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 13

Links to sentences in this chapter:

C13-S1 (Verse 1), C13-S2 (Verse 2), C13-S3 (Verse 2), C13-S4 (Verse 3-4), C13-S5 (Verse 4), C13-S6 (Verse 5-6), C13-S7 (Verse 7), C13-S8 (Verse 8), C13-S9 (Verse 9), C13-S10 (Verse 10), C13-S11 (Verse 11), C13-S12 (Verse 12), C13-S13 (Verse 13), C13-S14 (Verse 14-16), C13-S15 (Verse 17), C13-S16 (Verse 18), C13-S17 (Verse 19), C13-S18 (Verse 20), C13-S19 (Verse 21-22), C13-S20 (Verse 23), C13-S21 (Verse 24-25), C13-S22 (Verse 26), C13-S23 (Verse 27), C13-S24 (Verse 28-29), C13-S25 (Verse 30), C13-S26 (Verse 31), C13-S27 (Verse 32), C13-S28 (Verse 33), C13-S29 (Verse 34), C13-S30 (Verse 35-36), C13-S31 (Verse 37)'.

Chapter Summary.

All of this chapter is dealing with prophecies.

All of Mark 13 is dealing with prophecies. A summary outline of this chapter, as is normally provided, would not produce the normal useful function since each of these prophecies must be dealt with separately and in detail. Almost every sentence tells some new prophecy. Therefore, the sentence summaries, below, tell the main points of the chapter.

Having written that, we do need to recognize that the command to watch occurs four (4) times in the end of this chapter (in 13:33; 13:34; 13:35 and 13:37). In addition, the Bible uses this word like a soldier on guard duty has a watch. Woe be to the person who fails to keep active looking for the return and making sure that they are doing what they are supposed to be doing.

Related to this command is Mark 14:33-34 where we read that Jesus told Peter, James and John to watch in the Garden of Gethsemane while He went to pray. As all readers should know, they fell asleep and ended up failing their test to stand with Jesus. They did not have this lesson from the Gospels but we do and, like them, we are commanded to watch.

That command is in every one of the last four (4) sentences. The main purpose of unfulfilled prophecy isn't to give us something to swell up in pride by claiming we know how God will fulfill the prophecy. No, the purpose is to get us to keep our eyes on spiritual events and be prepared for the Lord Jesus Christ to appear suddenly. God does not want us to be caught doing sin but to be caught working in His kingdom and obeying His commands.

Please see the section called Prophecies, within the Study called Significant Gospel Events, and the detailed notes for various sentences within this Study, for links to where other places in the Bible provide similar prophecies to those found within this chapter. Please also see the section called Minor Titles of the Son of God in the Significant Gospel Events Study where we are told that the Son of Man is a prophet. Please also see the notes for Romans C16S33; Romans C12S5; Jude about the word prophet. The functional definition for this word is: ' In Scripture, a person illuminated, inspired or instructed by God to announce God's word; as Moses, Elijah, David, Isaiah, etc'. Please also see the Study called false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4; 1Thessalonians 5:20 about the word prophecy. Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection.

Related prophecies can also be found in Matthew 24:1-25:30 and Luke 21:5-36 with Luke 17:20-31 providing a similar, but different, prophecy. While these references all deal with the same general subject, the details vary. No single references has all of the details and each reference has details not found in the other references. Therefore, all need to be studied together in order to understand all that can be understood. In addition, the notes in the related Book Studies provide further details and links to matching references within the Bible. Therefore, they should also be studied for a fuller understanding.

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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Much of this chapter applies to all believers. However, some of it only applies to Jews. One of the warnings in our chapter is that there are many liars, who claim to speak for God. Believers are to beware and not be deceived. For example, a prophecy that is strictly for the Jews should not be applied to the church unless that person speaking is deliberately trying to deceive. Therefore, be extremely careful about interpreting and applying unfulfilled prophecy.

C13-S1: A disciple was impressed by the physical building.
C13-S2: Jesus points to the buildings before giving His prophecy.
C13-S3: Jesus gives His prophecy.
C13-S4: Jesus is asked about future events.
C13-S5: Jesus is asked how to anticipate future events.
C13-S6: The start of this prophecy.
C13-S7: Beware of error.
C13-S8: Why there are false appearances of prophecy.
C13-S9: The future for saved people.
C13-S10: Before the final end the Gospel will go everywhere.
C13-S11: Let God's Holy Spirit speak at the trial.
C13-S12: True believers will be betrayed by family.
C13-S13: The evidence of a true believer.
C13-S14: When Jews are to flee.
C13-S15: The Woe!
C13-S16: The prayer.
C13-S17: This is the time of history's worst affliction.
C13-S18: The devil wants to murder everyone.
C13-S19: The errors to watch out for.
C13-S20: Pay attention to this warning.
C13-S21: After the first three and half (3.5) years of the great tribulation.
C13-S22: Then the 'Second Coming'.
C13-S23: All of God's elect will be gathered.
C13-S24: This parable gives the sign of the end.
C13-S25: When the end will come.
C13-S26: The main precept to understand.
C13-S27: The limit on anticipating the end.
C13-S28: Why we need to watch and pray.
C13-S29: The analogy.
C13-S30: The final warning.
C13-S31: The final warning repeated.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-8. Christ foretells the destruction of the temple;
9. the persecutions for the gospel;
10-13. that the gospel must be preached to all nations;
14-23. that great calamities shall happen to the Jews;
24-31. and the manner of his coming to judgment;
32-37. the hour whereof being known to none, every man is to watch and pray, that we be not found unprepared, when he comes to each one particularly by death.
'.

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C13-S1 (Verse 1) A disciple was impressed by the physical building.

And as he went out of the temple,
one of his disciples saith unto him,
Master,
see what manner of stones and what buildings are here !

The first three sentences (first two verses) deal with the prophecy about the destruction of the Temple. In addition, Matthew 24:1-2 and Luke 21:5-6 tell us the same message as these three sentences. This same prophecy is also said in Luke 19:44. Mark tells us that one of his disciples saith unto him. Matthew lets us know that all of the disciples were there for this comment, and agreeing with it. Luke just says: as some spake of the temple. So, what we see here is that there was more than one person as witnesses to this prophecy and it really does not matter who spoke, nor who the particular witnesses were, just that the prophecy was witnessed.

Our sentence starts with the word And, which means that it is added to everything in the prior chapter. There we saw continuous doctrinal fights between the religious leaders, who argued for formalized religious and their authority given by man. hey argued against Jesus, Who said that we need an ongoing personal relationship with God and the evidence of God's power in our life. The religious people lost every time because man's religion can not compete with the power of God. Now, our current sentence tells us that people with Jesus were impressed by the buildings which were built by man's religion. Our next two sentence, with the answer from Jesus, lets us know that God is not impressed.

According to history, the Roman Army was sent in because the Jews were rebellious, once more, and someone decide to make a clearer message, which got out of hand. Regardless it that is true or not, history also tells us that there was a fire which melted the gold on the walls of the temple and, when it was out, the soldiers threw down every stone so that that could scrape up the gold which had melted and run between the stones of the temple walls.

I don't think there is any real disagreement with that history but we then have disagreement over the cause with some people claiming that the Roman Army acted this way after the Jews acted the same way that they had acted for over 300 years. If you think about it, that claim has no support for it and makes very little sense.

What makes more sense is the historical and Biblical facts which fit within the context of this part of Mark's Gospel, which is a doctrinal fight between religious leaders claiming religious traditions and their trying to destroy God's preacher teaching and preaching a personal relationship with God.

As we read the Pauline Epistles and the Book of Acts, we see religious leaders chewing out Peter for taking the Gospel to non-Jews. Then they picked more than one fight with Paul for not only going to the Gentiles with the gospel, but for also preaching and proving that the Gentiles did not have to keep Jewish religious traditions.

The last time that Paul went to the Jerusalem Church, he brought a financial offering to help the poor saints in that church. The church leaders effectively told him: 'That's nice, put it to the side. We have a more important matter of people claiming that you are teaching doctrinal error!' Then, instead of considering the actual doctrine that Paul preached, they told him to do a ceremonial act in the temple, as it that would prove that his doctrine was in error or not. While he was quietly obeying their wishes, the Jews in the church, who preached keeping Jewish religious traditions, worked with lost Jews to start a riot which ended up with Paul being sent to Rome for judgment and, eventually, being beheaded. After that, God had the Roman Army sent in where the Temple was thrown down and it was impossible for the Jews to offer sacrifices and it was impossible for the Jews in the church to demand that Jewish traditional religious practices continue. In addition, we never read about the Jerusalem Church again and, historically, we are told that the Jews who caused Paul problems, along with their families and followers, were killed.

The book of Hebrews explains why we no longer follow the Jewish traditional practices including making sacrifices in the Temple which no longer exits.

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

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

Please see the note for 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 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 C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as he. Mt 24:1-2; Lu 21:5-7
out. Eze 7:20-22; 8:6; 10:4,19; 11:22-23; Mal 3:1-2'.

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C13-S2 (Verse 2) Jesus points to the buildings before giving His prophecy.

And Jesus answering said unto him,
Seest thou these great buildings?

The first three sentences (first two verses) deal with the prophecy about the destruction of the Temple. The links to where Matthew and Luke deal with this prophecy, along with the historical fulfillment of it, is presented in the note for 13:1.

This sentence is in the middle of the three sentences and only makes sense in context with them. Here, Jesus is bringing His audience's attention to the buildings before He makes the prophecy that is in the next sentence.

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

Please see the note for 1Corinthians C3S9 about the word building. The functional definition for this word is: 'the work and the final product of a work to make something from basic materials'.

Please see the note for Luke 21:5-6 about the phrase thrown downLuke 21:5-6. The functional definition for this phrase is: 'Forcibly remove from an exalted position and placed under foot'.

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C13-S3 (Verse 2) Jesus gives His prophecy.

there shall not be left one stone upon another,
that shall not be thrown down.

Here is the prophecy which has been fulfilled.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. 1Ki 9:7-8; 2Ch 7:20-21; Jer 26:18; Mic 3:12; Mt 24:2; Lu 19:41-44; 21:6; Ac 6:14; Re 11:2'.

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C13-S4 (Verse 3-4) Jesus is asked about future events.

And as he sat upon the mount of Olives over against the temple,
Peter and James and John and Andrew asked him privately,
Tell us,
when shall these things be?

This sentence, and the next sentence, are joined together and match Matthew 24:3 and Luke 21:7. However, Matthew's account is more specific on the questions asked, our current account is more specific on who did the asking and Luke's account is the least specific on these details. These differences are due to the difference in perspective of each Gospel author and do not constitute a conflict. They simply show that details important to one author were not important enough for a different author to include them.

This question is the main concern of everyone who wants to know about unfulfilled prophecy. However, if you really think about the answers provided they are abstract and do not provide enough specific details for someone to make the claims which are often made about when unfulfilled prophecy will come to pass. In addition, the details are abstract and do not provide enough specific details for someone to make the claims which are often made about how unfulfilled prophecy will come to pass. As written several places on this site, God deliberately hides the exact time and way that he will fulfill prophecy until after He fulfills it. This way, we can identify the liars who truly represent doctrines from devils when they claim to know these unknowable details. Yes, we can know many things about unfulfilled prophecy, we just can not know the exact details of how and when.

As mentioned in the general note for this chapter, the chapter is ended with the command to watch said in each of the last four sentences. This command is the true purpose of unfulfilled prophecy. We are to be like soldiers on guard duty (watch). We can not know when our Lord will come so we are to always be active doing the things that we want Him to catch us doing when he comes. Woe to the saved person who is doing wrong.

The next sentence is added to this sentence and the two are matched by the sentences in Matthew and Luke at the links provided above. After these questions, the rest of the chapter is the answer from Jesus. Therefore, these two questions, together, are the basis for most of this chapter.

When they ask this question Jesus sat upon the mount of Olives on the side which faced the temple (over against the temple).

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

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

Please see the note for John 6:8 about Andrew. That note has links to every place in the Bible where we find him mentioned plus some history from a commentator. It has been said that every time that we see Andrew mentioned in the Bible he is always bringing someone to Jesus.

We find the word private only in: 2Peter 1:20. The definition from Webster's 1828, which matches the usage in the Bible, is: 'Properly, separate; unconnected with others; hence, peculiar to one's self; belonging to or concerning an individual only; as a man's private opinion, business or concerns; private property; the king's private purse; a man's private expenses. Charge the money to my private account in the company's books'. We find the word privately in: Matthew 24:3; Mark 6:32; Mark 9:28; Mark 13:3; Luke 9:10; Luke 10:23; Acts 23:19; Galatians 2:2. Webster's 1828 defines this word as: 'In a secret manner; not openly or publicly'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Mt 24:3 exp: Lu 22:39.
Peter. Mr 1:16-19; 5:37; 9:2; 10:35; 14:33; Joh 1:40-41
privately. Mr 4:34; Mt 13:10,36
General references. exp: Joh 8:1.
General references. Da 12:6,8; Mt 24:3; Lu 21:7; Joh 21:21-22; Ac 1:6-7'.

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C13-S5 (Verse 4) Jesus is asked how to anticipate future events.
And what shall be the sign when all these things shall be fulfilled?

Our sentence starts with the word And, which adds it to the prior sentence. This is the second most popular question when it comes to unfulfilled prophecy. The doctrine of this sentence was explained in the note, above, for the prior sentence.

The exact thing that the disciples asked for signs of is slightly different in Matthew's account than what we read here and in Luke's account. This account uses the phrase when all these things shall be fulfilled. Luke's account says: when shall these things be? and what sign will there be when these things shall come to pass?. Matthew's account uses the phrase and what shall be the sign of thy coming, and of the end of the world?, which is not the same thing, nor does it occur at the same time as what is asked in Mark's account and Luke's account. (Please see the note for Matthew 24:3 for links to where the exact phrase of: the end of the world occurs.) From these differences, and from what is reasonable to expect people to ask, we can assume that both questions were asked, along with several others, but each Gospel author choose to report part of the questions asked, along with their associated answers.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Da 12:6,8; Mt 24:3; Lu 21:7; Joh 21:21-22; Ac 1:6-7'.

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C13-S6 (Verse 5-6) The start of this prophecy.

Equivalent Section: Jesus starts with a warning.

And Jesus answering them began to say,
Take heed lest any man deceive you:

Equivalent Section: Why.

First Step: There will be many liars.

For many shall come in my name,
saying,
I am Christ;

Second Step: Their lies will be popular.

and shall deceive many.

This is part of the prophecy of future events found in the gospels. Matthew 24:4-5 and Luke 21:8 give the same message about false Christs. We also have a similar warning in Jeremiah 29:8; Matthew 24:23; Mark 13:21 and in Luke 17:22-23. The warning of this sentence is contrasted to 1Thessalonians 2:1-12 which shows us the heart of the true preacher of God and of the Bible.

The prophecies in this chapter are specifically directed at Jews. However, the note for Matthew 24:42 should be read for a similar warning, from Jesus, which applies to us.

In this sentence, Jesus is warning the Jews (and us) against false prophets who claim to be the Christ. While there may be many during the time of the great tribulation , John also warns us that even now are there many antichrists (1John 2:18-22; 4:2-3; 2John 1:7). In addition, the person who is called 'anti-Christ' by most people, but who is actually called the beast by the Bible, is described in Revelation 13:11-18. The fact is that true Biblical antichrists have convinced even good preachers to cause God's people to look at the beast of Revelation, and ignore the true Biblical antichrists who are busy destroying the true Biblical faith of God's people today.

This warning is given to us so that we will make sure that we know how to separate the truth from an attractive lie and so that we can tell a true preacher from a false preacher.

In this particular sentence, we are warned that many men will try to take God's personal relationship role and tell people to give them what only belongs to God. As explained in the Lord Jesus Christ Study, Christ is not a name but is a role like pastor is a role. In addition, the Bible teaches us that the role of Christ is used by the Son of God to cause God's children to mature spiritually after they are born again. There is a problem any time a child refuses to grow up. These true Biblical antichrists are teaching God's people that they can get all of the blessings which God only gives to the fully spiritually mature and they can get those blessings while refusing to mature spiritually and while refusing to fulfill the other requirements which the Bible tells us about. As our sentence warns, these people shall deceive many. Any saved person who is deceived this way has not obeyed the command to: Take heed lest any man deceive you.

We have two Equivalent Sections in our sentence with the First Equivalent Section giving us a general warning to Take heed lest any man deceive you. The Second Equivalent Section gives us a specific warning about true Biblical antichrists who shall deceive many. Thus we see a general warning and a specific warning.

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

Please see the note for 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 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 Significant Gospel Events Study for names and links to Minor Titles of the Son of God.

Please see the note for about the word deceit. The functional definition for this word is: 'fraudulent, causing another person to believe a lie'. Please also see the notes for Romans C7S15 and 1Corinthians C3S18 about the word deceived. Please also see the note for Galatians C6S3 about the phrase deceiveth himself.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Take. Jer 29:8; Mt 24:4-5; Lu 21:8; 1Co 15:33; Eph 5:6; Col 2:8; 2Th 2:3; 1Jo 4:1; Re 20:7-8 exp: Mr 13:9,23.
many. Mr 13:22; Jer 14:14; 23:21-25; Joh 5:43; 1Jo 4:1
and shall. Mr 13:22; Mt 24:5,11,23-24; Ac 5:36-39'.

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C13-S7 (Verse 7) Beware of error.

Equivalent Section: What to ignore.

And when ye shall hear of wars and rumours of wars,
be ye not troubled:

Equivalent Section: Don't believe the simple deception.

First Step: This deception is mandatory.

for such things must needs be;

Second Step: Don't believe it.

but the end shall not be yet.

Our sentence starts with the word And because it is giving us a second warning about how men will try to deceive us about end-times. In particular, they will try to say that wars and rumours of wars are a sign when all these things shall be fulfilled. Our sentence warns us that such a claim is a lie.

Matthew 24:6-8; Mark 13:5-7 and Luke 21:9 warn about wars and rumours of wars. We are told that the end shall not be yet. Therefore, anyone who claims otherwise is a liar and / or deceived and is deceiving others.

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

Please see the note for James 4:1 about the word wars. The functional definition for this word is: 'Organized violent conflict. War is the natural consequence of sin being in the world, and men and nations coveting the possessions of other'. Please also see the note for 2Corinthians 10:3-6 about the words warfare / war.

We find forms of the word rumour in: 2Kings 19:7; Isaiah 37:7; Jeremiah 49:14; Jeremiah 51:46; Ezekiel 7:26; Obadiah 1:1; Matthew 24:6; Mark 13:7; Luke 7:17. Webster's 1828 defines this word as: '1. Flying or popular report; a current story passing from one person to another without any known authority for the truth of it'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ps 27:3; 46:1-3; 112:7; Pr 3:25; Isa 8:12; Jer 4:19-21; 51:46; Mt 24:6-7; Lu 21:9-11; Joh 14:1,27
must. 2Sa 14:14; Mt 18:7; Ac 17:3'.

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C13-S8 (Verse 8) Why there are false appearances of prophecy.

Equivalent Section: There will be false signs in politics.

For nation shall rise against nation,
and kingdom against kingdom:

Equivalent Section: There will be false signs in nature.

and there shall be earthquakes in divers places,
and there shall be famines and troubles:

Equivalent Section: The false signs only show the start.

these are the beginnings of sorrows.

Our sentence starts with the word For and explains why the prior sentence said to ignore some things which some liars will call signs of the end times. Basically, this sentence gives us some details of problems which occur often and have no significant meaning even though some popularity seeking liars will claim otherwise. Like the prior sentence, Matthew 24:6-8 and Luke 21:9 deliver the same message as found in this sentence.

Part of the problem is that people misinterpret the phrase the beginnings of sorrows to mean: 'the start of the great tribulation '. This is because they assume that the word beginnings to mean: 'the start as measured by time' when it really means: 'the start as measured by quantity'. According to the count by some people, with proper interpretation of scripture to back their count, 7 billion people, or more, will die during 'the Great Tribulation'. Compare that to the hundreds or thousands who die in wars and natural disasters and the loss of life during those events is only the beginnings of the count of deaths during 'the Great Tribulation'.

Our prior sentence literally said: but the end shall not be yet. In addition, our current sentence is tied to the prior by starting with the word For. Therefore, people who use wars and natural disasters as a sign that 'the Great Tribulation' is near or is starting, are unsung the method of Satan and taking this sentence out of context.

Please also look at the references provided by the Treasury of Scripture Knowledge, below. Those references show us that these things are not unique nor special signs. Therefore, it is an error to treat such events as some special sign.

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

Please see the note for Luke 21:10-11 about the word earthquake. The Morrish Bible Dictionary defines this word as: 'The first earthquake mentioned is when Elijah was told to stand before the Lord. There passed by a strong wind that rent the rocks, then an earthquake, and fire; but the Lord was not in the earthquake, nor in the fire; but in a still small voice: a lesson for Elijah when he was thinking much of himself. 1Ki 19:11-12. In the days of Uzziah there was a great earthquake, from which the people fled. Am 1:1; Zec 14:5. Josephus (Ant. ix. 10, 4) states that this happened when the king went into the temple and was struck with leprosy. 2Ch 26:16-21. There was an earthquake at the death of the Lord, and the rocks were rent, which drew from the centurion the saying, "Truly this was the Son of God." Mt 27:51,54. There was also a great earthquake at the resurrection of the Lord. Mt 28:2. When Paul and Barnabas were in the prison at Philippi there was a great earthquake that shook the prison, which led to the conversion of the jailer. Ac 16:26. Josephus (Ant. xv. 5, 2) relates the particulars of a dreadful earthquake in Palestine about B.C. 31, when as many as 10,000 of the inhabitants lost their lives. In the future judgments on the earth, earthquakes are often mentioned. Isa 29:6; Mt 24:7; Mr 13:8; Lu 21:11; Re 6:12; 8:5; 11:13,19; 16:18. Symbolically they point to the upheaval of the lower masses of society, overthrowing the social system either partially or entirely.'.

Please see the note for Romans 8:35 about the word famine. The functional definition for this word is: ' Scarcity of food; dearth; a general want of provisions sufficient for the inhabitants of a country or besieged place'.

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

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

Please see the note for Philippians 2:27 about the word sorrow. The functional definition for this word is: 'The uneasiness or pain of mind which is produced by the loss of any good. or of frustrated hopes of good, or expected loss of happiness; to grieve; to be sad'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'nation shall. 2Ch 15:6; Isa 19:2; Jer 25:32; Hag 2:22; Zec 14:13; Re 6:4 exp: Lu 21:10.
famines. Ac 11:28
these. Mt 24:8
sorrows. "The word in the original importeth the pains of a woman in travail." Ps 48:6; Isa 37:3; Jer 4:31; 6:24; 13:21; 22:23; 49:24; 50:43; Mic 4:9-10; 1Th 5:3
General references. exp: Isa 29:6.'.

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C13-S9 (Verse 9) The future for saved people.

Equivalent Section: Pay personal attention.

But take heed to yourselves:

Equivalent Section: .Why.

First Step: Religious enemies will have people arrested.

for they shall deliver you up to councils;

Second Step: Religious enemies will have people beaten.

and in the synagogues ye shall be beaten:

Equivalent Section: Governments will arrest the saved.

and ye shall be brought before rulers and kings for my sake,
for a testimony against them.

In the prior two sentences, Jesus described troubles which would be commonplace but which people would use to, wrongly, claim that the start of the great tribulation was happening. Now, in this sentence, He is telling how religious people would wrongly treat true witnesses for Jesus and the gospel.

Matthew 24:9-13 and Luke 21:12-13 deliver the same basic message as found in this sentence, but the details are different.

Our sentence has three Equivalent Sections with the First Equivalent Section giving the warning, the Second Equivalent Section saying why Jesus is giving the warning and the Third Equivalent Section telling us the results of the actions in this sentence. With this sentence we see a truth that most people want to deny. People do not want to suffer like the Second Equivalent Section says true witnesses for Jesus Christ will suffer. Further, many people want to believe that the results of the Third Equivalent Section can be achieved some other way than through their personal suffering. However, a loving God would not make His people suffer if these results could be achieved another way. This truth is dealt with in greater detail and in greater explanation in Peter's epistles.

Please notice that the Second Equivalent Section deals with how they were mistreated by religious authorities while the Third Equivalent Section warns how the civil authorities will do the same. In the book of Acts, we see this prophecy of the Second Equivalent Section fulfilled in the lives of Peter and John while it also tells us that this prophecy of the Third Equivalent Section fulfilled in the life of Paul. In reality, these prophecies have probably been fulfilled in the lives of many saved people, but we do not have those reports within the Bible. What we do have in the Bible is promises that God has these things recorded in heaven and that God will reward all saved people who suffer these things so that God's purpose can be achieved in their life. In particular, we see this promise in Luke 21:13; which is part of the parallel account in Luke's Gospel.

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

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

We find forms of the word council in: Psalms 68:27; Matthew 5:22; Matthew 10:17; Matthew 12:14; Matthew 26:59; Mark 13:9; Mark 14:55; Mark 15:1; Luke 22:66; John 11:47; Acts 4:15; Acts 5:21; Acts 5:27; Acts 5:34; Acts 5:41; Acts 6:12; Acts 6:15; Acts 22:30; Acts 23:1; Acts 23:6; Acts 23:15; Acts 23:20; Acts 23:28; Acts 24:20; Acts 25:12. Fausset's Bible Dictionary defines this word as: 'The SANHEDRIN, a term formed from the Greek sunedrion. The Jews' supreme council in Christ's time. Moses' tribunal of seventy seems to have been temporary (Nu 11:16-17), for there are no traces of it in De 17:8-10, nor under Joshua, judges, and the kings. As the permanent great council it probably took its rise after the return from Babylon, under the Graeco-Macedonian supremacy. 2Ma 1:10; 2Ma 4:44; 2Ma 11:27, contain the earliest allusion to it. The number was probably derived from Moses' council. Its members were the chief priests or heads of the 24 courses, and those who had been high priests; also the elders and scribes learned in Jewish law (Mt 26:57,59; Mr 15:1; Lu 22:66; Ac 5:21). Seventy-one is the number, according to Jewish tradition, to correspond to the 70 and Moses (Nu 11:16). Others say 72, since to the 70, Eldad and Medad are to be added (Nu 11:26).
The president was called nasi'; generally the high priest (Mt 26:62). The vice-president is called "father of the house of judgment" in the Talmud One scribe registered the votes for acquittal, another those for condemnation, according to the Babylonian Gemara. They sat in the form of a half circle; the vice-president or the oldest at the president's right hand, the rest sat before these two according to their dignity. The Gazzith or council hall was in the S.E. corner of a court near the temple. Sometimes they met in the high priest's palace (Mt 26:3). In Christ's time the sessions were moved from Gazzith to a hall further from the temple, but still on mount Moriah. Its final seat was at Tiberias. They tried cases of idolatry and false prophets. On this allegation Jesus, and subsequently Peter, John, Stephen, and Paul were brought before them (Joh 11:47).
Their authority extended even to Jews in foreign cities (Ac 9:2). The Gemara states that power of life and death was taken from them just forty years before the destruction of Jerusalem, coinciding with Joh 18:31-32. The confirmation and execution of a capital sentence rested with the Roman procurator, from whence they took Jesus before Pontius Pilate on a different charge from that of blasphemy, for which the Sanhedrin condemned Him, namely, that of treason against Caesar, the only one which Pilate would have entertained. The stoning of Stephen (Ac 7:56, etc.) was an illegal assumption of power, an outbreak of fanatical violence, as also the execution of the apostle James in the procurator's absence (Josephus, Ant. 20:9, section 1).
There were two lesser courts or "councils" (Mt 10:17) in Jerusalem; one in each town of Palestine, 23 members in each in a town of 120, three when the population was below 120 (Talmud). They were connected with the several synagogues and possessed the right of scourging (2Co 11:24); but Josephus represents the local courts, as constituted by Moses, to have consisted of seven, with two Levitical assessors apiece. Mt 5:21-22, "the judgment," perhaps alludes to such courts. There was also a privy "council" to assist the Roman procurator when he choose to consult them (Ac 25:12)'.

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 words beaten occurring 40 times in 37 verses of the Bible and, in the New Testament, in:Mark 13:9 ; Luke 12:47 ; Luke 12:48 ; Acts 5:40 ; Acts 16:37 ; 2Corinthians 11:25. Webster's 1828 defines this word as: 'Struck; dashed against; pressed or laid down; hammered; pounded; vanquished; make smooth by treading; worn by use; tracked.'. Please also see the note for Mark 12:5 about the word beat.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'take. Mr 13:5; Mt 10:17-18; 23:34-37; 24:9-10; Lu 21:16-18; Joh 15:20; 16:2; Ac 4:1-21; 5:17-40; 6:11-15; 7:54-60; 8:1-3; 9:1-2,13-14,16; 12:1-3; 16:20-24; 21:11,31-40; 22:19-20; 23:1-2; 24:1-9; 25-26; 1Co 4:9-13; 2Co 11:23-27; Php 1:29; 2Th 1:5; Re 1:9; 2:10,13; 6:9-11 exp: Mr 13:23; Lu 21:34; Ac 20:28; 1Ti 4:16; Heb 3:12.
councils. Sunedria, Sanhedrins, the grand national council, and smaller courts of judicature in each city: see on Mt 5:22. For the fulfilment of these predictions, see Note on Mt 24.
a. Mr 1:44; 6:11; Mt 10:18; Lu 9:5
General references. exp: Mt 24:21; Lu 12:11.'.

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C13-S10 (Verse 10) Before the final end the Gospel will go everywhere.
And the gospel must first be published among all nations.

Matthew 24:14 delivers the same basic message as found in this sentence while also providing some details which are different.

When using the link in the sentence outline, above, please be sure to read the general information at the start of that Study and also read the section on the Gospel of the Lord Jesus Christ; which this sentence is part of.

The exact interpretation of this prophecy is something which many preachers have differing opinions on. Part of that is because they reach, and profess to believe, that there is no Bible requirement left which must be fulfilled before the rapture. However, there is also disagreement if this particular prophecy has been fulfilled because there are nations which do not have even a missionary in them preaching the gospel. .Therefore, some people argue that this prophecy has not yet been fulfilled. However, it can also be argued that it has been fulfilled since the internet and other means of communication do reach all nations and since the gospel is preached in those nations by that means. My only opinion is that a missionary going there personally, to stay and start a work, is more effective than relying on the internet for many reasons. Therefore, I try to avoid these types of debates while doing what I can to encourage support of missionaries who are willing to go where the Gospel is not currently preached.

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

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 16:15; Mt 24:14; 28:18-19; Ro 1:8; 10:18; 15:19; Col 1:6,23; Re 14:6 exp: Pr 8:1; Lu 12:11.'.

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C13-S11 (Verse 11) Let God's Holy Spirit speak at the trial.

Equivalent Section: Don't prepare your testimony before the trial.

But when they shall lead you,
and deliver you up,
take no thought beforehand what ye shall speak,
neither do ye premeditate:

Equivalent Section: Let God's Holy Spirit lead your testimony.

but whatsoever shall be given you in that hour,
that speak ye:

Equivalent Section: Make sure that the right person speaks.

for it is not ye that speak,
but the Holy Ghost.

Luke 21:14-15 deliver the same basic message as found in this sentence, but the details are different. In addition, the note for this sentence in the word Study on Spirit, (use the link in the sentence outline above), explains the use of the spiritual gift of prophecy during the 'Church Age'.

I have heard of some foolish groups who call themselves a church but do not fulfill the Biblical definition of a church found in 1Thessalonians and other places within the Bible. Reportedly, they use this sentence to claim that no preacher should prepare any message and no teacher should prepare any lesson. In addition, their so-called services are confusion with any man in the congregation standing up, whenever he feels like it, and speaking whatever he wants, with the claim that it is the Holy Ghost peaking through him. With that said, we see the leading of a devil once more, in this foolishness. The context of our sentence is when God's messengers are led before hostile religious groups, and before hostile civil government representatives, for the purpose of persecuting the true witness of Jesus Christ. That is a totally different circumstance from some group meeting for what they call a church meeting.

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. There we read: And the gospel must first be published among all nations. Now our sentence is changing direction, from the reaction of those people who will receive the gospel to the reaction of those people who actively fight against it.

Our sentence has three Equivalent Sections with the First Equivalent Section telling us what will happen and how we are to react. The Second Equivalent Section tells us what we are to do in those circumstances. The Third Equivalent Section tells us what God will do in those circumstances if we allow Him to do so by our obedience in the prior Equivalent Sections. In addition, Luke 21:14-15 say: For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. Therefore, we are commanded to do nothing by our own ability, when others control us and our circumstances. We are to exercise true Biblical faith in God when we find ourselves in situations beyond our control.

We find forms of the word lead occurring 75 times in in the Bible, only 4 of which are speaking about the metal and all of them are in the Old Testament. We find forms of the verb lead, in the New Testament, in: Matthew 6:13; Matthew 7:13-14; Matthew 15:14 Matthew 15:14; Mark 9:2; Mark 13:11; Mark 14:44; Luke 6:39; Luke 11:4; Luke 13:15; John 10:3; Acts 12:10; Acts 13:11; Romans 2:4; 1Corinthians 9:5; 1Timothy 2:2; 2Timothy 3:6; Hebrews 8:9; Revelation 7:17; Revelation 13:11. Webster's 1828 defines this verb as: 'v.t. pret. and pp. led. 1. To guide by the hand; as, to lead a child. It often includes the sense of drawing as well as of directing. 2. To guide or conduct by showing the way; to direct; as, the Israelites were led by a pillar of a cloud by day, and by a pillar of fire by night. 3. To conduct to any place. He leadeth me beside the still waters. Ps. 23. 4. To conduct, as a chief or commander, implying authority; to direct and govern; as, a general leads his troops to battle and to victory. Christ took not on him flesh and blood, that he might conquer and rule nations, lead armies. 5. To precede; to introduce by going first. As Hesperus that leads the sun his way. 6. To guide; to show the method of attaining an object. Self-examination may lead us to a knowledge of ourselves. 7. To draw; to entice; to allure. The love of pleasure leads men into vices which degrade and impoverish them. 8. To induce; to prevail on; to influence. He was driven by the necessities of the times more than led by his own disposition to any rigor of actions. 9. To pass; to spend, that is, to draw out; as, to lead a life of gayety, or a solitary life. That we may lead a quiet and peaceable life in all godliness and honesty. 1Tim. 2. To lead astray, to guide in a wrong way or into error; to seduce from truth or rectitude. To lead captive, to carry into captivity.
LEAD, v.i. 1. To go before and show the way. I will lead on softly. Gen. 33. 2. To conduct, as a chief or commander. Let the troops follow, where their general leads. 3. To draw; to have a tendency to. Gaming leads to other vices. 4. To exercise dominion. To lead off or out, to go first; to begin'.

