:2,19. Often had citadels: Jg 9:51. A great defense to a country: 2Ch 11:5. Afforded refuge in times of danger: Jer 8:14-16. Often deserted on the approach of an enemy: 1Sa 31:7; Jer 4:29. WERE FREQUENTLY: Stormed: Jos 8:3-7; Jg 9:44. Besieged: De 28:52; 2Ki 19:24-25. Pillaged: Isa 13:16; Jer 20:5. Wasted by pestilence: 1Sa 5:11. Wasted by famine: Jer 52:6; Am 4:6. Depopulated: Isa 17:9; Eze 26:19. Burned: Jg 20:38,40. Made heaps of ruins: Isa 25:2. Razed and sown with salt: Jg 9:45. Difficulty of taking, alluded to: Pr 18:19; Jer 1:18-19. Perishable nature of: Heb 13:14. ILLUSTRATIVE OF : Saints: Mt 5:14. Visible church: Song 3:2-3. Church triumphant: Re 21:2; 22:19. heavenly inheritance: Heb 11:16. The apostacy: Re 16:10; 17:18. Riches: Pr 10:15. Cities of Refuge: Design of: Ex 21:13; Nu 35:11; Jos 20:3. Names etc. of: De 4:41-43; Jos 20:7-8. REQUIRED TO BE: Easy of access: De 19:3; Isa 62:10. Open to all manslayers: Jos 20:4. Strangers might take advantage of: Nu 35:15. THOSE ADMITTED TO: Were put on their trial: Nu 35:12,24. Not protected outside of: Nu 35:26-27. Obliged to remain in, until the high priest's death: Nu 35:25,28. Afforded no asylum to murderers: Ex 21:14; Nu 35:16-21. ILLUSTRATIVE: Of Christ: Ps 91:2; Isa 25:4. Of the hope of the gospel: Heb 6:18. (The way to,) of Christ: Isa 35:8; Joh 14:6'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 11:11; Lu 21:37; Joh 12:36'.

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C11-S19 (Verse 20) Returning to the account of the cursed fig tree.

And in the mourning,
as they passed by,
they saw the fig tree dried up from the roots.

. Matthew 21:19 matches this sentence.

Now Mark tells us that the results of the curse were seen the next day. The apparent disagreement with the other Gospels over the timing involved was already explained in notes for prior sentences within this chapter.

The phrase dried up from the roots indicates that some of the outer branches and leaves still showed a little life but the core of the tree was obviously dead. Spiritually, this is seen in churches all across America which have only old people in them.

Some preachers have preached on this phrase. It relates directly to John 15:1-6.

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

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

Please see the note for James 3:13 about the word fig. The functional definition for this word is: 'used symbolically for our religious activity'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they saw. Matthew informs us that this tree grew by the way-side, and was therefore not private, but public property; so that the destruction of it really injured no one. Our Lord was pleased to make use of this miracle to prefigure the speedy ruin of the Jewish nation, on account of its unfruitfulness under greater advantages than any other people enjoyed at that day; and, like all the rest of his miracles, it was done with a gracious intention, to alarm his countrymen, and induce them to repent. Mr 11:14; Job 18:16-17; 20:5-7; Isa 5:4; 40:24; Mt 13:6; 15:13; 21:19-20; Joh 15:6; Heb 6:8; Jude 1:12'.

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C11-S20 (Verse 21) Each phrase below has equal importance.

And Peter calling to remembrance saith unto him,
Master,
behold,
the fig tree which thou cursedst is withered away.

Matthew 21:20 matches this sentence.

Here we see astonishment at the destructive judgment by God. We see the same in Revelation 18 and other places in the Bible which report the astonishment of men when they see the results of God's righteous judgment. Yet, in spite of all of the warning that can be found within the Bible, people still expect to be rewarded for living a life of sin and are astonished when they reap what they have sown.

The account in Matthew tells us that the disciples marvelled. Notice that people, including God's people, are astonished when judgment falls on others where they were not affected by the sin before hand. However, when people are being hurt by the sin, then they pray for God's judgment to fall on the sinners, and they, thereby, be released. And we could go through other reactions but the astonishment is most often the reaction by people who see judgment come upon sin that did not directly affect their life.

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 1Corinthians C11S28 about the word remembrance. The functional definition for this word is: 'The retaining or having in mind an idea which had been present before, or an idea which had been previously received from an object when present, and which recurs to the mind afterwards without the presence of its object'.

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 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 James 3:13 about the word fig. The functional definition for this word is: 'used symbolically for our religious activity'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Pr 3:33; Zec 5:3-4; Mt 25:41; 1Co 16:22'.

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C11-S21 (Verse 22) Jesus teaches the correct response.

And Jesus answering saith unto them,
Have faith in God.

Part of Matthew 21:21 matches this sentence.

Please notice that Jesus did not directly respond to the comment by Peter, nor did He directly deal with His past action. Instead, He uses this as a teaching opportunity, as can be seen in the next several sentences. When people have a personal relationship with God and they experience something new and unexpected, God uses the opportunity to give wisdom to those who are listening to Him. People with a 'show religion' never receive this type of instruction. Therefore, they continue to do the same sins and errors. We can see this truth further in this chapter with the answer given to the chief priests, and the scribes, and the elders by Jesus when they asked By what authority doest thou these things?

Another important point from this sentence is that Jesus says: Have faith in God. The religious leaders, who received a totally different type of answer from Jesus, had their faith in their religion and the things they had in this world such as their place of authority.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Have. Mr 9:23; 2Ch 20:20; Ps 62:8; Isa 7:9; Joh 14:1; Tit 1:1 faith in God. or, the faith of God. Col 2:12'.

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C11-S22 (Verse 23) Jesus says what is possible with prayer.

First Step: Ask God for what is physically impossible.

For verily I say unto you,
That whosoever shall say unto this mountain,
Be thou removed,
and be thou cast into the sea;

Second Step: Have true belief.

and shall not doubt in his heart,
but shall believe that those things which he saith shall come to pass;

Third Step: Receive the promise.

he shall have whatsoever he saith.

Matthew 21:21-22 and Mark 11:22-26 tell us the lesson which Jesus taught based upon the cursing of the fig tree. We also see the same principal applied to casting out devils in Matthew 17:20. As Jesus said there, we do not see this type of answer to our prayers because of our unbelief.

Part of Matthew 21:21 matches this sentence.

Our sentence starts with the word for and is telling us why Jesus said Have faith in God in the prior sentence. 11:22 through 11:26 all form a single answer from Jesus to His disciples about their astonishment at the results of the fig tree being cursed. Our current account mentions only Peter. Matthew 21:20 says that all of the disciples marvelled.

I personally do not know of anyone who has demonstrated this type of faith other than Jesus. I'm not saying that it is impossible, only very difficult. In addition to the requirement to doubt not, we also have the requirement, in the second next sentence, to forgive. I believe that most people have a problem with one or both of these requirements.

Our sentence starts with the word For and tells us why Jesus said Have faith in God .in the prior sentence. Basically, following the word For, Jesus tells us that God can do anything. The limit on what we receive is the amount of our faith and our willingness to forgive, as we are told in the next couple of sentences.

Basically, while more could be written, this sentence is clear on the surface once we acknowledge the requirements which most people fail to meet. Therefore, people do not receive the promise of this sentence because of their own failure to meet the requirements and not for some other problem such as a lack of understanding.

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 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'.

We find forms of the word removed occurring 146 times in 141 verses of the Bible and, in the New Testament, in: Matthew 17:20; Matthew 21:21; Mark 11:23; Luke 22:42; Acts 7:4; Acts 13:22; 1Corinthians 13:2; Galatians 1:6; Hebrews 12:27; Revelation 2:5. Webster's 1828 defines this word as: '1. Changed in place; carried to a distance; displaced from office; placed far off. 2. a. Remote; separate from others'.

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

Please see the note for Romans C14S1 about the word doubt. The functional definition for this word is: 'Dubious; not settled in opinion; undetermined; wavering; hesitating'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Mt 17:20; 21:21; Lu 17:6; 1Co 13:2 and shall. Mt 14:13; Ro 4:18-25; Heb 11:17-19; Jas 1:5-6 whatsoever. Ps 37:4; Joh 14:13; 15:7'.

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C11-S23 (Verse 24) Conclusion of the prior requirement for prayer.

Therefore I say unto you,
What things soever ye desire,
when ye pray,
believe that ye receive them,
and ye shall have them.

This sentence is clear on the surface. The problem is that people take it out of the Biblical context. The sentence before this one, and the sentence after it give requirements for this sentence which are not in this sentence. In addition we find other requirements elsewhere in the Bible such as a man and his wife getting along. Therefore, make sure that you are fulfilling the requirements found elsewhere in the Bible before declaring this promise to be a lie.

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

Please see the notes for Romans 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 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: 'What. Mt 7:7-11; 18:19; 21:22; Lu 11:9-13; 18:1-8; Joh 14:13; 15:7; 16:23-27; Jas 1:5-6; 5:15-18; 1Jo 3:22; 5:14-15 General references. exp: Isa 65:24; Mt 21:22.'.

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C11-S24 (Verse 25) The requirement to forgive.

Equivalent Section: The requirement.

And when ye stand praying,
forgive,
if ye have ought against any:

Equivalent Section: Why the requirement exists.

that your Father also which is in heaven may forgive you your trespasses.

The doctrine of this sentence, and the next sentence, can also be found in Matthew 6:14-15.

There could be an entire book written on Biblical forgiveness and all of the doctrinal error taught about it. This is a legal term meaning 'remove the legal consequence'. The thief does not get to keep all of the money he stole just because the court forgave his crime. Further, many people preach about the parable in Matthew 18 and leave out the fact that the servant who received forgiveness was later tortured to death because he refused to truly Biblically repent of his covetousness and refused to extend forgiveness to his fellow servant. People preach that, once given, forgiveness can not be revoked but it comes with the assumed requirement that the person stop the sin which required being forgiven. Again, the person who received forgiveness. in the parable in Matthew 18, had that forgiveness revoked. Yes, there is a lot of good preached about this requirement, and, yes, it is hard to truly do especially by people who have been truly hurt and suffer permanent or long-term results of the original sin. However, the Second Equivalent Section does give a reason that will help people with this requirement if they truly think about it.

With the prior acknowledged, we also need to consider what is truly said in the Second Equivalent Section. Preachers claim 'God forgives all sins, past present and future when you get saved'. If this is true, then why do we have this Second Equivalent Section? I've have had someone literally tell me: 'I said the prayer of salvation. Now I can devote my life to fulfilling all of the lusts of the flesh and Jesus has no choice but must wipe out all of the consequences since He forgave me all future sins!' I do not exaggerate.

Yes, all sins were paid for but the only sins blotted out, when we were first saved, were the sins in our past according to Romans 3:25. The phrase blotted out is speaking about that payment being applied to our legal record. 1John 2:2 says: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. There could be no Hell, nor a lake of fire, for lost people if the payment also meant that it was applied to the record of people since the payment was made for the sins of the whole world. The fact is that it takes two different legal actions to have the payment made and to have the payment applied to the record of a particular sin. A whole lot of people are going to be shocked when they get to the judgment seat of Christ (Romans C14S16; 2Corinthians 5:10) and find out that they receive bad for sins done while they were saved but failed to have the payment applied.

In addition to the prior consideration, God has two different legal systems, one for the lost and another for the saved, and He applies forgiveness differently in each of those legal systems. And, yes I have discussed this truth with several lawyers who are also Biblical preachers and changed their position in every case. So, when our Second Equivalent Section says: that your Father also which is in heaven may forgive you your trespasses, it is talking about God applying the payment to our personal sin record, as a child of God, and not to the payment being made.

Turn on your brain and remove the blinders put on by religious teaching. How many saved people have destroyed their life with sin after being saved? How is this possible if all of their future sins were forgiven and forgiveness removes all consequences of sin and, yet, saved people still have consequences seen in this world? How can you insist that there are no consequences in heaven when it is obvious that there are consequences here?

Another thing to pay attention to is the word trespasses in the Second Equivalent Section. Now, we must realize that God's scale of sin, what is big and what is small, is different from our scale of sin. And, trespasses are small sins, on God's scale. Therefore, big sins, on God's scale, are not included here, which is how we can have blaspheme against the Holy Ghost hath never forgiveness (Mark 3:29) not be in conflict with this sentence. That said, what gets most people the most upset are problems in this physical world and not spiritual problems. Those are what God classifies as trespasses. Therefore, if you are saved and want to reduce your God-allowed problems in this physical world, then forgive everyone of everything that you can.

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

Please see the note for 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 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 Colossians 2S8 about the word trespass. The functional definition for this word is: ' Literally, to pass beyond; hence primarily, to pass over the boundary line of another's land; to enter unlawfully upon the land of another. A man may trespass by walking over the ground of another, and the law gives a remedy for damages sustained'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'stand. Zec 3:1; Lu 18:11; Re 11:4 forgive. Mt 6:12,14-15; 18:23-35; Lu 6:37; Eph 4:32; Col 3:13; Jas 2:13 General references. exp: Mt 6:14.'.

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C11-S25 (Verse 26) The consequence of not forgiving.

But if ye do not forgive,
neither will your Father which is in heaven forgive your trespasses.

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. Where the prior sentence told us the advantages which result when we forgive, this sentence tells us the disadvantages we receive when we refuse to forgive. Please see the not for the prior sentence about the details related to both sentences.

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: 'General references. exp: Mt 6:14.'.

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C11-S26 (Verse 27-28) The start of the last incident that is reported in this chapter.

Equivalent Section: Jesus and His disciples did nothing to start this confrontation

And they come again to Jerusalem:

Equivalent Section: The chief priests, and the scribes, and the elders picked a fight over authority.

and as he was walking in the temple,
there come to him the chief priests,
and the scribes,
and the elders,
And say unto him,
By what authority doest thou these things?

The chief priests and the elders challenged Jesus as He taught in the Temple and this is reported in Matthew 21:23-27, Mark 11:27-33 and Luke 20:1-7. As mentioned in the general note for the chapter, this incident teaches us that only people with a true personal relationship with God have the true authority to represent God. This also shows us whom we should truly be following.

Please notice that the elders are now joined with the chief priests, and the scribes in this fight against Jesus. First it was just the scribes. Then they were joined by the Pharisees. Then they were joined by the chief priests. Before the crucifixion they will be joined by the high priests and by representatives of all groups of people in the Earth. However, all of these groups combined together could not defeat Jesus in a doctrinal dispute nor in a dispute over authority because He was backed by God the Father and did not present His own opinion but only delivered the message from God the Father. Therefore, all of these people failed because all created beings in existence, fighting together, can not defeat God the Father.

The next sentence is added to this sentence then the sentence after that has the answer from Jesus. Please note that, while He was not rude, Jesus did reject their assumed right to question Him about anything they wanted. People get that attitude when they are allowed to abuse their position and power over an extended period of time. The fact is that they would be judged by Him after death. They truly had no right to question His authority but He had every right to question their assumed authority. In addition, they were challenging His authority when He corrected a wrong which they should have corrected but, in truth, were promoting. However, Jesus did not do that at this time because doing so would not have fit the plan of God the Father for Jesus to be crucified. In the response by Jesus we have an example of how to handle this situation.

The chief priests, and the scribes, and the elders would all know the history of the Jews and that God had His prophets correct the religious repeatedly throughout history. They would also know all of the miracles (signs) done by Jesus removed any question about His being at lease a prophet. Therefore, if they were not rejecting their own history and Laws from God, they would know By what authority doest thou these things. They would also know that they had no legal not moral nor religious basis to question Him. We see this in the question that Jesus asked them and their reasoning and their answer. They proved themselves to be liars in the next few sentences. They knew that John the Baptist was a prophet, just like they knew that Jesus was, and they knew that they had no basis for what they were doing in this account.

The wrong which Jesus corrected was stopping people from turning God's house of prayer into a en of thieves (C11-S16). The chief priests, and the scribes, and the elders were the ones who should have prevented this. In all likelihood, they were profiting some way from what was allowed. When Jesus corrected the wrong, He not only embarrassed them by revealing their failure but He, probably, also cut into their own corrupt profit. Therefore, they were upset with Him for this reason as well as the reason just given before this one.

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

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

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: 'as he. Mal 3:1; Mt 21:23-27; Lu 20:1-8; Joh 10:23; 18:20 the chief. Mr 14:1; Ps 2:1-5; Ac 4:5-8,27-28 General references. Ex 2:14; Nu 16:3,13; Ac 7:27-28,38-39,51'.

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C11-S27 (Verse 28) Added question about authority.
and who gave thee this authority to do these things?

This sentence is added to the prior sentence and the doctrine of it was presented i the prior note.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ex 2:14; Nu 16:3,13; Ac 7:27-28,38-39,51'.

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C11-S28 (Verse 29) The answer from Jesus.

And Jesus answered and said unto them,
I will also ask of you one question,
and answer me,
and I will tell you by what authority I do these things.

As already explained in prior notes, these people had no authority to challenge Jesus over authority. By training and profession, they knew the authority of a true prophet of God and they knew the truth better than the regular people did. When we look at their reasoning, in 11:31 through the end of the chapter, it is obvious that they knew the truth but refused to acknowledge it. They didn't dare deny that John the Baptist was a true prophet of God, and he had far less evidence to show that he was a prophet than Jesus had. Therefore, they were obviously using their worldly position to claim that they could live a life of lies and sin, and teach God's people to do the same, even while they claimed to represent a God who puts all liars...in the lake which burneth with fire and brimstone: which is the second death (Revelation 21:8).

As already mentioned, Jesus was polite in this answer but was also refusing to grant then the authority to question Him which they really did not have but which they assumed would be given to them because of their worldly position. In this answer, Jesus gives us an example of how to handle this type of situation. In two more sentences, we see Jesus make the demand of: answer me. The note for that sentence has doctrine which covers more than just that sentence and it should be considered with the doctrine of this sentence.

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: 'I will. Isa 52:13; Mt 21:24; Lu 20:3-8 question. or, thing.'.

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C11-S29 (Verse 30) The question from Jesus.

The baptism of John,
was it from heaven,
or of men?

Please use the link in the sentence outline, above, to see the Study on Baptism. That Study deals with the many doctrinal errors which are taught about this Biblical word and doctrine. In particular, the baptism of John 'identified people with true Biblical repentance', which includes 'turning towards God in worship and having a willingness to obey God'. Since the chief priests, and the scribes, and the elders, who were identified in the second prior sentence and to whom this question is directed, refused to 'turn towards God in worship and having a willingness to obey God', they had a real problem answering this question. That is seen in the sentences remaining in this chapter. In addition, the parable that starts the next chapter identifies the source of their problem.

Please notice that Jesus goes directly at their assumed authority in a way which forced them to either lie or acknowledge that they did not have the authority to question Him. Please notice their reasoning in the following sentences. If they are to say that the authority of a prophet was From heaven (from God), then they have to admit that a prophet from God had greater authority than they had (Why then did ye not believe him?). If they lie, the lie is so obvious (all men counted John, that he was a prophet indeed) that the people will reject their claimed authority since they will prove, beyond a shadow of doubt, that they themselves are liars. With this, Jesus proved that they did not have the right to question Him, which is why he answered as He did in the last sentence of our chapter.

In the next sentence, we see Jesus make the demand of: answer me. The note for that sentence has doctrine which covers more than just that sentence and it should be considered with the doctrine of this sentence.

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: 'General references. Mr 1:1-11; 9:13; Mt 3; Lu 3:1-20; Joh 1:6-8,15-36; 3:25-36'.

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C11-S30 (Verse 30) Jesus demands an answer.
answer me.

This sentence is obviously a demand for an answer. With this demand, Jesus exerts His own true authority which is higher than all of those who oppose Him.

