Interpretive Study of Matthew's Gospel-11,12.

Chapter links: 1; 2; 3; 4; 5; 6; 7; 8; 9; 10; 11; 12; 13; 14; 15; 16; 17; 18; 19; 20; 21; 22; 23; 24; 25; 26; 27; 28; God.

Matthew Chapter 11

links to sentences in this chapter:

C11-S1 (Verse 1), C11-S2 (Verse 2-3), C11-S3 (Verse 4-5), C11-S4 (Verse 6), C11-S5 (Verse 7), C11-S6 (Verse 7), C11-S7 (Verse 8), C11-S8 (Verse 8), C11-S9 (Verse 8), C11-S10 (Verse 9), C11-S11 (Verse 9), C11-S12 (Verse 9), C11-S13 (Verse 10), C11-S14 (Verse 11), C11-S15 (Verse 12), C11-S16 (Verse 13), C11-S17 (Verse 14), C11-S18 (Verse 15), C11-S19 (Verse 16), C11-S20 (Verse 16-17), C11-S21 (Verse 18), C11-S22 (Verse 19), C11-S23 (Verse 19), C11-S24 (Verse 20-21), C11-S25 (Verse 21), C11-S26 (Verse 21), C11-S27 (Verse 22), C11-S28 (Verse 23), C11-S29 (Verse 24), C11-S30 (Verse 25), C11-S31 (Verse 26), C11-S32 (Verse 27), C11-S33 (Verse 28), C11-S34 (Verse 29), C11-S35 (Verse 30)'.

Please use This link to see the chapter summary.

Chapter theme: Two different reactions to evidence provided by God.

In Matthew 11:2-6 and Luke 7:20-23 we are told that John the Baptist sent from prison and asked Jesus if He was the Christ.

In Matthew 11:4-5 and Luke 7:21 we are told about Jesus healed the diseased and cast out devils as proof He is Christ for John the Baptist's disciples.

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

In Matthew 11:16-19 and Luke 7:30-35 we are told about Jesus asking But whereunto shall I liken this generation?

In Matthew 11:20-24 and Luke 10:13-15 Jesus says Woe! to the people who had received the most evidence that He was God's Messiah / Christ and, yet, still refused to believe. Thus, we have a contrast in the attitudes, and resulting judgment by God, between those who believed and obeyed as opposed to those who refused to believe and obey.

In Matthew 11:25-30 and Luke 10:21-22 Jesus tells us that God the Father hid the truth from those who are wise according to this world . He then invites all to Come unto me...and I will give you rest.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-6. John sends his disciples to Christ.
7-15. Christ's testimony concerning John.
16-19. the perverse judgment of the people.
20-24. Christ upbraids Chorazin, Bethsaida, and Capernaum;
25-27. and praising his Father's wisdom in revealing the Gospel to the simple,
28-30. he calls to him all such as feel the burden of their sins'.

C11-S1 (Verse 1) Jesus went to different cities from where He sent His disciples.

And it came to pass,
when Jesus had made an end of commanding his twelve disciples,
he departed thence to teach and to preach in their cities.

Our chapter starts with Jesus sending out the twelve (12) to do missionary work while He went elsewhere to preach. Then we have several sentences which give us what Jesus said was the testimony of John the Baptist. We know that God had His word written in the sentence format and, starting in 200-AD, devil motivated men chopped God's word into at least three different versions of verses. God allowed the verse format to stay for the same reason why Jesus preached in parables. That is: so that lost and carnal people would be led into doctrinal error while those who acct the interpretation from God's Holy Spirit would learn that God uses the sentence format to teach His people. (Please see the lessons under the Hermey tab for the details of this truth.) Now, while I could put The word of God into sentence format because the punctuation gives us the end of sentences, I had no way of knowing where the original chapter divisions were. Therefore, I did not try to correct them. That written, I believe this is one of the rather obvious places where the devil motivated people who chopped up The word of God also moved the chapter division. It should be obvious that this first sentence actually matches the subject of the prior chapter and does not match the subject of this chapter. Therefore, the first sentence should be considered in context of the prior chapter and ignored as far as contextual requirements of this chapter.

in this sentence we see that Jesus went to teach and to preach in their cities. That is: He dealt with the relatives of His workers while they worked for Him. One of the best ways to witness to our relatives is to get busy doing the 'Great Commission', especially when they don't want to listen to us. God can send them many other witnesses that they won't have the same emotional reaction to as they have when hearing from family.

Please see the note for 2Corinthians 5:17 about the phrase passed away. The New Testament definition for thisphrase is: 'gone'.

Please see the note for 2Corinthians 11:15 about the word end. Easton's Bible Dictionary defines this word as: 'in Heb 13:7, is the rendering of the unusual Greek word ekbasin, meaning "outcome", i.e., death. It occurs only elsewhere in 1Co 10:13, where it is rendered "escape."'.

Please see the note for Romans 7:8 about the word commandment. The New Testament definition for this word is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us. Please see the note for Psalms 119:4 for the use of the word commandment within this Psalm and considerations from several other places within the Bible. Please see the note for Romans C7S11 about the word commandment. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

Please see the note for Luke 24:42 about the word twelve. The New Testament definition for this word is: 'The sum of two and ten; twice six; a dozen. Twelve men compose a petty jury'. That note also provides NUMBERS AS SYMBOLS according to the Morrish Bible Dictionary. Please also see the note for John 6:67 about the phrase twelve disciples / apostles. Please also note that many of the references to the number twelve, in this Gospel, is actually a reference to the twelve disciples / apostles.

Please see the note for John 1:35-36 about the word disciple. The New Testament definition for this word is: 'A learner; a scholar; one who receives or professes to receive instruction from another'. Please also see the note for John 6:67 about the phrase twelve disciples / apostles.

Please see the note for 2Corinthians 12:8 about the word depart. Webster's 1828 dictionary defines this word as: 'to go or move from. Depart from me, ye cursed, into everlasting fire. Matt. 25. It is followed by from, or from is implied before the place left. I will depart to my own land, that is, I will depart from this place to my own land. Num. 10. 2. to go from; to leave; to desist, as from a practice. Jehu departed not from the sins of Jeroboam. Jehoshaphat departed not from the way of Asa his father'.

Please see the note for 1Corinthians C12S27 about the word teach / taught. The New Testament definition for this word is: 'To instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'. The word taught is the past-tense form of the word teach. Please also see the note for John 3:2 about the word teacher. Please also see the Study called False things According to the Bible about 'false teachers'.

Please see the notes for Romans C16S33; 1Corinthians C15S1; Galatians C1-S4 and 2Timothy 4:1-LJC about the word preach. The New Testament definition for this word is: 'To pronounce a public discourse on a religious subject, or from a subject, or from a text of Scripture. the purpose of preaching is to get people to obey God's word'. Please also see the note for Romans 10:14 about the word preacher. Please also see the Study called False things According to the Bible about 'false preachers'.

Please see the note for Mark 11:19 about the word city. The New Testament definition for this word is: 'An area where many people live together and have a local government rule over them'. Please also see the note for Romans C13S12 about the phrase city of refuge. Please also see the note for Matthew 4:5 about the phrase holy city.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'commanding. Mt 28:20; Joh 15:10,14; Ac 1:2; 10:42; 1Th 4:2; 2Th 3:6,10; 1Ti 6:14 he departed. Mt 4:23; 9:35; Isa 61:1-3; Mr 1:38-39; Lu 4:15-21; 8:1; Ac 10:38 General references. exp: Mt 9:35'.

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C11-S2 (Verse 2-3) John the Baptist asked for assurance.

Now when John had heard in the prison the works of Christ,
he sent two of his disciples,
And said unto him,
Art thou he that should come,
or do we look for another?.

There are several Bible references in each of the four gospels that tell about John the Baptist. (Please see the Study called John the Baptist for links to every place that the Bible references him. That Study has the references in time sequence and by Bible book.) Within the reports on the life of John, Matthew 11:2-6 and Luke 7:20-23 we are told that John the Baptist sent from prison and asked Jesus if He was the Christ. The two accounts are very similar. in this account, we see that Jesus did not answer with words but answered with evidence. This is how we should answer any Biblically based question which we receive.

Luke 7:18-19 is the equivalent of this sentence but provides more details. The two Bible references deliver the same message even though the details are different. Once more, we see Matthew taking the perspective of reporting that Jesus is God's Christ and King. Our sentence tells us that John... sent two of his disciples. This meets God's requirement for two witnesses in legal matters. Next, our sentence says that John had them ask a simple and direct question. This is how we should deal with people, especially when questioning a King, and we want a direct and truthful answer. In addition, John's question (Art thou he that should come, or do we look for another?) is a direct reference to prophecy and the legal evidence that God told His people to look for in order to identify God's true Christ and King. (Please see the Prophecy Fulfilled Section of the Significant Gospel Events Study for links to related Bible references.)

While Matthew presents the perspective of dealing with legal matters, Luke presents the perspective of a human man dealing with other men. That is why Luke's report has more details. We deal with men differently than how we deal with a King. Now, the first part of Luke's account, which is the instruction from John, is almost the same as Matthew's account. Matthew tells us that John was in prison, and Luke doesn't, but prison is part of dealing with a king. Matthew only tells us that John had heard in the prison while Luke tells us The disciples of John shewed him of all these things. Again, this difference in wording is strictly due to the difference in the perspective that is presented while the message is the same. Both reports tell us that John sent two of his disciples. The reason for that was already given and that reason is important for both perspectives. Luke tells us that John sent them to Jesus while Matthew uses the word him and expects the reader to understand who is meant by that word. After that, both report that the question was: Art thou he that should come, or do we look for another? the only difference is that Luke presents these questions as two separate questions while Matthew reports them as a single question. Again, we should accept a simple and single answer from a King while we expect other men to give us more details. Therefore, this difference, in a single question or two questions, is, again, due to the different perspective presented in the two Gospel accounts.

Hopefully, the reader understands that both messages are the same even while the detailed words differ. Ann, that the two different perspectives give us a better understanding than either report by itself. Thus, we see that God gives a greater reward of understanding to those who study as opposed to those who merely read the Bible.

So, our sentence tells us that while Jesus was preaching and teaching, John the Baptist sent to Him to ask if Jesus was the Christ. The remainder of this section tells us the answer from Jesus. Luke gives us more details in his account when he tells us that John sent his disciples after hearing that Jesus had raised the dead (Luke 7:11-17). Since Jesus is the Resurrection, and since John knew he was facing death, this prompted him to ask for reassurance. We also need to note that John asked in private, when the Apostles weren't there as witnesses. We can see that God will reassure us when we express our doubts in private. Anyone who claims that they could be in John's circumstances and not have doubts doesn't have the first clue about John's true circumstances.

We find that Matthew and Luke both report the same response to John's question.

Jesus showed the works which were prophesied that Christ would do (Matthew 11:3-6; Luke 7:21-23)

The gospel was being preached. Jesus started preaching the gospel in Luke 4:18 when He quoted Isaiah 61:1-3 as an announcement of the ministry that He was starting.
Jesus was casting out devils. Please see the Doctrinal Study called Significant Gospel Events for Jesus dealing with devils.
Jesus was doing other miracles.

Jesus told the local people about John the Baptist (Matthew 11:7-19; Luke 7:24-28)

Jesus told the character of John (Matthew 11:7-9; Luke 7:24-26)
John was fulfillment of prophecy from Isaiah 40:3 (also see the note for Matthew 3:3)
John was greatest Old Testament prophet and end of Old Testament (Matthew 11:11-15; Luke 7:28-29)

Jesus told the local people about Judgment on those that rejected the witness of John the Baptist (Matthew 11:16-24; Luke 7:30-35)
Jesus thanked God the Father for how He separated those who would be saved from those who would be condemned (Matthew 11:25-30).

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. Webster's 1828 dictionary defines this word as: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please pay attention to the word 'obey' within this definition. That is what most people refuse to do when the Bible says that they do not hear. Please also see the note for James 2:5 about the word hearken. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The New Testament definition for this word is: 'The place where people who were arrested and detained by government'. Please also see the note for Philemon 1:1 about the word prisoner. The New Testament definition for this word is: 'The person who was arrested and detained by government'.

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 New Testament 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 also see the note for Matthew 10:9-10 about the word workman.

Please see the note for Romans 11:1 about the phrase I say. The New Testament definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

Please see the note for Philippians 2:4 about the word look. The New Testament 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'in. Mt 4:12; 14:3; Mr 6:17; Lu 3:19; 7:18-23; Joh 3:24 he. Mt 9:14; Joh 3:25-28; 4:1; Ac 19:1-3 General references. exp: Lu 3:19; 7:18.
Art. Mt 2:2-6; Ge 3:15; 12:3; 49:10; Nu 24:17; De 18:15-18; Ps 2:6-12; 110:1-5; Isa 7:14; 9:6-7; Jer 23:5-6; Eze 34:23-24; Da 9:24-26; Ho 3:5; Joe 2:28-32; Am 9:11-12; Ob 1:21; Mic 5:2; Zep 3:14-17; Hag 2:7; Zec 9:9; Mal 3:1; 4:2; Joh 4:21; 7:31,41-42 exp: Mr 14:61; Lu 22:67. he that. See Mt 21:5,9; Mr 11:9; Lu 19:38; Joh 16:14; 12:13; Heb 10:37 General references. exp: Lu 7:18'.

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C11-S3 (Verse 4-5) Jesus provides signs from God as assurance to John the Baptist.

Equivalent Section: the answer from Jesus.

Jesus answered and said unto them,
Go and shew John again those things which ye do hear and see:.

Equivalent Section: the evidence from Jesus.

The blind receive their sight,
and the lame walk,
The lepers are cleansed,
and the deaf hear,
The dead are raised up,
and the poor have the gospel preached to them.

In Matthew 11:2-6 and Luke 7:20-23 we are told that John the Baptist sent from prison and asked Jesus if He was the Christ. in this account, we see that Jesus did not answer with words but answered with evidence. This is how we should answer any Biblically based question which we receive. In Matthew 11:4-5 and Luke 7:21-22 we are told about Jesus healed the diseased and cast out devils as proof He is Christ for the disciples of John the Baptist.

Please use the link in the sentence outline, above, the see the Study on John the Baptist which provides links to every note where he is mentioned, in time sequence and by Bible book. Please also see the Table of Miracles in the Gospels about this, and similar, miracles.

Luke 7:22 is the equivalent of this sentence and says almost the exact same things. Once again, we see that God allows His authors to have freedom of expression so long as they deliver His message and only His message. The differences seen between these two references are nothing more than freedom of expression and anyone who claims that there is a conflict is a blatant liar who expects people to be too lazy to be bothered th verify their claim. However, Luke 7:21 is also part of this answer and that is not included by Matthew while it is an important part of the answer reported by Luke. This difference is actually due to the different perspectives presented by each author and is more than just freedom of expression.

Luke 7:21 says: And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight. Matthew's account skips this information since a legal answer from the King (Matthew's perspective of Jesus) does not need evidence while the answer from a man (Luke's perspective) does. Now, that sentence does not say that Jesus raised the dead during that hour, and He probable didn't. However, the reports of the other times that He raised the dead, combined with all of the other miracles that He did during the hour, would have been sufficient evidence to justify His claim.

Our current sentence uses the word shew where Luke's account uses the word tell. However, the difference is, again, due to perspective with the word shew providing a greater requirement, for accuracy, than the word tell requires. The requirements of a legal perspective are greater than when one man is speaking to another man.

In addition, Matthew includes the word again. Jesus did not rebuke John the Baptist for asking for assurance and we can be sure of this because of the testimony that Jesus gives right after this incident. But, Jesus uses the word again to reassure John that what he saw and heard before was truly from God.

Beyond the differences already mentioned, the minor differences in wording are simply the different ways that Matthew and Luke express things. And, as already explained, God allows His authors to use their own expressions so long as they deliver His message exactly.

Beyond the analysis of the minor differences in expressions, we see here a message that can not be matched by any source from any place and at any time. Yes, God did miracles through other men at other times and devils do miracles, but no other person ever matched the quantity nor the diversity of miracles that Jesus did. In addition, a critical part of the message is: The poor have the gospel preached to them. The critical difference between a devil doing a miracle and God doing a miracle is the doctrine of the message which is associated with the miracle.

Please note that our next sentence starts with the word And, which adds it to this sentence and lets us know that the response to this answer is critical to how we are treated by God.

In Matthew 15:14 and Matthew 23:16-26; we see Jesus equate being blind to lacking spiritual understanding. Thus, the spiritual symbolism of this miracle is that Jesus gives spiritual understanding to those who truly become part of His kingdom. Notice that our account says that they had to follow Jesus all the way back to His house and then also had to testify of their true Biblical faith. In addition, Jesus said: According to your faith be it unto you. Many people fail to realize that we limit God working in and through our life by our own lack of true Biblical faith.

Please see the note for 2Corinthians 5:12 about the word answer. The New Testament 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 Colossians 2S8 about the word shew. The New Testament definition for this word is: 'The Biblical spelling for the word show, which means: to exhibit or present to the view of others'.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight. The New Testament 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 also see the note for Acts 2:25 about the words foresee / foresaw.

Please see the note for 2Corinthians 3:12-14 about the word blind. The New Testament definition for this word is: 'Without the ability to see. This word is also used, symbolically, for people who lack spiritual understanding'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians C2-S4 about the word receive. The New Testament definition for this word is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41; which explains that in order to truly receive a person, we must receive their character as our own.

Please see the note for Luke 7:22 about the word lame. Webster's 1828 defines this word as: 'a. 1. Crippled or disabled in a limb, or otherwise injured so as to be unsound and impaired in strength; as a lame arm or leg, or a person lame in one leg. 2. Imperfect; not satisfactory; as a lame excuse. 3. Hobbling; not smooth; as numbers in verse.
LAME, v.t. to make lame; to cripple or disable; to render imperfect and unsound; as, to lame an arm or a leg'. Forms of this word are used, in this Gospel, in: Matthew 11:5; Matthew 15:30-31; Matthew 21:14.

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

Please see the note for Mark 1:40 about the words leper / Leprosy. The New Testament definition for this word is: 'A very contagious and deadly disease which caused numbness and was symbolic of the spiritual non-feeling of God's people towards the things of God'.

Please see the note for James 4:8 about the word cleanse. The New Testament definition for this word is: 'To remove physical or spiritual pollution, filth or anything which defiles. Only what is unclean needs to be cleansed'. Please also see the note for Hebrews 9:13-14 about the word unclean. Please also see the notes for Galatians C5S20 and Colossians C3S5 about the word uncleanness. Please also see the notes for Word Study on Spirit; Romans C14S20; and Colossians C3S5 about the phrase unclean spirits.

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

Please see the notes for Romans C6S4; 2Corinthians 2:15; Philippians 1:19-20 and Colossians C1S4 about the words dead / death / die the New Testament 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 Mark 10:1 about the words arise / arose. The New Testament definition forthe word arose. is: 'The past tense of the verb, to arise'. The New Testament definition forthe word arise / arose. is: 'To ascend, mount up or move to a higher place; as, vapors arise from humid places'. Please see the notes for 1Corinthians C15S32 and John 6:39 about the word raise and see the note for 1Peter C1S2 about the word resurrection. The New Testament definition for this word is: 'Bringing dead people back to life as opposed to a belief in reincarnation which says that the same spirit is given a new physical body in this physical reality. This is one of the cardinal facts and doctrines of the Gospel. If Christ be not risen, our faith is vain (1Co 15:14). In addition, there are times when this word is used for something being lifted higher physically, but even then the Bible reference often has a symbolic spiritual meaning in addition to the physical meaning'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. 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 Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 21:14; Lu 7:18.
blind. Mt 9:30; Ps 146:8; Isa 29:18; 35:4-6; 42:6-7; Lu 4:18; 7:21-22; Joh 2:23; 3:2; 5:36; 10:25,38; 14:11-12; Ac 2:22; 4:9-10 the lame. Mt 15:30-31; 21:14; Ac 3:2-8; 14:8-10 the lepers. Mt 8:1-4; 10:8; 2Ki 5:7,14 the deaf. Isa 43:8; Mr 7:37; 9:25 exp: Isa 29:18. The dead. Mt 9:24-25; Lu 7:14-16,22; Joh 11:43-44 the poor. Mt 5:3; Ps 22:26; 72:12-13; Isa 61:1-3; 66:2; Zec 11:7; Lu 4:18; Jas 2:5 exp: Isa 29:19; Lu 14:21. General references. exp: Jer 5:4; Mt 9:35; 21:14; Mr 7:35; Lu 6:5; 7:18'.

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C11-S4 (Verse 6) Jesus assures John the Baptist of God's blessings.

And blessed is he,
whosoever shall not be offended in me.

Luke 7:23 is an equivalent sentence which is exactly the same as this sentence.

Here we see a requirement for a proper response in order to be blessed. That proper response is to let The word of God correct the doctrine that we believe without taking offence at The word of God and not being offended by God's messenger. That is what is meant by the phrase whosoever shall not be offended in me. The context lets us know that the religious leaders of the Jews, and their followers, were offended in Jesus because His doctrine corrected their erroneous religious traditions. They were not blessed but were cursed by God for their refusal to believe the message from Jesus which corrected their religious traditions. We see this curse in this chapter starting in Matthew 11:20.

The theme of our chapter is: 'Two different reactions to evidence provided by God'. We see the first reaction, and the results, here by John the Baptist and his disciples. We see the second reaction, and the results, starting in Matthew 11:20; where Jesus began to upbraid the cities wherein most of his mighty works were done, because they repented not. Each person decides for themselves how they will react to the true doctrine from The word of God and their own reaction determines the results which they receive from God.

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

Please see the note for John 6:61 about the word offend. The New Testament definition for this word is: 'To displease; to make angry; to affront. Totransgress the moral or divine law; to sin; to commit a crime'. Please also see the note for Romans C14S27 about the word offence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'blessed. Mt 5:3-12; Ps 1:1-2; 32:1-2; 119:1; Lu 11:27-28 whosoever. Mt 13:55-57; 15:12-14; 18:7; 24:10; 26:31; Isa 8:14-15; Lu 2:34; 4:23-29; Joh 6:60-61,66; 7:41-42; Ro 9:32-33; 1Co 1:22-23; 2:14; Ga 5:11; 1Pe 2:8 General references. exp: Lu 6:5; 7:18,23; Joh 16:1'.

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C11-S5 (Verse 7) Jesus testifies to the multitude about John the Baptist.

And as they departed,
Jesus began to say unto the multitudes concerning John,
What went ye out into the wilderness to see?.

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

Luke 7:24 is an equivalent sentence. There are minor differences in the details of the words, but the same message in the two sentences. Luke uses the phrase The messengers of John where Matthew uses the word they. Luke uses the phrase Jesus began to say where Matthew uses the word they. Luke uses the word people where Matthew uses the word multitudes. They both report the exact same words from Jesus. Thus, once more, we see minor differences in the words used to express the same message. Matthew, with his perspective of Jesus being God's King, is more specific about who is speaking and that there were a lot of listeners (multitudes) to hear God's King speak. Luke, with his perspective of Jesus being a literal physical man, is more specific about the other men (The messengers of John) and uses a more humanizing word (people) to identify the listeners. Hopefully, the reader is seeing that even the differences in words used to express a message can be understood if we consider context and the perspective of the particular Gospel writer. God keeps the same message even while allowing the Gospel writers to use their own perspective and methods of expression.

Our sentence starts with the phrase And as they departed. Many places in the Gospel accounts we read about Jesus taking the time to explain something to someone or to do a miracle for them. We even read about His going to the home of Jairus and His willingness to go to the home of the centurion. However, to the best of my knowledge, this is the only time that Jesus did a number of miracles in order to prove Who he was. We see that Jesus refused to provide a sign for the religious leaders (Matthew 12:38; Matthew 24:30; John 2:18; John 4:48; John 6:30). As seen throughout this chapter, the results received from God are dependent upon our own heart attitude.

Our sentence tells us that began to say unto the multitudes and then we read a series of six (6) questions with one statement mixed in. Thus, Jesus was challenging them to turn on their brains and the think for themselves.

Next, our sentence says that He asked them concerning John. And, the questions from Jesus all related to John's character. In addition, this immediately followed them seeing Jesus do many miracles for the disciples of John as proof of Who He was / is. And, this is in the context of His refusing to do even one miracle for the religious leaders as proof of Who He was / is. Therefore, what we have here is Jesus making it very clear that different people will receive different responses from God depending on their character and their willingness to accept Jesus as God's Christ and King. (Remember that John had asked for assurance that Jesus as God's Christ and King after he had heard in the prison the works of Christ (Matthew 11:2-3).

Finally, our last phrase says: What went ye out into the wilderness to see? Please notice that the leading word is What and not Who. They did not care who the prophet was but they wanted to see the prophet and the sighs that he was a prophet. They wanted something to gossip about and to be able to brag about how they had seen and heard John the Baptist. However, they did not consider what type of character was required by God for God to use a man as a prophet. Here, Jesus is trying to get them to consider his character and to also consider receiving the same character so that God could also use them in His ministry.

Please remember that our prior sentence, which is the basis of this sentence, told us that, in order to be blessed by God, we need to be not offended in Jesus and to let His doctrine change the doctrine which we received from religious traditions. Their religious traditions claimed that the richest and best dressed people were blessed by God However, the people knew that John the Baptist was blessed by God, because he was a true Biblical prophet. However, as our next sentences point out, he did not fulfill the requirements that religious traditions claimed for being blessed by God. Therefore, these sentences are providing proof that the claims from religious traditions are wrong.

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

Please see the note for Romans 1:1 about the word concern. The New Testament definition for this word is: 'Pertaining to; regarding; having relation to'. Forms of this word are used, in this Gospel, in: Matthew 4:6; Matthew 11:7; Matthew 16:11.

Please see the note for John 3:14 about the word wilderness. The New Testament definition for this word is: 'Heb midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps 65:12; Isa 42:11; Jer 23:10; Joe 1:19; 2:22); an uncultivated place'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Lu 7:24-30 What. Mt 3:1-3,5; 21:25; Mr 1:3-5; Lu 3:3-7; 8:18; Joh 1:38; 5:35 exp: Lu 7:24. General references. exp: Mt 3:5; Lu 6:5'.

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C11-S6 (Verse 7) Jesus asks a question to make people think.
A reed shaken with the wind?

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

Luke 7:24 is an equivalent sentence. Please notice, in the word definitions, below, that a reed is: 'used to illustrate weakness (2Ki 18:21; Eze 29:6), also fickleness or instability (Mt 11:7; comp. Eph 4:14)'. It should be obvious that John the Baptist was not tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive (Ephesians 4:14). No, John the Baptist was in jail and facing execution because he refused to bend and refused to compromise with the sinful desires of politically powerful people.

In John 3:8; Jesus said: The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Thus, we see that the wind is used symbolically for the influence of a spirit which can be a devil or can be God's Holy Spirit. However, since God does not change (Malachi 3:6; Hebrews 13:8), the influence of God's Holy Spirit would be symbolically represented by a consistent wind blowing in the same direction at all times. However, a reed shaken with the wind symbolically represents someone being blown in different doctrinal directions by different devils. Thus, the reed shaken with the wind would actually represent the religious leaders of that day who lived in fine houses and ate far better than John the Baptist did in the desert.

Please see the note for Luke 7:24 about the word reed. Easton's Bible Dictionary defines this word as: '(1.) "Paper reeds" (Isa 19:7; R.V., "reeds"). Heb 'aroth, properly green herbage growing in marshy places. (2.) Heb kaneh (1Ki 14:15; Job 40:21; Isa 19:6), whence the Gr. kanna, a "cane," a generic name for a reed of any kind. the reed of Egypt and Palestine is the Arundo donax, which grows to the height of 12 feet, its stalk jointed like the bamboo, "with a magnificent panicle of blossom at the top, and so slender and yielding that it will lie perfectly flat under a gust of wind, and immediately resume its upright position." It is used to illustrate weakness (2Ki 18:21; Eze 29:6), also fickleness or instability (Mt 11:7; comp. Eph 4:14). A "bruised reed" (Isa 42:3; Mt 12:20) is an emblem of a believer weak in grace. A reed was put into our Lord's hands in derision (Mt 27:29); and "they took the reed and smote him on the head" (30). the "reed" on which they put the sponge filled with vinegar (Mt 27:48) was, according to John (Joh 19:29), a hyssop stalk, which must have been of some length, or perhaps a bunch of hyssop twigs fastened to a rod with the sponge. (See Cane.)'. Forms of this word are used, in this Gospel, in: Matthew 11:7; Matthew 12:20; Matthew 27:29; Matthew 27:30; Matthew 27:48.

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

Please see the note for Luke 7:25 about the word wind. The New Testament definition for this word is: 'Air in motion with any degree of velocity, indefinitely; a current of air. When the air moves moderately, we call it a light wind, or a breeze; when with more velocity, we call it a fresh breeze, and when with violence, we call it a gale, storm or tempest'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A reed. Ge 49:4; 2Co 1:17-18; Eph 4:14; Jas 1:6 General references. exp: Mt 3:5; Lu 6:5'.

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C11-S7 (Verse 8) Jesus asks another question to make people think.
But what went ye out for to see?

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

Luke 7:25 is an equivalent sentence. It has the exact same wording.

Here, Jesus repeats His question so that they know that they truly need to think about their answer. We see this question duplicated in this Gospel account and doubled in Luke's Gospel account, which means they will face this question from God when they are judged by God. And, since it is in two Gospel accounts, we also will have God ask us what we thought about the messengers that He sent to us who proved that they were not just parroting religious traditional doctrines but were truly delivering a message from God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A man. Mt 3:4; 2Ki 1:8; Isa 20:2; Zec 13:4; 1Co 4:11; 2Co 11:27; Re 11:3 General references. exp: Mt 3:5; Lu 6:5'.

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C11-S8 (Verse 8) Jesus asks a third question to make people think.
A man clothed in soft raiment?

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

Luke 7:25 is an equivalent sentence. Luke provides more words to say the same thing because some men notice one thing and others notice other things. Therefore, in both Gospel reports, Jesus is giving the same message but Luke mentions more types of evidence so that what different people look at is included in the evidence that is provided.

Our next sentence starts with the word behold and explains why Jesus asked this question.

Here is something to think about. How many saved people want to be clothed in soft raiment and have all of the pleasures of the flesh while claiming to sacrifice and serve God? How many call themselves 'Baptists' while refusing to live a life like John the Baptist lived?

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

We find forms of the word soft in: Job 23:16; Job 41:3; Psalms 65:10; Proverbs 15:1; Proverbs 25:15; Matthew 11:8; Luke 7:25. Webster's 1828 defines this word as: 'a. 1. Easily yielding to pressure ; the contrary of hard; as a soft bed; a soft peach; soft earth. 2. Not hard; easily separated by an edged instrument; as soft wood. the chestnut is a soft wood, but more durable than hickory, with is a very hard wood. So we say, a soft stone, when it breaks or is hewed with ease. 3. Easily worked; malleable; as soft iron. 4. Not rough, rugged or harsh; smooth to the touch; delicate; as soft silk; soft raiment a soft skin. 5. Delicate; feminine; as the softer sex. 6. Easily yielding to persuasion or motives flexible; susceptible of influence or passion. In both these senses, soft is applied to females, and sometimes males; as a divine of a soft and servile temper. One king is too soft and easy. 7. Tender; timorous. However soft within themselves they are, to you they will be valiant be despair. 8. Mild; gentle; kind; not severe or unfeeling; as a person of a soft nature. 9. Civil; complaisant; courteous; as a person of soft manners. He has a soft way of asking favors. 10. Placid; still; easy. On her soft axie while when paces even, she bears thee soft with the smooth air along. 11. Effeminate; viciouly nice. An idle soft course of life is the source of crminal pleasures. 12. Delicate; elegantly tender. Her form more soft and feminine. 13. Weak; impressible. the deceive soon found this soft place of Adam's Not elegant. 14. Gentle; smooth or melodious to the ear. not loud, rough or harsh; as a soft voice or note; a soft sound; soft accents; soft whispers. 15. Smooth; flowing; not rough or vehement. the solemn nightingale tun'd her soft lays. Soft were my numbers, who could take offense? 16. Easy; quiet; undisturbed; as soft slumbers. 17. Mild to the eye; not strong or glaring; as soft colors; the soft coloring of a picture. the sun shining on the upper part of the clounds, made the softes light imaginable. 18. Mild; warm; pleasant to the feelings; as soft air. 19. Not tinged with an acid; not hard; not astringent; as, soft water is the best for washing. 20. Mild; gentle; not rough, rude or irritating. A soft answer turneth away wrath. Prov. 15.
SOFT, adv. Softly; gently; quietly'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 3:5; Lu 6:5'.

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C11-S9 (Verse 8) Jesus points out the difference between John the Baptist and rulers.

behold,
they that wear soft clothing are in kings' houses.

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

Luke 7:25 is an equivalent sentence. Luke uses more words and is more descriptive, but provides the same message.

In the days of Jesus, clothing was very expensive. Jesus only had the clothes on His back when he died. Many people only had one or two sets of clothes and having more was considered to be a sign of wealth. In addition, with clothing being so expensive, the quality of the clothes spoke a lot about wealth with people wearing sackcloth to humble themselves before God. Therefore, this question is pointing out the relative physical poverty of John the Baptist. Yet, as the people knew, he was spiritually rich towards God.

Please see the note for Colossians C2S3 about the word behold. Webster's 1828 Dictionary defines this word as: 'to fix the eyes upon; to see with attention; to observe with care. Behold the lamb of God which taketh away the sin of the world. John 1. 2. In a less intensive sense, to look upon; to see. When he beheld the serpent of brass, he lived. Num. 21.
BEHO'LD, v.i. to look; to direct the eyes to an object. And I beheld, and lo, in the midst of the throne, a lambdas it had been slain. Rev.5. 1. to fix the attention upon an object; to attend; to direct or fix the mind. Behold, I stand at the door and knock. Rev.3.word is much used in this manner for exciting attention, or admiration. It is in the imperative mode, expressing command, or exhortation; and by no means a mere exclamation '.

Please see the note above about the word soft.

Please see the note for 2Corinthians 5:2-3 about the word clothed. The New Testament definition for this word is: 'Covered with garments; dressed; invested; furnished with clothing'. Please also note that our context makes the words raiment and clothing equivalent.

Please see the note for verses in the New Testament and Summary on the name / role of king. The New Testament definition for this word is: 'The head of government for a nation whose character defines the character of the kingdom'. The difference between a lowercase king and an uppercase King is that the lowercase is applied to any being who is not God and the uppercase is only applied to the Son of God by The word of God. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews. Please see the notes for 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The New Testament definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for 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 note for Matthew 9:10 about the word sinners. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven.

Please see the note for 2Corinthians 5:1 about the word house. The New Testament 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. It may be of any size and composed of any materials whatever, wood, stone, brick, etc. This word is also used, symbolically within the Bible, for the descendants of a person'. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:26-27 about the phrase house of David. Please also see the note for Luke 1:32-33 about the phrase house of Jacob. Please also see the note for Matthew 10:25 about the words household / householder.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mt 3:5; Lu 6:5'.

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C11-S10 (Verse 9) Jesus repeats a prior question to get people to really think.
But what went ye out for to see?

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

Luke 7:26 is an equivalent sentence.

This is the third time that Jesus asks this question. He really wants us to think about the answer to this question. Imagine walking as long and as far as some of these people had to walk and then refusing to accept the message from God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A prophet. Mt 11:13-14; 14:5; 17:12-13; 21:24-26; Mr 9:11-13; Lu 1:15-17,76 General references. exp: Mt 3:5'.

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C11-S11 (Verse 9) Jesus asks what should be obvious.
A prophet?

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

Luke 7:26 is an equivalent sentence and asks the exact same question.

The common Jew understood that a prophet of God delivered a message from God. However, when that message went against the message from the religious leaders, they were not sure who to believe. However, the Bible makes it clear that the religious leaders have always killed the true prophets of God because they threatened the power and positions of the religious leaders on this Earth (Matthew 23:31; Matthew 23:34; Matthew 23:37; Luke 11:47; Luke 13:34; Romans 11:3; 1Thessalonians 2:15). However, every time that the Jewish people supported their religious leaders persecuting and killing God's prophets, the people suffered the judgment from God.

In these series of questions, Jesus is trying to get the people to truly think about their own history and what they can expect from God if they chose to support the religious leaders and allow the murder of John the Baptist. Yes, he was arrested by the kind but the religious leaders had enough political power to get John set free. However, at this point, it was more politically expedient to let the king kill John the Baptist and claim that they were innocent. However, James 4:17 says: Therefore to him that knoweth to do good, and doeth it not, to him it is sin. therefore, neither the religious leaders nor the common people were innocent since they did nothing when they could have brought enough political power to bear that John would have been let go instead of being killed, as John the Baptist and Jesus knew he would be.

Please see the notes for Luke 1:76; Romans C16S33 and Romans C12S5 and the Book Study from Jude about the word prophet. The New Testament definition for this word is: the New Testament definition is: 'a person who tells us what God actually says, which is usually different from what religion says. In Old Testament times, a prophet of God was verified by his telling a true prediction of future events. In New Testament times, a prophet of God is verified by comparing his doctrine to what the word of God literally says'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. Please note that 1Corinthians 14:3 tells us: But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. This is what the word of God tells us is the true job of a true prophet of God. It is not 'foretelling the future'. . Please also see the Study called False things According to the Bible about false prophets. Please also see the notes for Romans C12S5; 1Corinthians C11S4 and 1Thessalonians 5:20 about the words prophecy / prophesy. The New Testament definition for this word is: 'The world claims that this word means a foretelling; prediction; a declaration of something to come. True Biblical prophecy is telling the Law of God when religious doctrine took people away from the truth. Before The word of God was complete, true prophecy was accompanied by a true telling of a future event to show thayt the message came from God. Since The word of God has been complete, true prophecy matches The word of God to correct doctrinal error. 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 Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A prophet. Mt 11:13-14; 14:5; 17:12-13; 21:24-26; Mr 9:11-13; Lu 1:15-17,76 General references. exp: Mt 3:5'.