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

Please see the note for 1Timothy 4:15 about the word meditate. The functional definition for this word is: 'Close or continued thought; the turning or revolving of a subject in the mind; serious contemplation'. The word premeditate means to 'meditate beforehand, which is to seriously plan'.

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

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and deliver. Mr 13:9; Mt 10:17,21; Ac 3:13
take. Ex 4:10-12; Jer 1:6-9; Da 3:16-18; Mt 10:19-20; Lu 12:11-12; 21:14-15; Ac 2:4; 4:8-22,31; 6:10,15; 7:55 exp: Mt 6:25.
shall be. Isa 50:4; Joh 3:27; Eph 6:19-20; Jas 1:5
but. 2Sa 23:2; 1Co 2:13; Eph 3:5; 1Pe 1:12
General references. exp: Ex 4:12; Lu 12:11; 21:14.'.

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C13-S12 (Verse 12) True believers will be betrayed by family.

Step: Brothers and fathers will do it.

Now the brother shall betray the brother to death,
and the father the son;

Step: Children will do it.

and children shall rise up against their parents,
and shall cause them to be put to death.

Matthew 24:9-10 and Luke 21:16-19 deliver the same basic message as found in this sentence, but the details are different.

Our sentence starts with the word Now, which means: 'after understanding what was just said'. That is, we need to understand the environment that true witnesses for Jesus Christ will be living in. That environment is required in order to promote the type of behavior which is stated in this sentence. Thus, our current sentence is warning us to expect these things when we are in this type of environment. It should be obvious that not saved person who is truly serving Jesus Christ as a Biblical witness would do this, but a lost or very carnal saved person, who claims to be saved but is living for the things of this world, will do these things in order to hold onto the physical things of this world. However, a saved person who is truly serving Jesus Christ as a Biblical witness will gladly lose the things of this physical world in order to have a greater everlasting reward in the spiritual reality.

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Eze 38:21; Mic 7:4-6; Mt 10:21; 24:10; Lu 12:52-53; 21:16 exp: Mt 10:35.'.

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C13-S13 (Verse 13) The evidence of a true believer.

Equivalent Section: Everyone will hate true believers.

And ye shall be hated of all men for my name's sake:

Equivalent Section: Nothing will turn a true believer.

but he that shall endure unto the end,
the same shall be saved.

Matthew 24:9 and Luke 21:17 deliver the same basic message as found in this sentence, but the details are different.

There is some doctrinal disagreement due to the phrase: but he that shall endure unto the end, the same shall be saved. Some say that we must endure, using our own power, if we are to be saved. This goes along with the false doctrine of losing salvation and getting salvation back several times.

Opposed to that is the doctrine of 'eternal security', which some people pervert to claim that we can have a life devoted to sin and never lose our salvation once we say the magic prayer of: 'One, two, three; Jesus save me'.

Opposing these two doctrinal errors, which are based upon different perversions of Biblical truth, is the truth of the Bible. We are saved when we accept Jesus as our personal Lord in an ongoing personal relationship with Him. He does not have to save us just because we say some 'magic prayer'. This subject has been covered in enough detail several other places on this web site and I will not go into the details again. The simple truth of this sentence is that he that shall endure unto the end has assurance of his personal salvation. Everyone else does not have this assurance regardless of their personal state of salvation.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us the circumstances f the true test which will give us the assurance of salvation and the Second Equivalent Section telling us the results for those people who pass this test. People who have not personally had this test, or who did not pass it, can not truly have the results specified in this sentence.

Please see the note for John 15:18 about the word hate. The functional definition for this word is: 'To dislike greatly; to have a great aversion to. It expresses less than abhor, detest, and abominate, unless pronounced with a peculiar emphasis'.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Mt 5:11-12; 24:9; Lu 6:22; 21:17; Joh 15:18-19; 17:14; 1Jo 3:13
but. Da 12:12; Mt 10:22; 24:13; Ro 2:7; Ga 6:9; Heb 3:14; 10:39; Jas 1:12; Re 2:10; 3:10
General references. exp: Mt 24:13; Joh 15:18.'.

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C13-S14 (Verse 14-16) The included section of this sentence is separated below.

When Jews are to flee.

Equivalent Section: The sign to look for.

But when ye shall see the abomination of desolation,
spoken of by Daniel the prophet,
standing where it ought not,
(See Below),
then let them that be in Judaea flee to the mountains:

Equivalent Section: Don't stop for anything.

And let him that is on the housetop not go down into the house,
neither enter therein,
to take any thing out of his house:

Equivalent Section: Forget material things.

And let him that is in the field not turn back again for to take up his garment.

Below is the part of the sentence from the parenthesis.

(let him that readeth understand)

In this sentence Jesus is referring to Daniel 8:13; Daniel 9:27; Daniel 11:31 and Daniel 12:11.

Matthew 24:15-18 and Luke 21:20-22 deliver the same basic message as found in this sentence, but the details are different. Starting in this sentence, and going through Mark 13:19; Jesus is prophesying affliction that will happen to the Jews during the great tribulation.

These sentences warn about the abomination of desolation (the beast of Revelation) being in the temple and presenting himself as 'god in human flesh', but in fact will be a devil in human flesh. In addition, please also see the note for Philippians 1:27-28 about the word perdition. The phrase: the son of perdition is also related to this person. This is the person that religion calls 'The antichrist' but who is not a Biblical antichrist.

In this sentence, and in related Bible passages, the Jews are warned to flee to the mountains. These verses speak about the time known as the great tribulation . This sentence does not pertain, directly, to the saved since they will be in heaven due to the 'Rapture' which happens 3.5 years before the event of this sentence.

Please keep the context in mind when considering this sentence and all related references in scripture. There are many false doctrines taught about the subject of this sentence and every one of those false doctrines require people to ignore the context in order to believe the false doctrine. For example, it was already pointed out that these prophecies are spoken by a Jew named Jesus to Jews named Peter and James and John and Andrew (C13-S4) about future events for Jews. Yes, the saved and unsaved are also affected, but this chapter, and the related passages, are speaking about God dealing with His chosen people about their rejecting His Christ. Other places in scripture let us know that the true church (saved people with the indwelling Holy Spirit) have already left the physical reality in the 'rapture'. Therefore, when this sentence says when ye shall see the abomination of desolation, Jesus is speaking to the Jews who will be living at that time.

In the related passage of Matthew 24:14; Jesus said that He was talking about this gospel of the kingdom. That gospel is preached to the Jews and not to the Church. (Please see the Word Study on Gospel for more details on this truth.) Therefore, that related context lets us know that Jesus was talking about the Jews going through these times. In addition, He says Then let them which be in Judaea flee into the mountains in our current sentence. These sections of Matthew's gospel do not prove that the church shall go through the great tribulation but that the Jews will. The word elect, which is used in related sentences of these sections, are Jews. Therefore, this sentence applies to the Jews and not to saved people.

Here, Jesus is reminding the Jews that judgment day is coming and it will come upon people suddenly. While the true interpretation is a warning to Jews left during the great tribulation, there is a valid application to everyone who claims to be saved because none of us know when we will be called before God. What we can know is that the call will come suddenly and when we probably don't expect it. In addition, Jesus said in Mark 13:37 And what I say unto you I say unto all, Watch. Therefore, we are directly ordered to do the same as these Jews are told to do: Watch. When we are suddenly confronted with death or the rapture, we can't say ' Wait Lord, let me straighten things up!' He knows how we live and, usually, has us die while we are doing what we usually do because that will eliminate a lot of arguments when we come before His judgment seat. The only way to be prepared is to live the way we want to be caught when He suddenly appears. We are also told by Paul to do this exact thing in 1Thessalonians 5:6 and we are directly warned by our Lord Jesus Christ in Revelation 16:15.

This sentence, and many related Bible passages, are taken out of context to preach doctrinal error and God's people need to know the truth. As already mentioned, people who are truly saved will go to heaven in the 'rapture' before the great tribulation starts (2Thessalonians 2:3-5). Therefore, the event of our current sentence has no direct effect upon them. The main function, of this sentence, for the saved, is to use the message of this sentence to warn others. In addition to the application for saved people, there is the application for people who have heard he truth but refused to be saved. When the 'rapture' happens, these people will be deceived (2Thessalonians 2:10-12). Therefore, any of these people who are on the Earth at this time will not believe the warning and will ignore this sentence. Their only hope is to get saved.

Now, in addition to the considerations for Gentiles, there are separate considerations for Jews because one purpose of the great tribulation is so that God can deal with His people who have rebelled against Him as a nation. Therefore, Jews who currently ignore the Gospel, will go into the great tribulation. Of those Jews, many will believe the witness of God's two witnesses (Revelation 16:15). or the witness of God's hundred and forty and four thousand virgin male Jews (Revelation 7).

With that written, we have considered most of the general context. In the specific context of our current sentence, we see that our sentence starts with the word But. That means that it is continuing the message of the prior sentence while going in a different direction. The prior three sentences were talking about persecution that the church would go through and that had a special application to saved Jews in the early church. Starting in this sentence, and going through 13:19; Jesus is prophesying affliction that will happen to the Jews during the great tribulation. So, He is continuing the subject of future affliction while changing from focusing on the church to focusing on future Jews.

In the sentence outline we see three Equivalent Sections and one Included Section. The Included Section is a phrase which was not in the original Greek but which had to be included in order to retain the message of the original text. There are liars who claim that we are to do a 'word-for-word interpretation' and many people have been deceived into believing that the KJV-1611 is such an interpretation. These Included Sections, and the words in italics, prove that claim to be a lie. Their requirement, in order to have a God preserved interpretation, proves the first claim to be a lie. True interpretation is a 'message-for-message interpretation' where words and phrases are added (or dropped) as required in order to have the same message delivered in both languages. That is why we have this Included Section.

The word let is the action word used by God during creation. This phrase, in the Included Section, tells us that God is commanding everyone who readeth ('keeps on keeping on reading') to get a true understanding. Many people preach that we will be blessed if we just read this book, based upon Revelation 1:3. However, that reference also uses the word readeth and adds keep those things which are written therein. People need to understanding before they can keep ('obey without stopping') those things which are written therein. The truth is that there are a lot of people who read Revelation without receiving true understanding. Based upon what is preached, they expect God to bless them when God has not promised blessing for reading without understanding. In particular, God will not bless people who read Revelation while using it to pervert God's truth into supporting their favorite doctrinal error.

Now, once we get past all of the garbage and considerations of contextual matters, the message of this sentence is pretty simple. The people whom it is really meant for are told to flee and don't stop for anything before doing so. Yes, there are a lot more words so that the message is clear and so that most reasons to delay are dealt with. However, once we get down to the actual message, we see that we are told what to do and when to do it. All other usages of this sentence change the basic message of this sentence.

We find forms of the word abomination occurring 176 times in 166 verses of the Bible and, in the New Testament, in: Matthew 24:15; Mark 13:14; Luke 16:15; Titus 1:16; 1Peter 4:3; Revelation 17:4-5; Revelation 21:8; Revelation 21:27. The Morrish Bible Dictionary defines this word as: 'The word 'abomination' is used in the O.T. in reference to any iniquity as viewed by a holy God. It also designates what was unfit to be presented in the service of God, such as an animal with any sort of blemish being brought as a sacrifice; the price of a dog being put into the treasury, etc. De 17:1; 23:18. The divine service became itself an abomination to God when it had fallen into a mere outward observance or was in association with iniquity. Isa 1:13; Pr 28:9. But idolatry was the special thing that was declared to be abomination to Jehovah. The idols themselves are thus designated:2Ki 23:13; Isa 44:19; and Ezek. 8. shows the idolatry that was carried on in secret, and the 'greater abomination,' of bringing it actually into the inner court of the Lord's house, between the porch and the altar! The word is but seldom used in the N.T. and applies then to wickedness in general'.

Nave's Topical Bible provides links for the word abomination as: 'Things that are, to God: Idolatry: De 7:25; 27:15; 32:16. Unjust weights and measures: De 25:13-16; Pr 11:1; 20:1,23. Uncleanness: Le 18:22; 20:13; De 24:4. Incest: Le 18:6-18. Lying with a woman in her menses: Le 18:18,20. Adultery: Le 18:20. Sodomy: Le 18:22-23. Offering seed to Molech: Le 18:21. Offering children in sacrifice: De 18:10. Sorcery and necromancy: De 18:10-11. The hire of a whore and price of a dog, as a consecrated gift: De 23:18. UNCLASSIFIED SCRIPTURES RELATING TO: De 22:5; Pr 3:32; 6:16-19; 8:7; 11:20; 12:22; 15:8-9,26; 16:5; 17:15; 20:10,23; 21:27; 24:9; 28:9; 29:27'.

The Morrish Bible Dictionary defines Abomination of Desolation as: 'This exact expression occurs only in Mt 24:15 and Mr 13:14, referring to what had been revealed to Daniel in Da 12:11, where it is connected with the great tribulation (ver. 1) spoken of by the Lord in those Gospels. Da 9:27 shows that the time of the abomination is in the last half of the last of the seventy weeks of Daniel named in Da 9:24. The person who makes a covenant with the Jews in those days and afterwards breaks it, we know to be the head of the future Roman empire. See SEVENTY WEEKS. Of this person an image will be made, and the people will be constrained to worship it, Re 13:14-15; but we do not read that it will be carried into the future temple; whereas our Lord says that the abomination will stand in the holy place. On the other hand we read that the Antichrist "exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, showing himself that he is God." 2Th 2:4. The 'abomination of desolation' is evidently connected with the trinity of evil spoken of in Rev. 13 and will be the work of Satan, the Roman beast, and the false prophet. It will end in dire desolation. The desolator is the Assyrian, Isa 8:7-8; 28:2,18 the northern king who will then hold the territory of Assyria. Da 11:40'.

We find forms of the word desolation occurring 205 times in 187 verses of the Bible and, in the New Testament, in: Matthew 12:25; Matthew 23:38; Matthew 24:15; Mark 13:14; Luke 11:17; Luke 13:35; Luke 21:20; Acts 1:20; Galatians 4:27; 1Timothy 5:5; Revelation 17:16; Revelation 18:19. Easton's Bible Dictionary defines this word as: '(Mt 24:15; Mr 13:14; comp. Lu 21:20), is interpreted of the eagles, the standards of the Roman army, which were an abomination to the Jews. These standards, rising over the site of the temple, were a sign that the holy place had fallen under the idolatrous Romans. The references are to Da 9:27'. Please also see the note for 1Timothy 5:5 about the word desolate.

Please 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 notes for Romans C16S33; Romans C12S5; Jude and the Study about false prophets for the word prophet. The functional definition for this word is: 'one who speaks the message directly from God as opposed to religious scholars who speak the message from their religion, which claims to be from God'. Please also see the note for 1Corinthians 15:14-LJC about the phrase prophecy of resurrection.

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

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

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

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

Please see the note for 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 Luke 15:15 about the word field. Fausset's Bible Dictionary defines this word as: 'Sadeh in Hebrew implies cultivated land (as field is derived from felling trees), but unenclosed; whereas the English "field" implies enclosure. In contrast to the adjoining wilderness (Ge 33:19; 36:35). The sadeh is contrasted with what is enclosed, as a vineyard (Nu 22:23-24) or a city (De 28:3,16). Unwalled villages were counted by the law as "the fields of the country" (Le 25:31). "Field" means the open country, apart from habitations, in Ge 25:27; 37:15. Stones marked off separate plots; to remove these landmarks entailed the curse (De 27:17). The lack of fences exposed the fields to straying cattle (Ex 22:5) or fire (2Sa 14:30).
Hence, the need of watchers, now named nator. The rye or spelled was placed "in its (the field's) border" (Isa 28:25). The wheat was put in the middle, the best and safest place, and the several other grains in their own place. The tallest and strongest grain outside formed a kind of fence. "A town in the country (field)" is a provincial town, as distinguished from the royal city (1Sa 27:5). "Fruitful field" is a distinct word, Carmel. (See CARMEL.) Another term, mareh, "meadows," is a naked treeless region (Jg 20:33); "the liers in wait came from the open plains of Gibeah"; not that their ambush was there, but the men of Benjamin had been previously enticed away from the city (Jg 20:31), so the liers in wait came to the city from the thus exposed plain'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the abomination. Da 8:13; 9:27; 12:11; Mt 24:15-28; Lu 21:20-22 exp: Da 11:31.
where. La 1:10; Eze 44:9
let him. Mt 13:51; Ac 8:30-31; 1Co 14:7-8,20; Re 1:3; 13:18
then. Lu 21:21-24
General references. exp: Ex 9:20; 1Sa 20:38; Mt 23:38; Mr 14:52; Lu 21:20.
General references. Ge 19:15-17,22,26; Job 2:4; Pr 6:4-5; 22:3; Mt 24:16-18; Lu 17:31-33; Ac 27:18-19,38; Php 3:7-8; Heb 11:7 exp: Ex 9:20; 1Sa 20:38; Mr 14:52.
General references. exp: Ex 9:20; 1Sa 20:38; Mr 14:52.'.

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C13-S15 (Verse 17) The Woe!

But woe to them that are with child,
and to them that give suck in those days!

Matthew 24:19 and Luke 21:23 deliver the same basic message as found in this sentence, but the details are different. Starting in Mark 13:14 and going through Mark 13:19; Jesus is prophesying affliction that will happen to the Jews during the great tribulation.

Our sentence starts with the word But, which means it is continuing the message of the prior sentence while going in a different direction. The prior sentence warned Jews to flee and don't stop to get anything, even a necessary garment. However, telling a mother of an infant to leave her infant to die while she flees if pretty much a waste of breath. Almost all such women will turn back for their infant and end up getting caught with the result of death for the mother and for the infant. This is why Jesus says woe.

Please see the note for Luke 21:23 about the word suck. Webster's 1828 defines this word as: '1. To draw with the mouth; to draw out, as a liquid from a cask, or milk from the breast; to draw into the mouth. To suck is to exhaust the air of the mouth or of a tube; the fluid then rushes into the mouth or tube by means of the pressure of the surrounding air. 2. To draw milk from with the mouth; as, the young of an animal sucks the mother or dam, or the breast. 3. To draw into the mouth; to imbibe; as, to suck in air; to suck the juice of plants. 4. To draw or drain. Old ocean suck'd through the porous globe. 5. To draw in, as a whirlpool; to absorb. 6. To inhale. To suck in, to draw into the mouth; to imbibe; to absorb. To suck out, to draw out with the mouth; to empty by suction. To suck up, to draw into the mouth. SUCK, v.i. To draw by exhausting the air, as with the mouth, or with a tube. 1. To draw the breast; as, a child, or the young of any animal, is first nourished by sucking. 2. To draw in; to imbibe.
SUCK, n. The act of drawing with the mouth. 1. Milk drawn from the breast by the mouth'.

We find forms of the word woe occurring 107 times in 98 verses of the Bible and, in the New Testament, in: Matthew 11:20; Matthew 11:21; Matthew 18:7; Matthew 18:7; Matthew 23:13 Matthew 23:14 Matthew 23:15; Matthew 23:16; Matthew 23:23; Matthew 23:25; Matthew 23:27; Matthew 23:29; Matthew 24:19; Matthew 26:24; Mark 13:17; Mark 14:21; Luke 6:24; Luke 6:25 Luke 6:25; Luke 6:26; Luke 10:13; Luke 10:13; Luke 11:42; Luke 11:43; Luke 11:44; Luke 11:46; Luke 11:47; Luke 11:52; Luke 17:1; Luke 21:23; Luke 22:22; 1Corinthians 9:16; Jude 1:11; Revelation 8:13; Revelation 9:12; Revelation 11:14; Revelation 12:12. The Morrish Bible Dictionary defines this word as: 'A declaration of 'woe' on man is frequently found in scripture. It is especially pronounced on those who have had privileges and have not answered to them. In the Prophets there are many woes against Israel and Judah, and also against the nations which had to do with Israel. The Lord when on earth pronounced woes upon those who should have been the leaders of His people. The Revelation shows that God's 'woes' will fall with mighty power on those denounced. Re 18:13; etc'.

Thompson Chain Topics provides links for the word woe as: 'Isa 5:8,20; 10:1; 29:15; 31:1; Jer 22:13; Am 6:1; Mic 2:1; Hab 2:12,15; Zec 11:17; Mt 11:21; 18:7; 26:24; Lu 6:24; 11:42; Jude 1:25'.

Please see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2-LJC about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Hebrews 3:13 about the word today. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 28:56-57; La 2:19-20; 4:3-4,10; Ho 9:14; 13:16; Mt 24:19-21; Lu 21:23; 23:29'.

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C13-S16 (Verse 18) The prayer.
And pray ye that your flight be not in the winter.

Matthew 24:15-18 and Luke 21:20-22 deliver the same basic message as found in this sentence, but the details are different. Starting in Mark 13:14 and going through Mark 13:19; Jesus is prophesying affliction that will happen to the Jews during the great tribulation.

Our sentence starts with the word And, which adds to the prior sentence. The prior sentence gave warning to mothers of infants. This sentence adds a warning for travel problems.

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'.

We find forms of the word winter in: Genesis 8:22 ; Psalms 74:17 ; Song 2:11 ; Isaiah 18:6 ; Amos 3:15 ; Zechariah 14:8 ; Matthew 24:15-18; Mark 13:18 ; John 10:22 ; Acts 27:12 ; Acts 28:11 ; 1Corinthians 16:6 ; 2Timothy 4:21 ; Titus 3:12. Webster's 1828 defines this word as: 'n. 1. The cold season of the year. Astronomically considered, winter commences in northern latitudes when the sun enters Capricorn, or at the solstice about the 21st of December, and ends at the equinox in March; but in ordinary discourse, the three winter months are December, January, and February. Our Saxon ancestors reckoned the years by winters; as ten winters; thirty winters. In tropical climates, there are two winters annually; but they cannot be said to be cold. In the temperate and frigid climates, there is one winter only in the year. 2. The part of the printing press which sustains the carriage.
WINTER, v.i. To pass the winter. He wintered in Italy. Cattle winter well on good fodder.
WINTER, v.t. To feed or manage during the winter. To winter young cattle on straw, is not profitable. Delicate plants must be wintered under cover'.

Nave's Topical Bible provides links for the word winter as: 'Annual return of, will never cease: Ge 8:22. Plowing in, in Canaan, (margin): Pr 20:4. Rainy season in, in Canaan: Song 2:11. Shipping suspended in, on the Mediterranean Sea: Ac 27:12; 28:11. Paul remains for one, at Nicopolis: Tit 3:12. Summer and winter houses: Jer 36:22; Am 3:15'.

Torrey's Topical Textbook provides links for the word winter as: 'God makes: Ps 74:17. Yearly return of, secured by covenant: Ge 8:22. Coldness and inclemency of, noticed: Pr 20:4; Joh 10:22. UNSUITED FOR: Traveling: Mt 24:20; 2Ti 4:21. Navigation: Ac 27:9. Ships were laid up in port during: Ac 27:12; 28:11. The Jews frequently had special houses for: Jer 36:22; Am 3:15. Illustrative of seasons of spiritual adversity: Song 2:11'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 24:19.'.

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C13-S17 (Verse 19) This is the time of history's worst affliction.

For in those days shall be affliction,
such as was not from the beginning of the creation which God created unto this time,
neither shall be.

Our sentence starts with the word For and tells us why the prior sentences, in this section, are true. Back in 13:7-8 we read that wars and natural disasters were just the beginnings of sorrows. We also saw that the worst of them was only the start (the beginnings) of the sorrows of this rime. Even hundreds of thousands dead is nothing compared to the billions who will die at this time. Further, our next sentence starts with the word and, which adds it to this sentence. Look up the world's current population and consider it being reduced to well under one billion. That should give you the start of an idea of how bad those days (of) affliction shall be.

Now consider the phrase: such as was not from the beginning of the creation which God created unto this time. Now think about the time of Noah when God brought Mars between the Earth and the moon to break up the crust of the Earth and cause the water under the surface to come up and from our oceans. Our phrase tells us that as bad as that time was, this future time will be worse.

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in those. De 28:59; 29:22-28; Isa 65:12-15; La 1:12; 2:13; 4:6; Da 9:12,26; 12:1; Joe 2:2; Mt 24:21; Lu 21:22-24
from. De 4:32
General references. exp: De 28:59.'.

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C13-S18 (Verse 20) The devil wants to murder everyone.

Equivalent Section: The Lord will stop the devil.

And except that the Lord had shortened those days,
no flesh should be saved:

Equivalent Section: God will save people for the Jew's sake.

but for the elect's sake,
whom he hath chosen,
he hath shortened the days.

Matthew 24:22 delivers the same basic message as found in this sentence, but the details are different. Starting in Mark 13:14 and going through Mark 13:19; Jesus is prophesying affliction that will happen to the Jews during the great tribulation.

As explained in the note for this reference in the Lord Jesus Christ Study, the word Lord, in this sentence, refers to God the Father. God the Father is who dictated, and controls, everything that happens in the great tribulation. All of the details, that we know of, bout what will happen at this time are in other Bible references. However, think about 75%-90% of human live being destroyed and then realize that, according to our sentence, the residue is as large as it will be because God the Father sends God the Son to stop the war and destruction.

We find forms of the word shorten in: Psalms 89:45; Psalms 102:23; Proverbs 10:27; Isaiah 50:2; Isaiah 59:1; Matthew 24:22; Mark 13:20. Webster's 1828 defines this word as: 'Made shorter; abridged; contracted.'.

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

Please see the note for Colossians C3S8; 1Timothy 4:10-LJC; Titus 1:1-LJC and 1Peter 1:2-LJC about the word elect. The functional definition for this word is: 'not used in the Bible to separate the lost from the saved, as is erroneously taught, but to separate saved people who are in God's way of obedience from saved people who are not in God's way of obedience. In this sentence, they are the Jews that God will save alive'.

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

Please see the note for 2Timothy 2:4 about the words choose / chosen. The functional definition for this word is: 'To pick out; to select; to take by way of preference from two or more things offered'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Isa 1:9; 6:13; 65:8-9; Zec 13:8-9; Mt 24:22; Ro 11:5-7,23-24,28-32
General references. exp: Isa 65:8.'.

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C13-S19 (Verse 21-22) The errors to watch out for.

Equivalent Section: The errors identified.

First Step: The first error to watch out for.

And then if any man shall say to you,
Lo,
here is Christ;

Second Step: The second error to watch out for.

or,
lo,
he is there;

Third Step: What to do.

believe him not:

Equivalent Section: Why.

For false Christs and false prophets shall rise,
and shall shew signs and wonders,
to seduce,
if it were possible,
even the elect.

Matthew 24:23-26 delivers the same basic message as found in this sentence, but the details are different. Starting in Mark 13:14 and going through Mark 13:19; Jesus is prophesying affliction that will happen to the Jews during the great tribulation.

This sentence is added to the warnings in the prior sentences by starting with the word And In this sentence, Jesus is warning the Jews against false prophets that claim to be the Christ during the time of the great tribulation . The main person who is called 'anti-Christ' (but is actually called the beast by the Bible), is described in Revelation 13:11-18. In addition, John also warns us that even now are there many antichrists (1John 2:18-22; 4:2-3; 2John 1:7). Therefore, we should also take this warning today and make sure that we know how God said that we are to separate the truth from an attractive lie.

Notice that Jesus says that these false Christs and false prophets shall shew signs and wonders. They will appear to do miracles that may or may not be real. Remember that devils can do miracles within the limits that God allows them. The Jews, during the great tribulation are to reject all such claims and we are to do the same today because the true Christ will not set foot on this Earth until after the 'Rapture' and then only at the end of the great tribulation.

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. That note has links to every place in the New Testament where we find forms of this phrase along with an explanation of the usage. Please also see the notes for Romans C3S4; Romans C3S5 and Hebrews 3:7-12 about the word unbelief. The definition from Webster's 1828 is: '1. Incredulity; the withholding of belief; as, unbelief is blind. 2. Infidelity; disbelief of divine revelation. 3. In the New Testament, disbelief of the truth of the gospel, rejection of Christ as the Savior of men, and of the doctrines he taught; distrust of God's promises and faithfulness, etc. Matt. 13. Mark 16. Heb. 3. Rom. 4. 4. Weak faith. Mark 9'.

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

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

Please see the note for 2Corinthians 12:12 about the word wonder. The functional definition for this word is: 'That emotion which is excited by novelty, or the presentation to the sight or mind, of something new, unusual, strange, great, extraordinary, or not well understood; something that arrests the attention by its novelty, grandeur or inexplicableness'.

Please see the note for 1Timothy 4:1 about the word seduce. The functional definition for this word is: 'To draw aside or entice from the path of rectitude and duty in any manner, by flattery, promises, bribes or otherwise; to tempt and lead to iniquity; to corrupt; to deprave'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 13:1-3; Mt 24:5,23-25; Lu 17:23-24; 21:8; Joh 5:43
if it. Mr 13:6; Mt 24:24; Joh 10:27-28; 2Th 2:8-14; 2Ti 2:19; 1Jo 2:19,26; Re 13:8,13-14; 17:8
General references. exp: Mt 24:11; Lu 17:23.'.

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C13-S20 (Verse 23) Pay attention to this warning.

Equivalent Section: Watch out.

But take ye heed:

Equivalent Section: We have the warning.

behold,
I have foretold you all things.

Matthew 24:25 delivers the same basic message as found in this sentence with slightly different words.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. The prior sentences had prophecy (I have foretold you). This sentence tells us how to apply it in our personal (ye) lives. We are to pay attention to the warnings and not be so foolish as to be caught by something that we were warned about before it happened.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'take. Mr 13:5,9,33; Mt 7:15; Lu 21:8,34; 2Pe 3:17 exp: Heb 3:12.
behold. Isa 44:7-8; Joh 14:29; 16:1-4
General references. exp: Mr 13:33; Lu 17:23.'.

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C13-S21 (Verse 24-25) After the first three and half (3.5) years of the great tribulation.

But in those days,
after that tribulation,
the sun shall be darkened,
and the moon shall not give her light,
And the stars of heaven shall fall,
and the powers that are in heaven shall be shaken.

Matthew 24:29-30 and Luke 21:25-26 deliver the same basic message as found in this sentence, but the details are different. In addition, to this quote, we find the same message in different forms in Isaiah 2:12-21; 13:9; 24:23; 34:8; Jeremiah 4:23; Joel 3:14; Amos 8:9; Zephaniah 2:2-3; Malachi 4:5; Matthew 24:29; 27:45; Mark 13:24; Luke 21:25; 1Corinthians 5:5; 1Thessalonians 5:2; 2Peter 3:7, 10; Revelation 6:12; 16:8.

There are a lot of details in this sentence that some people cross reference to other Bible references. I will not bother at this time. The fact is that this sentence is mainly of interest to Jews who go through the great tribulation. These are their signs that the return of Christ is about to happen. Saved people will be in heaven at this time and, therefore, will not experience these events.

As I have written before, some saved people spend a lot of time and effort digging up every detail about these prophecies which they will not experience. Satan loves their efforts because it keeps them from doing the 'Great Commission', which is where God commanded them to spend their time and effort.

Please see the notes for Romans C5S2 and Romans C8S37 about the word tribulation. Webster's 1828 dictionary defines this word as: 'to thrash, to beat. Severe affliction; distresses of life; vexations. In Scripture, it often denotes the troubles and distresses which proceed from persecution'.

Please see the note for John 8:12 about the word darkness. The functional definition for this word is: 'lack of spiritual light and guidance from God'. please also see the notes for Light and Darkness in 1John; Romans C13S15 and Hebrews 12:18-24 about the phrase light and darkness.

We find forms of the word moon occurring 62 times in the Bible and, in the New Testament, in: Matthew 24:29-30; Mark 13:24-25; Luke 21:25; Acts 2:20; 1Cointhians 15:41; Colossians 2:16; Revelation 6:12; Revelation 8:12; Revelation 12:1; Revelation 21:23. Easton's Bible Dictionary defines this word as: 'heb. yareah, from its paleness (Ezr 6:15), and lebanah, the "white" (Song 6:10; Isa 24:23), was appointed by the Creator to be with the sun "for signs, and for seasons, and for days, and years" (Ge 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Jos 10:12; Ps 72:5,7,17; 89:36-37; Ec 12:2; Isa 24:23, etc.), and also by itself (Ps 8:3; 121:6).
The great brilliance of the moon in Eastern countries led to its being early an object of idolatrous worship (De 4:19; 17:3; Job 31:26), a form of idolatry against which the Jews were warned (De 4:19; 17:3). They, however, fell into this idolatry, and offered incense (2Ki 23:5; Jer 8:2), and also cakes of honey, to the moon (Jer 7:18; 44:17-19,25)'.

Nave's Topical Bible provides links for the word moon as: 'Created by God: Ge 1:16; Ps 8:3; 136:7-9. Its light: Job 31:26; Ec 12:2; Song 6:10; Jer 31:35; 1Co 15:41. Its influences: De 33:14; Ps 121:6. Seasons of (months): Ps 104:19. Joseph's dream concerning: Ge 37:9. Stands still: Jos 10:12; 13; Hab 3:11. Worship of, forbidden: De 4:19; 17:3. Worshiped: 2Ki 23:5; Job 31:26-27; Jer 7:18; 8:2; 44:17-19,25. No light of, in heaven: Re 21:23. Darkening of: Job 25:5; Isa 13:10; 24:23; Eze 32:7; Joe 2:10,31; 3:15; Mt 24:29; Mr 13:24; Lu 21:25; Ac 2:20; Re 6:12; 8:12. FEAS't OF THE NEW MOON: Nu 10:10; 28:11-15; 1Ch 23:31; 2Ch 31:3; Ezr 3:5 . Traffic at the time of, prohibited: Am 8:5. FIGURATIVE: Shining of: Isa 30:26; 60:19; Re 21:23. SYMBOLICAL: Re 12:1'.

Torrey's Topical Textbook provides links for the word moon as: 'Created by God: Ge 1:14; Ps 8:3. Made to glorify God: Ps 148:3. Called the lesser light: Ge 1:16. DESCRIBED AS: Fair: Song 6:10. Bright: Job 31:26. Has a glory of its own: 1Co 15:41. APPOINTED: To divide day from night: Ge 1:14. For signs and seasons: Ge 1:14; Ps 104:19. For a light in the firmament: Ge 1:15. To light the earth by night: Jer 31:35. To rule the night: Ge 1:16; Ps 136:9. By an ordinance for ever: Ps 72:5; 89:37; Jer 31:36. For the benefit of all: De 4:19. Influences vegetation: De 33:14. First appearance of, a time of festivity: 1Sa 20:5-6. MIRACLES CONNECTED WITH: Standing still in Ajalon: Jos 10:12-13. Signs in, before the destruction of Jerusalem: Lu 21:25. Lunacy attributed to the influence of: Ps 121:6; Mt 4:24. Worshipped as the queen of heaven: Jer 7:18; 44:17-19,25. WORSHIPPING OF: Forbidden to the Jews: De 4:19. Condemned as atheism: Job 31:26,28. To be punished with death: De 17:3-6. Jews often guilty of: 2Ki 23:5; Jer 8:2. Jews punished for: Jer 8:1-3. ILLUSTRATIVE: Of glory of Christ in the Church: Isa 60:20. Of fairness of the Church: Song 6:10. Of changeableness of the world: Re 12:1. (Becoming blood,) of judgments: Re 6:12. (Withdrawing her light,) of deep calamities: Isa 13:10; Joe 2:10; 3:15; Mt 24:29'.