There are several verses in each of the four gospels that tell about John the Baptist. The links to all of them, in sequential order and presented by Gospel, are found in the Study called John the Baptist.

Matthew 21:23-27; Mark 11:27-33 and Luke 20:1-7 all tell us about the time that Jesus challenged the religious leaders about John's Baptism. This was in response to their challenging Him about His authority to teach the doctrine that he did. In addition, the parable in Matthew 21:28- 22:14; Mark 12:1-12 and Luke 20:8-19 was given in response to this challenge.

There is a critical difference between asking someone to provide a witness and challenging their authority. This can be seen in the major difference in the reaction of Jesus when the Jewish leaders did each. in John 5:31-47; John 8:13-18; John 10:24-30; John 15:21-27 and other places, the Jewish leaders demanded that Jesus provide a witness for His doctrine and Jesus did it each time. (Please r also see the note for John 5:1 about the witnesses given by Jesus to show that He is God.) These references are all in the gospel of John which presents Jesus as the Son of God. So, even as God Himself, Jesus submitted to the requirement to provide a witness.

However, when the same people challenged His authority, as they do in this account and the related accounts in Matthew and Luke, He refused to answer their demands. This is a dramatic difference in the two reactions and the difference is directly related to what is demanded. We can ask God Himself for a witness to what we are to put our faith in but dare not challenge His authority in what He is trying to teach us.

Going on, we see basically the same thing in the accounts from Mark and Matthew when it comes to challenging the authority of the Son of God. The one main difference is that Matthew also includes a couple of parables from Jesus which are there to increase the understanding of those that have an ear to hear. In both accounts, we see the Jewish leaders approaching Jesus to challenge Him (Matthew 21:23, Mark 11:27-28). Notice that Matthew (the more detailed account) tells us that they approached while Jesus was teaching (Matthew 21:23), which is why I said that this challenge was to His authority to teach the doctrine that he did.

Notice also that they approached and challenged Jesus (Matthew 21:23, Mark 11:27-28). That is, they felt that they were challenging just another man because they would not have dared to challenge God if they really had accepted that Jesus was in fact 'God in human flesh'. This difference is critical and shown to be critical by the answer from Jesus. In Matthew 21:25 and Mark 11:30 Jesus asked them The baptism of John, was it from heaven, or of men? The rest of Matthew 21:24-25 and Mark 11:31-33 directly ties the answer to this question to the willingness of Jesus to answer their challenge to His authority.

If they had been willing to recognize the authority from heaven, then Jesus could show them that His authority came from heaven. However, since they were not willing to recognize the authority from heaven, and Jesus knew this, Jesus would be wasting His time to show them His heavenly authority. Sometimes when people are witnessing they forget this fact. If people refuse to recognize the authority of God and the Bible, they won't accept orders from God and the Bible.

When they rejected the authority of heaven, Jesus knew that he would be wasting His time to explain things to them and refused to even make an appearance of trying to explain. That is seen in the rest of the account from Mark and in Matthew 21:25-27. However, in Matthew 21:28-46, we are told a couple of parables which explain the answer from Jesus, if we have an ear to hear.

In the first parable, Jesus compares two sons who say one thing and do another to show that it's not what we say but what we do that matters. This, of course, is a direct comparison between the Jewish religious leaders and the sinners that obeyed Jesus (Matthew 21:31-32). This first parable also ties back to John the Baptist.

In the second parable, Jesus told them how the Jewish religious leaders had treated every messenger from God and then asked them When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? (Matthew 21:40). Jesus then warns them, and everyone else, How God will judge each of us based upon how we treat God's messengers and the Son of God.

As you hopefully can see, all of the sentences in these accounts are directly tied together and can not be properly interpreted separately. Please consider all of them, and the related notes, together.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 1:1-11; 9:13; Mt 3; Lu 3:1-20; Joh 1:6-8,15-36; 3:25-36'.

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C11-S31 (Verse 31) The religious leaders reject answering with the truth.

First Step: The religious leaders consider answering with the truth.

And they reasoned with themselves,
saying,
If we shall say,
From heaven;

Second Step: The religious leaders consider the consequence answering with the truth.

he will say,
Why then did ye not believe him?

This reasoning was already discussed in notes for the prior sentences. As with all 'politically correct' people, they avoid making a clear statement if at all possible, especially if the statement is truth which they can not deny later.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Why. Mt 11:7-14; 21:25-27,31-32; Joh 1:15,29,34,36; 3:29-36 exp: Joh 8:46.'.

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C11-S32 (Verse 32) The religious leaders reject answering with a lie.

Equivalent Section: The religious leaders consider the consequence of answering with a lie.

First Step: The reasoning of the lie.

But if we shall say,
Of men;

Second Step: The consequence of the lie.

they feared the people:

Equivalent Section: Why the lie was rejected.

for all men counted John,
that he was a prophet indeed.

As with the immediately prior sentence, this reasoning was already discussed in notes for the prior sentences. The prior sentence had one possible answer and this sentence has the only other possible answer. Both possible answers were rejected because of consequences. Therefore, as our next sentence says, they refused to give an answer. As already mentioned, this is the action of 'politically correct' people when faced with the consequences of their decisions.

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

Please see the note for 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: 'they. Mr 6:20; 12:12; Mt 14:5; 21:46; Lu 20:19; 22:2; Ac 5:26 for. Mt 3:5-6; 21:31-32; Lu 7:26-29; 20:6-8; Joh 10:41'.

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C11-S33 (Verse 33) The religious leaders lie anyway.

And they answered and said unto Jesus,
We cannot tell.

This is a lie because they could tell but refused to do so. However, with them being trapped in their own lies, they did not challenge Jesus further. However, Matthew 21:28-44 tells us that Jesus then challenged them back and ended up prophesying their eventual destruction because of their sinful lifestyles and lies and their refusal to truly Biblically repent. However, while Jesus treated the religious leaders this way, John 2:18-21 tells us that He gave a different answer to the common Jew. This is because their attitude was different. The common Jew was not deliberately lying and leading others into error but were confused because of the doctrinal error which they had been taught.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'We. Isa 1:3; 6:9-10; 29:9-14; 42:19-20; 56:10; Jer 8:7-9; Ho 4:6; Mal 2:7-8; Mt 15:14; 23:16-26; Joh 3:10; Ro 1:18-22,28; 2Co 3:15; 4:3-4; 2Th 2:10-12 General references. exp: Lu 20:8.'.

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C11-S34 (Verse 33) The final answer from Jesus.

And Jesus answering saith unto them,
Neither do I tell you by what authority I do these things.

This answer and references to further answers, which are in other Gospels, have already been discussed on the notes for the prior sentences which relate this incident. The important point to consider here is that this incident teaches the same thing as the reason why Jesus taught in parables (Matthew 13:10-17). Our entire chapter was presenting the differences between A fruitful religion and a 'show religion'. With this answer from Jesus, we see how God will judge all who cling to a 'show religion'. He will not answer their prayers nor their questions nor their pleas for help. In addition, as already mentioned, Matthew lets us know that God will send such people to an eternity in the lake of fire.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Neither. Job 5:13; Pr 26:4-5; Mt 16:4; 21:27; Lu 10:21-22; 20:7-8; 22:66-69; Joh 9:27 General references. exp: Lu 20:8.'.

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Mark Chapter 12

Links to sentences in this chapter:

C12-S1 (Verse 1), C12-S2 (Verse 1), C12-S3 (Verse 2), C12-S4 (Verse 3), C12-S5 (Verse 4), C12-S6 (Verse 5), C12-S7 (Verse 6), C12-S8 (Verse 7), C12-S9 (Verse 8), C12-S10 (Verse 9), C12-S11 (Verse 9), C12-S12 (Verse 10-11), C12-S13 (Verse 12), C12-S14 (Verse 13), C12-S15 (Verse 14), C12-S16 (Verse 15), C12-S17 (Verse 15), C12-S18 (Verse 15), C12-S19 (Verse 16), C12-S20 (Verse 16), C12-S21 (Verse 16), C12-S22 (Verse 17), C12-S23 (Verse 17), C12-S24 (Verse 18-19), C12-S25 (Verse 20), C12-S26 (Verse 21), C12-S27 (Verse 22), C12-S28 (Verse 23), C12-S29 (Verse 23), C12-S30 (Verse 24), C12-S31 (Verse 25), C12-S32 (Verse 26), C12-S33 (Verse 27), C12-S34 (Verse 28), C12-S35 (Verse 29-30), C12-S36 (Verse 31), C12-S37 (Verse 31), C12-S38 (Verse 32-33), C12-S39 (Verse 34), C12-S40 (Verse 34), C12-S41 (Verse 35), C12-S42 (Verse 36), C12-S43 (Verse 37), C12-S44 (Verse 37), C12-S45 (Verse 38-40), C12-S46 (Verse 41), C12-S47 (Verse 42), C12-S48 (Verse 43-44)'.

Chapter Summary.

Theme: Correction of popular doctrinal error.

The incidents in this chapter probably happened at the same time as the accounts in John 8. Later, in our current chapter, and at John 8:20, we are told These words spake Jesus in the treasury, as he taught in the temple and the accounts in these other Gospels happened in the Temple and end with Jesus being by the treasury. In addition, while the specific accounts differ, all Gospels report the same types if incidents between the religious leaders and Jesus.

Our prior chapters told us how the religious leaders rejected Jesus and made it clear that they would never accept the truth. Therefore, Mark 12:1 tells us that Jesus responded to the chief priests, and the scribes, and the elders in parables. With this consideration, we read in Matthew 21:33-44; Mark 12:1-12 and Luke 20:8-19 that Jesus gives us the parable of the hirelings killing the heir. This was a prophecy about the future judgment of the chief priests, and the scribes, and the elders. When they understood this truth, they and others tried to find a way to destroy Jesus.

Matthew 22:15-46; Mark 12:13-37 and Luke 20:20-40 tell us about when the chief priests, and the scribes, and the elders tried to use others to destroy Jesus. All failed.

In Matthew 22:15-33; Mark 12:13 through Mark 12:17 and Luke 20:20-26 we read that the Herodians tried an argument about money and taxes.

In Matthew 22:23-33; Mark 12:18 through Mark 12:27 and Luke 20:27-40 we read that the Sadducees tried an argument about the resurrection.

In Mark 12:28 through Mark 12:34 we read that the scribes tried an argument about the Mosaic Law. A parallel accounts can be found in Matthew 22:34-40 and a similar answer can be found in Luke 10:27. This answer from Jesus quoted Deuteronomy 6:5 and Deuteronomy 11:1. In these sentences, Jesus tells us that the First Commandment is not one of the 'Ten Commandments' (Exodus 20:1-16; Deuteronomy 5:6-21). In Luke 10:27; it is quoted by a lawyer, which lets us know that the Jewish religious leaders were also familiar with it. That lawyer had no problem with Jesus saying that there was another commandment greater than the 'Ten Commandments'.

In Matthew 22:46; Mark 12:34 and Luke 20:40 tells us And no man after that durst ask him any question.

After the failure by the chief priests, and the scribes, and the elders, Jesus then challenges them in Matthew 22:41-46; Mark 12:35-37 and Luke 20:41-44 by asking them: How say the scribes that Christ is the Son of David? None of the Gospels report the religious leaders giving an answer to Jesus. In is after that when Matthew reports And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Mark reports And no man after that durst ask him any question before this question. However, this was true before and after Jesus asked His question The difference is that Matthew reports And no man was able to answer him a word while Mark and Luke imply, but do not report, that truth.

When Jesus gets no answer from the religious leaders, He then talks to the general people and tells Beware of the scribes in Matthew 23; Mark 12:38-40 and Luke 20:45-47. After that, we have an example lesson on the difference between the religious leaders and the poor with the tale of the widow's two mites. Please also see the Study called Godly Financial Principals.

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

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While lots of people like to preach on the widow's two mites, few present the context and the lesson from the context. I personally believe that most don't realize that they should consider the context and the few that do often don't want people thinking about them as the religious leaders. That is because the theme of our chapter is: 'Correction of popular doctrinal error'. Many preachers and Bible teachers are like the people in this chapter who tried to challenge the doctrine of Jesus and found out that their traditional doctrine was not exactly correct. Lots of people like to sing and preach about 'Old Time Religion', but fail to realize the number of errors which have crept into it over at least the lase 100 years.

This is evidenced by the decline of churches and spiritual ministries such as missions programs. It is evidenced by the disagreement between 'Good Godly Fundamental, KJV only Bible Preachers' when God commands unity. It is evidenced by the refusal to stop sinning among people who claim to be saved. It is evident by the many people who claim to be saved and yet become addicts after their profession of salvation. It is evidenced by the general treatment of traditional religious doctrine as equal to, or greater than, God's word. It is evidenced by all of the ways that religious leaders act like the religious leaders in Gospel times and by comparing the condition of God's people, and their country, to those of the Jews, and their country, in Gospel times.

As seen in the section, above, which provides references to other Gospels, different groups of religious people tried different doctrinal arguments with Jesus trying to prove that their error was right or that Jesus could not answer their proposed so-called problem. They all failed to prove that their doctrine was correct. Jesus proved that He, and the word of God, could answer all of their so-called problems. Then, when they all gave up fighting, Jesus warned the people to Beware of the scribes. With this warning in mind, we see the application of the lesson with the widow's two mites. The followers of the 'show religion' put in lots of money and made sure that people saw them do it. The widow slipped in her two mites when no one but God was watching. As Jesus said, they did cast in of their abundance; but she of her want did cast in all that she had, even all her living. God honors a true sacrifice and a heart desire to serve God with all that we have. Jesus did this by going to the cross. The widow did this with all her living. The people following 'show religion' kept enough to provide for themselves and to prove that they did not need God and did not have true Biblical faith.

C12-S1: Jesus responds in parables.
C12-S2: What the man did in the beginning.
C12-S3: Then he sent a servant to collect the wages from the farmer.
C12-S4: The farmer refused to pay and beat the collector.
C12-S5: The owner tried again.
C12-S6: The owner tried one more time.
C12-S7: The owner tried with his son.
C12-S8: The farmers reasoned among themselves.
C12-S9: The farmers do as they decided.
C12-S10: The question from Jesus.
C12-S11: The answer from Jesus.
C12-S12: The reference to scripture.
C12-S13: The reaction of the religious leaders.
C12-S14: The leaders sent others to try to trap Jesus in an error
C12-S15: The people say their trap to Jesus.
C12-S16: Their trap question.
C12-S17: Jesus questioned their motivation.
C12-S18: Jesus calls for an example to demonstrate truth in this matter.
C12-S19: The Pharisees obey.
C12-S20: Jesus asks them what anyone can see.
C12-S21: The Pharisees answer.
C12-S22: Jesus states a basic true principal.
C12-S23: They had no answer.
C12-S24: The next group tries.
C12-S25: Set-up the ridiculous hypothetical situation.
C12-S26: Continue the ridiculous hypothetical situation.
C12-S27: Provide the conclusion.
C12-S28: They ask the trap question.
C12-S29: They state what they see as a problem.
C12-S30: Jesus answers by telling them their basic error.
C12-S31: Jesus tells the true doctrine.
C12-S32: Jesus corrects their basic doctrinal error.
C12-S33: Jesus proves their basic error based upon scripture.
C12-S34: The next group gives it a try.
C12-S35: Jesus answers their question by quoting scripture.
C12-S36: Add the second command.
C12-S37: Jesus states their importance.
C12-S38: The scribe agrees with the first commandment but not the second commandment.
C12-S39: Jesus replied to him and indirectly told him his error.
C12-S40: They gave up on trying to trap Jesus.
C12-S41: Jesus then gave them a question.
C12-S42: Jesus gives the scriptural basis.
C12-S43: Jesus poses His question.
C12-S44: The common people loved it.
C12-S45: Jesus instructs the common people.
C12-S46: The example lesson.
C12-S47: What the poor widow had.
C12-S48: The comparison that Jesus made.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-12. In a parable of the vineyard let out to wicked husbandmen Christ foretells the reprobation of the Jews, and the calling of the Gentiles.
13-17. He avoids the snare of the Pharisees and Herodians about paying tribute to Caesar;
18-27. convicts the Sadducees of error, who denied the resurrection;
28-34. resolves the scribe, who questioned of the first commandment;
35-37. refutes the opinion that the scribes held of Christ;
38-40. bidding the people to beware of their ambition and hypocrisy;
41-44. and commends the poor widow for her two mites, above all.'.

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C12-S1 (Verse 1) Jesus responds in parables.
And he began to speak unto them by parables.

Matthew 21:33-44; Mark 12:1-12 and Luke 20:8-19 give us one of the parables that Jesus told after the chief priests, and the scribes, and the elders challenged His authority. This sentence tells us the same message as Matthew 21:33 and Luke 20:9. It is also found in the Table of Parables in the NT.

The them, of our current sentence, is the chief priests, and the scribes, and the elders, which our prior chapter ended with the confrontation which they started with Jesus. Please notice that our sentence starts with the word and, which means that it is added to the prior chapter and the last part of that chapter.

In this sentence we read that Jesus responded to the chief priests, and the scribes, and the elders in parables. We see this throughout most of this chapter until they gave up. Then Jesus warns the people to beware of the scribes. The chapter ends with an application of the doctrine found in this chapter. The example is the widow's two mites, which is often preached but without mention of the context.

Just before this, Jesus asked them if the baptism of John the Baptist was from heaven and they claimed that they could not tell. That was an obvious lie to cover the fact that they ignored the message to repent which God sent through John the Baptist. Now they are fighting God's message through Jesus. This is the context in which Jesus gives this parable.

In this parable, Jesus used lower-case Lord as a human leader that executes judgment. This lord, of the parable, is an example of the role of God (Lord) and is used in this parable for His power and His judgment. This parable also refers servants in a vineyard those servants represent the Jews. The parable also tells how the Jews killed the servants sent to them (prophets) and would kill the son. The parable ends with Jesus asking the chief priests, and the scribes, and the elders what the owner (symbolic of God the Father) would do to those servants who killed his other servants and his son. The chief priests, and the scribes, and the elders answered that he will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons..

The Jews did take Jesus to kill Him. (The references are in the Study called Significant Gospel Events. Jesus said that God (in response) would take the Kingdom of heaven from the Jews and give it to Gentiles in Matthew 8:11 and Luke 21:24. While the new husbandmen, in the parable, symbolically represent the Church, many of these men make the same errors as the Jews made. Romans 9:14-33 expands upon this parable and ends quoting Psalms 118:22-23 and references Isaiah 8:14 and Isaiah 28:16 and Zechariah 3:8-9, just like Jesus did in the gospels. (As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.)

Again, many that claim to be in the church make the error of looking down on the Jews. Romans 11 makes it clear that if God cur off the Jews for pride, he will surely do the same to others. And, if God can graft in us, God can graft the Jew back into the plant that he cut them out of (Romans 11:17-29).

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he began. Mr 4:2,11-13,33-34; Eze 20:49; Mt 13:10-15,34-35; 21:28-33; 22:1-14; Lu 8:10; 22:9'.

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C12-S2 (Verse 1) What the man did in the beginning.

A certain man planted a vineyard,
and set an hedge about it,
and digged a place for the winefat,
and built a tower,
and let it out to husbandmen,
and went into a far country.

Mark 12:2-11 gives us the parable of the hirelings killing the heir. The note for the first sentence also explains the general symbology of this parable. This was a prophecy about the future judgment of the chief priests, and the scribes, and the elders. When they understood this truth, they and others tried to find a way to destroy Jesus. Please see the general note for the chapter for links to where else this parable is found. This sentence tells us the same message as Matthew 21:34 and Luke 20:10.