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C11-S12 (Verse 9) Jesus says that John the Baptist was more than just a prophet.

yea,
I say unto you,
and more than a prophet.

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

Luke 7:26 is an equivalent sentence and says the exact same thing with the exception that Luke adds the word much.

in this sentence, Jesus says that John the Baptist was more than a prophet and our next sentence says why that was true. John the Baptist was the herald of God's King. When they allowed him to be killed, I believe that was the 'last straw' and God had Jesus withdraw the offer of the kingdom to the Jews. Their crucifying Jesus brought the 2,000 years of judgment, but that was different from God removing the offer of the kingdom and confirming the start of the Church.

Please see the notes for Philippians 2:17 and Luke 24:22-23 about the word yea. The New Testament definition for this word is: 'Yes; a word that expresses affirmation or assent. Yea is used only in the sacred and solemn style. It affirms much more strongly than a simple Yes'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'A prophet. Mt 11:13-14; 14:5; 17:12-13; 21:24-26; Mr 9:11-13; Lu 1:15-17,76 General references. exp: Mt 3:5'.

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C11-S13 (Verse 10) Jesus says that John the Baptist fulfilled prophecy.

For this is he,
of whom it is written,
Behold,
I send my messenger before thy face,
which shall prepare thy way before thee.

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist. The application is we can rely upon God to give glory and rewards in Heaven to those people who truly serve His kingdom. Matthew 11:10; Mark 1:2-3 and John 1:23 all tell us the same doctrine as this sentence.

Luke 7:27 is an equivalent sentence which says the exact same thing. Both, it and our current sentence, are quoting the messages of Isaiah 40:3 and making a reference to Matthew 3:3; Malachi 3:1 and Malachi 4:5-6.

Our sentence starts with the word For, which means it is giving the reason why the prior sentence is true. That is: why John the Baptist was more than a prophet. Our sentence tells us that John the Baptist was prophesied as the herald for God's King. But, the Jews rejected Jesus as their King and let John the Baptist be murdered. That's why, within the context of this sentence, Matthew 11:13 says: For all the prophets and the law prophesied until John. this means that the Old Testament, and Old Covenant with Israel, ended with the death of John the Baptist. God had offered the kingdom to them, but they rejected it because they did not want to submit and obey. Therefore, before the resurrection, Jesus gave spiritual life (conception) to His church. The birth would not happen until Pentecost (Acts 2), but the replacement had to be available when the Old Testament, and Old Covenant with Israel, ended with the death of John the Baptist.

Please see the notes for Romans 4:23-25 about the word written. The New Testament 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 for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. 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 Philippians 2:25 about the word messenger. Webster's 1828 dictionary defines messenger as: 'n. 1. One who bears a message or an errand; the bearer of a verbal or written communication, notice or invitation from one person to another, or to a public body; one who conveys dispatches from one prince or court to another. 2. A harbinger; a forerunner; he or that which foreshows. You gray lines that fret the clouds, are messengers of day'.

Please see the note for 2Corinthians 4:6 about the word face. The New Testament definition for this word is: 'The surface of a thing, or the side which presents itself to the view of a spectator'.

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

Please see the note for John 14:6; 1Corinthians C4S17 and Psalms 119 about the word way. The New Testament definition for this word is: 'how we get from where we are at to our destination'. Please also see the note for Mark 1:3 about the phrase way of the Lord.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 3:3; Isa 40:3; Mal 3:1; 4:5; Mr 1:2; Lu 7:26-27; Joh 1:23 exp: Mt 3:5'.

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C11-S14 (Verse 11) Jesus says the relative value of John the Baptist.

Equivalent Section: the relative power of John the Baptist.

Verily I say unto you,
Among them that are born of women there hath not risen a greater than John the Baptist:.

Equivalent Section: the relative power of Heavenly creatures.

notwithstanding he that is least in the kingdom of heaven is greater than he.

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

Luke 7:28 is an equivalent sentence, but there are simple differences and there is a critical doctrinal difference which must be realized. Forsimple differences, Luke uses the word For, to start his sentence while Matthew uses the word Verily. And, while these two words have different meanings, they accomplish the same purpose in this context. Also, Luke uses the word those, to identify people while Matthew uses the word them. Continuing on, Luke uses the phrase there is not a greater prophet, to identify John the Baptist, while Matthew uses the phrase there hath not risen a greater. And, if the reader considers these differences, they should realize that anyone who tries to claim that they make a doctrinal difference is straining at gnats (Matthew 23:24).

Now, with those differences dealt with, there is a critical doctrinal difference which must be realized. And, the same people who would make a big deal about the prior minor differences would downplay or even deny this difference. in this difference, we see that Luke uses the phrase The kingdom of God, while Matthew uses the phrase The kingdom of heaven and they have a significant doctrinal difference. Remember that God does not change (Malachi 3:6; Hebrews 13:8). Therefore, the true single definition of words used in the Bible do not change and God does not use two different words for the same definition. That would require God to change and make Him The author of confusion (1Corinthians 14:33). Therefore, since God and Heaven are two different words with two different meanings, The kingdom of God and The kingdom of Heaven must be two different phrases with two different meanings. In fact, The kingdom of Heaven is: 'The kingdom that belongs to Heaven' while The kingdom of God is: 'God's character in the saved'. (Please see: 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study about The kingdom of God. Please also use the links below for notes about The kingdom of Heaven. Those references provide the full doctrinal explanations.)

Simply put, this is one of those cases where Jesus said two different things about the same subject and each Gospel writer chose to report only one of them and each Gospel writer reported only the saying that supported his perspective. And, like the use of parables, God allowed this to happen so that those people who are diligent (Hebrews 11:6) in study will be rewarded while the lost, the carnal and the less-than-diligent will be allowed to believe error.

The note for Luke 7:28 explains how the phrase The kingdom of God fits within this sentence. This note will only deal with how the phrase The kingdom of Heaven fits within this sentence.

Please pay attention to the fact that the phrase he that is least in the kingdom of heaven is present tense. Thus, the sentence is comparing beings who were, at that time, in Heaven to John the Baptist who was alive on this Earth. No man on this Earth can do miracles. All miracles are done by spiritual beings, God or devils, who are responding to requests by people on this Earth. Therefore, he that is least in the kingdom of heaven to be a spiritual being and have more power than a physical man. In addition, spiritual beings do not have their senses and knowledge limited to this physical reality and only what is revealed to them by a spiritual being like men are. Therefore, he that is least in the kingdom of heaven access to knowledge that John the Baptist did not have. That also would make the spiritual being greater. Finally, our next sentence starts with the word And, which adds it to this sentence and, therefore, is part of the contextual requirements for this sentence.

Please see the note for Matthew 16:28 about the word verily and for the phrase verily, verily. When Jesus, or another Bible author, say or write the word verily, they are saying that they have verified the truth of what they are saying and they are also telling the listener / reader to also verify the truth of what they say or write. When we see the word verily used twice in a row the sentence is fulfilling the legal requirement which is necessary to present something which everyone must believe. Thus, every place, where we see the phrase verily, verily, is a precept and is something which God will use as His law when He judges us.

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

Please see the note for Matthew 1:16 about the word born. The New Testament definition for this word is: 'Concieved life is brought into the world'. Please see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The New Testament definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

Please see the note for Galatians C4-S2 about the word woman. The Morrish Bible Dictionary defines this word as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ. In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10'.

Please see the note for Mark 10:1 about the words arise / arose. The New Testament definition for this word is: ' to ascend, mount up or move to a higher place'. Please also see the note for Colossians C2-S7 about the word rise. Please also see the note for John 20:2-LJC about the phrase risen Jesus is Lord. Please see the note for 1Peter C1S2 about the word resurrection. The New Testament definition for this word is: 'returned to live from the dead by the power of God'. Please also see the Prophecies and Prophecy Fulfilled Sections for Bible references to resurrection. Please also see the note for Romans C8S11 about the phrase resurrection of Jesus. Please also see the note for Romans C8S11 about the phrase resurrection of Christ. Please see the Appearances of Jesus Christ After the Resurrection Section within the Time Sequence of Gospel Events Study.

Please see the note for Philippians 1:18 about the word notwithstanding. The New Testament definition for this word is: 'The participle of withstand, with not prefixed, and signifying not opposing; nevertheless'.

Please see the note for Luke 7:28 about the word least. The New Testament definition for this word is: 'Smallest; little beyond others, either in size or degree; as the least insect; the least mercy'.

Please see the note for Matthew 3:2 about the phrase kingdom of Heaven. The kingdom of Heaven is the kingdom that 'belongs to' Heaven and is applied to beings, and things, which reside in Heaven. We find the phrase kingdom of Heaven only found within the Gospel of Matthew and is often, but not always, used for salvation because all saved will become part of the kingdom of Heaven. This phrase is used for when the laws of Heaven will control this Earth. That time is the 1,000 year reign of Christ. What we see in the beginning of the Gospel accounts is that the kingdom was offered to the Jews but they refused to accept Jesus Christ as their King. Therefore, the offer of their receiving was withdrawn and Jesus Christ started the 'Church Age' with the offer of the kingdom given to all who accept Jesus Christ as their personal Lord. In addition, every kingdom has a king. Please see Bible references on king in the New Testament and the Summary on king. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please see the notes1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The New Testament definition is: 'God's character in us'. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for about the phrase kingdom of Christ.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'born. Job 14:1,4; 15:14; 25:4; Ps 51:5; Eph 2:3 a greater. Mt 3:11; 1Sa 2:30; Lu 1:15; 7:28; Joh 5:35 he that. Mt 5:19; Isa 30:26; Zec 12:8; Lu 9:48; Joh 1:15,27; 3:30; 1Co 6:4; 15:9; Eph 3:8 greater. Joh 7:39; 10:41; Ro 16:25-26; Col 1:26-27; 2Ti 1:10; Heb 11:40; 1Pe 1:10 General references. exp: Mt 3:5'.

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C11-S15 (Verse 12) Jesus speaks about the spiritual war.

And from the days of John the Baptist until now the kingdom of heaven suffereth violence,
and the violent take it by force.

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist. However, this sentence is only found in Matthew.

At the time that Jesus said this, John the Baptist was still alive in jail. Therefore, the phrase from the days of John the Baptist can not mean 'from the day of his death'. I believe, but can not say doctrinally, that this phrase means: 'from the day that God announced him' (Luke 1).

In addition, I know of no other scripture that matches the rest of this sentence. We need to take it literally but beyond that, I believe that no one can make a doctrinal statement about the rest of this sentence. The main thing that gives us a clue about this sentence is the fact that the next sentence starts with the word For and tells us why this sentence is true. The next sentence tells us that the Old Testament ended with the death of John the Baptist and that the New Testament would replace it. Therefore, the devils knew that they had limited time left before their judgment and, I believe, they were making a big push in their spiritual war against God and Heaven.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "The cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa 2:12; Ac 17:31; 2Ti 1:18, the great day of final judgment'. The New Testament definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The New Testament definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also 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 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 see the note for Philippians 2:9-11 about the word heaven. Easton's Bible Dictionary defines this word as: '(1.) Definitions. the phrase "heaven and earth" is used to indicate the whole universe (Ge 1:1; Jer 23:24; Ac 17:24). 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). (2.) Meaning of words in the original, (a) the usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Ge 1:1; 2:1). (b) the Hebrew word marom is also used (Ps 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights." (c) Heb galgal, literally a "wheel," is rendered "heaven" in Ps 77:18 (R.V., "whirlwind"). (d) Heb shahak, rendered "sky" (De 33:26; Job 37:18; Ps 18:11), plural "clouds" (Job 35:5; 36:28; Ps 68:34, marg. "heavens"), means probably the firmament. (e) Heb rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Ge 1:6; De 33:26, etc.), regarded as a solid expanse. (3.) Metaphorical meaning of term. Isa 14:13-14; "doors of heaven" (Ps 78:23); heaven "shut" (1Ki 8:35); "opened" (Eze 1:1). (See 1Ch 21:16.) (4.) Spiritual meaning. the place of the everlasting blessedness of the righteous; the abode of departed spirits. (a) Christ calls it his "Father's house" (Joh 14:2). (b) It is called "paradise" (Lu 23:43; 2Co 12:4; Re 2:7). (c) "The heavenly Jerusalem" (Ga 4:1; 6:18; Heb 12:22; Re 3:12). (d) the "kingdom of heaven" (Mt 25:1; Jas 2:5). (e) the "eternal kingdom" (2Pe 1:11). (f) the "eternal inheritance" (1Pe 1:4; Heb 9:15). (g) the "better country" (Heb 11:14,16). (h) the blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lu 16:22; Mt 8:11); to "reign with Christ" (2Ti 2:12). In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2Co 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2Co 5:1-2) and from the society of the wicked (2Ti 4:18), bliss without termination, the "fulness of joy" for ever (Lu 20:36; 2Co 4:16,18; 1Pe 1:4; 5:10; 1Jo 3:2). the believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Joh 14:2)'. Please also see the notes for Hebrews 12:2-LJC and Laying up Treasure in heaven about the phrase treasure in heaven. Please also see the note for 1Peter 1:2-LJC about the phrase heaven, things in.

Please see the note for Mark 5:13 about the word violent. The New Testament definition for this word is: 'With force; forcibly; vehemently'. Please also see the note for Acts 5:26 about the word violence.

Please see the note for John 6:15 about the word force. The New Testament definition for this word is: 'Strength; active power; vigor; might; energy that may be exerted; that physical property in a body which may produce action or motion in another body, or may counteract such motion. By the force of the muscles we raise a weight, or resist an assault'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'from. Mt 21:23-32; Lu 7:29-30; 13:24; 16:16; Joh 6:27; Eph 6:11-13; Php 2:12 suffereth violence, and the violent take. or, is gotten by force, and they that thrust men take, etc. General references. exp: Mt 3:5'.

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C11-S16 (Verse 13) Jesus speaks about the change to come.
For all the prophets and the law prophesied until John.

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist. However, this sentence is only found in Matthew.

The phrase The prophets and the law means 'The Old Testament'. The application of the word prophesied, in this sentence, is: 'added to the Old Testament scripture'. Thus, our sentence is telling us that 'The Old Testament' ended with the death of John the Baptist and God would bring in the New Testament. (Luke 16:16 tells us the equivalent of this sentence.) In addition, since our sentence starts with the word For, it is telling us why the prior sentence is true. Please see the prior note about that consideration.

Please see the notes for 1Corinthians C6S1; Galatians C2-S10 and Psalms 119 about the word law. The New Testament definition for this word is: 'The set of written or commonly understood rules for acceptable behavior and which can be used by a legal system for punishing offenders'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life. Please also see the notes for Romans C3S31 and 1Corinthians 9:21-LJC about the phrase kinds of laws that apply to us tday. Please also see the note for Romans C3S27 about the phrase law of works. Please also see the note for Romans C3S25 about the phrase law and faith. Please also see the note for Galatians C3S22 about the phrase Mosaic Law added. Please also 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 Hebrews 19:29-LJC about the phrase religious part of Mosaic Law. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 5:17-18; Mal 4:6; Lu 24:27,44; Joh 5:46-47; Ac 3:22-24; 13:27; Ro 3:21'.

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C11-S17 (Verse 14) Jesus speaks about the possible fulfillment of prophecy.

And if ye will receive it,
This is Elias,
which was for to come.

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist. Also, please see Matthew 17:11-12; Mark 9:12-13 for matching messages to this sentence.

This sentence is a direct reference to Malachi 4:5-6.

This is an excellent example of men misinterpreting prophecy before God fulfills it. Yes, we can know a lot about unfulfilled prophecy but not everything. Anyone who claims that they know exactly how God will fulfill unfulfilled prophecy is a liar representing a devil. Even if they are saved, they are preaching a doctrine of devils. All people, especially preachers, are to prayerfully verify doctrine before they give it to others as true doctrine from the Bible. Jesus called Peter Satan for doing this exact thing (Matthew 16:23 and Mark 8:33).

in this case, we see that John the Baptist came with the same spirit as Elijah (Elias) but was not the returned physical man. Many believe that Elijah (Elias) will be one of the two great witnesses of Revelation 11:3; but that can not be doctrinally stated and anyone who claims that it is true doctrine is lifting their religious beliefs above the true doctrine of the Bible, like the Pharisees did.

Please see the Prophecy; Prophecy Fulfilled Sections of the Significant Gospel Events Study for links to related Bible references.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life'. Please also see the note for Philippians 1:15-17 about the word will. The New Testament 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 Philippians 1:15-17 about the word will. The New Testament 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. Please also see the Message called The Will of God for the application of these verses in the life of the believer.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Eze 2:5; 3:10-11; Joh 16:12; 1Co 3:2 this. Mt 17:10-13; Mal 4:5; Mr 9:11-13; Lu 1:17; Joh 1:21-23; Re 20:4 exp: Mt 27:47. General references. exp: Mr 9:11'.

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C11-S18 (Verse 15) Jesus says that His prior comments must be spiritually heard.

He that hath ears to hear,
let him hear.

In Matthew 11:7-15 and Luke 7:24-30 we are told about Jesus telling the crowd what God thought about John the Baptist.

This phrase must be understood spiritually because it requires spiritual ears to hear in order to hear spiritually. Please also see the Doctrinal Study called Knowledge of God about this truth.

Jesus said this saying several times, according to the Gospel accounts. (Please use the link below to fine the other places where this sentence is said.) this means: 'If you have the spiritual ears from God then listen to God's Holy Spirit for the true spiritual meaning'.

Please see the note for 1Corinthians C12S13 about the word ear. The New Testament definition for this word is: 'The organ of hearing; the organ by which sound is perceived. It is often used symbolically in scripture'. Please also see the note for Mark 4:9 about the phrase ears to hear.

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C11-S19 (Verse 16) Jesus starts to condemn people who refuse to hear spiritually.
But whereunto shall I liken this generation?

In Matthew 11:16-19 and Luke 7:30-35 we are told about Jesus asking But whereunto shall I liken this generation?

Luke 7:31 is an equivalent sentence. Again, we see a minor difference in words but the same message. Our current sentence starts with the word But while Luke's account starts with the word And. Both of these first words connect the current sentence with the prior while the difference between the words is due to the mode of expression. Therefore, both accounts connect to the prior sentence while changing direction and Luke merely provides additional information to increase our understanding.

Luke's account starts with the phrase And the Lord said. The prior sentence, in Luke's account, had the report from Luke. Therefore, Luke had to tell us the change in who was speaking. Matthew's account, however, is continuing what the Lord was saying in the prior sentence without a comment by Matthew in the middle. Therefore, Matthew did not have to write: And the Lord said. In addition, Luke adds the question: and to what are they like?. This is a redundant question. Luke presents the perspective of Jesus being a literal physical man and repetition is often useful when speaking to men in order to be sure that they get your point. However, Matthew presents a legal perspective where redundancy is not desired and can actually be detrimental. Therefore, Luke presenting this additional sentence, and Matthew not presenting it, is due to the difference in perspective.

In addition to that minor difference, we see that Luke adds toe phrase The men of. Remember that Luke presents Jesus as a literal physical man and God holds men responsible for the attitudes and actions of the people they are responsible to lead. In addition, Matthew presents Jesus as God's Christ and King. As King, He will judge each of us personally for our own attitudes and actions. Therefore, our sentence is letting us know what God will hold us responible for, which is our own attitudes and actions and those of people that we are responsible for.

With that in mind, we see that our sentence says: whereunto shall I liken this generation?. And, the answer from Jesus is in the next sentence. There is additional doctrine explained in the note for the next sentence, but part of the true doctrine is that children think they can do wrong and get away with it if they can come up with an excuse. However, excuses don't work with God. Anyone who tries to give God an excuse for ignoring the message from John the Baptist truly did not have ears to hear, as our prior sentence mentioned. And, anyone that is true for has no excuse for rejecting God's salvation. Therefore, part of the message of this section is that God will hold us guilty for rejecting the message from John the Baptist and choosing the doctrinal error of religious traditions instead.

Please see the note for Matthew 7:24-25 about the word liken. Webster's 1828 defines this word as: 'To compare; to represent as resembling or similar. Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, that built his house on a rock. Matt. 6'. Please also see the note for Philippians 2:5-8 about the word likeness. Webster's 1828 dictionary defines this word as: 'Resemblance in form; similitude. the picture is a good likeness of the original. 2. Resemblance; form; external appearance. Guard against an enemy in the likeness of a friend. 3. One that resembles another; a copy; a counterpart. I took you for your likeness, Chloe. 4. An image, picture or statue, resembling a person or thing. Ex. 20'. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Romans 15:5-6 about the word likeminded

Please see the note for Colossians C1S6 about the word generation. The New Testament definition for this word is: 'The average lifespan of man. Since the lifespan of man changed throughout history, the length of years also changed from 900 years to 20 years'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whereunto. La 2:13; Mr 4:30; Lu 13:18 exp: Lu 7:31. This. Mt 12:34; 23:36; 24:34 General references. exp: Mr 4:30'.

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C11-S20 (Verse 16-17) Jesus gives an illustration.

First Step: What children do.

It is like unto children sitting in the markets,
and calling unto their fellows,
And saying,
We have piped unto you,
and ye have not danced;.

Second Step: What children say.

we have mourned unto you,
and ye have not lamented.

In Matthew 11:16-19 and Luke 7:30-35 we are told about Jesus asking But whereunto shall I liken this generation?

Luke 7:32 is equivalent to this sentence. Luke uses the word they, to identify the generation, while Matthew uses the word it. Luke uses the phrase one to another, while Matthew uses the phrase their fellows. Other than these minor differences, the words are exactly the same. Thus, as everywhere else, people who claim that there are conflicts are passing on lies which they want to believe and are too sorry lazy to verify for themselves. Either that, or they are a minister of devils.

in this sentence, Jesus is saying that This generation is like spoiled children (children sitting in the markets, and calling unto their fellows) who have nothing better to do than play and complain when others do their jobs instead of joining them in play. All that they care about are their momentary pleasures. Notice that they quickly went from fun play (We have piped unto you, and ye have not danced) to crying and complaining (we have mourned unto you, and ye have not lamented). Notice also that they expect everyone to devote their lives to fulfilling the momentary emotions of This generation.

Our next sentence starts with the word for, and gives the reason why this sentence is true And, the sentence after it is added to that reason. (Please see the notes for those sentences about the doctrine of them.) Basically, in them, Jesus says that God gave them every option for being satisfied and they refused to be satisfied no matter what was provided. Our third next sentence concludes this account with: But wisdom is justified of her children. Jesus is making it clear that This generation were not wise because they did not know what they wanted and refused to be satisfied no matter what they were given.

What we read here is common in all times. The religious leaders claim that someone can not be a true man of God unless they devote their life dancing to the tune of religion, which leaves them no time to actually serve the God that they claim to belong to (of).

Please see the note for Matthew 7:24-25 about the word liken. The New Testament definition for this word is: 'To compare; to represent as resembling or similar. Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, that built his house on a rock. Matt. 6'. Please also see the note for Philippians 2:5-8 about the word likeness. Please also see the note for Mark 4:16-17 about the word likewise. Please also see the note for Romans 15:5-6 about the word likeminded

Please also see the note for Galatians C4-S1 about the word child. The word children is the plural form of the word child. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The New Testament 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. The New Testament definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The New Testament definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Romans 8:16 about the phrase children of God. The New Testament definition is: 'The truly saved'. 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 see the note for Mark 7:4 about the word market. The New Testament definition for this word is: ' a large open area in many ancient cities, especially of Greece and Rome, having the public market on one side only, the other sides of the are being occupied by temples, theatres, colonnades, courts of justice, baths, and other public structures, the whole square often presenting a magnificent appearance. Here was the city exchange, the focus to which converged all the lines of public life'. Please also see the note for Luke 7:32 about the word marketplace. The New Testament definition for this word is: 'any place of public resort, and hence a public place or broad street (Mt 11:16; 20:3), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held (Ac 16:19; 17:17). this word occurs in the Old Testament only in Eze 27:13'. Forms of this word are used, in this Gospel, in: Matthew 11:16; Matthew 20:3; Matthew 23:7.

Please see the note for 1Corinthians C1S3 about the word call. That note has links to notes in every New Testament book where there are links to every place where the particular book uses this word. The New Testament definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. 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. The note for Romans 10:13 has links to every place in the Bible where we find the words call and Lord used together, along with a small note on each reference.

We find the words fellow / fellows occurring 41 times in 39 verses of the Bible and, in the New Testament, in: Matthew 11:16; Matthew 12:24; Matthew 26:61; Matthew 26:71; Luke 22:59; Luke 23:2; John 9:29; Acts 17:5; Acts 18:13; Acts 22:22; Acts 24:5; Hebrews 1:9. Webster's 1828 defines this word as: ', n. Heb. to tie or connect, to be joined or associated. 1. A companion; an associate. In youth I had twelve fellows, like myself. Each on his fellow for assistance calls. 2. One of the same kind. A shepherd had one favorite dog; he fed him with his own hand, and took more care of him than of his fellows. 3. An equal. Awake, O sword, against my shepherd, and against the man that is my fellow, saith Jehovah of hosts. Zech. 13. 4. One of a pair, or of two things used together and suited to each other. Of a pair of gloves, we call one the fellow of the other. 5. One equal or like another. Of an artist we say, this man has not his fellow, that is, one of like skill. 6. An appellation of contempt; a man without good breeding or worth; an ignoble man; as a mean fellow. Worth makes the man, and want of it the fellow. 7. A member of a college that shares its revenues; or a member of any incorporated society. 8. A member of a corporation; a trustee.
FEL'LOW, v.t. to suit with; to pair with; to match. Little used. In composition, fellow denotes community of nature, station or employment'. The New Testament definition is: 'A companion; an associate'. Please also see the note for 2Corinthians 8:23 about the word fellowhelper. Please also see the note for Philippians 4:3 about the word fellowlabourers. The difference between fellowhelper and fellowlabourers is that fellowlabourers are preachers and fellowhelpers are not. Please also see the note for Philippians 1:3-7 for the word fellowship. Please also see the Message called Fellowship in the Gospel for the application of these verses in the life of the believer.

Please see the note for Luke 7:32 about the word piped. The New Testament definition for this word is: 'ppr. Playing on a pipe'.

Please see the note for Luke 7:32 about the word dance. The New Testament definition for this word is: 'The whirling motion of Oriental sacred dances. It is the rendering of a word (rakad') which means to skip or leap for joy, in Ec 3:4; Job 21:11; Isa 13:21, etc'.

Please see the notes for 1Corinthians C5S2 and 2Corinthians 7:6-7 about the word mourn. Easton's Bible Dictionary defines this word as: 'Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Ge 23:2); Jacob for Joseph (Ge 37:34-35); the Egyptians for Jacob (Ge 50:3-10); Israel for Aaron (Nu 20:29), for Moses (De 34:8), and for Samuel (1Sa 25:1); David for Abner (2Sa 3:31,35); Mary and Martha for Lazarus (Joh 11); devout men for Stephen (Ac 8:2), etc.
(2.) forcalamities, Job (Job 1:20-21; 2:8); Israel (Ex 33:4); the Ninevites (Jon 3:5); Israel, when defeated by Benjamin (Jg 20:26), etc.
(3.) Penitential mourning, by the Israelites on the day of atonement (Le 23:27; Ac 27:9); under Samuel's ministry (1Sa 7:6); predicted in Zechariah (Zec 12:10-11); in many of the psalms (51, etc.).
Mourning was expressed, (1) by weeping (Ge 35:8, marg.; Lu 7:38, etc.); (2) by loud lamentation (Ru 1:9; 1Sa 6:19; 2Sa 3:31); (3) by the disfigurement of the person, as rending the clothes (Ge 37:29,34; Mt 26:65), wearing sackcloth (Ge 37:34; Ps 35:13), sprinkling dust or ashes on the person (2Sa 13:19; Jer 6:26; Job 2:12), shaving the head and plucking out the hair of the head or beard (Le 10:6; Job 1:20), neglect of the person or the removal of ornaments (Ex 33:4; De 21:12-13; 2Sa 14:2; 19:24; Mt 6:16-17), fasting (2Sa 1:12), covering the upper lip (Le 13:45; Mic 3:7), cutting the flesh (Jer 16:6-7), and sitting in silence (Jg 20:26; 2Sa 12:16; 13:31; Job 1:20).
In the later times we find a class of mourners who could be hired to give by their loud lamentation the external tokens of sorrow (2Ch 35:25; Jer 9:17; Mt 9:23).
The period of mourning for the dead varied. forJacob it was seventy days (Ge 50:3); for Aaron (Nu 20:29) and Moses (De 34:8) thirty days; and for Saul only seven days (1Sa 31:13). In 2Sa 3:31-35, we have a description of the great mourning for the death of Abner'.

Please see the note for John 16:20 about the word lament. Webster's 1828 defines this word as: 'LAMENT', v.i. L. lamentor. to mourn; to grieve; to weep or wail; to express sorrow. Jeremiah lamented for Josiah. 2Chron. 35. 2. to regret deeply; to feel sorrow. LAMENT', v.t. to bewail; to mourn for; to bemoan; to deplore. One laughed at follies, one lamented crimes.
LAMENT', n. L. lamentum. Grief or sorrow expressed in complaints or cries; lamentation; a weeping. Torment, and loud lament, and furious rage. this noun is used chiefly or solely in poetry'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It is. Lu 7:31-35 General references. exp: Mr 4:30.
We. Isa 28:9-13; 1Co 9:19-23 piped. Mt 9:15,23; 1Ki 1:40; Isa 30:29; Jer 9:17-20; 31:4; Lu 15:25 General references. exp: Pr 29:9'.

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C11-S21 (Verse 18) Jesus illustrates their judgment of John the Baptist.

For John came neither eating nor drinking,
and they say,
He hath a devil.

In Matthew 11:16-19 and Luke 7:30-35 we are told about Jesus asking But whereunto shall I liken this generation?

please see the Section called Jesus and Devils in the Significant Gospel Events Study. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Please also see the note for 2Corinthians 2:10-11 about Satan.

Luke 7:33 is the equivalent of this sentence with Luke providing more details, so that it is easier for men to understand. Where Matthew writes: John, Luke writes: John the Baptist. The context of Matthew's account makes it clear that Matthew is writing about John the Baptist. Where Matthew writes: came neither eating nor drinking, Luke writes: came neither eating bread nor drinking wine. BoThe of the items mentioned by Luke are allowed, and even considered to be basic, the Jewish religious dietary laws. Therefore, they could not complain about his violating the laws but claimed that He hath a devil because he had no problem with a more restrictive diet than the people who complained about how restrictive the Jewish religious dietary laws were. And, where Matthew writes: and they say, Luke writes: and ye say. Matthew is giving us the perspective of a King and of government and laws. The they, in Matthew's account, are the religious leaders who enforced the laws. At the same time, Luke uses the word ye ('each and every one of you personally'), because he gives the perspective of a literal physical man. As such, Jesus is saying that the common Jews had personally accepted the opinion of the religious leaders without examining the facts. Therefore, they could not blame the religious leaders and would each personally answer to God in this matter.

It should be obvious that the claims of this sentence are to be compared to the claims of the next sentence. And, that comparison is to show that God provided both ends of the spectrum, and they refused to be satisfied no matter what was provided. In addition, the combination of the two sentences explain why the prior sentence is true and the note for that sentence explains why Jesus said that the entire generation acted like spoiled children.

Please see the notes for Romans C14S2 and 1Corinthians C11S37; Hebrews 13:10 about the word eat. The New Testament definition for this word is: 'Besides the common use of this word, it is employed symbolically for to 'consume, destroy:' they "eat up my people as they eat bread." Ps 14:4; cf. Pr 30:14; Hab 3:14; 2Ti 2:17. Also for receiving, digesting, and delighting in God's words'

Please see the note for Mark 14:23 about the words drink / drank. The New Testament definition for this word is: '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 section called Jesus and Devils; in the Study called Significant Gospel Events, for links to every place where Jesus dealt with devils. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Note: there are no 'daemons' in the Bible. That is a doctrine from true Biblical devils to get God's people believing lies about them and underestimating their power.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'John. Mt 3:4; Jer 15:17; 16:8-9; Lu 1:15; 1Co 9:27 He. Mt 10:25; 2Ki 9:11; Jer 29:26; Ho 9:7; Joh 7:20; 8:48; 10:20; Ac 26:24 General references. exp: Pr 29:9'.

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C11-S22 (Verse 19) Jesus illustrates their inconsistent judgment of Jesus.

The Son of man came eating and drinking,
and they say,
Behold a man gluttonous,
and a winebibber,
a friend of public and and sinners.

In Matthew 11:16-19 and Luke 7:30-35 we are told about Jesus asking But whereunto shall I liken this generation?

This accusation was also made against Jesus in Luke 15:2. In all cases, Jesus taught that no matter what anyone did, some lost self-righteous religious person could find something to criticize. John the Baptist was on one extreme of eating and "drinking while Jesus was on the other end and the religious people criticized both extremes and everything in between which did not submit to their erroneous religious prejudices.

As explained in the note for this sentence, within the Lord Jesus Christ Study, this sentence uses the phrase Son of man to emphasize the physical nature of Jesus which the religious crowd judged. The religious people refused to see spiritually and, therefore, did not see Jesus as 'God in human flesh'. This refusal to see spiritually and insistence upon only seeing the flesh led to their great error and condemnation.

Luke 7:34 is an equivalent sentence. in this sub-section, Jesus explains that the Jews refused to be satisfied no matter what evidence that God gave to them in order to prove that God's messenger was truly from God. And, where the prior sentence told us about the testimony of John the Baptist, this sentence tells us about the testimony of Jesus. The two testimonies are at opposite ends and also cover everything in between and prove that you can always find something to complain about if that is what you really want to do. Psalms 1:1-2 says: Blessed is the man that walketh not in the counsel of the ungodly , nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night. the rest of that Psalm makes it clear that the ungodly , the sinners, and the scornful are not blessed by God but are judged and punished. The Jews should have known this truth and, yet, that was exactly how they were acting according to what Jesus says in this sub-section. Please see at least the notes for the sentences in this sub-section in order to understand the doctrine more fully.

In the equivalent sentence from Luke, we read: and ye say while Matthew writes: and they say. This is the same difference as we saw in the prior sentence. And, as noted for the prior sentence, Matthew is giving us the perspective of a King and of government and laws. The they, in Matthew's account, are the religious leaders who enforced the laws. At the same time, Luke uses the word ye ('each and every one of you personally'), because he gives the perspective of a literal physical man. As such, Jesus is saying that the common Jews had personally accepted the opinion of the religious leaders without examining the facts. Therefore, they could not blame the religious leaders and would each personally answer to God in this matter.

Continuing on, the rest of these two sentences are exactly the same except that Luke writes: a gluttonous man while Matthew writes: a man gluttonous. There, obviously, is no difference in the messages of these sentences, other than what was mentioned in the prior paragraph. As explained several times, this minor difference only shows that God lets His authors express His message in their own way so long as they don't change the message.

If the reader considers the context, then it should be obvious to all that these claims are lies. Right after this sub-section we read: Then began he (Jesus) to upbraid the cities wherein most of his mighty works were done, because they repented not. Thus, the people who were making, and accepting, these lies also repented not. Therefore, God Who is no respecter of persons (Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1. Also explained in the notes for Romans 14:10-LJC; Romans C7S3 and Romans C10S13) will judge everyone the same who are guilty of the same sins. If we believe these lies, then the Woe! of this chapter also applies to us.

Please note that the incident reported by Luke, following this sub-section, is different from what we find here in Matthew. Matthew and Luke are presenting different pictures of Jesus and neither is following a strict time-sequence but each is presenting the record of incidents in the order which supports the message they are giving. Where Matthew continues with how Jesus said Woe! to cities which rejected Him as their King, Luke continues with the account of a religious man deliberately insulting Jesus because he despised Jesus as a literal physical man. Thus, we can see that our current incident is related to both other incidents but that the context following this sub-section is different because the two Gospel authors are presenting different perspectives.

Now, returning to the details of our sentence, we already explained that the religious leaders told lies about Jesus and the common people accepted those lies. Therefore, each would be judged for their own sin. And, the first lie, of our sentence, is: Behold a man gluttonous because Jesus ate the things allowed in the Mosaic Law and refused to submit to the additions made by the scribes and Pharisees. However, many places in the Gospel accounts tell us that Jesus fasted and that He taught fasting to others (Matthew 4:2; Matthew 6:16; Matthew 6:18; Matthew 9:14; Matthew 9:15; Matthew 15:32; Matthew 17:21; Matthew 26:48; Mark 2:18; Mark 2:19; Mark 2:19; Mark 2:20; Mark 8:3; Mark 9:29; Luke 2:37; Luke 5:33; Luke 5:34; Luke 5:35; Luke 18:12). Therefore, the Pharisees were using the way of Satan to pervert the truth. Jesus was not gluttonous but, simply, refused to submit to the additions which religious leaders made to God's Mosaic Law.

In the next lie, the religious leaders claimed that Jesus was a winebibber. There are, reportedly, six (6) Greek words which are interpreted as wine in the New Testament. These include 'fresh squeezed grape juice' and a small part added to water to killed the bacteria but which was not sufficient to give even a child a buzz. Yes, we can easily accept that Jesus would have drunk these. However, the word winebibber was used for a drunk and neither of those two drinks could make someone drunk. Thus, we see that the religious people deliberately perverted truth, that everyone in their culture would understand if given true facts, in order to have people believe a lie.