Please see the note for John 8:12 for links to every place in this Gospel where this word is used along with several definitions and links from other commentators. Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The functional definition is: 'The spiritual gift from God that overcomes spiritual darkness from sin and Satan. Spiritual light allows us to see and understand things from God's view. Spiritual light allows us to see how to walk, work and live in this world in a godly way'. Every place in this Gospel where the word light is used, it is used symbolically for 'directions from God on how to live in this world'. In addition, John tells us that people who do not obey these 'directions from God' are living like lost people while people who are truly living like saved people do obey these 'directions from God'. Please see the notes for Light and Darkness in 1John; Romans C13S15; Hebrews 12:18-24 about the phrase light and darkness. Please see the note for John 11:9-LJC about the phrase Jesus is our light. Please see the note for Hebrews 6:4 about the word enlightened. The functional definition is: 'Rendered light; illuminated; instructed; informed; furnished with clear views'. Please see the note for Psalms 119:16 about the word delight. True delight is one of the effects of God's light.

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

Please see the note for 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: 'General references. Isa 13:10; 24:20-23; Jer 4:23-25,28; Eze 32:7; Da 7:10; 12:1; Joe 2:30-31; Am 5:20; Zep 1:14-18; Mt 24:29-31; Lu 21:25-27; Ac 2:19-20; 2Pe 3:10,12; Re 6:12-14; 20:11'.

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C13-S22 (Verse 26) Then the 'Second Coming'.
And then shall they see the Son of man coming in the clouds with great power and glory.

Matthew 24:29-30 and Luke 21:27 deliver the same basic message as found in this sentence, but the details are different.

The clouds are used symbolically to remind the Jews how God protected them when they left Egypt. It is also symbolic of God's presence. It is also symbolic of how Jesus ascended and it is symbolic of many other things related to God's great power and glory, which our sentence mentions.

The title Son of man is used here to remind the Jews of His humanity. That is: that they physically killed them but also, as Hebrews explains, of His ability to understand their weaknesses and everything else related to the doctrine of the humanity of the Son of God.

We find forms of the word cloud occurring 156 times in 141 verses of the Bible and, in the New Testament, in: Matthew 17:5; Matthew 24:30; Matthew 26:64; Mark 9:7; Mark 13:26; Mark 14:62; Luke 9:34; Luke 9:35; Luke 12:54; Luke 21:27; Acts 1:9; 1Corinthians 10:1-2; 1Thessalonians 4:17; Hebrews 12:1; 2Peter 2:17; Jude 1:12; Revelation 1:7; Revelation 10:1; Revelation 11:12; Revelation 14:14; Revelation 14:15; Revelation 14:16. Easton's Bible Dictionary defines this word as: 'The Hebrew so rendered means "a covering," because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex 16:10; 33:9; Nu 11:25; 12:5; Job 22:14; Ps 18:11). A "cloud without rain" is a proverbial saying, denoting a man who does not keep his promise (Pr 16:15; Isa 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Ho 6:4). A bright cloud is the symbolical seat of the Divine presence (Ex 29:42-43; 1Ki 8:10; 2Ch 5:14; Eze 43:4), and was called the Shechinah (q.v.). Jehovah came down upon Sinai in a cloud (Ex 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Ex 40:34-35). At the dedication of the temple also the cloud "filled the house of the Lord" (1Ki 8:10). Thus in like manner when Christ comes the second time he is described as coming "in the clouds" (Mt 17:5; 24:30; Ac 1:9,11). False teachers are likened unto clouds carried about with a tempest (2Pe 2:17). The infirmities of old age, which come one after another, are compared by Solomon to "clouds returning after the rain" (Ec 12:2). The blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isa 44:22).
Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (Ex 13:22; 33:9-10). This pillar preceded the people as they marched, resting on the ark (Ex 13:21; 40:36). By night it became a pillar of fire (Nu 9:17-23)'.

Nave's Topical Bible provides links for the word cloud as: 'FIGURATIVE: Jer 4:13; Ho 6:4; 13:3. SYMBOLICAL: Re 14:14. PILLAR OF: Ex 13:21-22; 14:19,24; 16:10; 19:9,16; 24:16-18; 33:9-10; 34:5; 40:36-38; Le 16:2; Nu 9:15-23; 10:11-12,33-36; 11:25; 12:5,10; 14:10; 16:19,42; De 1:33; 31:15; 1Ki 8:10-11; 2Ch 7:1-3; Ne 9:12,19; Ps 78:14; 105:39; Isa 4:5; 6:1,4; Eze 10:18-19; 11:22-23; Mt 17:5; Lu 2:8-9; 9:34-35. APPEARANCES OF: IN EZEKIEL'S VISION: Eze 10:3-4,18; 11:22-23'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 8:38; 14:62; Da 7:9-14; Mt 16:17,27; 24:30; 25:31; Ac 1:11; 1Th 4:16; 2Th 1:7-10; Re 1:7 exp: Lu 17:30; Ac 3:20.'.

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C13-S23 (Verse 27) All of God's elect will be gathered.

And then shall he send his angels,
and shall gather together his elect from the four winds,
from the uttermost part of the earth to the uttermost part of heaven.

Matthew 24:31 and Luke 21:28 deliver the same basic message as found in this sentence, but the details are different.

In this sentence the elect are the Jews that are still alive when Christ returns. Please see the word definitions, below, for more details on this word.

This sentence is related to the prophecy of Jeremiah 33:14-18.

In this sentence we see the promise that Jesus Christ will gather all of the living Jews back into the promised land and they will all be saved in a day. The thing that people have to keep in mind is that God always dealt with the Jews differently from other people. Therefore, a lot of doctrinal error about how God deals with the Jews during the great tribulation, and afterwards, is due to people ignoring this doctrinal truth.

If the reader looks at the references from the Treasury of Scripture Knowledge, below, they will have other places in the Bible which speak about the same thing as this sentence does. In particular, the phrase to the uttermost part of heaven is related to Deuteronomy 30:4. In this case, the word heaven is referencing what the Jews called 'the first heaven, which is the atmosphere of the Earth'. Thus, the phrases the uttermost part of the earth and the uttermost part of heaven are basically saying the same thing with different phrases so that people who understand only one of the phrases will still have the same understanding, regardless of which phrase they understand. That is: most Gentiles will understand the phrase from the uttermost part of the earth while most Jews, because of their religious training, will understand the phrase: the uttermost part of heaven.

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.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall he. Mt 13:41,49; 24:31; Lu 16:22; Re 7:1-3; 15:6-7
shall gather. Ge 49:10; Mt 25:31-32; Joh 10:16; 11:52; 1Th 4:14-17; 2Th 2:1; Re 7:5-9
his elect. Mr 13:20,22; Isa 65:9; Mt 24:22,24,31; Lu 18:7; Ro 8:33; Col 3:12; 2Ti 2:10; 1Pe 1:2
from. De 30:4; Mt 12:42
General references. exp: Eze 1:14; Lu 13:29.'.

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C13-S24 (Verse 28-29) This parable gives the sign of the end.

Equivalent Section: The parable to learn.

First Step: command to learn.

Now learn a parable of the fig tree;

Second Step: What to learn.

When her branch is yet tender,
and putteth forth leaves,
ye know that summer is near:

Equivalent Section: Understand the sign.

So ye in like manner,
when ye shall see these things come to pass,
know that it is nigh,
even at the doors.

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

Matthew 24:32-34 and Luke 21:29-32 deliver the same basic message as found in this sentence and the next sentence, but the details are different.

Our sentence starts with the word Now, which means: 'after you understand what was just said'. Jesus has been giving prophecies which relate to the future of the Jews. Now, in this sentence, He is telling the Jews that these signs are an indication of His imminent return. However, if the reader paid attention to the detailed notes of the prior sentence, the reader saw where some of the signs in this chapter match this sentence and some do not. That is: signs given early in the chapter are not included in the signs that this sentence is talking about. However, the signs in the immediately prior sentences are the signs that this sentence is talking about. That is why this sentence starts with the word Now. Those people who do not really understand what was said in the prior sentences will misapply what was said and try to apply the wrong signs as signs of the imminent return of Jesus Christ.

This is a fairly simple and easy to understand parable. In the First Equivalent Section we see a sign that summer is near. There is still some time before it arrives, but the sign indicates that it will arrive soon. Likewise, (So ye in like manner), our Second Equivalent Section tells the Jews that the return of Christ, and their salvation, will not be immediate (know that it is nigh), but will be soon (even at the doors), after they see the signs.

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.

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 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'.

We find forms of the word tender occurring 40 times in 39 verses of the Bible and, in the New Testament, in: Matthew 24:32; Mark 13:28; Luke 1:78; James 5:11. The International Standard Bible Encyclopedia defines this word as: 'ten'-der: The usua1 (11 out of 16 times) translation of rakh, "soft," "delicate," with the noun rokh, in De 28:56 and the verb rakhakh, in 2Ki 22:19 parallel 2Ch 34:27. Attention need be called only to the following cases: In Ge 29:17, "Leah's eyes were tender," a physical defect is described ("weak-eyed"; see BLINDNESS ). "Tender-hearted" in 2Ch 13:7 means "faint-hearted," while in 2Ki 22:19 parallel 2Ch 34:27 ("because thy heart was tender"), it means "penitent." Contrast the modern use in Eph 4:32.
Throughout Psalms (10 times) and Proverbs (12:10), but not elsewhere (the King James Version has "tender love" in Da 1:9, the Revised Version (British and American) "compassion"), English Versions of the Bible translate rachamim, "bowels," by "tender mercies," and this translation has been carried into the New Testament as "tender mercy" (the Revised Version margin "heart of mercy") for the corresponding Greek phrase splagchna eleous ("bowels of mercy") in Lu 1:78; compare "tenderhearted" for eusplagchnos ("right boweled") in Eph 4:32, based upon the idea of psychology widely spread among Semitic people, which considers the "bowels" (qerebh) as the seat of all tender emotions of kindness and mercy: See BOWELS . the King James Version also has "of tender mercy" in Jas 5:11 without justification in the Greek (oiktirmon, the Revised Version (British and American) "merciful").
Other special phrases: "tender grape" in the King James Version, Song 2:13,15; 7:12, for cemadhar. The meaning of the word is not quite certain, but Revised Margin's "blossom" (except Song 7:12 margin) is probably right. "Tender grass" in 2Sa 23:4; Pr 27:25; the Revised Version (British and American) De 32:2 (the King James Version "tender herb"); Isa 15:6; 66:14 for deshe' "grass" (Aramaic dethe', Da 4:15,23). The context in these passages and the meaning of the cognates of deshe' in other Semitic languages make this translation probable, but Revised Version's usage is not consistent (compare Ge 1:11-12; Job 6:5; Ps 23:2, etc.). Isa, Ps 53:2 has "tender plant" for yoneq, "a sapling," while Job 14:7 has "tender branch" for the allied word yoneqeth, usually rendered "shoot" (Job 8:16, etc.). Finally, "tender" in Mr 13:28 parallel Mt 24:32 is for hapalos, "soft." The running sap of springtime softens the branches that were stiff during the winter.
The verb "tender" occurs in 2 Macc 4:2, the King James Version "(he had) tendered his own nation," in the modern sense of "tend." The translation is a paraphrase of the noun kedemon, "a protector," the Revised Version (British and American) "the guardian of his fellow-countrymen."
Burton Scott Easton'.

We find forms of the words leaf / leaves occurring 40 times in 39 verses of the Bible and, in the New Testament, in: Matthew 21:19; Matthew 24:32; Mark 11:13; Mark 13:28; Revelation 22:2. Webster's 1828 defines this word as: '1. 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. They are of various forms, flat, extended, linear, cylindric, etc. 2. The thin, extended part of a flower; a petal. 3. A part of a book containing two pages. 4. The side of a double door. 1Kings 6. 5. Something resembling a leaf in thinness and extension; a very thin plate; as gold leaf. 6. The movable side of a table.
LEAF, v.i. To shoot out leaves; to produce leaves. The trees leaf in May'.

We find forms of the word summer occurring 27 times in the Bible and, in the New Testament, in: Matthew 24:32 and Mark 13:28; Luke 21:30. Webster's 1828 defines this word as: '. With us, the season of the year comprehended in the months June, July and August; during which time, the sun being north of the equator, shines more directly upon this part of the earth, which, together with the increased length of the days, renders this the hottest period of the year. In latitudes south of the equator, just the opposite takes place, or it is summer there when it is winter here. The entire year is also sometimes divided into summer and winter, the former signifying the warmer and the latter the colder part of the year.'.

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'.

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

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

Please see the note for 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 24:32-33; Lu 21:29-31
know. Eze 7:10-12; 12:25-28; Heb 10:25-37; Jas 5:9; 1Pe 4:17-18
General references. exp: Mt 24:32.'.

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C13-S25 (Verse 30) When the end will come.

Verily I say unto you,
that this generation shall not pass,
till all these things be done.

Matthew 24:34 and Luke 21:32 say the exact same thing with only minor differences in the wording.

This sentence causes lots of disagreements. Some people claim that a generation is: '20 years', some claim that it is '30 years' and some claim that it is '100 years'. So, we have all of these disagreements about the length of time involved. Then we have disagreements as to when this generation starts because the signs of wars and rumours of wars has already come, even though Jesus said, about those signs, the end shall not be yet. There are many other things that people want to argue is a fact when, at best, they have an opinion and, most often, they are spouting doctrinal error. One thing that we can be sure of is that once the 'Rapture' happens, he return of Christ will be within that generation.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Mt 16:28; 23:36; 24:34; Lu 21:32
General references. exp: Mt 23:36; Lu 21:32.'.

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C13-S26 (Verse 31) The main precept to understand.

heaven and earth shall pass away:
but my words shall not pass away.

Matthew 24:35 and Luke 21:33 say the exact same thing as this sentence. In addition, Hebrews 1:10-12 references this sentence and this sentence references Psalms 102:25-27.

The fact that all three Gospels say the exact same thing (all the exact same words) makes this very rare and doctrinally extremely important. In addition, the law about two or three witnesses makes this a part of God's law that we will be judged for keeping or rejecting. (Please see the notes for Numbers 35:30; Deuteronomy 17:6-7; Deuteronomy 19:15; Isaiah 8:1-2; Matthew 18:16; Matthew 18:20; 1Corinthians 14:29; 2Corinthians 13:1; 1Timothy 5:19; Hebrews 10:28; John 8:17; 2Corinthians 13:1 and Colossians 3:18 about this doctrine.) In addition, we have Bible references which tell us that God will keep His word for a thousand generations (Deuteronomy 7:9; 1Chronicles 16:5; Psalms 105:8 and our Gospel references). All of these, and many more references, give us the doctrine that it is God, and not man, Who preserves His word. However, many people knowingly or ignorantly support a lie about the preservation of God's word.

There are a lot of preachers who claim to be 'Good, Godly, Bible believing KJV only Baptist preachers' who have been deceived into believing a lie from Satan. There are also many more who knowingly support the same lie. When Satan tempted Jesus, he quoted scripture. There was no problem with what he quoted but what he left out allowed him to pervert the message of the scripture quoted. Likewise, many preachers claim that we have 'a God breathed Bible', but leave out the doctrine of preservation. That allows them to pervert the message of the Bible while claiming to be conservative in their doctrine which is a lie. It allows them to make the commandment of God of none effect by your tradition. (Isaiah 29:13; Matthew 15:1-6; Mark 7:6-9).

Another lie that many hold, and often don't realize it, comes from treating the plural words, of our sentence, into a singular form. They believe that God preserves the whole Bible but allows changes to individual words within the Bible. However, if you read this sentence closely, you will see that such a doctrine is another lie. The true doctrine is supported by the Bible references where we read the phrase: every word (Deuteronomy 8:3; Proverbs 14:15; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4; 2Corinthians 13:1). Those references show us that God preserves every word of His word.

While there are many more Bible references which support the doctrine of God preserving His word and every word of His word, what is here should be sufficient to convince anyone who has not shut his brain against the Bible truth.

Please see the note for 2Corinthians 5:17 about the phrase passed away. The functional definition for this word is: 'gone, dead'.

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: 'heaven. Ps 102:25-27; Isa 51:6; Mt 5:18; 24:35; Heb 1:10-12; 2Pe 3:10-12; Re 20:11
my. Nu 23:19; Jos 23:14-15; Ps 19:7; Isa 40:8; Zec 1:6; Lu 21:33; 2Ti 2:13; Tit 1:2
General references. exp: Mt 23:36; Lu 21:33.'.

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C13-S27 (Verse 32) The limit on anticipating the end.

But of that day and that hour knoweth no man,
no,
not the angels which are in heaven,
neither the Son,
but the Father.

The remainder of this chapter, the remainder of the chapter in Matthew and the remainder of the chapter in Luke give us a final warning and final commandments which are based upon the prophecies which were earlier in the chapter. The exact warnings and commandments are different for each Gospel. Matthew 24:36 says the same thing as this sentence, but other that this match, there are no more matches between sentences in these Gospel accounts.

This sentence is applied in the epistles where we read: the day of the Lord so cometh as a thief in the night. (1Thessalonians 5:2; 2Peter 3:10).

As pointed out in the note for this sentence within the Lord Jesus Christ Study, this sentence is one of the few in the Bible that tells us that there are differences between God the Father and God the Son, even though they are both God. It also shows the error of a well-loved preaching statement of 'Has it ever occurred to you that nothing ever occurred to God since God knows everything?' This sentence in the Bible doctrinally says that the Son, who is God, does not know everything.

This sentence supports the doctrine taught on this site about unfulfilled prophecy. Lots of people claim to know exactly when Christ will return, but this sentence proves them to be liars. Moreover, The Bible gives us much information about unfulfilled prophecy so that we will obey the command which is at the end of his chapter. That is a command to watch. However, God always hides exactly when, and how, He will fulfill unfulfilled prophecy. The devil, and people's own pride, gets them to claim that they know the unknowable. That is a way to identify people preaching doctrinal error. It also proves that God is greater than all of the devils combined because they can not figure out His prophecy nor can they stop Him from fulfilling. However, after God fulfills His prophecy, we always see that He did it in a way that exactly fulfills His prophecy.

Our sentence starts with the word But, which means that it is continuing the subject of the prior sentence while going a different direction. The prior sentence told us what every man can know without even a shadow of a doubt. This sentence tells us the direct opposite and says what no man can know. Basically, we can know everything that the Bible literally says but we can not know what God deliberately hides from us. The main problem with people who try to understand unfulfilled prophecy is that they are not spending their time learning what God tells them to know, understand and obey.

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

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: 'of. Mr 13:26-27; Mt 24:36-42; 25:6,13,19; Ac 1:7; 1Th 5:2; 2Pe 3:10; Re 3:3
neither. Re 1:1
General references. exp: Mt 24:36.'.

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C13-S28 (Verse 33) Why we need to watch and pray.

Equivalent Section: The warning.

Take ye heed,
watch and pray:

Equivalent Section: Why.

for ye know not when the time is.

This is the first of the last four (4) sentences in this chapter and every one of these sentences command us to watch.

Our First Equivalent Section tells us what to do and our Second Equivalent Section tells us why. This is a very simple sentence to understand. The biggest problem will be that people don't want to obey this simple command. Therefore, they object to the truth of ye know not when the time is and want someone to tell them when the time is. That way, they feel like they can disobey the command to watch until the very last instant and then start to obey at the last instant and fool God into believing that they were obeying all along. That is absolute foolishness.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 13:23,35-37; 14:37-38; Mt 24:42-44; 25:13; 26:40-41; Lu 12:40; 21:34-36; Ro 13:11-12,14; 1Co 16:13; Eph 6:18; 1Th 5:5-8; Heb 12:15; 1Pe 4:7; 5:8; Re 3:2; 16:15'.

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C13-S29 (Verse 34) The analogy.

For the Son of man is as a man taking a far journey,
who left his house,
and gave authority to his servants,
and to every man his work,
and commanded the porter to watch.

Every one of the last four (4) sentences in this chapter command us to watch.

This parable is related to the 'Parable of Talents', found in Matthew 25:14-30 and the 'Parable of Ten Pounds', found in Luke 19:11-27. All three parables present a man traveling into a far country and then returning and demanding an accounting from the servants whom he left behind. In addition to comparing those related parables, please also see the Message called Pounds and Talents.

This sentence gives us a parable and the next sentence gives us the application of the parable. The emphasizes to actively watch and not be caught doing otherwise. Remember that this is at the end of the only chapter on prophecy that is in Mark's Gospel. Thus, we see that the purpose of unfulfilled prophecy is not to give us something to fill us with pride by claiming that we know about future events. No, the purpose is to encourage us to watch because we do not know everything about the prophecy.

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

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'.

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

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

Please see the note for John 10:3 about the word porter. The functional definition for this word is: 'a gate-keeper'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as a. Mt 24:45; 25:14-30; Lu 19:12-17
and to. Ro 12:4-8; 13:6; 1Co 3:5-10; 12:4-31; 15:58; Col 3:24; 4:1
and commanded. Eze 3:17-21; 33:2-9; Mt 24:45-47; Lu 12:36-40; Ac 20:29-31
the porter. Mt 16:19; Joh 10:3; Re 3:7 exp: 2Ki 7:10.
General references. exp: Nu 4:4; Mt 25:13; Lu 12:40.'.

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C13-S30 (Verse 35-36) The final warning.

Equivalent Section: The command.

Watch ye therefore:

Equivalent Section: The reason.

for ye know not when the master of the house cometh,
at even,
or at midnight,
or at the cockcrowing,
or in the mourning:

Equivalent Section: The potential consequence.

Lest coming suddenly he find you sleeping.

Every one of the last four (4) sentences in this chapter command us to watch.

This is the warning which is based upon the parable in the prior sentence.

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

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

Please see the note for John 20:19 about the word evening. The Morrish Bible Dictionary defines this word as: 'The period from sunset till night. This was naturally the closing of the day, for God called the light 'day:' cf. Joh 11:9. "The evening was, and the mourning was, one day:" that is, there was not day continuously, but through the alternation of night and mourning day succeeded day. Ge 1:5. The common way of reckoning the day among the Jews was from evening until the next evening. A difficulty has arisen as to the phrase 'between the two evenings.' The paschal lamb was to be killed between the two evenings, and some have thought that this allowed the passover lamb to be killed any time between the evening of the 14th and the evening of the 15th Abib. This however cannot be the meaning because none of it was to be left till the mourning; and because the same phrase is used respecting the daily sacrifice, and also as to lighting the lamps. Ex 12:6, margin; Ex 29:39; 30:8. The Jewish writers are not agreed in their definition of the expression: some suppose it lies between the beginning and ending of sunset; others, from sunset to full darkness. Josephus says that the time of killing the passover was from the ninth hour till the eleventh, which would be about from three o'clock to five; but this would seem to make the 'evening' come at the end of the Jewish day, and not at the beginning'.

Please see the note for John 11:10 about the word night. The functional definition for this word is: 'time of dark. Used symbolically for death and other evil things'.

Please see the note for 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 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'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 13:33; Mt 24:42,44 exp: Pr 6:4; Mt 25:13; Lu 12:40.
he find. Mr 14:37,40; Pr 6:9-11; 24:33-34; Song 3:1; 5:2; Isa 56:10; Mt 24:48-51; 25:5; Lu 21:34; 22:45; Ro 13:11-14; Eph 5:14; 1Th 5:6-7
General references. exp: Pr 6:4; Mt 25:13; Mr 13:33; Lu 12:40.'.

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C13-S31 (Verse 37) The final warning repeated.

And what I say unto you I say unto all,
Watch.

Every one of the last four (4) sentences in this chapter command us to watch.

This sentence is added to the prior three sentences by starting with the word And. Here, Jesus is clearly adding the fact that this command is given to all saved and not just to the disciples who became apostles and not just to the Jews. With this command said four (4) times in the ending of this chapter, there can be no reasonable objection to the truth that our obedience to this command is something that we will each personally be judged for.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I say. Mr 13:33,35; Lu 12:41-46 exp: Lu 11:9.
General references. exp: Mt 25:13; Mr 13:33.'.

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Mark Chapter 14

Theme: The 'Last Supper' and Betrayal by the Jews.

Links to sentences in this chapter:

C14-S1 (Verse 1), C14-S2 (Verse 2), C14-S3 (Verse 3), C14-S4 (Verse 4), C14-S5 (Verse 5), C14-S6 (Verse 5), C14-S7 (Verse 6), C14-S8 (Verse 6), C14-S9 (Verse 7), C14-S10 (Verse 8), C14-S11 (Verse 9), C14-S12 (Verse 10), C14-S13 (Verse 11), C14-S14 (Verse 11), C14-S15 (Verse 12), C14-S16 (Verse 13), C14-S17 (Verse 14), C14-S18 (Verse 15), C14-S19 (Verse 16), C14-S20 (Verse 17), C14-S21 (Verse 18), C14-S22 (Verse 19), C14-S23 (Verse 19), C14-S24 (Verse 20), C14-S25 (Verse 21), C14-S26 (Verse 21), C14-S27 (Verse 22), C14-S28 (Verse 23), C14-S29 (Verse 24), C14-S30 (Verse 25), C14-S31 (Verse 26), C14-S32 (Verse 27), C14-S33 (Verse 28), C14-S34 (Verse 29), C14-S35 (Verse 30), C14-S36 (Verse 31), C14-S37 (Verse 31), C14-S38 (Verse 32), C14-S39 (Verse 33-34), C14-S40 (Verse 35), C14-S41 (Verse 36), C14-S42 (Verse 37), C14-S43 (Verse 37), C14-S44 (Verse 38), C14-S45 (Verse 38), C14-S46 (Verse 39), C14-S47 (Verse 40), C14-S48 (Verse 41), C14-S49 (Verse 42), C14-S50 (Verse 43), C14-S51 (Verse 44), C14-S52 (Verse 45), C14-S53 (Verse 46), C14-S54 (Verse 47), C14-S55 (Verse 48), C14-S56 (Verse 49), C14-S57 (Verse 50), C14-S58 (Verse 51-52), C14-S59 (Verse 53), C14-S60 (Verse 54), C14-S61 (Verse 55), C14-S62 (Verse 56), C14-S63 (Verse 57-58), C14-S64 (Verse 59), C14-S65 (Verse 60), C14-S66 (Verse 60), C14-S67 (Verse 61), C14-S68 (Verse 61), C14-S69 (Verse 62), C14-S70 (Verse 63), C14-S71 (Verse 64), C14-S72 (Verse 64), C14-S73 (Verse 65), C14-S74 (Verse 66-67), C14-S75 (Verse 68), C14-S76 (Verse 68), C14-S77 (Verse 69), C14-S78 (Verse 70), C14-S79 (Verse 70), C14-S80 (Verse 71), C14-S81 (Verse 72), C14-S82 (Verse 72), C14-S83 (Verse 72)'.

Chapter Summary.

Please see the Study called Miracles in the Gospels about the miracles recorded in this chapter and in other Gospel Accounts. Please also see the Study called Significant Gospel Events for where the accounts of this chapter are related to accounts of other Gospels. In general, Matthew 26; Mark 14; Luke 22 and various references in the Gospel of John deal with the Betrayal of Jesus and the Crucifixion of Jesus. In addition to those sections, the Harmony of the Gospels section has many cross-references in addition to those found in the detail notes of this Chapter.

Matthew 26:3-5; Mark 14:1-2; Luke 22:2 and John 11:47-53 tells us that chief priests and the scribes sought to take Jesus, but delayed their action until a more convent time. That time came when Judas Iscariot betrayed Jesus, as we are told in 14:10.

After that introduction, which gives us the background, Mark continues with the incident at the supper given by Simon the leper and reported in Matthew 26:6-16; Mark 14:3-11; Luke 7:38-50 and John 12:1-11.

This incident was the 'last straw' for Judas because he saw it as a waste of money and he still held to the Jewish doctrine that riches proved favor with God. Therefore, he saw this as a waste of the favor with God. Because of his wrong attitude, Judas plots with the chief priests to betray Jesus as reported in Matthew 26:14-16; Mark 14:10-11 and Luke 22:3-6.

After that we are told about the preparation for the passover / 'Last Supper' of Jesus as reported in Matthew 26:17-19; Mark 14:12-16 and Luke 22:7-13. John does not report the preparation but has far more about the actual 'Last Supper' than any other gospel writer.

The 'Last Supper' of Jesus is reported in Matthew 26:20-29; Mark 14:18-26; Luke 22:14-38 and John 13:1-14:31.

The part, of the Last Supper, that is repeated in ceremony today is in Matthew 26:26-30 and Mark 14:22-46 and Luke 22:19-20 and 1Corinthians 11:23-34. There are a lot of conflicting doctrines about this event. Therefore, please read the sentences, and related notes, within this Study, for correct Biblical doctrine.

After the supper, they went out to the mount of Olives. On the way, Jesus taught His disciples as is reported in 14:27-31. This is also found in John 18 but with much more detail.

Matthew 26:21-25; Mark 14:18-21; Luke 22:21-23 and John 13:21-35 all tell about Jesus saying that He would be betrayed.

Matthew 26:31; Mark 14:27; Luke 22:31-34 and John 16:32 present the prophecy by Jesus that all of the disciples would be offended by Him that night.

Matthew 26:31 and Mark 14:27 and John 16:32 Jesus prophesied His own crucifixion and that the disciples would scatter because of the crucifixion.

Matthew 26:33-35; Mark 14:29-31; Luke 22:31-34 and John 13:37-38 present the prophecy by Jesus that Peter would deny knowing Jesus.

The agony of Jesus in Gethsemane is reported in: Matthew 26:36-56; Mark 14:32-52; Luke 22:39-53 and John 18:1-13. In Mark 14:32-50; Mark tells us about the time in Gethsemane with some detail that are not found in other Gospels. Mark 14:51-52 is where we find that Mark was there, in person, but was not one of the major disciples.

The arrest of Jesus is reported in: Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:3-13.

Matthew 26:51-54; Mark 14:47; Luke 22:49-51 and John 18:10 all tell us about Peter cutting off the servant's ear during the arrest of Jesus. Those references also tell us about Jesus healing the man. Some of the details are only told in one of the Gospels. This event is also found in the Table of Miracles within the Gospels.

Jesus is taken before Caiaphas the high priest as reported in: Matthew 26:57; Mark 14:53; Luke 22:54 and John 18:24-28.

We read about the trial of Jesus by the Jewish high priests and the scribes and elders and of all of the council in: Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:5423:1 and John 18:12-28. Here we see them trying to get Jesus to make a statement which they can use to bring a false charge against Him. John 18:19 through John 18:23 has questioning which is only recorded in John. This questioning was done either was before or after the seeking of false witnesses recorded in Matthew 26:59-61 and in Mark 14:55-60.

Matthew 26:58; 69-75 and Mark 14:54; 66-72 and Luke 22:54-62 and John 18:15-18; John 25-27 all tell us about the stumbling of Peter. Each of the Gospels give us details about the stumbling of Peter which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter.

In Matthew 26:60-61 and Mark 14:57-59 we read about the false witnesses.

The religious rulers question Jesus and ask Him if He is the Christ in Matthew 26:63; Mark 14:61; Luke 22:67 and John 10:24.

Matthew 26:64 and Mark 14:62 and Luke 22:67-69 and John 14:3 present the prophecy by Jesus of His return to this Earth. There are several other prophecies in this chapter and they can be found in the Prophecies of the Significant Gospel Events Study.

The denial by Peter starts in 14:66 continues through the end of the chapter. Please also see: Matthew 26:58; Matthew 26:69-75; Luke 22:54-62; John 18:15-18 and John 18:25-27.

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In this chapter, we see the chapter starting out with what should have been a very pleasant holiday dinner and ending with Jesus betrayed, at various levels, by all of His people (the Jews). Judas and the religious leaders betrayed Him to death. The Jewish servants of the High priest beat Him. He was denied by Peter and abandoned by all of His other disciples, although John18 does tell us that the apostle John was in the background at the home of the High priest.

C14-S1: The setting of events in this chapter.
C14-S2: The delayed action by the Jewish religious leaders.
C14-S3: Meanwhile, the story continues with Jesus.
C14-S4: The reaction by observers.
C14-S5: Why some reacted that way.
C14-S6: The action by observers.
C14-S7: The response from Jesus.
C14-S8: The judgment from Jesus.
C14-S9: Jesus explains their error.
C14-S10: Why her action was right.
C14-S11: The blessing because of her action.
C14-S12: The reaction by Judas Iscariot.
C14-S13: The response from the chief priests.
C14-S14: The next action by Judas Iscariot.
C14-S15: Return to actions on the holy day to continue the story.
C14-S16: Jesus gives instructions by prophecy.
C14-S17: They are to ask about the upper room.
C14-S18: The preparations are already completed.
C14-S19: The disciples prepared the supper.
C14-S20: Jesus arrived with the twelve.
C14-S21: Jesus makes a stunning announcement.
C14-S22: The disciples reacted.
C14-S23: Each asked this question.
C14-S24: Jesus said how to identify the traitor.
C14-S25: The fulfillment of prophecy.
C14-S26: How bad the curse will be.
C14-S27: The bread of communion.
C14-S28: The drink of communion.
C14-S29: The spiritual meaning.
C14-S30: The fruit of the vine will be at the marriage supper of the Lamb.
C14-S31: The ceremony was ended with an hymn.
C14-S32: The scriptural basis of the disciples abandoning Jesus.
C14-S33: Plans to meet after the resurrection.
C14-S34: Peter bragging.
C14-S35: Jesus prophesied he failure.
C14-S36: Peter insisted on his loyalty.
C14-S37: The others did likewise.
C14-S38: Jesus took His disciples to pray before His agony started.
C14-S39: Jesus asks for special prayer.
C14-S40: Jesus prayed alone.
C14-S41: The private prayer of Jesus.
C14-S42: Jesus checks on His prayer partners.
C14-S43: The question with application to us all.
C14-S44: Jesus warns of the danger involved in sleep.
C14-S45: Jesus explains the motivations involved.
C14-S46: The second of three times that Jesus checks on His prayer partners.
C14-S47: The second time of sleeping.
C14-S48: The third time that Jesus checks on His prayer partners.
C14-S49: Deal with the change.
C14-S50: The arrival of Judas Iscariot.
C14-S51: How others are to help in the betrayal.
C14-S52: The act of betrayal.
C14-S53: What the others did.
C14-S54: Peter reacted violently.
C14-S55: Jesus calms things down.
C14-S56: Jesus explains their actions.
C14-S57: All of the disciples fled.
C14-S58: Mark's involvement.
C14-S59: Jesus was taken to the religious leaders.
C14-S60: The chief priests looked for an excuse to execute.
C14-S61: Peter followed to the house of the high priest.
C14-S62: The liars couldn't agree.
C14-S63: An example lie.
C14-S64: Even those liars couldn't agree.
C14-S65: The high priest tried to get Jesus to answer the lies.
C14-S66: He asked Jesus to explain the lies.
C14-S67: Jesus answered nothing.
C14-S68: The high priest asked Him the most important question.
C14-S69: Jesus answered.
C14-S70: The high priest claimed that they had their excuse.
C14-S71: The high priest declared truth to be blasphemy.
C14-S72: The rest agreed.
C14-S73: He was physically abused.
C14-S74: A maid identifies Peter.
C14-S75: Peter denied the first time.
C14-S76: The cock crew for the first time.
C14-S77: The maid identified him a second time.
C14-S78: Peter denied the second time.
C14-S79: Peter is identified the third time.
C14-S80: Peter denied the third time.
C14-S81: The prophesied sign comes.
C14-S82: Peter is convicted.
C14-S83: Peter reacted.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. A conspiracy against Christ.
3-9. Precious ointment is poured on his head by a woman.
10-11. Judas sells his Master for money.
12-21. Christ himself foretells how he shall be betrayed by one of his disciples;
22-25. after the passover prepared, and eaten, institutes his last supper;
26-42. declares aforehand the flight of all his disciples, and Peter's denial.
43-45. Judas betrays him with a kiss.
46-52. He is apprehended in the garden;
53-64. falsely accused and impiously condemned of the Jews' council;
65. shamefully abused by them;
66-72. and thrice denied of Peter.'.