This sentence gives us the setting of this parable. This sentence, and all of the parable, is symbolic. The vineyard is symbolic of all of God's people and happens to be limited to the nation of Israel at this time. The phrase and set an hedge about it speaks about the protection that God provides for His people and that Satan complained about in the start of the book of Job. The phrase a place for the winefat symbolically represents God's expectation of reaping a spiritual harvest through His people. The phrase built a tower symbolically represents God watching over His people for their protection and provision. The phrase let it out to husbandmen symbolically represents God using priests, prophets, pastors, preachers and other men to watch over His people and to care for them in this world. The phrase symbolically represents . The phrase and went into a far country symbolically represents God removing direct control of His people. He chooses to work through His chosen leaders but gives them a free will and allows them to choose how much, and how well, they obey. Their reward and / or punishment is determined by that level of obedience, which is the message of this parable.

Please see the note for Luke 13:6 about the word planted. Webster's 1828 defines this word as: 'pp. Set in the earth for propagation; set; fixed; introduced; established. 1. Furnished with seeds or plants for growth; as a planted field. 2. Furnished with the first inhabitants; settled; as territory planted with colonists. 3. Filled or furnished with what is new. A man in all the world's new fashion planted. See Def.3'.

Please see the note for 1Corinthians C9S10 about the word vine / vineyard. The functional definition for this word is: 'A plant that produces grapes, of the genus Vitis, and of a great number of varieties'.

We find forms of the word hedge in: 1Chronicles 4:23; Job 1:10; Job 3:23; Psalms 80:12; Psalms 89:40; Proverbs 15:19; Ecclesiastes 10:8; Isaiah 5:5; Jeremiah 49:3; Lamentations 3:7; Ezekiel 13:5; Ezekiel 22:30; Hosea 2:6; Micah 7:4; Nahum 3:17; Matthew 21:33; Mark 12:1; Luke 14:23. Fausset's Bible Dictionary defines this word as: 'geder and mesukah. It was customary to surround vineyards with a wall of loose stones or mud, often crowned with thorns to keep off wild beasts; so Israel fenced by God (Ps 80:12; Mt 21:33). The haunt of serpents (Ec 10:8; "whoso breaketh an hedge a serpent shall bite him," i.e., maliciously pulling down his neighbour's hedge wall he brings on himself his own punishment; De 19:14; Am 5:19), and of locusts in cold weather (Na 3:17), "which camp in the hedges in the cold day (the cold taking away their power of flight), but when the sun ariseth ... fleeaway;" so the Assyrian hosts shall suddenly disappear, not leaving a trace behind.
Maundrell describes the walls round the gardens of Damascus, they are built of great pieces of earth hardened in the sun, placed on one another in two rows, making a cheap, expeditious, and in that dry country a durable wall. Isaiah (Isa 5:5) distinguishes the "hedge" (mesukah) and the "wall" (geder); the prickly tangled "hedge" being an additional fence (Mic 7:4). Pr 15:19, "the way of the slothful is as an hedge of thorns"; it seems to lain as if a hedge of thorns were in his way (Pr 20:4; 22:13; 26:13), whereas all is clear to the willing. The narrow path between the hedges of vineyards is distinct from the "highways" (Lu 14:23; Nu 22:24)'.

Nave's Topical Bible provides links for the word hedge as: 'A fence: Job 1:10; Isa 5:5; Jer 49:3; La 3:7; Eze 13:5; 22:30; Ho 2:6; Mic 7:4; Mr 12:1. Of thorns: Pr 15:19. People lived in: Lu 14:23'.

Torrey's Topical Textbook provides links for the word hedge as: 'Antiquity of: 1Ch 4:23. Designed for protection: Isa 5:2. Often made of thorns: Mic 7:4. PLACED AROUND: Gardens: Song 4:12; La 2:6 (marg.). Vineyards: Mt 21:33; Mr 12:1. Difficulty of breaking through: Pr 15:19. Danger of breaking through: Ec 10:8. Desolation caused by removing: Ps 80:12-13. Filled with grasshoppers: Na 3:17. Poor travellers sought rest under: Lu 14:23. Afforded protection in danger: Jer 49:3. Making up gaps in, alluded to: Eze 13:5; 22:30. ILLUSTRATIVE: Of God's protection: Job 1:10. Of numerous afflictions: Job 3:23; 19:8. Of heavy judgments: La 3:7; Ho 2:6. Of holy ordinances, etc: Isa 5:2; Mt 21:33. Of the way of the slothful: Pr 15:19: (Broken down,) of the taking away of protection: Ps 80:12; Isa 5:5'.

Thompson Chain Topics provides links for the word hedge as: 'Job 1:10; Pr 15:19; Isa 5:5; Eze 13:5; Lu 14:23'.

We find forms of the word tower occurring 65 times in 60 verses of the Bible and, in the New Testament, in: Matthew 21:33; Mark 12:1; Luke 13:4; Luke 14:28. The Morrish Bible Dictionary defines this word as: 'Often referred to in scripture as a place of security, and also as a place of defense, on which watchmen were stationed. There were such on the walls of Jerusalem. Ps 48:12; 61:3; 2Ki 9:17. The term is also used symbolically: "the name of Jehovah is a strong tower." Pr 18:10.'.

Please see the note for 1Corinthians 3:9 about the word husband / husbandman / husbandry. The functional definition for this word is: 'farmer'.

We find forms of the word country occurring 234 times in 223 verses of the Bible, 49 times in 48 verses of the New Testament and, in the Gospel of Mark, in: Mark 5:1; Mark 5:10; Mark 5:14; Mark 6:1; Mark 6:4; Mark 6:36; Mark 6:56; Mark 12:1; Mark 15:21; Mark 16:12. Webster's 1828 defines this word as: '1. Properly, the land lying about or near a city; the territory situated in the vicinity of a city. Our friend has a seat in the country, a few miles from town. See Mark 5. Luke 8. Hence, 2. The whole territory of a kingdom or state, as opposed to city. We say, the gentleman has a seat in the country, at any distance from town indefinitely. Hence, 3. Any tract of land, or inhabited land; any region, as distinguished from other regions; a kingdom, state or lesser district. We speak of all the countries of Europe or Asia. And they came into the country of Moab. Ruth 1. 4. The kingdom , state or territory in which one is born; the land of nativity; or the particular district indefinitely in which one is born. America is my country, or Connecticut is my country. Laban said, it must not be so done in our country. Genesis 29. 5. The region in which one resides. He sojourned in the land of promise, as in a strange country. Hebrews 11. 6. Land, as opposed to water; or inhabited territory. The shipmen deemed that they drew near to some country. Acts 27. 7. The inhabitants of a region. All the country wept with a loud voice. 2 Samuel 15. 8. A place of residence; a region of permanent habitation. They declare plainly that they seek a country. Hebrews 11. They desire a better country, a heavenly. Hebrews 11. 9. In law, a jury or jurors; as, trial by the country, per pais.
COUNTRY, a. 1. Pertaining to the country or territory at a distance from a city; rural; rustic; as a country town; a country seat; a country squire; a country life; the country party, as opposed to city party. 2. Pertaining or peculiar to ones own country. He spoke in his country language. 3. Rude; ignorant'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A certain. Mt 21:33-40; Lu 20:9-15
planted. Ps 80:8-16; Isa 5:1-4; Jer 2:21; Lu 13:6-9; Joh 15:1-8; Ro 11:17-24
and set. Ne 9:13-14; Ps 78:68-69; 147:19-20; Eze 20:11-12,18-20; Ac 7:38,46-47; Ro 3:1-2; 9:4-5
and let. Song 8:11-12; Isa 7:23
and went. Mr 13:34; Mt 25:14; Lu 15:13; 19:12'.

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C12-S3 (Verse 2) Then he sent a servant to collect the wages from the farmers.

And at the season he sent to the husbandmen a servant,
that he might receive from the husbandmen of the fruit of the vineyard.

In this sentence, the phrase at the season means: 'when the fruit should be ripe'. Symbolically, this lets us know that God expects His servants (saved people) to not only be producing fruit but bringing it to maturity. Mark 3:10 and Luke 3:9 tell us: And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. We are warned about evil fruit in Matthew 7:17-18. There is also much more doctrine which can be learned / taught by looking at all of the places where the Bible uses the word fruit because it symbolically represents souls saved. With that said, and without going into all of that detail at this time, we will move on.

We find forms of the word season occurring 70 times in 69 verses of the Bible and, in the New Testament, in: Matthew 21:41; Matthew 24:45; Mark 12:2; Luke 1:20; Luke 4:13; Luke 12:42; Luke 13:1; Luke 14:34; Luke 20:10; Luke 23:8; John 5:4; John 5:35; Acts 13:11; Acts 19:22; Acts 24:25; 2Corinthians 7:8; Galatians 6:9; 2Timothy 4:2; Philemon 1:15; Hebrews 11:25; 1Peter 1:6; Revelation 6:11; Revelation 20:3.. Webster's 1828 defines this word as: 'Season literally signifies that which comes or arrives; and in this general sense, is synonymous with time. Hence, 1. A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season. This fruit is out of season. 2. Any time, as distinguished from others. The season prime for sweetest scents and airs. Milton. 3. A time of some continuance, but not long. Thou shalt be blind, not seeing the sun for a season. Acts 13. 4. One of the four divisions of the year, spring, summer, autumn, winter. The season is mild; it is cold for the season. We saw in six days' traveling, the several seasons of the year n their beauty.'. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'.

Please see the note for 1Corinthians 3:9 about the word husband / husbandman / husbandry. The functional definition for this word is: 'farmer'.

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.

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: 'at. Ps 1:3; Mt 21:34; Lu 20:10
a servant. Jg 6:8-10; 2Ki 17:13; 2Ch 36:15; Ezr 9:11; Jer 25:4-5; 35:15; 44:4; Mic 7:1; Zec 1:3-6; 7:7; Lu 12:48; Joh 15:1-8; Heb 1:1'.

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C12-S4 (Verse 3) The farmers refused to pay and beat the collector.

And they caught him,
and beat him,
and sent him away empty.

This sentence is speaking, symbolically, about how God's people treated His prophets. In the New Testament, we have references to the Jews killing God's prophets in: Matthew 23:31; Matthew 23:34; Matthew 23:37; Luke 11:47; Luke 13:34; Romans 11:3; 1Thessalonians 2:15. History tells us how there have been many martyrs who were killed for speaking God's truth. While religious people might claim that they don't do the same today, there are many powerful preachers who kill the reputation and, if possible, career of less well known people who use their Bible to correct the doctrine of the powerful.

Please see the note for Luke 1:53 about the word empty. Webster's 1828 defines this word as: 'a. 1. Containing nothing, or nothing but air; as an empty chest; empty space; an empty purse is a serious evil. 2. Evacuated; not filled; as empty shackles. 3. Unfurnished; as an empty room. 4. Void; devoid. In civility thou seemest so empty. 5. Void; destitute of solid matter; as empty air. 6. Destitute of force or effect; as empty words. 7. Unsubstantial; unsatisfactory; not able to fill the mind or the desires. The pleasures of life are empty and unsatisfying. Please d with empty praise. 8. Not supplied; having nothing to carry. They beat him, and sent him away empty. Mark 12. 9. Hungry. My falcon now is sharp and passing empty. 10. Unfurnished with intellect or knowledge; vacant of head; ignorant; as an empty coxcomb. 11. Unfruitful; producing nothing. Israel is an empty vine. Hosca 10. Seven empty ears blasted with the east wind. Gen.41. 12. Wanting substance; wanting solidity; as empty dreams. 13. Destitute; waste; desolate. Nineveh is empty. Nah.2. 14. Without effect. The sword of Saul returned not empty. 2 Sam.1. 15. Without a cargo; in ballast; as, the ship returned empty.
EMP'TY, v.t. To exhaust; to make void or destitute; to deprive of the contents; as, to empty a vessel; to empty a well or a cistern. 1. To pour out the contents. The clouds empty themselves on the earth. Eccles.11. Rivers empty themselves into the ocean. 2. To waste; to make desolate. Jer.51.
EMP'TY, v.i. To pour out or discharge its contents. The Connecticut empties into the Sound. 1. To become empty'.

Our sentence says that the hired servants sent away the messenger from the lord empty. The truth is that many churches of today are dying because they are empty and can not produce the spiritual fruit that God is looking for.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. 1Ki 18:4,13; 19:10,14; 22:27; 2Ch 16:10; 24:19-21; 36:16; Ne 9:26; Jer 2:30; 20:2; 26:20-24; 29:26; 37:15-16; 38:4-6; Mt 23:34-37; Lu 11:47-51; 13:33-34; Ac 7:52; 1Th 2:15; Heb 11:36-37
and sent. Jer 44:4-5,16; Da 9:10-11; Zec 7:9-13; Lu 20:10-12'.

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C12-S5 (Verse 4) The owner tried again.

First Step: The man tried with another collector.

And again he sent unto them another servant;

Second Step: The farmers treated him the same as the prior.

and at him they cast stones,
and wounded him in the head,
and sent him away shamefully handled.

This adds to the prior sentence by starting with the word And It says the same message as the prior sentence only with more detail and emphasis.

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 1Corinthians 8:12 about the word wound. The functional definition for this word is: 'Hurt; injured'.

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

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

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C12-S6 (Verse 5) The owner tried one more time.

First Step: The owner sent another collector.

And again he sent another;

Second Step: The farmers killed him.

and him they killed,
and many others;

Third Step: The farmers mistreated all servants of the owner.

beating some,
and killing some.

Our sentence starts with the words And again, which adds this sentence to the prior two sentences. Jesus is making it very clear that there is no mistake. These people are deliberately and repeatedly doing this thing. These can be nor excuse after these repeated actions.

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

We find forms of the word beat in: Matthew 7:25; Matthew 7:27; Matthew 21:35; Mark 4:37; Mark 12:3; Mark 12:5; Mark 13:9; Luke 6:48; Luke 6:49; Luke 12:45; Luke 12:47; Luke 12:48; Luke 20:10; Luke 20:11; Acts 5:40; Acts 16:22; Acts 16:37; Acts 18:17; Acts 21:32; Acts 22:19; 1Corinthians 9:26; 2Corinthians 11:25. Webster's 1828 defines this word as: '1. To strike repeatedly; to lay on repeated blows, with a stick, with the hand or fist, or with any instrument, and for any cause, just or unjust, or for punishment. Luke 12. Deut.25. 2. To strike an instrument of music; to play on, as a drum. 3. To break, bruise, comminute, or pulverize by beating or pounding, as pepper or spices. Ex.30. 4. To extend by beating, as gold or other malleable substance; or to hammer into any form; to forge. Ex.39. 5. To strike bushes, to shake by beating, or to make a noise to rouse game. 6. To thresh; to force out corn from the husk by blows. 7. To break, mix or agitate by beating; as, to beat an egg with any other thing. 8. To dash or strike, as water; to strike or brush, as wind. 9. To tread, as a path. 10. To overcome in a battle, contest or strife; to vanquish or conquer; as, one beats another at play. Phrrhus beat the Carthaginians at sea. 11. To harass; to exercise severely; to overlabor; as, to beat the brains about logic. To beat down, to break, destroy, throw down, by beating or battering, as a wall. Also, to press down or lay flat, as by treading, by a current of water, by violent wind, etc. Also, to lower the price by importunity or argument. Also, to depress or crush; as, to bet down opposition. Also, to sink or lessen the price or value. Usury beats down the price of land. To beat back, to compel to retire or return. To beat into, to teach or instill, by repetition of instruction. To beat up, to attack suddenly; to alarm or disturb; as, to beat up an enemy's quarters. To beat the wing, to flutter; to move with fluttering agitation. To beat off, to repel or drive back. To beat the hoof, to walk; to go on foot. To beat time, to measure or regulate time in music by the motion of the hand or foot. In the manerge, a horse beats the dust, when at each motion he does not take in ground enough with his fore legs; and at curvets, when he does them too precipitately, or too low. He beats upon a walk, when he walks too short. To beat out, to extend by hammering. In popular use, to be beat out, is to be extremely fatigued; to have the strength exhausted by labor or exertion.
BEAT, v.i. To more with pulsation, as the pulse beats; or to throb, as the heart beats. 1. To dash with force, as a storm, flood, passion, etc.; as, the tempest beats against the house. 2. To knock at a door. Judges 19. 3. To fluctuate; to be in agitation. To beat about, to try to find; to search by various means or ways. To beat upon, to act upon with violence. Also, to speak frequently; to enforce by repetition. To beat up for soldiers, is to go about to enlist men into the army. In seamanship, to beat, is to make progress against the direction of the wind, by sailing in a zigzag line or traverse. With hunters, a stag beats up and down, when he runs first one way and then another.
BEAT, n. A stroke; a striking; a blow, whether with the hand, or with a weapon. 1. A pulsation; as the beat of the pulse. 2. The rise or fall of the hand or foot, in regulating the divisions of time in music. 3. A transient grace-note in music, struck immediately before the note it is intended to ornament.
In the military art, the beat of drum, is a succession of strokes varied, in different ways, for particular purposes; as to regulate a march to call soldiers to their arms or quarters, to direct an attack or retreat, etc. The beat of a watch or clock, is the stroke made by the fangs or pallets of the spindle of the balance, or of the pads in a royal pendulum'. Please also see the note for Mark 13:9 about the word beaten.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and him. Mr 9:13; Ne 9:30; Jer 7:25-28; Mt 5:12; 21:35-36; 22:6; 23:37; Lu 6:22-23,36'.

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C12-S7 (Verse 6) The owner tried with his son.

Having yet therefore one son,
his wellbeloved,
he sent him also last unto them,
saying,
They will reverence my son.

As already mentioned in other notes, Jesus has told His disciples that He will die and rise again. We've been told that three times in this Gospel. Now, in this parable, He is telling the chief priests, and the scribes, and the elders that He knows what they will do to Him and He is giving them a warning of the judgment that will come upon them as a result.

No man would do what this parable says. Only God would do this because God loves the world. When it comes to judgment, God lets each of us exercise our free will and do whatever we want in different circumstances that we go through in this life. Then, when He judges us, our own actions either condemn us or get us rewards from God. This is a never-changing precept for judgment which is denied by fools who suffer for being a fool when they face judgment.

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 note for Hebrews 12:9 about the word reverence. The functional definition for this word is: 'Fear mingled with respect and esteem; veneration'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'one. Ps 2:7; Mt 1:23; 11:27; 26:63; Joh 1:14,18,34,49; 3:16-18; 1Jo 4:9; 5:11-12
his. Mr 1:11; 9:7; Ge 22:2,12; 37:3,11-13; 44:20; Isa 42:1; Mt 3:17; 17:5; Lu 3:22; 9:35; Joh 3:35; Heb 1:1-2
They. Ps 2:12; Joh 5:23; Heb 1:6; Re 5:9-13'.

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C12-S8 (Verse 7) The farmers reasoned among themselves.

First Step: The farmers considered the circumstances.

But those husbandmen said among themselves,
This is the heir;

Second Step: The farmers decided to kill and steal.

come,
let us kill him,
and the inheritance shall be ours.

What we see here is the foolish thinking of lost men who deny God's existence. They think that they can claim this, and all of the physical reality, for themselves if they kill any belief in Jesus Christ and God. They also, foolishly, believe that they can remove the consequence of sin, and life for ever, even while they pursue sin in their own personal lives. As seen with this parable, they, like the religious leaders of the Jews, will suffer the consequences of their foolishness. In addition, all others who are foolish enough to follow them will, likewise, suffer for their own foolishness.

Please see the note for 1Corinthians 3:9 about the word husband / husbandman / husbandry. The functional definition for this word is: 'farmer'.

Please see the note for Romans C8S16 about the word heir. The functional definition for this word is: ' The man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner'.