Next, in the final phrase of our sentences, they accused Jesus of being: a friend of public and and sinners. This was absolutely true. However, the lie was their religious doctrine which claimed that all such people would be sent to Hell by God. Yes, Jesus went to Hell but only to pay for our sins and to conquer Satan and all devils. He was not put there for all time because of His own sin, like the religious leaders claimed. He also was not spiritually contaminated, like the religious leaders claimed, just because he was a friend of public and and sinners.

in this reference we see that Jesus uses the phrase Son of Man to emphasize the fact that people judged the actions of a physically man and refused to see the God inside of Him.

We find forms of the word glutton in: Deuteronomy 21:20; Proverbs 23:21; Matthew 11:19; Luke 7:34. Webster's 1828 defines this word as: 'n. glut'n. Low L. gluto. One who indulges to excess in eating. 1. One eager of anything to excess. Gluttons in murder, wanton to destroy'. Easton's Bible Dictionary defines this word as: '(De 21:20), Heb zolel, from a word meaning "to shake out," "to squander;" and hence one who is prodigal, who wastes his means by indulgence. In Pr 23:21, the word means debauchees or wasters of their own body. In Pr 28:7, the word (pl.) is rendered Authorized Version "riotous men;" Revised Version, "gluttonous." Mt 11:19; Lu 7:34, Greek phagos, given to eating, gluttonous'.

We find forms of the word winebibber in: Proverbs 23:20; Matthew 11:19; Luke 7:34. International Standard Bible Encyclopedia defines this word as: 'win'-bib-er: In Pr 23:20, cobhe yauin; in Mt 11:19 = Lu 7:34, oinopotes, of habitual wine-drinkers. the accusation was falsely brought against Jesus of being "a gluttonous man and a winebibber," because, unlike John, He ate and drank with others'. Please also see the note for Mark 15:23 about the word wine. The New Testament definition for this word is: 'Used for several different drinks from lightly flavored water through strong intoxicant'.

Please see the note for John 3:29 about the word friend. The New Testament definition for this word is: 'One who is attached to another by affection'.

Please see the note for Mark 2:15 about the word publican. The New Testament definition of this word is: 'Tax collector for the Roman Government. This word was also used symbolically, by Jews, for a very vile and corrupt person'.

Please see the note for Romans C7S26 about the word sin. The New Testament definition is: 'a violation of God's law' (1John 3:4). Please 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 C6S16 about the phrase kingdom of God rejected by lifestyle sins. Please also see the note for Matthew 9:10 about the word sinners.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'came. Lu 5:29-30; 7:34,36; 14:1; Joh 2:2; 12:2-8; Ro 15:2 a friend. Mt 9:10-11; Lu 15:1-2; 19:7 General references. exp: Pr 29:9; Lu 7:35'.

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C11-S23 (Verse 19) Jesus says that they are not wise.
But wisdom is justified of her children.

In Matthew 11:16-19 and Luke 7:30-35 we are told about Jesus asking But whereunto shall I liken this generation? And, this sentence concludes this sub-section.

Luke 7:35 is an equivalent sentence. The only difference is that Luke adds the word all.

Our sentence starts with the word But, which means that it is continuing the subject of the prior sentences while going in a different direction. In the immediately prior sentences, Jesus said what were some of the lies from the religious leaders that the common Jew accepted without verifying the lies. Since our sentence is continuing the subject of the prior sentences while going in a different direction, it should be obvious that they were not wise.

Another lie from religious leaders, which many accept today, is that we are justified when we are first saved and that justification is all that we need. This lie follows the way of Satan. It tells a partial truth and then perverts the understanding of that truth when what was left out in not able to correct the lie. Yes, we are justified when we are first saved but that justification is not all that we need. Our life after our initial salvation must change in order to justify God saving us while refusing to save someone else. We see the exact phrase of: faith of Jesus in Romans 3:22; Galatians 2:16; Galatians 3:22; Revelation 14:12. The word of means: 'belongs to'. Thus, these Bible references all tell us about 'The faith that belongs to Jesus'. And. from them, we learn that He went to the cross with the faith that he could change the lives of the saved after their initial salvation. Therefore, the God-changed lives justify the faith of Jesus. People who claim to be saved but refuse to let Him change their lives prove that He wasted His salvation on them.

With this truth in mind, we can return to the meaning of this sentence. It is telling us that 'wisdom is justified by the changes that it brings into the lives of her children'. If there is no change, then the people who claim to be wise believe a lie and they have no justification for claiming to have wisdom. Thus, people who believe the lies of religious leaders and have no God caused change in their life (Matthew 15:6; Mark 7:13; Romans 4:14; Romans 9:6; 1Corinthians 1:17; Galatians 3:17), are not wise.

Please see the note for 1Corinthians C1S12 about the word wisdom. The New Testament definition for this word is: 'The right use or exercise of knowledge; the choice of laudable ends, and of the best means to accomplish them'. Please also see the note for Romans 1:14 about the word unwise. Please also see the notes for Romans C16S23 and 1Corinthians C1S12 about the word wise.

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. The New Testament definition is: 'Regular; orderly; due; suitable; exactly proportioned; proper; upright; honest; having principles of rectitude; or conforming exactly to the laws, and to principles of rectitude in social conduct; equitable in the distribution of justice'. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans 3:20 about the word justify. Please see the Minor Titles of the Son of God in the Significant Gospel Events Study for the title of Just. Please also see the note for 2Peter 2:9-LJC about the word unjust.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'But. Ps 92:5-6; Pr 17:24; Lu 7:29,35; 1Co 1:24-29; Eph 3:8-10; Re 5:11-14; 7:12 General references. exp: Pr 29:9; Lu 7:35'.

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C11-S24 (Verse 20-21) Jesus upbraids cities which were most foolish.

Equivalent Section: What Jesus did.

Then began he to upbraid the cities wherein most of his mighty works were done,
because they repented not:.

Equivalent Section: the first city His curse was applied to.

Woe unto thee,
Chorazin!.

Please see the note for Matthew 23:13 for links to every place in this Gospel where Jesus says Woe! along with the reason for each Woe!.

We find Chorazin only in this sentence and Luke 10:13. That sentence in Luke is the same as the Second Equivalent Section of our current sentence. The section, of several sentences, in Luke's Gospel account is in a different order than what Matthew reports but the message is the same in both Gospels. In addition, the two Gospel accounts present Jesus as saying this message under two different circumstances. Therefore, it appears as if Jesus said this message more than once.

Fausset's Bible Dictionary defines Chorazin as: 'With Capernaum and Bethsaida doomed to "woe," because of neglected spiritual privileges. the scene of many of Jesus' mighty works, which failed to bring its people to repentance and faith (Mt 11:21; Lu 10:13). No work of Jesus is recorded in it, a proof of how much more he did than is written (Joh 21:25). Probably at Kerazeh, near Tell Hum'.

Too many preachers cave in to the desires of a sinful audience and either downplay the warnings from God, or neglects them or even denies them and tells people that God will reward their sinful lives with a mansion and everlasting bliss. The Woe!, from Jesus, in this section and the section in Luke proves that Jesus did not do those things and that the preachers who do are not truly following Jesus.

Please no0tise the phrase wherein most of his mighty works were done. Many people want to be the pastor and be in charge. However, as we see in this phrase, the more revelation that God gives someone, the more God expects them to serve His kingdom and the greater the punishment for disobeying. This is because each of us is responsible for our own attitudes and actions and the influence that we have on others. The leader has mote influence than the follower. Therefore, the leader receives a greater punishment for leading people astray from strictly following Jesus.

Please see the note for Mark 16:14 about the word upbraid. The New Testament definition for this word is: ' to charge with something wrong or disgraceful; to reproach; to cast in the teeth; followed by with or for, before the thing imputed; as, to upbraid a man for his folly or his intemperance'.

Please see the note for 2Corinthians 10:3-6 about the word might. The New Testament definition for this word is: 'Having great power and able to accomplish things which most people can not do'. Please also see the note for Revelation 4:8-LJC about the phrase Almighty.

Please see the note for Romans C1S10 about the word because. The New Testament definition for this word is: 'provides a effect where the effect and effect are both in the past'. Please also see the note for Romans C8S38 about the phrase dying because of the truth.

Please see the note for Romans C11S32 about the word repentance. The New Testament definition for this word is: 'A turning away from the attitudes and actions of sin and turning towards God and accepting His attitudes and actions about sin'.

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'. Forms of this word are used, in this Gospel, in: 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. Please note that the greatest number of most of Woe, that is directed at any group, is directed at: scribes and Pharisees, hypocrites!. If we personally are hypocrites then this warning also applies to us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'began. Lu 10:13-15 upbraid. Ps 81:11-13; Isa 1:2-5; Mic 6:1-5; Mr 9:19; 16:14; Jas 1:5 because. Mt 12:41; 21:28-32; Jer 8:6; Ac 17:20; 2Ti 2:25-26; Re 2:21; 9:20-21; 16:9,11 General references. exp: Joh 4:30; 10:37; 12:37.
Woe. Mt 18:7; 23:13-29; 26:24; Jer 13:27; Lu 11:42-52; Jude 1:11 exp: Isa 10:1; Eze 16:23. General references. exp: Ge 37:34; Joh 4:30; 10:37'.

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C11-S25 (Verse 21) Jesus condemns Bethsaida.

woe unto thee,
Bethsaida!.

Please see the note for Matthew 23:13 for links to every place in this Gospel where Jesus says Woe! along with the reason for each Woe!.

Luke 10:13 says, the exact same thing as this sentence.

Please see the note for Mark 6:45 about Bethsaida. The New Testament definition for this word is: ', a town from whence came Philip, Andrew, and Peter, Joh 1:44; 12:21; and against which the Lord pronounced a 'woe' because it had not repented at His mighty works. Mt 11:21; Lu 10:13. After the Lord had fed the 5,000 on the east of Jordan He sent His disciples to Bethsaida on the western shore. Mr 6:45. It was near the shore on the west of the Sea of Galilee, in the same locality as Capernaum and Chorazin: there are ruins in the district, but its exact situation cannot be identified'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Bethsaida. Mr 6:45; 8:22; Lu 9:10; Joh 1:44; 12:21 General references. exp: Ge 37:34; Joh 4:30; 10:37'.

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C11-S26 (Verse 21) Why.

for if the mighty works,
which were done in you,
had been done in Tyre and Sidon,
they would have repented long ago in sackcloth and ashes.

Luke 10:13 is equivalent this sentence. The wording is slightly different and in a different order but the message is exactly the same. The differences are strictly due to the difference in the way that each Gospel writer expresses the message from God.

Our sentence starts with the word For and tells us why Jesus said: Woe! to the two cities mentioned in the prior two sentences. The Jews looked down on both of these cities, and the people in them, because of racial prejudice. They believed the religious lies that they were guaranteed to go to Heaven because they were born Jews and that everyone would go to Hell with no chance to be saved. Jesus did the mighty works, which their own scripture told them showed that He came from God (John 3:2) and that His doctrine was to be believed instead of the religious traditions. Yet, the people in these cities refused to believe. Their refusal to believe, in spite of all of the evidence from God, is what condemned them. That is the message of our sentence. If lost Gentiles would have repented long ago in sackcloth and ashes, and they did not have the scriptures, then the Jews will have absolutely no excuse when they are judged by God. Likewise, if we refuse to repent from doctrinal error taught by religious traditions, we also will have no excuse when we face God.

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

Please see the note for Luke 10:13 about Sidon / Zidon. The New Testament definition for this word is: 'Sidon was in Asher (Isa 23:2,4,12). An ancient mercantile city of Phoenicia, in the narrow plain between Lebanon and the Mediterranean, where the mountains recede two miles from the sea; 20 miles N. of Tyre. Now Saida'.

Please see the note for Luke 10:13 about the word sackcloth. Easton's Bible Dictionary defines this word as: 'cloth made of black goats' hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Ge 37:34; 42:25; 2Sa 3:31; Es 4:1-2; Ps 30:11, etc.), and as a sign of repentance (Mt 11:21). It was put upon animals by the people of Nineveh (Jon 3:8)'.

Please see the note for Luke 10:13 about the word ashes. Easton's Bible Dictionary defines this word as: 'The ashes of a red heifer burned entire (Nu 19:5) when sprinkled on the unclean made them ceremonially clean (Heb 9:13). to cover the head with ashes was a token of self-abhorrence and humiliation (2Sa 13:19; Es 4:3; Jer 6:26, etc.). to feed on ashes (Isa 44:20), means to seek that which will prove to be vain and unsatisfactory, and hence it denotes the unsatisfactory nature of idol-worship. (Comp. Ho 12:1)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Mt 12:41-42; Eze 3:6-7; Ac 13:44-48; 28:25-28 repented. Job 42:6; Joh 3:5-10 General references. exp: Ge 37:34; Joh 4:30; 10:37'.

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C11-S27 (Verse 22) their relative judgment.

But I say unto you,
It shall be more tolerable for Tyre and Sidon at the day of judgment,
than for you.

Luke 10:14 is the equivalent of this sentence with the only difference being that Luke leaves out the phrase I say unto you.

Our sentence starts with the word But, which means it is continuing the subject from the prior sentence while changing directions. In the prior sentence, Jesus pointed out the mighty works which were done in you and how lost Gentile cities would have reacted if that had seen the same mighty works. And, the sentence implied their refusal to also repent. Now, this sentence is telling them that they will not receive the everlasting reward that they expect but will receive even greater punishment (more tolerable for Tyre and Sidon) because they had a greater witness which they deliberately ignored.

Please see the note for Mark 6:11 about the word tolerable. The New Testament definition for this word is: 'That may be borne or endured; supportable, either physically or mentally. the cold in Canada is severe, but tolerable. the insults and indignities of our enemies are not tolerable.
It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. Matt. 10.2. Moderately good or agreeable; not contemptible; not very excellent or pleasing, but such as can be borne or received without disgust, resentment or opposition; as a tolerable translation; a tolerable entertainment; a tolerable administration'. Forms of this word are used, in this Gospel, in: Matthew 10:15; Matthew 11:22; Matthew 11:24.

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

Please see the notes for Matthew 7:1 about the word judge. The New Testament definition for this word is: 'To hear and determine, as in causes on trial; to pass sentence'. Please also see the notes for 1Corinthians C4S5 and Ephesians C5S6 about the phrase we are to judge. 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 notes for Romans C2S2; Philippians 1:9-11 and Psalms 119 about the word judgment. Please also see the note for 2Corinthians 5:10 about the phrase judgment Seat. Please also see the notes for Romans 14:10 and 2Corinthians 5:10 about the phrase judgment Seat of Christ. Please also see the note for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It shall. Mt 11:24; 10:15; Lu 10:14; 12:47-48; Heb 2:3; 6:4-8; 10:26-31 exp: Mr 6:11. Tyre. Isa 23; Jer 25:22; 27:3; Eze 26-28; 29:18; Am 1:9-10; Zec 9:2-3 exp: Mt 15:21; Ac 12:20. The day. Mt 12:36; 2Pe 2:9; 3:7; 1Jo 4:17 General references. exp: Joh 4:30; 10:37'.

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C11-S28 (Verse 23) Jesus condemns Capernaum.

Equivalent Section: the judgment from God.

And thou,
Capernaum,
which art exalted unto heaven,
shalt be brought down to hell:.

Equivalent Section: Why.

for if the,
which have been done in thee,
had been done in Sodom,
it would have remained until this day.

Luke 10:15 is the equivalent to the First Equivalent Section of this sentence. Remember that Matthew is presenting the perspective of a King. When a king renders a judgment, he is supposed to also give the basis of that judgment, which our Second Equivalent Section does. At the same time, Luke presents the perspective that Jesus is: 'a literal physical man'. Men care about what the judgment is and rarely care about the legal basis. Therefore, Luke did not include the information found in the Second Equivalent Section.

In Genesis 18; Abraham bargained for the salvation of Sodom. In 2Peter 2:6-9 we are told that Lot was a saved man. In Genesis 19 we are told that the angels dragged Lot, his wife and two daughters out of Sodom before it was destroyed. However, Lot also had sons in law. That is a minimum of eight (8) people. Therefore, if Lot had done the least job of witnessing for God Sodom would have been saved. But, no mighty works were done there because Lot did not live as a righteous man and God could not work through his life to save those around him and even at least two of his daughters, at least two of his sons in law, and his wife were killed because of their sinful life which Lot did not rebuke even though, as man of he house, that was his responsibility. Likewise, when we do not live righteously, those around us probably will die lost.

Please see the note for John 6:16-17 about Capernaum. The New Testament definition for this word is: 'Where Jesus lived during most of His ministry'.

Please see the note for 2Corinthians 10:3-6 about the word exalt. Webster's 1828 dictionary defines this word as: 'to raise high; to elevate. 2. to elevate in power, wealth, rank or dignity; as, to exalt one to a throne, to the chief magistracy, to a bishopric. 3. to elevate with joy or confidence; as, to be exalted with success or victory. We now use elate. 4. to raise with pride; to make undue pretensions to power, rank or estimation; to elevate too high or above others. He that exalteth himself shall be abased. Luke 14. Matt.23. 5. to elevate in estimation and praise; to magnify; to praise; to extol. He is my father's God, and I will exalt him. Ex. 15. 6. to raise, as the voice; to raise in opposition. 2 Kings 19. 7. to elevate in diction or sentiment; to make sublime; as exalted strains. 8. In physics, to elevate; to purify; to subtilize; to refine; as, to exalt the juices or the qualities of bodies'.

Please see the note for James 3:6 about the word Hell. The New Testament definition for this word is: 'place of torment in the center of the Earth'.

Please see the note for Jude 1:7 about the word Sodom. Easton's Bible Dictionary defines this word as: 'burning; the walled, a city in the vale of Siddim (Ge 13:10; 14:1-16). the wickedness of its inhabitants brought down upon it fire from heaven, by which it was destroyed (Ge 18:16-33; 19:1-29; De 23:17). this city and its awful destruction are frequently alluded to in Scripture (De 29:23; 32:32; Isa 1:9-10; 3:9; 13:19; Jer 23:14; Eze 16:46-56; Zep 2:9; Mt 10:15; Ro 9:29; 2Pe 2:6, etc.). No trace of it or of the other cities of the plain has been discovered, so complete was their destruction. Just opposite the site of Zoar, on the south-west coast of the Dead Sea, is a range of low hills, forming a mass of mineral salt called Jebel Usdum, "The hill of Sodom." It has been concluded, from this and from other considerations, that the cities of the plain stood at the southern end of the Dead Sea. Others, however, with much greater probability, contend that they stood at the northern end of the sea. [in 1897]'. Forms of this word are used, in this Gospel, in: Matthew 10:15; Matthew 11:23; Matthew 11:24.

Please see the note for Hebrews 4:6-7 about the word remain. The New Testament definition for this word is: 'To continue; to rest or abide in a place for a time indefinite'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Capernaum. Mt 4:13; 8:5; 17:24; Lu 4:23; Joh 4:46-54 exp: Joh 2:12. which art. Isa 14:13-15; La 2:1; Eze 28:12-19; 31:16-17; Ob 1:4; Lu 14:11; 2Pe 2:4-9 in Sodom. Ge 13:13; 19:24-25; Eze 16:48-50; Jude 1:7; Re 11:8 General references. exp: Ge 19:5; Lu 17:29; Joh 4:30; 10:37'.

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C11-S29 (Verse 24) their relative judgment.

But I say unto you,
That it shall be more tolerable for the land of Sodom in the day of judgment,
than for thee.

Luke 10:12 is an equivalent sentence but it is applied to the cities which reject the witness of the twelve (12) disciples that Jesus sent out to preach. In addition, Matthew 11:22 and Luke 10:14 say the same message but for different cities. Thus, we see a precept which is the same in each case but which is also applied to different cities. Therefore, We can expect to see the same type of judgment in our current day. in this section, and in these sentences in particular, we see that, when God provides a greater witness, the punishment for rejecting the witness from God is also greater.

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 sentence spoke of the witness provided to Capernaum in comparison to the witness provided to Sodom. Now, this sentence is speaking of the resulting judgment each will receive which is directly related to the relative amount of witness that each city received.

Please see the note for Mark 10:30 about the word land. The New Testament definition for this word is: 'Earth, or the solid matter which constitutes the fixed part of the surface of the globe, in distinction from the sea or other waters, which constitute the fluid or movable part'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'more. Mt 11:22; 10:15; La 4:6; Mr 6:11; Lu 10:12 General references. exp: Ge 19:5; Eze 16:48; Lu 17:29; Joh 4:30; 10:37'.

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C11-S30 (Verse 25) Jesus thanks God the Father for His righteous judgment.

At that time Jesus answered and said,
I thank thee,
O Father,
Lord of heaven and earth,
because thou hast hid these things from the wise and prudent,
and hast revealed them unto babes.

In Matthew 11:25-30 and Luke 10:21-22 Jesus tells us that God the Father hid the truth from those who are wise according to this world. Jesus then invites all to Come unto me...and I will give you rest. The rest comes after we accept and obey the truth that God hid and that only Jesus reveals.

Luke 10:21 gives us an equivalent message, to this sentence, but was said at a different time and under different circumstances. That lets us know that the doctrine of this sentence has multiple applications. In addition, the spiritual truth of this sentence is said several ways and several places within The word of God.

1Corinthians 2:14 says: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. the wise and prudent, of our sentence, uses the methods of the natural man and such people rejects (receiveth not the things of the Spirit of God) spiritual wisdom because true spiritual wisdom requires using true Biblical faith, which means admitting that you can not do the job in your own ability. And, of course, the wise and prudent, of our sentence, take pride in their own mental ability. However, spiritual babes realize that there are things which they do not know and do not understand. Therefore, they are willing to receive instruction from God's Holy Spirit by faith.

This sentence starts with At that time, which lets us know that it followed the events of Matthew 11:1-24 but is actually starting a new sub-subject. For example, we see that Jesus is praying to Father, Lord of Heaven and earth. So He is no longer addressing the crowds that He was talking to in the just previous verses. however, we see in this prayer that Jesus prays thou hast hid these things, which lets us know that Jesus is now talking to the Father about the same things that He answered to John the Baptist and the crowds. Specifically, God the Father has shown spiritual babes that spiritual judgment will not be based upon religious standards. God the Father has also hid this truth from physical wise and prudent because they refused to let the word of God correct their doctrine when it went against their religious teaching and pride.

Please see all of the sentences and notes on this section for further details on what Jesus said was shown to babes and hid from The wise and prudent. In particular, as pointed out in the note for Luke 10:20; we should rejoice over salvation more than over spiritual power in this world. The equivalent sentence, in Luke, tells us that the man named Jesus rejoiced in the spirit because this truth only brings joy in the spirit. Like many spiritual truths, this truth brings sorrow when viewed from the flesh. In addition, this sentence tells us that God the Father, in His role as Lord, created this law that this is how things will work.

Think about the context. The theme of our chapter is: 'Two different reactions to evidence provided by God'. Our chapter first tells us that John the Baptist asked for assurance that Jesus was God's Christ and King because he was facing death and wanted to verify that what he had preached was God's truth. Jesus did several miracles as evidence for the disciples that John had sent and old them to tell John all that they had seen. Jesus then testified about John the Baptist and how he was different from the Pharisees and other religious leaders. Therefore, it should be obvious that John the Baptist had true Biblical faith. But, in a prior chapter (Matthew 9:34), the religious leaders claimed that Jesus used the power of the devil. Therefore, it should be obvious that the religious leaders refused to have true Biblical faith. Now, returning to our chapter, we read that, after testifying about John the Baptist, Jesus told the people that they were like foolish children who really did not understand what was going on around them. Most of the Jews did not have true Biblical faith and were led into doctrinal error by the religious leaders. After that, Jesus upbraided the cities wherein most of his mighty works were done, because they repented not. Like most of the other Jews, they did not have true Biblical faith and were led into doctrinal error by the religious leaders. Only the disciples of Jesus and the disciples of John the Baptist were not led into doctrinal error. And, that brings us to our current sentence where we read that God the Father hast hid these things from the wise and prudent (religious leaders and their followers), and hast revealed them unto babes (people willing to have true Biblical faith).

We are supposed to follow the example of Jesus. He thanked God for making this division among people. The world likes to make divisions but the world uses other things like race or religious knowledge to make divisions. The world also tries to deny all divisions but their own. However, God makes a division according to spiritual matters and Jesus thanked Him for this division. Therefore, we should make the same division and thank God because He hast revealed them unto babes. As Lord, God uses this basis (true Biblical faith) to separate the lost from the saved. And, all saved should thank God that He showed them His way to be saved.

Please see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the word thank. The New Testament 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'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks. Forms of the word thanks are found in this Gospel in: Matthew 11:25; Matthew 15:36; Matthew 26:27.

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

Please see the notes for 2Corinthians 5:1 and Philippians 2:9-11 about the word earth. The New Testament definition for this word is: 'All of this physical world including the influence it has on us. At times, the application o0f this word, will focus on only part of the whole'. Please also see the note for Luke 21:10-11 about the word earthquake. Please also see the note for 2Corinthians 4:7 about the word earthen. Please also see the note for 2Corinthians 5:1 about the word earthly. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth.

Please see the note for Luke 10:21 about the word prudent. Webster's 1828 defines this word as: 'a. Cautious; circumspect; practically wise; careful of the consequences of enterprises, measures or actions; cautious not to act when the end is of doubtful utility, or probably impracticable. the prudent man looketh well to his going. Prov.14. A prudent man foreseeth the evil and hideth himself. Prov.22. 1. Dictated or directed by prudence; as prudent behavior. 2. foreseeing by instinct; as the prudent crane. 3. Frugal; economical; as a prudent woman; prudent expenditure of money. 4. Wise; intelligent'.

Please see the note for Galatians C1-S10 about the word reveal. The New Testament definition for this word is: 'an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen'. Please also see the notes for Romans C16S33 and 2Corinthians 12:1 about the word revelation.

Please see the note for Luke 1:41-42 about the word babe. Easton's Bible Dictionary defines this word as: 'used of children generally (Mt 11:25; 21:16; Lu 10:21; Ro 2:20). It is used also of those who are weak in Christian faith and knowledge (1Co 3:1; Heb 5:13; 1Pe 2:2). In Isa 3:4 the word "babes" refers to a succession of weak and wicked princes who reigned over Judah from the death of Josiah downward to the destruction of Jerusalem'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Lu 10:21-24 I thank. 1Ch 29:13; Da 2:23; Joh 11:41; 2Th 2:13-14 exp: Lu 10:21. Lord. Ge 14:19,22; De 10:14-15; 2Ki 19:15; Isa 66:1; Da 4:35; Ac 17:24 because. Mt 13:11-16; Isa 5:21; 29:10-14,18-19; Mr 4:10-12; Joh 7:48-49; 9:39-41; 12:38-40; Ro 11:8-10; 1Co 1:18-29; 2:6-8; 3:18-20; 2Co 3:14; 4:3-6 and hast. Mt 16:17; 18:3-4; 21:16; 1Sa 2:18; 3:4-21; Ps 8:2; Jer 1:5-8; Mr 10:14-16; 1Co 1:27 General references. exp: Job 17:4; Pr 9:4; Isa 55:9; Joh 7:48; Ro 9:16; 1Co 1:27; Col 1:19'.

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C11-S31 (Verse 26) Why God judges as He does.

Equivalent Section: Whom God reveals things to and whom God hides things from.

Even so,
Father:.

Equivalent Section: Why.

for so it seemed good in thy sight.

In Matthew 11:25-30 and Luke 10:21-22 Jesus tells us that God the Father hid the truth from those who are wise according to this world. Luke's account has more details and tells us that In that hour Jesus rejoiced in spirit, which led to the statement of this sentence. That is an important thing for men to know when it comes to acting like Jesus. (The Study called What Did Jesus Do? provides many links to places in the Gospels where Jesus dealt with different circumstances in this world and shows us how to deal with them.) However, the rejoicing of Jesus is not relevant to a legal perspective. This is why Luke includes this truth but Matthew skips it.

Our sentence starts with the word Even, which means: 'two things having equal weight or importance. (When the two sides of a balancing scale are even, the two sides have equal weight.)'. Thus, what God did, according to the prior sentence, has 'equal weight' to the Biblical meaning of the word Good ('In the Bible, only what comes from God is called good. Therefore, the Biblical definition of good does not match what men think it should be').

What our current sentence, combined with the prior sentence, tell us that is good in God's personal sight is God giving differing spiritual rewards to different people with the level of reward being according to the level of service that someone gives to God while in this life.

After this sentence, and the next sentence, Jesus then invites all to Come unto me...and I will give you rest. The rest comes after we accept and obey the truth that God hid and that only Jesus reveals.

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

Please see the note for Romans C7S16 about the word good. The New Testament definition for this word is: 'In the Bible, only what comes from God is called good. Therefore, the Biblical definition of good does not match what men think it should be'. 'Original Sin' was eating from the tree of knowledge of good and evil (Genesis 3). Since then men have thought they could define good, but their definitions have been wrong and have been sin (Matthew 7:23; Luke 13:27). Therefore, the Biblical definition of good does not match what men think it should be. Please also see the note for Romans C11S26 about the word goodness. Please also see the note for Mark 14:14 about the word goodman. 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: 'for. Job 33:13; Isa 46:10; Lu 10:21; Ro 9:18; 11:33-36; Eph 1:9,11; 3:11; 2Ti 1:9 exp: Jon 1:14; Lu 11:4. General references. exp: Ro 9:16; Col 1:19'.

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C11-S32 (Verse 27) Only Jesus can show us the true nature of God the Father.

Equivalent Section: the source of the power of Jesus.

All things are delivered unto me of my Father:.

Equivalent Section: the basis of the power of Jesus.

First Step: Why God gave Jesus power.

and no man knoweth the Son,
but the Father;.

Second Step: How others receive this power.

neither knoweth any man the Father,
save the Son,
and he to whomsoever the Son will reveal him.

Luke 10:22 is the equivalent of this sentence. And, once more, we see the same message with slightly different words. Where Matthew uses the phrase no man knoweth the Son, Luke uses the phrase no man knoweth who the Son is. Where Matthew uses the phrase neither knoweth any man the Father, Luke uses the phrase and who the Father is. Where Matthew uses the phrase to whomsoever, Luke uses the phrase to whom. The only difference between these sentences, which someone can claim is significant, without revealing that he is fool trying to make something out of nothing, is the first and second difference mentioned. (knoweth versus knoweth who is). However, while the phrases have a different meaning, they are closely related and one can not be true without the other being true.

You can not knoweth without first knoweth who...is. In addition, we need to remember that when the th suffix is added to a verb, it makes the action of the verb a life long action. Thus, our sentence is saying that no man has a life long lifestyle of knowing God the Father or The Son of God unless the Son of God reveals that knowledge to the man. And, He only does that for the truly Biblically saved. Further, the true Biblical definition of the word know includes; 'The ongoing personal intimate knowledge which includes creating new life' (Genesis 4:1; Genesis 4:25). Thus, in our sentence, Jesus is talking about an ongoing personal relationship, and the knowledge that comes from it, which only the truly Biblically saved have.

Now, we need to compare the meaning of this sentence to what Luke says and also consider what was already mentioned about our needing to knoweth who the Son is before we can get truly Biblically saved. Hopefully the reader understands that what Luke says must precede what our current sentence says. Next, once someone truly knoweth who the Son is, most people will get truly Biblically saved. And, as explained in the note for the sentence in Luke, most of the Jews did not truly know Who Jesus was. This was because God refuses to reveal many truths to people who truly hold religious traditions as more authoritative than The word of God. Thus, most of the Jews did not truly knoweth who the Son is. And, as a result, they could not truly knoweth the Son...neither knoweth any man the Father

Our sentence has two Equivalent Section, which means that the two give the same message while using different words. We just went through the Second Equivalent Section and saw that, in order to truly, knoweth the Son and knoweth the Father, a person must be truly Biblically saved. Now, when we look at the First Equivalent Section, we see a truth that can only be accessed by people who are truly Biblically saved. That is: Jesus has All thing, which includes All power...in heaven and in earth (Matthew 28:18). Thus, Our sentence is telling us what Jesus can make available to anyone who is truly Biblically saved.

Matthew 11:27; 28:18 and Luke 10:22 and John 1:18; John 3:35 all say that the Father hath given all things into[The Son's] hand in one way or another. In 1Corinthians 15:20-28 Paul gives us more details about this while he is discussing another subject. Ephesians 1:15-23 is a single sentence which contains the same information. Hebrews 2:5-9 also tells us the same thing and explains that while we don't see it yet, it is still not finished. Basically, God the Father has declared that everything will be subject to the Son and the Son will be subject to the Father. Satan, death and other things are still fighting the inevitable. So, while we may not see the end yet, it is settled and going to happen in spite of all of the opposition. This reference and the others say that The Father hath given because it was declared in the past. In the Bible, once the Father declares something to be, it is considered completed even though it may appear to not be started yet.

Jesus has just prayed to the Father in Matthew 11:25-26. Now, He is telling the Jews what He can do for all who become truly Biblically saved. And, in our next sentence, Jesus now gives an invitation (Matthew 11:28-30) to The multitudes (Matthew 11:7) which include the messengers to/from John the Baptist. This reference connects the invitation to all that Jesus has said and done in this chapter and explains the power and authority that lets Him say and do these things. It tells us that there are certain things about the Father and about the Son that no man knows without the direct revelation from God. These things are known by the Son because He is more than man, He is 'God in human flesh'. The same is said in Luke 10:22 and something similar is said in John 1:18. Also, Matthew 28:18 and John 3:35 tell us the same thing as this expression of All things are delivered unto me of my Father.

This verse connects the invitation to all that Jesus has said and done in this chapter and explains the power and authority that lets Him say and do these things. It tells us that there are certain things about the Father and about the Son that no man knows without the direct revelation from God. These things are known by the Son because He is more than man, He is God in human flesh. The same is said in Luke 10:22 and something similar is said in John 1:18. Also, Matthew 28:18 and John 3:35 tell us the same thing as this expression of All things are delivered unto me of my Father. Please see the note on Matthew 28:18 for further details.

Please see the note for Mark 9:31 about the word delivered. The New Testament definition for this word is: 'Freed; released; transferred or transmitted; passed from one to another; committed; yielded; surrendered; rescued; uttered; pronounced'.

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

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 word knew is the past-tense form of the word know. The New Testament 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 also see the note for Romans C11S4 about the word foreknow.

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. The New Testament definition is: 'to exclude. When used spiritually, it means to exclude from the damned by having God's life in you. When used physically, it means to exclude from what is endangering physical life'. 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 the note for John 8:30 about the phrase non-saving belief 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: 'are. Mt 28:18; Joh 3:35; 5:21-29; 13:3; 17:2; 1Co 15:25-27; Eph 1:20-23; Php 2:10-11; Heb 2:8-10; 1Pe 3:22 no man. Lu 10:22; Joh 10:15 neither. Joh 1:18; 6:46; 10:15; 14:6-9; 17:2-3,6,25-26; 1Jo 2:23; 5:19-20; 2Jo 1:9 General references. exp: Ge 25:5; Job 28:23; Joh 5:22; 10:30; 16:15; 1Co 13:9; 15:27; Col 1:19'.

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C11-S33 (Verse 28) An open call to everyone.

Come unto me,
all ye that labour and are heavy laden,
and I will give you rest.

I've heard this sentence is preached several times but don't remember the details of any of the messages. I believe most preachers preached that we need to turn our problems over to Jesus. In addition, I also believe that only a few, of the preachers, also preached to get busy doing the work of God. However, I believe that none of those messages also said that getting busy doing the work of God was an absolute requirement for receiving this rest. If preachers tell people to do the work of God's ministry, most only presented this requirement as a good idea. I can't remember anyone preaching that the work was a requirement for receiving the promise of I will give you rest.

Look at our sentence. The third phrase starts with the word and, which means that the rest is added to the call (Come unto me). Now look at our next sentence, which is part of the context and must also be considered for contextual requirements. There we read and ye shall find rest unto your souls added to: Take my yoke upon you. A yoke is used for work. Therefore, within these two connected sentences, we see that Jesus offers people rest. But, in order for them to receive His rest, they must come and they must Take my yoke upon you.

Lots of people want to 'give their problems to Jesus', but then they want to tell Him how and when to solve their problems. People who do that have not truly 'given their problems to Jesus'. When you truly 'give their problems to Jesus', then you must stop worrying about them and stop trying to tell Him what to do and when to fix your promises. In Hebrews 3 and 4; we are told that God's rest is to stop trying to provide for ourselves in this physical world, and to stop worrying about physical needs while we concentrate on doing the work of God. Therefore, true Biblical rest is not to cease from all activity but only to cease from providing for the physical needs and, instead, work on providing the spiritual.

It should be obvious that the word come is an invitation and that this invitation is given to all people. At the same time, different people have different spiritual needs. Jesus invites people to:

conversion
consecration
communion

The lost need to be converted to salvation. However, the saved also need to be converted when they do err from the truth. (Please see the note for James 5:19-20 for more details on this word.) We need to be saved before we can be consecrated (Hebrews 10:20). This is God's plan for all saved but God gave us a free will. Many saved people have not answered this call and, as a result, do not have God's rest. And, our third call is for communion (1Corinthians 10:16). This is an ongoing personal relationship which we are reminded of at the Lord's supper. It is through this communion that our Lord tells us what to do in this physical world so that we avoid some problems and know how to deal with the rest of the problems which come into our life.