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C14-S1 (Verse 1) The setting of events in this chapter.

Equivalent Section: The setting of this event is specified.

After two days was the feast of the passover,
and of unleavened bread:

Equivalent Section: The background conniving by the religious leaders is specified.

and the chief priests and the scribes sought how they might take him by craft,
and put him to death.

Our next sentence starts with the word But, which adds it to this sentence. Please consider the two together. Matthew 26:3-5; Mark 14:1-2; Luke 22:2 and John 11:47-53 tells us that chief priests and the scribes sought to take Jesus, but delayed their action until a more convent time. That time came when Judas Iscariot betrayed Jesus, as we are told in 14:10.

The prior chapter consisted entirely of prophecies by Jesus as He and His disciples left the temple after Jesus taught all day long. The chapter before that told us about various groups of the religious leaders interrupting the teaching of Jesus to challenge Him on various doctrines. They lost every battle that they started. Thus, our chapter is starting with their reaction to all of those lost battles. They were upset because their pride was hurt. Several places in the Bible we see Peter embarrassed considerably and his pride hurt, but his reaction was totally different. He was blessed by God for accepting the rebuke and correcting his doctrine. The religious leaders brought a curse upon themselves, and their followers, because they rejected the correction. They did the sin unto death that we are warned about in: Sin in 1John; Romans C2S4; 1Corinthians 8:11-LJC; Galatians C3-S26.

Our sentence has two Equivalent Sections with the Second Equivalent Section telling us what the chief priests and the scribes planned and how they planned to act. This type of attitude and action is almost always wrong with 2Corinthians 12:16 providing the exception.

Our First Equivalent Section tells us what this happened and the next sentence tells us what the date made them wait. Basically, they wanted less people around who would object to their deliberately doing wrong and obvious sin in the name of God, when their own personal pride was the true motivation.

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 John 2:13 about the word passover. The functional definition for this word is: 'A feast of the Jews, instituted to commemorate the providential escape of the Hebrews, in Egypt, when God smiting the first-born of the Egyptians, passed over the houses of the Israelites, which were marked with the blood of the paschal lamb'. Please also see the note for John 11:55 about the separation of three passovers within gospels.

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

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

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

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

Please see the note for 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.

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

Please see the note for 1Corinthians C3S21 about the word crafty. The functional definition for this word is: 'the wisdom of man / wisdom of this world'. Please also see the note for Galatians C5S20 about the word witchcraft.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'two. Mt 6:2; Lu 22:1-2; Joh 11:53-57; 13:1
the passover. Ex 12:6-20; Le 23:5-7; Nu 28:16-25; De 16:1-8
chief. Ps 2:1-5; Joh 11:47; Ac 4:25-28
by. Ps 52:3; 62:4,9; 64:2-6; Mt 26:4
General references. exp: Ex 34:18; Lu 22:1.'.

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C14-S2 (Verse 2) The delayed action by the Jewish religious leaders.

But they said,
Not on the feast day,
lest there be an uproar of the people.

14:1-2 tells us that chief priests and the scribes sought to take Jesus, but delayed their action until a more convent time. That time came when Judas Iscariot betrayed Jesus, as we are told in 14:10.

Our sentence starts with the word But, which means that it continues the subject of the prior sentence while going in a different direction. The prior sentence told us what the chief priests and the scribes sought to do and this sentence tells us why they delayed their action. The doctrine of this sentence was presented in the note for the prior sentence.

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'.

We find forms of the word uproar in: 1Kings 1:41; Matthew 26:5; Mark 14:2; Acts 17:5; Acts 19:40; Acts 20:1; Acts 21:31; Acts 21:38. Webster's 1828 defines this word as: 'Great tumult; violent disturbance and noise; bustle and clamor. The Jews who believed not - set all the city in an uproar. Act. 17. Horror thus prevail'd, and wild uproar'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Not. Pr 19:21; 21:30; La 3:27; Mt 26:5
lest. Mr 11:18,32; Lu 20:6; Joh 7:40; 12:19
General references. exp: Lu 22:1.'.

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C14-S3 (Verse 3) Meanwhile, the story continues with Jesus.

First Step: Where Jesus was.

And being in Bethany in the house of Simon the leper,
as he sat at meat,
there came a woman having an alabaster box of ointment of spikenard very precious;

Second Step: What was done.

and she brake the box,
and poured it on his head.

Matthew 26:6-16 and Mark 14:1-11 and John 12:1-11 tell us about the time that Jesus and His disciples at the house of Simon the leper. In addition, it would appear as if Luke 7:36-50 is the same incident, although some people claim that Luke's account is a different incident. While that claim can, technically, be argued to be true, it is a weak argument. People argue that it is a different incident because when the account appears in Luke's Gospel prevents it from being the same time as this incident which is just before the crucifixion. As has already been written more than once, the authors did not take time sequence as their main concern when writing their various Gospels. They were mainly concerned with presenting a certain view of Jesus and put incidents into their Gospel in the order which best presented the Gospel that they were writing. When cross-referencing the Gospel accounts, we need to look at the details presented within each account. In these accounts, we have the reported alabaster box of ointment / pound of ointment of spikenard, very costly / alabaster box of ointment of spikenard very precious / alabaster box of very precious ointment reported in each of the Gospel accounts, it is highly unlikely that such an incident happened more than once, especially with the associated value put on money by Jews and the reaction of others to this waste. I believe that they are all accounts of the same incident and will treat all accounts as one incident

As already mentioned, all of the Gospel accounts tell us the same basic message as we read in our current sentence which says: There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. The account goes on to say that many disciples were offended at the waste of the ointment, especially Judas Iscariot, who said Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein (John 12:5-6).

When Jesus corrected the disciples, Judas rejected the correction and the rest accepted it. Many people forget that Judas preached the gospel and did miracles just like the rest. The devil gets many preachers to become fools by convincing them that their position protects them from error and correction. The refusal to accept correction from the word of God is what led to the sin of Judas Iscariot. It is also what led to the religious leaders causing Jesus to be crucified and caused God cursing the nation and all who followed. It is also what led to the saved Jews, but wanted to keep their religious traditions, to have Paul arrested and beheaded with the result that God had the Temple torn down and the Jerusalem church destroyed.

Our current account tells us there were some that had indignation within themselves. Matthew's account says: But when his disciples saw it, they had indignation. John's account says: Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor?. However, Luke's account doesn't report the indignation over the waste but reports that Simon the leper, who was a Pharisee, spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. Thus, while all were offended, different Gospel writers report different people's reason for being offended. What Luke reports is different enough to be reported in a different place within his Gospel so that he can associate it with other incidents which have a similar nature.

Thus we see that the common Jew was offended over the waste of money but the Pharisee was offended over the violation of his religious beliefs. With this we need to keep in mind that different people have different values and motivations. In addition, all of the accounts tell us of Jesus correcting people but different accounts report different corrections directed at different people and each correction is directed at the motivation of the particular person being corrected. That is; God deals with each of us on a personal level and deals with our each personal need to be truly righteous.

The first two sentences of our chapter were matched with John 11:47-53. Starting in this sentence, we have a match with John 12:1-11. The section between those two references in the Gospel of John have Jesus, and His disciples going out into a desert city to avoid fights until it was the right time to proceed. The first two sentences of our chapter tell us that Jesus. showed up at a time that caused the religious leaders to delay their plans. While they delayed, one of their own, Simon the leper, hosted the supper of this account. It would appear as if he was hoping to catch Jesus in something that the religious leaders could use, especially since his actions were a deliberate cultural insult to Jesus.

In John 12:2 we read: There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him. In John 12:3 we read that Mary is named, but Matthew and Mark only call her a woman while Luke's Gospel skips the entire account. Obviously, everyone who was there knew her name since they knew Lazarus, who was an invited guest, and they knew Martha, who was the chef. However, because of Mary's poor social standing, as the town whore before her salvation, most of the people refused to acknowledge her enough to even call her by name. However, John's Gospel presents Jesus as the Son of God, and He knows all of the saved by name. Therefore, John's Gospel identifies her by name.

Our sentence starts with the word And, which adds it to the prior sentences. Most people who deal with this account ignore the And. In fact, I can't remember anyone who dealt with it. The prior sentences told us that the chief priests and the scribes sought how they might take him (Jesus) by craft. Simon the leper was a Pharisee, and, therefore, part of the group of religious people who sought how they might take him (Jesus) by craft. When we look at Luke's account, which concentrated on the motivation of Simon the leper and his treatment of Jesus, we see this attitude of the religious leaders played out. Jesus, obviously, understood what they were trying to do, yet He went anyway. When we compare the treatment of Jesus, during this incident and by different people, we see the difference in their personal spirituality.

Mary, who used to be the town whore and was still regarded as a sinner by the religious people, ignored there action of everyone else and concentrated on how she could serve Jesus, Whom she knew was 'God in human flesh and her personal Saviour'. Even though Jesus had told His disciples, many times, that He would be put to death, they refused to believe Him. They let their prior religious training keep them from accepting the truth. However, our various Gospel accounts tell us that Jesus said: She hath done what she could: she is come aforehand to anoint my body to the burying. (The exact wording is different between accounts but the message is the same in all accounts.) Thus, regardless of what her life was like before salvation, she matures spiritually more than any others, including the disciples who would become apostles. She accepted the word of God even when it went against prior religious training. As a result, she was blessed by God and our Gospel accounts report: Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. In addition, after the crucifixion her main concern was not for her own loss but for what people did with the body of Jesus. We also see that she received a personal visit from the resurrected Jesus and we don't read about anyone else receiving the same blessing. Thus, we see the rewards of letting the word of God correct our personal beliefs from religious training.

At the opposite end of the spectrum, we have Simon the leper, who was a Pharisee and represented all religious people who put their personal beliefs and religious training above the word of God. He completely misunderstood what was going on spiritually, and he looked down on Jesus for giving a true spiritual judgment but violating his wrong religious beliefs. As a result, like all of the religious leaders and like religious people throughout history, he brought condemnation upon himself, his family and all of his followers.

Then we have the reaction by the disciples. They represent saved people who are trying to serve God but are not, personally, fully spiritually mature. While they had accepted many spiritual lessons, and had even declared Jesus to be God's Christ in opposition to the religious leaders, they had drawn the line and refused to believe the many messages about the death of Jesus. They were like the many people who claim 'We're going to have to agree to disagree' instead of agreeing to research what the Bible really says and both parties agreeing to submit to Bible truth. As a result of their limited spiritual maturity, they looked at this incident from the physical perspective. They had indignation within themselves, and said, Why was this waste of the ointment made? As a result, after the resurrection, they followed Peter into rejecting their God-given ministry and returned to their worldly jobs. Instead of blessings, like Mary received, they were full of fear and received rebuke and correction. Thus we see that our rewards from God are proportional to our level of true Biblical faith and our level of willingness to let the word of God correct our personal beliefs, especially those that religion has taught us and that we have believed 'all of our life'.

Finally, we have the reaction by Judas Iscariot. He represents all who claim to be saved but then turn to the world and devils. Yes, he is more extreme than others, but he still shows us the results of such people. Luke 9:62 says: And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. I am not writing about losing true salvation, which is a doctrine of devils. Many people have a wrong definition of the phrase the kingdom of God (1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20; Doctrinal Study) and need to understand that true meaning before they can understand what Luke says. Again, Matthew 10:22 says : And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. This is another verse that people take out of context because it is applied only to Jews who are alive during the 'Great Tribulation'. The truth is that Judas Iscariot was never truly saved even though he preached the Gospel, cast our devils and truly did miraculous healing. His reaction reveals his true nature. It does not support the devil's doctrine of 'losing your salvation'.

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

Please see the note for 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is not talking about Simon Peter.

Please see the note for Mark 1:40 about the words leper / Leprosy. The functional definition for this word is: 'This was a physical disease which was considered to have spiritual significance. Leprosy was "the outward and visible sign of the innermost spiritual corruption; a meet emblem in its small beginnings, its gradual spread, its internal disfigurement, its dissolution little by little of the whole body, of that which corrupts, degrades, and defiles man's inner nature, and renders him unmeet to enter the presence of a pure and holy God'.

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

We find forms of the word alabaster in: Matthew 26:6-7; Mark 14:3-9; Luke 7:37-38. Easton's Bible Dictionary defines this word as: 'occurs only in the New Testament in connection with the box of "ointment of spikenard very precious," with the contents of which a woman anointed the head of Jesus as he sat at supper in the house of Simon the leper (Mt 26:7; Mr 14:3; Lu 7:37). These boxes were made from a stone found near Alabastron in Egypt, and from this circumstance the Greeks gave them the name of the city where they were made. The name was then given to the stone of which they were made; and finally to all perfume vessels, of whatever material they were formed. The woman "broke" the vessel; i.e., she broke off, as was usually done, the long and narrow neck so as to reach the contents. This stone resembles marble, but is softer in its texture, and hence very easily wrought into boxes. Mark says (Mr 14:5) that this box of ointment was worth more than 300 pence, i.e., denarii, each of the value of sevenpence halfpenny of our money, and therefore worth about 10 pounds. But if we take the denarius as the day's wage of a labourer (Mt 20:2), say two shillings of our money, then the whole would be worth about 30 pounds, so costly was Mary's offering'.

We find forms of the word box in: 2Kings 9:1; 2Kings 9:3; Isaiah 41:19; Isaiah 60:13; Matthew 26:6-7; Mark 14:3-9; Luke 7:37-38. The International Standard Bible Encyclopedia defines this word as: 'The passages in which this word occurs are 2Ki 9:1,3 (Hebrew pakh, "cruet," "flask," the Revised Version (British and American) vial) and the synoptic passages Mt 26:7 the King James Version; Mr 14:3 the King James Version; Lu 7:37 the King James Version (Greek alabastron). "Perfume-boxes" are mentioned in Isa 3:20; in the New Testament passages the Revised Version (British and American) renders "alabaster cruse." "Alabaster" was a white stone much used in ornamentation; and out of it small vessels we re made for holding precious ointment. "She brake the cruse" (Mr 14:3), i.e. the seal, not the vessel. In Isa 41:19 and Isa 60:13, "box" is found in connection with "tree," as "box-tree" (which see).'.

Please see the note for John 11:2 about the word ointment. The functional definition for this word is: 'An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. They were a much-coveted luxury, and often very expensive'.

Please see the note for 1Peter 1:7 about the word precious. The functional definition for this word is: 'Of great price; costly; as a precious stone. Of great value or worth; very valuable'. Please also see the note for 1Corinthians C3S13 about the phrase precious stones.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'being. Mt 26:6-7; Joh 11:2; 12:1-3
of ointment. Song 4:13-14; 5:5; Lu 7:37-38
spikenard. or, pure nard, or liquid nard. exp: Song 4:13.'.

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C14-S4 (Verse 4) The reaction by some of the observers.

And there were some that had indignation within themselves,
and said,
Why was this waste of the ointment made?

Matthew 26:6-16; Mark 14:3-11; Luke 7:36-50 and John 12:1-11 tell us about the time that Jesus and His disciples at the house of Simon the leper. The note for Mark 14:3 provides an overview of the doctrine involved in this incident as well as contextual considerations. Please see it in conjunction with this note.

Matthew's account uses the phrase his disciples for the message of this sentence. John's account concentrates on one of his disciples, Judas Iscariot. Luke's account concentrates on the Pharisee, who wasn't worried about the waste like everyone else was. Our sentence uses the word some. Thus, we see the differences in perspectives of the Gospel writers. Mark, who was a servant, includes the attitudes of the servants in his Gospel with the word some. Matthew, who was a government worker and concerned with legal matters, concentrated on the attitudes of the future church leaders. John, who presents Jesus as the Son of God, concentrates on the tool of Satan and those who oppose the Son of God. Luke, who was a professional, concentrates on the attitude of the professionals, as already mentioned.

As already mentioned, the culture of the Jews made them very aware of financial position in comparison to other Jews because the religious leaders taught that physical riches showed favor of God and physical poverty showed disfavor from God. As such, the relative financial position was regarded as a measure of God's favor and the position they could expect to receive in the kingdom of God. Thus even more than is generally seen today, those Jews with the least finances were most concerned with securing finances. As a result, this blatant waste of financial value was highly offensive to them. When warning of their reaction is for us to be aware of how our culture (the world) shapes our values and avoid letting worldly knowledge lead us into a wrong decision, attitude or action, especially when the circumstances are highly spiritual in nature.

We find forms of the word indignation occurring 41 times in the Bible and, in the New Testament, in: Matthew 20:24; Matthew 26:8; Mark 14:4; Luke 13:14; Acts 5:17; Romans 2:8; 2Corinthians 7:11; Hebrews 10:27; Revelation 14:10. Webster's 1828 defines this word as: '1. Anger or extreme anger, mingled with contempt, disgust or abhorrence. When Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai. Esth.5. 2. The anger of a superior; extreme anger; particularly, the wrath of God against sinful men for their ingratitude and rebellion. 2 Kings.3. 3. The effects of anger; the dreadful effects of God's wrath; terrible judgments. Is.26. 4. Holy displeasure at one's self for sin. 2 Cor. 7'.

Thompson Chain Topics provides links for the word indignation as: 'Man's Righteous: Ex 32:19; Le 10:16; Nu 16:15; Jg 14:19; 1Sa 11:6; Ne 5:6. Of God: Ps 69:24; 78:49; 102:10; Isa 10:5,25; 13:5; 26:20; 30:27; Jer 10:10; Na 1:6; Heb 10:27; Re 14:10'.

We find forms of the word waste occurring 82 times in 79 verses of the Bible and, in the New Testament, in: Matthew 26:8; Mark 14:4; Luke 15:13; Luke 16:1; Galatians 1:13. Webster's 1828 defines this word as: '1. To diminish by gradual dissipation or loss. Thus disease wastes the patient; sorrows waste the strength and spirits. 2. To cause to be lost; to destroy by scattering or by injury. Thus cattle waste their fodder when fed in the open field. 3. To expend without necessity or use; to destroy wantonly or luxuriously; to squander; to cause to be lost through wantonness or negligence. Careless people waste their fuel, their food or their property. Children waster their inheritance. And wasted his substance with riotous living. Luke 15. 4. To destroy in enmity; to desolate; as, to waste an enemys country. 5. To suffer to be lost unnecessarily; or to throw away; as, to waste the blood and treasure of a nation. 6. To destroy by violence. The Tyber insults our walls, and wastes our fruitful grounds. 7. To impair strength gradually. Now wasting years my former strength confounds. 8. To lose in idleness or misery; to wear out. Here condemnd to waste eternal days in woe and pain. 9. To spend; to consume. O were I able to waste it all myself, and leave you none. 10. In law, to damage, impair or injure, as an estate, voluntarily, or by suffering the buildings, fences, etc. To go to decay. See the Noun. 11. To exhaust; to be consumed by time or mortality. Till your carcasses be wasted in the wilderness. Numbers 14. 12. To scatter and lose for want of use or of occupiers. Full many a flowr is born to blush unseen, and waste its sweetness on the desert air.
WASTE, v.i. 1. To dwindle; to be diminished; to lose bulk or substance gradually; as, the body wastes in sickness. The barrel of meal shall not waste. 1 Kings 17. 2. To be diminished or lost by slow dissipation, consumption or evaporation; as, water wastes by evaporation; fuel wastes in combustion. 3. To be consumed by time or mortality. Gut man dieth, and wasteth away. Job 14.
WASTE, a. 1. Destroyed; ruined. The Sophi leaves all waste in his retreat. 2. Desolate; uncultivated; as a waste country; a waste howling wilderness. Deuteronomy 32. 3. Destitute; stripped; as lands laid waste. 4. Superfluous; lost for want of occupiers. --And strangled with her waste fertility. 5. Worthless; that which is rejected, or used only for mean purposes; as waste wood. 6. That of which no account is taken, or of which no value is found; as waste paper. 7. Uncultivated; untilled; unproductive. There is yet much waste land in England. Laid waste, desolated; ruined.
WASTE, n. 1. The act of squandering; the dissipation of property through wantonness, ambition, extravagance, luxury or negligence. For all this waste of wealth, and loss of blood. 2. Consumption; loss; useless expense; any loss or destruction which is neither necessary nor promotive of a good end; a loss for which there is no equivalent; as a waste of goods or money; a waste of time; a waste of labor; a waste of words. Little wastes in great establishments, constantly occurring, may defeat the energies of a mighty capital. 3. A desolate or uncultivated country. The plains of Arabia are mostly a wide waste. 4. Land untilled, though capable of tillage; as the wastes in England. 5. Ground, space or place unoccupied; as the etherial waste. In the dead waste and middle of the night. 6. Region ruined and deserted. All the leafy nation sinks at last, and Vulcan rides in triumph oer the waste. 7. Mischief; destruction. He will never, I think, in the way of waste, attempt us again. 8. In law, spoil, destruction or injury done to houses, woods, fences, lands, etc., by a tenant for life or for years, to the prejudice of the heir, or of him in reversion or remainder. Waste is voluntary, as by pulling down buildings; or permissive, as by suffering them to fall for want of necessary repairs. Whatever does a lasting damage to the freehold, is a waste'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'there. Ec 4:4; Mt 26:8-9; Joh 12:4-5
Why. Ec 5:4-8; Mal 1:12-13'.

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C14-S5 (Verse 5) Why some reacted that way.

For it might have been sold for more than three hundred pence,
and have been given to the poor.

Matthew 26:9 and John 12:4 give us similar messages to the message of this sentence.

The phrase three hundred pence reportedly represented more than a year's worth of normal earning for the average person. Regardless of what people claim, our Gospel accounts make it clear that it represented a lot of money.

Matthew's account, and our current sentence says that the reason which people gave for their indignation was that it might have been sold for much, and given to the poor. Here we see that people can justify their doing wrong by claiming that their motivation was actually different from what their true motivation was. John's account tell us that: Judas Iscariot, Simon's son said: Why was not this ointment sold for three hundred pence, and given to the poor? John continues his account with This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. Quite probably the others claimed his excuse to justify their own indignation which was, most probably, actually motivated by lust for the money represented by the very precious ointment.

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 Luke 10:35 about the word pence. Webster's 1828 defines this word as: 'The plural of penny, when used of a sum of money or value. When pieces of coin are mentioned, we use pennies.'. Please also 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 note for Mark 12:42 about the word poor. The functional definition for this word is: 'Those who have few worldly assets'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'pence. See Mt 18:28 (margin) Joh 6:7
have been given. Joh 12:5-6; 13:29; Eph 4:28
General references. exp: Mt 26:9.'.

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C14-S6 (Verse 5) The action by some of the observers.
And they murmured against her.

Of the three Gospels reporting the reaction of people other than the Pharisee, This account is the only one that reports the message of this sentence.

Our sentence starts with the word And, which adds it to the prior sentence. This sentence tells the vocal reaction to the attitude expressed in the prior sentence. In addition, as explained earlier, Mark's account tells about several people who were there and probable included servants. All of these people would be the they of our current sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
And they. Ex 16:7-8; De 1:27; Ps 106:25; Mt 20:11; Lu 15:2; Joh 6:43; 1Co 10:10; Php 2:14; Jude 1:16
General references. exp: Mt 26:9.'.

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C14-S7 (Verse 6) The response from Jesus.

First Step: What Jesus said.

And Jesus said,
Let her alone;

Second Step: The question from Jesus.

why trouble ye her?

Please also see the note for this sentence in the Lord Jesus Christ Study as it has a consideration not repeated here.

Matthew 26:10 and John 12:7 give us similar messages to the message of this sentence. In addition, the account from John, and the account from Matthew, tell us that Jesus said: Let her alone: against the day of my burying hath she kept this. For the poor always ye have with you; but me ye have not always. So, He answered the motivation of her critics and His commanded them all to Let her alone.

Here we see Jesus ask people to examine their own true motives for their personal attitudes and actions. As already mentioned, different people had different motivations and some, like Simon the leper had different actions. In addition, in the next sentence, Jesus gives everyone a reason to question their own attitudes and actions.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Let. Job 42:7-8; Isa 54:17; 2Co 10:18 exp: Joh 12:7.'.

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C14-S8 (Verse 6) The judgment from Jesus.
she hath wrought a good work on me.

Please look at the word definitions, below, and notice that Jesus said that her work was 'godly'.

Matthew 26:10 tells us the same message as this sentence using almost the exact same words.

With this sentence added to the prior sentence, we have an implied criticism of the motivation of others. In addition, our next sentence explains why her motivation was better than the motivations of her critics.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a good. Mt 26:10; Joh 10:32-33; Ac 9:36; 2Co 9:8; Eph 2:10; Col 1:10; 2Th 2:17; 1Ti 5:10; 6:18; 2Ti 2:21; 3:17; Tit 2:7,14; 3:8,14; Heb 10:24; 13:21; 1Pe 2:12'.

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C14-S9 (Verse 7) Jesus explains their error.

Equivalent Section: Why their judgment was wrong.

For ye have the poor with you always,
and whensoever ye will ye may do them good:

Equivalent Section: Why her action was right.

but me ye have not always.

Matthew 26:11 and John 12:8 deliver the same message as this sentence. Other than one phrase found here, but not in Matthew not John, the wording is almost identical.

The additional phrase, that is in our current sentence but not in Matthew not John, is: and whensoever ye will ye may do them good. However, reportedly, most people who criticize the lack of compassionate action by others actually do very little of themselves and almost never when it requires a true sacrifice from them. Our next sentence says She hath done what she could and most people who criticize the good work of another are people who have not done what (they) could.

Our sentence has two Equivalent Sections with the Second Equivalent Section starting with the word but. That means that the two Equivalent Section deliver messages which are polar opposites. This truth is clearly seen with the First Equivalent Section saying: the poor with you always and the Second Equivalent Section saying: me ye have not always. The basic applicable doctrine of our sentence is: 'Do what you can for Jesus, while you can, because the opportunity is limited'.

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

Please see the note for Philippians 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: 'ye have. De 15:11; Mt 25:35-45; 26:11; Joh 12:7-8; 2Co 9:13-14; Phm 1:7; Jas 2:14-16; 1Jo 3:16-19
but. Joh 13:33; 16:5,28; 17:11; Ac 3:21
General references. exp: Pr 3:9; Jas 2:15.'.

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C14-S10 (Verse 8) Why her action was right.

Equivalent Section: The judgment of her action.

She hath done what she could:

Equivalent Section: The purpose of her action.

she is come aforehand to anoint my body to the burying.

While the Treasury of Scripture Knowledge is usually reliable in the references provided, those links can lead to doctrinal error. in addition, the comments provided are often helpful but, like the comment below, can lead to doctrinal error. Any time someone starts challenging the accuracy of the Bible, such as the comment below seems to do, they are actually challenging God's ability to preserve His word (Deuteronomy 7:9; Psalms 12:7). Therefore, be careful to prayerfully verify any doctrine with God's Holy Spirit and God's word before accepting it. Also, remember that any doctrine which goes against the precepts of the Bible, such as a doctrine which indicates that there are errors in God's word, is wrong. Whether we can explain a passage in the Bible or not is dependent upon our own ability to understand. It is not dependent upon God's ability to preserve His word. Just look at where this Gospel reports various religious 'religious expert scholars' challenged Jesus on doctrine and lost every time because the truth was something which they failed to consider or because their doctrine was based upon an erroneous teaching from their traditions. Beware of pride which will make you feel that you are better than they were.

The author quoted in the Treasury of Scripture Knowledge is making a mistake that many critics of the KJV-1611 make.

Ok, Mark 14:6 says she brake the box, and poured it on his head. Matthew 26:6-7 says: There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head. Luke 7:37-38 says: she...brought an alabaster box of ointment, And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. John 12:1-11 says: Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus. So, Matthew and Mark report that she brake the box, and poured it on his head . Luke and John report that she anointed the feet of Jesus. We have already discussed, numerous times, that none of the Gospel writers report all of the details and that each writer chooses the details which fit the perspective that he is conveying.

We have also discussed, numerous times, that one thing happening in an account does not eliminate the possibility of another thing happening at the same event but at a different time. Since this ointment was very precious, it is totally unreasonable to assume that a little could not be gotten out through a small opening and that the box had to be broke in order to get any out. Therefore, it is quire reasonable to believe that she first got out a little and anointed the feet of Jesus. Then, after doing that, she brake the box, because the opening provided was too slow, and she poured it on his head.

There is NO conflict. What you see, as the difference between what I reported and what the Treasury of Scripture Knowledge reported, is the difference between someone who has faith in God's preserved word and someone who is convinced that his personal opinion is more reliable than God's word. You decide how you want God to judge you and, based upon that decision, choose which method of reasoning you will follow.

Returning to our sentence, we see two Equivalent Sections with the First Equivalent Section saying what she did and the Second Equivalent Section saying why she did it. The main reason that people would object to the First Equivalent Section is because their own conscience lets them know that they do not live up to her example and rather than improving their own life, they try to tear down her example.

The main reason that people would object to the Second Equivalent Section is because she was a woman and a former whore and she realized, and accepted, a truth that the male disciples rejected. This upsets the people who believe that higher positions in the truth automatically make someone more spiritual and automatically gives them better spiritual understanding.

Jesus had told His disciples, several times, that the religious leaders would kill Him. They refused to believe His message and ignored the evidence of the growing conflict between Jesus and the religious leaders. However, she not only listened and believed, she paid attention to what was happening around her. In addition, she meditated on what Jesus said and figured out what she could do to honor Him and His coming sacrifice. That is why Jesus said she is come aforehand to anoint my body to the burying. Unlike most people, she didn't look at the cost but looked at what she could do to honor her Lord Who has saved her.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'hath done. "It appears to me more probable," says Dr. Doddridge, "that Matthew and Mark should have introduced this story out of its place-that Lazarus, if he made this feast (which is not expressly said by John,) should have made use of Simon's house, as more convenient-and that Mary should have poured this ointment on Christ's head and body, as well as on his feet-than that, within the compass of four days, Christ should have been twice anointed with so costly a perfume; and that the same fault should be found with the action, and the same value set upon the ointment, and the same words used in defense of the woman, and all this in the presence of many of the same persons; all which improbable particulars must be admitted, if the stories be considered as different." The rebuke which Judas received from Christ at this unction determined him in his resolution to betray his Master; and therefore Christ's rebuke, and Judas's revenge, are united, as cause and effect, by Matthew and Mark. 1Ch 28:2-3; 29:1-17; 2Ch 31:20-21; 34:19-33; Ps 110:3; 2Co 8:1-3,12
she is. Mr 15:42-47; 16:1; Lu 23:53-56; 24:1-3; Joh 12:7; 19:32-42
General references. exp: Pr 3:9; Mt 26:12.'.

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C14-S11 (Verse 9) The blessing because of her action.

Verily I say unto you,
Wheresoever this gospel's shall be preached throughout the whole world,
this also that she hath done shall be spoken of for a memorial of her.

Matthew 26:13 says the same as this sentence with slightly different wording. Once more we see that God preserves every word but allows the men that He uses to write His Bible to express His message in their own words. Both Matthew and Mark tell us the truth using their own words and, once their words are written, God preserves them. In addition, there are several examples where people in the New Testament quoted verses from the Old Testament but used slightly different words. In some cases, it is a matter of the Old Testament being interpreted from Hebrew into English and the New Testament being translated from Hebrew into Greek and then into English. In some cases we have the person in the New Testament paraphrasing the Old Testament. However, in all cases the message is preserved through the interpretation and God preserves every word once the translation is complete. We also have a case of Paul referencing an epistle that he wrote but which God did not preserve. Therefore, it is God Who determines what has been preserved and we need to trust what God gave to us and not what some prideful preacher claims that his personal rewrite is more reliable than what God preserved.

Please use the link in the sentence outline, above, to reference the Word Study on Gospel. Please see the note for this sentence, the note for the type of Gospel this sentence fits, the general note, at the start of that Word Study, which explains the eleven (11) different types of Gospels found in the Bible and also access the Gospel Flowchart which pictorially shows the relationships between the various gospels in the Bible. (The other gospel is from ministers of devils. The remaining ten (10) are the same basic message with the emphasis placed on different parts of the basic true gospel).

Returning to the analysis of our sentence, we see it starting with the word Verily. This is Jesus giving us a very emphatic conclusion of what He has told the people who are there about what Mary did. Now think about this. How could Jesus very emphatically tell us wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her, if He did not know right then that we would have a written New Testament and what would be written in it?