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 Galatians C3-S20 about the word inheritance. The functional definition for this word is: 'An estate derived from an ancestor to an heir by succession or in course of law; or an estate which the law casts on a child or other person, as the representative of the deceased ancestor'. Please also see the note for Galatians C3-S20 about the word inheritance.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Mr 12:12; Ge 3:15; 37:20; Ps 2:2-3; 22:12-15; Isa 49:7; 53:7-8; Mt 2:3-13,16; Joh 11:47-50; Ac 2:23; 5:28; 7:52; 13:27-28 exp: Mt 21:38.'.

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C12-S9 (Verse 8) The farmers do as they decided.

And they took him,
and killed him,
and cast him out of the vineyard.

This is a reference to the scapegoat found in Leviticus 16:7-10,20-34 and Isaiah 53:6. Easton's Bible Dictionary describes the scapegoat as: Le 16:8-26; R.V., "the goat for Azazel" (q.v.), the name given to the goat which was taken away into the wilderness on the day of Atonement (Le 16:20-22). The priest made atonement over the scapegoat, laying Israel's guilt upon it, and then sent it away, the goat bearing "upon him all their iniquities unto a land not inhabited."
At a later period an evasion or modification of the law of Moses was introduced by the Jews. "The goat was conducted to a mountain named Tzuk, situated at a distance of ten Sabbath days' journey, or about six and a half English miles, from Jerusalem. At this place the Judean desert was supposed to commence; and the man in whose charge the goat was sent out, while setting him free, was instructed to push the unhappy beast down the slope of the mountain side, which was so steep as to insure the death of the goat, whose bones were broken by the fall. The reason of this barbarous custom was that on one occasion the scapegoat returned to Jerusalem after being set free, which was considered such an evil omen that its recurrence was prevented for the future by the death of the goat" (Twenty-one Years' Work in the Holy Land). This mountain is now called el-Muntar'. In addition, Torrey's Topical Textbook provides links of: 'Part of the sin offering on the day of atonement: Le 16:5,7. chosen by lot: Le 16:8. The high priest transferred the sins of Israel to, by confessing them with both hands upon its head: Le 16:21. Sent into the wilderness by the hands of a fit person: Le 16:21-22. COMMUNICATED UNCLEANNESS TO. The high priest: Le 16:24. The man who lead him away: Le 16:26. Typical of Christ: Isa 53:6,11-12'.

Smith's Bible Dictionary tells us about the Day of Atonement as: 'I. The great day of national humiliation, and the only one commanded in the Mosaic law. [FASTS] The mode of its observance is described in Levi 16, and the conduct of the people is emphatically enjoined in Le 23:26-32.
II. Time.-- It was kept on the tenth day of Tisri, that is, from the evening of the ninth to the evening of the tenth of that month, five days before the feast of tabernacles. Tisri corresponds to our September-October, so that the 10th of Tisri would be about the first of October.
III. How observed.-- It was kept by the people as a high solemn sabbath. On this occasion only the high priest was permitted to enter into the holy of holies. Having bathed his person and dressed himself entirely in the holy white linen garments, he brought forward a young bullock for a sin offering, purchased at his own cost, on account of himself and his family, and two young goats for a sin offering, with a ram for a burnt offering, which were paid for out of the public treasury, on account of the people. He then presented the two goats before the Lord at the door of the tabernacle and cast lots upon them. On one lot "For Jehovah" was inscribed, and on the other "For Azazel." A phrase of unusual difficulty. The best modern scholars agree that it designates the personal being to whom the goat was sent, probably Satan. This goat was called the scapegoat. After various sacrifices and ceremonies the goat upon which the lot "For Jehovah" had fallen was slain and the high priest sprinkled its blood before the mercy-seat in the same manner as he had done that of the bullock. Going out from the holy of holies he purified the holy place, sprinkling some of the blood of both the victims on the altar of incense. At this time no one besides the high priest was suffered to be present in the holy place. The purification of the holy of holies and of the holy place being thus completed, the high priest laid his hands upon the head of the goat on which the lot "For Azazel" had fallen and confessed over it all the sins of the people. The goat was then led, by a man chosen for the purpose, into the wilderness, into "a land not inhabited," and was there let loose. The high priest after this returned into the holy place bathed himself again, put on his usual garments of office, and offered the two rams as burnt offerings, one for himself and one for the people. IV. Significance. In considering the I. meaning of the particular rites of the day, three points appear to be of a very distinctive character.
1. The white garments of the high priest.
2. His entrance into the holy of holies.
3. The scapegoat. The writer of the Epistle to the Hebrews,
Heb 9:7-25 teaches us to apply the first two particulars. The high priest himself, with his person cleansed and dressed in white garments, was the best outward type which a living man could present in his own person of that pure and holy One who was to purify his people and to cleanse them from their sins. But respecting the meaning of the scapegoat we have no such light to guide us, and the subject is one of great doubt and difficulty. It has been generally considered that it was dismissed to signify the carrying away of the sins of the people, as it were, out of the sight of Jehovah. If we keep in view that the two goats are spoken of as parts of one and the same sin offering, we shall not have much difficulty in seeing that they form together but one symbolical expression; the slain goat setting forth the act of sacrifice, in giving up its own life for others "to Jehovah;" and the goat which carried off its load of sin "for complete removal" signifying the cleansing influence of faith in that sacrifice'.

This is explained in Hebrews 13:11-13, which says: For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. Let us go forth therefore unto him without the camp, bearing his reproach..

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: 'cast. Mt 21:33,39; Lu 20:15; Heb 13:11-13'.

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C12-S10 (Verse 9) The question from Jesus.
What shall therefore the lord of the vineyard do?

Here Jesus asks them for their judgment. They fail to realize, at this time, that their own judgment will be used against them.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall. Mt 21:40-41'.

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C12-S11 (Verse 9) The answer from Jesus.

he will come and destroy the husbandmen,
and will give the vineyard unto others.

This parable uses a lower-case lord for the human man in the parable who is an example of the role of God (Lord) which God uses for power and judgment.

This parable is applied to the religious leaders of that day. However, they did not have the New Testament nor did they have the indwelling Holy Spirit. In addition, God does not change (Malachi 3:6; Hebrews 13:8). Therefore, preachers and other religious leaders should expect God to bring the same judgment today on people who preach doctrinal error only they should expect greater punishment because they do have access to the New Testament and God's indwelling Holy Spirit. That is why Galatians 1:8-9 says: But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.

In this account and Luke's account we read that Jesus said this sentence. In Matthew's account we read that they (the chief priests, and the scribes, and the elders) say this sentence. in addition, in Luke's account we read the additional sentence of: And when they heard it, they said, God forbid. These are not conflicts but different Gospel writers told different details and left some details out. Form the comparison se see that both: Jesus and the chief priests, and the scribes, and the elders said what is in this sentence, which makes them in complete agreement.

Please see the note for 1Corinthians 3:9 about the word husband / husbandman / husbandry. The functional definition for this word is: 'farmer'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he will. Le 26:15-18,23-24,27-28; De 4:26-27; 28:15-68,61; Jos 23:15; Pr 1:24-31; Isa 5:5-7; Da 9:26-27; Zec 13:7-9; Mt 3:9-12; 12:45; 22:7; 23:34-38; Lu 19:27,41-44; 20:15-16
and will. Isa 29:17; 32:15-16; 65:15; Jer 17:3; Mal 1:11; Mt 8:11-13; 21:43; Ac 13:46-48; 28:23-28; Ro 9:30-33; 10:20-21; 11:1-12'.

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C12-S12 (Verse 10-11) The reference to scripture.

Equivalent Section: The Lord choose what men rejected.

And have ye not read this scripture;
The stone which the builders rejected is become the head of the corner:

Equivalent Section: The Lord decides what is marvellous.

This was the Lord's doing,
and it is marvellous in our eyes?

This sentence quotes Psalms 118:22-23 and references Isaiah 8:14 and Isaiah 28:16 and Zechariah 3:8-9. This sentence uses Lord for God the Father.

Our sentence has two Equivalent Sections, both of which are part of the quote and all of the references tell us that God the Father (Lord) had the builders reject the corner stone. We are told, by history, that this happened while the builders were building Solomon's Temple. We know that this is a symbolic prophecy of what the religious leaders (builders) would do to Christ. (corner stone).

Jesus quotes these Bible references so that the chief priests, and the scribes, and the elders would have a warning of coming judgment and have not excuse when they are judged. Likewise, the Bible warns us about many things which religious leaders, and people who claim to be saved, choose to ignore today. They, also, will have no excuse at their own judgment.

An important symbolic word in this quote is the word builder. The note for 1Peter 2:7-8 explains how that the builders of Solomon's Temple symbolically represented the religious leaders who were supposed to build the Jews into a people who represented God in this world, just like the Temple was a place for people to meet with God. Likewise, as also explained in the notes for 1Corinthians 3:9-16, we are God's temple, during the 'Church Age' and we are labourers together with God. If we do as the religious leaders of the Jews did, and reject Christ ( the head of the corner), then him shall God destroy (1Corinthians 3:9-17).

Another important symbolic phrase is: has become the head of the corner. Please pay attention to the word definition, below, for cornerstone. This gives us the symbolic application of what Christ is supposed to be in our life.

Please see the note for 1Timothy 4:13 about the word read. The functional definition for this word is: ' Pronouncing or perusing written or printed words or characters of a book or writing'. Please also consider the notes for the word written as anything which is read must first be written.

Please see the note for Luke 6:3 about the phrases have ye not read and it is written.

Please see the notes for Romans C16S33; Galatians C3-S10; 2Timothy C3S10 about the word scripture. The functional definition for this word is: 'The word of God in written form'.

Please see the notes for 1Corinthians C3S10 and 1Peter 2:7-8 about the word builder. The functional definition for this word is: 'One who builds; one whose occupation is to build'. Please also see the note for 1Corinthians C3S9 about the word building.

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

We find forms of the word corner occurring 91 times in 87 verses of the Bible and, in the New Testament, in: Matthew 6:5; Matthew 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; Acts 10:11; Acts 11:5; Acts 26:26; Ephesians 2:20; 1Peter 2:6; 1Peter 2:7; Revelation 7:1. Easton's Bible Dictionary defines this word as: 'The angle of a house (Job 1:19) or a street (Pr 7:8). "Corners" in Ne 9:22 denotes the various districts of the promised land allotted to the Israelites. In Nu 24:17, the "corners of Moab" denotes the whole land of Moab. The "corner of a field" (Le 19:9; 23:22) is its extreme part, which was not to be reaped. The Jews were prohibited from cutting the "corners," i.e., the extremities, of the hair and whiskers running round the ears (Le 19:27; 21:5). The "four corners of the earth" in Isa 11:12; Eze 7:2 denotes the whole land. The "corners of the streets" mentioned in Mt 6:5 means the angles where streets meet so as to form a square or place of public resort.
The corner gate of Jerusalem (2Ki 14:13; 2Ch 26:9) was on the north-west side of the city.
Corner-stone (Job 38:6; Isa 28:16), a block of great importance in binding together the sides of a building. The "head of the corner" (Ps 118:22-23) denotes the coping, the "coign of vantage", i.e., the topstone of a building. But the word "corner stone" is sometimes used to denote some person of rank and importance (Isa 28:16). He is also styled "the chief corner stone" (Eph 2:20; 1Pe 2:6-8). When Zechariah (Zec 10:4), speaking of Judah, says, "Out of him came forth the corner," he is probably to be understood as ultimately referring to the Messiah as the "corner stone."'. Please also see the note for Ephesians 2:20 about the phrase corner stone. Please use this link to see the 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. This title is stone.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have. Mr 12:26; 2:25; 13:14; Mt 12:3; 19:4; 21:16; 22:31; Lu 6:3
The stone. Ps 118:22-23; Isa 28:16; Mt 21:42; Lu 20:17-18; Ac 4:11-12; Ro 9:33; Eph 2:20-22; 1Pe 2:7-8 exp: Ge 49:24.
General references. Nu 23:23; Hab 1:5; Ac 2:12,32-36; 3:12-16; 13:40-41; Eph 3:8-11; Col 1:27; 1Ti 3:16'.

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C12-S13 (Verse 12) The reaction of the religious leaders.

Equivalent Section: They wanted to arrest Him.

And they sought to lay hold on him,
but feared the people:

Equivalent Section: Why they didn't.

for they knew that he had spoken the parable against them:

Equivalent Section: They left instead.

and they left him,
and went their way.

12:11-37 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do. We find parallel passages in Matthew 22:15-46 and Luke 20:20-40. In this section the Jewish religious leaders are trying to trap Jesus in an error. Each group tries their own doctrine and all loose. Since the Jewish religious leaders rejected the fact that Jesus is 'God in human flesh' and insisted upon treating Him as just a man, they kept losing the doctrinal fights that they picked with Him.

Back in chapter 11 we saw that the chief priests, and the scribes, and the elders tried to pick a doctrinal fight with Jesus. They lost. Then Jesus said the parable, that is in the beginning of this chapter, and said it against them. That parable was a prophecy of what they would do to Jesus. But, before then, they try, as we see in this chapter, sending other religious groups to pick a doctrinal fight with Jesus. All of these groups lose their doctrinal fight. Many people, especially preachers, like to claim 'We'll have to agree to disagree'. However, God said And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them., in 1Samuel 8:7. When someone delivers a true message from God's word, especially when that message is backed by what God's word literally says in at least two places, the person is not telling the messenger 'We'll have to agree to disagree', but is actually saying it to God. God does not have to make that agreement and Romans 6:16 warns us about a sin unto death. i have seen God kill the ministry of four pastors and have seen God literally physically kill four people who refused to let the word of God correct their doctrine when they were given a message that was backed by what God's word literally says in at least two places. n these cases the person told God: 'We'll have to agree to disagree', but God showed His disagreement with that claim with a judgment of death

In our sentence we see three Equivalent Sections telling us what the chief priests, and the scribes, and the elders anted to do, why they didn't do what they wanted to do and what they did instead. As already mentioned, this sentence is part of an escalating fight that could be said to start earlier but definitely is reported as being openly fought starting in chapter 11 and continuing to escalate through the death of Jesus and the attempted cover-up after the resurrection. As we also see reported outside of the Gospels, God had the final say after these religious leaders though they had won.

Please see the note for Colossians 2:18-19 about the word hold. The functional definition for this word is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining'. Please also see the note for 1Timothy 6:17-19 about the phrase lay hold. The functional definition for this word is: 'secure'. The chief priests, and the scribes, and the elders tried to kept Jesus from ministering telling the truth to people.

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: 'feared. Mr 11:18,32; Mt 21:26,45-46; Lu 20:6,19; Joh 7:25,30,44
knew. 2Sa 12:7-15; 1Ki 20:38-41; 21:17-27'.

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C12-S14 (Verse 13) The leaders sent others to try to trap Jesus in an error.

And they send unto him certain of the Pharisees and of the Herodians,
to catch him in his words.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do. In 12:13 through 12:17 we read that certain of the Pharisees and of the Herodians tried an argument about money and taxes. Money is the main thing that religious people want to argue about when they lack true Biblical faith in God.

This sentence tells us the same message as Matthew 22:15-16 and Luke 20:20. In Matthew's account we read that they took counsel how they might entangle him in his talk. This gives us another application of the phrase to catch him in his words. In Luke's account we read: that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. In both of these accounts we see the motivation behind what was dome. Since the leaders could not accuse Jesus of violating the Mosaic Law, as it was written in God's word, they are going to try and use the civil law, and authority, to get rid of Him.

These people are the first religious group sent by the chief priests, and the scribes, and the elders to try and catch Jesus in a doctrinal error. They lose the fight which they start in this sentence.

We see here that these people were willing to challenge Jesus because, in their pride, that were sure that they would win the doctrinal fight. Please notice that they did not admit their error but the section ends with And they marvelled at him. They were astonished that he could answer their argument when they were sure that they had Him trapped into a no-win situation. And, while they marvelled at him, they did not confess their own error and, therefore, continued in their error until God brought judgment upon them.

When you start a doctrinal fight and the other person wins it, but you refuse to confess your own error, you prove that you are full of pride. Pride, eventually, brings God's judgment upon the proud person.

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

Please see the note for Mark 3:6 about the word Herodians. There is an extensive definition in that note. They were a political party of that day. As such, they were very interested in what was said about taxes.

Please see the note for Luke 5:10 about the word catch. The functional definition for this word is: 'To seize or lay hold on with the hand; carrying the sense of pursuit, thrusting forward the hand, or rushing on'.

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: 'they send. Ps 38:12; 56:5-6; 140:5; Isa 29:21; Jer 18:18; Mt 22:15-16; Lu 11:54; 20:20-26
Herodians. Mr 3:6; 8:15; Mt 16:6
General references. exp: Jer 42:3.'.

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C12-S15 (Verse 14) The people say their trap to Jesus.

Equivalent Section: They start with flattery.

And when they were come,
they say unto him,
Master,
we know that thou art true,
and carest for no man:

Equivalent Section: They mention His proven character which supports their flattery.

for thou regardest not the person of men,
but teachest the way of God in truth:

Equivalent Section: They give their question.

Is it lawful to give tribute to Caesar,
or not?

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

This sentence tells us the same message as Matthew 22:18-17 and Luke 20:21-22. In Matthew's account we read that they took counsel how they might entangle him in his talk. This gives us another application of the phrase to catch him in his words. In Luke's account we read: that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. In both of these accounts we see the motivation behind what was done. Since the leaders could not accuse Jesus of violating the Mosaic Law, as it was written in God's word, they are going to try and use the civil law, and authority, to get rid of Him.

The question of: Is it lawful to give tribute to Caesar, or not? was designed to upset people who could hurt the ministry of Jesus. Like lost and carnal religious people everywhere, the general Jew objected to paying tax. In addition, they were upset about being conquered by Rome and especially objected to the tax paid to Rome. To make things worse, Rome allowed the tax collectors to collect more than was due and backed the tax collectors with soldiers. So, the common Jew would be upset if Jesus answered this question with a 'Yes'. However, as our account in Luke tells us, the government would be upset with Him if He said 'No'. In addition, the government would arrest Him for a 'No' answer. Therefore, they were sure that Jesus would be in trouble no matter how He answered.

In this sentence the people speaking are saying a truth but they are not sincere. Even though they speak the truth they believe they are lying. This is the start of their trying to trap Jesus into saying something which will get Him in trouble with the civil government or, of not that, will discredit Him with the common Jew. His answer did neither and at the end, they marvelled at him.

If these people had sincerely thought about, and believed, their own words they would have refused to try and trap Jesus. When they say the phrase: thou regardest not the person of men, they are admitting that they see in Him the character of God the Father in that God is no respecter of persons (Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13). Only a Biblical fool picks a doctrinal fight with such a person, especially right after he shuts the mouths of all of the top religious people in the nation when they picked a doctrinal fight with Him. They did this foolish out of pure pride and suffered the consequence of their pride.

The prior phrase is in the Second Equivalent Section and follows the word for, which means that it is their reason for saying that Jesus personally (thou) art true, and carest for no man. Since these are Godly traits and no man can disprove God's truth, only a Biblical fool tries to do so.

In addition to the prior, these fools admit that Jesus teachest the way of God, in the Second Equivalent Section. Therefore, He knows God's way of solving problems. This should have clued them in that Jesus could solve their problem even if they didn't know how to solve it.

Finally, after what they think are lies in the first two Equivalent Sections, they state what they think is a trap in their Third Equivalent Section. These three Sections are equivalent in that the speakers are saying one thing while they mean another thing. In the Third Equivalent Section, they present what sounds like a legitimate question, but, in truth, is a question that they do not want a sincere answer to.

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

Please see the notes for Romans C14S9 and Philippians 2:29-30 about the word regard. The functional definition for this word is: 'To observe; to notice with some particularity'.