Hopefully, the reader realizes that this offer is real but that few people receive the offer because they do not fulfill God's requirements for receiving the promise.

Now, having dealt with the main doctrine of this sentence, we need to consider the second phrase (all ye that labour and are heavy laden). Luke 11:46 says: And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. We see here that people claiming that false doctrine was the law of God, and that God would punish them if they did not obey the false doctrine, are the people who lade men with burdens grievous to be borne and who refuse to carry the same. Such are hypocrites. However, the point of our sentence is that Jesus promises to lift these burdens grievous to be borne, which religious rules and religious traditions lay on people. Look at the last sentence of our chapter, which is part of our context. God did not make man to be lazy and lay around. God does not use a lazy person. Jesus does not promise rest as nothing to do and which lets us lay around. No, His rest is removing the heavy burden from religious rules and religious traditions and replacing it with working with Him (next sentence), which is easy, and my burden is light.

Please see the note for Luke 10:2 about the word labourer. The New Testament definition for this word is: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan'. Please also see the note for Philippians 4:3 about the word fellowlabourers.

Please see the note for Mark 14:33-34 about the word heavy. The New Testament definition for this word is: 'Heavy (heave, to lift) is used literally with respect to material things. It is used for what is hard to bear, oppressive'. Forms of this word are used, in this Gospel, in: Matthew 11:28; Matthew 23:4; Matthew 26:37; Matthew 26:43.

We find forms of the word laden in: Genesis 45:23; 1Samuel 16:20; Isaiah 1:4; Matthew 11:28; 2Timothy 3:6. Webster's 1828 defines this word as: 'Loaded; charged with a burden or freight. 2. a. Oppressed; burdened'. Please also see the note for Luke 11:46 about the word lade.

Please see the note for 2Corinthians 5:5 about the word give. The New Testament 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 words gave and given. The New Testament definition for the words gave and given are: 'the past-tense form of the word give'. Please see the note for 2Corinthians 9:7 about the word giving. The New Testament definition of giving is: 'the ongoing form of the word give'. Please see the note for 2Corinthians 9:7 about the word giveth. The New Testament definition of giveth is: 'a life-style of giving'. Please see the note for 2Corinthians 9:7 about the word giver. The New Testament definition of the word giver is: 'the person who gives'. Please also see the note for 1Corinthians C14S19 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Come. Isa 45:22-25; 53:2-3; 55:1-3; Joh 6:37; 7:37; Re 22:17 exp: Lu 14:17; Joh 1:39. all. Mt 23:4; Ge 3:17-19; Job 5:7; 14:1; Ps 32:4; 38:4; 90:7-10; Ec 1:8,14; 2:22-23; 4:8; Isa 1:4; 61:3; 66:2; Mic 6:6-8; Ac 15:10; Ro 7:22-25; Ga 5:1 exp: Isa 54:13. and I. Mt 11:29; Ps 94:13; 116:7; Isa 11:10; 28:12; 48:17-18; Jer 6:16; 2Th 1:7; Heb 4:1 General references. exp: Jer 31:25; 35:16; Mt 23:4'.

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C11-S34 (Verse 29) How to answer the call.

Equivalent Section: the requirement.

First Step: What to do.

Take my yoke upon you,
and learn of me;.

Second Step: Realize why.

for I am meek and lowly in heart:.

Equivalent Section: the result.

and ye shall find rest unto your souls.

The yoke implies work because a yoke is not put on until work is to be done. It also implies limitation because most yokes attached two animals / people together and they had to work in unison. Thus, when we are yoked to the Son of God we work together, with Him, and that makes us consecrated to the service of God. While we work with Jesus, we learn how to do the work of God. When a farmer had a new ox that he wanted to train and use, he would yoke the new young ox to an older stronger ox. The older ox would force the younger ox to act right and to do the work. This was how the younger ox learned to do the work and how to do the work. This is the example that Jesus is giving us for learning to do the work of God.

When two people rest together and one learns of the other that is communion. This is another way that we learn of Jesus and this is done through prayer and study of The word of God. As explained in the note for the prior sentence, this is part of the call which our section tells us that Jesus gives. This is also how we find the hidden truth which will give us the true Biblical rest.

The above two paragraphs explain how we have consecration and communion after our communion. The note for the prior sentence explained that these three things are part of the call that the prior sentence tells us that Jesus extends to us. Thus, our current sentence is explaining how the prior sentence is accomplished in our life.

Our sentence has two Equivalent Sections with the First Equivalent Section telling us God's requirement for receiving this promise and the Second Equivalent Section attaching the promise to the requirement. Please notice the phrase; ye shall find this means: 'each and every one of you personally absolutely positively will find'. And, God always keeps His promises. Therefore, the only reason for God's people not having this promise is that they have not fulfilled God's requirement for receiving the promise.

So, the important part of this sentence is God's requirements, which are in the First Equivalent Section. There, we find two Steps. The First Step tells us what to do and the Second Step tells us why. Both of these things go against the desires of out flesh and the teaching of our society and the doctrines of religion. (These are the sources of sin: our flesh, the world and devils.) thus, we see why most people do not receive this promise. They don't want to permanently go against these sources of sin.

We already dealt with the words yoke and learn as applied in this sentence. Lots of people claim to be saved and to be doing the work of God. However, how many of them believe the lie that going to church constitutes doing the work of God? How many are actually personally involved in doing the 'Great Commission' by regularly participating in the church outreach ministries? As for the word learn, how many can point to where The word of God teaches the doctrine that they claim to believe and how many actually believe what their religious teachers tell them that The word of God teaches? The word of God is our God-given picture of Jesus and He is our example of how to live in this flesh using the power of the Holy Ghost. And, many people ask the opinion of others instead of prayerfully seeking the answer in their Bible. The Study called What Did Jesus Do? provides many links to places in the Gospels where Jesus dealt with different circumstances in this world and shows us how to deal with them.

Now, that dealt with our First Step. But, we need to consider the Second Step. In the Second Step Jesus tells us character traits that he has and that we need to make our own in order to do the work of God. And, the truth is that acquiring these character traits is actually the hardest thing to do. Please consider the Biblical definitions of these words (see below). It is very difficulty to learn to be humble and to let God have complete control of all parts of our life. That goes completely against the desires of our flesh. However, that is what Jesus is telling us to make the definition of our character. And, since our Step starts with the word for, this is why we are to work with Jesus (Take my yoke upon you) and learn of me (Jesus). Some things are only learned through personal experience. The personal experience of doing the First Step is supposed to give us the character traits of the Second Step.

Please see the note for Galatians C5-S1 about the word yoke. The New Testament definition for this word is: 'A well-known implement of husbandry, frequently used metaphorically for subjection, e.g. 1Ki 12:4,9-11; Isa 9:4; Jer 5:5 hence an iron yoke represents an unusually galling bondage. De 28:48; Jer 28:13 2. A pair of oxen, so termed as being yoked together'.

Please see the note for 1Corinthians 14:31 about the word learn. The New Testament definition for this word is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'. Please also see the note for 1Corinthians C14S25 about the word unlearned.

Please see the note for Galatians C6S1 about the word meek. That note has a small explanation of every place in the New Testament where We find this word. The New Testament definition for this word is: 'Strength under control of God's Holy Spirit'. Forms of this word are used, in this Gospel, in: Matthew 5:5; Matthew 11:29; Matthew 22:5.

We find forms of the word lowly in: Psalms 138:6; Proverbs 3:34; Proverbs 11:2; Proverbs 16:19; Zechariah 9:9; Matthew 11:29. Webster's 1828 defines this word as: 'a. low and like. 1. Having a low esteem of one's own worth; humble; meek; free from pride. Take my yoke upon you and learn of me, for I am meek and lovly in heart. Matt. 11. He scorneth the scorners; but he giveth grace to the lowly. Prov. 3. 2. Mean; low; wanting dignity or rank. One common right the great and lowly claim. 3. Not lofty or sublime; humble. These rural poems, and their lowly strain. 4. Not high; not elevated in place.
LOWLY, adv. 1. Humbly; meekly; modestly. Belowly wise. 2. Meanly; in a low condition; without grandeur or dignity. I will show myself highly fed and lowly taught'. Please also see the note for Philippians 2:3 about the word lowliness.

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

Please see the note for 2Corinthians 2:12-13 about the word rest. The New Testament 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. A body is at rest, when it ceases to move; the mind is at rest, when it ceases to be disturbed or agitated; the sea is never at rest'. In Hebrews 3 and 4; we are told that God's rest is to stop trying to provide for ourselves in this physical world, and to stop worrying about physical needs while we concentrate on doing the work of God. Therefore, true Biblical rest is not to cease from all activity but only to cease from providing the physical and, instead, work on providing the spiritual.

Please see the note for John 1:41 about the word find. The New Testament definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. The important part of this definition is the ongoing effort which is required until the desired object is found. The Bible does not use this word for 'stumbling upon something'. The word found is the past-tense form of the word find.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my. Mt 7:24; 17:5; Joh 13:17; 14:21-24; 15:10-14; 1Co 9:21; 2Co 10:5; 1Th 4:2; 2Th 1:8; Heb 5:9 and learn. Mt 11:27; 28:20; Lu 6:46-48; 8:35; 10:39-42; Joh 13:15; Ac 3:22-23; 7:37; Eph 4:20-21; Php 2:5; 1Jo 2:6 for. Mt 12:19-20; 21:5; Nu 12:3; Ps 131:1; Isa 42:1-4; Zec 9:9; Lu 9:51-56; 2Co 10:1; Php 2:7-8; 1Pe 2:21-23 and ye. Mt 11:28; Jer 6:16; Heb 4:3-11 General references. exp: Isa 42:2; Jer 35:16; Mt 12:19; 23:4; Php 2:5'.

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C11-S35 (Verse 30) Why we should answer the call.

For my yoke is easy,
and my burden is light.

Our sentence starts with the word for, and tells us why the last few sentences are true. Since Jesus has All things, He can accomplish anything that He wants through our life if we are willing to work with Him (Take my yoke upon you,) and learn of me (Jesus). He is not asking us to do anything beyond our ability (my yoke is easy, and my burden is light). The fact is that God gave us a free will and will not take it away even to prevent people from ending up in the lake of fire for ever. Therefore, we must do what is commanded in these sentences so that people can not claim that God forced His will on our life. Jesus will do all of the spiritual work but we must first prove that we allow this by our own free will. And, we do this by first presenting our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service (Romans 12:1).

We find forms of the word easy in: Proverbs 14:6; Matthew11:30; 1Corinthians 13:5; 1Corinthians 14:9; Hebrews 12:1; James 3:17. Webster's 1828 defines this word as: 's as z. See Ease. Quiet; being at rest; free from pain, disturbance or annoyance. the patient has slept well and is easy. 1. Free from anxiety, care, solicitude or peevishness; quiet; tranquil; as an easy mind. 2. Giving no pain or disturbance; as an easy posture; an easy carriage. 3. Not difficult; that gives or requires no great labor or exertion; that presents no great obstacles; as an easy task. It is often more easy to resolve, than to execute. Knowledge is easy to him that understandeth. Prov.14. 4. Not causing labor or difficulty. An easy ascent or slope, is a slope rising with a small angle. 5. Smooth; not uneven; not rough or very hilly; that may be traveled with ease; as an easy road. 6. Gentle; moderate; not pressing; as a ship under easy sail. 7. Yielding with little or no resistance; complying; credulous. With such deceits he gained their easy hearts. 8. Ready; not unwilling; as easy to forgive. 9. Contented; satisfied. Allow hired men wages that will make them easy. 10. Giving ease; freeing from labor, care or the fatigue of business; furnishing abundance without toil; affluent; as easy circumstances; an easy fortune. 11. Not constrained; not stiff or formal; as easy manners; an easy address; easy movements in dancing. 12. Smooth; flowing; not harsh; as an easy style. 13. Not jolting; as, the horse has an easy gait. 14. Not heavy or burdensome. My yoke is easy, and my burden light. Matt.11'.

Please see the notes for 2Corinthians 5:4 and Galatians 6:2 about the word burden. Easton's Bible Dictionary defines this word as: '(1.) A load of any kind (Ex 23:5). (2.) A severe task (Ex 2:11). (3.) A difficult duty, requiring effort (Ex 18:22). (4.) A prophecy of a calamitous or disastrous nature (Isa 13:1; 17:1; Hab 1:1, etc.)'.

Please see the notes for Romans C13S15; 2Corinthians 4:3-4; Ephesians C5S6 about the word light. The New Testament 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 New Testament 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.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my yoke. Pr 3:17; Mic 6:8; Ac 15:10,28; Ga 5:1,18; 1Jo 5:3 burden. Joh 16:33; 2Co 1:4-5; 4:17; 12:9-10; Php 4:13 General references. exp: Jer 35:16; Mt 23:4'.

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Matthew Chapter 12

links to sentences in this chapter:

C12-S1 (Verse 1), C12-S2 (Verse 2), C12-S3 (Verse 3-4), C12-S4 (Verse 5), C12-S5 (Verse 6), C12-S6 (Verse 7), C12-S7 (Verse 8), C12-S8 (Verse 9-10), C12-S9 (Verse 10), C12-S10 (Verse 10), C12-S11 (Verse 11), C12-S12 (Verse 12), C12-S13 (Verse 12), C12-S14 (Verse 13), C12-S15 (Verse 13), C12-S16 (Verse 14), C12-S17 (Verse 15-18), C12-S18 (Verse 19), C12-S19 (Verse 20), C12-S20 (Verse 21), C12-S21 (Verse 22), C12-S22 (Verse 23), C12-S23 (Verse 24), C12-S24 (Verse 25-26), C12-S25 (Verse 27), C12-S26 (Verse 27), C12-S27 (Verse 28), C12-S28 (Verse 29), C12-S29 (Verse 29), C12-S30 (Verse 30), C12-S31 (Verse 31), C12-S32 (Verse 32), C12-S33 (Verse 33), C12-S34 (Verse 34), C12-S35 (Verse 34), C12-S36 (Verse 35), C12-S37 (Verse 36), C12-S38 (Verse 37), C12-S39 (Verse 38), C12-S40 (Verse 39-40), C12-S41 (Verse 41), C12-S42 (Verse 42), C12-S43 (Verse 43), C12-S44 (Verse 44), C12-S45 (Verse 45), C12-S46 (Verse 45), C12-S47 (Verse 46), C12-S48 (Verse 47), C12-S49 (Verse 48), C12-S50 (Verse 48), C12-S51 (Verse 49), C12-S52 (Verse 50)'.

Please use This link to see the chapter summary.

Chapter theme: Judgment according to religious rules versus judgment according to spiritual truth

Matthew 12:9-14; Mark 3:1-6 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath. The reports of this miracle immediately follow Jesus had a withered understanding of God's law. The reports of this miracle immediately follow Jesus had a withered understanding of God's law. Please also see the Table Of Miracles about this miracle and related miracles.

Matthew 12:15-23; Mark 3:7-21 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils.

In Matthew 12:22-24; Mark 3:22-30 and Luke 11:15-66; we are told that the Pharisees or other people claimed that Jesus did His miracles by the power of Beelzebub. Following that accusation we have the doctrinal rebuttal from Jesus. This incident was also referenced by Jesus in Matthew 10:25.

In Matthew 12:25-28; Mark 3:23-26 and Luke 11:17-26; we have the parable of the 'House Divided Against Self'. This parable is part of the doctrinal rebuttal by Jesus to their lie that He did His miracles by the power of Beelzebub. Many might miss that this is a parable, but Mark tells us that it is. In addition, this parable is part of the doctrinal rebuttal by Jesus to their lie that He did His miracles by the power of Beelzebub.

In Matthew 12:29; Mark 3:27 and Luke 11:21-22; we read the 'Parable about Robbing a Strong Man's House' (No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.) this was a prophecy that Jesus would bind Satan and lead captivity captive (Ephesians 4:8) When He took all of the Old Testament saints from Paradise to Heaven after His resurrection.

In Matthew 12:30 and Luke 11:23; we read that Jesus said: He that is not with me is against me: and he that gathereth not with me scattereth.

In Matthew 12:33; Matthew 7:16-20 and Luke 6:43-45 we read the 'Parable of the Good Tree and Corrupt Fruit'. It is also found in the Table of Parables in the New Testament.

In Matthew 12:34-37 and Luke 6:44-45; Jesus tells us how our fruit will be used to judge us.

Matthew 12:38-40; Matthew 16:1-4; Mark 8:10-13 and Luke 11:29-32 tell us that Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. Jesus refused other than to say that they would receive The sign of the prophet Jonas.

Matthew 12:39-40 is one of several places where we read that Jesus prophesied His own betrayal, persecution, death and resurrection. Please see the Prophecy; Prophecy Fulfilled Sections of the Significant Gospel Events Study for links to related Bible references. Please also see the section called Appearances of Jesus Christ After the Resurrection for more references about on resurrection.

Matthew 12:40; Matthew 26:61; Matthew 27:40; Matthew 27:63; Mark 14:58; Mark 15:29; John 2:19 all tell us that Jesus would be in the grave three days and three nights. Please see the Prophecies Fulfilled Section of the Significant Gospel Events Study for more related Bible references.

Matthew 12:46-50; Mark 3:31-35; Luke 8:19-21 tell us about the mother and brethren of Jesus showing up and wanting to interrupt His ministry so that they could talk to Him. Please see the note for Matthew 12:47 for the explanation of how the first words in the sentences of this incident connect all of the sentences together.

The Treasury of Scripture Knowledge provides a chapter outline as:

1-2. Christ reproves the blindness of the Pharisees concerning the breach of the sabbath,
3-8. by scripture,
9-12. by reason,
13-21. and by a miracle.
22-23. He heals a man possessed that was blind and dumb;
24-35. and confuting the absurd charge of casting out devils by Beelzebub, he shows that blasphemy against the Holy Ghost shall never be forgiven.
36-37. Account shall be made of idle words.
38-45. He rebukes the unfaithful, who seek after a sign,
46-50. and shows who is his brother, sister, and mother'.

C12-S1 (Verse 1) the start of this incident.

First Step: What Jesus did.

At that time Jesus went on the sabbath day through the corn;.

Second Step: What the disciples did.

and his disciples were an hungred,
and began to pluck the ears of corn,
and to eat.

Matthew 12:1-8; Mark 2:23-28 and Luke 6:1-5 report that Jesus and His disciples pick and eat corn on the Sabbath day. Those accounts also have the accusation by the Pharisees that Jesus and His disciples violated the Law about the Sabbath. The answer from Jesus includes the fact that The Son of man is Lord also of the sabbath. Please see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. Please also see the note for this sentence, in the Lord Jesus Christ Study, for doctrine about how Jesus rejected the claims that additions to God's law, by the religious leaders, had the same power and authority as The word of God.

Mark 2:23 and Luke 6:1 are equivalent to this sentence. Luke starts with the phrase And it came to pass on the second sabbath after the first. Luke does not report what was significant about the first (sabbath). And, I find no way to tie this phrase into a time sequence. Matthew uses the phrase At that time Jesus went on the sabbath day through the corn. Mark uses the phrase And it came to pass, that he went through the corn fields on the sabbath day. Therefore, we know that this happened on the sabbath day, but don't know anything more about the time sequence.

Matthew uses the name of Jesus while Mark and Luke use the word he for the same purpose. Matthew uses the word corn. Mark and Luke use the phrase corn fields. All three authors tell us, indirectly, that his disciples were with Jesus. Matthew tells us: his disciples were an hungred, and began to pluck the ears of corn, and to eat. Mark tells us: his disciples began, as they went, to pluck the ears of corn. Luke tells us: his disciples plucked the ears of corn, and did eat, rubbing them in their hands. Other than Luke adding the phrase rubbing them in their hands, all three authors tell us the same action was done by the disciples. Yes, there are differences in the wording but no difference in the message. Therefore, once again, we see God allowing His writers to express His message in their own words even while God keeps the message the same.

Thus, in all three accounts we see the same message as the introduction to this incident. Yes, the details differ, but that only shows us that God allowed His authors freedom of expression so long as they delivered His message.

This sentence starts our chapter. It also starts a report on the Pharisees picking a doctrinal fight with Jesus. Therefore, they, obviously, did not come to Jesus and take His yoke, as the last chapter ended with. This chapter shows us that they were the (worldly) wise and prudent, whom God the Father hid spiritual truths from.

Please see the notes for Matthew 12:8-LJC and Colossians 2:16-17 about the word sabbath. The New Testament definition is: 'a day to rest from our work and fellowship with God'. Please also see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath. Further, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath. Please also see the Luke 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders. Forms of this word are used, in this Gospel, in: Matthew 12:1; Matthew 12:2; Matthew 12:5; Matthew 12:8; Matthew 12:10; Matthew 12:11; Matthew 12:12; Matthew 24:20; Matthew 28:1.

Please see the note for Luke 6:1 about the word corn. The New Testament definition for this word is: 'Various Hebrew words are translated 'corn,' and usually signify any kind of grain'.

Please see the note for Romans C12S18 about the word hunger. The New Testament definition for this word is: 'An uneasy sensation occasioned by the want of food; a craving of food by the stomach; craving appetite. Hunger is not merely want of food, for persons when sick, may abstain long from eating without hunger, or an appetite for food. Hunger therefore is the pain or uneasiness of the stomach of a healthy person, when too long destitute of food'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. Mr 2:23-28; Lu 6:1-5 to pluck. De 23:25'.

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C12-S2 (Verse 2) the Pharisees condemn the disciples for violating their religious rules.

But when the Pharisees saw it,
they said unto him,
Behold,
thy disciples do that which is not lawful to do upon the sabbath day.

Mark 2:24 and Luke 6:2 are equivalent sentences. Mark and Luke skip the first phrase (But when the Pharisees saw it) of our sentence. Matthew presents the perspective of law and, therefore, provides the basis of a legal accusation. Mark and Luke have different perspectives and this phrase is irrelevant to their perspectives. In other words, this difference in the sentences is due strictly to the perceptive of each Gospel writer.

Next, Matthew and Mark tell us that the Pharisees talked to Jesus. Matthew gives us the perspective of a king and Mark gives us the perspective of a servant. In both perspectives, the man in charge is responsible for the actions of his followers. Luke, however, tells us: certain of the Pharisees said unto them. Luke gives us the perspective of Jesus being a man and, from this perspective, each man answers for his own action. Thus, the combination of reports show us that certain of the Pharisees questioned the disciples while others confronted Jesus.

Now, with the understanding that different people were addressed, we see that Luke says that certain of the Pharisees asked: Why do ye that which is not lawful to do on the sabbath days? the word ye means: 'each and every one of you personally'. Thus, Luke is reporting a personal doctrinal attack, which is right from his perspective. At the same time, Mark reports that they questioned Jesus with: why do they on the sabbath day that which is not lawful? this, of course, is the way that an upper-level person would question a servant, which fits Mark's perspective. At the same time, Matthew reports: Behold, thy disciples do that which is not lawful to do upon the sabbath day. This is, obviously, an accusation. And, this is how someone addresses a king when they object to what the citizens of a kingdom are doing. Thus we can see that all three Gospel reports give us the same message but do it from different perspectives with all differences due to the perspectives. Of course, it is quite reasonable to believe that all three things happened and that each of the Gospel writers only reported what supported their own perspective. And, there is nothing wrong with only reporting what is necessary so long as the entire truth is presented.

With these things in mind, we see that all three Gospel writers report that only Jesus answers them. From all perspectives, when the boss speaks for everyone, his followers keep their mouths shut if they don't want to get into trouble. Yes, there are differences in the details of the answer which each Gospel writer presents. But, like this sentence, the message is the sameans the differences are attributable to the differences in the perspectives of each writer.

in this sentence we read that the Pharisees picked a fight claiming that the disciples were disobeying their additions to the Mosaic Law were not lawful. Instead of arguing about the Law, Jesus told them what king David did, which was similar, and he was not punished for it. Of course, they would have to also condemn king David if they continued to condemn the disciples.

Our sentence starts with the word But, which means it is dealing with the same subject as the prior sentence while changing direction. BoThe sentences are talking about what Jesus and His disciples did. This sentence tells us that the Pharisees accused the disciples of doing that which is not lawful. However, since Jesus allowed the action, and since Jesus was without sin (Hebrews 4:15; Hebrews 9:28), and since sin is the transgression of the law (1John 3:4), we know that the accusation was wrong. They had not transgressed the law but had transgressed the additions to God's law that the religious leaders made and insisted were part of God's law. All false religions do this type of thing. And, instead of arguing points of the law with the Pharisees, Jesus told them where their own history said that king David did a similar thing and was not punished by God. In addition, Jesus told them where their own priests violated their addition to God's law. Therefore, their claim was wrong.

Please see the note for John 3:1 about the word Pharisee. The New Testament definition for this word is: 'One of a sect among the Jews, whose religion consisted in a strict observance of rites and ceremonies and of the traditions of the elders, and whose pretended holiness led them to separate themselves as a sect, considering themselves as more righteous than other Jews'. That note has a lot of doctrine and references from other commentators to help the Bible student to understand about this group.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Behold. Mt 12:10; Ex 20:9-11; 23:12; 31:15-17; 35:2; Nu 15:32-36; Isa 58:13; Mr 3:2-5; Lu 6:6-11; 13:10-17; 23:56; Joh 5:9-11,16-17; 7:21-24; 9:14-16'.

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C12-S3 (Verse 3-4) Jesus answers based upon scripture.

First Step: Reference the scripture.

But he said unto them,
Have ye not read what David did,
when he was an hungred,
and they that were with him;.

Second Step: Tell the application.

How he entered into the house of God,
and did eat the shewbread,
which was not lawful for him to eat,
neither for them which were with him,
but only for the priests?.

This sentence is referencing 1Samuel 21:3-6.

Mark 2:25 is equivalent to the First Step of our sentence and Mark 2:26 is equivalent to the Second Step of our sentence. Luke 6:3-4 is equivalent to our sentence. The message is the same, in all three Gospel accounts, while the details, which are reported, are different. And, those differences are due to the different perspectives which each Gospel writer presents.

Our first phrase says: But he said unto them. This let us know that Jesus answered their accusation with a disagreement to their accusation. At the same time, Mark starts his sentence with: And he said unto them. Luke starts his sentence with: And Jesus answering them said. In both cases, they are reporting the answer to a question while Matthew reports the answer to an accusation. Anyone who claims that this is a significant difference is 'straining at a gnat, and swallow a camel' (Matthew 23:24). The camel being the doctrine of devils that there are errors and conflicts in our God preserved word of God.

The next significant part of our sentence, is: Have ye not read what David did, when he was an hungred, and they that were with him. Mark reports: Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?. Luke reports: Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him. Mark uses the word never where Matthew, and Luke, use the word not. Thus, Mark is only putting a greater emphasis on their failure to consider the relevant scripture. At the same time, Luke adds in the phrase so much as this. Luke is emphasizing the minimum that they should have read and, if they deny reading that much, they prove that their own claim to being an expert is a lie.

The next section of our sentence, in our sentence, is: How he entered into the house of God, and did eat the shewbread. Mark reports: How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread. Luke reports: How he went into the house of God, and did take and eat the shewbread. Matthew uses the word entered where Mark and Luke use the word went. Mark adds the phrase in the days of Abiathar the high priest, which Matthew and Luke do not report. The person in charge is mainly important from the perspective of a servant. Also, Luke adds in the words: take and while Matthew and Mark let that action be implied. Thus, other than the additional information about the high priest, there is no significant difference in these sections of the sentence.

The next section of our sentence, in our sentence, is: which was not lawful for him to eat, neither for them which were with him, but only for the priests? Mark reports: which is not lawful to eat but for the priests, and gave also to them which were with him?. Luke reports: and gave also to them that were with him; which it is not lawful to eat but for the priests alone?. It should be obvious that, while the exact words used are different, and the order of the words is different, all three Gospel writers deliver the same message. Thus, once more we see that God allows His writers freedom of expression so long as the truth is presented.

One more thing to note is that Jesus said that the actions by king David were not lawful. Earlier, it was mentioned that God's laws do not change and that God is no respecter of persons. Therefore, we have a clear violation of God's law. However, God is merciful and, depending on the circumstances, God will extend or deny mercy. That is God's choice and we can not presume that God must give us mercy. However, since the giving or denying of mercy depends on circumstances, it is at the level of many applications and not at the level of a single law like the earlier reference was. Also, our current incident is at the level of many applications, which is why Jesus is referencing an incident which shows how God acts in certain incidents. That is, God decides how He wants to act in these circumstances and that is why Jesus says what is reported in Matthew 12:7-8 (But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. ForThe Son of man is Lord even of the sabbath day.).

So, what we see here is that the Pharisees tried to pick a doctrinal fight over their additions to God's law. We see here that, while Jesus could have corrected them about the Mosaic Law, and their additions to it, He chose not to do so. They were acting like Biblical fools and a fool has the heart attitude of: 'I know what I believe, don't confuse me with the facts!' (Search Proverbs for the word fool and you will find this truth expressed in detail there. The word fool is in sixty (60) verses of proverbs.) therefore, Jesus knew that it was a waste of effort to try and correct them about the Mosaic Law and their errors about God's law. Instead, Jesus reminded them about king David doing that which was not lawful and receiving mercy from God. Therefore, he was not punished even though he did that which was not lawful. And, as a result, men can not say that God is wrong to give mercy. Nor can they order God to not give mercy. As a result, when God gives mercy, their arguments about the law are irrelevant. And, after this sentence, Jesus says: The Son of man is Lord even of the sabbath day. Therefore, even if what they did was truly not lawful, He was Lord and has extended mercy. And, as a result, their arguments about the law were irrelevant.

Please see the note for 1Timothy 4:13 about the word read. The New Testament definition for this word is: 'Getting the meaning of what was written into the mind. this can be done orally or silently'. Please also see the note for Luke 6:3 about the phrase have ye not read. Forms of this word are used, in this Gospel, in: Matthew 12:3; Matthew 12:5; Matthew 19:4; Matthew 21:16; Matthew 21:42; Matthew 22:31; Matthew 24:15.

The phrase son of David was covered in the Lord Jesus Christ Study with links to every place where this phrase is used in the verses document. Please also see the note for Luke 1:26-27 about the phrase house of David.

Please see the note for John 10:9 about the word enter. The New Testament definition for this word is: 'to leave one place and go into another place'.

We find forms of the word shewbread in: Exodus 25:30; Exodus 35:13; Exodus 39:36; Numbers 4:7; 1Samuel 21:6; 1Kings 7:48; 1Chronicles 9:32; 1Chronicles 23:29; 1Chronicles 28:16; 2Chronicles 2:4; 2Chronicles 4:19; 2Chronicles 13:11; 2Chronicles 29:18; Nehemiah 10:33; Matthew 12:4; Mark 2:26; Luke 6:4; Hebrews 9:2. Easton's Bible Dictionary defines this word as: 'Ex 25:30 (R.V. marg., "presence bread"); 1Ch 9:32 (marg., "bread of ordering"); Nu 4:7: called "hallowed bread" (R.V., "holy bread") in 1Sa 21:1-6. This bread consisted of twelve loaves made of the finest flour. they were flat and thin, and were placed in two rows of six each on a table in the holy place before the Lord. they were renewed every Sabbath (Le 24:5-9), and those that were removed to give place to the new ones were to be eaten by the priests only in the holy place (see 1Sa 21:3-6; comp. Mt 12:3-4). The number of the loaves represented the twelve tribes of Israel, and also the entire spiritual Israel, "The true Israel;" and the placing of them on the table symbolized the entire consecration of Israel to the Lord, and their acceptance of God as their God. the table for the bread was made of acacia wood, 3 feet long, 18 inches broad, and 2 feet 3 inches high. It was plated with pure gold. Two staves, plated with gold, passed through golden rings, were used for carrying it'.

Nave's Topical Bible provides references for the word shewbread as: 'Also called the BREAD of the PRESENCE): Heb 9:2. Called HALLOWED BREAD: 1Sa 21:6. Ordinance concerning: Le 24:5-9. Required to be kept before the Lord continually: Ex 25:30; 2Ch 2:4. Provided by a yearly per capita tax: Ne 10:32-33. Prepared by the Levites: 1Ch 9:32; 23:29. "Unlawfully" eaten by David: 1Sa 21:6; Mt 12:3-4; Mr 2:25-26; Lu 6:3-4. Placed on the Table of Shewbread (see TABLE OF, below.): Ex 40:22-23. TABLE OF: Heb 9:2. Ordinances concerning: Ex 25:23-28; 37:10-15. Its position in the tabernacle: Ex 26:35; 40:22. Furniture of: Ex 25:29-30; 37:16; Nu 4:7. Consecration of: Ex 30:26-27,29. How removed: Nu 4:7,15. ForThe temple: 1Ki 7:48,50; 2Ch 4:19,22'.

Please see the note for 2Corinthians 9:8-11 about the word bread. Please also see the note for John 6:48; which gives the symbolic usage of this word. The New Testament definition for this word is: 'The word signifies the word signifies food in general. Used symbolically as the basic substance of life. Our bodies replace cells in our bodies from what we eat. Therefore, when Jesus said eat my body, He was symbolically saying: 'let me replace how you live in the flesh'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Have. Mt 12:5; 19:4; 21:16; 22:31; Mr 12:10,26; Lu 6:3; 10:26 what. 1Sa 21:3-6; Mr 2:25-26 exp: Lu 6:3. General references. exp: Le 24:8.
The shew-bread. Ex 25:30; Le 24:5-9 but. Ex 29:32-33; Le 8:31; 24:9 General references. exp: Ex 25:30; 40:23; Le 24:8'.

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C12-S4 (Verse 5) Jesus gives a second answer based upon scripture.

Or have ye not read in the law,
how that on the sabbath days the priests in the temple profane the sabbath,
and are blameless?.

Please use the references provided by the Treasury of Scripture Knowledge, below, to access the Old Testament passages which are referenced By this sentence. This particular sentence is only reported by Matthew and is important from the perspective of a legal argument. However, it does not matter from the perspective of a servant, which Mark gives. Nor is it important from the perspective of a regular man talking to other men, which is the perspective from Luke.

In the second sentence of our chapter, the Pharisees had claimed that the disciples picking and eating grain in the field was not lawful. However, it only violated their additions to God's law. God is no respecter of persons (Acts 10:34; Romans 2:11; Romans C7S3; Romans C10S13; Romans 14:10-LJC; Ephesians 6:9; Colossians 3:25 and James 2:1). God's laws, such as the law of gravity, is applied equally to all people that it encompasses and there is no exception. That is the basis of these two examples (in the prior sentence and in this sentence) which Jesus provides to show that, what they claimed was not lawful, was in fact allowed by God. Since it was allowed by God, the action must be lawful.

Our sentence starts with the word Or, which means it is giving an alternative to the prior sentence. The prior sentence started with the word But, which means it was keeping the subject of the second sentence while changing direction. Therefore, all of these sentences, and the next three sentences, are connected and must be considered together for contextual requirements. And, with that in mind, we can say that this sentence is giving a second objection to the wrong claim, from the Pharisees, which was reported in the second sentence of our chapter (Matthew 12:2). In that sentence, the Pharisees claimed: thy disciples do that which is not lawful to do upon the sabbath day. The prior sentence showed that their claim about legality did not matter because the historical example of king David shows that God gives mercy in this case. Therefore, even if what they did was truly not lawful, it did not matter because there would be no punishment from God. Now, in this sentence, Jesus is pointing out that the priests not only do not keep their addition to the Mosaic Law, but they are ordered to do the opposite in Numbers 28:9. In addition, John 7:22-23 gives us another violation of their addition to the Mosaic Law. Therefore, what they claimed was not lawful was not only lawful but ordered by God and regularly done by the priests.

Now, the prior sentence and this sentence proved that their claim was wrong. And, in fact, since Jesus gave two answers to a legal question, His answers become the legal answer from God's law and what will be used to judge us. That is, we will be judged by God if we add to His law. However, Jesus does not stop there in His answer. The next three sentences give us more scriptural basis for knowing that the opposite, of the claim by to Pharisees, is the actual truth. Therefore, those sentences, and their related notes, must also be considered for contextual requirements.

Please see the note for 1Corinthians 3:16 about the word temple. Easton's Bible Dictionary defines this word as: '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). We read also of the heathen "temple of the great goddess Diana" (Ac 19:27).
This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called "The temple" (1Ki 6:17); "The temple [R.V., 'house'] of the Lord" (2Ki 11:10); "thy holy temple" (Ps 79:1); "The house of the Lord" (2Ch 23:5,12); "The house of the God of Jacob" (Isa 2:3); "The house of my glory" (Isa 60:7); an "house of prayer" (Isa 56:7; Mt 21:13); "an house of sacrifice" (2Ch 7:12); "The house of their sanctuary" (2Ch 36:17); "The mountain of the Lord's house" (Isa 2:2); "our holy and our beautiful house" (Isa 64:11); "The holy mount" (Isa 27:13); "The palace for the Lord God" (1Ch 29:1); "The tabernacle of witness" (2Ch 24:6); "Zion" (Ps 74:2; 84:7). Christ calls it "my Father's house" (Joh 2:16)'. Please also see the note for 2Corinthians 6:16 about the phrase temple of the Lord. Please also see the note for 2Corinthians 6:16 about the phrase temple of God. Please also see the note for Mark 15:38 about the phrase Veil of the Temple.

Please see the note for Philippians 2:14-16 about the word blameless. The New Testament definition for this word is: 'Without fault; innocent; guiltless; not meriting censure. A bishop then must be blameless. 1 Tim.3'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'on. Nu 28:9-10; Joh 7:22-23 profane. Ne 13:17; Eze 24:21 General references. exp: Le 24:8'.

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C12-S5 (Verse 6) Jesus gives His authority over religious rules.