The remainder of this sentence is clear with a surface reading of it. However, what is easily overlooked is the reward that she received and why she received it. The note for Mark 14:3 explained the different people who were there and their different reactions as reported by different gospel accounts. That note also explained the different results which people received from God as a result of their own reaction. Mary (this woman / the sister of Martha and Lazarus / he former town whore). had a conversion with her salvation which allowed her to accept the truth spoken by Jesus even when it went against all of the Jewish religious training. None of the others, including the disciples, were able to do the same. Therefore, they did not have the same spiritual maturity that Mary had. As a result, no one else received the promise that we see in this sentence. In addition, no one else received a personal visit from the resurrected Lord Jesus, according to what is reported in our Bible. Therefore, we conclude, as also concluded several other places, that our everlasting rewards from God are proportional to our level of spiritual maturity and our resulting level of sacrifice and service in the gospel and the kingdom of God.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The functional definition for this word is: 'This is often used in the N.T. for 'announcing, or making known,' without the idea of preaching in a formal way, as the word is now understood. When there was persecution in the church at Jerusalem, they were all scattered, except the apostles, and they went everywhere 'preaching the word.' Ac 8:1-4'. Please also see the note for Romans C10S17 about the word preacher.

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

We find forms of the word memorial occurring 38 times in 37 verses of the Bible and, in the New Testament, in: Matthew 26:13; Mark 14:9; Acts 10:4; 1Corinthians 15:2. Webster's 1828 defines this word as: 'a. L.memorialis. See Memory. 1. Preservative of memory. There high in air memorial of my name, Fix the smooth oar, and bid me live to fame. 2. Contained in memory; as memorial possession.
MEMO'RIAL, n. That which preserves the memory of something; any thing that serves to keep in memory. A monument is a memorial of a deceased person, or of an event. The Lord's supper is a memorial of the death and sufferings of Christ. Churches have names; some as memorials of peace, some of wisdom, some of the Trinity. 1. Any note or hint to assist the memory. Memorials written with king Edward's hand shall be the ground of this history. 2. A written representation of facts, made to a legislative or other body as the ground of a petition, or a representation of facts accompanied with a petition'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Wheresoever. Mr 16:15; Mt 26:12-13
a memorial. Nu 31:54; Ps 112:6-9; Zec 6:14 exp: Ex 39:7.'.

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C14-S12 (Verse 10) The reaction by Judas Iscariot.

And Judas Iscariot,
one of the twelve,
went unto the chief priests,
to betray him unto them.

Judas plots with the chief priests to betray Jesus as reported in Matthew 26:14-16, Mark 14:10-11 and Luke 22:3-6. The actual betrayal happened during the 'Last Supper' but the agreement happened before then.

Our sentence starts with the word And, which lets us know that it is added to the prior account. That is: the decision by Judas Iscariot to betray Jesus was a direct result of Mary anointing Jesus for His burial and the Jews regarding that spiritual act as a waste of money.

the actual accounts of this event in the various Gospels is the same but they contain different details due to the different perspectives of the writers. Therefore, the reader is advised to read all of them and compare the details to get a full picture of this event. For example, Luke tells us Then entered Satan into Judas surnamed Iscariot. Because of his attitude of refusing to let Jesus correct his personal beliefs which he received from his religious training (doctrine of devils) and his society (wisdom of this world), Judas opened himself up to possession by Satan. A devil can not poses us unless we do something to allow it. Unfortunately, most religious training (doctrine of devils) and teaching from our society (wisdom of this world), opens people up to possession by devils. One simple example of that is the casual, and approved, use of alcohol and drugs.

All three Gospel accounts tell us that the agreement was based upon an exchange of money. Much religious training (doctrine of devils), and teaching from our society (wisdom of this world), puts an emphasis on valuing money and putting our trust into money instead of having faith in God. In fact, the desire for money is one of the main hindrances to people receiving true faith in God. Remember that James 2:5 says: Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? Therefore, we conclude that much religious training (doctrine of devils), and teaching from our society (wisdom of this world), specially that which puts an emphasis on valuing money, probably will hinder our spiritual growth and can open us up to being possessed by devils.

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

Please see the note for John 6:67 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 2Corinthians 11:5 about the word chief. The functional definition for this word is: 'Highest in office or rank; principal; as a chief priest; the chief butler. Gen 40:9'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Judas. Mt 26:14-16; Lu 22:3-6; Joh 13:2,30 exp: Mt 27:3; Lu 22:47.
one. Ps 41:9; 55:12-14; Mt 10:4; Joh 6:70 exp: Mt 26:14.
to betray. Joh 13:2
General references. exp: Pr 17:23.'.

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C14-S13 (Verse 11) The response from the chief priests.

And when they heard it,
they were glad,
and promised to give him money.

Our sentence says that they were glad because every time they tried to get an excuse to arrest Jesus He was surrounded by other Jews and He proved that they were wrong in what they trying to do. If they acted wrongly in public, then they would destroy their own authority with the people. However, Judas Iscariot gave them a way to do it privately and they convinced the people of a lie. They claimed that He blasphemed when He didn't but all of the witnesses belonged to the religious leaders and supported the lie. This is ne of the ways that people in power get others to support their wrong doing.

In addition, our sentence tells us that they promised to give him money. When people promised to give (you) money for something that you know is shady, or that your conscience bothers you about, expect a judgment from God if you follow through with the agreement.

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

Please see the notes for Romans C4S15; Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about the word promise. The functional definition for this word is: 'a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they were. Ho 7:3; Lu 22:5
and promised. 1Ki 21:20; 2Ki 5:26; Pr 1:10-16; 28:21-22; Mt 26:15; 1Ti 6:10; 2Pe 2:14-15; Jude 1:11
General references. exp: Pr 17:23.'.

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C14-S14 (Verse 11) The next action by Judas Iscariot.
And he sought how he might conveniently betray him.

Our sentence starts with the word And, which adds it to the prior sentence. He we see that Judas Iscariot acted upon his agreement.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: '
he sought. Lu 22:5-6
General references. exp: Pr 17:23.'.

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C14-S15 (Verse 12) Return to actions on the holy day to continue the story.

And the first day of unleavened bread,
when they killed the passover,
his disciples said unto him,
Where wilt thou that we go and prepare that thou mayest eat the passover?

Preparation for the passover / 'Last Supper' of Jesus is reported in Matthew 26:17-19, Mark 14:12-16 and Luke 22:7-13. John does not report the preparation but has far more about the actual 'Last Supper' than any other gospel writer.

It is interesting that they asked Where wilt thou that we go and prepare that thou mayest eat the passover? It seems that, over time and as usually happens, the emphasis moved from the spiritual meaning to the physical activity. That is, even though people probably thought a little on the spiritual meaning of passover, there was more emphasis on the ceremonial killing and eating.

Luke tells us And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare? Matthew tells us the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? Our current sentence says almost the something as Matthew reports. Therefore, it appears as if the disciples came to Jesus and asked Him this question and He then sent Peter and John, saying, Go and prepare us the passover, that we may eat. After His command, they asked Him the question again by saying Where wilt thou that we prepare?

Apparently all of the preparation was done on the first day of unleavened bread. They, apparently, did not spend days before hand preparing like we do for some holidays.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the first. Ex 12:6,8,18; 13:3; Le 23:5-6; Nu 28:16-18; De 16:1-4; Mt 26:17; Lu 22:7
killed. or, sacrificed. 1Co 5:7-8
Where. Mt 3:15; Lu 22:8-9; Ga 4:4
General references. exp: Le 23:5; Lu 22:1,7.'.

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C14-S16 (Verse 13) Jesus gives instructions by prophecy.

Equivalent Section: Jesus says the conditions they will find.

And he sendeth forth two of his disciples,
and saith unto them,
Go ye into the city,
and there shall meet you a man bearing a pitcher of water:

Equivalent Section: Jesus commands their action.

follow him.

Preparation for the passover / 'Last Supper' of Jesus as reported in Matthew 26:17-19, Mark 14:12-16 and Luke 22:7-13. As noted in the note for the prior sentence, Jesus gave the command to Peter and John. 14:16 says his disciples went forth...and they made ready the passover. 14:17 says And in the evening he cometh with the twelve. So, either Peter and John. passed the commandment to another two disciples or they made ready the passover and then returned to Jesus and the others before in the evening he cometh with the twelve. Either way, there is not a conflict.

In this sentence we see a prophecy. (Please see the Section on Prophecies in the Doctrinal Study called Significant Gospel Events for links to other prophecies by Jesus.) As explained in the notes for the Gospel of John, The circumstances reported in various Gospel make it clear that Jesus could not know the conditions which these disciples would meet except by the power of prophecy.

Luke 22:10 says: Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. This is the same as our current sentence says with slightly different wording. Matthew's account skips the information in this sentence and continues with the information in our next sentence.

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

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

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

We find forms of the word pitcher in: Genesis 24:14; Genesis 24:15; Genesis 24:16; Genesis 24:17; Genesis 24:18; Genesis 24:20; Genesis 24:43; Genesis 24:45; Genesis 24:46; Judges 7:16; Judges 7:19; Judges 7:20; Ecclesiastes 12:6; Lamentations 4:2; Mark 14:13; Luke 22:10. Easton's Bible Dictionary defines this word as: 'a vessel for containing liquids. In the East pitchers were usually carried on the head or shoulders (Ge 24:15-20; Jg 7:16,19; Mr 14:13)'.

Please see the note for Luke 3:16 about the word water. The functional definition is: 'The basic liquid of life. It is used symbolically for more than one meaning. Consideration of the context is required in order to determine the usage in any Bible reference'. Please also see the note for John 4:10 about the phrase waters: living. Please also see the note for John 7:38 about the phrase rivers of living water.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Go. Mr 11:2-3; Mt 8:9; 26:18-19; Lu 19:30-33; 22:10-13; Joh 2:5; 15:14; Heb 4:13; 5:9
General references. exp: Mt 21:2.'.

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C14-S17 (Verse 14) They are to ask about the upper room.

And wheresoever he shall go in,
say ye to the goodman of the house,
The Master saith,
Where is the guestchamber,
where I shall eat the passover with my disciples?

Preparation for the passover / 'Last Supper' of Jesus as reported in Matthew 26:17-19, Mark 14:12-16 and Luke 22:7-13. This sentence is also part of the prophecy mentioned in the note for the prior sentence. Other than the first phrase of our sentence, Luke 22:11 says the exact same thing.

As said in the word definitions, below, for the word guestchamber, people, at that time and in that culture, had a large room in their house set aside for visitors from a different place. We saw a similar thing when Joseph and Mary went to Bethlehem before Jesus was born but there was no place available.

While some people kept a room available, and there probably were not inns such as we try to find today, they still would try to be sure about who they let use their guestchamber. However, since Jesus knew how long the disciples would be there, we can expect that He choose a believer to host His 'Last Supper' and the many days that the disciples would be staying there.

We find forms of the word goodman in: Proverbs 7:19; Matthew 20:11; Matthew 24:43; Mark 14:14; Luke 12:39; Luke 22:11. The Morrish Bible Dictionary defines this word as: 'Master of the house. Pr 7:19; Mt 20:11; 24:43; Mr 14:14; Lu 12:39; 22:11'.

We find forms of the word guestchamber in: Mark 14:14 and Luke 22:11. The Morrish Bible Dictionary defines this word as: 'It is recorded that in Jerusalem at the time of the feasts, when so many persons came from distant places, those living in the city who were able, gave up a room for the use of any that came to worship, hence the term 'guest-chamber.' The disciples found such a room ready, furnished and prepared, where the Lord kept the last Passover with His disciples. Mr 14:14; Lu 22:11'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The Master. Mr 10:17; 11:3; Joh 11:28; 13:13
where I. Re 3:20
General references. exp: Mt 21:2.'.

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C14-S18 (Verse 15) The preparations are already completed.

Equivalent Section: What they would find.

And he will shew you a large upper room furnished and prepared:

Equivalent Section: What they were to do.

there make ready for us.

Preparation for the passover / 'Last Supper' of Jesus as reported in Matthew 26:17-19, Mark 14:12-16 and Luke 22:7-13. This sentence continues the prophecy found in the prior two sentences. Luke 22:12 says the same thing as this sentence.

This is the last sentence of this prophecy and command. It is clear in the surface. Our next sentence tells us that they obeyed, so there is nothing special that needs to be explained.

Please see the note for Mark 12:38-40 about the word room. 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'.

We find forms of the word furnish in: Deuteronomy 15:14; 1Kings 9:11; Psalms 78:19; Proverbs 9:2; Isaiah 65:11; Jeremiah 46:19; Matthew 22:10; Mark 14:15; Luke 22:12; 2Timothy 3:17. Webster's 1828 defines this word as: 'Supplied; garnished; fitted with necessaries'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he will. 2Ch 6:30; Ps 110:3; Pr 16:1; 21:1-2; Joh 2:24-25; 21:17; 2Ti 2:19; Heb 4:13
upper. Ac 1:13; 20:8
General references. exp: Mt 21:2.'.

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C14-S19 (Verse 16) The disciples prepared the supper.

Equivalent Section: They obeyed Jesus.

And his disciples went forth,
and came into the city,
and found as he had said unto them:

Equivalent Section: They prepared.

and they made ready the passover.

Preparation for the passover / 'Last Supper' of Jesus as reported in Matthew 26:17-19, Mark 14:12-16 and Luke 22:7-13. Matthew 26:19 and Luke 22:13 says the same thing as this sentence.

This sentence is one that is very easy to read over and not think about what is said. In the prior sentences, Jesus prophesied, in detail, exactly what they would find and they found exactly what He prophesied. Our Second Equivalent Section seems to indicate that this happened so often that they lost the wonder of seeing prophecy fulfilled.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and found. Lu 22:13,35; Joh 16:4
General references. exp: Mt 21:2.'.

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C14-S20 (Verse 17) Jesus arrived with the twelve.
And in the evening he cometh with the twelve.

The 'Last Supper' of Jesus as reported in Matthew 26:20-29, Mark 14:18-26 and Luke 22:14-38. Matthew 26:20 and Luke 22:14 says the same thing as this sentence.

Here we see that Jesus spent the day ministering when He knew what the evening and the next day would bring. Here we see that Jesus lived what He preached in Matthew 6:34 (Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.).

Please see the note for John 20:19 about the word evening. Please also see Mark 4:35 about the phrase the even. Please also see Mark 11:11 about the word eventide.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:20; Lu 22:14'.

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C14-S21 (Verse 18) Jesus makes a stunning announcement.

And as they sat and did eat,
Jesus said,
Verily I say unto you,
One of you which eateth with me shall betray me.

The 'Last Supper' of Jesus is reported in Matthew 26:20-29; Mark 14:18-26; Luke 22:14-38 and John 13:1-14:31.

Jesus reveals Judas as his betrayer in this sentence and as reported in several other Bible references which are reported in the Section called Prophecies, within the Significant Gospel Events Study. Please be sure to see each of the references provided, and their related notes, for more details. In addition, the word definitions, below, provide a link to where every reference to this betrayal can be found in the Gospels.

John's gospel does not tell us about Jesus creating the ceremony that is the basis for the Lord's supper. The other three Gospels do tell us about it. In all three of those Gospels, Jesus says that He will be betrayed before the Lord's supper and Judas did not leave until after it. That means that he participated in the Lord's supper while knowing that he would betray the Lord. People should remember his condemnation when they participate in the Lord's supper and are warned: But let a man examine himself, and so let him eat of that bread, and drink of that cup. (1Corinthians 11:28).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Mt 26:21
Verily. Mr 14:9,25; 3:28; 6:11; 8:12; 9:1,41; 10:15,29; Mt 5:18; 6:2,5,16; Lu 4:24; 11:51; Joh 1:51; 3:3,5,11; 5:19,24-25; 6:26,32,47; 13:38; 21:18
One. Ps 41:9; 55:13-14; Joh 6:70; 13:21
General references. exp: Lu 22:21.'.

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C14-S22 (Verse 19) The disciples reacted.

And they began to be sorrowful,
and to say unto him one by one,
Is it I?

Matthew 26:22; Luke 22:23 and John 13:25 give the same message as this sentence.

While this was a true reaction by the eleven, Judas Iscariot was faking (lying) because he had already accepted money to betray Jesus.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and to. Mt 26:22; Lu 22:21-23; Joh 13:22
General references. exp: Mt 26:22; Lu 22:23.'.

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C14-S23 (Verse 19) Each asked this question.

and another said,
Is it I?

Matthew 26:22; Luke 22:23 and John 13:25 give the same message as this sentence.

As noted for the prior sentence, Judas Iscariot was faking (lying) since he had already done so.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 26:22; Lu 22:23.'.

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C14-S24 (Verse 20) Jesus said how to identify the traitor.

And he answered and said unto them,
It is one of the twelve,
that dippeth with me in the dish.

Matthew 26:23; Luke 16:21 and John 13:26 give the same message as this sentence.

John tells us this in a slightly different way. He says: Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. Why this did not make it obvious to the rest that Judas Iscariot was the traitor, I am not sure. Part of that answer has to do with the cultural way of eating at that time. I will leave the reader to speculate why the rest didn't realize the answer. But, I will write that the wording in the various Gospels makes it clear that Judas understood that Jesus knew of his betrayal before he actually did the deed. He may have been in denial and refused to believe, but he knew the truth before he went ahead and betrayed Jesus.

Related to this sentence is John 6:70; which says: For Jesus knew from the beginning who they were that believed not, and who should betray him. Related to that sentence we also see that Jesus said: there are some of you that believe not. Our refusal to believe God's word can lead us to do something like this betrayal by Judas Iscariot. So, while we tend to judge Judas, we need to be careful about our own refusal to believe what God's word truly says.

We find forms of the word dip occurring 22 times in 21 verses of the Bible and, in New Testament, in: Matthew 26:23; Mark 14:20; Luke 16:24; John 13:26; Revelation 19:13. Webster's 1828 defines this word as: 'v.t. pret. and pp. dipped or dipt. G. 1. To plunge or immerse, for a moment or short time, in water or other liquid substance; to put into a fluid and withdraw. The priest shall dip his finger int he blood. Leviticus 4. Let him dip his foot in oil. Deuteronomy 33. One dip the pencil, and one string the lyre. 2. To take with a ladle or other vessel by immersing it in a fluid, as to dip water from a boiler; often with out, as to dip out water. 3. To engage; to take concern; used intransitively, but the passive participle is used. He was a little dipt in the rebellion of the commons. 4. To engage as a pledge; to mortgage. Little used. 5. To moisten; to wet. Unusual. 6. To baptize by immersion.
DIP, v.i. 1. To sink; to emerge in a liquid. 2. To enter; to pierce. 3. To engage; to take a concern; as, to dip into the funds. 4. To enter slightly; to look cursorily, or here and there; as, to dip into a volume of history. 5. To choose by chance; to thrust and take. 6. To incline downward; as, the magnetic needle dips. See Dipping.
DIP, n. Inclination downward; a sloping; a direction below a horizontal line; depression; as the dip of the needle. The dip of a stratum, in geology, is its greatest inclination to the horizon, or that on a line perpendicular to its direction or course; called also the pitch'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is. Mr 14:43; Mt 26:47; Lu 22:47; Joh 6:71
dippeth. Mt 26:23; Joh 13:26
General references. exp: Mt 26:22.'.

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C14-S25 (Verse 21) The fulfillment of prophecy.

Equivalent Section: Jesus will fulfil prophecy.

The Son of man indeed goeth,
as it is written of him:

Equivalent Section: Greatly cursed is the traitor.

but woe to that man by whom the Son of man is betrayed!

Matthew 26:24 and Luke 16:22 give the same message as this sentence. Please also use the link in the sentence outline, above, the access the note for this sentence in the lord Jesus Christ Study.

Here we see that Jesus knew of His betrayal and warned Judas of the consequence of his betrayal, but he refused to believe the warning. After the warning and Judas deciding to betray Jesus, we are told that Satan entered Judas. Yes he was possessed, but Judas first made the decision that allowed this to happen and made the decision by his own free will.

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?'.

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

Please see the note for Mark 13:17 about the word woe. The Morrish Bible Dictionary defines this word as: 'A declaration of 'woe' on man is frequently found in scripture. It is especially pronounced on those who have had privileges and have not answered to them. In the Prophets there are many woes against Israel and Judah, and also against the nations which had to do with Israel. The Lord when on earth pronounced woes upon those who should have been the leaders of His people. The Revelation shows that God's 'woes' will fall with mighty power on those denounced. Re 18:13; etc'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'goeth. Mr 14:49; Ge 3:15; Ps 22; 69; Isa 52:14; 53; Da 9:24,26; Zec 13:7; Mt 26:24,54,56; Lu 22:22; 24:26-27,44; Joh 19:28,36-37; Ac 2:23; 4:27; 13:27-29
but. Ps 55:15; 109:6-20; Mt 18:7; 27:3-5; Ac 1:16-20,25 exp: Mt 26:24.'.

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C14-S26 (Verse 21) How bad the curse will be.
good were it for that man if he had never been born.

Matthew 26:24 gives the same message as this sentence.

Here is the final evaluation of the cost that comes from this betrayal.

Please see the note for Galatians C4-S17 about the words birth / birthright / birthday. The functional definition for this word is: 'The act of coming into life, or of being born'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'good. Mt 18:6-7; 26:24-25'.

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C14-S27 (Verse 22) The bread of communion.

Equivalent Section: The physical symbol.

And as they did eat,
Jesus took bread,
and blessed,
and brake it,
and gave to them,
and said,
Take,
eat:

Equivalent Section: The spiritual meaning.

this is my body.

Our body is composed of the things which we eat. When we eat, our body breaks down the food and uses what it takes from our food to build the cells of our body. That is why things like type II diabetes are due, at least partially, to what is eaten. In addition, we use our body to do actions in this world. Therefore, the symbolic meaning of the bread in the Lord's supper is to make Jesus Christ part of our body and, thereby, allow Him to control the things which we do in our body.

Matthew 26:26-30; Mark 14:22-46; Luke 22:17-20 and 1Corinthians 11:23-34 all tell the about the Lord's supper. There is a lot of conflicting doctrine about this event, so I will only point out the most obvious.

In all three accounts we are told that Jesus took bread and said Take, eat: this is my body. With Jesus standing there and holding bread that He had eaten off of during dinner, He could not possibly have turned the bread into His literal body. Likewise, He could not have turned the contents of the cup into His literal blood. This ceremony is obviously symbolical of a spiritual event. Please see the notes for 1Corinthians 11:23-34 about the symbolic interpretation. All of 1Corinthians 11 is teaching us how to understand spiritual symbols within the Bible. That chapter uses two different sets of symbols (hair and Lord's supper) to teach us these things so we can know what applies to all spiritual symbols within the Bible.

Peter, who was there, gives us a further explanation in 1Peter 2:21-25. Peter starts 1Peter 2 by telling us to lay aside several sinful attitudes. He goes on to tell us the right spiritual attitude that we are to have while dealing with sinners that have authority over us. Peter then comes to his summary (2:21-25) and says Because Christ also suffered for us. Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. As we see that Peter says, Jesus Christ physically dies so that we would live unto righteousness. The only way that we can live unto righteousness is with a spiritual conversion. Therefore, if the original death was to provide a spiritual conversion then the memorial is to remind us of that same spiritual conversion. However, the people who insist that the Lord's supper is anything more than a ceremonial reminder, also reject the spiritual conversion that the original death was to provide. Read and understand Peter and you will see that the death and the Lord's supper are about the spiritual and not the physical. The Lord's supper is not about a physical conversion of bread into the body of Jesus Christ. It is about reminding us of the price paid for our spiritual conversion and spiritual healing.

Hebrews 9 tells us about the New Covenant, the New Testament and how Christ is the mediator of them. It also explains how the Old Testament, and the New Testament required the shedding of blood in order to be enacted. and, Hebrews 9:22 says: And almost all things are by the law purged with blood; and without shedding of blood is no remission. It continues with this explanation and Hebrews 9:25-26 says: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. Without going into all of the details in this note, what is taught with the doctrine of 'transsubstantion' (turning bread and wine into the actual body and blood of Jesus) is that every time it is done, Christ is sacrificed anew. This doctrine directly opposes all that is taught in Hebrews 9; it rejects the New Covenant and the New Testament. It is a lie when such religious call themselves 'Christian' because they are rejecting the very basis of what makes anyone a true Biblical Christian.

No where in these accounts are we told that Jesus used alcoholic wine.

We also are not told that he used grape juice. The most that we are told is that I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

This is fruit of the vine. We are not told what fruit it is. However, Jesus Himself linked it to what He will drink in my Father's kingdom. This is symbolic of what will be drunk in heaven (see notes for John 2:1-11). I do not believe that what is drunk in heaven is on this Earth. However, I also do not accept that corrupted alcoholic wine represents the purity of everything in heaven.
We are told this is my blood of the new testament. We are also told in many places that the blood is what cleanses us from our sin and the results of our sin. I also do not accept that corrupted alcoholic wine represents what removes corruption.
I could go on with all of the symbolism, but that is beyond this study. I will simply point out that in the beginning of Isaiah 28; God destroys the drunken priests and removes them in judgment before He starts to teach doctrine to His people. God Himself links alcoholic beverages in religious events to corrupted doctrine. If you want to follow corrupted doctrine, go ahead. But don't complain when you reap the results that God promises come from it.

In 1Corinthians 11:19-22; Paul states that there are heresies in the church and links those heresies to drunkenness and the Lord's supper. He goes on in 1Corinthians 11:23-34 and states that the results is sickness and death (1Corinthians 11:30).
In 1Corinthians 11:26 we are told ye do shew the Lord's death till he come. When he comes, each living saved person will go directly to an event that Paul links to the terror of the Lord (2Corinthians 5:9-12). Do whatever you want, you've been warned what the Bible says.
In all accounts, we are told that the bread represents the body of Jesus Christ.

In John 6 Jesus teaches us about the symbolism spiritual meaning of the bread of the Lord's supper.

In John 6:26-27 we read Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. This meat which endureth unto everlasting life is symbolically represented by the bread of the Lord's supper and provides us strength to do spiritual work just like physical food gives us strength to do physical work.
In John 6:31-33 we read about the bread from heaven that the Jews had in the wilderness with Moses. When the people said Then said they unto him, Lord, evermore give us this bread. (John 6:34). Jesus replied with And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. He went on to explain that some people would receive His message and that many would reject it. His message was that he that cometh to me shall never hunger. That is, if we dedicate our life to the service of the Lord, He will provide our basic needs. The Lord's supper symbolically shows that we are accepting our Lord's provision and are agreeing to do His work.
After this we read that the people murmured about His message because they did not understand the spiritual symbolism. Therefore, starting in John 6:43 Jesus answered them. As part of that answer we read I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. (John 6:48-51). Thus, we see the direct connection between this chapter, the manna in the wilderness and the bread of the Lord's supper.
In John 6:53 we read Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. He then goes on to teach more about how our participating in the Lord's supper symbolically represents our agreement that we will dwelleth in me, and I in him...live by me. (The word by says 'how we get to our eternal life which sustains us').
Finally, in John 6:63 we read the key to understanding all of John 6. That verse says It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. please notice that Jesus literally said the words that I speak unto you, they are spirit. This entire chapter must be understood spiritually or we will misunderstand just like the Jews misunderstood. Thus, our chapter where Jesus literally taught the details about the bread tells us that it must be understood spiritually and symbolically.

In Hebrews (especially Hebrews 10:10) we are told that we are sanctified through the offering of the body of Jesus Christ once for all.
In 1Peter 2:9 we are told But ye are a chosen generation, a royal priesthood
The priests ate of the sacrifices in the Old Testament. This symbolic eating of the body of Jesus Christ is a recognition of our role as priests to represent the lost world around us.
The Old Testament sacrifices and priesthood need to be studied for a complete understanding of the symbolism used here. However, a study of Hebrews gives the most relevant facts.

This sentence, and the related sentences which were already identified, tell us about Jesus creating this symbolic ceremony. The phrase this is my body an only be taken symbolically within the context of where it is said. What we see in the Bible is that God brings severe judgment upon people who pervert His symbols. We need to avoid doing so.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Mt 26:26-29; Lu 22:19-20; 1Co 10:16-17; 11:23-29
and blessed. Mr 6:41; Lu 24:30; Joh 6:23
take. Joh 6:48-58
this. That is, this represents my body; the substantive verb, whether expressed or understood, being often equivalent to signifies or represents. See (Ex 12:11; Da 7:24; Mt 13:38-39; Lu 8:9; 15:26; 18:36; Joh 7:36; 10:6; Ac 10:17; Re 1:20; 5:6,8; 11:4; 17:12,18; 19:8.) Mr 14:24; Ge 41:26; Zec 5:7; Lu 22:20; 1Co 10:4; Ga 4:25'.

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C14-S28 (Verse 23) The drink of communion.

Equivalent Section: The physical symbol.

And he took the cup,
and when he had given thanks,
he gave it to them:

Equivalent Section: The participation.

and they all drank of it.

Matthew 26:27-28 and Luke 16:20 give the same message as this sentence. In addition, 1Corinthians 11:23-34 is based upon these accounts and give us the symbolic meaning of the Lord's supper.

The prior note covered the use of alcoholic wine for this symbolic ceremony and explained why it is not appropriate. The things that we drink quickly spread through the body. The world recognizes that things drunk affect our attitude quickly. That's why the world calls alcoholic drinks 'spirits'. It is also why some religions condemn things like coffee.

With these readily understood things, it should be easy to understand that the drink of the Lord's supper is symbolically representing the influence of Jesus Christ on our soul and spirit. (The world confuses the difference between our soul and spirit.) As should also be readily understood, this effect is seen in our attitudes and the way that we perceive the circumstances of life. Therefore, our participation is a symbolic agreement to let Jesus Christ affect (control) our attitudes and the way that we perceive the circumstances of life. As such, we should be ever increasing our awareness of the spiritual perspective and reducing the effect of the physical perspective on the decisions and attitudes which we have.

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

Please see the notes for 1Corinthians C14S19 and; Ephesians C5S2 about the phrase giving of thanks. Please also see the notes for 1Corinthians C14S19; Ephesians C5S2 about the word thank. The functional definition for this word is: 'To express gratitude for a favor; to make acknowledgments to one for kindness bestowed. We are bound to thank God always for you'.

We find forms of the words drink / drank occurring 427 times in 379 verses of the Bible, 89 times in 79 verses of the New Testament and, in the Gospel of Mark, in: Mark 2:16; Mark 9:41; Mark 10:38; Mark 10:39; Mark 14:23; Mark 14:25; Mark 15:23; Mark 15:36; Mark 16:18. Easton's Bible Dictionary defines this word as: 'The drinks of the Hebrews were water, wine, "strong drink," and vinegar. Their drinking vessels were the cup, goblet or "basin," the "cruse" or pitcher, and the saucer. To drink water by measure (Eze 4:11), and to buy water to drink (La 5:4), denote great scarcity. To drink blood means to be satiated with slaughter. The Jews carefully strained their drinks through a sieve, through fear of violating the law of Le 11:20,23,41-42. (See Mt 23:24. "Strain at" should be "strain out.")'. The symbolic meaning was well understood in the ancient cultures and is still considered significant by many religions of today.

Torrey's Topical Textbook provides links for Drink Offering as: 'Antiquity of: Ge 35:14. Sacrifices accompanied by: Ex 29:40; Le 23:13. Quantity appointed to be used for each kind of sacrifice: Nu 15:3-10. For public sacrifices provided by the state: Ezr 7:17; Eze 45:17. Not poured on the altar of incense: Ex 30:9. Omission of, caused by bad vintage: Joe 1:9,13. IDOLATROUS JEWS: Offered to the queen of heaven: Jer 7:18; 44:17-19. Reproved for offering, to idols: Isa 57:5; 65:11; Jer 19:13; Eze 20:28. Idolaters often used blood for: Ps 16:4. Vanity of offering, to idols: De 32:37-38. ILLUSTRATIVE OF THE: Offering of Christ: Isa 53:12. Pouring out of the Spirit: Joe 2:28. Devotedness of ministers: Php 2:17 (Greek.)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mr 14:22; Lu 22:17; Ro 14:6; 1Co 10:16
and they. Mt 26:27'.

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C14-S29 (Verse 24) The spiritual meaning.

And he said unto them,
This is my blood of the new testament,
which is shed for many.

Matthew 26:27-28 and Luke 22:20 give the same message as this sentence. In addition, 1Corinthians 11:23-34 is based upon these accounts and give us the symbolic meaning of the Lord's supper.

Hebrews 9 teaches us about the symbolism in this sentence. In addition, the notes for the prior two sentences explained quite a bit about the symbolism. Please see the prior two notes and all of the notes for Hebrews 9 in the Book Study on Hebrews.

It should be obvious that the statement This is my blood is symbolic. In addition, the phrase which is shed is future sense since it had not happened yet. Since it had not happened, it is not physically possible for His physical blood to be in the cup. Only fools who have let religion blind then to what is obvious would believe otherwise.

In addition to that, we have the meaning of the word shed. (Please see the word definitions below.) There are many lying religions which claim to be 'Christian' while denying the doctrine of 'shed blood'. They claim that Jesus only died but did not shed His blood. Be aware that this is a doctrine of devils.

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

Please see the note for Hebrews 10:28-29 about the phrase New Testament replaces only the religious part of the Mosaic Law. Please also see the note for 1Corinthians 11:25 about the word testament. The true definition for this word is: 'the legal document called a Last Will and Testament'. Please also see the note for Hebrews 9:15 about the phrase testament, new / new covenant.

We find forms of the word shed occurring 55 times in 52 verses of the Bible and, in the New Testament, in: Matthew 23:35; Matthew 26:28; Mark 14:24; Luke 11:50; Luke 22:20; Acts 2:33; Acts 22:20; Romans 3:15; Romans 5:5; Titus 3:6; Hebrews 9:22; Revelation 16:6. Webster's 1828 defines this word as: 'v.t. pret. and pp. shed. 1. To pour out; to effuse; to spill; to suffer to flow out; as, to shed tears; to shed blood. The sun sheds light on the earth; the stars shed a more feeble light. This is my blood of the New Testament, which is shed for many for the remission of sins. Matt. 26. 2. To let fall; to cast; as, the trees shed their leaves on autumn; fowls shed their fethers; and serpents shed their skin. 3. To scatter to emit; to throw off; to diffuse; as, flowers shed their sweets of fragrance.
SHED, v.i. To let fall its parts. White oats are apt to shed most as they lie, and black as they stand'. Please also see the note for Romans C5S2 about the phrase shed abroad.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'This. Ex 24:8; Zec 9:11; Joh 6:53; 1Co 10:16; 11:25; Heb 9:15-23; 13:20-21 exp: Mr 14:22.
which. Mr 10:45; Re 5:8-10; 7:9-17'.

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C14-S30 (Verse 25) The fruit of the vine will be at the marriage supper of the Lamb.

Verily I say unto you,
I will drink no more of the fruit of the vine,
until that day that I drink it new in the kingdom of God.

Matthew 26:29 and Luke 22:17-18 give the same message as this sentence.

There are a couple of doctrines, which are dealt with in this sentence, and which many people believe doctrinal error.