We find forms of the word person occurring 112 times in 107 verses of the Bible and, in the New Testament, in: Matthew 22:16; Matthew 27:24; Mark 12:14; Luke 15:7; Luke 20:21; Acts 10:34; Acts 17:17; Romans 2:11; 1Corinthians 5:13; 2Corinthians 1:11; 2Corinthians 2:10; Galatians 2:6; Ephesians 5:5; Ephesians 6:9; Colossians 3:25; 1Timothy 1:10; Hebrews 1:3; Hebrews 12:16; James 2:1; James 2:9; 1Peter 1:17; 2Peter 2:5; 2Peter 3:11; Jude 1:16. Webster's 1828 defines this word as: 'persona; said to be compounded of per, through or by, and sonus, sound; a Latin word signifying primarily a mask used by actors on the state. 1. An individual human being consisting of body and soul. We apply the word to living beings only, possessed of a rational nature; the body when dead is not called a person. It is applied alike to a man, woman or child. A person is a thinking intelligent being. 2. A man, woman or child, considered as opposed to things, or distinct from them. A zeal for persons is far more easy to be perverted, than a zeal for things. 3. A human being, considered with respect to the living body or corporeal existence only. The form of her person is elegant. You'll find her person difficult to gain. The rebels maintained the fight for a small time, and for their persons showed no want of courage. 4. A human being, indefinitely; one; a man. Let a person's attainments be never so great, he should remember he is frail and imperfect. 5. A human being represented in dialogue, fiction, or on the state; character. A player appears in the person of king Lear. These tables, Cicero pronounced under the person of Crassus, were of more use and authority than all the books of the philosophers. 6. Character of office. How different is the same man from himself, as he sustains the person of a magistrate and that of a friend. 7. In grammar, the nominative to a verb; the agent that performs or the patient that suffers any thing affirmed by a verb; as, I write; he is smitten; she is beloved; the rain descends in torrents. I, thou or you, he, she or it, are called the first, second and third persons. Hence we apply the word person to the termination or modified form of the verb used in connection with the persons; as the first or the third person of the verb; the verb is in the second person. 8. In law, an artificial person, is a corporation or body politic. In person, by one's self; with bodily presence; not be representative. The king in person visits all around'.

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

Please see the note for Romans C13S9 about the word tribute. The functional definition for this word is: 'An annual or stated sum of money or other valuable thing, paid by one prince or nation to another, either as an acknowledgment of submission, or as the price of peace and protection, or by virtue of some treaty'.

We find forms of the word Caesar in: Matthew 22:17; Matthew 22:21; Matthew 22:21; Mark 12:14; Mark 12:16; Mark 12:17; Luke 2:1; Luke 3:1; Luke 20:22; Luke 20:24; Luke 20:25; Luke 23:2; John 19:12; John 19:15; Acts 11:28; Acts 17:7; Acts 25:8; Acts 25:10; Acts 25:11; Acts 25:12; Acts 25:12; Acts 25:21; Acts 26:32; Acts 27:24; Acts 28:19; Philippians 4:22. Fausset's Bible Dictionary defines this word as: 'The common title of the successive Roman emperors, taken from Julius Caesar. In the New Testament Augustus in Lu 2:1, Tiberius in Lu 3:1, Claudius in Ac 11:28, Nero in Ac 25:11, etc. Roman citizens as Paul had the right of "appeal to Caesar," and in criminal cases were sent for judgment to Rome, where was the emperor's court (Php 4:22; compare Php 1:13); Nero is the emperor meant. John's exile to Patmos (Re 1:9) was probably in Domitian's reign. The current coin bore Caesar's image, the argument which Jesus used to show Caesar could claim tribute (Mt 22:17, etc.). Though Caesar did not call himself "king," the Jews did (Joh 19:15), in which respect Josephus (B. J. 5:2, section 2) confirms the gospel undesignedly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Master. Mr 14:45; Ps 12:2-4; 55:21; 120:2; Pr 26:23-26; Jer 42:2-3,20 exp: Lu 20:21.
we know. Joh 7:18; 2Co 2:2,17; 4:1; 5:11; 1Th 2:4 exp: Joh 3:2.
carest. De 33:9-10; 2Ch 18:13; Isa 50:7-9; Jer 15:19-21; Eze 2:6-7; Mic 3:8; 2Co 5:16; Ga 1:10; 2:6,11-14
for thou. Ex 23:2-6; De 16:19; 2Ch 19:7
is it. Ezr 4:12-13; Ne 9:37; Mt 17:25-27; 22:17; Lu 20:22; 23:2; Ro 13:6
General references. exp: Jer 42:3; Lu 20:22.'.

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C12-S16 (Verse 15) Their trap question.

Shall we give,
or shall we not give?

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

Here they repeat the question of the prior sentence only say it a different way.

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C12-S17 (Verse 15) Jesus questioned their motivation.

But he,
knowing their hypocrisy,
said unto them,
Why tempt ye me?

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

Obviously, as this sentence says, they did not fool Jesus. He understood their trap and their true motivation. The question of: Why tempt ye me? directly challenges what they are truly doing and lets them know that He sees through their hypocrisy.

This sentence tells us the same message as Matthew 22:18 and Luke 20:23. In Matthew's account we read: Jesus perceived their wickedness. This gives us another application of the phrase to catch him in his words. In Luke's account we read: he perceived their craftiness. Thus, we see that hypocrisy, and wickedness, and craftiness, all have similar meanings in this context.

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

Please see the note for 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: 'knowing. Mt 22:18; Lu 20:23; Joh 2:24-25; 21:17; Heb 4:13; Re 2:23 exp: Mt 9:4.
Why. Mr 10:2; Eze 17:2; Ac 5:9; 1Co 10:9
General references. exp: Lu 20:22.'.

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C12-S18 (Verse 15) Jesus calls for an example to demonstrate truth in this matter.

bring me a penny,
that I may see it.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

This sentence tells us the same message as Matthew 22:19 and Luke 20:24. In Matthew's account we read: shew me the tribute money. This gives us another application of the phrase to catch him in his words. In Luke's account we read: Shew me a penny. Thus, we see that a penny, was the tribute money.

They, obviously, were not expecting this demand and were not ready for the answer that Jesus gave after they obeyed His command in this sentence. In addition, by making them produce a penny, He involved them in producing the answer. Therefore, they could not twist His answer and blame Him somehow without also involving themselves in the blame.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a penny. "Valuing of our money, sevenpence halfpenny, as Mt 18:28, marg."
General references. exp: Lu 20:22.'.

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C12-S19 (Verse 16) The Pharisees obey.
And they brought it.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

This sentence tells us the same message as Matthew 22:19.

Here we read that they obey His command without realizing that He has entangled them in the answer. This action prevents them from perverting the answer to blame Him since they will also be involved in any blame.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 20:22.'.

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C12-S20 (Verse 16) Jesus asks them what anyone can see.

And he saith unto them,
Whose is this image and superscription?

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

This sentence tells us the same message as Matthew 22:20 and Luke 20:24 with almost identical words.

This seems like a simple question, which they answer because they don't see any trap in it.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'image. Mt 22:19-22; Lu 20:24-26; 2Ti 2:19; Re 3:12
General references. exp: Lu 20:22.'.

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C12-S21 (Verse 16) The Pharisees answer.

And they said unto him,
Caesar's.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

This sentence tells us the same message as Matthew 22:21 and Luke 20:24 with almost identical words.

The answer to the prior question is obvious and unavoidable without making it obvious that they are deliberately lying.

Please see the note for Mark 12:14 about the word Caesar. The functional definition for this word is: 'Commonly accepted identifier for the Roman government'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Lu 20:22.'.

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C12-S22 (Verse 17) Jesus states a basic true principal.

And Jesus answering said unto them,
Render to Caesar the things that are Caesar's,
and to God the things that are God's.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

This sentence tells us the same message as Matthew 22:21 and Luke 20:25 with almost identical words.

By adding the phrase: and to God the things that are God's, Jesus equates the actions of the second and third phrases of this sentence. He also eliminates their ability to object to His answer about the tribute money because doing so also makes their objection into an objection to serving God. Since they are claiming to be religious leaders, they can't make that objection. In addition, since the two actions are obviously parallel acts of obeying a recognized authority, they have no basis for objecting to pointing out that the two actions are parallel.

Please see the note for Mark 12:14 about the word Caesar. The functional definition for this word is: 'Commonly accepted identifier for the Roman government'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Render. Pr 24:21; Mt 17:25-27; Ro 13:7; 1Pe 2:17 exp: Lu 20:25.
and to. Mr 12:30; Pr 23:26; Ec 5:4-5; Mal 1:6; Ac 4:19-20; Ro 6:13; 12:1; 1Co 6:19-20; 2Co 5:14-15
General references. exp: Lu 20:22; 1Pe 2:13.'.

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C12-S23 (Verse 17) They had no answer.
And they marvelled at him.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

Here we see their reaction to Jesus escaping what they were sure was an escape proof trap. Only fools challenge God in any way.

This sentence tells us the same message as Matthew 22:22 and Luke 20:26. Those accounts use slightly different words which might help the reader to better understand their reaction.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
And they. Job 5:12-13; Mt 22:22,33,46; 1Co 14:24-25
General references. exp: Lu 20:22; 1Pe 2:13.'.

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C12-S24 (Verse 18-19) The next group tries.

First Step: State the doctrinal basis of their argument.

Then come unto him the Sadducees,
which say there is no resurrection;

Second Step: Tell their argument.

and they asked him,
saying,
Master,
Moses wrote unto us,
If a man's brother die,
and leave his wife behind him,
and leave no children,
that his brother should take his wife,
and raise up seed unto his brother.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do. In 12:18 through 12:27 we read that the Sadducees tried an argument about the resurrection after the Pharisees and of the Herodians failed in their attempt to trap Jesus.

Matthew 22:23 and Luke 20:27 present the same message as this sentence.

The Sadducees start out stating a provision of the Mosaic Law found in Deuteronomy 5:5-10. This was based upon Genesis 38:8 and we also see it applied in Ruth 4:5. Since our sentence says: which say there is no resurrection, they really don't care about this provision. Obviously, they would love to hear Jesus say that this provision is wrong because then He would say that part of the Mosaic Law is wrong and the religious leaders would have a basis to persecute Him. However, as anyone who knows this account is aware of, this provision is not what they really care about. It is only the basis for their true argument.

The doctrinal position of the Sadducees is really stupid and, yet, people still hold it today. As our sentence tells us, they say there is no resurrection. This is only slightly different from people who claim that there is no existence after death. Such people have no experience to base their claim on and, therefore, have no basis to argue against people who do have experience to base their statements upon. Since Jesus has already raised three people from the dead, at this point in His ministry, and since those events were well known, the Sadducees were being particularly stupid to pick this fight with Jesus. However, what we see here is a universal truth. When people get emotionally involved in a particular argument, they shut down their brain and refuse to consider any evidence contrary to their own personal belief. They, eventually, prove themselves to be fools.

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.

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

Please see the 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 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 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'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'come. Mt 22:23-33; Lu 20:27-40
say. Ac 4:1-2; 23:6-9; 1Co 15:13-18; 2Ti 2:18
General references. exp: Ac 23:8.
If. Ge 38:8; De 25:5-10; Ru 4:5
that. Ru 1:11-13
General references. exp: Le 18:16; Mt 22:25; Lu 20:33.'.

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C12-S25 (Verse 20) Set-up the ridiculous hypothetical condition

Equivalent Section: State the ridiculous hypothetical condition.

Now there were seven brethren:

Equivalent Section: State the supposed action.

and the first took a wife,
and dying left no seed.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

With this sentence they start their made-up circumstance. Matthew 22:25-26 and Luke 20:29 present the same message as this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 22:25-28; Lu 20:29-33'.

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C12-S26 (Verse 21) Continue the ridiculous hypothetical situation.

Equivalent Section: Continue the sequence.

And the second took her,
and died,
neither left he any seed:

Equivalent Section: Continue the sequence.

and the third likewise.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

With this sentence they continue their made-up circumstance. Matthew 22:25-26 and Luke 20:30 present the same message as this sentence.

The phrase Thou shalt love thy neighbour as thyself is found in: Leviticus 19:18; Matthew 19:19; Matthew 22:39; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14 and James 2:8.

Please see the note for Mark 4:16-17 about the word likewise. Webster's 1828 dictionary defines this word as: 'adv. like and wise. In like manner; also; moreover; too. For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. Ps. 49'. Please also see the note for Philippians 2:5-8 about the word likeness. Webster's 1828 dictionary defines this word as: 'Resemblance in form; similitude. The picture is a good likeness of the original. 2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend. 3. One that resembles another; a copy; a counterpart. I took you for your likeness, Chloe. 4. An image, picture or statue, resembling a person or thing. Ex. 20'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 22:25; Lu 20:33.'.

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C12-S27 (Verse 22) Provide the conclusion.

Equivalent Section: Conclude the story about the brothers.

And the seven had her,
and left no seed:

Equivalent Section: Kill the woman.

last of all the woman died also.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

With this sentence they conclude their made-up circumstance. Matthew 22:25-27 and Luke 20:31-32 present the same message as this sentence.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 22:25; Lu 20:33.'.

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C12-S28 (Verse 23) They ask the trap question.

In the resurrection therefore,
when they shall rise,
whose wife shall she be of them?

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

With this sentence they give their question which is based upon their made-up circumstance. Matthew 22:28 and Luke 20:33 present the same message as this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 22:25; Lu 20:33.'.

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C12-S29 (Verse 23) They state what they see as a problem.
for the seven had her to wife.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

With this sentence they give their made-up circumstance which they believe supports their doctrinal error. Matthew 22:28 and Luke 20:33 present the same message as this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 22:25; Lu 20:33.'.

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C12-S30 (Verse 24) Jesus answers by telling them their basic error.

And Jesus answering said unto them,
Do ye not therefore err,
because ye know not the scriptures,
neither the power of God?

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

With this sentence Jesus answers by telling them their basic error. His answer continues through Mark 12:27. Matthew 22:29-32 and Luke 20:34-38 present the same message as this sentence.

We see a similar doctrine taught by Paul and other writers of scripture. We are repeatedly taught that credentials from man; such as degrees, letters of commendation, ordinations, and similar things; are the wrong basis to judge if someone truly represents God. Instead, we are to look for the power of God being displayed in their life (Matthew 22:29; Mark 12:24; Luke 9:43; Luke 22:69; Acts 8:10; Romans 1:4; Romans 1:16; Romans 13:1; Romans 15:19; 1Cointhians 1:18; 1Cointhians 1:24; 1Cointhians 2:5; 1Cointhians 4:20; 2Cointhians 4:7; 2Cointhians 6:7; 2Cointhians 13:4; Ephesians 3:7; 2Thessalonians 1:11; 2Timothy 1:7-8; 1Peter 1:5).

Here we see Jesus cut directly to their error and ignore their made up circumstance. We see Jesus do this consistently.

Here we see Jesus tell them that they err ('act in error'). However, he does not stop there but also tells them the source of their error. Now, it should be obvious that when some one says that ye know not, denial is stupid. You first need to hear what they claim is knowledge that you do not have. Only after that can you argue against their claim. In this case, the Sadducees could not argue against the claim by Jesus because their doctrinal position was well known and Jesus proved that doctrinal claim to be error.

It should be noted that Jesus said that they lacked knowledge in two areas. Obviously, he will provide knowledge in both of those areas. For the scriptures, He will reference the book of Moses in two more sentences. In addition, for the power of God, He will reference the book of Moses and not bother mentioning the people whom He already raised from the dead. They would claim the right to deny a truth which they had not personally witnesses, which is foolishness but fools make such claims. However, they could not deny truth that is in the book of Moses and retain their claim to be some religious authority to the Jews.

The remainder of the sentences, within this answer, must also be considered with this sentence for contextual considerations.

Please see the note for Hebrews 9:7-10 about the word error. The functional definition for this word is: 'A wandering or deviation from the truth; a mistake in judgment, by which men assent to or believe what is not true.'.

Please see the notes for Romans C16S33; Galatians C3-S10; 2Timothy C3S10 about the word scripture. The functional definition for this word is: 'The word of God in written form'.

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: 'Do. As the five books of Moses were the only scriptures which the Sadducees admitted as Divine, our Lord confutes them by an appeal to these books, and proves that they were ignorant of those very writings which they professed to hold sacred. He not only rectified their opinions, but so explained the doctrine as to overthrow the erroneous decision of the Pharisees, that if two brothers married one woman, she should be restored at the resurrection to the first. Isa 8:20; Jer 8:7-9; Ho 6:6; 8:12; Mt 22:29; Joh 5:39; 20:9; Ac 17:11; Ro 15:4; 2Ti 3:15-17 exp: Jas 1:16.
because. Job 19:25-27; Isa 25:8; 26:19; Eze 37:1-14; Da 12:2; Ho 6:2; 13:14
neither. Mr 10:27; Ge 18:14; Jer 32:17; Lu 1:37; Eph 1:19; Php 3:21 exp: Lu 20:35.'.

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C12-S31 (Verse 25) Jesus tells the true doctrine.

First Step: State the difference in people before and after resurrection.

For when they shall rise from the dead,
they neither marry,
nor are given in marriage;

Second Step: Tell the similarity to angels.

but are as the angels which are in heaven.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

With this sentence Jesus answers by telling them their basic error. His answer is in Mark 12:24 through Mark 12:27 and all of the sentences need to be considered together for contextual reasons. Matthew 22:30 and Luke 20:34-36 present the same message as this sentence.

To the best of my knowledge, this truth is not stated in the Old Testament. In addition, I did not find any commentator who presented an Old Testament reference for this truth. Therefore, this sentence appears to present a new truth.

Please see the note for Mark 10:11 about the word marry. The functional definition for this word is: 'To unite in wedlock or matrimony'. Please also see the notes for Mark 10:11 and Revelation 19:7-LJC about the words Marriage / Wedding.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'but. Mt 22:30; Lu 20:35-36; 1Co 15:42-54; Heb 12:22-23; 1Jo 3:2'.

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C12-S32 (Verse 26) Jesus corrects their basic doctrinal error.

Equivalent Section: Jesus states their basic doctrinal error.

And as touching the dead,
that they rise:

Equivalent Section: Jesus gives them a scriptural reference proving their basic doctrinal error.

have ye not read in the book of Moses,
how in the bush God spake unto him,
saying,
I am the God of Abraham,
and the God of Isaac,
and the God of Jacob?

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

With this sentence Jesus answers by telling them their basic error. His answer is in Mark 12:24 through Mark 12:27 and all of the sentences need to be considered together for contextual reasons. Matthew 22:31-32 and Luke 20:37 present the same message as this sentence.

In this sentence Jesus references the books of scripture that the Sadducees acknowledge. (Supposedly, they rejected everything other than the five (5) books written by Moses.) If they deny the truth of this sentence then they give up their own claim to be a Bible authority.

The phrase I am (see John 8:58) was well known to the Jews and very doctrinally important. It could not be denied. Neither could the Sadducees deny the definition of the word am to be: 'and ongoing verb of existence'. Therefore, as Jesus argued in this sentence, God could only say these things to living men named Abraham, Isaac, and Jacob.

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 Luke 6:3 about the phrases have ye not read and it is written.

Please see the note for Luke 3:4 about the word book. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. The name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures.'

Please see the note for Galatians 3:10 about the phrase book of the law.

We find forms of the word bush in: Exodus 3:2-4;Deuteronomy 33:16;Job 30:4;Job 30:7;Isaiah 7:19; Mark 12:26; Luke 6:44; Luke 20:37; Acts 7:30; Acts 7:35. Easton's Bible Dictionary defines this word as: 'in which Jehovah appeared to Moses in the wilderness (Ex 3:2; Ac 7:30). It is difficult to say what particular kind of plant or bush is here meant. Probably it was the mimosa or acacia. The words "in the bush" in Mr 12:26; Lu 20:37, mean "in the passage or paragraph on the bush;" i.e., in Ex 3'.