But I say unto you,
That in this place is one greater than the temple.

The sabbath days were holy days and the Jews who could go to the Temple, on sabbath days, were supposed to do so. (This argument started with claims by Pharisees about what was lawful on sabbath days.) In addition, the temple was where Jewish worship was centered and, supposedly, the place where God spoke to the religious leaders. Therefore, this is a claim to have greater authority than all of the priests, scribes and Pharisees when it came to speaking for God.

While Jesus made this claim, He did it in the same manner as He used to teach truth with parables. Everyone who heard the parable was held responsible, by God, for obeying the truth in it. However, only people with a personal relationship with Jesus, or with God's Holy Ghost, received the spiritual help which was required to understand. Everyone else was led into error. Basically, anyone who wanted to understand the truth that God would hold them responsible for, needed to get a personal relationship with Jesus, or with God's Holy Ghost.

Basically, Jesus was the Jesus one (who was) greater than the temple. However, these religious leaders did not understand that truth and they would have refused to believe the truth if Jesus had told them plainly. Therefore, He did them no wrong when He spoke like He did in this sentence.

Please see the note for John 5:1-LJC about the phrase Jesus is greater than religion.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 12:41-42; 23:17-21; 2Ch 6:18; Hag 2:7-9; Mal 3:1; Joh 2:19-21; Eph 2:20-22; Col 2:9; 1Pe 2:4-5'.

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C12-S6 (Verse 7) Jesus tells them that they don't understand scripture.

But if ye had known what this meaneth,
I will have mercy,
and not sacrifice,
ye would not have condemned the guiltless.

Please see Hosea 6:6 and Micah 6:6-8; which this sentence is referencing. Please also see Matthew 9:13 which also references these two Old Testament Bible references and explains the context of the Old Testament references. There, Jesus told them to learn what the Bible references meant. Here, He is accusing them of not learning what they were told to learn.

This particular sentence is only reported by Matthew and is important from the perspective of a legal argument. However, it does not matter from the perspective of a servant, which Mark gives. Nor is it important from the perspective of a regular man talking to other men, which is the perspective from Luke. Here, we read that Jesus is telling these people that the true authority to judge (ye would not have condemned the guiltless) comes from God. And that God told His true authorities how He wanted them to judge when He wrote, in The word of God, I will have mercy, and not sacrifice. Therefore, these Pharisees not only were claiming authority that God did not give them but they were judging the wrong way. And, as a result, they were putting themselves into a position that God would, eventually, have to punish.

In addition to what we read here, we also read that Jesus accused the religious leaders of neglecting this doctrine in Matthew 23:23; which says: Woe unto you, scribes and Pharisees, hypocrites! for ye pay tiThe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. In each of these Bible references, the prophet from God was accusing God's people of neglecting their personal responsibilities in their relationships to God and to their fellow man (I will have mercy). In addition, the religious leaders, in each of these times, convinced the people that all they had to do was keep the religious rules (and not sacrifice) in order to please God. Unfortunately, most religious people of today believe the same lies.

Our sentence starts with the word But, which means it is continuing the subject of the prior sentences while going in a different direction. Jesus had dealt with the wrong accusation by the Pharisees in the third and fourth sentences of our chapter. Then He disagreed with their claims (But) and old them, indirectly, that He had greater authority (greater than the temple) than what they could claim as a basis for their accusation. As a result, His allowing the action of the disciples had greater authority than what they used for their wrong accusation. Now, this sentence is adding another reason why their accusation was wrong. Simply put, God wants His people to have a right attitude in all matters of life. True worship of God should be the result of this right attitude of heart. Religious sacrifices made with a wrong attitude of heart are rejected by God. Jesus is referring them to the places in their own scripture where this truth was taught in the past. If they had looked up these Bible references, and read the attitudes of God's people when God had His prophets say these things, they would have realized that they were wrong and that the disciples were not wrong.

The th, in the word meaneth, lets us know that this was an everlasting meaning. God will never change His attitude about wanting His people to keep the right attitude of heart. Thus, this doctrine is still applicable today. In addition, the word ye means: 'each and every one of you personally'. Thus, Jesus is telling them, and us, that we will each be judged by God for how we personally kept the right attitude of heart, or refused to do so.

Our sentence is a conditional (If), which tells us that people who condemn the guiltless have a wrong attitude of heart. And, people who do such a thing do not truly know The word of God nor the character of God, regardless of their claims to religious authority.

Please see the note for Luke 5:18 about the word means (plural). The New Testament definition for this word is: 'Means, in the plural, income, revenue, resources, substance or estate, considered as the instrument of effecting any purpose. He would have built a house, but he wanted means'. The New Testament definition forthe word meaneth. is: 'an ongoing instrument of effecting any purpose'.

Please see the notes for Romans C12S1 and Colossians C3S8 about the word mercy. The New Testament definition for this word is: 'not receiving the just punishment that you deserve'. Please also see the notes for Romans 14:8-LJC and 2Thessalonians 1:9-LJC about the phrase judgment without mercy.

Please see the note for 1Corinthians C10S16 about the word sacrifice. The New Testament definition for this word is: 'To offer to God in homage or worship, by killing and consuming, as victims on an altar; to immolate, either as an atonement for sin, or to procure favor, or to express thankfulness; as, to sacrifice an ox or a lamb. 2Sam. 6'.

Please see the note for Romans C8S1 about the word condemn. The New Testament definition for this word is: 'The judicial act of declaring one guilty, and dooming him to punishment'. Please also see the note for Romans C9S28 about the phrase condemnation of fools. Forms of this word are used, in this Gospel, in: Matthew 12:7; Matthew 12:37; Matthew 12:41; Matthew 12:42; Matthew 20:18; Matthew 27:3.

We find forms of the word guiltless in: Exodus 20:7; Numbers 5:31; Numbers 32:22; Deuteronomy 5:11; Joshua 2:19; 1Samuel 26:9; 2Samuel 3:28; 2Samuel 14:9; 1Kings 2:9; Matthew 12:7. The International Standard Bible Encyclopedia defines this word as: 'The primary meaning of the Hebrew word is "to be clean." Sometimes the meaning is "freedom from blame," at other times to be "free from punishment," these two ideas running over into each other as with the word "guilt." the latter meaning seems to predominate in Ex 20:7; De 5:11; 2Sa 14:9; 1Ki 2:9. the other meaning holds in Nu 32:22; Jos 2:19; 2Sa 3:28; Mt 12:5,7. Please note that guiltless is not the same as innocent'. Please also see the note for Romans 3:19 about the word guilt. The New Testament definition for this word is: 'A person found to have guilt'. The New Testament definition of the word guilt. 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'. The New Testament definition of the word guiltless. is: 'Freedom from blame'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Mt 9:13; 22:29; Ac 13:27 I will. that is, I desire, or require mercy, or acts of humanity, rather than sacrifice. Isa 1:11-17; Ho 6:6; Mic 6:6-8 condemned. Job 32:3; Ps 94:21; 109:31; Pr 17:15; Jas 5:6'.

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C12-S7 (Verse 8) Jesus tells them that He is Lord even of the sabbath day.
For the Son of man is Lord even of the sabbath day.

Please also see the Message called Lord of the Sabbath for the application of these verses in the life of the believer.

Please see the notes for Matthew 12:8-LJC and Colossians 2:16-17 about the word sabbath. The New Testament definition is: 'a day to rest from our work and fellowship with God'. Please also see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath. Further, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath. Please also see the Luke 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders. That note also tells about how Jesus dealt with the sabbath in the gospels and it has links to every place in the Gospels where Jesus did something related to the sabbath. In addition, those links are organized according to what He did because He did several different things and did each more than once. That means that each of those things provide us with what God's law says about the sabbath. Please also see the Chapter 5 Summary in the Book Study on the Gospel of John for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders.

Luke 6:5 is an equivalent sentence. The Second Equivalent Section of Mark 2:27-28 is also equivalent. In the First Equivalent Section of Mark 2:27-28, we are told: The sabbath was made for man, and not man for the sabbath. (Please see the note for that sentence in order to understand that Equivalent Section.) What we get from the extra reported by Mark is that Jesus, as Lord of the sabbath, created the sabbath, and all true rules about it, for the good of man. Religious traditions turned that good thing into a burden.

As Lord of the sabbath day, Jesus makes, and changes, the religious laws concerning The sabbath day. This law of the Old Testament was replaced by God's people meeting on Sunday to celebrate the resurrection from death by our Lord. Religions which still worship on the sabbath (Saturday) are denying His role as Lord. When such people claim to represent the God of the Bible, they are proving that they are just as much liars as the Pharisees were.

Our sentence starts with the word For, which means it is giving us the reason why the prior sentences are true. In particular, as Lord of the sabbath day and as one greater than the temple, Jesus is telling them that having a right heart attitude (I will have mercy) is more important than sacrifice (religious ceremonies and keeping religious rules). In addition, as The Son of man, Jesus is acting as a physical man while using His authority as Lord to tell them that this is God's law for men who worship God.

Please see the notes for Matthew 12:8-LJC and Colossians 2:16-17 about the word sabbath. The New Testament definition is: 'a day to rest from our work and fellowship with God'. Please also see the note for Matthew 12:8-LJC about how Jesus dealt with the sabbath in the Gospels. That note has links to several places in the Gospels where Jesus did things on the sabbath day which went against the religious rules of the Jews. That sentence, in Matthew, tells us For the Son of man is Lord even of the sabbath day, which means that He was the one to determine what could or could not be done on the sabbath day. The religious leaders did not have that right. In addition, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath. Further, Mark 2:27-28 tells us: And he said unto them, the sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath. Please also see the Luke 5 Summary for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders. That note also tells about how Jesus dealt with the sabbath in the gospels and it has links to every place in the Gospels where Jesus did something related to the sabbath. In addition, those links are organized according to what He did because He did several different things and did each more than once. That means that each of those things provide us with what God's law says about the sabbath. Please also see the Chapter 5 Summary in the Book Study on the Gospel of John for a note on the doctrinal dispute over the sabbath which occurred between Jesus and the Jewish religious leaders.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 9:6; Mr 2:28; 9:4-7; Lu 6:5; Joh 5:17-23; 1Co 9:21; 16:2; Re 1:10'.

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C12-S8 (Verse 9-10) the start of the next incident.

Equivalent Section: What Jesus did.

And when he was departed thence,
he went into their synagogue:.

Equivalent Section: What Jesus found.

And,
behold,
there was a man which had his hand withered.

Matthew 12:9-13; Mark 3:1-6 and Luke 6:6-11 all tell the story about Jesus healing a man of a withered hand on the sabbath. The reports of this miracle immediately follow Jesus had a withered understanding of God's law. The reports of this miracle immediately follow Jesus had a withered understanding of God's law. Please also see the Table Of Miracles about this miracle and related miracles.

In all three Gospel accounts, this incident is reported as following the incident where the Pharisees accused the disciples of Jesus for do that which is not lawful. Now, Luke starts his report with: And it came to pass also on another sabbath. Meanwhile, Mark reports: And he entered again into the synagogue. And, Matthew reports: And when he was departed thence, he went into their synagogue. The reports from Matthew and Mark make it seem as If this incident was on the same day as the prior incident. However, they do not explicitly say that. And, Luke clearly says that it was on another sabbath. So, either one of these two incidents happened more than once or our current incident happened on another sabbath and we must accept that, even though the reports from Matthew and Mark make it seem as If this incident was on the same day, it was actually on another sabbath. Once more we see God having the Gospel writers report things in a way that matches the reason why Jesus taught with parables. Those people who trust that The word of God has no errors will receive the explanation from God's Holy Spirit while the lost and carnal people will be led into doctrinal error.

Now, regardless of the time interval, all three reports start with the word And. This means that all reports of the miracle are attached to the doctrinal error, from the Pharisees, which Jesus corrected just before this miracle. When we see the report of specific miracles, we need to look at the related doctrine because they are a physical example of the related doctrine. in this case, Jesus healing the withered hand demonstrated His trying to correct the withered doctrine of the Pharisees.

Mark 3:1 and Luke 6:6 are equivalent to this sentence. We already dealt with what sabbath day it was and the fact that He went into their synagogue. Luke tells us that He taught while Matthew and Mark skip this fact. Therefore, it might have been a little time after He entered before the man whose right hand was withered showed up. (Matthew and Mark only tell us that he had a withered hand and their wording is different but the message is the same.)

Please see the note for John 6:59 about the word synagogue. The New Testament definition for this word is: 'a recognized place of worship'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The New Testament definition for this word is: 'In man, the extremity of the arm, consisting of the palm and fingers, connected with the arm at the wrist; the part with which we hold and use any instrument. Often used symbolically for ability'. Please also see the note for Matthew 18:28 about the phrase laid hands. 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 right hand of God. Please also see the note for Luke 1:38 about the word handmaid. Please also see the note for 1John 1:1-3 about the word handle. Please also see the note for Matthew 3:1-2 about the phrase at hand. This phrase is defined as: 'it will happen very soon'.

Please see the note for Mark 3:1 about the word withered. Webster's 1828 defines this word as: 'Faded; dried; shrunk'. Forms of this word are used, in this Gospel, in: Matthew 12:10; Matthew 13:6; Matthew 21:19; Matthew 21:20.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he went. Mr 3:1-5; Lu 6:6-11
which. 1Ki 13:4-6; Zec 11:17; Joh 5:3'.

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C12-S9 (Verse 10) the religious leaders started a religious argument.

And they asked him,
saying,
Is it lawful to heal on the sabbath days?.

Mark 3:2 and Luke 6:7 are equivalent to this sentence and the next sentence. Mark tells us: they watched him, whether he would heal him on the sabbath day and the only difference between Mark and Luke is that Luke says: The scribes and Pharisees where Mark uses the word they. (The rest of the sentences in Mark and Luke are equivalent to the next sentence here in Matthew's account.)

Apparently, the scribes and Pharisees grew impatient with waiting on Jesus because, where Mark and Luke says that they watched, Matthew reports that they asked him, saying, Is it lawful to heal on the sabbath days?. Thus we see that Jesus did not just walk into their trap but waited until their own impatience forced them to act and ask this question. Since they started the argument, they could not accuse Him of starting it. He did not go into their synagogue and start a fight but when they started the fight, he ended it.

One of the mistakes that scribes and Pharisees made is failing to consider Who was doing the actual work when a miracle is done. A literal physical man can not do miracles. It requires God working through the man. Therefore, their question actually was: 'Can a law which controls the actions of men restrict God?'. Please also see the Study called Jesus Used the power of the Holy Ghost.

Luke 14:3 asks a very similar question only there we read that Jesus asked it to The lawyers and Pharisees. In that account, they held their peace because they knew that the answer was 'Yes!', even though they taught the opposite. Thus, we see that they knew that they were caught teaching doctrinal error. In addition, since we see this same doctrine in several places within the Gospels, we can know that it is true and part of God's law which will be used to judge us.

Please see the note for Matthew 7:7 about the word ask. The New Testament definition for this word is: 'To inquire, to seek for counsel, to request'.

Please see the note for 1Corinthians C12S29 about the word heal. The New Testament definition for this word is: 'To cure of a disease or wound and restore to soundness, or to that state of body in which the natural functions are regularly performed; as, to heal the sick'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Is it. Mt 19:3; 22:17-18; Lu 13:14; 14:3-6; 20:22; Joh 5:10; 9:16 exp: Mr 3:4'.

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C12-S10 (Verse 10) Why.
that they might accuse him.

Mark 3:2 and Luke 6:7 are equivalent to this sentence and the prior sentence. Where Matthew writes in two separate sentences, Mark and Luke use a single sentence. This shows us that God allowed His writers freedom of expression so long as they delivered the true message. That is: the choice of words used is critical only when it affects the message and the doctrine of The word of God.

Luke uses the phrase that they might find an accusation against him while Matthew and Mark write: that they might accuse him. The only difference is that Luke focused on the initial purpose of their actions while Matthew and Mark focused on the desired end result. Thus, we see that there is no true disagreement and anyone who claims otherwise is straining at a gnat (Matthew 23:24).

As mentioned in the note for the prior sentence, at a later time Jesus asked the same question to The lawyers and Pharisees. At the later time they held their peace because they remembered loosing this argument at the account reported here. And, while they learned their lesson at the later time, this account is reporting when Jesus taught the lesson. In the next three sentences we see that Jesus used their own actions to show them that they allowed what they were trying to say was not allowed. Therefore, if they accuse him, like our sentence says that they wanted to do, they would prove to all of the Jews that they were hypocrites.

Please see the note for Titus 2:3 about the word accuser. Easton's Bible Dictionary defines this word as: 'Satan is styled the "accuser of the brethren" (Re 12:10. Comp. Job 1:6; Zec 3:1), as seeking to uphold his influence among men by bringing false charges against Christians, with the view of weakening their influence and injuring the cause with which they are identified. He was regarded by the Jews as the accuser of men before God, laying to their charge the violations of the law of which they were guilty, and demanding their punishment. the same Greek word, rendered "accuser," is found in Joh 8:10 (but omitted in the Revised Version); Ac 23:30,35; 24:8; 25:16,18, in all of which places it is used of one who brings a charge against another'. Please also see the note for John 8:3 about the phrase accuse him (Jesus). The religious leaders never had a valid accusation against Jesus. Every place where we read that they made an accusation, the context makes it clear that they were lying and acting as ministers of Satan.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Isa 32:6; 59:4,13; Lu 6:6-7; 11:54; 23:2,14; Joh 8:6'.

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C12-S11 (Verse 11) Jesus turns their question back on them.

And he said unto them,
What man shall there be among you,
that shall have one sheep,
and if it fall into a pit on the sabbath day,
will he not lay hold on it,
and lift it out?.

Here, we see that Jesus asks this question before He heals the man. In addition, He also adds the next sentence before the healing. Thus, He ends their objections and accusations before they can make them. In addition, remember that Matthew 12:10 tells us that they asked him. Therefore, there is no question about who started this argument. Therefore, they can not accuse Him of attacking them when they lose the argument that they, obviously, set up and started. Thus, we see the wisdom of Jesus waiting for them to ask the question before He healed the man. In addition, with His asking this question, and the question in the next sentence, they can say nothing without proving themselves to be hypocrites to the Jews that they themselves made sure were in audience.

Luke 6:8-9 tells us additional information which Matthew does not report. In those sentences, Luke reports that Jesus had the man stand where everyone would see him and then asked: I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? I believe that Jesus did this between the prior sentence and this sentence. In a future sentence (Matthew 12:12), Jesus answers His own question. However, before He makes their error and hardness of heart very evident, I believed He did what is reported by Luke so that the point was undeniably illustrated. And, as we see other places in the Bible, the more general question, in Luke's account, was asked before the more specific application question was asked. This is a consistent order found in the Bible, especially in the Pauline epistles.

In a similar way, Mark 3:3-4 reports additional information which Matthew does not report. In those sentences, Mark reports that Jesus had the man stand where everyone would see him and then asked: Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? this is the same wording as Luke reports with just a minor difference in the order of the words which has no effect on the message of the sentences. Mark then gives us the additional information that: But they held their peace. this is implied in the account by Matthew but we see, once more, that there is additional understanding to be had if we study and compare the different accounts. However, we must do so with an attitude of heart which is true Biblical faith.

Our sentence starts with the word And, which means it is added to the prior sentences. In other words, this is His answer to the scribes and Pharisees who asked Him a question that they might accuse him. And, Jesus answered their question with another question about their own application of the same principal of the law. (Please see the notes for the prior sentences in the report of this incident for more on the doctrine involved here.) Now, the answer to this question, obviously, is: 'None of them would leave their sheep in danger'. With this obvious answer in mind, and with the obvious answer to the question in the next sentence, we see that Jesus shut their mouths. And, please notice that while Jesus did not start the argument, He very quickly and effectively ended it. Since we are to follow the example of Jesus, we are to keep our mouths shut, and just keep doing the right thing, until God's Holy Ghost gives us the right way to handle false accusations. We will want to answer them right away but there are times when God wants us to wait until there is now question about who started to fight and why they did so.

Please see the note for John 5:2 about the word sheep. The New Testament definition for this word is: 'A herd animal common to the region and society. Sheep are often used symbolically for meekness, patience, gentleness, and submission (Isa 53:7; Ac 8:32)'.

Please see the note for 1Timothy 3:6 about the word fall. The New Testament definition for this word is: 'To drop from a higher place. Rain falls from the clouds; a man falls from his horse. Apostasy: unexpectedly moving from a high spiritual position to a low spiritual position. I beheld Satan as lightning fall from Heaven. Luke 10'. The word fell. is the past-tense form of the word fall.

Please see the note for Luke 14:4-5 about the word pit. The New Testament definition for this word is: 'a hole in the ground'.

Please see the note for 1Timothy 6:17-19 about the phrase lay hold. Please also see the note for 1Timothy 6:17-19 about the phrase lay up.

Please see the note for Luke 24:15 about the word holden. The the the word held is the past-tense form of the word hold. Webster's 1828 Dictionary defines this word as: 'v.t. pret.held; pp. held. Holden is obsolete in elegant writing. Gr. to hold or restrain; Heb. to hold or contain. 1. to stop; to confine; to restrain from escape; to keep fast; to retain. It rarely or never signifies the first act of seizing or falling on, but the act of retaining a thing when seized or confined. to grasp, is to seize, or to keep fast in the hand; hold coincides with grasp in the latter sense, but not in the former. We hold a horse by means of a bridle. An anchor holds a ship in her station. 2. to embrace and confine, with bearing or lifting. We hold an orange in the hand, or a child in the arms. 3. to connect; to keep from separation. The loops held one curtain to another. Ex.36. 4. to maintain, as an opinion. He holds the doctrine of justification by free grace. 5. to consider; to regard; to think; to judge, that is, to have in the mind. I hold him but a fool. The Lord will not hold him guiltless, that taketh his name in vain. Ex.20. 6. to contain, or to have capacity to receive and contain. Here is an empty basket that holds two bushels. this empty cask holds thirty gallons. the church holds two thousand people. 7. to retain within itself; to keep from running or flowing out. A vessel with holes in its bottom will not hold fluids. They have hewed them out broken cisterns that can hold no water. Jer.2. 8. to defend; to keep possession; to maintain. We mean to hold what anciently we claim Of empire. 9. to have; as, to hold a place, office or title. 10. to have or possess by title; as,he held his lands of the king. the estate is held by copy of court-roll. 11. to refrain; to stop; to restrain; to withhold. Hold your laughter. Hold your tongue. Death! what do'st? O, hold thy blow. 12. to keep; as, hold your peace. 13. to fix; to confine; to compel to observe or fulfill; as, to hold one to his promise. 14. to confine; to restrain from motion. The Most High--held still the flood till they had passed. 2 Esdras. 15. to confine; to bind; in a legal or moral sense. He is held to perform his covenants. 16. to maintain; to retain; to continue. But still he held his purpose to depart. 17. to keep in continuance or practice. And Night and Chaos, ancestors of nature, hold Eternal anarchy. 18. to continue; to keep; to prosecute or carry on. Seed-time and harvest,heat and hoary-frost, Shall hold their course. 19. to have in session; as, to hold a court or parliament; to hold a council. 20. to celebrate; to solemnize; as, to hold a feast. 21. to maintain; to sustain; to have in use or exercise; as, to hold an argument or debate. 22. to sustain; to support. Thy right hand shall hold me. Ps.139. 23. to carry; to wield. They all hold swords, being expert in war. Cant.3. 24. to maintain; to observe in practice. Ye hold the traditions of men. Mark 7. 25. to last; to endure. the provisions will hold us, till we arrive in port. So we say, the provisions will last us; but the phrase is elliptical for will hold or last for us, the verb being intransitive. Tohold forth, to offer; to exhibit; to propose. Observe the connection of ideas in the propositions which books hold forth and pretend to teach. 1. to reach forth; to put forward to view. Tohold in, to restrain; to curb; to govern by the bridle. 1. to restrain in general; to check; to repress. Tohold off, to keep at a distance. Tohold on, to continue or proceed in; as, to hold on a course. Tohold out, to extend; to stretch forth. The king held out to Esther the golden scepter.Esther 5. 1. to propose; to offer. Fortune holds out these to you as rewards. 2. to continue to do or suffer. He cannot long hold out these pangs. Not Please see the note for Colossians 2:18-19 about the word hold. The New Testament definition for this word is: 'Stopping; confining; restraining; keeping; retaining; adhering; maintaining, etc'. Please also see the note for Luke 24:15 about the word holden.

We find forms of the word lift occurring 285 times in 269 verses of the Bible, 35 times in 34 verses of the New Testament and, in this Gospel in: Matthew 12:11; Matthew 17:8. Webster's 1828 defines this word as: 'LIFT, v.t. We retain this sense in shoplifter. L. levo, elevo. 1. to raise; to elevate; as, to lift the foot or the hand; to lift the head. 2. to raise; to elevate mentally. To thee, O Lord, do I lift up my soul. Ps. 25. 3. to raise in fortune. The eye of the Lord lifted up his head from misery. 4. to raise in estimation, dignity or rank. His fortune has lifted him into notice, or into office. The Roman virtues lift up mortal man. 5. to elate; to cause to swell, as with pride. Up is often used after lift, as a qualifying word; sometimes with effect or emphasis; very often, however, it is useless. 6. to bear; to support. 7. to steal, that is, to take and carry away. Hence we retain the use of shoplifter, although the verb in this sense is obsolete. 8. In Scripture, to crucify. When ye have lifted up the Son of man. John 8.
1. to lift up the eyes, to look; to fix the eyes on. Lot lifted up his eyes and beheld Jordan. Gen. 13. 2. to direct the desires to God in prayer. Ps. 121. 1. to lift up the head, to raise from a low condition; to exalt. Gen. 40. 2. to rejoice. Luke 21. 1. to lift up the hand, to swear, or to confirm by oath. Gen. 14. 2. to raise the hands in prayer. Ps. 28. 3. to rise in opposition to; to rebel; to assault. 2Sam. 18. 4. to injure or oppress. Job. 31. 5. to shake off sloth and engage in duty. Heb. 41. Tolift up the face, to look to with confidence, cheerfulness and comfort. Job. 22. Tolift up the face, to look to with confidence, cheerfulness and comfort. Job. 22. Tolift up the heel against, to treat with insolence and contempt. Tolift up the horn, to behave arrogantly or scornfully. Ps. 75. Tolift up the feet, to come speedily to one's relief. Ps. 74. Tolift up the voice, to cry aloud; to call out, either in grief or joy. Gen. 21. Is. 24.
LIFT, v.i. 1. to try to raise; to exert the strength for the purpose of raising or bearing. The body strained by lifting at a weight too heavy - 2. to practice theft. Obs.
LIFT, n. 1. the act of raising; a lifting; as the lift of the feet in walking or running. The goat gives the fox a lift. 2. An effort to raise; as, give us a lift. Popular use. 3. that which is to be raised. 4. A dead lift, an ineffectual effort to raise; or the thing which the strength is not sufficient to raise. 5. anything to be done which exceeds the strength; or a state of inability; as, to help one at a dead lift. 6. A rise; a degree of elevation; as the lift of a lock in canals. 7. In Scottish, the sky; the atmosphere; the firmament. 8. In seamen's language, a rope descending from the cap and mast-head to the extremity of a yard. Its use is to support the yard, keep it in equilibrio, and raise the end, when occasion requires'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. this was an argumentum ad hominem. the Jews held that such things were lawful on the sabbath day, and our Saviour very properly appealed to their canons in vindication of his intention to heal the distressed man. Lu 13:15-17; 14:5 and if. Ex 23:4-5; De 22:4 General references. exp: Mt 10:31; Lu 17:7'.

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C12-S12 (Verse 12) Jesus asks them the relative worth of a man.
How much then is a man better than a sheep?

This sentence is a follow-up on the prior sentence. Please see the note for the prior sentence about the doctrine of this sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is a. Mt 6:26; Lu 12:24 General references. exp: Mt 10:31'.

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C12-S13 (Verse 12) Jesus clearly answers their question.
Wherefore it is lawful to do well on the sabbath days.

As explained in the note for a prior sentence, Mark and Luke report additional comments from Jesus which provide additional understanding if the reader properly studies the different accounts.

Here we read the conclusion (Wherefore) of the answer from Jesus. In addition, since the accusers said nothing, this also is the end of the doctrinal argument, at this time. Now, we know from the Gospel accounts that they rejected this truth and all other true answers and evidences of their doctrinal errors. And, we know that they eventually crucified out Lord. And, that they brought at least 2,000 years of curse upon themselves, their followers and all of their descendants. As a result, we also see the consequence of letting pride lead us into rejecting truth.

Please see the note for Romans intro about the word wherefore. The New Testament definition for this word is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is. Mr 3:4; Lu 6:9 General references. exp: Mt 10:31'.

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C12-S14 (Verse 13) Jesus commands the man whom the religious leaders used to start a doctrinal fight.

Then saith he to the man,
Stretch forth thine hand.

This sentence can not be fully appreciated outside of the contextual requirements. Our sentence starts with the word Then and tells us what Jesus did after He shut the mouths of His critics by proving that they were hypocrites making religious rules for others to follow which they did not follow themselves and which went against all reason and against God's law and against the religious practices of God's priests. Now, after proving that He knew better than all of them together, Jesus will do this miracle to prove that He had the power and the wisdom of God while His opponents had neither. Unfortunately, the majority of the Jews would follow their religious leaders into Hell instead of following Jesus.

Here Jesus gave the man a command that he had to obey with the faith that Jesus would heal him. He had to do this in spite of the knowledge that the scribes and Pharisees would be mad at him for helping Jesus to embarrass them. It would not help that they caused their own embarrassment. In fact, they would be looking for someone to blameans they knew that they could not get away with blaming Jesus because then the truth would come out. No, he would be blamed. And, we have to be willing to be hated by sinful men if we want to be blessed by God (John 15:18-25).

Please see the note for 2Corinthians 10:14-16 about the word stretch. The New Testament definition for this word is: 'To draw out to greater length; to extend in a line'. Forms of this word are used, in this Gospel, in: Matthew 12:13; Matthew 12:13; Matthew 12:49; Matthew 14:31; Matthew 26:51.

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C12-S15 (Verse 13) Jesus heals the man.

First Step: the man obeyed.

And he stretched it forth;.

Second Step: He was healed.

and it was restored whole,
like as the other.

Mark 3:5 and Luke 6:10 are equivalent sentences. The wording is slightly different between the three accounts but no one can claim that the message differs in any account. As has been explained before, God allows His authors freedom of expression so long as the message remains the same.

Our sentence starts with the word And, which means it is added to the prior sentence. The prior sentence had the command from Jesus, the First Step, of this sentence, has the obedience from the man, done in true Biblical faith, and the Second Step, of this sentence, has the result from obedience. Many of God's people miss out on miracles and other blessings from God because they refuse to live by true Biblical faith (Ephesians C1S2; Romans C9S28).

Please see the note for 2Corinthians 10:14-16 about the word stretch. The New Testament definition for this word is: 'To draw out to greater length; to extend in a line'.

Please see the note for Galatians 6:1 about the word restore. The New Testament definition for this word is: 'To return to a person, as a specific thing which he has lost, or which has been taken from him and unjustly detained'.

Please see the note for Mark 10:52 about the word whole. The New Testament 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'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'and it. Lu 13:13; Ac 3:7-8'.

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C12-S16 (Verse 14) the religious leaders react.

Then the Pharisees went out,
and held a council against him,
how they might destroy him.

Mark 3:6 and Luke 6:11 are equivalent sentences but they are not identical and they give us some interesting additional information. Remember that Matthew presents the perspective that Jesus is God's Christ and King. Therefore, he only presents the conspiracy to destroy God's King and to try and take over the kingdom. Thus, Matthew tells us that they held a council against him, how they might destroy him. At the same time, Mark presents the perspective that Jesus is a servant. Mark tells us that they took counsel with the Herodi and against him, how they might destroy him. Just like Matthew reports, Mark reports that they wanted to destroy him. But, like servants wanting to destroy another servant, Mark reports that they gathered others to help. In particular, they sought the help of people who had influence with the government so that they could avoid legal consequences from their actions. At the same time, Luke presents the perspective that Jesus was / is a literal physical man. Luke tells us that they (The scribes and Pharisees) were filled with madness. Thus, we know the human emotional motivation for their actions. Then, Luke continues with: (they) commused one with another what they might do to Jesus. Thus, we see their decision to do what Matthew and Mark report their doing. Where Matthew dealt with the violation of the law, and Mark dealt with their seeking protection from the government before acting, Matthew deals with their human reaction to being embarrassed.

Our sentence starts with the word Then and tells us what The Pharisees did in reaction to Jesus turning their trap back on them and His proving they taught doctrinal error instead of their plan to show that Jesus taught doctrinal error. In addition, our sentence says that they held a council against him. . . . . . . . .

Please see the note for Mark 13:9 about the word council. The New Testament definition for this word is: 'An assembly of men summoned or convened for consultation, deliberation and advice'.

Please see the notes for Romans C14S22 and 1Corinthians C3S17 about the word destroy. The New Testament definition for this word is: 'To demolish; to pull down; to ruin; to annihilate a thing by demolishing or by burning'. Please also see the note for 1Corinthians 10:10 about the word destroyer. Please also see the note for 1Timothy 6:9 about the word destruction.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'went. Mt 27:1; Mr 3:6; Lu 6:11; Joh 5:18; 10:39; 11:53,57 held a council. or, took counsel'.

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C12-S17 (Verse 15-18) Jesus avoided a fight and went elsewhere to minister.

Equivalent Section: Jesus avoided the fight at this time..

But when Jesus knew it,
he withdrew himself from thence:.

Equivalent Section: Jesus ministered to the common Jew.

First Step: Jesus fulfilled the needs of the common Jew.

and great multitudes followed him,

Second Step: Jesus met their needs.

and he healed them all;.

Third Step: Jesus told them to not spread His fame.

And charged them that they should not make him known:.

Equivalent Section: He did this to fulfill prophecy

First Step: He was God's chosen.

That it might be fulfilled which was spoken by Esaias the prophet,
saying,
Behold my servant,
whom I have chosen;.

Second Step: He pleased God.

my beloved,
in whom my soul is well pleased:.

Equivalent Section: He obeyed God's spirit.

I will put my spirit upon him,
and he shall shew judgment to the Gentiles.

Matthew 12:15-23; Mark 3:7-21 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils. Mark 3:9-21 and Luke 6:17-49 tell us that Jesus did the same ministry at different time and different places. It is possible that the current reports, in all three Gospel accounts, are speaking about the same incident but it is possible that they are speaking about very similar, but different, incidents. God does not give us enough information to be positive about this question. Therefore, it is something that we should not argue about since such an argument only serves to distract from the true message of these reports.

Please also see the Table of Miracles for links to other places in the Gospels where we read that Jesus healed people and dealt with devils without telling us the specifics of the miracles. Although this sentence does not say that Jesus cast out devils, we see that said a few sentences further on in this chapter and that further sentence is in context to this sentence. Please also see the Section called Minor Titles of the Son of God; in the Significant Gospel Events Study. The Minor Titles mentioned in this sentence are: Chosen of God and Servant.

in this sentence, we are told that Jesus did these miracles for many people who are not identified in any fashion. These are different from the specific miracles which are mentioned many places and which are related to the surrounding doctrine. (Please see the Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus performed miracles and cast out devils.) In these instances, we do not read about Jesus requiring someone to do anything like act in true Biblical faith or go show themselves to the priests. While many of the references to miracles are to specific incidents which are related to the doctrine surrounding the incident, there are also many references, like the current one, where we are told about Jesus doing these things but not given details. In these cases, we are told that these actions were a regular part of His ministry with no discrimination on who received the blessings. These times are evidence of what Jesus offered as part of the kingdom if they truly accepted Him as God's appointed King. This sentence is a fulfillment of the prophect found in Isaiah 53:4.

In the New Testament we read that God was well pleased with His Son in Matthew 3:17; 12:18; 17:5; Mark 1:11; Luke 3:22 and 2Peter 1:17. We read that God is well pleased with obedience of children (Colossians 3:20), servants (Titus 2:9), and all of us (Hebrews 13:16). 1Corinthians C10S2 is the only place in the new Testament where we see well pleased attached to a not.

The third and Fourth Equivalent Sections, of our sentence, are part of a quote of Isaiah 42:1-4. The next three sentences are also part of this quote and ogether they tell us that Jesus fulfilled this prophecy to prove to God's people that He was / is God's Christ King. As we see several times in the New Testament, only part of an Old Testament chapter is quoted when the entire chapter is actually related to the place with the quote. in this instance, all of Isaiah 42 is related to this section. Isaiah 42 is full of prophecies about the time in the Gospels, the 'Church age', and the second coming of Christ to rule and reign. It also contains prophecy of the judgment that God gave the Jews for rejecting Jesus as God's Christ King. Therefore, the reader is strongly advised to read that entire chapter in Isaiah in order to have a better understanding of the prophecy that Matthew is telling us that Jesus fulfilled.

The fact that God would bring the gospel to the Gentiles was prophesied in Isaiah 11:10; Isaiah 42:1; Isaiah 42:6; Isaiah 49:6; Isaiah 49:22; Isaiah 60:3; Isaiah 66:19; Jeremiah 16:9; Malachi 1:11; Matthew 12:18; Matthew 12:21; Luke 2:32; Acts 13:47.

Now, there is a lot going on in this sentence and a lot of it can be missed or misunderstood if people do not carefully consider the context, the related Bible references, and the spiritual and symbolic meanings of what is being told to us. Please keep in mind that Jesus taught in parables to hide the truth from lost people and from carnal saved people while also providing the true meaning only to those disciples who sought the spiritual meaning from Him. In addition, we see this method used in other places within the Gospels including in this sentence and chapter. Today, we receive understanding from God's Holy Ghost using The word of God. But, we still need to understand the spiritual truth, the use of symbolism and how understanding the context is a critical part of understanding spiritual truth and the use of symbolism.