The first source of doctrinal error ids the phrase the fruit of the vine. This was dealt with, to some extent, in the note for Mark 14:22. It is also dealt with in the notes for John 2:1-11. we also have the doctrine of 1Corinthians 15:53 which says: For this corruptible must put on incorruption, and this mortal must put on immortality. The word incorruption means 'not possible to be corrupted'. Anything in heaven is 'not possible to be corrupted'. Therefore, the fruit of the vine, which is in heaven can not be alcoholic wine because the alcohol is the result of corruption. In addition, it can not be any type of Earthly grape juice because all such are corruptible. Therefore, this fruit of the vine is not like anything which we have on Earth.

The next source of potential doctrinal error is the phrase the kingdom of God. (Please use the link in the sentence outline, above, to see the note for this sentence in that Doctrinal Study. Please also go to the beginning of that Doctrinal Study in order to get the full doctrinal explanation of this phrase.) Many people confuse it with the kingdom of heaven, which is totally different. The word of means 'belongs to'. The kingdom of heaven is 'the kingdom that belongs to heaven' and includes things like God's throne and the angels. However, the kingdom of God is 'the kingdom that belongs to God' and Luke 17:20-21 says: for, behold, the kingdom of God is within you. With this, and every other reference to the phrase the kingdom of God, we learn that it is 'God's character in the heart of saved people'. Yes, our current sentence does speak about this event happening in heaven, but not everyone in heaven will be at the marriage supper of the Lamb (Revelation 19:7-9).

As part of the parable in Matthew 22:2-14 we read And when the king came in to see the guests, he saw there a man which had not on a wedding garment: And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. A lot of people teach doctrinal error about outer darkness, claiming that it is Hell. However, a true analysis of the parables of the talents (Matthew 25:14-30) and of the ten pounds (Luke 19:11-27) [parallel parables] shows us that outer darkness is in heaven far away form our Lord Jesus Christ (outer) where there is relative darkness. The people who produce no spiritual profit for God, with their salvation, lose everything, are eternal paupers and are not part of the bride of Christ. While I can prove this from the Bible, I will not do it at this time but will do so when I do the Book Studies on those New Testament books. However, the point for our current sentence is that saved people who do not produce a spiritual profit for God do not have the kingdom of God ('God's character in them') here on this Earth or they would be producing a spiritual profit for God by doing the 'Great Commission'. Since they do not have the kingdom of God here on this Earth, they will not get it in heaven, when it is too late to do any work for God. Therefore, they can not be part of the people participating in our sentence even though they are saved.

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

Please see the 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.

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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Ps 104:15; Mt 26:29; Lu 22:16-18,29-30
new. Joe 3:18; Am 9:13-14; Zec 9:17'.

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C14-S31 (Verse 26) The ceremony was ended with an hymn.

And when they had sung an hymn,
they went out into the mount of Olives.

Matthew 26:30 gives the same message as this sentence. Luke 22:39 does not mention the hymn but does tell us that they went to the mount of Olives. In addition, starting in John 18:1 we find the matching account within that Gospel. Both Luke and John tell us much that Mark skips about what happened before they left the upper room. In addition, while our current account tells us a little that Jesus aid on the way to Gethsemane, John's account tells us much more. Please see the Sequence of the Betrayal of Jesus found in the Study called Significant Gospel Events for links to where the other Gospels report parallel accounts of this chapter.

Our current sentence transitions us from the events in the upper room to the events at the mount of Olives and the garden of Gethsemane.

We find forms of the word hymn only in: Matthew 26:30 and Mark 14:26. Easton's Bible Dictionary defines this word as: 'occurs only Eph 5:19; Col 3:16. The verb to "sing an hymn" occurs Mt 26:30; Mr 14:26. The same Greek word is rendered to "sing praises" Acts 16:25 (R.V., "sing hymns") and Heb 2:12. The "hymn" which our Lord sang with his disciples at the 'Last Supper' is generally supposed to have been the latter part of the Hallel, comprehending PS 113-118. It was thus a name given to a number of psalms taken together and forming a devotional exercise.
The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. The Greek tunes required Greek hymns. Our information regarding the hymnology of the early Christians is very limited'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sung. Ps 47:6-7; Ac 16:25; 1Co 14:15; Eph 5:18-20; Col 3:16; Jas 5:13; Re 5:9
hymn. or, psalm. This was probably Ps 113-118, which the Jews term the great Hallel, or praise, and always sing at the paschal festivity. they went. Mt 26:30; Lu 22:39; Jg 18:1-4
General references. exp: Ps 81:2.'.

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C14-S32 (Verse 27) The scriptural basis of the disciples abandoning Jesus.

Equivalent Section: Jesus prophesies their abandoning Him.

And Jesus saith unto them,
All ye shall be offended because of me this night:

Equivalent Section: Jesus quotes scripture.

for it is written,
I will smite the shepherd,
and the sheep shall be scattered.

The phrase: for it is written is referencing Zechariah 13 and the reference is explained below.

Matthew 26:31; Mark 14:27 and John 16:32 present the prophecy by Jesus that the disciples would be offended by Him that night, and deny Him, after they each, especially Peter, insisted that they would not deny Him. Of course, everyone knows of Peter denying Jesus three times, but some don't know that all fled and only John came to the cross.

This verse quotes Zechariah 13:7. Zechariah 13 goes on to tell us that 2/3 of the Jews will die but that the last 1/3 will be saved. This is at the time that Jesus Christ. returns to this Earth and sets up His kingdom. We can know this because Zechariah 13:9 says And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God. The purpose of all of this is foretold in Zechariah 13:1 which says In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. God used His Son to clean His people and the crucifixion is what allowed the cleansing. Thus, we see the crucifixion related to future cleansing of the Jews, but at the time that it happened the disciples did not understand and were offended.

Of course, John 7:38 tells us that the fountain of living water is the Holy Ghost which is given for sin and for uncleanness. Jesus knew that they would be offended because they were still in the Jewish religion but He also knew the change that He would bring into their lives after they received the indwelling Holy Ghost, Who would teach them the changes which He would bring with the 'Church Age'.

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

Please see the note for John 11:10 about the word night. The functional definition for this word is: 'time of dark. Used symbolically for death and other evil things'.

Please see the note for John 18:23 about the word smite. The functional definition for this word is: 'To strike; to throw, drive or force against, as the fist or hand, a stone or a weapon; to reach with a blow or a weapon'.

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

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

Please see the note for John 16:32 about the word scatter. The functional definition for this word is: 'To disperse; to dissipate; to separate or remove things to a distance from each other'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'All. Mt 26:31; Lu 22:31-32; Joh 16:1,32; 2Ti 4:16
for. Zec 13:7
General references. exp: Mr 14:50.'.

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C14-S33 (Verse 28) Plans to meet after the resurrection.

But after that I am risen,
I will go before you into Galilee.

Here we have a prophecy of the resurrection and a promise of future comfort. However, it was not comfort at the time because all of the disciples were still in denial about His death and resurrection.

Matthew 26:32 says the same message as this sentence. Then, after the resurrection and in Mark 16:7 we read that the angel at the sepulchre told them: tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you Matthew 28:16 says: Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. In addition, Galilee is probably where John 21 happened because that was where Peter had his fishing boat and equipment.

Please see the note for Luke 1:76 about the phrase gp before. This phrase is used for 'lead the way as in a guide and also as a herald of an important person'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 16:7; Mt 16:21; 26:32; 28:7,10,16; Joh 21:1; 1Co 15:4-6'.

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C14-S34 (Verse 29) Peter bragging.

But Peter said unto him,
Although all shall be offended,
yet will not I.

Matthew 26:33-35; Mark 14:29-31;Luke 22:31-34 and John 13:37-38 present the prophecy by Jesus that Peter would deny knowing Jesus. Please be sure to see each of these references and their related notes for more details.

The different Gospel accounts convey different discussions between Jesus and Peter before Jesus said: Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. Even that saying has slightly different wording between Gospel accounts while the message is the same. These differences are not a conflict. They represent an ongoing discussion with each Gospel writer reporting different parts of the discussion.

Here in Mark's Gospel, Peter denies that he will be offended after Jesus says: All ye shall be offended because of me this night. People might criticize Peter for not remembering how accurately Jesus prophesied the conditions they would find before they prepared the supper that hey had just eaten. However, this is not the first time that the disciples failed to consider what Jesus had done and how that affected what was going on at the given moment. In addition, Peter was not the only one because Matthew reports: Likewise also said all the disciples. (Matthew 26:35). In addition, how often has each of us failed in our own faith that God knows the future? How often has each sinned thinking that God does not see our sin? It is easy, and part of our sin nature, to criticize others for the sin that we are personally guilty of.

Matthew's account of this discussion is almost identical to Mark's account. However, Luke reports our Lord teaching the disciples making promises which end with: And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. The message of when thou art converted, strengthen thy brethren is very helpful to people who are going through a very difficult time, such as the death of a mate, and are trying to figure out why God would allow that experience in their life.

John's Gospel, like Luke's Gospel, reports our Lord teaching the disciples and giving them commandments but what John reports is different from what Luke reports. Several times before this Jesus has told His disciples of His future death and resurrection but they stayed in denial. Thus, when Jesus says: Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you, they don't understand the message. As a result, Peter says: Lord, whither goest thou? followed by: Lord, why cannot I follow thee now? I will lay down my life for thy sake. After this is when John reports: Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

It is easy to believe that all of these discussions, and more, happened before Jesus said; Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. If we consider what the various Gospel accounts say and how they can help saved people, instead of looking for how we can criticize God's perfect word and fill ourselves with pride by claiming that we found an error, we will be helped much. as a result, we then can help others. However, if we are in denial, like the disciples were, and refuse to accept that God's word has things to teach us, then we will miss the blessings and can suffer a terrible experience like the disciples experienced. Yes, they would have experienced the same things but if they had faith, instead of denial, their experience would have been easier to endure.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Although. Mt 26:33-35; Lu 22:33-34; Joh 13:36-38; 21:15'.

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C14-S35 (Verse 30) Jesus prophesied he failure.

And Jesus saith unto him,
Verily I say unto thee,
That this day,
even in this night,
before the cock crow twice,
thou shalt deny me thrice.

Matthew 26:33-35; Mark 14:29-31; Luke 22:31-34 and John 13:37-38 present the prophecy by Jesus that Peter, and the rest, would deny knowing Jesus or otherwise be offended and scatter. Please be sure to see each of these references and their related notes for more details.

Before this Jesus had prophesied that All ye shall be offended because of me this night along with a promise after that I am risen. Being in denial, Peter, and the rest, ignored the comment about Jesus rising from the dead and denied being offended, as we saw in the prior sentence. That denial was because of a minor offence. The denial, prophesied in this sentence, is a result of being offended in a major way.

please also see the Prophecy Fulfilled Section of the Significant Gospel Events Study for links to where this prophecy is reported fulfilled.

This sentence uses the phrase night and day to indicate a 24-hour period. Please see the note for John 11:10 about the word night. The functional definition for this word is: 'time of dark. Used symbolically for death and other evil things'. Please see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2-LJC about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Hebrews 3:13 about the word today. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for John 13:38 about the word cock. The functional definition for this word is: 'the male bird matched to the hen and known for crowing in the night'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this day. Ge 1:5,8,13,19,23
before. Mr 14:66-72; Mt 26:69-75; Lu 22:54-62; Joh 18:17,25-27; 1Co 10:12
General references. exp: Joh 18:10.'.

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C14-S36 (Verse 31) Peter insisted on his loyalty.

But he spake the more vehemently,
If I should die with thee,
I will not deny thee in any wise.

The exact wording found in the various Gospels is not the same but the message is the same. From this, we see that the message is important and the exact wording is important only when it changes the message.

Our sentence starts with the word But, which means it is continuing the message of the prior sentence while going in a different direction. In addition, the next sentence starts with the word Likewise, which also ties it into these two sentences and all three need to be considered together for context purposes.

Anyone who knows anything about the Bible knows that Peter failed in this claim. Unfortunately, while many people talk about Peter's failure, very few can claim to match Peter's successes. In addition, many have personal failures that might be as great at Peter's failure. Therefore, we should learn from this without criticizing Peter.

Please see the note the note for Luke 6:47-48 about the word vehement. The International Standard Bible Encyclopedia defines this word as: 've'-he-ment, ve'-he-ment-li (charishi; epipothesis): "Vehement" (from Latin vehere, "to carry," or ve, "out of," and mens, "mind"), carried away by the mind or force of passion, occurs twice in the Old Testament (Song 8:6, the King James Version "a most vehement flame" (jealousy)) as the translation of shalhebheth-yah, "the flame of Yah," which perhaps means lightning (the Revised Version (British and American) "a very flame of Yahweh," margin "a most vehement flame, Hebrew: Yah"); and as the translation of the King James Version charishi, "silent," "still," hence "sultry" (Jon 4:8, the King James Version "a vehement east wind," the Revised Version (British and American) "sultry"). In the New Testament, "vehement desire" is (the King James Version) the translation of epipothesis, "earnest desire" (2Co 7:11, the Revised Version (British and American) "longing").
"Vehemently" is the translation of deinos, "greatly" (Lu 11:53); of ek perissou or ekperissos, "beyond measure" (Mr 14:31, "He spake exceeding vehemently"); of eutonos, "intensely" (Lu 23:10); and in the King James Version of prosrhegnumi, "to break" or "dash upon" (Lu 6:48-49, the Revised Version (British and American) "break").'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he spake. 2Ki 8:13; Job 40:4-5; Ps 30:6; Pr 16:18; 18:24; 29:23; Jer 10:23; 17:9'.

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C14-S37 (Verse 31) The others did likewise.
Likewise also said they all.

Lots of people mention Peter's failure, but how often do you hear this sentence mentioned?

Our sentence is tied to the prior by starting with the word Likewise. In addition, this sentence says that all of the disciples were denying the prophecy by Jesus that was given in 14:27.

Please see the note for Mark 4:16-17 about the word likewise. Webster's 1828 defines this word as: 'adv. like and wise. In like manner; also; moreover; too. For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. Ps. 49.'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Likewise. Ex 19:8; De 5:27-29'.

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C14-S38 (Verse 32) Jesus took His disciples to pray before His agony started.

Equivalent Section: Where they went.

And they came to a place which was named Gethsemane:

Equivalent Section: The instructions from Jesus.

and he saith to his disciples,
Sit ye here,
while I shall pray.

The agony of Jesus in Gethsemane is reported in: Matthew 26:36-46; Mark 14:32-42; Luke 22:39-44 and John 18:1.

Our sentence starts with the word And, which adds it to the prior incident. All of the disciples denied that they would be offended because of Jesus. He did not argue with them but took them to pray, as we read in this sentence and the next two sentences. He left the majority of them in one place and took Peter and James and John to another place to pray and then went further to pray alone.

Matthew's account has almost identical words to our current sentence. Luke's account does not tell us that Jesus separated Peter and James and John. It does say that He told His disciples Pray that ye enter not into temptation. Thus, He probably told them that after He told them to Sit ye here, while I shall pray. John's Gospel skips these incidents.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they came. Mt 26:36-46; Lu 22:39; Joh 18:1-11
while. Mr 14:36,39; Ps 18:5-6; 22:1-2; 88:1-3; 109:4'.

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C14-S39 (Verse 33-34) This sentence has equivalent sections.

Equivalent Section: Jesus asks for special prayer.

Step: Jesus expresses His emotions.

And he taketh with him Peter and James and John,
and began to be sore amazed,
and to be very heavy;

Step: .

And saith unto them,
My soul is exceeding sorrowful unto death:

Equivalent Section: The instructions to the inner three.

tarry ye here,
and watch.

Matthew 26:37-38 says the same as this sentence. In addition, Luke 22:41-44 speak about this same event even if it does not match this sentence.

A lot of people think of physical hurt when they heat about abuse. However, mental, emotional and psychological can be as bad or worse. That is what our sentence is expressing when it says My soul is exceeding sorrowful unto death. Jesus knew what He would suffer physically. However, the psychological and spiritual are expressed in Psalms 22. there, the phrase Many bulls have compassed me: strong bulls of Bashan have beset me round is talking about attacks of devils while He was still on the cross and while God the Father had turned His back on Him because of our sins which were put on Him.

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

We find forms of the word sore occurring 104 times in 103 verses of the Bible and, in the New Testament, in: Matthew 17:6,Matthew 17:15; Matthew 21:15; Mark 6:51; Mark 9:6; Mark 9:26; Mark 14:33; Luke 2:9; Luke 16:20-21; Acts 20:37; Revelation 16:2; Revelation 16:11. Webster's 1828 defines this word as: 'n. 1. A place in an animal body where the skin and flesh are ruptured or bruised, so as to be pained with the slightest pressure. 2. An ulcer; a boil. 3. In Scriptures, grief; affliction. 2 Chron. 6.
SORE, a. 1. Tender and susceptible of pain from pressure; as, a boil, ulcer or abscess is very sore; a wounded place is sore; inflammation renders a part sore. 2. Tender, as the mind; easily pained, grieved or vexed; very susceptible of irritation from any thing that crosses the inclination. Malice and hatred are very fretting, and apt to make our minds sore and uneasy. 3. Affected with inflammation; as sore eyes. 4. Violent with pain; severe; afflictive; distressing; as a sore disease; sore evil or calamity; a sore night. 5. Severe; violent; as a sore conflict. 6. Criminal; evil.
SORE, adv. 1. With painful violence; intensely; severely; grievously. They hand presseth me sore. 2. Greatly; violently; deeply. He was sorely afflicted at the loss of his son. Sore sigh'd the knight, who this long sermon heard'.

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

We find forms of the word heavy occurring 54 times in 53 verses of the Bible and, in the New Testament, in: Matthew 11:28; Matthew 23:4; Matthew 26:37; Matthew 26:43; Mark 14:33; Mark 14:40; Luke 9:32. The International Standard Bible Encyclopedia defines this word as: '1. Literal:
Heavy (heave, to lift) is used literally with respect to material things, as the translation of kobhedh, "heaviness" (Pr 27:3, "a stone is heavy"); of kabhedh, "to be weighty" (1Sa 4:18; 2Sa 14:26; La 3:7); of `amac, "to load" (Isa 46:1 the King James Version; compare Mt 26:43; Mr 14:40; Lu 9:32, "Their eyes were heavy"); bareomai, "to be weighed down."
2. Figuratively:
It is used (1) for what is hard to bear, oppressive, kabhedh (Ex 18:18; Nu 11:14; 1Sa 5:6,11; Ps 38:4; Isa 24:20); motah, a "yoke" (Isa 58:6, the Revised Version (British and American) "bands of the yoke"); qasheh, "sharp," "hard" (1Ki 14:6, "heavy tidings"); barus, "heavy" (Mt 23:4); (2) for sad, sorrowful (weighed down), mar, "bitter" (Pr 31:6, the Revised Version (British and American) "bitter"); ra`, "evil" (Pr 25:20); ademoneo, literally, "to be sated," "wearied," then, "to be very heavy," "dejected" (Mt 26:37, of our Lord in Gethsemane, "(he) began to be sorrowful and very heavy," the Revised Version (British and American) "sore troubled"); "ademonein denotes a kind of stupefaction and bewilderment, the intellectual powers reeling and staggering under the pressure of the ideas presented to them" (Mason, The Conditions of our Lord's Life on Earth); compare Mr 14:33; (3) morose, sulky, as well as sad, car, "sullen," "sour," "angry" (1Ki 20:43; 21:4, "heavy and displeased"); (4) dull, kabhedh (Isa 6:10, "make their ears heavy"; Isa 59:1, "neither (is) his ear heavy"); (5) "tired" seems to be the meaning in Ex 17:12, "Moses' hands were heavy" (kabhedh); compare Mt 26:43 and parallels above.
Heavily is the translation of kebhedhuth, "heaviness" (Ex 14:25), meaning "with difficulty"; of qadhar, "to be black," "to be a mourner" (Ps 35:14 the King James Version, the Revised Version (British and American) "I bowed down mourning"); of kabhedh (Isa 47:6).
Heaviness has always the sense of anxiety, sorrow, grief, etc.; de'aghah, "fear," "dread," "anxious care" (Pr 12:25, "Heaviness in the heart of a man maketh it stoop," the Revised Version margin "or care"); kehah, "to be feeble," "weak" (Isa 61:3, "the spirit of heaviness"); panim, "face," "aspect" (Job 9:27 the King James Version, "I will leave off my heaviness," the Revised Version (British and American) "(sad) countenance"; compare 2 Esdras 5:16; The Wisdom of Solomon 17:4; Ecclesiasticus 25:23); ta'aniyah, from 'anah, "to groan," "to sigh" (Isa 29:2, the Revised Version (British and American) "mourning and lamentation"); tughah, "sadness," "sorrow" (Ps 119:28; Pr 10:1; 14:13); ta`anith, "affliction of one's self," "fasting" (Ezr 9:5, the Revised Version (British and American) "humiliation," margin "fasting"); katepheia, "dejection," "sorrow" (literally, "of the eyes") (Jas 4:9, "your joy (turned) to heaviness"); lupe, "grief" (Ro 9:2, the Revised Version (British and American) "great sorrow"; 2Co 2:1, the Revised Version (British and American) "sorrow"); lupeomai (1Pe 1:6, the Revised Version (British and American) "put to grief"); for nush, "to be sick," "feeble" (Ps 69:20, the Revised Version margin "sore sick"), and ademoneo (Php 2:26 the Revised Version (British and American) "sore troubled"), the King James Version has "full of heaviness." "Heaviness," in the sense of sorrow, sadness, occurs in 2 Esdras 10:7,8,24; Tobit 2:5; lupe (Ecclesiasticus 22:4, the Revised Version (British and American) "grief"; 30:21, "Give not thy soul to heaviness," the Revised Version (British and American) "sorrow"; 1 Macc 6:4); lupeo (Ecclesiasticus 30:9, the Revised Version (British and American) "will grieve thee"; penthos (1 Macc 3:51, etc.).
The Revised Version has "heavier work" for "more work" (Ex 5:9); "heavy upon men" for "common among men" (Ec 6:1); for "were heavy loaden" (Isa 46:1), "are made a load"; for "the burden thereof is heavy" (Isa 30:27), "in thick rising smoke." W. L. Walker'. Please also see the note for Romans C9S1 about the word heaviness.

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

Please see the note for 1Corinthians 11:33 about the word tarry. The functional definition for this word is: 'To stay; to abide; to continue; to lodge'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peter. Mr 1:16-19; 5:37; 9:2 exp: Mr 13:3; Ac 1:13.
and began. Ps 38:11; 69:1-3; 88:14-16; Isa 53:10; Mt 26:37-38; Lu 22:44; Heb 5:7
My soul. Isa 53:3-4,12; La 1:12; Joh 12:27
and watch. Mr 14:37-38; 13:35-37; Eph 6:18-19; 1Pe 4:7; 5:8'.

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C14-S40 (Verse 35) Jesus prayed alone.

And he went forward a little,
and fell on the ground,
and prayed that,
if it were possible,
the hour might pass from him.

This sentence, and the next sentence, tell us a little about His prayer. Matthew 26:39 and Luke 22:41-42 say the same message as this sentence. In addition, Luke 22:43-44 tell us how there appeared an angel unto him from heaven, strengthening him because His agony was so much that He might not have survived to the cross without it. This agony might not have done it alone, but this agony with the beating might have done it. Keep in mind that Luke 22:44 tells us: And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

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

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

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and fell. Ge 17:3; De 9:18; 1Ch 21:15-16; 2Ch 7:3; Mt 26:39; Lu 17:15-16; Ac 10:25-26; Heb 5:7; Re 4:10; 5:14'.

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C14-S41 (Verse 36) The private prayer of Jesus.

Equivalent Section: Jesus prays for what He wants.

First Step: Jesus stated the power of God in His prayer.

And he said,
Abba,
Father,
all things are possible unto thee;

Second Step: Jesus stated His desire.

take away this cup from me:

Equivalent Section: Jesus stated his submission.

nevertheless not what I will,
but what thou wilt.

This sentence, and the prior sentence, tell us a little about His prayer. The note for the prior sentence provides links to matching references in other Gospels and comments on the sentences.

Paul explains the doctrine of this sentence in Philippians 2:5-8; which says: Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Paul continues with the results which Jesus received in Philippians 2:9-11; which says: Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Paul then follows that up with the application to our lives in Philippians 2:12-13; which says: Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. After that Paul tells us what to do as a consequence of this doctrine.

Jesus is our example of how to live in the flesh using the power of the Holy Ghost. He had set aside His power and authority as Creator God before His conception in Mary. He did not take back His power and authority until after Satan and the devils took His soul and spirit into Hell. After He took back His power and authority He defeated Satan and all of the devils by Himself. However, at this point in His life He was living as a literal physical man. He had to be born as a literal physical man, live as a literal physical man and die as a literal physical man in order to pay for our sins as literal physical men. (He could not die as God.) Therefore, when He prayed this prayer, He did it as a literal physical man and as our example of what to do in the worst circumstance of our life.

We only find the word abba is used in Romans 8:15; Galatians 4:6 and our current sentence.

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: 'Abba. Mt 6:9; Ro 8:15-16; Ga 4:6
all. Mr 10:27; Ge 18:14; Jer 32:27; 2Ti 2:13; Tit 1:2; Heb 5:7; 6:18
take. Lu 22:41-42
nevertheless. Ps 40:8; Joh 4:34; 5:30; 6:38-39; 12:27; 18:11; Php 2:8; Heb 5:7-8'.

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C14-S42 (Verse 37) Jesus checks on His prayer partners.

And he cometh,
and findeth them sleeping,
and saith unto Peter,
Simon,
sleepest thou?

Matthew 26:40-45; Mark 14:37-42 and Luke 22:45-46 tell us about Jesus finding the disciples asleep three times when they were supposed to be praying. Judas Iscariot came with the mob while Jesus talked to them the third time.

Anyone that I have ever heard preach on this entire section has pointed out Peter's error and ignored the errors of the other disciples so much that most people have the impression that only Peter messed up. Please notice that all three of the inner-circle are asleep and that Jesus, apparently, doesn't even bother to check on the rest. That said, our sentence says that Jesus. did ask Peter Simon, sleepest thou? So, yes, Peter is specifically named and he was addressed personally (thou) and he was called by the name used to indicate that he was acting in the flesh (Simon). Therefore, there is justification for the traditional teaching. However, that does not justify all of the neglect to mention the others also.

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 2Peter 1:1 about the name of Simon. While the Bible applies this name to at least 8 men, our sentence makes it clear that this sentence is talking about Simon Peter.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and findeth. Mr 14:40-41; Lu 9:31-32; 22:45-46 exp: Mt 26:40.
Simon. Mr 14:29-31; 2Sa 16:17; Jon 1:6; Mt 25:5; 26:40; 1Th 5:6-8
General references. exp: Mr 13:33.'.

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C14-S43 (Verse 37) The question with application to us all.
couldest not thou watch one hour?

In this sentence we see that they could not stay awake and pray (watch) for one hour because devils were making them sleepy. They failed in their assignment because they did not realize that they were under a spiritual attack.

Mark 14:37-38 all speak about the first time and all of these sentences need to be considered together for contextual considerations. Matthew 26:40-41 and Luke 22:45-46 tell us the same thing as these sentences only with slightly different words which convey the same message. How many of us have trouble praying for an hour, especially after a long day of walking and other physical exercise followed by a holiday feast?

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

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'couldest. Jer 12:5; Heb 12:3
General references. exp: Mr 13:33.'.

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C14-S44 (Verse 38) Jesus warns of the danger involved in sleep.

Watch ye and pray,
lest ye enter into temptation.

Here we see a command from Jesus which recognizes the spiritual attack that they were under. We can realize this from the warning of: lest ye enter into temptation.

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

Please see the note for John 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 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: 'Watch. Mr 14:34; Mt 24:42; 25:13; 26:41; Lu 21:36; 22:40,46; 1Co 16:13; 1Pe 5:8; Re 3:2-3,10 exp: 1Th 5:6.
General references. exp: Mr 13:33.'.

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C14-S45 (Verse 38) Jesus explains the motivations involved.

The spirit truly is ready,
but the flesh is weak.

In this sentence Jesus acknowledges the source of the problem. If they had been praying, then God would have strengthened their spirits and their spirits could have then have fought off the attack from the devils. Thus, we see that devils often start an attack by discouraging us from doing what will get us the help we need to fight off their attack.

Please see the note for Romans C14S2 and 1Corinthians C4S12 about the word weak. The functional definition for this word is: 'The primary sense of the root is to yield, fail, give way, recede, or to be soft. Having little physical strength; feeble'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The spirit. Ro 7:18-25; Ga 5:17; Php 2:12
General references. exp: Mr 13:33.'.

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C14-S46 (Verse 39) The second of three times that Jesus checks on His prayer partners.

And again he went away,
and prayed,
and spake the same words.

Repetition in prayer is not always wrong.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he went. Mt 6:7; 26:42-44; Lu 18:1; 2Co 12:8'.

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C14-S47 (Verse 40) The second time of sleeping.

Each phrase below has equal importance.

And when he returned,
he found them asleep again,
(See Below),
neither wist they what to answer him.

Below is the part of the sentence from the parenthesis.

(for their eyes were heavy)

Hopefully, the reader will realize that devil influence was involved in their eyes [being] heavy. Back in C14-S44 Jesus warned them lest ye enter into temptation. And, we read how 'each and every one of them personally' (ye) did enter into temptation. So, think of how often you fail to resist a sneak temptation from a devil, especially when the devil is using the natural desires of our flesh. He that is without sin among you, let him first cast a stone (John 8:7).

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

Please see the note for 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 Mark 14:33-34 about the word heavy. The functional definition for this word is: 'what is hard to bear, oppressive'. please also see the note for Romans C9S1 about the word heaviness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'neither. Mr 9:33-34; Ge 44:16; Ro 3:19'.

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C14-S48 (Verse 41) The third time that Jesus checks on His prayer partners.

Equivalent Section: Jesus changes His message because the opportunity is gone.

And he cometh the third time,
and saith unto them,
Sleep on now,
and take your rest:

Equivalent Section: Say what has changed.

First Step: Recognize the change due to time.

it is enough,
the hour is come;

Second Step: Recognize what is different.

behold,
the Son of man is betrayed into the hands of sinners.

Our sentence tells us that there was no more need to pray. When Jesus said behold, the Son of man is betrayed into the hands of sinner, Satan, Judas Iscariot, the religious leaders and others had all done their part to assure that Jesus went to the cross. It was too late for the disciples to pray that they enter (not) into temptation. All that was left was reaping the consequences of sin and of neglect to get God's help.

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

Please see the note for John 2:4 about the word hour. The functional definition for this word is: 'a short period of time relative to the perspective'.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Sleep. Mr 7:9; Jg 10:14; 1Ki 18:27; 22:15; 2Ki 3:13; Ec 11:9; Eze 20:39; Mt 26:45-46
the hour. Joh 7:30; 8:20; 12:23,27; 13:1; 17:1 exp: Mt 26:45.
the Son. Mr 14:10,18; 9:31; 10:33-34; Mt 26:2; Joh 13:2; Ac 7:52'.

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C14-S49 (Verse 42) Deal with the change.

First Step: What to do now.

Rise up,
let us go;

Second Step: Why.

lo,
he that betrayeth me is at hand.

This sentence is added to the prior as the last thing that Jesus said before Judas Iscariot arrived with the mob to arrest Him. The prior sentence said that there was no more need to pray because the betrayal was compete and the temptation of the disciples was complete. This sentence adds that the people coming to arrest Jesus were almost there. Since the others did not realize that the mob were coming, but Jesus not only knew that they were coming but also knew why, this sentence is prophecy which is fulfilled immediately. Therefore, some might not realize that it is prophecy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:46; Joh 18:1-2'.

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C14-S50 (Verse 43) The arrival of Judas Iscariot.

And immediately,
while he yet spake,
cometh Judas,
one of the twelve,
and with him a great multitude with swords and staves,
from the chief priest and the scribes and the elders.

The betrayal and arrest of Jesus is reported in: Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:2-12. In addition, please also see the Sequence of the Betrayal of Jesus for more references.

Here we see the arrival. As any time that a mob is involved, several things can, and did, happen. There are a couple of things reported in different Gospel accounts which are not reported in other Gospel accounts and we can not be positive of the order of those events. However, in some cases we can be sure of the order of events. So, the next event which is reported across several Gospel accounts is in Mark 14:47 where one of the disciples swung a sword. before that event we have the report of Judas kissing Jesus in our current Gospel account and in Matthew 26:47-50 with Matthew also reporting what Jesus said to Judas. Luke 22:47-54 also reports the same thing, with fewer words, but Luke also reports that some disciples asked about using the sword before it was swung.

However, in John's account (John 18:3-9) we have the report of an event which probably happened before the kiss by Judas, but might have happened after. We can not be sure of the sequence because John does not report the kiss by Judas, but does report the swung sword. Therefore, all readers are free to believe whatever sequence they wish to believe so long as they accept that all reported things happened, and probably more, but that some of the events which happened were not reported by some Gospel writers. Therefore, we have differences in what is reported in different Gospels but no conflicts.

John's Gospel is proving that Jesus was / is the Son of God and 'God in human flesh'. Therefore, the incident reported in John's gospel proves that Jesus could have refused to be arrested, if He wanted, in spite of all of their swords and staves. The other three Gospel writers, however, have a different purpose and, therefore, different perspectives from John. As a result, they did not report the incident found in John's Gospel but did report the attitudes and actions which show us the betrayal. For example, our current sentence reports and with him a great multitude with swords and staves. Their possession of swords and staves, along with their no doubt shouts of defiance, undoubtedly led to the sword swinging. That, along with the obvious betrayal by Judas, one of the twelve, undoubtedly led to the other eleven feeling offended, which would have led into the actions reported. The way that this crowd approached, along with the actions reported in the next couple of sentences, should help the reader understand the sword swinging, if the reader truly thinks about what is reported in the Gospels.

Please see the note for John 6:67 about the word twelve disciples / apostles. The functional definition for this word is: ' '.

Please see the note for John 6:2 about the word multitude. That note has links to where they are named, and treated as a group, within the Gospels.

Please see the note for Romans C8S37 about the word sword. The functional definition for this word is: 'the symbol of, and the actual enforcement of law'.

We find forms of the word stave occurring 49 times in 45 verses of the Bible and, in the New Testament, in: Matthew 10:10; Matthew 26:47; Matthew 26:55; Mark 14:43; Mark48; Luke 9:3; Luke 22:52. Webster's 1828 defines this word as: '1. A thin narrow piece of timber, of which casks are made. Staves make a considerable articles of export from New England to the West Indies. 2. A staff; a metrical portion; a part of a psalm appointed to be sung in churches. 3. In music, the five horizontal and parallel lines on which the notes of tunes are written or printed; the staff, as it is now more generally written. To stave and tail, to part dogs by interposing a staff and by pulling the tail.
STAVE, v.t. pret. stove or staved; pp. id. 1. To break a hole in; to break; to burst; primarily, to thrust through with a staff; as, to stave a cask. 2. To push as with a staff; with off. The condition of a servant staves him off to a distance. 3. To delay; as, to stave off the execution of a project. 4. To pour out; to suffer to be lost by breaking the cask. All the wine in the city has been staved'.