Please see the note for Hebrews 2:16 about Abraham. The functional definition for this word is: 'the father of the faithful'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the notes for Romans 4 and James 2:21-LJC about the phrase Abraham's faith.

Please see the note for Galatians C4-S25 about Isaac. The functional definition for this word is: 'The only son of Abraham by Sarah. He was the son of promise'.

Please see the note for Hebrews 11:9 about Jacob. The functional definition for this word is: 'The son and heir of Isaac. The name of Jacob is used in the Bible when he was acting in the flesh. The name of Israel is used in the Bible when he was following God's Holy Spirit'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'have. Mr 12:10; Mt 22:31-32 exp: Mt 12:3; 19:4; Mr 2:25; Lu 6:3.
in the book. Ex 3:2-6,16; Lu 20:37; Ac 7:30-32
I am. Ge 17:7-8; 26:24; 28:13; 31:42; 32:9; 33:20 (margin) Isa 41:8-10 exp: Ex 3:6.'.

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C12-S33 (Verse 27) Jesus proves their basic error based upon scripture.

Equivalent Section: State the conclusion from scripture.

He is not the God of the dead,
but the God of the living:

Equivalent Section: State that the personally (ye) do greatly err.

ye therefore do greatly err.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

With this sentence Jesus answers by telling them their basic error. His answer is literally saying what was explained in the note above for the prior sentence. His answer is in Mark 12:24 through Mark 12:27 and all of the sentences need to be considered together for contextual reasons. Matthew 22:32 and Luke 20:38 present the same message as this sentence.

The phrase ye therefore do greatly err is not included in the accounts of Matthew and Luke. However, the truth of that phrase is very evident even in those accounts. In addition, Luke goes on the write: Then certain of the scribes answering said, Master, thou hast well said. And after that they durst not ask him any question at all. After those sentences, Luke's account goes into Jesus challenging them.

In Matthew's account we read: And when the multitude heard this, they were astonished at his doctrine. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then Matthew goes into an account that parallels the continuation of Mark's account.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is not. Ro 4:17; 14:9; Heb 11:13-16
ye. Mr 12:24; Pr 19:27; Heb 3:10'.

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C12-S34 (Verse 28) The next group gives it a try.

And one of the scribes came,
and having heard them reasoning together,
and perceiving that he had answered them well,
asked him,
Which is the first commandment of all?

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

This sentence starts the next account which goes through 12:34. In this account, we read that the scribes tried an argument about the Mosaic Law. A parallel accounts can be found in Matthew 22:34-40 and a similar answer can be found in Luke 10:25-29 which is followed by the parable of: 'the good Samaritan'.

Mark tells us that this person was a scribe while Matthew says that he was a Pharisee and a lawyer. The account in Luke says that he was a certain lawyer. This person was, apparently, all three.

Our sentence starts with the word And, which means it is added to what came previously in our chapter. We now have another account of someone trying to catch Jesus in an error.

Our sentence tells us that this person having heard them reasoning together, and perceiving that he had answered them well. Therefore, he knew that Jesus had won the prior fight and, actually, had won all prior fights. However, in his pride in being a scribe and a lawyer and a Pharisee, he was sure that he would succeed where all others had failed.

With this question, many people would think that the answer is the first of the 'Ten Commandments'. However, Jesus understood that first was used to mean 'most important' and gave the correct answer.

All of these accounts quote Deuteronomy 6:5 and Deuteronomy 11:1. In these sentences, Jesus tells us that the First Commandment is not one of the 'Ten Commandments' (Exodus 20:1-16; Deuteronomy 5:6-21). In Luke 10:27, this first commandment of all is quoted by a lawyer, which lets us know that the Jewish religious leaders were also familiar with it. That lawyer had no problem with Jesus saying that there was another commandment greater than the 'Ten Commandments'.

Please see the note for John 4:19 about the word perceive. The functional definition for this word is: 'To have knowledge or receive impressions of external objects through the medium or instrumentality of the senses or bodily organs; as, to perceive light or color; to perceive the cold or ice or the taste of honey'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'one. Mt 22:34-40
Which. Mt 5:19; 19:18; 23:23; Lu 11:42
General references. exp: Mt 22:36.'.

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C12-S35 (Verse 29-30) Jesus answers their question by quoting scripture.

Equivalent Section: The commanded attitude.

First Step: Listen to God's command.

And Jesus answered him,
The first of all the commandments is,
Hear,
O Israel;

Second Step: Realize the basic truth.

The Lord our God is one Lord:

Equivalent Section: Obey the commanded action.

And thou shalt love the Lord thy God with all thy heart,
and with all thy soul,
and with all thy mind,
and with all thy strength:

Equivalent Section: State the importance of the command.

this is the first commandment.

This commandment is also found in Deuteronomy 6:5 and Deuteronomy 11:1. In these sentences, Jesus tells us that the First Commandment is not one of the ' Ten Commandments' (Exodus 20:1-16; Deuteronomy 5:6-21). In addition, Luke 10:27, it is quoted by a lawyer, which lets us know that the Jewish religious leaders were also familiar with this First Commandment That lawyer, and the other Jewish religious leaders, had no problem with Jesus saying that there was another commandment greater than the ' Ten Commandments'.

In the context of this sentence, different leaders had tried to trip up Jesus and had been shown to be fools. Mark tells us that this scribe was the last one to try this tactic against Jesus. In 12:34 we read And when Jesus saw that he answered discreetly That is, the answer from this scribe was less than honest. He gave the truthful answer, but was trying to be sarcastic since he didn't really believe it. That's why Jesus told him Thou art not far from the kingdom of God. The scribe had the truth in his head but not in his heart. He was missing the ' kingdom of God' by 18 inches.

The first commandment (most important), is this commandment which is part the true Biblical definition of repentance. That is: 'we are to turn towards our Lord in obedience' as part of true Biblical repentance. We also see this doctrine, of one Lord, used in Ephesians 4:5 and 1Corinthians 8:6. In addition, the first thing that Jesus preached is repentance (Mark 1:14-15), and Jesus would start with the most important. In addition, Luke 13:3, Luke 13:5 tell us that Jesus said I tell you, Nay: but, except ye repent, ye shall all likewise perish. Our sinful nature is to love ourselves in our heart, soul, mind and with all of our strength. When we truly put God's wishes and commandments before our own in each and every one of these areas, we have truly repented in the Biblical definition of the word.

However, religious people want to pervert the definition of critical words, and thereby justify heresy. For example, religion says that repentance is to 'tell God you're sorry for your sin'. So, people cry out how sorry they are, and beg God to forgive their sin, and continue doing those sins, and wonder why the Spirit tells them, in their own spirit, that they are not forgiven.

In this whole section we see a message from God that is ' choose obedience to your personal Lord over religious justification of sin'. Much more is said about repentance and this commandment in the note for Luke 1:17 because repent was the main message of John the Baptist and the first thing that Jesus preached. In this reference we see the Lordship of God proclaimed and the question of whether this means God the Father or God the Son is not part of the message. The message applies to both, God the Father and God the Son.

Our sentence has three Equivalent Sections and the Section titles, in the sentence outline above, explain the message of each Section. This sentence is in answer to the question of the prior sentence and the next sentence starts with the word And, which adds it to this sentence. Then the second next sentence states the importance of the connection between this sentence and the next sentence. All throughout the Bible, and human history, we see religious people claiming that they keep this sentence while refusing to keep the next sentence. 1John 3:17 and 1John 4:20 clearly state that such a claim is a lie.

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

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

Please see the note for 2Corinthians C1S6 about the word strength. The functional definition for this word is: 'That property or quality of an animal body by which it is enabled to move itself or other bodies'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Hear. Mr 12:32-33; De 6:4; 10:12; 30:6; Pr 23:26; Mt 10:37; Lu 10:27; 1Ti 1:5
General references. exp: Mt 22:36-37; Jas 2:19; 1Jo 4:21.
General references. exp: Mt 22:36-37; 1Jo 4:21.'.

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C12-S36 (Verse 31) Add the second command.

And the second is like,
namely this,
Thou shalt love thy neighbour as thyself.

The phrase Thou shalt love thy neighbour as thyself is found in: Leviticus 19:18; Matthew 19:19; Matthew 22:39; Mark 12:31; Luke 10:27; Romans 13:9; Galatians 5:14 and James 2:8.

1John 5:2-3 gives us a very clear way to prove if we obey this commandment or if we do not obey it. What that sentence says is also taught in many places within the Bible (Exodus 20:6; Deuteronomy 5:10; 7:9; 11:1, 13, 22; 19:9; 30:16; Joshua 22:5; Nehemiah 1:5; Psalms 119:47-48, 127; Daniel 9:4, 23; Mark 12:30-31; John 13:34; 14:15, 21, 31; 15:10, 12, 17; Romans 13:9; 1John 3:23; 4:21; 5:2-3; 2John 1:5-6). Unfortunately, many of God's people believe lies about their own life and refuse to use the tests which God provides. Please see the note in 1John for more on how to test if you obey the commandment of this sentence.

The account in Luke continues with: But he, (the lawyer) willing to justify himself, said unto Jesus, And who is my neighbour?. Following that question we have the 'Parable of the Good Samaritan'.

Our sentence starts with the word And, which adds it to the prior sentence. In addition, the next sentence tells us why these two commands are tightly linked by God. The note for the prior sentence explained the doctrine involved. In addition, since all three sentences comprise a single answer from Jesus. contextual considerations require us considering all three together.

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

We find forms of the word neighbour occurring 157 times in 144 verses of the Bible and, in the New Testament, in: Matthew 5:43; Matthew 19:19; Matthew 22:39; Mark 12:31; Mark 12:33; Luke 1:58; Luke 10:27; Luke 10:29; Luke 10:36; Luke 14:12; Luke 15:6; Luke 15:9; John 9:8; Acts 7:27; Romans 13:9; Romans 13:10; Romans 15:2; Galatians 5:14; Ephesians 4:25; Hebrews 8:11; James 2:8. The American Tract Society Dictionary defines this word as: 'At the time of our Savior, the Pharisees had restrained the meaning of the word "neighbor" to those of their own nation, or to their own friends; holding, that to hate their enemy was not forbidden by the law, Mt 5:43. But our Savior informed them that the whole world was neighbors; that they ought not to do to another what they would not have done to themselves; and that this charity extended even to enemies. See the beautiful parable of the Good Samaritan, the real neighbor to the distressed, Lu 10:29'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Le 19:13; Mt 7:12; 19:18-19; 22:39; Lu 10:27,36-37; Ro 13:8-9; 1Co 13:4-8; Ga 5:14; Jas 2:8-13; 1Jo 3:17-19; 4:7-8,21 exp: Mt 5:43.
General references. exp: Mt 22:36; 1Jo 4:21.'.

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C12-S37 (Verse 31) Jesus states their importance.
There is none other commandment greater than these.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do.

The word these, at the end of our sentence, refers to the prior two sentences. All three sentences form a single answer from Jesus and need to be considered together. That is the basic message of our current sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 22:36; 1Jo 4:21.'.

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C12-S38 (Verse 32-33) The scribe agrees with the first commandment but not the second commandment.

Equivalent Section: He stated general agreement.

And the scribe said unto him,
Well,
Master,
thou hast said the truth:

Equivalent Section: He agreed with the scriptural truth.

for there is one God;
and there is none other but he:

Equivalent Section: He agreed with the scriptural command.

And to love him with all the heart,
and with all the understanding,
and with all the soul,
and with all the strength,
and to love his neighbour as himself,
is more than all whole burnt offerings and sacrifices.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do. Within that greater section, Matthew 22:34-40 and Mark 12:28-34 tell us about a scribe / lawyer / Pharisee trying an argument about the Mosaic Law. A similar account can be found in Luke 10:25-27. Matthew's account ends with the prior sentence and starts the account of Jesus asking a doctrinal question of the Pharisees. Luke's account continues with: But he, willing to justify himself, said unto Jesus, And who is my neighbour?. After that, we have the 'Parable of the Good Samaritan'. As already mentioned, Luke's account is probably a different time when a similar thing happened to what our current account is telling us about

As already mentioned, this man not only was a scribe, but he also was a lawyer. and a Pharisee. In this sentence the scribe / lawyer / Pharisee basically said the same thing as Jesus said in His answer only the words are slightly different and in a slightly different order. With that said, Jesus quoted Deuteronomy 6:5 exactly except He added in and with all thy mind, which is a part of our soul and our soul was named in Deuteronomy 6:5. The scribe / lawyer / Pharisee had a slight variance in words but not in meaning and our account does not tell us that Jesus corrected him like 'Letterists (People who believe we must preserve every letter and original spelling' claim. With this, we see that preserving the meaning is what God requires.

While I could go into all of the details of this sentence, those details are already covered in notes for prior sentences and in the word definitions which are below. The only thing not covered is the phrase: is more than all whole burnt offerings and sacrifices. The scribe / lawyer / Pharisee added this to what Jesus said, but it is a truth taught by the Old Testament so Jesus did not object. What we have here is what Jewish students are taught to memorize. Unfortunately, from what we see in the Gospel accounts, they were not taught the meaning of the last phrase because the Jewish religious leaders emphasized religious activity (whole burnt offerings and sacrifices) over a personal relationship to God (the rest of the sentence) while this phrase says that the emphasis is to be on a personal relationship to God over the religious activity.

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

Please see the note for Mark 12:31 about the word neighbour. The functional definition for this word is: 'everyone around us'.

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

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

Please see the note for 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: 'for. De 4:39; 5:7; 6:4; Isa 44:8; 45:5-6,14,18,21-22; 46:9; Jer 10:10-12 exp: Mt 7:12.
General references. exp: Mt 22:36; 1Jo 4:21.
is more. 1Sa 15:22; Ps 50:8-15,23; Pr 21:3; Isa 1:11-17; 58:5-7; Jer 7:21-23; Ho 6:6; Am 5:21-24; Mic 6:6-8; Mt 9:13; 12:7; 1Co 13:1-3
General references. exp: Pr 21:3; Mt 22:36-37; 1Jo 4:21.'.

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C12-S39 (Verse 34) Jesus replied to him and indirectly told him his error.

And when Jesus saw that he answered discreetly,
he said unto him,
Thou art not far from the kingdom of God.

12:11 through 12:34 tells us about the chief priests, and the scribes, and the elders trying to find a way to destroy Jesus by sending others to do the job which they failed to do. The last was a scribe / lawyer / Pharisee whose final attempt is in the prior sentence and our next sentence says: And no man after that durst ask him any question. They finally admitted defeat in this area.

Now, many people will not understand this answer from Jesus. To properly understand it, we must first acknowledge the true Biblical doctrinal usage of the phrase the kingdom of God. That phrase, as shown in the notes accessed by the links below or the one in the sentence outline above, means: 'God's character in you'. As explained in the note, above, for the prior sentence, the scribe / lawyer / Pharisee said the memorized lesson from his religious training, but he never understood the true meaning in spite of his education. In his answer, he said that the rest of the sentence was more than all whole burnt offerings and sacrifices. This meant that our personal relationship with God is more than all whole burnt offerings and sacrifices (more than all other religious activity).

Actively pursuing our personal relationship with God will build the kingdom of God in us. however, neither the scribe / lawyer / Pharisee, nor any of the other religious leaders, had the kingdom of God in them because they treated their relationship with God as a mental exercise and religious / ceremonial activity. They refused to make it a part of their heart and soul. They were not far from the kingdom of God because the head is about 18 inches from our heart within our body and this phrase, from Jesus, symbolically says how close they came to the truth while still rejecting God's truth.

Please see the note for Titus 2:3-5 about the word discreet. The functional definition for this word is: 'Prudent; wise in avoiding errors or evil, and in selecting the best means to accomplish a purpose; circumspect; cautious; wary; not rash'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'while. Mr 11:27; Lu 19:47; 20:1; 21:37; Joh 18:20
How. Mt 22:41-42; Lu 20:41-44; Joh 7:42
General references. exp: Mt 22:41.'.

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C12-S40 (Verse 34) They gave up on trying to trap Jesus.
And no man after that durst ask him any question.

This sentence ends the attempt by the chief priests, and the scribes, and the elders try to find a way to destroy Jesus by sending others to do the job which they failed to do.

Matthew 22:46 and Luke 20:40 tells us the same message as this sentence. The religious leaders finally accepter that all of them together could not match Jesus in any moral, legal or any other intellectual argument.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thou. Mt 12:20; Ro 3:20; 7:9; Ga 2:19 exp: Mt 5:43; Lu 7:43; 10:27.
And no. Job 32:15-16; Mt 22:46; Lu 20:40; Ro 3:19; Col 4:6; Tit 1:9-11
General references. exp: Lu 20:40.'.

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C12-S41 (Verse 35) Jesus then gave them a question.

And Jesus answered and said,
while he taught in the temple,
How say the scribes that Christ is the Son of David?

Please see the Study called Significant Gospel Events and do a search for the word Christ for links to places in all of the Bible where we are told about Christ, including many Old Testament references.

Our sentence starts with the word And, which means that it is added to all that came before it within this chapter. In this chapter, before this sentence, we read several attempts, by various groups of religious leaders, to discredit Jesus. all attempts failed. After they gave up their attempts, Jesus. discredited all of them with this single answer which includes the next two sentences along with this sentence.

the account in Matthew indicates that Jesus asked this question to the Pharisees. Mark's account and Luke's account say that he asked it of the scribes. However, since many were in both groups, there is no conflict.

The phrase while he taught in the temple indicates that Jesus asked this question in front of a whole group of people. In addition, our account, in this Gospel, continues with: And the common people heard him gladly. The religious people started a fight in public and Jesus finished it in public, which is what the Bible says to do.

When Jesus gets no answer from the religious leaders, He then talks to the general people and tells them to Beware of the scribes in Matthew 23; Mark 12:38-40 and Luke 20:45-47.

In general, the doctrine of this sentence comes from Isaiah 9:6-7; Isaiah11:1-2; Jeremiah 23:5-6; Jeremiah 23:33; Jeremiah 23:15-16 and Jeremiah 23:21. The, apparent, problem is how this doctrine combines with the doctrine of the next sentence and is in conflict with the doctrine taught by the Jewish religious leaders.

Basically, what we see in this context, is that Jesus proved His knowledge, and His right to be considered an authority on the Bible, by answering all of their trap questions. Now, He is presenting them a question which they can not answer. Thereby, Jesus is proving that none of them have the knowledge, nor the right, to be considered an authority on the Bible. After this, all that they can do to eliminate His doctrine, which proves that their doctrine is in error, is to kill Him. We see this happen in another couple of chapters with the sentences in between relating what happened while they plot how to kill Him.

After Jesus went to Jerusalem, knowing that He was going to the cross, each of the groups of Jewish leaders had their try at outwitting Jesus. After all of them had failed, Jesus presented them a question that they couldn't answer. He asked them to explain how Psalms 110:1 fit with their traditions. This is because the Jews accepted that Christ is the Son of David, they also said that a son could not be lord of his own father even though Psalms 110:1 says that Christ is king David's Lord.

We know about this problem from when common Jews, like blind Bartimaeus, the son of Timaeus called Jesus, thou Son of David. They also knew that Christ was the Son of God, as Mark proclaimed in Mark 1:1. The Jewish leaders and scholars had a problem reconciling these two concepts because their religion relied upon tradition and the traditions of men said that the son was less than the father.