Our sentence starts out with: But when Jesus knew it. The it is referencing the actions of The scribes and Pharisees which our previous sentence, and the equivalent sentences in the other Gospel accounts, told us about. There, we read that they held a council against him, how they might destroy him. We see, in the Gospel accounts (Matthew 21:43; Luke 8:18), that Jesus started out offering The kingdom to the Jews. But He also warned them that, if they rejected Him, the offer of The kingdom would be taken from them and given to people who would fulfill God's requirements. And, our previous sentence, and the equivalent sentences in the other Gospel accounts, told us the religious leaders rejected Jesus. Therefore, the offer is taken away from the religious leaders. In addition, since our sentence starts with the word But, this sentence is continuing the subject of prior sentences while going in a different direction. in this sentence, we see the start of Jesus offering The kingdom to common Jews who would stop following their religious leaders in doctrinal error and who would receive Jesus as God's Christ and King.

Remember that our sentence contains a quote of Isaiah 42 and, as already noted, all of that chapter is related. In addition, Isaiah 42 has prophecy about the 'Church Age'. Now, it is critical that the reader understands that the church is spiritually alive and that God uses the physical to teach us spiritual concepts. Life starts at conception and birth is when it is brought out into the world. (Ask any mother if she was feeling the same things during conception and during birth.) In addition, there is no external evidence during the first few months after conception, even though there is life. At the birth of the church (Pentecost), all church members were Jews. And, the Gospels tell us that Jesus first recruited His first four disciples (Peter, Andrew, James and John) who would later become His apostles; then the rest of the twelve (12), who were sent out to do the ministry of the church (Matthew 10:1; Mark 3:14-19; Mark 6:7-11; Luke 9:1-6); then the seventy (Luke 10:1) who were sent out to do the ministry of the church. Thus, we see several evidences of the spiritually alive church before the birth of the church at Pentecost. And, with all of these contextual evidences along with the reference to Isaiah 42, we can say that Jesus was recruiting disciple for His church at this time.

We already mentioned that our sentence starts with the word But. The prior chapter and the start of this chapter tell us about Jesus preaching the Gospel and offering The kingdom to all of the Jews. In the prior chapter and the start of this chapter, we read about the religious leaders becoming increasingly critical of Jesus until the prior sentence where we read that they held a council against him, how they might destroy him. Therefore, the But, which starts our sentence, tells us that Jesus has changed the direction of His offer and is only offering The kingdom to those Jews who will become part of His Church. He is no longer offering it to the religious leaders because Jesus knew that the religious leaders held a council against him, how they might destroy him.

In our Second Equivalent Section:, we read a three Step process whereby Jesus offered The kingdom to the common Jews. They are identified as great multitudes , in our First Step. In the Second Step, Jesus proves the blessings that arte available to the people who join His church. In the third Step, He charged them that they should not make him known because He is only making this offer to selected Jews based upon their heart attitude. Remember that He just excluded all of the religious leaders because of their heart attitude.

As already mentioned, our third Equivalent Section, the Fourth Equivalent Section, and the next three sentences all refer us to a quote of Isaiah 42 and our third Equivalent Section tells us that the ministries reported in the first two third Equivalent Sections were: That it might be fulfilled which was spoken by Esaias the prophet. Thus, we need to understand how what is reported here fulfills that prophecy.

Next, jump to our Fourth Equivalent Section, which says: I will put my spirit upon him, and he shall shew judgment to the Gentiles. The first phrase, of this Fourth Equivalent Section, is: I will put my spirit upon him. The I is God the Father. But, please notice that this spirit is lowercase. That means that it is not God's Holy Spirit but is the human spirit of Jesus as a literal physical man. As a literal physical man, Jesus followed and obeyed God the Father and He is our example of how to live in this flesh. (Please see the Study called What Did Jesus Do?) His obeying God and showing the world God's character through His own human attitudes and actions is what this phrase is speaking about (John 14:8-11).

The second phrase, of this Fourth Equivalent Section, is: he shall shew judgment to the Gentiles. In the Gospels we see Jesus dealing with Gentiles a couple of times. However, the majority of the fulfillment of this phrase is after Pentecost when Jesus worked through His church. Unfortunately, the saved Jews did not understand and they fought against what He was trying to do with the Jerusalem church.

The church leaders were upset when the Gospel was taken to the Samaritans. They chewed out Peter (Acts 11) for taking the Gospel to Cornelius (Acts 10), who was a Gentile. They tried preaching that salvation was only for Jews and when that failed they tried saying that Gentiles had to become Jews and when that failed they tried saying that the Gentiles had to keep Jewish traditions (Acts 15). When the Council of Jerusalem said that was wrong (Acts 15:22-29), they claimed that there were two pl and of salvation and that the Jews had to keep the Jewish religious traditions while the Gentiles did not. Eventually, God had the Roman Army tear down the Temple, so that they could not keep the Jewish religious traditions, and had all of the saved people, who preached that doctrinal error, killed. And, the main doctrine that we learn from this is that we need to let The word of God correct our religious traditions. In our current chapter we were told that the Jewish religious leaders held a council against him, how they might destroy him because they were no5t5 willing to let The word of God to correct their religious traditions. The same thing happened with the church in Jerusalem and God has done the same thing other times with His people.

Returning to the third Equivalent Section, we see two Steps. In the First Step we see that Jesus was God the Father's servant (John 8:29). Next, we see that He was not called but was chosen. (Too many people are relying upon being called, but the reward is only for those who are chosen.) And, our Step says that He was chosen because He fulfilled prophecy. Thus, we see that we must fulfill the requirements of The word of God if we wish to be chosen.

In our Second Step we read: my beloved. Thus, if we want to have God call us beloved, then we must do enough to fulfill the requirements of The word of God and become God's chosen. In addition, we see that God calls Him His well pleased (Matthew 3:17; Matthew 17:5; Mark 1:11; Luke 3:22).

Please remember that the next three sentences are also part of the quote of Isaiah and must also be considered with this sentence for contextual reasons. Please also use the links in the sentence outline, above, for other doctrinal considerations about this sentence.

Please see the note for Galatians C2-S7 about the word withdrew. The New Testament definition for this word is: 'v.t. with and draw. 1. to take back; to take from. It is impossible that God should withdraw his presence from anything. We say, to withdraw capital from a bank or stock in trade, to withdraw aid or assistance. 2. to recall; to cause to retire or leave; to call back or away. France has withdrawn her troops from Spain.
WITHDRAW, v.i. to retire; to retreat; to quit a company or place. We withdrew from the company at ten oclock. She from her husband soft withdrew'. Please see the note for Matthew 15:7-8 about the words draw / drawn. The New Testament definition for this word is: 'to pull'. That note has the definitions from Webster's 1828 , which like mose man written dictionaries, are actually many applications. When the th is added to the word (draweth), 'it is a life-stype action'. The word drawn is the past-tense form of the word draw. Please also see the note for Matthew 15:7-8 about the word drew is: 'another past-tense form of the word draw'.

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

Please see the note for 1Corinthians C4S16 about the word follow. The New Testament definition is: 'To go after or behind; to walk, ride or move behind, but in the same direction. Biblical following requires having have the same attitudes and producing the same results as the person followed'. Please also see the note for Romans C14S25 about the phrase follow after. Please also see the note for Mark 2:14 about the phrase follow me. Please also see the Message called Follow Me As I Follow Christ for the application of these verses in the life of the believer. Please see the note for Matthew 3:11 about the phrase come after me. The New Testament definition for this word is: 'follow me to do things the same way as I do'.

Please see the note for 1Timothy 1:3-4 about the word charge. The New Testament definition for this word is: 'A superior authority gives a formal and legal command to a subordinate which includes the necessary rights and responsibilities to accomplish the assigned task'. Please also see the note for Luke 21:34 about the word overcharge. Please also see the Message called A Pastoral Charge.

Please see the note for Romans 2:27 about the word fulfill. The New Testament definition 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; as, to fulfill a prophecy or prediction; to fulfill a promise'. Please also see the Studies called Prophecies Fulfilled in the Gospels and Prophecies Fulfilled in the Epistles Please also see the note for Romans C15S11 about the word fill. The New Testament definition for this word is: 'Properly, Properly, to press; to crowd; to stuff. Hence, to put or pour in, till the thing will hold no more'. Please see the note for 4:18 about the word full. The New Testament definition is: 'Replete; having within its limits all that it can contain'. Please also see the note for Colossians 2:9 about the word fullness.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The New Testament definition is: 'To command another to help or to cry for help, hence to pray (Ge 4:26)'. Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

Please see the note for 2Timothy 2:4 about the words chosen. The New Testament definition forit is: 'Past-tense form of choose'. Please see the note for Philippians 1:22 about the word choose. The New Testament definition forit is: 'To pick out; to select; to take by way of preference from two or more things offered; to make choice of'. Forms of this word are used, in this Gospel, in: Matthew 12:18; Matthew 20:16; Matthew 22:14.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. In particular, the note for 2John 1:3-LJC has links to every place where John writes about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please see the note for 1John C3S26 about the phrase love one another. Please see the note for Matthew 19:19 about the phrase love thy neighbour. Please see the note for 1John C4S13 about the phrase perfect love. Please see the notes for Romans C9S23 and Colossians C3S8 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus. The true Biblical doctrine of this word is very complex since it is a character trait of God. That said, the New Testament definition, of the word love, is: 'Doing what brings the greatest ultimate good to another being without any consideration of cost to self and not consideration of any response by the other and a willingness to even bring short-term pain if that is what is required in order to bring the ultimate long-tern good'. The New Testament definition, of the word beloved, is: 'be and loved, from love. Greatly loved; dear to the heart'.

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

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The New Testament definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit; 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for Romans C15S13 about the word Gentile. The New Testament definition for this word is: 'In the scriptures, a non-Jew'. Please see the note for Luke 2:32 for links to where the word of God prophesies that God would bring the Gospel to the Gentiles Please also see the Word Study on Gospel about the gospel to the Gentiles.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he withdrew. Mt 10:23; Lu 6:12; Joh 7:1; 10:40-42; 11:54 great. Mt 4:24-25; 19:2; Mr 3:7-12; 6:56; Lu 6:17-19; Joh 9:4; Ga 6:9; 1Pe 2:21 exp: Mt 8:1. General references. exp: Mt 14:13; 19:2; Joh 6:2.
General references. Mt 9:30; 17:9; Mr 7:36; Lu 5:14-15 exp: Isa 42:2; Mr 3:12.
it. Mt 8:17; 13:35; 21:4; Isa 41:22-23; 42:9; 44:26; Lu 21:22; 24:44; Joh 10:35; 12:38; 19:28; Ac 13:27 exp: Mt 4:14. saying. Isa 42:1-4 General references. exp: Isa 42:2.
Behold. this prophecy is expressly referred to the Messiah by the Targumist, who renders, "Behold my servant the Messiah," etc., ha avdi mesheecha; and it was amply fulfilled in the gentle, lowly, condescending and beneficent nature of Christ's miracles and personal ministry, his perseverance in the midst of opposition, without engaging in contentious disputation, and his kind and tender dealing with weak and tempted believers. my servant. Isa 49:5-6; 52:13; 53:11; Zec 3:8; Php 2:6-7 exp: Isa 42:1. whom I. Ps 89:19; Isa 49:1-3; Lu 23:35; 1Pe 2:4 my beloved. Mt 3:17; 17:5; Mr 1:11; 9:7; Lu 9:35; Eph 1:6; Col 1:1,13 (margin) 2Pe 1:17 I will. Mt 3:16; Isa 11:2; 59:20-21; 61:1-3; Lu 3:22; 4:18; Joh 1:32-34; 3:34; Ac 10:38 and he. Isa 32:15-16; 49:6; 60:2-3; 62:2; Jer 16:19; Lu 2:31-32; Ac 11:18; 13:46-48; 14:27; 26:17-18; Ro 15:9-12; Eph 2:11-13; 3:5-8 General references. exp: Isa 42:2'.

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C12-S18 (Verse 19) Continuation of quote.

First Step: No fighting against God.

He shall not strive,
nor cry;.

Second Step: No complaint.

neither shall any man hear his voice in the streets.

Matthew 12:15-23; Mark 3:7-21 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils. This sentence, and the next two sentences, are a single quote from Isaiah 42. As explained in the note for Matthew 12:15-18; the entire chapter in Isaiah is applicable to the message found in these Bible references.

If the context is ignored then it is easy to get a wrong interpretation of this sentence. God sometimes requires His servants to endure terrible things. Please consider the Biblical report of the suffering of Jesus. Think about the historical reports of what martyrs suffered. Now consider that Jesus, and many of them, were required to endure that suffering without complaint. That is what our sentence is declaring. Fulfilling such a requirement is only possible if the person is absolutely convinced that God will keep His promise of everlasting spiritual reward, and the person knows those promises, and they keep their eyes on the promises while ignoring what must be endured in the flesh.

Please see the note for Romans C15S25 about the word strive. The New Testament definition for this word is: 'To make efforts; to use exertions; to endeavor with earnestness; to labor hard; applicable to exertions of body or mind'.

Please see the note for Mark 1:3 about the word cry. The New Testament definition for this word is: 'Loud notorious exclamation as a crying sin or warning'.

Please see the note for 1Corinthians C14S11 about the word voice. The New Testament definition for this word is: 'Sound or audible noise uttered by the mouth, either of human beings or of other animals'. Please also see the note for Luke 3:21-22 about the phrase voice from heaven Please also see the note for Revelation 20:9 about the phrase fire from heaven.

Please see the note for Luke 10:10-11 about the word street. The New Testament definition for this word is: ' In Oriental towns streets are usually narrow and irregular and filthy (Ps 18:42; Isa 10:6)'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Mt 11:29; Zec 9:9; Lu 17:20; Joh 18:36-38; 2Co 10:1; 2Ti 2:24-25 exp: Isa 42:2'.

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C12-S19 (Verse 20) Continuation of quote.

A bruised reed shall he not break,
and smoking flax shall he not quench,
till he send forth judgment unto victory.

Matthew 12:15-23; Mark 3:7-21 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils. This sentence, the prior two sentences, and the next sentence, are a single quote from Isaiah 42. As explained in the note for Matthew 12:15-18; the entire chapter in Isaiah is applicable to the message found in these Bible references.

It should be obvious that this sentence is using symbolic language. Now, when symbolic language is used we must consider the context where it is found and then research The word of God for other places where the symbolic words are used in the same or a similar manner. The meaning of the words and phrases will be presented, below, before we consider those meanings within the context.

The phrase bruised reed is only found in three (3) places in the Bible, in: 2Kings 18:21; Isaiah 42:3 and our current sentence. Our current sentence is a quote of the verse in Isaiah and both are using the phrase from 2Kings for their meaning. There we see that the phrase is used to refer to someone who has been hurt in a significant way by the experiences of this life. The phrase A bruised reed shall he not break means: 'Jesus will not cause further hurt to hurt people'.

The next phrase, in our sentence, is: and smoking flax shall he not quench. As our word definitions, below, say, the word quench means: 'To extinguish; to put out; as, to quench flame'. The word flax means: 'The common plant from which linen is made'. Judges 15:14 uses the phrase flax that was burnt with fire to mean 'become very weak'. Therefore, the phrase in our sentence means: 'Jesus will not spiritually kill even the weakest person'.

The last phrase (till he send forth judgment unto victory) is: he shall bring forth judgment unto truth) in Isaiah. This is letting us know that God will cause truth to have the victory. In addition, when Jesus returns to rule and reign this world, He will start with judgment and that judgment will be based upon truth and will bring victory to the true children of God. In addition, Isaiah 42, which this sentence is quoting, includes the second coming of Jesus.

Putting all of this together, we have a meaning of: 'Jesus will not cause further hurt to hurt people, nor will He reject the weakest people before He returns to rule and reign this world in truth and victory of righteousness'.

Now that we have the symbolic meaning of the words and phrases, we need to remember that this sentence is part of a quote from Isaiah 42. And, in Isaiah 42, we were told about the ministry of Jesus when He was conceived into this world as a literal physical man, and how He works through His people during the 'Church Age', and how He will return to rule and reign this world for 1,000-years. Thus, the definition in the immediately prior paragraph is taking part of the meaning from what we read in Isaiah 42 and which is applicable to what Matthew is reporting in this chapter. Remember that our current chapter told us that the religious leaders rejected Jesus and held a council against him, how they might destroy him. And, the first sentence of our current sub-section (Matthew 12:15-18) told us that when Jesus knew it, he withdrew himself from thence and He turned to the common Jew and offered them The kingdom. With that in mind, we see that our sentence is telling us that Jesus will accept anyone who goes to Him and it does not matter how hurt nor how weak they are. It does not matter how much the world rejects the people. Jesus will accept any and all who turn to Him and will accept Him as their Lord in an ongoing personal relationship. With that in mind, consider the next sentence also, which is part of the context and is part of this quote. There we read how The Gentiles will react to the offer from Jesus and there were no people more rejected by Jewish religious leaders than The Gentiles were. Thus, we see that the meaning given, for the symbolic language of this sentence, fits within the context.

Please see the note for Romans 16:20 about the word bruise. Webster's 1828 dictionary defines this word as: 'v.t. s as z. to crush by beating or pounding with an instrument not edged or pointed. When applied to animal flesh or to vegetables, a bruise is a contusion that impairs the natural solidity and texture of the part, but often without breaking the skin. When applied to minerals and similar substances, it signifies to break them, and often to reduce them to a coarse powder.
BRUISE, n. A contusion; a hurt upon the flesh of animals, upon plants or other bodies, with a blunt or heavy instrument'.

Please see the note for Matthew 5:19 about the word break / brake / broke. The New Testament definition for this word is: 'to violently cause to part'. Please also see the note for Luke 12:39 about the word broken. Please also see the note for Romans C11S21 about the phrase broken off.

We find forms of the word smoke occurring 100 times in 45 verses of the Bible, 28 times in 12 verses of the New Testament, but only in this sentence within the Gospel accounts. Webster's 1828 defines this word as: 'n. 1. the exhalation, visble vapor or substance that escapes or is expelled in combustion from the substance burning. It is paricularly applied to the volatile matter expelled from vegetable matter, or wood coal, peat, etc. the matter expelled from metallic substances is more generally called fume,fumes. 2. Vapor; water exhalations.
SMOKE, v.i. 1. to emit smoke; to throw off volatile matter in the form of vapor or exhalation. Wood and other fuel smokes when burning; amd smokes most when there is the least flame. 2. to burn; to be kindled; to rage; in Scripture. the anger of the Lord and his jealousy snall smoke against that man. Deut. 29. 3. to raise a dust or smoke by rapid motion. Proud of his steeds, be smokes along the field. 4. to smell or hunt out; to suspect. I began to smoke that they were a parcel of mummers. Little used. 5. to use tobacco in a pipe or cigar, by kindling the tobacco, drawing the smoke into the mouth and puffing it out. 6. to suffer; to be punished. Some of you shall smoke for it in Rome'.

We find forms of the word flax in: Exodus 9:31; Joshua 2:6; Judges 15:14; Proverbs 31:13; Isaiah 19:9; Isaiah 42:3; Ezekiel 40:3; Hosea 2:5; Hosea 2:9; Matthew 12:20. Fausset's Bible Dictionary defines this word as: 'Ex 9:31, "The flax was bolled," i.e. "in blossom"; the boll, related to bowl and ball, being the pod. Marking the time, the end of February or beginning of March. Linen was exclusively used by the priests. Pliny, 19:1, notes four kinds in Egypt, and 24 mentions Tanis (Zoan) as famous for flax. In evenness of threads without knot or break Egyptian linen exceeded modern manufacture. (Wilkinson on Herod., 2:37, p. 54.) Solomon imported it from Egypt (1Ki 10:28; Pr 7:16; Eze 27:7). the processes of manufacture are represented on Egyptian tombs as at Benihassan. the microscope shows the doth on the mummies to be linen. It was grown in Canaan before Joshua's (Jos 2:6) conquest; the stalks were dried on the flat roofs by exposure to the sun's heat; later the drying was done in ovens.
The combing is noticed in Isa 19:9, "they that work in combed (so seriguot means) flax." the rich alone wore fine linen (Lu 16:19). Wilkinson mentions Egyptian linen with 540 (or 270 double) threads in one inch in the warp; most modern cambric has but 160 (Barnes). the corslet of Amasis king of Egypt was of linen threads, each having 360 strands or filaments (Herodotus). Its cultivation in northern Israel is alluded to, Ho 2:5,9. "Fine linen, clean and white," is the emblem of "The righteousness (distributively) of saints," the bride's attire for" the marriage of the Lamb," Re 19:7-8 (each saint having for himself Christ's righteousness imputed for justification, and imparted by the Spirit for sanctification).
The tearing up of the flax from its native soil, its exposure to the scorching sun, its being torn by the comb's long teeth, and sunk in the water with stones attached, so as ultimately to be transfigured into raiment white as snow, illustrate how the Christian is prepared for grace and glory through long and varied afflictions now. In Isa 42:3, "The smoking flax He shall not quench," i.e. the flax wick of the lamp. the believer is the lamp (Greek, Mt 5:15; Joh 5:35), his conscience enlightened by the Holy Spirit is the wick; "smoking "means dimly burning, smoldering, the flame not extinct; "bruised" in himself, but having some spark lighted from above, Christ will supply such a one with grace as with oil, and will not stifle the little flame. So the faint light of nature in the Gentiles, smoldering amidst the smoke of error, He not only does not quench, but clears away its mists, and superadds the light of revelation'.

Please see the note for 1Thessalonians C5-S18 about the word quench. The New Testament definition for this word is: 'To extinguish; to put out; as, to quench flame'. The New Testament definition forthe word unquenchable is: 'impossible to quench'.

We find forms of the word victory in: Matthew 12:20; 1Corinthians 15:54-55; 1Corinthians 15:57; 1John 5:4; Revelation 15:2. Webster's 1828 defines this word as: 'n. L. victoria, from vinco, victus, to conquer. 1. Conquest; the defeat of an enemy in battle, or of an antagonist in contest; a gaining of the superiority in war or combat. Victory supposes the power of an enemy or an antagonist to prove inferior to that of the victor. Victory however depends not always on superior skill or valor; it is often gained by the fault or mistake of the vanquished. Victory may be honorable to the arms, but shameful to the counsels of a nation. 2. the advantage or superiority gained over spiritual enemies, over passions and appetites, or over temptations, or in any struggle or competition. Thanks be to God, who giveth us the victory, through our Lord Jesus Christ. 1Cor. 15'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bruised. Mt 11:28; 2Ki 18:21; Ps 51:17; 147:3; Isa 40:11; 57:15; 61:1-3; La 3:31-34; Eze 34:16; Lu 4:18; 2Co 2:7; Heb 12:12-13 till. Ps 98:1-3; Isa 42:3-4; Ro 15:17-19; 2Co 2:14; 10:3-5; Re 6:2; 19:11-21 General references. exp: Isa 42:2'.

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C12-S20 (Verse 21) Continuation of quote.
And in his name shall the Gentiles trust.

Matthew 12:15-23; Mark 3:7-21 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils. This sentence and the prior three sentences are a single quote from Isaiah 42. As explained in the note for Matthew 12:15-18; the entire chapter in Isaiah is applicable to the message found in these Bible references.

Our sentence starts with the word And, which adds this sentence to the prior sentences in this quote. And, the doctrine of this sentence was explained in the note for the immediately prior sentence because the contextual requirements are very important. (Please see the note above for that doctrine.) Basically, the Jews were extremely prejudiced and insisted that all Gentiles would go to Hell because they were not born Jews. Even after the church was started, the saved Jews insisted on refusing to fellowship with Gentiles. Our sentence says: in his name shall the Gentiles trust because Jesus did not hold with that prejudicial attitude and even caused the destruction of the Jerusalem Church, which He started, because they refused to give up the prejudicial attitude. In addition, the phrase in his name means: 'in the power and authority represented by the name'. The Gentiles believed Romans 10:13; and related scripture, instead of believing the religious traditions of the Jewish religious leaders, whom were holding a council against him, how they might destroy him (Jesus). Our sentence ends this quote and tells us that The Gentiles did what was required to be truly Biblically saved.

Please see the notes for 1Corinthians C1S1 and Philippians 2:9-11 about the word name. The New Testament 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 see the note for Luke 13:35 about the phrase name of the Lord. Please also see the Summary and verses documents about the use of this word for the Son of God. Please also see the note for Acts 1:23 about the word surname.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 11:10; Ro 15:12-13; Eph 1:12-13; Col 1:27'.

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C12-S21 (Verse 22) Jesus cast out a devil and fixed the damage.

Equivalent Section: the condition of the man.

Then was brought unto him one possessed with a devil,
blind,
and dumb:.

Equivalent Section: the results given by Jesus.

and he healed him,
insomuch that the blind and dumb both spake and saw.

Matthew 12:15-23; Mark 3:7-21 and Luke 6:17-49 tell about Jesus healing, teaching and casting out devils. In addition, Matthew 12:22-24; Mark 3:22-30 and Luke 11:15-66; we are told that the Pharisees or other people claimed that Jesus did His miracles by the power of Beelzebub. Following that accusation we have the doctrinal rebuttal from Jesus. This incident was also referenced by Jesus in Matthew 10:25.

in this sentence we see that Jesus cast out a devil. Please see the Doctrinal Study called Miracles in the Gospels for Bible references where we read that Jesus did the same thing other times. That document has links and more references than provided by the Treasury of Scripture Knowledge. In addition, please see the Section called Jesus and Devils in the Significant Gospel Events Study. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. Note: there are no 'daemons' in the Bible. That is a doctrine from true Biblical devils to get God's people believing lies about them and underestimating their power.

This sentence is transitional between the prior sub-section of this Gospel and the next sub-section. In the prior sub-section, we read that the Jewish religious leaders started planning how they could destroy Jesus. In response, He turned His back on them and offered The kingdom to the common Jews. And, He did miracles to show that He was the prophet from God like no other prophet and that He could truly give them The kingdom. In the next sub-section, we read how the Jewish religious leaders accused Jesus of using the power of Beelzebub to do His miracles. They did this to try and discredit Jesus and stop the people from believing His doctrine.

We have several places in the Gospel accounts where we are told that Jesus did many miracles and cast out devils. However, when a Gospel account tells us about a specific miracle, such as in this sentence, that report is directly connected to the doctrine that it is in context with. in this case, the context tells us that Jesus was doing things to show the people God's truth. That is the doctrine related to this devil making the man blind. In addition, our context tells us that the religious leaders tried to stop the testimony about the power of God. That is the doctrine related to this man being dumb. The devil made the man physically blind and dumb and the Jewish religious leaders tried to keep the people spiritually blind and dumb. Jesus freed the man physically as a sign that He could also free the people spiritually. Unfortunately, the people chose to remain spiritually blind and dumb. as they chose to continue to follow the doctrinal error from their religious leaders.

Historically, the Jewish Religious leaders taught the people that someone doing miracles was a sign that the person was a prophet from God and Jesus did far more than anyone else ever did. So, if the current religious leaders are going to dispute His doctrine, they have to convince the people that what they had been taught their entire life was not always true. They did this by the doctrinal lie which we read in the next sub-section. And, that lie was based upon Jesus doing this particular miracle. The lying religious leaders claimed that Jesus used the power of Beelzebub so that they would not believe the doctrine of Jesus. They wanted the people to remain spiritually blind so that they could remain in control of the people. In addition, our next sentence tells us all the people...said, Is not this the son of David? their testimony would lead others to turn to Jesus because the phrase The son of David was understood, by the Jewish people, to refer to God's Christ and King. As such, Jesus would have greater authority than the religious leaders. Therefore, the religious leaders wanted to stop the testimony of the people. Just like this devil, the religious leaders tried to keep the people blind, and dumb.

In our current sentence, we see Jesus defeat and cast out a devil and the religious leaders trying to get the people to refuse the lesson from this incident. Our sentence says that this particular devil made the man blind, and dumb. The word blind, is symbolic for not being able to see and understand truth. Many places in the Bible we read that Jesus gives people light, which symbolically means that he gives them the ability to understand spiritual truth. And, that is what we see in this miracle. In addition, this devil made the man dumb and Jesus restored his ability to speak. This, symbolically, represents Jesus giving His people a testimony of the love, power and mercy that God gives to His people.

Now, following this miracle, we read: But when the Pharisees heard it, they said, this fellow doth not cast out devils, but by Beelzebub the prince of the devils (Matthew 12:24). In Luke 11:15 we read: But some of them said, He casteth out devils through Beelzebub the chief of the devils. Luke does not tell us who the people making this claim were. In addition, they said this in response to Jesus casting out a devil, and it was dumb (Luke 11:14). Luke does not tell us that this devil also made the man blind. Therefore, the report from Luke may be the same incident with Luke mot mentioning a few things or it may be a similar, but different incident. There should be no doubt that more than one person made this claim against Jesus more than one time when He cast out a devil. Therefore, we can not make a doctrinal statement as to which was true. These two reports might be two reports about the same incident with Luke not including all of the facts that Matthew gives or they might constitute reports of two different, but similar, incidents with different people making the same false accusation against Jesus.

As a further consideration, Mark 3:22 tells us that the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. And the context makes it clear that Mark's report was a completely different incident. Therefore, it is quite reasonable for the reports by Matthew and Luke to be reports of different incidents and it is also reasonable for them to be reports of the same incident. God deliberately did not give us enough information to say positively which is true. And, By this, we can identify the spiritually immature by their willingness to argue for an opinion about something that the Bible deliberately left vague.

Please see the note for Mark 1:32 about the word possess. The New Testament definition for this word is: 'To have the just and legal title, ownership or property of a thing; to own; to hold the title of, as the rightful proprietor, or to hold both the title and the thing'. Please also see the note for Acts 2:44-45 about the word possession. Our word means that the devils had taken control of the people and acted like they had a legal right to control the people.

We dealt with the word devil at the start of this note.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'was. Mt 9:32; Mr 3:11; Lu 11:14 he healed. Mr 7:35-37; 9:17-26 blind. Ps 51:15; Isa 29:18; 32:3-4; 35:5-6; Ac 26:18 General references. exp: Lu 11:14'.

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C12-S22 (Verse 23) the people start to get the idea that Jesus is God's Messiah / Christ.

And all the people were amazed,
and said,
Is not this the son of David ?.

The phrase son of David was used by the Jews to identify God's Christ because God promised that His Christ would be the physical descendent of King David (2Samuel 7:12-13; 1Kings 8:18-19; 1Chronicles 7:11-12). The religious leaders responded with a lie, in the next sentence, because the people were starting to realize the truth.

Please see the note for Mark 1:27 about the words amazed / amazement. Webster's 1828 defines this word as: 'pastonished; confounded with fear, surprise or wonder'. Forms of this word are used, in this Gospel, in: Matthew 12:23; Matthew 19:25.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'The people. Mt 9:33; 15:30-31 Is not. Mt 9:27; 15:22; 21:9; 22:42-43; Joh 4:29; 7:40-42 General references. exp: Mt 9:34; Lu 11:14'.

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C12-S23 (Verse 24) the Pharisees accuse Jesus of using the power of Satan.

But when the Pharisees heard it,
they said,
This fellow doth not cast out devils,
but by Beelzebub the prince of the devils.

In Matthew 12:24; Mark 3:22-30 and Luke 11:15-66; we are told that the Pharisees or other people claimed that Jesus did His miracles by the power of Beelzebub. Following that accusation we have the doctrinal rebuttal from Jesus. This incident was also referenced by Jesus in Matthew 10:25. These incidents are possibly different incidents or it is possible that each Gospel writer chose to only identify some of the critics and each author chose a different group. What is most likely is that the critics of Jesus made these claims several times because they were trying to destroy His reputation over a long time. Therefore, it really does not matter if the authors reported the same incident or reported different incidents.

As a result of these claims, Jesus warns them about the 'unforgivable sin', starting in the next sentence. The account in Matthew has the most details about the disagreement while the account in Luke as the most details about the instructions to the people from Jesus. Please also see the note for Matthew 12:25-LJC for more about this dispute. In spite of the harassment, Jesus did not stop His ministry for God.

Our sentence starts with the phrase But when the Pharisees heard it. Our sentence is telling us the reaction of the religious leaders to the people asking if Jesus was God's Christ. Notice that they used the derogatory term of fellow to identify Jesus. Next, they make a claim with absolutely no explanation nor evidence to support their claim. Many religious people make many unsubstantiated claims and people foolishly believe those claims. 1John 4:1 tells us that a true messenger from God will have a spirit that displays God's character. These religious leaders did not have such a spirit but Jesus did.

Please see the note for Matthew 11:16-17 about the word fellow. The New Testament definition is: 'A companion; an associate'. Please also see the note for 2Corinthians 8:23 about the word fellowhelper. Please also see the note for Philippians 4:3 about the word fellowlabourers. The difference between fellowhelper and fellowlabourers is that fellowlabourers are preachers and fellowhelpers are not. Please also see the note for Philippians 1:3-7 for the word fellowship. Please also see the Message called Fellowship in the Gospel for the application of these verses in the life of the believer.

Please see the note for Mark 9:28 about the phrase cast out. The New Testament definition for this word is: 'to throw hard enough to remove from the area that one is in but, usually, this does not include violence in the effort to throw'. 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 see the note for Luke 1:29 about the word cast the New Testament 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 see the note for Mark 3:22 about Beelzebub. Easton's Bible Dictionary defines this word as: '(Gr. form Beel'zebul), the name given to Satan, and found only in the New Testament (Mt 10:25; 12:24,27; Mr 3:22). It is probably the same as Baalzebub (q.v.), the god of Ekron, meaning "The lord of flies," or, as others think, "The lord of dung," or "The dung-god."'. Forms of this word are used, in this Gospel, in: Matthew 10:25; Matthew 12:24; Matthew 12:27.

Please see the note for 1Corinthians C2S5 about the word prince. The New Testament definition for this word is: 'One of the highest levels of rulers but not the very highest level'.

Beelzebub is another name for Satan. Please see the note for 2Corinthians 2:10-11 about Satan. The New Testament definition for this word is: 'The grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'. Please also use the links at the start of this note since Satan is a devil. We find the name of Satan, in this Gospel, in: Matthew 4:10; Matthew 12:26; Matthew 16:23.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Mt 9:34; Mr 3:22; Lu 11:15 Beelzebub. Gr. Beelzebul, and so. Mt 12:27 General references. exp: Mt 9:34'.

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C12-S24 (Verse 25-26) Jesus gives reasoning to reveal their lies.

Equivalent Section: Jesus states a precept that applies.

First Step: the result to a kingdom of the prior lie.

And Jesus knew their thoughts,
and said unto them,
Every kingdom divided against itself is brought to desolation;.

Second Step: the same result on a personal level.

and every city or house divided against itself shall not stand:.

Equivalent Section: Jesus applies the precept to their claim.

First Step: State the application.

And if Satan cast out Satan,
he is divided against himself;.

Second Step: Ask why truth does not match the claim.

how shall then his kingdom stand?.

In these references, we see that Matthew reports that The Pharisees made this claim. We also see that Mark reports that The scribes which came down from Jerusalem made this claim. In Luke, we see the report that some of them (Jews in the audience) made this claim. As explained in the prior note, these reports can all be of the same incident with different Gospel writers reporting from different perspectives and reporting that different groups of people made the claim. (No Gospel writer was required to report all people and all that was said.) these can be different incidents. We can not be positive which is true (one incident reported differently or different incidents), because the Gospel accounts do not provide enough information to make the determination. However, it really does not matter. Since the religious leaders used this lie to try and destroy Jesus, we can be sure that they repeated it many times and in many places and that many fools believed, and repeated, their lies.

So, we can not say exactly when, and under what circumstances, Jesus gave this answer. However, since His answer starts with Him stating a precept and the rest of the answer is the application of the precept, we can know that this answer, and the principals of this answer, are true for all circumstances.

In the first phrase of our current account, we read: And Jesus knew their thoughts, and said unto them. In Mark's account, we read: And he called them unto him, and said unto them in parables. In Luke's account, we read: But he, knowing their thoughts, said unto them. Now the wording is different in each account but all accounts deliver the message that what follows is an answer from Jesus to this lie from the religious leaders.

The First Step of our First Equivalent Section tells us: every kingdom divided against itself is brought to desolation. The matching phrase from Mark says: How can Satan cast out Satan? And if a kingdom be divided against itself, that kingdom cannot stand. The matching phrase from Luke says: Every kingdom divided against itself is brought to desolation. Thus, Matthew and Luke report this precept with the exact same words while Mark reports different words but the same message as our First Equivalent Section. Most likely, What Matthew and Luke report was said first and what Mark reports was probably said after that. Many times in the Bible we see God use redundancy. However, we also often see that the Gospel writers only report one of the redundant messages and, sometimes, different Gospel writers chose different of versions of the redundant messages to report. However, as already written, there is no conflict here because the minor differences in wording do not constitute a difference in the message.

As a servant and as writing to other servants that Jesus is our example servant, Mark chooses the simpler message to deliver. However, Matthew presents the perspective of law and Luke was a physician. Therefore, both understood, and used, abstract statements of precepts. And, that is the difference that we are seeing here.