Please see the note for Mark 1:42 about the word immediate. The functional definition for this word is: 'Instant; present; without the intervention of time or any other thing'.

Please see the note for 2Corinthians 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'while. Mt 26:47; Lu 22:47-48; Joh 18:3-9; Ac 1:16
and with. Ps 2:1-2; 3:1-2; 22:11-13'.

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C14-S51 (Verse 44) How others are to help in the betrayal.

First Step: The sign of recognition.

And he that betrayed him had given them a token,
saying,
Whomsoever I shall kiss,
that same is he;

Second Step: The action to take.

take him,
and lead him away safely.

The betrayal and arrest of Jesus is reported in: Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:2-12.

The note for the prior sentence deals with the sequence of events following Judas Iscariot arriving with a mob. We see a mob mentality here because Judas Iscariot had to identify Jesus with a kiss. Obviously, some of these people did not know him by sight and, therefore, could not personally know what He did and taught. Yet, they were ready to join the mob to beat, crucify and murder Him based purely upon the lies of the religious leaders whom they could see were rich in this world and simply wanted someone else to eliminate their perceived competition.

Our sentence starts with the word And, which adds it to the prior sentence. That is: the action of this sentence happened after the action of the prior sentence and is dependent upon the prior action.

Please notice that the Second Step says take him, and lead him away safely. If they could do this, then there was no need for the swords and staves, which the prior sentence said that they brought, except to provoke a physical fight with the disciples. Here we see the cowardice characteristic of most people who join a mob to be just one more person in the mob and not a mob agitator. With a mob, they figured that they had overwhelming odds. Therefore, they could beat on someone else with little fear of reprisal. That is cowardice. However, it is also short sighted in that it only considers possible physical reprisals and ignores God's promise to get vengeance on those who mistreat His children. (Please see the note for Romans C12S17 about the word vengeance.)

We find forms of the word token in: Genesis 9:12; Genesis 9:13; Genesis 9:17; Genesis 17:11; Exodus 3:12; Exodus 12:13; Exodus 13:16; Numbers 17:10; Deuteronomy 22:15; Deuteronomy 22:17; Deuteronomy 22:20; Joshua 2:12; Job 21:29; Psalms 65:8; Psalms 86:17; Psalms 135:9; Isaiah 44:25; Mark 14:44; Philippians 1:28; 2Thessalonians 1:5; 2Thessalonians 3:17. Webster's 1828 defines this word as: '1. A sign; something intended to represent or indicate another thing or an event. Thus the rainbow is a token of God's covenant established with Noah. The blood of the paschal lamb, sprinkled on the doors of the Hebrews, was a token to the destroying angel of God's will that he should pass by those houses. Gen.9. Ex.12. Show me a token for good. Ps.86. 2. A mark. In pestilential diseases, tokens are livid spots upon the body, which indicate the approach of death. 3. A memorial of friendship; something by which the friendship of another person is to be kept in mind. 4. In coinage, tokens were coins struck in the reign of Elizabeth in the cities of Bristol, Oxford and Worcester, and also by private persons, which were put into circulation, and upon being returned, the issuer gave the value of them in current money. 5. In printing, ten quires of paper; an extra quire is usually added to every other token, when counted out for the press'.

Nave's Topical Bible provides links for the word token as: 'A sign Ex 3:12. Sun and moon for time and seasons: Ge 1:14. The mark of Cain: Ge 4:15. Rainbow, that the earth would never be destroyed by a flood: Ge 9:12-17. Circumcision, of the covenant of Abraham: Ge 17:11. Presents: Ge 21:27,30. Miracles of Moses, of the divine authority of his missions: Ex 4:1-9. Blood of the Paschal lamb: Ex 12:13. The Passover: Ex 13:9. Consecration of the firstborn: Ex 13:14-16. The Sabbath day: Ex 31:13,17. A fringe: Nu 15:38-40. Scarlet thread: Jos 2:18,21. Cover of the altar: Nu 16:38-40. Aaron's rod: Nu 17:10. Memorial stones: Jos 4:2-9. Dew on Gideon's fleece: Jg 6:36-40. Prayer for tokens of mercy: Ps 86:17'.

Please see the note for Romans C16S18 about the word kiss. The functional definition for this word is: 'v.t. 1. To salute with the lips. 2. To treat with fondness; to caress. The hearts of princes kiss obedience. 3. To touch gently. When the sweet wind did gently kiss the trees. KISS, n. A salute given with the lips; a common token of affection.'. A kiss is used only as an (supposedly) affectionate greeting within the Bible.

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

Please see the note for Philippians 3:1 about the word safe. The functional definition for this word is: 'Free from danger of any kind'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a token. Ex 12:13; Jos 2:12; Php 1:28; 2Th 3:17
Whomsoever. 2Sa 20:9-10; Ps 55:20-21; Pr 27:6; Mt 26:48-50
and lead. 1Sa 23:22-23; Ac 16:23'.

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C14-S52 (Verse 45) The act of betrayal.

First Step: What Judas said.

And as soon as he was come,
he goeth straightway to him,
and saith,
Master,
master;

Second Step: What Judas did.

and kissed him.

The betrayal and arrest of Jesus is reported in: Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:2-12. In addition, Matthew 26:49-50 and Luke 22:47-48 say the same message as this sentence. Please also see the Sequence of the Betrayal of Jesus for more references.

Please notice that Judas Iscariot says master twice to try and appear more intimate than a stranger calling Him master ('teacher'). Luke tells us that Jesus responded with: Judas, betrayest thou the Son of man with a kiss? In addition, Matthew's account tells us: Friend, wherefore art thou come? Jesus called Judas friend because Jesus was a friend even to Judas, who betrayed Him. In addition, this fulfills Psalms 41:9; which says: Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me..

Basically, Jesus was pointing out that Judas Iscariot is making this betrayal very personal with the kiss and with calling Him master twice. This eliminates any mistaken claim that Judas Iscariot didn't know what he was doing and proves that anyone making such a claim is a liar teaching a doctrine from a devil.

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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Master. Mr 12:14; Isa 1:3; Mal 1:6; Mt 23:8-10; Lu 6:46; Joh 13:13-14; 20:16'.

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C14-S53 (Verse 46) What the others did.

And they laid their hands on him,
and took him.

The betrayal and arrest of Jesus is reported in: Matthew 26:47-50; Mark 14:43-46; Luke 22:47-54 and John 18:2-12. In addition, Matthew 26:51 says the same message as this sentence. Please also see the Sequence of the Betrayal of Jesus for more references.

The message of this sentence might be confused with sentences in other Gospel accounts if the reader is not aware of the actual sequence of events. As we are told here, hey laid their hands on him, and took him. Then Peter cut off the ear of the servant. Then Jesus healed the ear and gently rebuked Peter and the other disciples. Then, the mob laid their hands on him, and took him a second time. Therefore, we need to be careful and not confuse these two different events when the same thing happened.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Jg 16:21; La 4:20; Joh 18:12; Ac 2:23'.

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C14-S54 (Verse 47) Peter reacted violently.

And one of them that stood by drew a sword,
and smote a servant of the high priest,
and cut off his ear.

Matthew 26:51-56; Mark 14:47-49; Luke 22:49-53 and John 18:10-11 all tell us about Peter cutting off the servant's ear during the arrest of Jesus. This event is also found in the Table of Miracles within the Gospels because of the miracle reported by John during this event. Those references also tell us about Jesus healing the man. This event is also found in the Table of Miracles within the Gospels.

All three Gospel accounts tell about the cutting off of the ear, and the healing, happening before Jesus speaks His message. By this we see that Jesus was trying to calm things and prevent others suffering when He was taken. In fact, and John 18:8-9 says this exactly and, by doing so, Jesus fulfilled prophecy. He also sets an example for good leaders in that He was more concerned about what happened to His disciples than He was for what happened to Himself.

John's account names Peter as the person doing this action and also names the servant who suffered. None of the other accounts provide the name but Luke's account tells us that, before Peter acted, someone asked: Lord, shall we smite with the sword?

Luke and John tell us that it was the servant's right ear while Matthew and Mark don't mention which ear. As already mentioned, only John gives us his name. Matthew; Luke and John tell us what Jesus said to Peter about His action and Matthew tells us that Jesus allowed it to fulfill scripture. Thus, we see that these details are not critical, because not all Gospel accounts report them. These details help us to better understand the event, and encourage study and cross-referencing, but are not required in order to get the basic message.

Our sentence starts with the word And, which lets us know that the action of this sentence is added to the action of the prior sentence and a direct result of that prior action. In addition, the next sentence also starts with the word And, which means we need to consider all of these sentences together in order to fulfill contextual considerations.

Please see the note for Romans C8S37 about the word sword. The functional definition for this word is: 'the symbol of, and the actual enforcement of law'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 26:51-54; Lu 22:49-51; Joh 18:10-11'.

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C14-S55 (Verse 48) Jesus calms things down.

And Jesus answered and said unto them,
Are ye come out,
as against a thief,
with swords and with staves to take me?

Matthew 26:51-56; Mark 14:47-49; Luke 22:49-53 and John 18:10-11 all tell us about Peter cutting off the servant's ear during the arrest of Jesus. This event is also found in the Table of Miracles within the Gospels because of the miracle reported by John during this event. Matthew 26:55-56 and Luke 22:53 give us the same message as this sentence. Matthew 26:55 and Luke 22:52 give us the same message as this sentence.

After healing the ear of the servant, Jesus asks this question of the mob that had come to arrest Him. Our next sentence explains why it was foolish for them to come with swords and with staves to take Him. In John 18:4-8 we are told that Jesus literally knocked them off their feet with His words. Therefore, their swords and with staves would do them no good if He decided to not cooperate. In addition, the disciples would scatter, as He had already prophesied. Therefore, the swords and with staves were not needed against the disciples. Their only purpose what to give the people in the mob a false sense of courage and to allow the possibility that several of the disciples would be hurt. The chief priests, and captains of the temple, and the elders, which were come to him hoped to cause such a result in order to kill off the followers of Jesus, and end all of His teaching, at the same time as they murdered Him. However, God did not allow that end result.

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

Please see the note for Romans C8S37 about the word sword. The functional definition for this word is: 'the symbol of, and the actual enforcement of law'.

Please see the note for Mark 14:43 about the word stave. The functional definition for this word is: 'A thin narrow piece of timber'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Are. 1Sa 24:14-15; 26:18; Mt 26:55; Lu 22:52-53'.

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C14-S56 (Verse 49) Jesus explains their actions.

Equivalent Section: Jesus explains why weapons are not needed.

I was daily with you in the temple teaching,
and ye took me not:

Equivalent Section: Why they came with weapons.

but the scriptures must be fulfilled.

Matthew 26:51-56; Mark 14:47-49; Luke 22:49-53 and John 18:10-11 all tell us about Peter cutting off the servant's ear during the arrest of Jesus. This event is also found in the Table of Miracles within the Gospels because of the miracle reported by John during this event. Matthew 26:55-56 and Luke 22:53 give us the same message as this sentence. In addition, This fulfills the prophecy of Isaiah 53 and Daniel 9:24-26.

Matthew's account tells us the same thing with almost the same words. In addition to the requirement that the scriptures must be fulfilled, Luke tells us: but this is your hour, and the power of darkness. God allows Satan and his devils (the power of darkness) to do their best to win and then God steps in and defeats them. The Gospels tell us that this happened in the life of Jesus. We need to remember this fact when God allows the power of darkness to have a temporary victory in our life. That is the example which Jesus give to us in this sentence.

This sentence is added to the prior by context. The two sentences, together, is the answer from Jesus to the mob bringing swords and staves to try and provoke the disciples while they arrested Jesus. The notes for the sentences, before this answer from Jesus, explain how there was a provoking and how Jesus stopped it from escalating and actually calmed things down.

In this sentence Jesus makes it clear how their actions are far beyond what could possibly be conceived as reasonable. Then the Second Equivalent Section tells us: but the scriptures must be fulfilled. Here we see that God know, ahead of time, how the people would react. In addition, with this extreme of an action, there can be no denying that they freely gave themselves to the influence of devils and, therefore, deserve the judgment that they will receive from God.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'was. Mr 11:15-18,27; 12:35; Mt 21:23-27; Lu 19:47-48; 20:1-2; 21:37-38; Joh 7:28-30,37; 8:2,12; 10:23; 18:20
but. Ps 22; 69; Isa 53; Da 9:24-26; Mt 26:54,56; Lu 22:37; 24:25-27,44-45'.

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C14-S57 (Verse 50) All of the disciples fled.

And they all forsook him,
and fled.

Matthew 26:56 gives us the same message as this sentence. In addition, Peter's denial is in Matthew 26:69-75; Mark 14:66-72; Luke 22:56-62 and John 18:17, 25-27. This sentence is a fulfillment of the prophecy in Matthew 26:33-35; Mark 14:29-31; Luke 22:31-34 and John 13:37-38 present the prophecy by Jesus that Peter, and the rest, would deny knowing Jesus or otherwise be offended and scatter.

This sentence starts with the word And, which adds it to the prior sentence. After Jesus calmed things down and ended the threat of violence, at least temporally, the disciples looked at the odds of eleven of them against the mob, and then they fled.

Please see the note for 2Corinthians 4:8-10 about the word forsake. The word forsook is the past-tense form of the word forsake. Webster's 1828 dictionary defines this word is: 'Deserted; left; abandoned'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 14:27; Job 19:13-14; Ps 38:11; 88:7-8,18; Isa 63:3; Joh 16:32; 18:8; 2Ti 4:16'.

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C14-S58 (Verse 51-52) Mark's involvement.

Equivalent Section: Mark was almost caught.

First Step: Mark followed.

And there followed him a certain young man,
having a linen cloth cast about his naked body;

Second Step: mark was almost caught.

and the young men laid hold on him:

Equivalent Section: Mark ran also.

And he left the linen cloth,
and fled from them naked.

This event is listed in the Significant Events Reported only Once Within the Gospels Section of the Study called Significant Gospel Events.

Although John Mark does not name himself, indirect references in other places within the Bible make it clear that he is identifying himself here.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

Please see the note for Luke 16:19-21 about the word linen. Easton's Bible Dictionary defines this word as: '(1.) Heb, pishet, pishtah, denotes "flax," of which linen is made (Isa 19:9); wrought flax, i.e., "linen cloth", Le 13:47-48,52,59; De 22:11. Flax was early cultivated in Egypt (Ex 9:31), and also in Palestine (Jos 2:6; Ho 2:9). Various articles were made of it: garments (2Sa 6:14), girdles (Jer 13:1), ropes and thread (Eze 40:3), napkins (Lu 24:12; Joh 20:7), turbans (Eze 44:18), and lamp-wicks (Isa 42:3). (2.) Heb buts, "whiteness;" rendered "fine linen" in 1Ch 4:21; 15:27; 2Ch 2:14; 3:14; Es 1:6; 8:15, and "white linen" 2Ch 5:12. It is not certain whether this word means cotton or linen. (3.) Heb bad; rendered "linen" Ex 28:42; 39:28; Le 6:10; 16:4,23,32; 1Sa 2:18; 2Sa 6:14, etc. It is uniformly used of the sacred vestments worn by the priests. The word is from a root signifying "separation." (4.) Heb shesh; rendered "fine linen" Ex 25:4; 26:1,31,36, etc. In Pr 31:22 it is rendered in Authorized Version "silk," and in Revised Version "fine linen." The word denotes Egyptian linen of peculiar whiteness and fineness (byssus). The finest Indian linen, the finest now made, has in an inch one hundred threads of warp and eighty-four of woof; while the Egyptian had sometimes one hundred and forty in the warp and sixty-four in the woof. This was the usual dress of the Egyptian priest. Pharaoh arrayed Joseph in a dress of linen (Ge 41:42). (5.) Heb 'etun. Pr 7:16, "fine linen of Egypt;" in Revised Version, "the yarn of Egypt." (6.) Heb sadin. Pr 31:24, "fine linen;" in Revised Version, "linen garments" (Jg 14:12-13; Isa 3:23). From this Hebrew word is probably derived the Greek word sindon, rendered "linen" in Mr 14:51-52; 15:46; Mt 27:59. The word "linen" is used as an emblem of moral purity (Re 15:6). In Lu 16:19 it is mentioned as a mark of luxury.'.

When the Bible uses the word naked, it does not necessarily men 'without any clothes' but means 'not completely covered from neck to knee'. Men wore a garment that was like a skirt but which they pulled the back hem up, between their legs, and tucked it into their front waist. they then tucked their front hem into their back waist and ended up covering as much as knee length shorts of today. Yet, to have only that garment was considered to be naked.

The first use of nakedness is talking about the nakedness of a man, but we see that the dictionary points us at women. God told His priests to cover their nakedness. In the Bible, nakedness is always a source of shame and we see that God uses the same standard for men and women when it comes to nakedness. I told one young preacher that he was supposed to be an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Deliberate nakedness shows a lack of purity. Therefore, he should be just as naked in public as he would want his mom, his wife, his daughter and his sister to be. He became extremely upset with me because he wanted to run around with noting on above his waist.

Please see the note for Romans C8S37 about the word nakedness. The functional definition for this word is: 'Want of covering or clothing; nudity; bareness'.

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

Please see the note for Colossians 2:18-19 about the word hold. The functional definition for this word is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining'. Please also see the note for 1Timothy 6:17-19 about the phrase lay hold. The functional definition for this word is: 'secure, stop from leaving'. They tried to keep Mark from escaping.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 13:14-16; Ge 39:12; Job 2:4'.

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C14-S59 (Verse 53) Jesus was taken to the religious leaders.

Equivalent Section: Where Jesus was taken.

And they led Jesus away to the high priest:

Equivalent Section: Who was there.

and with him were assembled all the chief priests and the elders and the scribes.

Jesus is taken before Caiaphas the high priest as reported in: Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28.

John's account tells us that Jesus was first taken before Annas and later before Caiaphas. The notes for John's Gospel explain how there were two high priests and that Peter first denied knowing Jesus after everyone went to the home of Caiaphas.

It is my understanding that all of the people mentioned in this sentence were at the home of Caiaphas.

We find forms of the word assemble occurring 114 times in 1123 verses of the Bible and, in the New Testament, in: Matthew 26:3; Matthew 26:57; Matthew 28:12; Mark 14:53; John 20:19; Acts 1:4; Acts 4:31; Acts 11:26; Acts 15:25; Acts 19:32; Acts 19:39; Acts 19:41; Hebrews 10:25; Hebrews 12:23; James 2:2. Webster's 1828 defines this word as: 'collected into a body; congregated'. Please also see the note for Hebrews 10:23-25 about the word assembly.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they led. Isa 53:7; Mt 26:57-68; Lu 22:54-62; Joh 18:13-14,24
and with. Mr 15:1; Mt 26:3; Ac 4:5-6
General references. exp: Mt 26:57.'.

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C14-S60 (Verse 54) What Peter did.

Equivalent Section: Peter followed..

And Peter followed him afar off,
even into the palace of the high priest:

Equivalent Section: Peter sat by the fire.

and he sat with the servants,
and warmed himself at the fire.

Matthew 26:58; Luke 22:54-55 and John 18:15-16 giver us the same basic message as this sentence. John's account had the most details about this incident and those details are not included by Mark. In particular, John's account includes that John was also at the palace of the high priest, and was the person who provided entrance for Peter. None of the other Gospel accounts include this fact and yet, as has already been explained several times before, that lack by the other Gospel accounts does not constitute a problem. Likewise, the fact that we are not told where the other disciples wee does not require them to not be at the palace of the high priest. It simply means that none of the Gospel writers choose to include the place and activity of the other disciples.

Our sentence starts with the word And, which adds it to the ongoing account as the next step in this account. Here we are given two Equivalent Sections, which tell us where Peter was and how he got there. I've heard more than one preacher use this sentence to warn people that 'sitting by the fire of sinners is a step towards compromise'. While that preaches well, it is not necessarily true and often goes against God's expressed will for His people. The truth is that this preaching encourages God's people to disobey the 'Great Commission' by separating from the very publicans and sinners that our Lord ate with in order to reach them. The problem is not that Peter warmed himself there, but that he failed to be a witness for Jesus after he reached that place.

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

We find forms of the word palace occurring 81 times in 79 verses of the Bible and, in the New Testament, in: Matthew 26:3; Matthew 26:58; Matthew 26:69; Mark 14:54; Mark 14:66; Luke 11:21; John 18:15; Philippians 1:13. Easton's Bible Dictionary defines this word as: 'Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling. In the Authorized Version there are many different words so rendered, presenting different ideas, such as that of citadel or lofty fortress or royal residence (Ne 1:1; Da 8:2). It is the name given to the temple fortress (Ne 2:8) and to the temple itself (1Ch 29:1). It denotes also a spacious building or a great house (Da 1:4; 4:4,1; Es 1:5; 7:7), and a fortified place or an enclosure (Eze 25:4). Solomon's palace is described in 1Ki 7:1-12 as a series of buildings rather than a single great structure. Thirteen years were spent in their erection. This palace stood on the eastern hill, adjoining the temple on the south. In the New Testament it designates the official residence of Pilate or that of the high priest (Mt 26:3,58,69; Mr 14:54,66; Joh 18:15). In Php 1:13 this word is the rendering of the Greek praitorion, meaning the praetorian cohorts at Rome (the life-guard of the Caesars). Paul was continually chained to a soldier of that corps (Ac 28:16), and hence his name and sufferings became known in all the praetorium. The "soldiers that kept" him would, on relieving one another on guard, naturally spread the tidings regarding him among their comrades. Some, however, regard the praetroium (q.v.) as the barrack within the palace (the palatium) of the Caesars in Rome where a detachment of these praetorian guards was stationed, or as the camp of the guards placed outside the eastern walls of Rome. "In the chambers which were occupied as guard-rooms," says Dr. Manning, "by the praetorian troops on duty in the palace, a number of rude caricatures are found roughly scratched upon the walls, just such as may be seen upon barrack walls in every part of the world. Amongst these is one of a human figure nailed upon a cross. To add to the 'offence of the cross,' the crucified one is represented with the head of an animal, probably that of an ass. Before it stands the figure of a Roman legionary with one hand upraised in the attitude of worship. Underneath is the rude, misspelt, ungrammatical inscription, Alexamenos worships his god. It can scarcely be doubted that we have here a contemporary caricature, executed by one of the praetorian guard, ridiculing the faith of a Christian comrade."'.

Nave's Topical Bible provides links for the word palace as: 'For kings: 1Ki 21:1; 2Ki 15:25; Jer 49:27; Am 1:12; Na 2:6. Of David: 2Sa 7:2. Of Solomon: 1Ki 7:1-12. At Babylon: Da 4:29; 5:5; 6:18. At Shushan: Ne 1:1; Es 1:2; 7:7; Da 8:2. Archives kept in: Ezr 6:2. Proclamations issued from: Am 3:9. FIGURATIVE: Of a government: Am 1:12; 2:2; Na 2:6'.

Thompson Chain Topics provides links for the word palace as: '1Ki 7:1; 22:39; Ezr 6:2; Ne 1:1; Ps 144:12; Jer 22:14'.

Torrey's Topical Textbook provides links for the word palace as: 'Jerusalem celebrated for: Ps 48:3,13. THE TERM APPLIED TO: Residences of kings: Da 4:4; 6:18. Houses of great men: Am 3:9; Mic 5:5. The temple of God: 1Ch 29:1,19. The house of the high priest: Mt 26:58. DESCRIBED AS. High: Ps 78:69. Polished: Ps 144:12. Pleasant: Isa 13:22. OF KINGS. Called the king's house: 2Ki 25:9; 2Ch 7:11. Called the house of the kingdom: 2Ch 2:1,12. Called the king's palace: Es 1:5. Called the royal house: Es 1:9. Splendidly furnished: Es 1:6. Surrounded with gardens: Es 1:5. Surrounded with terraces: 2Ch 9:11. Under governors: 1Ki 4:6; Ne 7:2. Often attended by eunuchs as servants: 2Ki 20:18; Da 1:3-4. Were strictly guarded: 2Ki 11:5. Afforded support to all the King's retainers: Ezr 4:14; Da 1:5. Royal decrees issued from: Es 3:15; 8:14. Royal decrees laid up in: Ezr 6:2. Contained treasures of the king: 1Ki 15:18; 2Ch 12:9; 25:24. Gorgeous apparel suited to, alone: Lu 7:25. Were entered by gates: Ne 2:8. Often the storehouses of rapine: Am 3:10. OFTEN AS A PUNISHMENT: Spoiled: Am 3:11. Forsaken: Isa 32:14. Desolate: Ps 69:25; Eze 19:7. Scenes of bloodshed: Jer 9:21. Burned with fire: 2Ch 36:19; Jer 17:27. Overgrown with thorns, etc: Isa 34:13. The habitation of dragons, etc: Isa 13:22. The spider makes its way even into: Pr 30:28. ILLUSTRATIVE OF: The splendor of the church: Song 8:9. The godly children of saints: Ps 144:12. The place of Satan's dominion: Lu 11:21'.

We find forms of the word warm in: 2Kings 4:34; Job 6:17; Job 31:20; Job 37:17; Job 39:14; Ecclesiastes 4:11; Isaiah 44:15-16; Isaiah 47:14; Haggai 1:6; Mark 14:54; Mark 14:67; John 18:18; John 18:25; James 2:16. Webster's 1828 defines this word as: '1. Having heat in a moderate degree; not cold; as warm blood; warm milk. The flesh of living animals is warm, if their blood is warm. But some animals have not warm blood. 2. Subject o heat; having prevalence of heat, or little or no winter; as the warm climate of Egypt. 3. Zealous; ardent; as, to be warm in the cause of our country or of religion. Each warm wish springs mutual from the heart. 4. Habitually ardent or passionate; keen; irritable; as a warm temper. 5. Easily excited or provoked; irritable; as warm passions. 6. Violent; furious; as a warm contest. We shall have warm work to-day. 7. Busy in action; heated in action; ardent. Be warm in fight. 8. Fanciful; enthusiastic; as a warm head. 9. Vigorous; sprightly. Now warm in youth, now withering in thy bloom, lost in a convents solitary gloom.
WARM, v.t. 1. To communicate a moderate degree of heat to; as, a stove warms an apartment. The sun in summer warms the earth, and gives life to vegetation. 2. To make engaged or earnest; to interest; to engage; to excite ardor or zeal in; as, to warm the heart with love or zeal. I formerly warmed my head with reading controversial writings.
WARM, v.i. 1. To become moderately heated. The earth soon warms in a clear day in summer. 2. To become ardent or animated. The speaker should warm as he proceeds in the argument, for as he becomes animated, he excites more interest in his audience.'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peter. Mr 14:29-31,38; 1Sa 13:7; Mt 26:58
even. Joh 18:15-16
and he. 1Ki 19:9,13; Lu 22:55-56; Joh 18:18,25
and warmed. Lu 22:44
General references. exp: Mt 26:57.'.

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C14-S61 (Verse 55) Peter followed to the house of the high priest.

First Step: The chief priests looked for an excuse.

And the chief priests and all the council sought for witness against Jesus to put him to death;

Second Step: None was found.

and found none.

The trial of Jesus by Caiaphas and the scribes and elders and the council as reported in: Matthew 26:57-27:2; Mark 14:53-15:1; Luke 22:54-23:1 and John 18:12-28. They sought a witness against the man Jesus, but couldn't find two that agreed and the Law requires at least two witnesses in order to condemn someone. When they couldn't even fake a charge against the man Jesus, they asked Him if He was the Christ (Matthew 26:64). Then they condemned Him for telling the truth, which they rejected.

One thing which is reported in many places is that, when police or others, have several witnesses, they separate them and question each individually. This is because it is almost impossible to get liars to consistently agree. This is what we are seeing reported by Mark and other Gospel writers. Even though the religious leaders told their false witnesses what to say, those liars couldn't deliver a consistent lie which agreed with the lies from other false witnesses.

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 Mark 13:9 about the word council. The functional definition for this word is: ' The Jews' supreme council in Christ's time were The SANHEDRIN'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'sought. 1Ki 21:10,13; Ps 27:12; 35:11; Mt 26:59-60; Ac 6:11-13; 24:1-13
and found. Da 6:4; 1Pe 3:16-18'.

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C14-S62 (Verse 56) The liars couldn't agree.

For many bare false witness against him,
but their witness agreed not together.

During the trial of Jesus by Caiaphas and the scribes and elders and the council, we see them trying to get Jesus to make a statement which they can use to bring a false charge against Him. John 18:19-18:23 has questioning which is only recorded in John. This questioning was done either before or after the seeking of false witnesses recorded in this Gospel starting in this sentence and continuing for two more sentences. The actions of these sentences are also reported in Matthew 26:59-61.

Luke's account and John's account do not include what is in Matthew's account and in Mark's account. However, those accounts tell about physical abuse that happened, at the same time as our current sentence (Luke 22:63-65 and John 18:22-23). Thus, they tried lies, physical abuse and anything else they could think of to get Jesus to react and say something which they could use. When they first started questioning Him, John's account tells us that Jesus said: I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. (John 18:20-21). Thus, we see that Jesus refused to answer their questions, and give them something which they could argue against, but told them to rely upon their liars and already defeated messengers.

Our sentence starts with the word For, and tells us why the trial which depended upon liars failed the test of righteous judgment.

Please see the note for John 12:17 about the word bare. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'.

Please see the note for 1Corinthians 6:16 about the word agree. The functional definition for this word is: 'Concord; harmony; conformity'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 14:59.'.

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C14-S63 (Verse 57-58) An example lie.

And there arose certain,
and bare false witness against him,
saying,
We heard him say,
I will destroy this temple that is made with hands,
and within three days I will build another made without hands.

This claim is a perversion of what Jesus said in John 2:19-20. As explained in John 2:21 Jesus spake of the temple of his body and His resurrection three days after His death. In addition, Matthew 27:62-63 says: Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Therefore, they understood that the three days was the time between death and resurrection. They also understood scriptural symbols and, therefore, understood that the word temple was used symbolically for a body. Therefore, the perversion of this sentence was deliberately given and accepted.

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

Please see the note for John 12:17 about the word bare. The functional definition for this word is: 'to expose completely with no cover nor obscuring of view'.

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.

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).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and bare. Mr 15:29; Jer 26:8-9,18; Mt 26:60-61; 27:40; Joh 2:18-21; Ac 6:13-14
General references. Da 2:34,45; Ac 7:48; 2Co 5:1; Heb 9:11,24'.

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C14-S64 (Verse 59) Even those liars couldn't agree.
But neither so did their witness agree together.

14:59 through 14:64 tell us about the high priest getting frustrated at his liars not giving a testimony which would justify murdering Jesus. Therefore, he took over the questioning himself and declared Jesus guilty of blaspheme for answering honestly to his question of: Art thou the Christ, the Son of the Blessed? The notes for this section cover some important doctrinal issues which cults lie about today.

Please see the note for 1Corinthians 6:16 about the word agree. The functional definition for this word is: 'Concord; harmony; conformity'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 14:56'.

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C14-S65 (Verse 60) The high priest tried to get Jesus to answer the lies.

And the high priest stood up in the midst,
and asked Jesus,
saying,
Answerest thou nothing?

This sentence is the exact same as Matthew 26:62 (with minor changes in words that mean the same thing). This verse is part of the trial of Jesus by Caiaphas and the scribes and elders and the council.

The phrase Answerest thou nothing is used because Jesus 'kept on keeping on refusing to answer'. One of the hardest things to do, especially when people are telling lies about you, is to keep your mouth shut. It is also the wisest action to take, as we see in this account. Jesus said nothing and, therefore, they could not argue with Him about His answers. As a result, they could only deal with the lies and, as our account tells us, God made sure that the lies disagreed with each other and, as a result, proved that all were lies.

We see the phrase Answerest thou nothing?, (or the equivalent) applied to Jesus in: Matthew 26:62 ; Matthew 27:12 ; Mark 14:60 ; Mark 14:61 ; Mark 15:3 ; Mark 15:4 ; Mark 15:5 ; Luke 23:9 .

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 15:3-5; Mt 26:62-63; Joh 19:9-10'.

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C14-S66 (Verse 60) He asked Jesus to explain the lies.
what is it which these witness against thee?

This question is added to the prior question and both show us that the high priest was desperate to get Jesus to say something so that he could argue with Jesus. As our next sentence tells us, the high priest failed completely in this effort. Jesus did not answer the lies because, once started, They could continue to tell lies and demand that Jesus answer the lies. However, by refusing to answer any lying witness, the disagreement between the various lies proved them to be what they were. Here we have an example of true Biblical faith that God the Father would take care of things if Jesus did nothing and relied upon God the Father.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 15:3-5; Mt 26:62-63; Joh 19:9-10'.

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C14-S67 (Verse 61) Jesus answered nothing.

But he held his peace,
and answered nothing.

Matthew 26:63 gives us the same message as this sentence.

Please see the note for Mark 14:60 about the phrase Answerest thou nothing?, (or the equivalent) applied to Jesus in the Gospels.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentence while going in a different direction. The high priest was trying to start an argument and Jesus refused to cooperate. Thus, He defeated the efforts of the high priest.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he held. Ps 39:1-2,9; Isa 53:7; Mt 27:12-14; Ac 8:32; 1Pe 2:23'.

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C14-S68 (Verse 61) The high priest asked Him the most important question.

Again the high priest asked him,
and said unto him,
Art thou the Christ,
the Son of the Blessed?

Matthew 26:63 and Luke 22:66-67 give us the same message as this sentence.

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

Mark 14:59-64 tell us about the high priest getting frustrated at his liars not giving a testimony which would justify murdering Jesus. Therefore, he took over the questioning himself and declared Jesus guilty of blaspheme for answering honestly to his question of: Art thou the Christ, the Son of the Blessed? Some cults, of today, Claim that Jesus never claimed to be 'God in human flesh'. His answer to this question proves that to be a lie. When his section is shown to them, they claim that the Jewish religious leaders didn't know their own doctrine even though the reaction of the high priest was to declare that Jesus blasphemed when He said: I am. The definition of blasphemy includes 'a human man declaring himself to be God'. The answer from Jesus, and the reaction by the high priest, to the question of: Art thou the Christ, the Son of the Blessed, clearly shows that the Jewish religious leaders understood that the Christ, the Son of the Blessed (God the Father), was a claim to be 'God in human flesh'.