Jesus was giving His last teachings to the Jews within the Temple while they accepted His authority as a prophet of God. Before He died, He was giving clues, to those who would listen, that He was in fact the Christ. He was teaching the people to trust the scriptures more than the scribes who were replacing God's Word with their religion. The Bible tells us And the common people heard him gladly (Mark 12:37) . It also teaches us that this same action by Jesus caused the scribes and Temple leaders to hate Him and seek His death.

Jesus gave everyone a clue to the answer when He answered the Sadducees with I am the God of Abraham, and the God of Isaac, and the God of Jacob (Matthew 22:32; Mark 12:26; Luke 20:37). (This was just before posing His question, in this current account, to all of them.)

When God dealt with Abraham and Isaac and Jacob and with David and with many others in Jewish history, God refused the oldest and the one that tradition said should inherit. Yet, the Jews still held to traditions that said positions were given by tradition, and, therefore, the one inheriting was less than the one they inherited from. According to this tradition, Christ as the son of David, should be less than David. Yet, as Jesus pointed out to them, David called Christ Lord, which made Christ greater than David. This went against their traditions so strongly, because it came from God's word, that it proved that their traditions were in error.

God's word told them that Christ would be the Son of God, and, therefore, would inherit directly from God and not from David. But, to accept this truth, they had to put what the word of God literally said above their traditions. They had each tried to argue with Jesus that traditions were greater than the word of God, and had lost. Jesus was now completing their loss by showing them that their own history was due to God putting His choice above traditions of men. That is what this question was about, and it is still a question for today.

Christ is the role of the Son of God that provides all blessings after a person's initial profession of faith. But, those blessings require us to spiritually grow and to build our personal relationship with God, which requires us to personally take God's choice over the traditions of men time and again. Today, saved men and women still look to be blessed by church and the traditions of men. Today, God still insists that blessings come directly from God and not through the traditions of men.

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C12-S42 (Verse 36) Jesus gives the scriptural basis.

For David himself said by the Holy Ghost,
The LORD said to my Lord,
Sit thou on my right hand,
till I make thine enemies thy footstool.

This chapter starts with the accounts of the chief priests, and the scribes, and the elders, failing in multiple attempts to prove that Jesus taught doctrinal error. After they realized that they could not win, Jesus posed a question to them which is in Matthew 22:41-46, Mark 12:35-37 and Luke 20:41-44. They could not answer it since it came from the Bible and proved that their doctrine was wrong. Please see the note for above, for the prior sentence, for a detailed explanation of the doctrine involved. The prior sentence, this sentence, and the next sentence need to be considered together since they are all part of a single answer from Jesus. This sentence is a quote of Psalms 110:1.

After this answer from Jesus, He talks to the general people and tells them to Beware of the scribes and their doctrinal error.

This sentence starts with the word For and gives the Bible reference which shows a problem with the doctrine taught by the scribes. The Bible reference of the prior sentence and the Bible reference of this sentence, need to be considered together in order to understand why there was a problem with the doctrine taught be scribes. Many doctrinal errors which are taught today are of this type. Each Bible reference, when considered alone with the interpretation provided by religion, seems OK. It is only when you combine the various teachings that you have a problem. This is a system level problem with the system of doctrine taught by different religions. God's truth not only is without error when considered alone but it also provides no errors, nor conflicts, when considered in the entire system of doctrine which actually comes from God's word.

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

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

Please see the note for 1Corinthians C15S19 about the word enemy. The functional definition for this word is: 'A foe; an adversary. A private enemy is one who hates another and wishes him injury, or attempts to do him injury to gratify his own malice or ill will'.

Please see the note for Hebrews 1:13 about the word footstool. The functional definition for this word is: 'The usual accompaniment of a throne. 2Ch 9:18. The earth is the footstool of God's throne in the heavens'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'by. 2Sa 23:2; Ne 9:30; Mt 22:43-45; Ac 1:16; 28:25; 2Ti 3:16; Heb 3:7-8; 4:7; 1Pe 1:11; 2Pe 1:21
The Lord. Ps 110:1; Ac 2:34-36; 1Co 15:25; Heb 1:13; 10:12-13
General references. exp: 2Sa 23:2; Mt 22:41; 1Co 15:25; Heb 10:13.'.

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C12-S43 (Verse 37) Jesus poses His question.

David therefore himself calleth him Lord;
and whence is he then his son?

After this answer from Jesus, He talks to the general people and tells them to Beware of the scribes and their doctrinal error.

The problem is that the Jewish religious leaders all taught that the son was lower than his father. Therefore, the son could not be the lord of his father. However, while this is generally true, it is not always true and the Jews only had to look in their own history and see when Jacob came before Joseph in Egypt when Joseph had been made the second most powerful man in Egypt. Therefore, there can be exceptions to the general rule but the Jewish religious leaders failed to consider that possibility.

We do not read, in the Gospel accounts, where Jesus explained the correct answer. I personally believe that He deliberately refused to explain the answer so that the religious leaders could not claim that they knew it all along but didn't teach it because 'they didn't want to confuse the ignorant people'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and whence. Mt 1:23; Ro 1:3-4; 9:5; 1Ti 3:16; Re 22:16
General references. exp: Mt 22:41.'.

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C12-S44 (Verse 37) The common people loved it.
And the common people heard him gladly.

After the failure by the chief priests, and the scribes, and the elders, Jesus talks to the general people and tells them a truth which the religious leaders can't explain since it goes against their doctrine. After that, He warns them Beware of the scribes in 12:35-40.

As already mentioned, the religious leaders started a fight in public and Jesus finished it in public. Be careful about when and where you start a fight.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'And the. Mt 11:5,25; 21:46; Lu 19:48; 21:38; Joh 7:46-49; Jas 2:5
General references. exp: Mt 22:41.'.

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C12-S45 (Verse 38-40) Jesus instructs the common people.

Equivalent Section: Who to beware of.

And he said unto them in his doctrine,
Beware of the scribes,
which love to go in long clothing,
and love salutations in the marketplaces,
And the chief seats in the synagogues,
and the uppermost rooms at feasts:

Equivalent Section: Because of their actions.

Which devour widows' houses,
and for a pretense make long prayers:

Equivalent Section: Because of their end.

these shall receive greater damnation.

Please use the links provided to look at the other Gospel accounts as they have detailed information in addition to what is found here.

In this sentence, and the related sentences within the other Gospel accounts, Jesus says in detail how the scribes live in ways which go against the doctrines which they taught. The details of this sentence are fairly clear on the surface, especially if the titles in the sentence outline, above, are considered. With that said, there are several applications which can be applied to religious people of today, but I will leave the applications to others.

One thing to pay attention to is the last phrase of: these shall receive greater damnation. It is easy to use this phrase to condemn a vain 'Show Religion', and that is a proper application. However, the greater damnation is because they taught doctrinal error which interfered with people believing the true Gospel and receiving a personal relationship with God. They used their 'Show Religion' to attract the lost and carnal. However, the greater damnation is actually more for teaching doctrinal error than for having a 'Show Religion' (Galatians 1:8-9).

Please see the note for Colossians 2S5 about the word beware. The functional definition for this word is: 'to regard with caution; to restrain one's self from anything that may be dangerous, injurious or improper; to avoid; to take care'.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The functional definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'. In this sentence, the phrase long clothing indicated someone who didn't have to do physical labor where the long clothing would get in the way. In other words, this indicated a higher social status.

Please see the note for Philippians 4:21 about the word salutation. The functional definition for this word is: 'The brotherly greetings expressed at the close of nearly all the epistles'.

Please see the note for Mark 7:4 about the word market. The functional definition for this word is: ' a large open area in many ancient cities, especially of Greece and Rome, having the public market on one side only, the other sides of the are being occupied by temples, theatres, colonnades, courts of justice, baths, and other public structures, the whole square often presenting a magnificent appearance'. Please also see the note for Luke 7:32 about the word marketplace. Easton's Bible Dictionary defines this word as: 'any place of public resort, and hence a public place or broad street (Mt 11:16; 20:3), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held (Ac 16:19; 17:17). This word occurs in the Old Testament only in Eze 27:13. In early times markets were held at the gates of cities, where commodities were exposed for sale (2Ki 7:18). In large towns the sale of particular articles seems to have been confined to certain streets, as we may infer from such expressions as "the bakers' street" (Jer 37:21), and from the circumstance that in the time of Josephus the valley between Mounts Zion and Moriah was called the Tyropoeon or the "valley of the cheesemakers."'

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'.

We find forms of the word seat occurring 70 times in 64 verses of the Bible and, in the New Testament, in: Matthew 21:12; Matthew 23:2; Matthew 23:6; Matthew 27:19; Mark 11:15; Mark 12:38-40; Luke 1:52; Luke 11:43; Luke 20:46; John 19:13; Acts 18:12; Acts 18:16; Acts 18:17; Acts 25:6; Acts 25:10; Acts 25:17; Romans 14:10; 2Corinthians 5:10; James 2:6; Revelation 2:13; Revelation 4:4; Revelation 11:16; Revelation 13:2; Revelation 16:10. The International Standard Bible Encyclopedia defines this word as: 'set: This word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Mt 21:12; 23:2; Mr 11:15), and "chief seat" translates the compound word (protokathedria) (Mt 23:6; Mr 12:39; Lu 20:46). In the King James Version it translates (thronos) (Lu 1:52; Re 2:13; 4:4; 11:16; 13:2; 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1Sa 20:18; Jg 3:20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Mt 23:2; Ps 1:1)'.

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

We find forms of the word room occurring 39 times in 38 verses of the Bible and, in the New Testament, in: Matthew 2:22; Matthew 23:6; Mark 2:2; Mark 12:38-40; Mark 14:15; Luke 2:7; Luke 12:17; Luke 14:7-9; Luke 14:10; Luke 14:22; Luke 20:46; Luke 22:12; Acts 1:13; Acts 24:27; 1Corinthians 14:16. The functional definition is: 'Often used for "a place at table" or "a place at the gathering", but also used for an enclosed space within a building'.

Please see the note for John 4:45 about the word feast. The functional definition for this word is: 'celebration with rejoicings and participation of food'.

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

We find forms of the word widow occurring 81 times in 78 verses of the Bible and, in the New Testament, in: Matthew 23:14; Mark 12:40; Mark 12:42; Mark 12:43; Luke 2:37; Luke 4:25-26; Luke 7:12; Luke 18:3; Luke 18:5; Luke 20:47; Luke 21:2; Luke 21:3; Acts 6:1; Acts 9:39; Acts 9:41; 1Corinthians 7:8; 1Timothy 5:3; 1Timothy 5:4; 1Timothy 5:5; 1Timothy 5:9; 1Timothy 5:11; 1Timothy 5:16; James 1:27; Revelation 18:7. Fausset's Bible Dictionary defines this word as: 'Cared for specially by the law, in the triennial tithes, etc. De 19:21; 24:17; 26:12; 27:19; Ex 22:22; Job 24:3; 29:13; Isa 1:17; Mt 23:14. God is "judge of the widows" (Ps 68:5; 146:9), therefore, the judge or righteous vindicator of His church, and of Israel especially (Isaiah 54), widowed by His physical absence, against her adversary Satan (Lu 18:1-7). For pious widows, see Anna, and the one who gave her all to the Lord's treasury (Lu 2:36-37; 20:47; 21:1-4). (See ANNA.) Three classes of widows are distinguished in 1 Timothy 5
(1) The ordinary widow.
(2) The widow indeed, i.e. destitute, and therefore to be relieved by the church, not having younger relatives, whose duty it is to relieve them (let them, the children or descendants, learn first, before calling the church to support them; to show reverent dutifulness toward their own elder destitute female relatives).
(3) The presbyteral widow (1Ti 5:9-11). Let none be enrolled as a presbyteral widow who is less than 60 years old. Not deaconesses, who were chosen at a younger age (40 was fixed as the limit at the council of Chalcedon) and who had virgins (latterly called widows) as well as widows among them, compare Dorcas (Ac 9:41). As expediency required presbyters to be but once married (1Ti 3:2; Tit 1:6), so also presbyteresses. (The feeling among Jews and Gentiles being against second marriages, the desire for conciliation in matters indifferent, where no principle was compromised, accounts for this rule in the case of bishops, deacons, and presbyteresses, whose aim was to be all things to all men that by all means they might save some: 1Co 9:22; 10:33.) The reference in 1Ti 5:9 cannot, as in 1Ti 5:3, be to providing church maintenance, for then the restriction to widows above 60 would be harsh, as many might need help at an earlier age.
So the rules that she should not have been twice married, and that she must have brought up children and lodged strangers, would be strange, if the reference were to eligibility for church alms. Tertullian ("De velandis Virginibus," 9), Hermas (Shepherd 1:2), and Chrysostom (Horn. 31) mention an order of ecclesiastical widows, not less than 60 years old, who ministered to widows and orphans. Their experimental knowledge of the trials of the bereaved adapted them for such an office and for general supervision of their sex. Age was a requisite, as in presbyters, to adapt them for influencing younger women; they were supported by the church, but were not the only widows so supported (1Ti 5:3-4)'.

Nave's Topical Bible provides links for the word widow as: 'Vows of, binding: Nu 30:9. When they are daughters of priests, they are to be supported by their fathers: Le 22:13. Priests forbidden to marry: Le 21:14. Marriage of, authorized: Ro 7:3; 1Co 7:39. Widows' dower: UNCLASSIFIED SCRIPTURES RELATING TO: Ex 22:22-24; De 10:18; 14:28-29; 16:11-14; 24:17,19-21; 25:5-10; 27:19; Job 22:5,9; 24:3,21; 29:13; 31:16,22; Ps 68:5; 94:6; 146:9; Pr 15:25; Isa 1:17,23; 10:1-2; Jer 7:6-7; 22:3; 49:11; Eze 22:7; Zec 7:10; Mal 3:5; Mt 23:14; Mr 12:40; Lu 20:47; 1Co 7:8-9; 1Ti 5:3-6,9-12,16. INSTANCES OF: Naomi: Ru 1:3 . Ruth: Ru 1; 2; 3; 4. The widow of Zarephath, who sustained Elijah during a famine: 1Ki 17. The woman whose sons Elisha saved from being sold for debt: 2Ki 4:1-7. Anna: Lu 2:36-37. The woman who gave two mites (leptas) in the temple courtyard: Mr 12:41-44; Lu 21:2. The widow of Nain, whose only son Jesus raised from the dead: Lu 7:11-15'.

Thompson Chain Topics provides links for the word widow as: 'Ru 1:3; 1Ki 17:9; 2Ki 4:1; Mr 12:42; Lu 2:37; 7:12; 18:3; Ac 6:1; 9:39. Widow and Fatherless: Ex 22:22; De 14:29; 24:17; 26:12; Pr 23:10; Isa 1:17; Jer 22:3; Jas 1:27. God's Care for: De 10:18; Ps 10:14; 68:5; 146:9; Pr 15:25; Jer 49:11; Ho 14:3'.

Torrey's Topical Textbook provides links for the word widow as: 'Character of true: Lu 2:37; 1Ti 5:5,10. GOD: Surely hears the cry of: Ex 22:23. Judges for: De 10:18; Ps 68:5. Relieves: Ps 146:9. Establishes the border of: Pr 15:25. Will witness against oppressors of: Mal 3:5. Exhorted to trust in God: Jer 49:11. SHOULD NO't BE: Afflicted: Ex 22:22. Oppressed: Jer 7:6; Zec 7:10. Treated with violence: Jer 22:3. Deprived of raiment in pledge: De 24:17. SHOULD BE: Pleaded for: Isa 1:17. Honored, if widows indeed: 1Ti 5:3. Relieved by their friends: 1Ti 5:4,16. Relieved by the Church: Ac 6:1; 1Ti 5:9. Visited in affliction: Jas 1:27. Allowed to share in our blessings: De 14:29; 16:11; 24:19-21. Though poor, may be liberal: Mr 12:42-43. When young, exposed to may temptations: 1Ti 5:11-14. SAINTS: Relieve: Ac 9:39. Cause joy to: Job 29:13. Disappoint not: Job 31:16. THE WICKED: Do no good to: Job 24:21. Send, away empty: Job 22:9. Take pledges from: Job 24:3. Reject the cause of: Isa 1:23. Vex: Eze 22:7. Make a prey of: Isa 10:2; Mt 23:14. Slay: Ps 94:6. Curse for perverting judgment of: De 27:19. Woe to those who oppress: Isa 10:1-2. Blessings on those who relieve: De 14:29. A type of Zion in affliction: La 5:3. Were released from all obligation to former husbands: Ro 7:3. Were clothed in mourning after the decease of husbands: Ge 38:14,19; 2Sa 14:2,5. Reproach connected with: Isa 54:4. Increase of, threatened as a punishment: Ex 22:24; Jer 15:8; 18:21. LAWS RESPECTING: Not to be oppressed: Ex 22:22; De 27:19. Raiment of, not to be taken in pledge by creditors: De 24:17. Bound to perform their vows: Nu 30:9. Not to intermarry with priests: Le 21:14. To be allowed to glean in fields and vineyards: De 24:19. To have a share of the triennial tithe: De 14:28; 26:12-13. To share in public rejoicings: De 16:11,14. When daughters of priests and childless, to partake of the holy things: Le 22:13. When left childless, to be married by their husband's nearest of kin: De 25:5-6. Allowed to marry again: Ro 7:3. Intermarrying with, of kings considered treason: 1Ki 2:21-24. Not to be deplored by, considered a great calamity: Job 27:15; Ps 78:64. Were under the special protection of God: De 10:18; Ps 68:5. Were frequently oppressed and persecuted: Job 24:3; Eze 22:7. Specially taken care of by the primitive Church: Ac 6:1; 1Ti 5:9. Often devoted themselves entirely to God's service: Lu 2:37; 1Ti 5:10. Instances of great liberality in: 1Ki 17:9-15; Mr 12:42-43. ILLUSTRATIVE OF: A desolate condition: Isa 47:8-9. Zion in captivity: La 1:1'.

Please see the note for Philippians 1:18 about the word pretense. The functional definition for this word is: 'A holding out or offering to others something false or feigned; a presenting to others, either in words or actions, a false or hypocritical appearance, usually with a view to conceal what is real, and thus to deceive'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'said. Mr 4:2
Beware. Mt 10:17; 23:1-7; Lu 20:45-47 exp: Mt 7:15.
which. Mt 6:5; Lu 11:43; 14:7-11; 3Jo 1:9 exp: Mt 7:15; Lu 20:46.
General references. exp: Mt 23:2,6; Lu 20:45.
General references. Jas 2:2-3 exp: Mt 23:6.
devour. Eze 22:25; Mic 2:2; 3:1-4; Mt 23:14; Lu 20:47; 2Ti 3:6
long. Mt 6:7; 11:22-24; 23:33; Lu 12:47-48'.

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C12-S46 (Verse 41) The example lesson.

Equivalent Section: What Jesus did.

And Jesus sat over against the treasury,
and beheld how the people cast money into the treasury:

Equivalent Section: What the rich did.

and many that were rich cast in much.

The account in John 8 probably happened at the same time because they both happened while Jesus was by the treasury. Please also see the Study called Godly Financial Principals.

Our chapter ends with an example lesson on the difference between the religious leaders and the poor with the tale of the widow's two mites. Mark 12:41-44 and Luke 21:1-4 talk about the 'widows two mites'. Unfortunately, lots of 'fundamental' preachers teach error about this account.

Our sentence starts with the word And, which adds this account, in the last three sentences of this chapter, to what came before this. I've heard several messages on 'The Widow's Two Mites', by several preachers, but I can't recall anyone presenting the context. The fact that our starts with the word And means that the context is important. If the reader looks at the general note for the chapter (at the Start of Chapter), they will see the overview of this chapter. That overview shows that the entire chapter is dealing with doctrinal fights about true authority and power with the Jewish religious leaders claiming that their position in a 'Show Religion' gave them the ultimate authority and power while Jesus claiming that true authority and power came from God through an ongoing personal relationship with Him.