The Second Step of our First Equivalent Section tells us: and every city or house divided against itself shall not stand. This is a repeat of the same precept only applied to a different group of people. Thus, we are being told that this precept has many applications. Mark gives an equivalent statement in Mark 3:25. Thus, we see the same message from Mark but he uses a simpler form of expression than Matthew or Luke use. The matching phrase from Luke says: and a house divided against a house falleth. Today, we would say: 'a house divided against itself falleth (continues to fall)'. Thus, we see that Luke includes more than Mark but less than Matthew with all three delivering the same message. Mark and Luke just choose to not report as much as Matthew does.

Now, where our First Equivalent Section used abstract phrases and gave general statements about the results caused by division within groups, our Second Equivalent Section applies those abstract concepts to Satan and His kingdom.

The Second Equivalent Section tells us: And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?. The matching phrase from Mark says: And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. The matching phrase from Luke says: If Satan also be divided against himself, how shall his kingdom stand?. What we see here is that Matthew and Luke pose a question while Mark delivers the same message as a statement. Many people will ask a question in order to get their listeners to think and then state the answer so that they will think about the answer. Therefore, it is quite reasonable to believe that Jesus did this with Matthew and Luke only reporting the question and Mark reporting only the stated answer. In addition, Mark reports the phrase if Satan rise up against himself, which Matthew and Luke do not report. Further, Matthew reports the phrase if Satan cast out Satan,, which Mark and Luke do not report. However, while these extra phrases provide an increased understanding, their exclusion does not change the basic message which all three Gospels report.

The extra phrase, in our current sentence, of: if Satan cast out Satan would have to be done before he is divided against himself. Therefore, the first phrase is included in the second phrase even if the first phrase is not stated such as we see in Mark and Luke. Likewise, the extra phrase of: if Satan rise up against himself (in the account from Mark), would have to be done before he is divided against himself (found in all three accounts). Therefore, these extra phrases are useful for additional understanding but not required in order to understand the basic message.

In addition, the ending phrase of: but hath an end (in the account from Mark), delivers the same message as the question of: how shall his kingdom stand? (found in Matthew and Luke), because if his kingdom (shall not) stand then Satan hath an end (of his kingdom). Thus, I have provided a detailed analysis of the sentences found in all three Gospel accounts and shown that they all deliver the same message regardless of the differences in wording.

Now, having dealt with the differences between the equivalent sentences in each Gospel account, we can now consider the contextual requirements. In all three Gospel accounts, we read that someone claimed that This fellow doth not cast out devils, but by Beelzebub the prince of the devils just before this sentence. (See the note for the prior sentence to find the links to the other Gospel accounts and the analysis which shows that the accusation is the same even if the person making the accusation is not the same.) therefore, this entire section is a response from Jesus to this lie. And, in our current Gospel account, Jesus goes on to tell the accusers of the results they will receive for telling this lie, and for blaspheme against the Holy Ghost; and then, after that, Jesus prophesies how He will defeat Satan and rob him. After that, Jesus warns about judgment to come on religious liars and continues with more along that line.

In Mark's account, we read a very short account of Jesus defeating Satan and the warning against blaspheme against the Holy Ghost. After that, we read the message that Jesus said His spiritual family was more important than His physical family.

In Luke's account, we read about others judging us if we are a hypocrite. Then we read an account of Jesus defeating Satan followed by the warning of the fate of people who get free from possession by a devil but who do not follow that by receiving God's Holy Spirit to keep them safe from devils.

Thus, in all three Gospel accounts, the details be3fore and after the report of this incident are different in detail but similar in the spiritual events. For example, each account warns of the consequence to someone who refuses to spiritually follow Jesus.

Please see the note for 2Corinthians 10:3-6 about the word thought. The New Testament definition for this word is: 'The past-tense form of the word think'. Please also see the note for Philippians 3:4-6 about the word think. The New Testament definition for this word is: 'To have the mind occupied on some subject; to have ideas, or to revolve ideas in the mind'.

Please see the notes 1Corinthians C4S20; 1Corinthians C15S46; Galatians C5S20 and the Doctrinal Study for about the phrase The kingdom of God. The New Testament definition is: 'God's character in us'. Please also see the notes for Ephesians 5:5; 2Timohy 4:1 and 2Peter 1:11 for 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 note for Matthew 9:10 about the word sinners. Please also see the note for note for Matthew 3:2 about the phrase kingdom of heaven. Please also see the notes for verses in the New Testament. Summary on the name / role of King. Please also see the note for Revelation 10:11-LJC about the phrase kings of the earth. Please also see the note for John 18:33-LJC about the phrase King of the Jews. Please also see the note for Revelation 14:14-LJC about the phrase King of kings. Please also see the note for Matthew 27:37-LJC about the phrase King of the Jews.

Please see the note for Romans C16S20 about the word division. Please also use the link in the sentence outline, above, to see the Word Study on this word. The New Testament definition for this word is: 'The mathematical function used to separate things by precise rules in order to get precise results. This is part of The hidden wisdom, which God ordained before the world (1Corinthians 2:7)'.

Please see the note for Mark 13:14-16 about the word desolation. 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'. Forms of this word are used, in this Gospel, in: Matthew 12:25; Matthew 23:38; Matthew 24:15.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The New Testament definition for this word is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Philippians 1:18 about the word notwithstanding. Please also see the note for 1Corinthians C14S2 about the word understand. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for 2Corinthians 2:10-11 about Satan. The New Testament definition for this word is: 'The grand adversary of man; the devil or prince of darkness; the chief of the fallen angels'. Please see the Section called Jesus and Devils in the Significant Gospel Events Study. Please also see the Word Study on Spirit for links to every place in the Bible where we find 'Other Spirits', which are devils. in this Gospel, in: Matthew 4:10; Matthew 12:26; Matthew 16:23.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jesus. Mt 9:4; Ps 139:2; Jer 17:10; Am 4:13; Mr 2:8; Joh 2:24-25; 21:17; 1Co 2:11; Heb 4:13; Re 2:23 Every kingdom. Isa 9:21; 19:2-3; Mr 3:23-26; Lu 11:17-18; Ga 5:15; Re 16:19; 17:16-17
his. Joh 12:31; 14:30; 16:11; 2Co 4:4; Col 1:13; 1Jo 5:19; Re 9:11; 12:9; 16:10; 20:2-3'.

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C12-S25 (Verse 27) Jesus relates their lie to the consequences to their own children.

And if I by Beelzebub cast out devils,
by whom do your children cast them out?.

The only way that they could claim this is if they ignored how He displayed the character of God and how His doctrine matched The word of God. And, if they claimed that these things made no difference in showing who gave the spiritual power to do miracles, then their own children would have no basis for disputing a claim that they also used the power of Beelzebub. Our next sentence starts with the word therefore and tells us the consequence of this lie by the religious leaders. Luke 11:19 tells us the exact same thing.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Beelzebub. Mt 12:24 by whom. Mr 9:38-39; Lu 9:49-50; 11:19; Ac 19:13-16'.

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C12-S26 (Verse 27) Jesus prophesies their future for telling lies.
therefore they shall be your judges.

This sentence starts with the word therefore and tells us the future consequence of the religious leaders lying about where Jesus got His power to do miracles.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'they. Mt 12:41-42; Lu 19:22; Ro 3:19'.

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C12-S27 (Verse 28) Jesus gives the true conclusion from His act.

But if I cast out devils by the Spirit of God,
then the kingdom of God is come unto you.

Our sentence starts with the word But, which means it is continuing the subject from the prior sentence while going in a different direction. In the prior sentences, Jesus answered the accusation, from the religious leaders, that He by Beelzebub cast out devils. He first gave a logical reason why their claim was not possible. He then pronounced future judgment upon the people who claimed this lie and doctrine of devils. Now, in this sentence, He is changing directions to say that He cast out devils by the Spirit of God.

Luke 11:20 is equivalent to this and says: But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. Our current sentence uses the word then where Luke uses no doubt. The word then 'gives us a result of a conditional statement' and the matching phrase of no doubt makes it clear that this 'result' absolutely will happen. In addition, our current sentence uses the phrase if I cast out devils by the Spirit of God, where Luke uses if I with the finger of God cast out devils. The only significant difference is that Luke uses the phrase The finger of God to let us know that 'only the smallest amount of power from God is required'. At the same time, our current sentence uses the phrase The Spirit of God to let us know that Jesus did not use His own power to do these miracles and other spiritual works but He Uses the Power of the Holy Ghost. (Please see that Study for more details in this doctrine.)

Many people confuse The kingdom of Heaven and The kingdom of God. They are not the same even though many people believe that they are the same. The phrase The kingdom of Heaven is used by Matthew 33 times while the phrase The kingdom of God is used by Matthew only 5 times (Matthew 6:33; Matthew 12:28; Matthew 19:24; Matthew 21:31; Matthew 21:43). in this sentence, the phrase The kingdom of God is used to say that 'The Church Age with the indwelling Holy Spirit is come unto you'. Now, not only do we see Matthew use this phrase which he rarely uses, and we have the meaning that is the same all throughout The word of God, but the next sentence is also part of the contextual requirements by starting with the word Or. In our next sentence, Jesus prophesies what He will do to Satan after the crucifixion and while Jesus is in Hell. What Jesus does then is part of His starting the New Testament, which is what The kingdom of God is all about.

If the reader looks at all of the notes for the sentences in this chapter, they will find several that are like this sentence and that tell us that the spiritual life (conception) of the church has started even though the spiritual birth of the church won't happen until Pentecost (Acts 2).

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I cast. Mt 12:18; Mr 16:17; Lu 11:20; Ac 10:38 then. Mt 6:33; 21:31,43; Isa 9:6-7; Da 2:44; 7:14; Mr 1:15; 11:10; Lu 1:32-33; 9:2; 10:11; 11:20; 16:16; 17:20-21; Ro 14:17; Col 1:13; Heb 12:28'.

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C12-S28 (Verse 29) Jesus prophesies His future defeat of Satan.

Or else how can one enter into a strong man's house,
and spoil his goods,
except he first bind the strong man?.

As mentioned for the immediately prior incidents of this chapter, at least the report from Mark is a separate incident and, quite possibly, the same is true for the incident reported by Luke. Therefore, it does not make sense to compare these reports at a level lower than the message. It is the message that will be the same regardless of circumstances.

Our sentence starts with the word Or, which means it is giving an alternative to the prior sentence. Our prior sentence told us that The kingdom of God is come unto you, which means that Jesus has started the 'Church Age'. Now, Jesus is giving us an alternative way to understand that He has started the 'Church Age' and this alternative way includes the next sentence which starts with the word And.

As already mentioned, Jesus would lead captivity captive after He bound Satan and paid the debt for our sins. No one could go to Heaven before the debt was paid. Matthew 27:51-53 tells us: And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. this is probably the last sign from Jesus given to lost men and it is a fulfillment of the prophecy in our current sentence.

Revelation 1:18 says: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Hebrews 2:14-15 says: Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage. thus, we see that The devil had The power of death before Jesus destroyed him and took The keys of hell and of death Hopefully, the reader understands that this is part of the fulfillment of our current sentence.

Please see the note for John 10:9 about the word enter. The New Testament definition for this word is: 'to leave one place and go into another place'.

Please see the note for 2Corinthians 10:3-6 about the word strong. The New Testament definition for this word is: 'Having physical active power, or great physical power; having the power of exerting great bodily force; vigorous'.

Please see the note for Colossians 2:8 about the word spoil. The New Testament definition for this word is: 'To plunder; to strip by violence; to rob; with of; as, to spoil one of his goods or possessions'.

We find forms of the word goods (plural) occurring 42 times in 41 verses of the Bible and, in the New Testament, in: Matthew 12:29; Matthew 24:47; Matthew 25:14; Mark 3:27; Luke 6:30; Luke 11:21; Luke 12:18; Luke 12:19; Luke 15:12; Luke 16:1; Luke 19:8; Acts 2:45; 1Corinthians 13:3; Hebrews 10:34; Revelation 3:17. Webster's 1828 defines this word as: 'n. plu. Movables; household furniture. 1. Personal or movable estate; as horses, cattle, utensils, etc. 2. Wares; merchandize; commodities bought and sold by merchants and traders'.

Please see the note for John 6:44 about the word except. The New Testament definition for this word is: 'To take or leave out of any number specified; to exclude'.

Please see the note for Mark 3:27 about the word bind. The New Testament definition for this word is: 'Past-tense of bind. As a participle, made fast by a band, or by chains or fetters; obliged by moral ties; confined; restrained'. Please also see the Word Study on Word Study on abound. It means: 'not bound'. Forms of this word are used, in this Gospel, in: Matthew 12:29; Matthew 13:30; Matthew 16:19; Matthew 18:18; Matthew 22:13; Matthew 23:4.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 49:24; 53:12; Mr 3:27; Lu 11:21-22; 1Jo 3:8; 4:4; Re 12:7-10; 20:1-3,7-9'.

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C12-S29 (Verse 29) Jesus prophesies the result of His defeat of Satan.
and then he will spoil his house.

Our sentence starts with the word And, which adds it to the prior sentence. The doctrine for this sentence was given above in the note for the prior sentence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Isa 49:24; 53:12; Mr 3:27; Lu 11:21-22; 1Jo 3:8; 4:4; Re 12:7-10; 20:1-3,7-9'.

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C12-S30 (Verse 30) Jesus provides the personal application.

He that is not with me is against me;
and he that gathereth not with me scattereth abroad.

In Matthew 12:30 and Luke 11:23; we read that Jesus said: He that is not with me is against me: and he that gathereth not with me scattereth.

Luke 11:23 says, the exact same thing with the exception that Luke does not include the last word from Matthew (abroad). And, the context of Matthew and Luke match before this sentence but differ after this sentence. That difference afterwards shows that the precept in this sentence has more than one application.

Luke 9:50 delivers a very similar message but from the opposite perspective (Forbid him not: for he that is not against us is for us).

This sentence is a precept which, at first glance, might seem to not be related to the surrounding context. However, leading up to this sentence, we read how the religious leaders accused Jesus of using the power of Beelzebub to do the miracles that He did. Now, Jesus is saying that there will be no more 'fence sitting'. People have to decide to be openly and clearly on the side of Jesus or He will declare them to be enemy and lost. This is similar in principal to people who claim to be 'agnostic'. They think that if they do not verbally deny Jesus and God then God has to ignore the fact that they lived a life which denied God. Our sentence tells us that will not happen. Our sentence says that if people are truly saved then their life will show it and, in most cases, if their life does not show it then they are probably lost. (Yes, technically there can be some exceptions that we do not recognize but most people who think they are one of the rare exceptions are almost certainly lost.).

Please see the note for 2Corinthians 8:13-15 about the word gather. The New Testament definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'. The New Testament definition for this word is: 'Collected; assembled; contracted; plaited; drawn by inference'. The New Testament definition for the word gathered is: 'The past-tense of the word gather'. The New Testament definition for the word gathereth is: 'A life-style of gathering'. The New Testament definition for the word gathering is: 'Ongoing action of gather'. Please also see the parable of the 'Parable of the Wheat and Tares' (Matthew 13:24-30), which uses this word.

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

Please see the note for Romans C16S22 about the word abroad. The New Testament definition for this word is: ' Beyond the bounds of a country; in foreign countries'. 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: 'that is. Mt 6:24; Jos 5:13; 24:15; 1Ch 12:17-18; Mr 9:40; Lu 9:50; 11:23; 2Co 6:15-16; 1Jo 2:19; Re 3:15-16 gathereth. Ge 49:10; Ho 1:11; Joh 11:52 General references. exp: Mt 25:42; Mr 9:40; Lu 11:23'.

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C12-S31 (Verse 31) Jesus proclaims the spiritual consequence of following the Pharisees.

Equivalent Section: What will be forgiven.

Wherefore I say unto you,
All manner of sin and blasphemy shall be forgiven unto men:.

Equivalent Section: What will never be forgiven.

but the blasphemy against the Holy Ghost shall not be forgiven unto men.

Matthew 12:31-32 and Mark 3:28-29 and Luke 12:10 tell us what is the Biblically true 'Unforgivable Sin'. While people will not admit the truth, many teach a doctrine which makes other sins, such as divorce, the 'Unforgivable Sin'. The circumstances in Luke make it clear that this lesson was taught at another time and place from what Matthew and Mark report. Thus, what we have here is a precept and God will use this truth to judge people.

In all three Bible references, we are told the types of sins that will be forgiven. And, the details in those sentences are different enough that it is not worth wile for me to provide a comparison but the reader can get greater understanding if they do their own comparison.

The same is true in the second half of these sentences with the basic message being: but the blasphemy against the Holy Ghost shall not be forgiven unto men. However, Mark adds more that is doctrinally significant and provides additional understanding. (Please see the note for the equivalent sentence within the Book Study on Mark for those details.) While Mark does provide more, those additions do not disagree with the messages from Matthew and from Luke. And, in fact, the extra phrases in the sentence from Mark provide the same information as we find in our next sentence only our next sentence has more details.

Our sentence starts with the word Wherefore and provides a conclusion to what came before this sentence. In the prior sentences, Jesus proved that the lie from the religious leaders was a lie and that it was doctrine of devils. He then said what would happen to Satan, which means that Satan will not be able to protect his lying ministers. Then, in the prior sentence, he said that the lying ministers of Satan, and all of their followers, would scattereth abroad. The conclusion in our sentence, and the next sentence, is that there is no one who can protect these lying ministers of Satan, and all of their followers.

Our next sentence, in context to this sentence, makes it clear that blasphemy against the Holy Ghost is speaketh against the Holy Ghost. Beyond that, this sentence and the next sentence are very clear. People do not speak against them out of ignorance nor out of a lack of understanding but only out of a refusal to believe the clear message. Fools believe that they can do this sin and that somehow God will prove Jesus to be a liar by forgiving their deliberate sin after the very clear message that this sin shall not be forgiven.

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

Please see the notes for Romans C7S26 and especially Sin in 1John about the word sin. The New Testament definition is: 'a violation of God's law' (1John 3:4). Please note that religious people call certain groups of people sinners. because they fit a religious definition which may have nothing to do with God's law. Please also see the note for Matthew 9:10 about the word sinners. The New Testament definition for this word is: ' One that has voluntarily violated the divine law; a moral agent who has voluntarily disobeyed any divine precept, or neglected any known duty'. Please note that this designation applies to saved as well as to lost. As 1John 3:4 tells us, Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. 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 see the notes for Mark 2:6-7 about the word blasphemy. The New Testament definition for this word is: 'Speaking evil of God'.

Please see the note for 2Corinthians 2:7 about the word forgive. The New Testament definition for this word is: 'To pardon; to remit, as an offense or debt; to overlook an offense, and treat the offender as not guilty. There is doctrinal error taught about this word. We are to forgive trespasses and not required to forgive felonies. In addition, God does not forgive the person who refuses to truly repent nor does He require us to forgive such a person'. The word forgiven is: 'The past-tense form of the word forgive'

Please see the notes for Romans C7S16; 1Corinthians C3S17; Philippians 1:3-7 and Colossians C1S6 about the word holy. The New Testament 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 Spirit. Please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost. Please see the note for Matthew 4:5 about the phrase holy city. 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: 'All. Isa 1:18; 55:7; Eze 33:11; 1Ti 1:13-15; Heb 6:4 (etc) Heb 10:26,29; 1Jo 1:9; 2:1-2 blasphemy. Blasphemy, blasphemia G988, either from blapto G984 ten phemen, to hurt, or blast the reputation, or from ballo G906 tais phemais, to smite with words, or reports, when applied to men denotes injurious speaking, or calumny, and when used in reference to God signifies speaking impiously of his nature, attributes, and works. but. Mr 3:28-30; Lu 12:10; Ac 7:51; 1Jo 5:16 General references. exp: Mr 3:28; Lu 12:10'.

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C12-S32 (Verse 32) Jesus adds to His warning.

Equivalent Section: Results of speaking against Jesus.

And whosoever speaketh a word against the Son of man,
it shall be forgiven him:.

Equivalent Section: Results of speaking against God's Holy Ghost.

but whosoever speaketh against the Holy Ghost,
it shall not be forgiven him,
neither in this world,
neither in the world to come.

Our sentence starts with the word And, which adds it to the prior sentence. The note above, for the prior sentence, gives the doctrine for this sentence. Lots of people try passing off many different lies about these sentences. But, as already written, the sentences are clear and all disputes are due to people refusing to believe what is clearly said and trying to convince others that Jesus lied in these sentences.

As mentioned in the note for the prior sentence, there is evidence that the Bible references, above, report at least two different incidents. That makes the messages of these sentences to be a precept. In addition, it makes it useless to compare these sentences at a more detailed level than comparing the messages of the sentences. Further, as also mentioned in the note for the prior sentence, part of the message from the sentence in Mark matches the message of this sentence. Finally, this sentence gives the same message as the prior sentence only with more words and different details. That means that these two sentences constitute fulfilling the doctrine in them to be something that God will judge men for.

Please see the note for Colossians 2S2 about the word word. The New Testament 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 notes for Romans C10S22 and Word in 1John about the phrase word of God. 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. When a Bible reference uses an uppercase word, it is referring to Jesus Christ. The uppercase makes this a formal name of the Son of God. However, while the exact definition is different, the properties are spiritually similar to the lowercase word. Please also see the note for 1Thessalonians 1:8 about the phrase word of the Lord. Please note that The word of the Lord is a sub-set of The word of God. The word of God contains all of God's written truth including recording the lies of Satan. The word of the Lord is that part of The word of God which will be used to judge us. The lies from Satan are not included within the word of the Lord.

Please see the note for Romans 16:25-27 which gives links to every place in the New Testament that uses any form of the word world and provides the definition from Webster's 1828 . Please also see the notes for 1Timothy 1:15; 2Timothy C1S5; 1Corinthians C1S19 and World in 1John about the word world. The New Testament definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. that opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'. Please also see the note for John 9:5 about the phrase light of the world.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'whosoever. Mt 11:19; 13:55; Lu 7:34; 23:34; Joh 7:12,52; Ac 3:14-15,19; 26:9-11; 1Ti 1:13,15 but. Joh 7:39; Heb 6:4-6; 10:26-29 it shall not. Job 36:13; Mr 3:29; Lu 16:23-26 General references. exp: Mr 3:28; Lu 12:10'.

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C12-S33 (Verse 33) the results are directly related to the source.

Equivalent Section: Be clear and true.

First Step: the good.

Either make the tree good,
and his fruit good;.

Second Step: the corrupt.

or else make the tree corrupt,
and his fruit corrupt:.

Equivalent Section: Why.

for the tree is known by his fruit.

In Matthew 12:33; Matthew 7:16-20 and Luke 6:43-45 we read the 'Parable of the Good Tree and Corrupt Fruit'. It is also found in the Table of Parables in the New Testament. This parable presents a precept which remains true regardless of the circumstances.

This sentence is just a summary of the parable found in those other Bible references. They provide many more details and much more doctrine and the sentences, with their related notes, should be read in order to understand the doctrine of this sentence.

It should be obvious that this sentence is using symbolic language for the true spiritual message. The tree symbolically represents the spiritual source of our attitudes and actions. And, that source is either Jesus or Satan. The fruit is the attitudes and actions which we display as a result of the influence from our spiritual source. And, this sentence immediately follows two sentences speaking about eternal judgment based upon the type of spiritual fruit that we produce.

The context makes it clear that the lying religious leaders want to confuse people about the true spiritual source of what was done by claiming that Jesus doth not cast out devils, but by Beelzebub the prince of the devils (Matthew 12:24). As seen in the word definitions, below, the Biblical definition, of the word good, is: 'In the Bible, only what comes from God is called good. Therefore, the Biblical definition of good does not match what men think it should be'. Therefore, spiritual good fruit comes from God. In addition, while the word definitions don't say this, the source of spiritual corruption is the devil. Therefore, spiritual corrupt fruit comes from the Devil. Furthermore, the word fruit is 'The word is used symbolically for effect or consequence. It is new life or the offspring of any type of life'. The 'offspring' of God is going to be good. The 'offspring' of Satan is going to be corruption.

Now look at our sentence and consider the Second Equivalent Section. Jesus was healing, casting out devils and teaching people the truth of The word of God. These are good fruits which could not come from a devil. Further, the people knew that Jesus was doing good. In addition, the religious rules, which were added to the Mosaic Law by the religious leaders, hurt people and protected the corrupt religious leaders. Therefore, if the people paid attention and actually used this method for determining the spiritual source (tree) of Jesus and of the religious leaders, they would have to conclude that Jesus represented God as His spiritual source and that the religious leaders had devils as their spiritual source.

This is the basis for 1John 4:1.

Please see the note for Mark 11:13 about the word tree. The New Testament definition for this word is: 'The general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves'. Please also see the note for Romans C11S28 about the phrase olive tree.

Please see the notes for 1Corinthians C9S10 about the word fruit. The New Testament definition for this word is: 'The word is used symbolically for effect or consequence. It is new life or the offspring of any type of life'. Please also see the note for Romans C8S21 about the word firstfruits. Please also see the note for James 3:18 about the phrase fruit of righteousness. In Matthew 12:34-37 and Luke 6:44-45; Jesus tells us how our fruit will be used to judge us.

Please see the note for 1Corinthians 9:25 for links to every verse in 1Corinthians which uses a form of the word corrupt, along with the definition from Webster's 1828 and links to where this word is also found in other Bible books. While the reader should look at all of the verses within the Bible which use this word, in order to truly understand the long-term effects, we can say that the main application of this word, from the Webster's 1828 definition, is: 'To change from a sound to a putrid or putrescent state; to separate the component parts of a body, as by a natural process, which accompanied by a fetid smell'. In addition, to this word, we also need to consider the opposite words. The word uncorruptible is defines as: 'that cannot be corrupted. But incorruptible is the word now used'. The word incorruptible is defined as: 'a. 1. that cannot corrupt or decay; not admitting of corruption. thus gold, glass, mercury, etc., are incorruptible. Spirits are supposed to be incorruptible. Our bodies shall be changed into incorruptible and immortal substances. 2. that cannot be bribed; inflexibly just and upright'. Please also see the note for John 19:39 about the phrase no corruption.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'make the tree good. Mt 23:26; Eze 18:31; Am 5:15; Lu 11:39-40; Jas 4:8 and his fruit good. Mt 3:8-10; 7:16-20; Lu 3:9; 6:43-44; Joh 15:4-7; Jas 3:12 General references. exp: Lu 6:43'.

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C12-S34 (Verse 34) Jesus applies the prior precept to the people.

O generation of vipers,
how can ye,
being evil,
speak good things?.

In Matthew 12:34-37 and Luke 6:43-45; Jesus tells us how our fruit will be used to judge us. The prior sentence was matched with the two sentences in Luke 6:43. In addition, the future sentence in Matthew 12:35 is matched with Luke 6:45. However, in between the two references in Matthew are a couple of sentences which are unique to Matthew. In addition, in between the two references in Luke is a sentence which is unique to Luke's Gospel account. Therefore, we should believe that Jesus said all of the sentences reported but Matthew and Luke each chose to report only some of what Jesus said.

John the Baptist called The Pharisees and Sadducees vipers when they came to his baptism but only faked repentance. Jesus calls the scribes and Pharisees vipers while He is saying Woe! to them because they were hypocrites. Thus, we see that this name is used only against people who pretend to be religious but are evil and refuse to let God change them.

Here we read that Jesus called the entire generation vipers. Earlier, we saw that different groups claimed that Jesus by Beelzebub cast out devils. Thus, here we see that the people who follow evil religious leaders and repeat their false doctrine are judged the same as the originators of the false doctrine.

In context, Jesus has been saying that the fruit which we produce reveals if we are good ('giving forth things from God') or corrupt. And, this sentence is followed by more sentences which deliver the same message with different words. Many religious people think they are doing good but, our sentence, and the surrounding sentences, tell us that we can not rely on religion and do the work of God. We must rely on an ongoing personal relationship with God if we want to truly do the work of God.

Please see the note for Luke 3:7 about the word viper. The Morrish Bible Dictionary defines this word as: 'All we learn from the passages that speak of the viper is that its bite was poisonous: "The viper's tongue shall slay him." When one fixed on Paul's hand they expected that he would drop down dead. What species of serpent is alluded to is unknown. It is only otherwise referred to in the N.T. as symbolical of evil ones. John the Baptist called the multitude who came to be baptized 'a brood of vipers,' and the Lord applies the same term to the scribes and Pharisees, showing the deadly character of their opposition. Job 20:16; Isa 30:6; 59:5; Mt 3:7; 12:34; 23:33; Lu 3:7; Ac 28:3'.

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

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'generation. Mt 3:7; 23:33; Lu 3:7; Joh 8:44; 1Jo 3:10 how. 1Sa 24:13; Ps 10:6-7; 52:2-5; 53:1; 64:3,5; 120:2-4; 140:2-3; Isa 32:6; 59:4,14; Jer 7:2-5; Ro 3:10-14; Jas 3:5-8 General references. exp: Ex 35:21; Mt 15:18; Mr 7:20'.

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C12-S35 (Verse 34) Jesus says that our heart is the source of our speech.
for out of the abundance of the heart the mouth speaketh.

In Matthew 12:34-37 and Luke 6:44-45; Jesus tells us how our fruit will be used to judge us. Within this group of sentences within this Gospel account, this sentence is only found here.

Our sentence starts with the word For, which means it is telling us why the prior sentence is true. When the various people claimed that Jesus doth not cast out devils, but by Beelzebub the prince of the devils, they were spreading a deadly spiritual poison which would be as bad spiritually as the poison of a viper would be physically. And, our sentence tells us that Jesus said that this spiritual poison came from their hearts. Further, like the viper, most people would not see the danger until it was too late to avoid being poisoned.

Please see the note for Philippians 1:25-26 about the word abundant. The New Testament definition for this word is: 'In scripture, abounding; having in great quantity; overflowing with'. Forms of this word are used, in this Gospel, in: Matthew 12:34; Matthew 13:12; Matthew 25:29.

Please see the note for Luke 1:64 about the word mouth. The American Tract Society Dictionary defines this word as: 'Is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19. God spoke with Moses "mouth to mouth," Nu 12.8, that is, condescendingly and clearly. the law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ's word to convict, control, and judge; compare Isa 49:2; Heb 4:12. the Hebrew word for mouth is often translated "command," Ge 45:21; Job 39:27; Ec 8:2; and the unclean spirits out of the mouth of the dragon, Re 16:14, are the ready executors of his commands'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'for. Lu 6:45 General references. exp: Ex 35:21; Mt 15:18; Mr 7:20'.

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C12-S36 (Verse 35) Jesus says that our speech reveals our heart.

Equivalent Section: What a good man says.

A good man out of the good treasure of the heart bringeth forth good things:.

Equivalent Section: What an evil man says.

and an evil man out of the evil treasure bringeth forth evil things.

In Matthew 12:34-37 and Luke 6:44-45; Jesus tells us how our fruit will be used to judge us. Within this group of sentences within this Gospel account, this sentence is only found here.

Here, we are told how to judge if a man is good or if he is evil. Please not6ice that our current sentence uses the phrase treasure of the heart while the prior (related) sentence uses the phrase abundance of the heart. The attitudes that we have in abundance, within our hearts is what we have stored up as treasure. Next, the action verb of our sentence is: bringeth forth. The th, on the verb bringeth means that this is an ongoing bringing and not something done rarely. Thus, we have to observe the man over time to be sure what attitudes He brings out of his heart. in this sentence, Jesus is telling us what attitude these religious leaders, and their followers, had demonstrated many times. Thus, what we have here is a precept stated which we should also use within our own lives. In addition, the chapter gives us an example application so that we know when and how to apply the precept.

Please see the note for 2Corinthians 4:7 about the word treasure. The New Testament definition for this word is: 'Wealth accumulated; particularly, a stock or store of money in reserve'. Please also see the note for Hebrews 12:2-LJC and The Message called Laying up Treasure in Heaven about the phrase treasure in Heaven.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'good man. Mt 13:52; Ps 37:30-31; Pr 10:20-21; 12:6,17-19; 15:4,23,28; 16:21-23; 25:11-12; Eph 4:29; Col 3:16; 4:6 exp: Lu 6:45. and an. Mt 12:34 General references. exp: Ps 37:30; Mr 7:20'.

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C12-S37 (Verse 36) Jesus says that God will judge us for our words.

But I say unto you,
That every idle word that men shall speak,
they shall give account thereof in the day of judgment.

In Matthew 12:34-37 and Luke 6:44-45; Jesus tells us how our fruit will be used to judge us.

Our sentence starts with the word But, which means that it is continuing the subject of the prior sentence while changing direction. The prior two sentences and this sentence are talking about the words that we speak. The prior two sentences were speaking about The abundance of what is said while this sentence speaks about every idle word. Most people find it hard to believe, if they don't outright reject, the statement of this sentence. Very few people are careful about what they say most of the time. However, this sentence, in connection with the next sentence, make it clear that every word that we say is something that we will be judged by God for. Therefore, this is a warning to be careful about what we say.

The phrase The day of judgment is the judgment Seat of Christ, for saved people and the great white throne (Revelation 20:11 for the lost.

Please see the note for Luke 24:11 about the word idle. The New Testament definition for this word is: 'Not employed; unoccupied with business; inactive; doing nothing'. Forms of this word are used, in this Gospel, in: Matthew 12:36; Matthew 20:3; Matthew 20:6.

Please see the note for 1Corinthians C4S1 about the word account. The New Testament definition for this word is: 'A computation of debts and credits, or a general statement of particular sums'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'every. Ec 12:14; Ro 2:16; Eph 6:4-6; Jude 1:14-15; Re 20:12 idle word. Rhema G4487, argos G692, i.e., ergo'work/act/deed, from a, privative, and ergon G2041, work, a word that produces no good effect, and is not calculated to produce any. "Discourse," says Dr. Doddridge, "tending to innocent mirth, to exhilarate the spirits, is not idle discourse; as the time spent in necessary recreation is not idle time." General references. exp: Pr 13:3; Ec 12:14; Mr 7:20; Ro 14:12'.

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C12-S38 (Verse 37) Why the prior sentence is true.

For by thy words thou shalt be justified,
and by thy words thou shalt be condemned.

In Matthew 12:34-37 and Luke 6:44-45; Jesus tells us how our fruit will be used to judge us.

Our sentence starts with the word For, which means that it is giving the reason why the prior sentence is true. The doctrine of this sentence was covered in the prior sentence. Basically, most people are careless about their words but we are warned that we will be judged by God for every idle word.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'For by. Pr 13:3 justified. Jas 2:21-25 General references. exp: Pr 13:3; Mr 7:20'.

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C12-S39 (Verse 38) the scribes and of the Pharisees demand that Jesus produce a sign at their command.

Then certain of the scribes and of the Pharisees answered,
saying,
Master,
we would see a sign from thee.

This sentence is easy to misunderstand. The Table of Miracles in the Gospels has links to many reports of Jesus doing miracles. That is what is meant by the word sign in this sentence. Jesus had already given many more signs than any other prophet ever gave. So, this demand is really a misdirection, which Jesus understood. They did not really need another sign but they wanted to be able to claim that Jesus had to preform when they demanded and that, therefore, they had authority over Him. The next sentence, which is connected to this sentence by starting with the word But, give us the answer from Jesus which makes it clear that He will not let them claim that they controlled Him even while they will receive the sign of the resurrection and of their own condemnation for refusing to believe all of the evidence that God provided.

Please notice that this sentence says that the religious leaders answered. That is: this is their response to the truths that Jesus just spoke. They called Him Master, in recognition that He was a teacher, but their answer was a challenge to His authority. Many fools feel that they can ignore truths that they don't like and that there will be no consequence to their actions. And, while men might be afraid of giving them the consequence that they deserve, God is not afraid and God's 'Law of Sowing and Reaping' guarantees that they will receive the consequence that they think they can avoid.

Please see the note for 1Corinthians 1:20 about the word scribe. The New Testament 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. they are described as sitting in Moses' seat, and what they taught was to be observed; but, alas, their works were not to be followed. Mt 7:29; 23:2,13-33'.

Please see the note for 1Peter 2:18 about the word master. The New Testament definition for this word is: 'A man who rules, governs or directs either men or business. Also used in the Bible for teacher'. 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 words whoremonger / whoremaster.

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'. Forms of this word are used, in this Gospel, in: Matthew 12:38; Matthew 12:39; Matthew 16:1; Matthew 16:3; Matthew 16:4; Matthew 24:3; Matthew 24:24; Matthew 24:30; Matthew 26:48.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Master. Mt 16:1-4; Mr 8:11-12; Lu 11:16,29; Joh 2:18; 4:48; 1Co 1:22 General references. exp: 1Ki 13:3; Lu 11:16'.

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C12-S40 (Verse 39-40) Jesus tells them that the resurrection is the only sign that religious lost people will receive.

Equivalent Section: Jesus answered their demand.

First Step: Jesus identifies the type of people who make this demand.

But he answered and said unto them,
An evil and adulterous generation seeketh after a sign;.

Second Step: Jesus said only one sign.

and there shall no sign be given to it,
but the sign of the prophet Jonas:.

Equivalent Section: the scriptural basis.

First Step: the prophet Jonas was God's example.

For as Jonas was three days and three nights in the whale's belly;.

Second Step: Jesus will be in Hell the same amount of time.

so shall the Son of man be three days and three nights in the heart of the earth.

Matthew 12:38-40; Matthew 16:1-4; Mark 8:11-13 and Luke 11:29-32 tell us that different people, at different times and circumstances, desired him that he would shew them a sign from heaven. Every reported time, Jesus refused other than to say that they would receive The sign of the prophet Jonas. In our current chapter, He does not leave but He adds more related sentences to this sentence. In Matthew 16, we see the same demand and the same answer only Jesus adds a little more to this answer and then He leaves them. In Mark, we read that Jesus had just crossed the sea of Galilee, ran into this demand, gave the answer found here, then crossed the sea of Galilee again to get away from them. In Luke, we read that Jesus was preaching to a group of people, and people who are not identified were tempting him, sought of him a sign from heaven. Jesus explained that it was foolish to believe that Satan would give someone to power to cast devils out of possessed people. And then He explained what happened to the possessed person without protection from God. After those things, we read: And when the people were gathered thick together, he began to say and gave them this answer with more added to it.