In this sentence we see a direct and personal (Art thou) question asked of Jesus in a court setting. In order to be righteous, He had to answer it while He could refuse to answer lies which were not directly asked of Him personally. This is a very important legal distinction and God always does right. Jesus knew what would be the response and yet He still did what was right. Even though it led to his own personal death, it also provided condemning evidence for when the high priest would be judged.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Art. Mr 15:2; Mt 11:3-5; 16:16; 26:63-64; Lu 22:67-70; Joh 10:24; 18:37
the Son. Ps 2:7; 119:12; Isa 9:6-7; Mt 3:17; 8:29; Joh 1:34,49-51; 5:18-25; 10:30-31,36; 19:7; 1Ti 1:11; 6:15 exp: Lu 1:32.'.

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C14-S69 (Verse 62) Jesus answered.

Equivalent Section: Jesus answered simply.

And Jesus said,
I am:

Equivalent Section: Jesus prophesied their future meeting.

and ye shall see the Son of man sitting on the right hand of power,
and coming in the clouds of heaven.

Matthew 26:63 and Luke 22:67-68 give us the same message as this sentence.

Matthew 26:64; Mark 14:62; Luke 22:67-69 and John 14:3 present the prophecy by Jesus of His return to this Earth. Please be sure to see each of these references and their related notes for more details. There are several important doctrinal items in these verses.

Mark tells us that this sentences in response to the question from the high priest of Art thou the Christ, the Son of the Blessed? Matthew tells us that he said I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Luke tells us that they asked Jesus Art thou the Christ? tell us. Luke goes on with And he said unto them, If I tell you, ye will not believe: And if I also ask you, ye will not answer me, nor let me go. After they ask the same question more than once, and receive an answer, Luke tells us that they repeated it with Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am (Luke 22:70). So what we have is several accounts of these people badgering Jesus with multiple versions of the same question while they refused to believe His answer. He answered them 'yes' and told them that they would not believe the truth and they proved Him right. So we see Jesus tying their coming judgment directly to His telling them that He was the Christ / the Son of God / the Son of the Blessed and their refusing to accept the bald faced truth.

In these references, Jesus deliberately uses I am as a well-known name of God. (Please see the note for John 8:58 for more references and details about this name of God.) That is the name that God gave Moses at the burning bush. These religious leaders clearly understood that Jesus was claiming to be God. some foolish religious people claim that Jesus never claimed to be God, but there are several places, like this one, in the Gospels where we are told that Jesus clearly and plainly stated that he is God.

In these references, Jesus deliberately uses Son of man to emphasize His physical body and say that he is 'God in human flesh' because only the Son of God could be sitting on the right hand of power of God, and these religious rulers knew this truth. This is one instance where we see Son of man used for 'God in human flesh' and not for just a physical man. Jesus used Son of man because they were looking at the physical man and refusing to see the God inside of that physical man. We see the truth of this sentence declared to be fulfilled by Peter in Acts 2:33 and again see it declared to be fulfilled in Hebrews 1:3. Then in Acts 7:55-60 we have the eye witness testimony of Stephen saying that he saw it fulfilled.

In addition, to these references stating that ye see the Son of man sit on the right hand of the power of God. this is a direct warning of their coming judgment. They were doing what they wanted to the physical man but the next time they would face the Lord of glory in all of His power and wrath. We also see this same thing said in Mark 13:26 and Luke 21:27, which are part of prophecies that included the great tribulation.

Matthew 26:64 and Mark 14:62 also says that ye see the Son of man...coming in the clouds of heaven. This is a prophecy of His return. Please see the note for Mark 8:38 for details and verse references related to His return as ruling Lord. Please also see the section called Prophecies, within the Study called Significant Gospel Events for links to where other places in the Bible provide similar prophecies to those found within this chapter.

Please see the note for John 8:58 about the phrase I am (said by God). The functional definition for this word is: 'A very significant name for God understood by all Jews'.

We find forms of the word cloud occurring 162 times in 147 verses of the Bible and, in the New Testament, in: Matthew 17:5; Matthew 24:30; Matthew 26:64; Mark 9:7; Mark 13:26; Mark 14:62; Luke 9:34; Luke 9:35; Luke 12:54; Luke 21:27; Acts 1:9; 1Corinthians 10:1-2; 1Thessalonians 4:17; Hebrews 12:1; 2Peter 2:17; Jude 1:12; Revelation 1:7; Revelation 10:1; Revelation 11:12; Revelation 14:14; Revelation 14:15; Revelation 14:16. Easton's Bible Dictionary defines this word as: 'The Hebrew so rendered means "a covering," because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex 16:10; 33:9; Nu 11:25; 12:5; Job 22:14; Ps 18:11). A "cloud without rain" is a proverbial saying, denoting a man who does not keep his promise (Pr 16:15; Isa 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Ho 6:4). A bright cloud is the symbolical seat of the Divine presence (Ex 29:42-43; 1Ki 8:10; 2Ch 5:14; Eze 43:4), and was called the Shechinah (q.v.). Jehovah came down upon Sinai in a cloud (Ex 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Ex 40:34-35). At the dedication of the temple also the cloud "filled the house of the Lord" (1Ki 8:10). Thus in like manner when Christ comes the second time he is described as coming "in the clouds" (Mt 17:5; 24:30; Ac 1:9,11). False teachers are likened unto clouds carried about with a tempest (2Pe 2:17). The infirmities of old age, which come one after another, are compared by Solomon to "clouds returning after the rain" (Ec 12:2). The blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isa 44:22). Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (Ex 13:22; 33:9-10). This pillar preceded the people as they marched, resting on the ark (Ex 13:21; 40:36). By night it became a pillar of fire (Nu 9:17-23)'.

Torrey's Topical Textbook provides links for the word cloud as: 'Formed from the sea: 1Ki 18:44; Am 9:6. Are the garment of the sea: Job 38:9. GOD: Established: Pr 8:28. Balanced in the air: Job 37:16. Disposed in order: Job 37:15. Brings over the earth: Ge 9:14. Binds up: Job 26:8. Spreads out: Job 26:9. Scatters: Job 37:11. Power and wisdom of God exhibited in forming: Ps 135:6; 147:5,8. Power and wisdom of God exhibited in condensing: Job 36:27; 37:10-11. Made for the glory of God: Ps 148:4. CALLED THE: Clouds of heaven: Da 7:13; Mt 24:30. Windows of heaven: Ge 7:11; Isa 24:18. Bottles of heaven: Job 38:37. Chambers of God: Ps 104:3,13. Waters above the firmament: Ge 1:7. Dust of God's feet: Na 1:3. DIFFERENT KINDS OF, MENTIONED: White: Re 14:14. Bright: Job 37:11; Zec 10:1. Thick: Job 22:14; 37:11. Black: 1Ki 18:45. Swift: Isa 19:1. Great: Eze 1:4. Small: 1Ki 18:44. Often cover the heavens: Ps 147:8. Often obscure the sun, etc: Job 36:32; Eze 32:7. Often dispersed by the wind: Ho 13:3. USES OF: To give rain: Jg 5:4; Ps 104:13-14. To supply dew: Pr 3:20; Isa 18:4. To moderate heat: Isa 25:5. From the west, bring rain: Lu 12:54. Though small, often bring much rain: 1Ki 18:44-45. Thunder and lightning come from: Ps 77:17-18. The rainbow appears in: Ge 9:13-14. Frequently the instrument of God's judgments: Ge 7:11-12. MAN: Ignorant of the spreading of: Job 36:29. Ignorant of the disposing of: Job 37:15. Ignorant of the balancing of: Job 37:16. Cannot number: Job 38:37. Cannot cause to rain: Job 38:34. Cannot stay: Job 38:37. ILLUSTRATIVE: Of multitudes of persons: Isa 60:8; Heb 12:1. Of hostile armies: Jer 4:13; Eze 38:9,16. Of sins of men: Isa 44:22. Of judgments of God: La 2:1; Eze 30:3; 34:12; Joe 2:2. Of unsearchableness of God: 2Sa 22:12; Ps 97:2; Eze 1:4. (Riding upon,) of the power and greatness of God: Ps 104:3; Isa 19:1. (Passing away,) of the goodness and prosperity of hypocrites: Ho 6:4; 13:3. (Without water,) of false teachers: Jude 1:12. (Carried away by a tempest,) of false teachers: 2Pe 2:17. (Without rain,) of the fraudulent: Pr 25:14. (A mourning without,) of wise rulers: 2Sa 23:3-4. (When seasonable,) of the favor of good rulers: Pr 16:15'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I am. Mr 15:2; Mt 26:64; 27:11; Lu 23:3
the Son. The passage of Daniel, to which our Lord refers, was always considered by the Jews as a description of the Messiah. Our Saviour, therefore, now in his lowest state of humiliation, asserted his claims as the Messiah, who shall appear in the clouds of heaven, as the judge of the world. Mr 13:26; 16:19; Ps 110:1; Da 7:13-14; Mt 24:30; Lu 22:69; Ac 1:9-11; 2Th 1:7-10; Heb 1:3; 8:1,10,12-13; 12:2; Re 1:7; 20:11 exp: Mt 16:27; 25:31; Mr 8:38; Joh 1:51.
General references. exp: Mr 13:26.'.

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C14-S70 (Verse 63) The high priest claimed that they had their excuse.

Then the high priest rent his clothes,
and saith,
What need we any further witnesses?

Matthew 26:65-66 and Luke 22:71 give us the same message as this sentence.

This sentence and the next two must all be considered together for contextual considerations. Here, He says: What need we any further witnesses? because all of their witnesses had proven themselves to be liars. In our next sentence he says; Ye have heard the blasphemy: what think ye? Thus, he declared a statement of truth to be blasphemy. On the surface, people should see that this claim is ridiculous. However, we see the typical results of religion turning away from the truth of God. They claimed to be looking for their Messiah, even while they rejected all of their God-given signs of their Messiah. Then, in addition to rejection all of their God-given signs, they asked for a clear and simple statement of this truth. When they received what was asked for, they declared it to be blasphemy. I can think of no clearer evidence that they deliberately rejected a very clear and plain message from God. Such attitude and action always brings a judgment from God. Yet, we see most religious people doing the same thing.

We find forms of the phrase high priest occurring 83 times in 80 verses of the Bible, 61 times in 59 verses of the New Testament and, in the Gospel of Mark, in: Mark 2:26; Mark 14:47, Mark 14:53, Mark 14:54, Mark 14:60, Mark 14:61, Mark 14:63, Mark 14:66. Easton's Bible Dictionary defines this word as: 'Aaron was the first who was solemnly set apart to this office (Ex 29:7; 30:23; Le 8:12). He wore a peculiar dress, which on his death passed to his successor in office (Ex 29:29-30). Besides those garments which he wore in common with all priests, there were four that were peculiar to himself as high priest: (1.) The "robe" of the ephod, all of blue, of "woven work," worn immediately under the ephod. It was without seam or sleeves. The hem or skirt was ornamented with pomegranates and golden bells, seventy-two of each in alternate order. The sounding of the bells intimated to the people in the outer court the time when the high priest entered into the holy place to burn incense before the Lord (Ex 28). (2.) The "ephod" consisted of two parts, one of which covered the back and the other the breast, which were united by the "curious girdle." It was made of fine twined linen, and ornamented with gold and purple. Each of the shoulder-straps was adorned with a precious stone, on which the names of the twelve tribes were engraved. This was the high priest's distinctive vestment (1Sa 2:28; 14:3; 21:9; 23:6,9; 30:7). (3.) The "breastplate of judgment" (Ex 28:6-12,25-28; 39:2-7) of "cunning work." It was a piece of cloth doubled, of one span square. It bore twelve precious stones, set in four rows of three in a row, which constituted the Urim and Thummim (q.v.). These stones had the names of the twelve tribes engraved on them. When the high priest, clothed with the ephod and the breastplate, inquired of the Lord, answers were given in some mysterious way by the Urim and Thummim (1Sa 14:3,18-19; 23:2,4,9,11-12; 28:6; 2Sa 5:23). (4.) The "mitre," or upper turban, a twisted band of eight yards of fine linen coiled into a cap, with a gold plate in front, engraved with "Holiness to the Lord," fastened to it by a ribbon of blue. To the high priest alone it was permitted to enter the holy of holies, which he did only once a year, on the great Day of Atonement, for "the way into the holiest of all was not yet made manifest" (Heb 9; 10). Wearing his gorgeous priestly vestments, he entered the temple before all the people, and then, laying them aside and assuming only his linen garments in secret, he entered the holy of holies alone, and made expiation, sprinkling the blood of the sin offering on the mercy seat, and offering up incense. Then resuming his splendid robes, he reappeared before the people (Le 16). Thus the wearing of these robes came to be identified with the Day of Atonement. The office, dress, and ministration of the high priest were typical of the priesthood of our Lord (Heb 4:14; 7:25; 9:12, etc.). It is supposed that there were in all eighty-three high priests, beginning with Aaron (B.C. 1657) and ending with Phannias (A.D. 70). At its first institution the office of high priest was held for life (but comp. 1Ki 2:27), and was hereditary in the family of Aaron (Nu 3:10). The office continued in the line of Eleazar, Aaron's eldest son, for two hundred and ninety-six years, when it passed to Eli, the first of the line of Ithamar, who was the fourth son of Aaron. In this line it continued to Abiathar, whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (1Ki 2:35), in which it remained till the time of the Captivity. After the Return, Joshua, the son of Josedek, of the family of Eleazar, was appointed to this office. After him the succession was changed from time to time under priestly or political influences. '. Please also see the note for Hebrews 4:14 about the word priest. The functional definition for this word is: 'One who represents men before God'.

Thompson Chain Topics provides links for the phrase high priest as: 'Christ as: Human as well as Divine: Heb 2:17; 3:1. Sympathetic: Heb 4:14-15. Divinely Appointed: Heb 5:5. Eternal: Heb 6:20. Sinless: Heb 7:26. Exalted: Heb 8:1; 9:11; 10:21. High Priests: Ex 28:1; Le 21:10; Zec 3:1; Heb 5:5; 9:7'.

Torrey's Topical Textbook provides links for the phrase high priest as: 'Specially called of God: Ex 28:1-2. Consecrated to his office: Ex 40:13; Le 8:12. WAS CALLED: The priest: Ex 29:30; Ne 7:65. God's high priest: Ac 23:4. Ruler of the people: Ex 22:28; Ac 23:5. The office of, hereditary: Ex 29:29. Next in rank to the king: La 2:6. Often exercised chief civil power: 1Sa 4:18. DUTIES OF: Offering gifts and sacrifices: Heb 5:1. Lighting the sacred lamps: Ex 30:8; Nu 8:3. Making atonement in the most holy place once a year: Le 16; Heb 9:7. Bearing before the Lord the names of Israel for a memorial: Ex 28:12,29. Enquiring of God by Urim and Thummim: 1Sa 23:9-12; 30:7-8. Consecrating the Levites: Nu 9:11-21. Appointing priests to offices: 1Sa 2:36. Taking charge of money collected in the sacred treasury: 2Ki 12:10; 22:4. Presiding in the superior court: Mt 26:3,57-62; Ac 5:21-28; 23:1-5. Taking the census of the people: Nu 1:3. Blessing the people: Le 9:22-23. Sometimes enabled to prophesy: Joh 11:49-52. Assisted by a deputy: 2Sa 15:24; Lu 3:2. THE DEPUTY OF: Called the second priest: 2Ki 25:18. Had oversight of the tabernacle: Nu 4:16. Had oversight of the Levites: Nu 3:32. To marry a virgin of Aaron's family: Le 21:13-14. Forbidden to mourn for any: Le 21:1-12. To be tender and compassionate: Heb 5:2. Needed to sacrifice for himself: Heb 5:1-3. SPECIAL GARMENTS OF: Ephod with its curious girdle: Ex 28:6-7. Girdle: Ex 28:4,39. Broidered coat: Ex 28:4,39. Robe of the ephod: Ex 28:31-35. Breastplate: Ex 28:15-29. Linen mitre: Ex 28:4,39. Plate or crown of gold, etc: Ex 28:36-38. Made by divine wisdom given to Bezaleel, etc: Ex 28:3; 36:1; 39:1. Were for beauty and ornament: Ex 28:2. Worn at his consecration: Le 8:7,9. Worn seven days after consecration: Ex 29:30. Descended to his successors: Ex 29:29. Wore the ordinary priest's garments when making atonement in the holy place: Le 16:4. Office of, promised to the posterity of Phinehas for his zeal: Nu 25:12-13. Family of Eli degraded from office of, for bad conduct: 1Sa 2:27-36. Sometimes deposed by the kings: 1Ki 2:27. Office of, made annual by the Romans: Joh 11:49-51; Ac 4:6. TYPIFIED CHRIST IN: Being called of God: Heb 5:4-5. His title: Heb 3:1. His appointment: Isa 61:1; Joh 1:32-34. Making atonement: Le 16:33; Heb 2:17. Splendid dress: Ex 28:2; Joh 1:14. Being liable to temptation: Heb 2:18. Compassion and sympathy for the weak and ignorant: Heb 4:15; 5:1-2. Marrying a virgin: Le 21:13-14; 2Co 11:2. Holiness of office: Le 21:15; Heb 7:26. Performing by himself all the services on day of atonement: Le 16; Heb 1:3. Bearing the names of Israel upon his heart: Ex 28:29; Song 8:6. Alone entering into most holy place: Heb 9:7,12; 4:14. Interceding: Nu 16:43-48; Heb 7:25. Blessing: Le 9:22-23. INFERIOR TO CHRIST IN: Needing to make atonement for his own sins: Heb 5:2; 7:26-28; 9:7. Being of the order of Aaron: Heb 6:20; 7:11-17; 8:4-5. Being made without an oath: Heb 7:20-22. Not being able to continue: Heb 7:23-24. Offering oftentimes the same sacrifices: Heb 9:25-26; 10:11-12,14. Entering into holiest every year: Heb 9:7,12,25'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his. Isa 36:22; 37:1; Jer 36:23-24; Ac 14:13-14
General references. exp: Lu 22:71.'.

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C14-S71 (Verse 64) The high priest declared truth to be blasphemy.

Ye have heard the blasphemy:
what think ye?

Matthew 26:65-66 and Luke 22:71 give us the same message as this sentence.

This sentence is added to the prior and the two need to be considered together with the next sentence for contextual considerations. As explained in the note for the prior sentence, the high priest declared truth to be blasphemy. By doing so, along with rejecting all of their God-given signs, they basically said that they would never accept the Messiah which they claimed, officially, to be looking for.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Le 24:16; 1Ki 21:9-13; Mt 26:65-66; Lu 22:71; Joh 5:18; 8:58-59; 10:31-33; 19:7'.

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C14-S72 (Verse 64) The rest agreed.
And they all condemned him to be guilty of death.

Matthew 26:66 and Luke 22:71 give us the same message as this sentence.

This sentence is added to the prior two sentences and all three need to be considered together for contextual considerations. As explained in the note for the second prior sentence, the high priest declared truth to be blasphemy. By doing so, along with rejecting all of their God-given signs, they basically said that they would never accept the Messiah which they claimed, officially, to be looking for. Here we see that all of the religious leaders supported the high priest in his doctrinal error.

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

Please see the note for Romans 3:19 about the word guilt. The functional definition for this word is: 'Criminal; having knowingly committed a crime or offense, or having violated a law by an overt act or by neglect, and by that act or neglect, being liable to punishment; not innocent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Le 24:16; 1Ki 21:9-13; Mt 26:65-66; Lu 22:71; Joh 5:18; 8:58-59; 10:31-33; 19:7'.

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C14-S73 (Verse 65) He was physically abused.

Equivalent Section: The chief priests physically abused Him.

And some began to spit on him,
and to cover his face,
and to buffet him,
and to say unto him,
Prophesy:

Equivalent Section: The servants did the same.

and the servants did strike him with the palms of their hands.

Matthew 26:67-68 and Luke 22:63-65 give us the same message as this sentence. Luke's account puts this abuse before the high priest accuses Jesus of blasphemy. Matthew and Mark put this abuse after the accusation. John's account says that one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? as part of the questioning before the accusation but John does not mention this abuse.

The Roman soldiers mocked Jesus and also spit on Him as reported in Mark 15:16-20. This is a fulfillment of the prophecy found in Mark 10:34 and Luke 18:32.

The order in Matthew and Mark appears to be sequentially correct. The incident that John reports appears to be separate from the abuse reported by others and John is the only one who reports that incident. However, John does not report the abuse that the others report. Luke starts the report of Peter's betrayal, which involved servants, right after everyone arrives at the house of the high priest. Luke then continues with the abuse by the servants and only returns to report the actions by the high priest and the council only after completing his report on the action involving the servants. Therefore, Luke's account appears to completely report the actions of one group before reporting the actions of another group and Luke does not appear to be as concerned with sequential order of events as he is with clearly reporting what was done by different groups of people.

This abuse is different from what is done by the Roman soldiers at a later time. Here we see them mocking the position of Jesus as a prophet. The Roman soldiers mocked His position as King of the Jews. Apparently, they also caused greater injuries.

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

Please see the note for 1Corinthians 11:15 about the word cover. The functional definition for this word is: 'an item which conceals another item with a barrier that can not be penetrated'.

Please see the note for 2Corinthians 4:6 about the word face. The functional definition for this word is: 'The power, position, authority and presence of the being that is presented to us'.

Please see the note for 1Corinthians C4S13 about the word buffet. The functional definition for this word is: 'being beat with a fist'.

Please see the note for John 18:22 about the word strike / struck. The functional definition for this word is: 'To touch or hit with some force, either with the hand or an instrument; to give a blow to'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mr 15:19; Nu 12:14; Job 30:10; Isa 50:6; 52:14; 53:3; Mic 5:1; Mt 26:67-68; Lu 22:63-64; Joh 18:22; 19:3; Ac 23:2; Heb 12:2'.

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C14-S74 (Verse 66-67) A maid identifies Peter.

Equivalent Section: The maid came.

And as Peter was beneath in the palace,
there cometh one of the maids of the high priest:

Equivalent Section: She identified him.

And when she saw Peter warming himself,
she looked upon him,
and said,
And thou also wast with Jesus of Nazareth.

Matthew 26:69; Luke 22:56 and John 18:25 give us the same message as this sentence.

From this sentence through the end of the chapter we have Mark's account of Peter denying Jesus. (Please see the general note for the chapter to access links to where this incident is dealt with in other Gospel accounts. Please see the Sequence of the Betrayal of Jesus found in the Study called Significant Gospel Events for where this incident fits within the sequence of events.) Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter.

Our sentence starts with the word And, which adds this incident to the accounts of prior incidents which were happening about the same time.

Apparently, when she was first told to open the door for John, she paid attention to him because John was known to the household of the high priest. John's parents had money, which made them important in the Jewish society. However, Peter was poor and, apparently, this maid didn't pay a lot of attention to peter when she let him in at the instruction of the person that John spoke to in order to get Peter entrance. However, now that servants are beating Jesus, she can become more important with the servants by identifying Peter as being with Jesus. Therefore, Peter was beneath het notice when she let him in but now is more important because of the effect it might have for her with other servants.

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

We find forms of the word beneath in: Genesis 35:8; Exodus 20:4; Exodus 26:24; Exodus 27:5; Exodus 28:33; Exodus 32:19; Exodus 36:29; Exodus 38:4; Deuteronomy 4:18; Deuteronomy 4:39; Deuteronomy 5:8; Deuteronomy 28:13; Deuteronomy 33:13; Joshua 2:11; Judges 7:8; 1Kings 4:12; 1Kings 7:29; 1Kings 8:23; Job 18:16; Proverbs 15:24; Isaiah 14:9; Isaiah 51:6; Jeremiah 31:37; Amos 2:9; Mark 14:66; John 8:23; Acts 2:19. Webster's 1828 defines this word as: 'BENE'ATH, prep. 1. Under; lower in place, with something directly over or on, as to place a cushion beneath one; often with the sense of pressure or oppression, as to sink beneath a burden, in a literal sense. 2. Under, in a figurative sense; bearing heavy impositions, as taxes, or oppressive government. Our country sinks beneath the yoke. 3. Lower in rank, dignity or excellence; as, brutes are beneath man;; man is beneath angels, in the seale of beings. 4. Unworthy of; unbecoming; not equal to; as, he will do nothing beneath his station or character.
BENE'ATH, adv. In a lower place; as, the earth from beneath will be barren. 1. Below, as opposed to heaven, or to any superior region; as, in heaven above, or in earth beneath'.

Please see the note for Mark 14:54 about the word palace. The functional definition for this word is: ' a building surrounded by a fence or a paling'.

We find forms of the word maid occurring 46 times in the Bible and, in the New Testament, in: Matthew 9:24; Matthew 9:25; Matthew 26:71; Mark 14:66; Mark 14:69; Luke 1:38; Luke 1:48; Luke 8:51; Luke 8:54; Luke 12:45-46; Luke 22:56. The International Standard Bible Encyclopedia defines this word as: 'mad, mad'-'n: Used in the King James Version in the sense of a girl or young female; of an unmarried woman or virgin, and of a female servant or handmaid. Thus, it translates several Hebrew words: (1) The more generic word is na`arah, "girl," feminine form of the common na`ar, "boy" (1Sa 9:11; 2Ki 5:2,4; Es 2:4,7 ff; Job 41:5; Am 2:7) In several places masculine form na`ar, with feminine form of verb rendered "damsel" (Ge 24:14,16,28,55; 34:3,12; De 22:15); compare he pais (Lu 8:51,54); see also paidiske, diminutive (Sirach 41:22; Mr 14:66,69; Lu 12:45; korasion, Septuagint for na`arah, "maid," in Mt 9:24 f with Job 6:12 f; Susanna verses Job 15; 15:19). (2) The Hebrew `almah, also rendered "maid," refers to a woman of marriageable age (Ex 2:8; Pr 30:19), whether married or not, whether a virgin or not. The same word is translated "virgin" in several places (Ge 24:43 the King James Version; Song 13; Ge 6:8; Isa 7:14). (3) The word bethulah, a common Hebrew word for "virgin," a chaste woman Septuagint parthenos), is frequently rendered "maid" and "maiden" (Ex 22:16; Jg 19:24; 2Ch 36:17; Ps 78:63; 148:12; Jer 51:22; La 5:11; Eze 9:6; 44:22; Zec 9:17; compare De 22:14,17, having "the marks (tokens) of virginity"); bethulim, rendered "maid." See VIRGIN . (4) Two Hebrew words covering the idea of service, handmaid, handmaiden, and in numerous passages so rendered: (a) 'amah, translated "maid" (Ge 30:3; Ex 2:5; 21:20,26; Le 25:6; Ezr 2:65; Job 19:15; Na 2:7); (b) shiphchah, "a family servant," "a handmaid," so rendered in numerous passages ("maid," "maiden," Ge 16:2 ff; Ge 29:24,29; 30:7,9-10,12,18; Isa 24:2; Ps 123:2; Ec 2:7). In the King James Version they are variously translated "maid," "handmaid," etc. (5) The rather rare word habra, "favorite slave," is rendered "maid" in Judith 10:2,5; 13:9; 16:23; Additions to Esther 15:2,7. (6) doule, "female slave," in the King James Version Judith 12:49 (the Revised Version (British and American) "servant"). Maidservant means simply a female slave in the different positions which such a woman naturally occupies. They were the property of their masters; sometimes held the position of concubines (Ge 31:33); daughters might be sold by their fathers into this condition (Ex 21:7). It is regrettable that no uniform translation was adopted in the King James Version. And in the Revised Version (British and American) compare Tobit 3:7; Judith 10:10; Sirach 41:22. "Maidservants" replaces "maidens" of the King James Version in Lu 12:45. Compare Job 31:13. Edward Bagby Pollard'.

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

Please see the note for Mark 14:54 about the word warm. The functional definition for this word is: 'Having heat in a moderate degree; not cold'.

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

Please see the note for Luke 1:26 about the word Nazareth. The functional definition for this word is: 'A city in Galilee that was the home of Joseph, Mary, Jesus and the brethren of Jesus'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Mr 14:54; Mt 26:58,69-70; Lu 22:55-57
One. Joh 18:15-18
Jesus. Mr 10:47; Mt 2:23; 21:11; Joh 1:45-49; 19:19; Ac 10:38'.

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C14-S75 (Verse 68) Peter denied the first time.

But he denied,
saying,
I know not,
neither understand I what thou sayest.

Matthew 26:70; Luke 22:57 and John 18:25 give us the same message as this sentence.

From 14:66 through the end of the chapter we have Mark's account of Peter denying Jesus. (Please see the general note for the chapter to access links to where this incident is dealt with in other Gospel accounts. Please see the Sequence of the Betrayal of Jesus found in the Study called Significant Gospel Events for where this incident fits within the sequence of events.) Each of the Gospels give us some details about this event which are not in the other Gospels. Piecing these accounts together we see that it was two servant maids and a guard who questioned Peter. The first maid also opened the door for John and Peter.

Here we see the first denial, which was a lie.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he denied. Mr 14:29-31; Joh 13:36-38; 2Ti 2:12-13'.

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C14-S76 (Verse 68) The cock crew for the first time.

First Step: Peter tried to hide.

And he went out into the porch;

Second Step: God gave a warning.

and the cock crew.

Matthew 26:71 and Luke 22:57 give us the same message as this sentence.

Here we see God provide Peter with a warning which he failed to understand. How often do we each make the same mistake?

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he went. Mt 26:71-72
and the. Mr 14:30'.

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C14-S77 (Verse 69) The maid identified him a second time.

And a maid saw him again,
and began to say to them that stood by,
This is one of them.

Matthew 26:71 and Luke 22:58 give us the same message as this sentence.

This is our second witness that peter was with Jesus.

Please see the note for Mark 14:66 about the word maid. The functional definition for this word is: ' a girl or young female; of an unmarried woman or virgin, and of a female servant or handmaid'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a maid. Paidiske G3814, "the maid," and not the one mentioned in Mr 14:66, but also G243, another, as Matthew states, (Mr 26:71,) she who was the janitrix, or door-keeper. Joh 18:17
and began. Mr 14:38; Lu 22:58; Joh 18:25; Ga 6:1'.

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C14-S78 (Verse 70) Peter denied the second time.
And he denied it again.

Matthew 26:72 and Luke 22:58 give us the same message as this sentence. In Luke's account, Peter uses the word man. However, many people use this expression for anyone, male or female, when they are being emphatic. Therefore, there is no conflict with Peter using this word for a maid.

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C14-S79 (Verse 70) Peter is identified the third time.

Equivalent Section: Others identify peter.

And a little after,
they that stood by said again to Peter,
Surely thou art one of them:

Equivalent Section: Why they were sure.

for thou art a Galilaean,
and thy speech agreeth thereto.

Matthew 26:73; Luke 22:58 and John 18:26 give us the same message as this sentence.

Here Peter is positively identified. Notice how God keeps using stronger signs to warn Peter about his sin. While many might criticize peter, I believe all of us would be as guilty at some time in our 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 John 1:43 about the word Galilee. The functional definition for this word is: 'The northern part of Naphtali (which lay N. of Zebulun) was inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race'.

Please see the note for 1Corinthians 6:16 about the word agree. The functional definition for this word is: 'Concord; harmony; conformity'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a little. Mt 26:73-74; Lu 22:59-60; Joh 18:26-27
for. Jg 12:6; Ac 2:7
and thy. He lalia G2981 sou G4675, "Thy dialect," or mode of speech. From various examples produced by Lightfoot, and Schoetgen, it appears that the Galileans used a very corrupt dialect and pronunciation; interchanging the gutturals, and other letters, and so blending or dividing words as to render them unintelligible, or convey a contrary sense. Thus when a Galilean would have asked, immar H563 le-mahn, "whose is this lamb," he pronounced the first word so confusedly that it could not be known whether he meant chamor, H2543, "an ass," chamar, H2562, "wine," amar, H6015, "wool," or immar, H563, "a lamb." A certain woman intending to say to a judge, "My lord, I had a picture which they stole; and it was so great, that if you had been placed in it, your feet would not have touched the ground," so spoiled it by her pronunciation, that her words meant, "Sir slave, I had a beam, and they stole thee away; and it was so great, that if they had hung thee on it, thy feet would not have touched the ground."'.

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C14-S80 (Verse 71) Peter denied the third time.

But he began to curse and to swear,
saying,
I know not this man of whom ye speak.

Matthew 26:74; Luke 22:60 and John 18:27 give us the same message as this sentence.

Here we see the problem we all have when we ignore God's warnings and become stronger in denying the sin that we are engaging in. Denial, and especially strong denial, are part of an addictive sin which someone refuses to give up even when face with the consequences of that sin.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Ki 8:12-15; 10:32; Jer 17:9; 1Co 10:12'.

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C14-S81 (Verse 72) The prophesied sign comes.
And the second time the cock crew.

Here we see the sign that Jesus prophesied to Peter so that Peter would know of his sin. We find the fulfillment of Jesus prophesying that Peter would deny knowing Jesus in Matthew 26:74-75 and Mark 14:68-72 and Luke 22:60-61 and John 18:27.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the second. Mr 14:30,68; Mt 26:34,74'.

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C14-S82 (Verse 72) Peter is convicted.

And Peter called to mind the word that Jesus said unto him,
Before the cock crow twice,
thou shalt deny me thrice.

At one level it can be claimed that Peter failed. On another level that claim can be denied. If we only look at this instance in time that we can make this claim. However, if we look at his entire life, we see this incident as a stumble, which Peter recovered from. No matter how badly a child of God messes up, if he will get up, confess his sin, and return to the service of God then God will use him again. It may not be in the same manner if the consequence of the sin are bad enough. But God will not refuse to accept a true return to God.

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

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

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Peter. 2Sa 24:10; Ps 119:59-60; Jer 31:18-20; Eze 16:63; 36:31; Lu 15:17-19; 22:60'.

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C14-S83 (Verse 72) Peter reacted.

And when he thought thereon,
he wept.

Matthew 26:75 and Luke 22:62 we are told that Peter wept bitterly.

This is always the end result of sin. It may not happen in this life but it will happen to each of us. All saved have a date with the judgment Seat of Christ (Romans C14S16; 2Corinthians 5:10) and despite the lies, there will be tears there.

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

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when he thought thereon, he wept. or, he wept abundantly, or he began to weep. Eze 7:16; Mt 26:75; Lu 22:62; 2Co 7:10'.

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Interpretive Study of Mark's Gospel

Mark Chapter 13

Links to sentences in this chapter:

Chapter Summary.

The Treasury of Scripture Knowledge provides a chapter outline as:

Mark Chapter 14

Theme: The 'Last Supper' and Betrayal by the Jews.

Links to sentences in this chapter:

Chapter Summary.

The Treasury of Scripture Knowledge provides a chapter outline as:

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