With that context in mind, we can not look at this account and know that we are supposed to do so since our account starts with the word And. In addition, Our sentence says that Jesus sat over against the treasury, and beheld how the people cast money into the treasury. The word how lets us know that Jesus was considering their attitudes as they did this action.

The last sentence of our chapter tells us that Jesus said: all they did cast in of their abundance. Thus, most were participating in the 'Show Religion' and seeking the worldly power and authority that it bestowed upon them. However, such power and authority requires no faith, it ends with our death and it goes against the commandments of the Bible. However, at the same time, Jesus said, about the widow,: but she of her want did cast in all that she had, even all her living. Such an attitude and act required true Biblical faith that God will provide future needs, it also requires an ongoing personal relationship with God because that is the only way to have such true Biblical faith, and, according to several places in the Bible, it gave her true eternal power and authority which she will not lose at her death. The evidence of this claim is all of the messages preached, after her death, which are based upon this account and have motivated God's people to obey God in several ways. Her faith and personal relationship with God is what our chapter tells us that Jesus argued was true power and authority because it lasts beyond death.

Luke 21:4 says but she of her penury hath cast in all the living that she had. Preachers teach the wrong interpretation of this out of a desire to motivate people to do right and, I suppose, out of ignorance. No man has the right to claim to be a preacher of God's word and then preach in willful ignorance. God promises to bless them if they diligently seek Him, so any continued ignorance, after being told about it, is due to disobedience and sin.

All the living refers to what we call 'net pay' today. Given the culture, we have every reason to believe that she had at least a cottage and (possibly) a garden and gleanings like Naomi had upon her return in the book of Ruth. (Please see the note for Mark 12:38-40 in order to see relevant details about widows.) If, as many preachers claim, she gave 'all that she had' and 'had nothing left', she would have been sleeping in the street and begging for food. While this is possible, that would make Psalms 37:25 a lie, unless someone wants to claim that this widow was not righteous. If she was not righteous, then Jesus would not have used her as an example to contrast with the unrighteous rich that gave out of their abundance.

Going on, preachers claim 'Aren't you glad that God doesn't require you to give more than 10%? He could have required 90%'. I know of a man that (supposedly) started out a poor dry-waller in Tennessee and ended up a multi-millionaire who funded a top preacher college. From a remark that I heard from his pastor, I believe that he gave at least 90% and some claim, when he was old, that he gave over 100% of his income. If you really understand God's principals of giving, as expressed in the Bible, that question could be restated as 'Aren't you glad that God doesn't make you responsible for multiple millions?' The true Biblical principal is that God considers our money as worthless as Monopoly (game) money. The tithe is Gods (not ours according to Malachi) and directly tied to salvation by faith. Both came by Abraham and you can't have one while rejecting the other.

Going on, as a righteous example fit for Jesus to use as an example, we can make the argument that she would have been debt free, even if poor (Proverbs 22:7). so many people are puffed up about 'their' riches and don't realize the lies they are telling by denying that the bank owns the house and most things that they proudly claim as their 'own'.

There is a lot more of true Biblical money management that preachers don't want to talk about because they aren't following the Biblical rules themselves. This widow did not give money owed in debt or taxes. She did not provide for any of her own desires or lusts but gave All the living (100% of net). she was mentioned twice in the Bible, which is more than most rich people can claim. God always pays off acts of faith and meets the needs (not necessarily the desires) of those that are serving Him. However, those that are providing for themselves, God lets provide for themselves. The true lesson of this story is that this woman demonstrated a need for God to provide for her by recognizing the inadequacy of her own provision and giving her two mites to God. This was just before Jesus was sacrificed to pay for the sins of those that recognize their need of Gods provision. The rich men that Jesus compared this widow to were those that are piling up their own works of righteousness that they think will 'buy' their way into heaven but which will actually condemn them to Hell.

Please see the note for John 8:20 about the word treasury. Easton's Bible Dictionary defines this word as: '(Mt 27:6; Mr 12:41; Joh 8:20). It does not appear that there was a separate building so called. The name was given to the thirteen brazen chests, called "trumpets," from the form of the opening into which the offerings of the temple worshippers were put. These stood in the outer "court of the women." "Nine chests were for the appointed money-tribute and for the sacrifice-tribute, i.e., money-gifts instead of the sacrifices; four chests for freewill-offerings for wood, incense, temple decoration, and burnt-offerings" (Lightfoot's Hor. Heb)'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sat. Mt 27:6; Lu 21:2-4; Joh 8:20
money. "A piece of brass money, see Mt 10:9."
the treasury. 2Ki 12:9 exp: Jos 6:19.'.

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C12-S47 (Verse 42) What the poor widow had.

And there came a certain poor widow,
and she threw in two mites,
which make a farthing.

Our chapter ends with an example lesson on the difference between the religious leaders and the poor with the tale of the widow's two mites. Many people give different values for the two mites. Most people are not sure about the exact value in currencies of today but all agree that it was a very small value. Therefore, we should not worry about the exact value and do as others do and assign some value which will convey to the audience that it is a very small amount of money.

In our account, which is in the last three sentences, as well as being in Luke 21:1-4, tells us what the rich did in the first sentence, and what the poor widow did in this sentence, and the spiritual contrast provided by Jesus in the last sentence. We see by the words used that there was not a great difference in the physical actions between the poor widow did and what the rich did. This is in spite of some popular preaching on this account. And, we see, from what Jesus says, in the last sentence, that the true difference is in the attitude of each and the spiritual significance of those attitudes. Most preaching centers on actions while God's word emphasizes attitudes. Here, we see that the attitude of this poor widow got here immortalized in God's word. We should keep this in mind while we choose what attitude we will have about the circumstances of our personal lives.

We find forms of the word poor occurring 207 times in 199 verses of the Bible, 38 times in 35 verses of the New Testament and, in the Gospel of Mark, in: Mark 10:21; Mark 12:42; Mark 12:43; Mark 14:5; Mark 14:7. Easton's Bible Dictionary defines this word as: 'The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Le 19:9-10; De 24:19,21). (2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex 23:11; Le 25:6). (3.) In the year of jubilee they recovered their property (Le 25:25-30). (4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex 22:25-27; De 24:10-13). The rich were to be generous to the poor (De 15:7-11). (5.) In the sabbatical and jubilee years the bond-servant was to go free (De 15:12-15; Le 25:39-42,47-54). (6.) Certain portions from the tithes were assigned to the poor (De 14:28-29; 26:12-13). (7.) They shared in the feasts (De 16:11,14; Ne 8:10). (8.) Wages were to be paid at the close of each day (Le 19:13). In the New Testament (Lu 3:11; 14:13; Ac 6:1; Ga 2:10; Jas 2:15-16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Lu 16:20-21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1Th 4:11; 2Th 3:7-13; Eph 4:28). This word is used figuratively in Mt 5:3; Lu 6:20; 2Co 8:9; Re 3:17'.

Nave's Topical Bible provides links for the word poor as: 'Atonement money of, uniform with that of the rich people: Ex 30:15. Inexpensive offerings of people who have very little money: Le 5:7; 12:8; 14:21-22. UNCLASSIFIED SCRIPTURES RELATING TO: Ex 23:3,6; Le 19:15; 1Sa 2:7; Ne 8:10,12; Job 29:11-13,15-16; 30:25; 31:15-22; 34:19; Ps 37:16; 82:3-4; 109:16; Pr 10:15; 13:7-8,23; 14:20-21,31; 18:23; 19:1,4,7,17,22; 20:13; 21:13; 22:2,9; 23:21; 28:6,8,11,19; 29:14; Ec 4:6,13; 6:8; 9:15-16; Jer 22:16; Eze 16:49; Mt 25:42,45; 26:11; Mr 12:43-44; 14:7; Lu 6:30-35; 16:20-21; Joh 12:6; Jas 1:9-10. DUTY TO: Ex 22:25-27; 23:11; Le 19:9-10; 23:22; 25:25-28,35-37,39-43; De 14:28-29; 15:2-14; 24:12-21; 26:12-13; Ne 8:10; Ps 37:21,26; 41:1-3; 112:4-5,9; Pr 28:27; 29:7; 31:9,20; Isa 1:17; 16:3-4; 58:7,10; Eze 18:7,16-17; Da 4:27; Zec 7:10; Mt 5:42; 19:21; 25:35-36; Mr 14:7; Lu 3:11; 6:30; 11:41; 12:33; 14:12-14; 18:22; 19:8; Ac 20:35; Ro 12:8,13,20; 1Co 13:3; 16:1-2; 2Co 6:10; 9:5-7; 8:9; Ga 2:10; 6:10; Eph 4:28; 1Ti 5:9-10,16; Heb 13:3; Jas 1:27; 2:2-9,15-16; 5:4; 1Jo 3:17-19. FIGURATIVE Poor in spirit : Mt 5:3; Lu 6:20; Isa 66:2. GOD'S CARE OF: 1Sa 2:7; Job 5:15-16; 31:15; 34:18-19,28; 36:6,15; Ps 9:18; 10:14; 12:5; 14:6; 34:6; 35:10; 68:10; 69:33; 72:2,4,12-14; 74:21; 102:17; 107:9,36,41; 109:31; 113:7-8; 132:15; 140:12; 146:5,7; Pr 22:2,22-23; 29:13; Ec 5:8; Isa 11:4; 14:30,32; 25:4; 29:19; 41:17; Jer 20:13; Zep 3:12; Zec 11:7; Mt 11:5; Lu 4:18; 7:22; 16:22; Jas 2:5. KINDNESS TO: To Ruth: Ru 2:23. By Boaz: Ru 2:14-16. To the Widow of Zarephath: 1Ki 17:12-24. Prophet's widow: 2Ki 4:1-7. Jews: Es 9:22. By Job: Job 29:11-16; 31:16-21,38-40. The Temanites: Isa 21:14. Nebuzaradan: Jer 39:10. The Good Samaritan: Lu 10:33-35. Zacchaeus: Lu 19:8. Congregations: Ac 6:1; 11:29; Ro 15:25-26; 2Co 8:1-4. Dorcas: Ac 9:36. Cornelius: Ac 10:2,4. The congregation at Antioch (in Syria): Ac 11:29-30. Paul: Ro 15:25. Congregations of Macedonia and Achaia: Ro 15:26; 2Co 8:1-5. OPPRESSIONS OF: Ne 5:1-13; Job 20:19-21; 22:6-7,9-11; 24:4,7-10; Ps 10:2,8-10; 37:14; Pr 14:20; 17:5; 19:7; 22:7,16; 28:3,15; 30:14; Ec 5:8; Isa 3:14-15; 10:1-2; 32:6-7; Eze 18:12; 22:29; Am 2:6-8; 4:1-2; 5:11-12; 8:4,6; Hab 3:14; Jas 2:6. The widow's son: 2Ki 4:1-7'.

Torrey's Topical Textbook provides links for the word poor as: 'Made by God: Job 34:19; Pr 22:2. Are such by God's appointment: 1Sa 2:7; Job 1:21. CONDITION OF, OFTEN RESULTS FROM: Sloth: Pr 20:13. Bad company: Pr 28:19. Drunkenness and gluttony: Pr 23:21. GOD: Regards, equally with the rich: Job 34:19. Forgets not: Ps 9:18. Hears: Ps 69:33; Isa 41:17. Maintains the right of: Ps 140:12. Delivers: Job 36:15; Ps 35:10. Protects: Ps 12:5; 109:31. Exalts: 1Sa 2:8; Ps 107:41. Provides for: Ps 68:10; 146:7. Despises not the prayer of: Ps 102:17. Is the refuge of: Ps 14:6. Shall never cease out of the land: De 15:11; Zep 3:12; Mt 26:11. MAY BE: Rich in faith: Jas 2:5. Liberal: Mr 12:42; 2Co 9:12. Wise: Pr 28:11. Upright: Pr 19:1. Christ lived as one of: Mt 8:20. Christ preached to: Lu 4:18. Christ delivers: Ps 72:12. Offerings of, acceptable to God: Mr 12:42-44; 2Co 8:2,12. SHOULD: Rejoice in God: Isa 29:19. Hope in God: Job 5:16. Commit themselves to God: Ps 10:14. When converted, rejoice in their exaltation: Jas 1:9. Provided for under the Law: Ex 23:11; Le 19:9-10. NEGLEC't TOWARDS, IS. A neglect of Christ: Mt 25:42-45. Inconsistent with love to God: 1Jo 3:17. A proof of unbelief: Jas 2:15-17. Rob not: Pr 22:22. Wrong not in judgment: Ex 23:6. Take no usury from: Le 25:36. Harden not the heart against: De 15:7. Shut not the hand against: De 15:7. Rule not, with rigor: Le 25:39,43. Oppress not: De 24:14; Zec 7:10. Despise not: Pr 14:21; Jas 2:2-4. Relieve: Le 25:35; Mt 19:21. Defend: Ps 82:3-4. Do justice to: Ps 82:3; Jer 22:3,16. A CARE FOR: Is characteristic of saints: Ps 112:9; 2Co 9:9; Pr 29:7. Is a fruit of repentance: Lu 3:11. Should be urged: 2Co 8:7-8. GIVE TO: Not grudgingly: De 15:10; 2Co 9:7. Liberally: De 14:29; 15:8,11. Cheerfully: 2Co 8:12; 9:7. Without ostentation: Mt 6:1. Specially if saints: Ro 12:13; Ga 6:10. Pray for: Ps 74:19,21. THEY WHO IN FAITH, BELIEVE,. Are happy: Pr 14:21. Are blessed: De 15:10; Ps 41:1; Pr 22:9; Ac 20:35. Have the favor of God: Heb 13:16. Have promises: Pr 28:27; Lu 14:13-14. By oppressing, God is reproached: Pr 14:31. By mocking, God is reproached: Pr 17:5. THE WICKED: Care not for: Joh 12:6. Oppress: Job 24:4-10; Eze 18:12. Vex: Eze 22:20. Regard not the cause of: Pr 29:7. Sell: Am 2:6. Crush: Am 4:1. Tread down: Am 5:11. Grind the faces of: Isa 3:15. Devour: Hab 3:14. Persecute: Ps 10:2. Defraud: Am 8:5-6. Despise the counsel of: Ps 14:6. Guilt of defrauding: Jas 5:4. PUNISHMEN't FOR: Oppressing: Pr 22:16; Eze 22:29,31. Spoiling: Isa 3:13-15; Eze 18:13. Refusing to assist: Job 22:7,10. Acting unjustly towards: Job 20:19; 22:6,10. Oppression of--Illustrated: 2Sa 12:1-6. Care for--Illustrated: Lu 10:33-35. Exemplified: Gideon, Jg 6:15. Ruth, Ru 2:2. Widow of Zarephath, 1Ki 17:12. Prophet's Widow, 2Ki 4:2. Saints of old, Heb 11:37. Regard for--Exemplified: Boaz, Ru 2:14. Job, Job 29:12-16. Nebuzaradan, Jer 39:10. Zaccheus, Lu 19:8. Peter and John, Ac 3:6. Dorcas, Ac 9:36,39. Cornelius, Ac 10:2. Church at Antioch, Ac 11:29-30. Paul, Ro 15:25 Churches of Macedonia and Achaia, Ro 15:26; 2Co 8:1-5'.

Thompson Chain Topics provides links for the word poor as: 'General References to: De 15:11; Zep 3:12; Mt 26:11. Divine Care for: 1Sa 2:8; Job 36:6; Ps 10:14; 35:10; Ec 5:8; Jer 20:13; Lu 16:22. Justice to, Enjoined: Ps 82:3; Pr 21:13; 29:14; Jer 22:16. Kindness to, Enjoined: Ex 23:11; Le 25:25; De 15:7; 24:12; Ps 41:1; Pr 14:21; 19:17; 28:27; Mt 19:21; Ga 2:10. Neglect and Oppression of: 2Sa 12:4; Job 24:4; Ps 10:2; 109:16; Pr 17:5; 30:14; Isa 3:15; 32:7; Eze 18:12; Am 2:6; 5:11; Hab 3:14. Despised: Pr 14:20; 19:7; Ec 9:16; Jas 2:6. Promises to: To the Poor: Job 5:15. Divine Protection: Ps 12:5; 14:6; 68:10; 69:33; 109:31; 140:12; Isa 11:4. An Overshadowing Providence: Isa 25:4. Answer to Prayer: Isa 41:17. heavenly Inheritance: Jas 2:5. Poor and Needy: (divine help for): Ps 35:10; 40:17; 70:5; 72:12; 74:21; 82:4; 86:1; 109:22'.

Please see the note for Mark 12:38-40 about the word widow. The functional definition for this word is: 'a woman whose husband has died'. The note for this word has many more details about this widow.

We find forms of the word farthing in: Matthew 5:26; Matthew 10:29; Mark 12:42; Luke 12:6. Easton's Bible Dictionary defines this word as: '(1.) Mt 10:29; Lu 12:6. Greek assarion, i.e., a small as, which was a Roman coin equal to a tenth of a denarius or drachma, nearly equal to a halfpenny of our money. (2.) Mt 5:26; Mr 12:42 (Gr. kodrantes), the quadrant, the fourth of an as, equal to two lepta, mites. The lepton (mite) was the very smallest copper coin.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'two mites. "It is the seventh part of one piece of that brass money." Mr 12:42'.

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C12-S48 (Verse 43-44) The comparison that Jesus made.

Equivalent Section: Jesus states the comparison.

And he called unto him his disciples,
and saith unto them,
Verily I say unto you,
That this poor widow hath cast more in,
than all they which have cast into the treasury:

Equivalent Section: State the observed difference.

First Step: State what the rich did.

For all they did cast in of their abundance;

Second Step: State what the poor did.

but she of her want did cast in all that she had,
even all her living.

Our chapter ends with an example lesson on the difference between the religious leaders and the poor with the tale of the widow's two mites.

Our sentence is the third of three in this account. It tells us the judgment from Jesus about the comparative giving of the people He observed. There can be no doubt that He did not measure according to the amount of money given but measured according to the amount of sacrifice made in order to give.

There has been much preached about this account. I will not try to compete with that preaching. I will simply point out that the notes or the last three sentences of this chapter;, along with what is in the general note for the chapter and what is in all of the notes associated with these three sentences by the links provided; should be sufficient for anyone to understand what is really in the doctrine of this account. Making the application of that doctrine, to circumstances of today, is the job of preachers.

Please see the note for Mark 12:42 about the word poor. The functional definition for this word is: 'Those who have few worldly assets'.

Please see the note for Philippians 1:25-26 about the word abundant. The functional definition for this word is: 'Plentiful; in great quantity; fully sufficient; as an abundant supply. In scripture, abounding; having in great quantity; overflowing with'.

Please see the note for 2Corinthians 8:14 about the word want. The functional definition for this word is: 'Lack; be deficient. De 28:48'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That. Ex 35:21-29; Mt 10:42; Ac 11:29; 2Co 8:2,12; 9:6-8
cast in of. Mr 14:8; 1Ch 29:2-17; 2Ch 24:10-14; 31:5-10; 35:7-8; Ezr 2:68-69; Ne 7:70-72; 2Co 8:2-3; Php 4:10-17
all her. De 24:6; Lu 8:43; 15:12,30; 21:2-4; 1Jo 3:17'.

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Interpretive Study of Mark's Gospel

Mark Chapter 11

Theme: A fruitful religion versus a show religion.

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Chapter Outline

Theme: A fruitful religion versus a show religion.

The Treasury of Scripture Knowledge provides a chapter outline as:

Mark Chapter 12

Links to sentences in this chapter:

Chapter Summary.

Theme: Correction of popular doctrinal error.

The Treasury of Scripture Knowledge provides a chapter outline as:

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