Thus, we read that at least four (4) different times this request was made to Jesus by different people and at different times and each time He gave the same answer. After giving the answer, a couple of times He left and a couple of times he added more of an explanation.

Matthew 12:39-40 is one of several places where we read that Jesus prophesied His own betrayal, persecution, death and resurrection. In addition, Matthew 12:40; Matthew 26:61; Matthew 27:40; Matthew 27:63; Mark 14:58; Mark 15:29; John 2:19 all tell us that Jesus would be in the grave three days and three nights. Please see the sections called Prophecy; Prophecy Fulfilled; Sequence of the Resurrection of Jesus and Appearances of Jesus Christ After the Resurrection; in the Significant Gospel Events Study for links to related Bible references and for more references about on resurrection.

So, while this sentence and incident are related to other places where a similar event occurred, the differences make it clear that those were different incidents / applications of the doctrine involved here. Therefore, comparison of the reports about the incidents, and the various phrases and words involved, is not appropriate for this incident. Only the doctrine involved will be examined.

First of all, people want to argue about the word whale, and that is a distraction from the doctrine involved. Whales have been caught with men, or remains of men, in their bellies. So, the claim that a whale could not swallow Jonas is a lie. In addition, as the word definitions below show, the words, in the original languages, which are translated whale were a generic term which included any large sea creature. The words were not specific, which happens in a culture which rarely deals with the object named. For example, I've heard that the Alaskan Natives, who live in the Artic Circle, have 36 different words for snow while cultured near the equator only have one generic word. Therefore, this type of thing is normal and people arguing about what may or may not be true about a particular animal which is identified by a generic name for several different animals is disingenuous. (They are acting like they have a serious argument while they are trying to serve their listeners a plate of manure.)

Next, Lazarus was buried four days, before he was raised, and we read Martha, the sister of him that was dead, saith unto him, Lord, By this time he stinketh: for he hath been dead four days in John 11:39. And, in Acts 13:37; we read: But he, whom God raised again, saw no corruption. So, while there can be made a case for the symbolic meaning of the number three (3), the main point, in this sentence, is that this is the longest time that a dead body could be buried before corruption set in.

Next, we have the doctrinal error called 'Good Friday'. Please see the note for Mark 2:28-LJC about that doctrinal error. Basically, it is not possible to get three days and three nights between Friday and early on the next Sunday morning.

Next we see that our sentence starts with the word But, which means it is continuing the subject of the prior sentence while changing direction. In the prior sentence, certain of the scribes and of the Pharisees demanded that Jesus give them a sign. In the other three references, listed above, other people did the same. And, as already explained, Jesus had already provided many signs. These people refused to believe no matter what evidence He gave, which is why He later condemned them. And, at this time, they are trying to make Him submit to their demands so that they can claim that they have authority over Him. (If He does miracles when they demand He is recognizing their right to make this demand.) And, since His answer is a prophecy about His resurrection, and since none of them had power over death, His answer proved that they did not have power over Him and, in fact, had a lot less power than He had.

Next, we see that our sentence has two Equivalent Sections. In the First Equivalent Section, Jesus, basically, refuses their demand other than to prophesize a sign that none of them want. In the Second Equivalent Section, Jesus tells them that He will fulfill the example found in scripture. Not only is it impossible for a person to make an accurate prophecy without spiritual help, but only The Son of God could prophesy that He would fulfill scripture.

Next, in the First Step of the First Equivalent Section, Jesus calls them An evil and adulterous generation. Now, most people use the wrong definition for the word adultery. Most people use the definition that the Pharisees used when they interrupted His teaching to demand that He judger a women whom they claimed Master, this woman was taken in adultery, in the very act. It should be obvious that Jesus was never wrong and that the Pharisees were always wrong when they picked a doctrinal argument with Jesus. Therefore, their definition of adultery, as a literal physical act is doctrinally wrong. And, if the reader uses the link in the sentence outline, above, they will see a Word Study with every place in the Bible where forms of this word is used and the proof that the true single definition of this word is: 'A spiritual sin of violating a covenant agreement (spiritual contract) that is enforced by the court of God'.

Now, with this true definition, we can look at our sentence. The Jews had a covenant relationship with God, as a nation, that was governed by the Mosaic Law. Yet, every place that we find this doctrine, it was in response to people who were refusing to do their part in maintaining the spiritual covenant relationship. Their refusal to do so was why Jesus said: Did ye never read in the scriptures, the stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? therefore say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. (Matthew 21:42-43).

Anyone who is truly saved also has a personal covenant relationship with God whereby they have accepted Jesus as their personal Lord. Yet, many refuse to obey and wonder why Jesus is not giving them the blessings that they believe are part of their relationship. The answer to them is the command to obey.

Please notice that Jesus calls them an evil and adulterous generation. If we are adulterous in our own personal relationship then God will also call us evil and God will also refuse the requests of such people.

We could go through the details of this sentence more, but what was already covered along with the titles in the sentence outline should be sufficient. The only other than that i will present for people to consider is that 1Corinthians 1:22-24 says: For the Jews require a sign, and the Greeks seek after wisdom: But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. When people re3fuse to believe The word of God until they understand it, they are seeking after wisdom and doing the exact same thing that these Jews did to cause Jesus to give them this answer.

Please see the note for 1Corinthians C10S24 about the word seek. The New Testament definition for this word is: 'to go after, and the primary sense is to advance, to press, to drive forward'. Please also see the note called The S and P's of 2Timothy 1.

Please see the note for Luke 11:29 about Jonah / Jonas. Jonas is the Greek form of the name Jonah. The New Testament definition for this word is: 'The prophet who ran away from the job God gave to him'. We find Jonah. only in 2Kings 14:25 and the book of Jonah. We find Jonas in: Matthew 12:39; Matthew 12:40; Matthew 12:41; Matthew 16:4; Luke 11:29; Luke 11:30; Luke 11:32; John 21:15; John 21:16; John 21:17. Be careful about believing what dictionaries say about this name. They claim that this was the name of Peter's father, which is not true. Peter's father had a similar, but different, name. Jesus called Peter son of Jonas because Peter acted like Jonas during the trial of Jesus. Please see the notes in the Book Study on the Gospel of John for more details.

Please see the note for John 11:10 about the word night. The New Testament definition for this word is: 'The time when the sun is on the other side of the world'. This word is used symbolically several ways in the Bible. The note for this word, in the Book Study on John, gives us several of those symbolic meanings along with the Bible references.

We find forms of the word whale in: Genesis 1:21; Job 7:12; Ezekiel 32:2; Matthew 12:40. Easton's Bible Dictionary defines this word as: 'The Hebrew word tan (plural, tannin) is so rendered in Job 7:12 (A.V.; but R.V., "sea-monster"). It is rendered by "dragons" in De 32:33; Ps 91:13; Jer 51:34; Ps 74:13 (marg., "whales;" and marg. of R.V., "sea-monsters"); Isa 27:1; and "serpent" in Ex 7:9 (R.V. marg., "any large reptile," and so in ver. Ex 7:10,12). the words of Job (Job 7:12), uttered in bitter irony, where he asks, "Am I a sea or a whale?" simply mean, "Have I a wild, untamable nature, like the waves of the sea, which must be confined and held within bounds, that they cannot pass?" "The serpent of the sea, which was but the wild, stormy sea itself, wound itself around the land, and threatened to swallow it up...Job inquires if he must be watched and plagued like this monster, lest he throw the world into disorder" (Davidson's Job). The whale tribe are included under the general Hebrew name tannin (Ge 1:21; La 4:3). "Even the sea-monsters [tanninim] draw out the breast." the whale brings forth its young alive, and suckles them. It is to be noticed of the story of Jonah's being "three days and three nights in the whale's belly," as recorded in Mt 12:40, that here the Gr. ketos means properly any kind of sea-monster of the shark or the whale tribe, and that in the book of Jonah (Jon 1:17) it is only said that "a great fish" was prepared to swallow Jonah. this fish may have been, therefore, some great shark. the white shark is known to frequent the Mediterranean Sea, and is sometimes found 30 feet in length'.

Please see the note for Philippians 3:18-19 about the word belly. The New Testament definition for this word is: 'The part of the body used to process food. This word is also used symbolically for the seat of carnal affections'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'adulterous. Isa 57:3; Mr 8:38; Jas 4:4 no sign. Mt 16:4; Lu 11:29-30 General references. exp: 1Ki 13:3; Lu 11:16.
as. Jon 1:17 exp: Mt 28:6. so. Mt 16:21; 17:23; 27:40,63-64; Joh 2:19 in the heart. Ps 63:9; Jon 2:2-6 General references. exp: 1Ki 13:3; Lu 11:30; Joh 4:30'.

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C12-S41 (Verse 41) Jesus prophesies their judgment by other men.

Equivalent Section: What will happen.

The men of Nineveh shall rise in judgment with this generation,
and shall condemn it:.

Equivalent Section: Why.

First Step: how they reacted.

because they repented at the preaching of Jonas;.

Second Step: Why Jewish excuses won't work.

and,
behold,
a greater than Jonas is here.

This sentence gives us a doctrine that many people seem to not be aware of. When we face God and He judges us, He will have others testify against us when we try to make excuses for our sin. Lots of people are foolish enough to believe that God is just 'The stupid man upstairs' and that He will accept any excuse that they come up with for their sins. Not only is God not so stupid, but when other men testify against our sin because they did righteous acts with less knowledge and understanding from God, we will be stripped of all of our excuses and God can remain the impartial judge.

Another thing that people refuse to consider is that we have greater knowledge, understanding and wisdom available to us, through the New Testament, than what people had before the 'Church Age'. Yet, with all that God has made available to men, people think that if they just believe what some self-proclaimed religious expert preaches, God will accept their excuse for refusing to use their own brain and verify religious claims against the written word of God.

Please see the note for John 5:1-LJC about the phrase Jesus is greater than religion.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'men. Lu 11:32 rise. Mt 12:42; Isa 54:17; Jer 3:11; Eze 16:51-52; Ro 2:27; Heb 11:7 this. Mt 12:39,45; 16:4; 17:17; 23:36 because. Jon 3:5-10 exp: Mt 11:20. behold. Mt 12:6,42; Joh 3:31; 4:12; 8:53-58; Heb 3:5-6 General references. exp: Mt 12:6; Lu 11:30; Joh 4:30'.

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C12-S42 (Verse 42) Jesus tells of another future judgment by men.

Equivalent Section: Who and what another will testify against them.

The queen of the south shall rise up in the judgment with this generation,
and shall condemn it:.

Equivalent Section: Why.

First Step: What she did.

for she came from the uttermost parts of the earth to hear the wisdom of Solomon;.

Second Step: the relative advantage of the Jews.

and,
behold,
a greater than Solomon is here.

This is a second sentence telling us that God will use other people to testify against us when we try to make excuses for ongoing sin. Having this said twice means that it is more reliable than the law of gravity. This absolutely will happen to every person who tries to make excuses when they are judged by God. We only read about The queen of the south in this sentence and the matching sentence in Luke. However, when we read about a queen visiting Solomon, in 1Kings 19 and 2Chronicles 9; we see that she came from Sheba. However, our accounts do not reveal more about her, as a person, because she is not the doctrinally important thing. What she did and what she will testify is what is doctrinally important.

We find forms of the word queen occurring 57 times in 55 verses of the Bible and, in the New Testament, in: Matthew 12:42; Luke 11:31; Acts 8:27; Revelation 18:7. Easton's Bible Dictionary defines this word as: 'No explicit mention of queens is made till we read of the "queen of Sheba." the wives of the kings of Israel are not so designated. In Ps 45:9, the Hebrew for "queen" is not malkah, one actually ruling like the Queen of Sheba, but shegal, which simply means the king's wife. In 1Ki 11:19, Pharaoh's wife is called "The queen," but the Hebrew word so rendered (g'birah) is simply a title of honour, denoting a royal lady, used sometimes for "queen-mother" (1Ki 15:13; 2Ch 15:16). In Song 6:8-9, the king's wives are styled "queens" (Heb melakhoth).
In the New Testament we read of the "queen of the south", i.e., Southern Arabia, Sheba (Mt 12:42; Lu 11:31) and the "queen of the Ethiopians" (Ac 8:27), Candace'. The International Standard Bible Encyclopedia defines queen of Sheba as: 'she'-ba (1Ki 10:1-13; 2Ch 9:1-12, called in Mt 12:42; Lu 11:31, "The queen of the south" (basilissa notou)): 1. Old Testament Accounts: the two Old Testament accounts of the coming of the queen of Sheba (see SHEBA ) to Solomon differ slightly from one another, and, of the two, that in 1 Kings is the older. (1) the words "concerning the name of Yahweh" (1Ki 10:1) are lacking in 2 Chronicles; while the Septuagint in 1 Kings has "and the name of Yahweh," apparently a correction of the Massoretic Text. (2) for1 Ki 10:9, "because Yahweh loved Israel for ever," 2Ch 9:8 has "because thy God loved Israel, to establish them for ever"; the Septuagint in 1 Kings has "because Yahweh loved Israel, to establish it forever." (3) In the last verse of each account we find another difference: 2Ch 9:12 says that Solomon gave to the queen all her desire, "besides that which she had brought unto the king." i.e. according to some, besides the equivalent of what she had brought to him; 1Ki 10:13 margin has" besides that which he gave her according to the hand of king Solomon," i.e. besides gifts commensurate with his own wealth and power (SBOT), or be sides gifts which he gave her qua king. 2. the Narrative: the narrative tells of the queen of Sheba, on hearing of Solomon's great wisdom, coming to test him with perplexing questions or riddles (compare Jg 14:12). She brought presents to the king, and interviewed him: "And when the queen of Sheba had seen all the wisdom of Solomon, and the house that he had built" (i.e. the palace, not the temple) as well as its arrangements, "and his burnt-offering which he offered in the house of Yahweh (so read and translate with the Revised Version margin in 1Ki 10:5, and also in 2Ch 9:4); there was no more spirit in her": the half of Solomon's wisdom had not been told her. "Happy," she said to him, "are thy wives (so read with Septuagint, Syriac and Old Latin versions), happy are these thy servants." She then exchanged gifts with him and returned to her own land. The narrative is a complement of that in 1Ki 3:16-28, where the king's justice is exemplified; here his wisdom. 3. Employed by Jesus: the narrative is referred to by Jesus in Mt 12:42; Lu 11:31, where He refuses to accede to the request of the scribes and Pharisees for a sign from Him. He tells them that no sign will be given them except that of Jonah, whose sign was his preaching, one that proved sufficient to the Ninevites; and `behold something greater than Jonah is here.' the men of Nineveh will be a living condemnation of them "in the judgment" (compare Lu 16:31); and so will the "queen of the south" who came from the ends of the earth after hearing of Solomon's wisdom, `and behold something greater than Solomon is here.' the only sign to be given is that of the wisdom of Jesus, a wisdom far greater than that of Solomon (see D. Smith, Days of His Flesh, 176 ff). 4. Eastern Literature: Eastern literature has much to say about the queen of Sheba. the Arabs called her Bilqis. Abyssinian legend declares that she came from Ethiopia, her name being Maqeda, and that she had a son by Solomon. See Delitzsch, Iris, 116-27;ZDMG , X, 19 f;J Pr T,VI , 524 ff (1880). Gressmann (in Schriften des Altes Testament, II, 1,203) has further references to Wilhelm Hertz, Gesammelte Abhandlungen, 1905, 413 ff; Bezold, Kebra Nagast, 1905, and also ZDMG, 60, 666 ff. forThe Mohammedan story, see Koran xxvii, with notes in Sale's translation. David Francis RobertsK'.

Please see the note for Acts 3:11 about Solomon. The New Testament definition for this word is: 'Son of David and Bathsheba. Considered the wisest and richest man who lived besides Jesus'. That note has extensive references to Him.

Please see the note for Matthew 5:26 about the word uttermost. Webster's 1828 defines this word as: 'utter and most. Extreme; being in the furthest, greatest or highest degree; as the uttermost extent or end; the uttermost distress.
UT'TERMOST, n. the greatest. the uttermost we can do is to be patient. to the uttermost, in the most extensive degree; fully. Heb. 8''.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'queen. 1Ki 10:1-13; 2Ch 9:1-12; Lu 11:31-32; Ac 8:27-28 hear. 1Ki 3:9,12,28; 4:29,34; 5:12; 10:4,7,24 behold. Mt 3:17; 17:5; Isa 7:14; 9:6-7; Joh 1:14,18; Php 2:6-7; Heb 1:2-4 exp: Song 3:11; Mt 12:41. General references. exp: Mt 12:6; Lu 11:30; Joh 4:12,30'.

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C12-S43 (Verse 43) Jesus explains how a devil acts.

When the unclean spirit is gone out of a man,
he walketh through dry places,
seeking rest,
and findeth none.

Matthew 12:41-45 and Luke 11:24-26 tell us the judgment that will be brought upon that generation because they rejected Jesus. Included within the message is the parable of 'The Unclean Spirit'. It is also found in the Table of Parables in the New Testament. Please see the Section called Jesus and Devils in the Significant Gospel Events Study. The Word Study on Spirit tells us that: 'Both God and other (devils, unclean spirits, etc) spirits can take control of us but while other spirits will take away our free will, God will not'. Please see that Study for links to every place in the Bible where we find a similar doctrine given in The word of God and for every place that The word of God tells us about 'Other Spirits', which are devils.

The next two sentences are part of this parable and all three sentences need to be considered together for contextual requirements. In addition, the same parable, in Luke, is almost the exact same words. The two together makes this parable part of the law of God and the truth of it more reliable than the Law of Gravity.

The note from the Treasury of Scripture Knowledge, below, has good points but uses the religious word of 'demoniacal' instead of the true word of devil. Devil motivated men have convinced people to use this false word so that people will think that 'daemons' are the real danger and, as a result, ignore the real warnings in The word of God about devils. The religious dictionaries even claim that the true preserved word of God ('KJV-1611') is in error to use the word devil for spiritual beings who fight on the side of Satan in the spiritual war. This deliberate doctrinal error, found within Bible Dictionaries, is one reason why I warn people that all man-written dictionaries have some doctrinal errors and while they can often help understand what is written, they can not be the basis for 'taking a religious stand'.

This parable, in particular, is warning us about the danger of using religion to get free from devil possession and not accepting Jesus as our personal Lord so that we can receive God's Holy Spirit indwelling us and preventing any true possession by a true devil. No other being can prevent such possession. Most people in first-world countries deny the existence of devils and claim that true possession is just a mental illness that they try to 'cure' with non-spiritual methods. This is similar to the claim that a drunk just has an illness and that there is no cure, only ongoing containment.

In Luke, this parable directly follows people accusing Jesus of using the power of Satan to cast out devils and this parable is part of His answer as reported by Luke. Here in Matthew, we see the same order but Matthew reports many other things as being included which Luke did not bother to report. Regardless of the differences, this parable is part of the answer from Jesus about people accusing Him of using the power of the devil. Basically, He is warning us that messing with devils is a very bad idea and no matter how it starts out, it will always get worse.

The Bible is not clear enough for us to understand all of the reasons why devils want to possess a person. However, our sentence indicated that the devil finds rest in a possessed person that it does not find elsewhere. So, whatever other reasons that a devil may have, we have this reason for devils wanting to possess a person.

Please see the note for John 1:41 about the word find. The New Testament definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. The th, in our word findeth means that 'we must kept on looking until we find what God provides'. The important part of this definition is the ongoing effort which is required until the desired object is found. The Bible does not use this word for 'stumbling upon something'. The word found is the past-tense form of the word find.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Had there been no reality in demoniacal possessions, as some have supposed, our Lord would scarcely have appealed to a case of this kind here, to point out the real state of the Jewish people, and their approaching desolation. Had this been only a vulgar error, of the nonsense of which the learned scribes and wise Pharisees must have been convinced, the case, not being in point, because not true, must have been treated with contempt by the very people for whose conviction it was designed. The unclean. Lu 11:24; Ac 8:13 he. Job 1:7; 2:2; 1Pe 5:8 dry. Ps 63:1; Isa 35:6-7; 41:18; Eze 47:8-12; Am 8:11-13 seeking. Mt 8:29; Mr 5:7-13; Lu 8:28-32 General references. exp: Jer 34:11; Mt 7:27; 22:1'.

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C12-S44 (Verse 44) the devil returns to his prior home.

First Step: he decides to return.

Then he saith,
I will return into my house from whence I came out;.

Second Step: What he finds.

and when he is come,
he findeth it empty,
swept,
and garnished.

The house, in this sentence, is the person who was possessed. The condition that the devil finds the person in, apparently, is not how the devil left the person and the current condition, apparently, makes the devil upset. Jesus does not indicate how the person got the devil to leave nor how they cleaned up their life. However, the person does not have the indwelling Holy Spirit because, if the person did, the devil would not be allowed to look at the inside condition of the person. Nor would the next sentence be possible.

Please see the note for John 1:41 about the word find. The New Testament definition for this word is: 'Literally, to come to; to meet; hence, to discover by the eye; to gain first sight or knowledge of something lost; to recover either by searching for it or by accident'. The th, in our word findeth means that 'we must kept on looking until we find what God provides'. The important part of this definition is the ongoing effort which is required until the desired object is found. The Bible does not use this word for 'stumbling upon something'. The word found is the past-tense form of the word find.

Please see the note for Luke 13:25-26 about the word whence. Webster's 1828 defines this word as: 'dv. 1. From what place. Whence and what art thou? 2. From what source. Whence shall we derive hope? Whence comes this honor? Whence hath this man this wisdom? Matthew 13. 3. From which premises, principles or facts. these facts or principles are admitted, whence it follows, that judgment must be entered for the plaintiff. 4. How; by what way or means. Mark 12. 5. In general, from which person, cause, place, principle or circumstance. From whence may be considered as tautological, from being implied in whence; but the use is well authorized, and in some cases the use of it seems to give force or beauty to the phrase. We ascended the mountain, from whence we took a view of the beautiful plains below'. Forms of this word are used, in this Gospel, in: Matthew 12:44; Matthew 13:27; Matthew 13:54; Matthew 13:56; Matthew 15:33; Matthew 21:25.

Please see the note for Luke 1:53 about the word empty. The New Testament definition for this word is: 'Containing nothing, or nothing but air'. The indication is that whatever foul thing the devil levt, it has been removed.

Please see the note for Luke 11:25 about the word swept. The New Testament definition for this word is: '' method of cleaning'.

Please see the note for Luke 11:25 about the word garnish. The New Testament definition for this word is: 'Adorned; decorated; embellished. 1. Furnished. 2. Warned; notified'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my. Mt 12:29; Lu 11:21-22; Joh 13:27; Eph 2:2; 1Jo 4:4 he findeth. Mt 13:20-22; Ps 81:11-12; Ho 7:6; Joh 12:6; 13:2; Ac 5:1-3; 8:18-23; 1Co 11:19; 2Th 2:9-12; 1Ti 6:4-5,9-10; 1Jo 2:19; Jude 1:4-5; Re 13:3-4,8-9 exp: Lu 11:25. General references. exp: Jer 34:11; Mt 7:27; 22:1'.

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C12-S45 (Verse 45) the devil makes the life of the possessed worse.

Equivalent Section: how the devil reacts to what he finds.

Then goeth he,
and taketh with himself seven other spirits more wicked than himself,
and they enter in and dwell there:.

Equivalent Section: the end result.

and the last state of that man is worse than the first.

The main thing to realize is that the next sentence starts with the words: Even so. Jesus gave this parable in order to warn the Jews what will happen to their nation if they try to get rid of the influence and control of devils and do not accept the protection of God which is only available to people who accept Jesus as their personal Lord.

Our sentence starts with the word Then, which means after he finds what was described in the prior sentence. The rest of our First Equivalent Section describes the reaction of the devil. The phrase they enter in and dwell there let us know that there will be no getting rid of the devils nor their control.

Our Second Equivalent Section clearly states the end result. There is no need to clarify. The word last, in the phrase last state, makes it clear that there will be no change in the possession of the man for the rest of his life. People mess around that thing they can get saved any time that they want but people can only get saved when God offers and God said My spirit shall not always strive with man (Genesis 6:3).

Please see the note for Matthew 15:34 about the word seven. The New Testament definition for this word is: 'Besides the use as an actual number, this number is often used symbolically. Please see the specified note for extensive forther notes and references for both usages'. Please also see the note for Luke 10:1 about the word seventy.

Please see the notes for Romans C1S16; 1Corinthians 5:8; Colossians 1:9-17 and Ephesians 6:12 about the word wicked. Please also use the link in the sentence outline, above. The New Testament definition for this word is: 'Departure from the rules of the divine law; evil disposition or practices; immorality; crime; sin; sinfulness; corrupt manners Wickedness generally signifies evil practices. What wickedness is this that is done among you? Judges 20. But wickedness expresses also the corrupt dispositions of the heart. their inward part is very wickedness. Psalm 5. In heart ye work wickedness. Psalm 58'. Please also see the note for Ephesians C4S8 about the phrase wicked heart. Forms of this word are used, in this Gospel, in: Matthew 12:45; Matthew 12:45; Matthew 13:19; Matthew 13:38; Matthew 13:49; Matthew 16:4; Matthew 18:32; Matthew 21:41; Matthew 22:18; Matthew 25:26.

Please see the note for John 10:9 about the word enter. The New Testament definition for this word is: 'to leave one place and go into another place'.

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

Please see the note for Philippians 2:19 about the word state. The New Testament definition for this word is: 'Condition; the circumstances of a being or thing at any given time. these circumstances may be internal, constitutional or peculiar to the being, or they may have relation to other beings'.

Please see the note for Luke 11:26 about the word worse. The New Testament definition for this word is: ' More evil; more bad or ill; more depraved and corrupt; in a moral sense. More bad; less perfect or good'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'seven. Mt 12:24; Mr 5:9; 16:9; Eph 6:12 more. Mt 23:15 and the. Lu 11:26; Heb 6:4-8; 10:26-31,39; 2Pe 2:14-22; 1Jo 5:16-17; Jude 1:10-13 General references. exp: Jer 34:11; Mt 7:27; 22:1'.

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C12-S46 (Verse 45) A wicked generation will suffer the same fate.
Even so shall it be also unto this wicked generation.

The word even means: 'having the same weight. When two sides of a balancing scale are even, what is on the two sides of the scale have the same weight'. Therefore, this prophecy for This wicked generation is that their last state will be worse than the first (worse than they endured at the time) because they rejected Jesus as their God-given Christ and King and because they blasphemed against God's Holy Ghost by claiming that what God's Holy Ghost did was done by Satan.

Jesus called them a wicked generation because of what they had already done and because they would crucify The Son of God in the future instead of accepting Him as their God-given Christ and King.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Even. And so it was; for they became worse and worse, as if totally abandoned to diabolical influence, till the besom of destruction swept them away. Mt 21:38-44; 23:32-39,24,34; Lu 11:49-51; 19:41-44; Joh 15:22-24; Ro 11:8-10; 1Th 2:15-16 General references. exp: Jer 34:11; Mt 7:27; 22:1'.

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C12-S47 (Verse 46) the physical relatives of Jesus try to interrupt His ministry.

While he yet talked to the people,
behold,
his mother and his brethren stood without,
desiring to speak with him.

Matthew 12:46-50; Mark 3:31-35; Luke 8:19-21 tell us about the mother and brethren of Jesus showing up and wanting to interrupt His ministry so that they could talk to Him. Each of the Gospel writers tell us about this incident happening but they present it at three different times and circumstances. Matthew and Mark present this happening after their reports about people accusing Jesus of using the power of Satan, but Matthew and Mark present that incident as happening at different times and in different circumstances. Therefore, the incidents which follow the initial incident are also happening at different times and in different circumstances. In addition, Luke presents this incident as happening after Jesus gives the 'Parable of the Sower', which is definitely at a different time and in different circumstances than Matthew. Therefore, there is enough differences to justify claiming that these were three different incidents. However, there is also enough similarity between the various reports to believe it was a single incident and the different Gospel writers included the incident where it would support the point they were making at the time. Ultimately, we can not say for positive which of these two options was true. Therefore, I choose to present them as different incidents which happened more than once. Please keep in mind that with the exception of his mother Mary, none of the family of Jesus believed that he truly was 'God in human flesh' until He visited them after His resurrection. Therefore, it is highly likely that this particular incident happened more than once as they tried to 'save Him from His delusions'. As such, the only circumstances which need to be considered, in this particular Study, are those in context within this particular Gospel account.

Remember that the theme of our chapter is: 'Judgment according to religious rules versus judgment according to spiritual truth'. And, our chapter started with The Pharisees challenging Jesus over His disciples not submitting to their additions to the Mosaic Law for the sabbath. Then they challenged Him about healing on the sabbath. They claimed that He violated their rules about working on the sabbath but the person who truly does the work of healing is God's Holy Ghost. So, while they thought they accused Jesus of violating God's law about the sabbath, they truly accused God's Holy Ghost of ignoring their additions to God's law. That's when the religious leaders held a council against him, how they might destroy him and Matthew attached to that report how Jesus was actually fulfilling scripture. After that, Matthew reports how the people started to ask if Jesus was actually God's Christ and King. In response, The Pharisees accused Jesus of using the power of Beelzebub. In response to that lie, Jesus explained how believing that claim was foolishness and then told the people about eternal judgment that everyone who believes the lie will receive. After that, Jesus warns the general Jews of judgment that will be brought upon everyone who follows the evil doctrine of the religious leaders. This led to certain of the scribes and of the Pharisees demanding that Jesus produce miracles to show that He submitted to their authority and, in response, Jesus explained how the individual, and the nation, would suffer a worse fate if they did not receive protection from God against devils who were the true source of the false doctrine. This, is what led up to the report of our current incident. The devils tried to use the religious leaders to fight against Jesus and His doctrine. Then they tried using the general Jewish multitudes. Now, they are trying to use His physical family.

Hopefully, the reader understands that the phrase While he yet talked to the people, means that they deliberately tried to interrupt Jesus instead of waiting until He was done. This is especially since they stood without, which means that Jesus would have to leave the place and people He was talking to in order to fulfill their desire. Therefore, even though many people might not realize it, this was a deliberate attempt to interfere with His ministry.

Please also see the note for Romans C11S1 about the phrase God will not cast away his people. Please also see the note for Romans C10S13 about the phrase no difference in people. Please also see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1 about no respecter of persons.

Please see the note for Matthew 22:15 about the word talk. The New Testament definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

Please see the note for Mark 1:30 about the word mother. The Morrish Bible Dictionary defines this word as: 'The law commanded that honour was to be paid to a mother as well as to a father. In nearly all cases the mothers of the kings of Israel are mentioned as well as the fathers. the wise woman who appealed to Joab as 'a mother in Israel,' was at once listened to. 2Sa 20:19. A mother has naturally great influence over her children, whether for good or evil, as Jochebed the mother of Moses, and Jezebel the mother of Athaliah. the children of the virtuous woman arise and call her blessed. Pr 31:28. Timothy had a faithful mother and grandmother. 2Ti 1:5. there are also 'mothers' in the church, who have the Lord's interests at heart in the welfare of the saints, as Paul called the mother of Rufus his own mother also. Ro 16:13'.

Please see the note for Matthew 1:2 about the word brethren. The New Testament definition for this word is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'. Please see the note for Mark 3:31 which explains why they were called brethren at this time. Please also see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C12S8 about the word brotherly.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The New Testament definition for this word is: 'to be upon the feet, as an animal; not to sit, kneel or lie'. Please also see the note for Philippians 1:18 about the word notwithstanding. Please also see the note for 1Corinthians C14S2 about the word understand. The word stood is the past-tense form of the word stand. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the notes for Romans C10S1; 2Corinthians 5:2-3; Galatians 4:9 and Philippians 1:23-24 about the word desire. The New Testament definition for this word is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession. Desire is a wish to possess some gratification or source of happiness which is supposed to be obtainable'. Forms of this word are used, in this Gospel, in: Matthew 12:46; Matthew 12:47; Matthew 13:17; Matthew 16:1; Matthew 18:32; Matthew 20:20.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'yet. Mr 2:21; 3:31-35; Lu 8:10,19-21 his. Mt 13:55; Mr 6:3; Joh 2:12; 7:3,5,10; Ac 1:14; 1Co 9:5; Ga 1:19 General references. exp: Mr 3:31; Lu 8:19'.

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C12-S48 (Verse 47) Jesus is told that they want Him.

Then one said unto him,
Behold,
thy mother and thy brethren stand without,
desiring to speak with thee.

Matthew 12:46-50; Mark 3:31-35; Luke 8:19-21 tell us about the mother and brethren of Jesus showing up and wanting to interrupt His ministry so that they could talk to Him. Our sentence starts with the word Then, which means 'after the action of the prior sentence is completed'. Our next sentence starts with the word But, which means it is continuing the subject from this sentence while going in a different direction. Instead of responding to the interruption by seeing what they wanted, Jesus made it clear that the people listening to Him had a higher priority than physical family had. The next two sentences, after that, start with the word And, which add them to the next sentence. Our final sentence in the chapter starts with the word For, which means it is telling us why Jesus said and did everything that is reported in this incident. Thus, we see that all of the sentences are connected by their first words.

What we see here, with this sentence repeating the prior sentence, is that either Jesus did not know this information before He was told, or He knew but deliberately ignored their presence. We can not say for sure, but, given the reaction found in the next couple of sentences, I personally believed that He chose to ignore their presence.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. exp: Mr 3:31; Lu 8:19'.

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C12-S49 (Verse 48) Jesus refuses to be distracted.

But he answered and said unto him that told him,
Who is my mother?.

Our sentence starts with the word But, which lets us know that Jesus answered the message of the prior sentence but not in the expected manner. Instead of going to see what His physical family wanted, Jesus made it cleat that His spiritual family had a higher priority.

Please see the note for Matthew 18:31 about the words tell / told. The New Testament definition forthe word tell is: 'to communicate to others'. The New Testament definition forthe word told is: 'The past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The New Testament definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Who is. Mt 10:37; De 33:9; Mr 3:32-33; Lu 2:49,52; Joh 2:3-4; 2Co 5:16 General references. exp: Mr 3:31; Lu 8:19; 11:28'.

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C12-S50 (Verse 48) Jesus demands people evaluate who is true family.
and who are my brethren?

This sentence starts with the word And, which adds it to the prior sentence. Please see the note above about the doctrine of this sentence.

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C12-S51 (Verse 49) Jesus declares the spiritual family to be the true family.

And he stretched forth his hand oward his disciples,
and said,
Behold my mother and my brethren!.

Our sentence starts with the word And, which adds it to the prior. The prior sentences of this incident identified the people who were as the physical mother and brethren of Jesus. This sentence tells us that Jesus identified those who were inside as His spiritual family. This sentence also gives us the doctrine that our spiritual family are to be more important to us than our physical family.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'his disciples. Mt 28:7; Mr 3:34; Joh 17:8-9,20; 20:17-20 General references. exp: Lu 8:19; 11:28'.

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C12-S52 (Verse 50) Jesus declares how to become pare of His spiritual family.

For whosoever shall do the will of my Father which is in heaven,
The same is my brother,
and sister,
and mother.

Our sentence starts with the word For and gives us the reason why Jesus said and did what He did in this incident. He is saying and demonstrating that our spiritual family is to be more important to us than our physical family. Now, please pay attention to what Jesus actually said. He said: whosoever shall do the will of my Father which is in heaven. He did not say: 'whosoever makes a profession' because that would include ministers of devils and lost people who believed the lie that they are 'Christian' simply because they did a religious act such as saying the words of some prayer. No! Jesus said that in order to be a true child of God, we must do the will of my Father which is in heaven. This also is not 'do religious acts', which many modern-day Pharisees claim. In order to truly do the will of my Father which is in heaven, we must have an ongoing personal relationship with God that is through God's indwelling Holy Ghost and which required us to obey The word of God as it is interpreted by God's indwelling Holy Ghost.

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

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please also see the note for Romans C12S8 about the word brotherly.

Please see the note for Romans C16S1 about the word sister. The New Testament definition for this word is: 'a female child of the same parent as another identified person''. Forms of this word are used, in this Gospel, in: Matthew 12:50; Matthew 13:56; Matthew 19:29.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'do. Mt 7:20-21; 17:5; Mr 3:35; Lu 8:21; 11:27-28; Joh 6:29,40; 15:14; Ac 3:22-23; 16:30-31; 17:30; 26:20; Ga 5:6; 6:15; Col 3:11; Heb 5:9; Jas 1:21-22; 1Pe 4:2; 1Jo 2:17; 3:23-24; Re 22:14 the same. Mt 25:40,45; 28:10; Ps 22:22; Joh 20:17; Ro 8:29; Heb 2:11-17 and sister. Song 4:9-10,12; 5:1-2; 1Co 9:5; 2Co 11:2; Eph 5:25-27 and mother. Joh 19:26-27; 1Ti 5:2 General references. exp: Lu 8:19; 11:28'.

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Interpretive Study of Matthew's Gospel-11,12.

Matthew Chapter 11

links to sentences in this chapter:

Chapter theme: Two different reactions to evidence provided by God.

The Treasury of Scripture Knowledge provides a chapter outline as:

Matthew Chapter 12

links to sentences in this chapter:

Chapter theme: Judgment according to religious rules versus judgment according to spiritual truth

The Treasury of Scripture Knowledge provides a chapter outline as:

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 10/31/24.